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耶稣的政府
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没有了! 另一位共和党高层“否认有任何不当行为”,但辞去了职务。 正如伟大的美国哲学家吉米哈特洛曾经说过的那样,他们每次都会这样做。

Why does corruption in government always surprise us? Why do we expect anything else from it? Government is organized force. It takes our wealth and makes war. And we think honest men would do that work?

Well, honest men have sincerely tried, but look at the results and ask yourself whether honesty has any inherent tendency to prevail in politics. War, taxation, waste, debt, inflation, hatred, hypocrisy, cynicism, social disorder. And also — amazingly enough! — corruption.

正如我常说的,期望政府产生好的结果就像期望老虎拉犁一样。 二十世纪之后,世界各国政府杀害了数亿自己的臣民,每个人都应该像犹太人谈论希特勒一样谈论国家。 不过我们还是对这头猛兽寄予厚望,因为毕竟这头威武的猛虎,如果想拉犁,肯定是有实力的! 要是。

Even most Christians believe in the state, though Jesus never urged his followers to take political action. A very devout and intelligent Catholic socialist friend of mine argues that Jesus legitimized the state when he said, “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s.”

但这只是几句话的意思。 那时耶稣并没有向他的追随者传道; 他当然不是在宣扬国家主义,更不用说声称神性并要求拜偶像的异教皇帝的权威了。 不,他是在反驳敌人的诡计问题,他用机智的同义反复回答。 它可能被理解为:“将凯撒所要求的一切都给他,也将他应得的交给上帝。” 但它也可能意味着,“什么都不给凯撒,一切都给上帝。” 或者它可能意味着别的; 耶稣没有具体说明。

这是一个出色的即兴表演。 耶稣的敌人试图引诱他支持偶像崇拜或煽动叛乱,他巧妙地用世人仍记得的一句话回避了他们。 在我看来,这并不完全是对掌权者的衷心信任投票。

Government doesn’t get much help from the Gospels. Don’t resist evil. Don’t fret about tomorrow. Trust your Father in heaven. The truth will make you free. He who takes up the sword will die by the sword. This is not advice our own Caesars are apt to take.

Jesus did exalt the publican, or tax collector, who prayed, “Lord, have mercy on me, a sinner.” Today’s publicans, of course, are called “public servants,” and they deny any wrongdoing. Or they have their lawyers deny it for them. Maybe they also let their lawyers handle their carefully worded orisons.

再一次,耶稣从未使用武力或武力威胁,除非在某种程度上,当他看到他父亲的房子被亵渎时。 那是一个特例,很难得出一般性结论,但他是在根据自己的权威行事,而不是在政治上行事。 他是在蔑视当权者,而不是支持他们。

In the end, the government murdered him. This fact ought to count for something in any discussion of temporal power. Maybe capital punishment is still justified, even if mistakes are made now and then and the Son of God is accidentally victimized. But I’d start with that accident.

Jesus’ mercy extends readily to the publican and the centurion, but for our time the absence of political rhetoric, or political “solutions” to human problems, is one of the most striking things about the Gospels. The state, taxation, and war are themselves assumed to be perennial problems, and there isn’t the faintest suggestion that “democracy” could relieve them, or turn them into blessings.

从一开始,耶稣就令任何希望通过政治获得救赎的人感到失望。 许多人期望弥赛亚带来政治和军事上的拯救——可以说是力量带来的和平。 取而代之的是,他们得到了一位热情的和平布道者,他抵制了撒旦提供的政治诱惑,整个世界仍在屈服于这种诱惑。

“我的政府不属于这个世界。” 我认为这是对他的话的公平解释。

(从重新发布 索伯兰的 经作者或代表的许可)
 
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