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主题:“黄祸”及孙中山的预言 -- 燕人

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家园 异端者就是野蛮人

一神教所信奉的神是“创造并主宰世界、无所不在、无所不能、无形无象的精神体”,追求真理就是认识这位神的绝对理性及领悟祂安排的秩序,这是十七世纪后欧洲科学成就大爆炸的人文因素,这一认识被写在了西方历史书里。

狭隘的一神教徒在上帝面前谦卑并不影响自矜上帝选民对其他人的优越感。罗马帝国自康士坦丁(又称君士坦丁大帝)钦定基督教义的普世化原则后,基督教不断罗马化(我一时找不到词,看下文读懂了自然懂了)

Suddenly called from danger and ignominy to the seat of power, and finding her inexperience perplexed by a sphere of action vast and varied, the Church was compelled to frame herself upon the model of the secular administration. Where her own machinery was defective, as in the case of doctrinal disputes affecting the whole Christian world, she sought the interposition of the sovereign; in all else she strove not to sink in, but to reproduce for herself the imperial system. And just as with the extension of the Empire all the independent rights of districts, towns, or tribes had disappeared, so now the primitive freedom and diversity of individual Christians and local Churches, already circumscribed by the frequent struggles against heresy, was finally overborne by the idea of one visible catholic Church, uniform in faith and ritual; uniform too in her relation to the civil power and the increasingly oligarchical character of her government. Thus, under the combined force of doctrinal theory and practical needs, there shaped itself a hierarchy of patriarchs, metropolitans, and bishops, their jurisdiction, although still chiefly spiritual, enforced by the laws of the State, their provinces and dioceses usually corresponding to the administrative divisions of the Empire. As no patriarch yet enjoyed more than an honorary supremacy, the head of the Church—so far as she could be said to have a head—was virtually the Emperor himself.

所以对一神教的狭隘狂信徒来说,基督教外的异端者就是损害罗马帝国秩序的野蛮人。这样的外化烙印一直到如今。

通宝推:海峰,

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