共产主义的未来

joseph · 发表于 30.6.2005 03:10:58

共产主义的未来 (The Future of Communism) By Jay Rogers 3/90 (翻译刘强 & <a href='http://babelfish.altavista.com/tr' target='_blank'>http://babelfish.altavista.com/tr</a> ) 节译：共产主义的起源 (The Origin of Communism) Karl Marx 的教导和耶稣基督的教导之间有一个醒目的对比。他们之间存在的相似性在 于他们中存在的直接对立关系。人类平等的理想对于基督教和马克思主义都是根本性的。 但是, 在耶稣教导下这只可能由一个与上帝直接联系的关系的达到, 然而马克思主义打算 通过毁坏所有人类个性中的更高层次来建立平等。以下引文显示出马克思主义者预定了对 耶稣基督和他的教会的深刻的仇恨: “ 基督教的社会原则已经经过了十八个世纪的发展，它没有必要去进行更加进一步的 发展... 基督教的社会原则是谄媚的(lickspittle), 但是无产阶级是革命的。基督教的 社会原则到此为止吧。” 如果要为 Marx 对基督教的苦涩而又刻薄的拒绝提供任何辩解, 人们将注意到, Marx 亲自所体验到的是一个软弱而且贫血的教会, 在他的所处的世代是不能够为人们当时绝望 的需要提供解决方法的。在18 和19 世纪的欧洲工人阶级所受到的压迫是一个确实的问题 。在他的祖国德国, 马克思看到的是一个不断增长并且没有答案的的问题。 马克思谴责了资本主义制度下的社会不公。在他的工作中, 他声称所有不公道都能通 过对中产阶级的消除来解决(也就是控制财富生产的社会阶层)。马克思提议当统治阶级和 资本的诱惑从社会中被消灭的时候一个乌托邦国家也就会自然地产生。 与这一哲学形成显明对比是, 圣经教导我们是对金钱的爱, 而不是金钱是所有罪恶的根 源。此外, 耶稣教导我们, 所有人的问题基本的根源在于在人固有的自私。人类缺陷的本 性永远不能通过一个外在的政府，法律形式或体系来补救, 但可能通过精神上对Christ 所经历的痛苦,在十字架的死亡, 和他的随后复活的认同来根除。马克思主义教导关于 人类问题的所有答案都可以在一个政府结构中发现, 而基督教教导答案只有在耶稣中才能 找到。 Karl Marx 是一个多世纪人们对圣经基督教论点理性怀疑的产物。他受到一系列社会 哲学家的影响, 譬如Rousseau 、Hegel 、Nietsche 和恩格斯, 他们拥抱不可知论并且拒 绝耶稣基督作为世界救主的角色。他们辩解人类唯一的希望在于人类自身所暗藏的潜力。 19 世纪的德国 Marx 的故乡, 19 世纪的德国是一个类似于 18 世纪法国的快速恶化的社会。对贫困 阶层的压迫包括工厂中的不健康工作条件, 富裕资本家保持高物价和工人低工资的阴谋, 以及对童工的残暴使用。 在这样一个野蛮世界对人性的折磨下产生了象 Nietsche 、Hegel 、马克思、恩格斯和 弗洛伊德等人的思想。他们中每个人的的主导哲学都是相对性、理性 (rationalism) 和 唯物主义(materialism) 。每个人都用他自己的方式宣称“上帝已死”。( "God is De ad." ) 他们代表了人类针对上帝的人文反叛的逻辑顶点。 他们的遗产 - 本世纪的极权共产主义 - 已经泯灭了人的所有个性以及他们由上帝所赐 予的权利。他们把社会主义和人文无神论应用到生活当中并导致了一个否定人的个性需要 的体系。他们犯下了这个错误是因为他们无视了人类个性概念产生的源头, 即基督教。 二战后的俄国 "我们震惊的发现所谓理性主义的人道主义实际上缺乏为人的尊严和不可剥夺的个性权 利提供防御的一个充分合理的基础 - 为此它经常使人的生命和肉体经受危险。”许多年 前首次提议永恒人权和公民称号的美国创立者们假定每个人都具有上帝的形式和形像; 他 也就因此拥有一个绝对价值, 和被他的同类所尊敬的相应权利。 " 理性主义、自信和唯物主义相继地毁坏了人们对这个人权绝对来源的记忆。人在上 帝面前无条件的平等被人的个体在法律面前有条件的平等替换了."7 俄国的二次基督教化 直到最近, 共产主义是与基督教竞争对人类灵魂统治的主要世界哲学。就如同许多其它 曾出现在人类历史场景上挑战上帝话语所指出永恒法则的哲学思想, 共产主义在一个季 节看上去非常强大, 但经过时间的考验它却被发现是空虚的。在人类思想的斗争中, 竞争 的领域现在被减少了一个。 The Downfall of Communism By Jay Rogers 3/90 "Let the ruling classes tremble at a Communistic revolution. The proletarians have nothing to lose but their chains. They have a world to win. Working men of all countries unite!" Karl Marx The Communist Manifesto, 1847 For decades, the Communist Party of the Soviet Union swore that the red tide initiated within its borders would sweep the world covering every nation with the ideals of Marxism. Karl Marx's promise of a communist utopia was embrace d by the governments of many nations and his philosophy became one of the pre valent worldwiews of the 20th century. Recently, however, the leaders of the Communist Party bowed to a revolution o f a different type. This concession was the result of the reform efforts of M ikhail Gorbachev as the party agreed to end its monopoly on power in the Sovi et Union. As the world enters a new decade, Karl Marx's bold statement appear s destined for obsolescence. After a decade of massive social upheaval in countries behind the Iron Curtai n, the communist philosophy appears to have become an anachronistic system of a bygone era. The Soviet Union, the nation with the world's largest land mas s and the leader of the communist world, has suddenly had its political power base challenged and its economic system shaken to the core. Following a costly and unsuccessful war with radical Islamic sects in Afganis tan, the Soviet government faced greater battles on the home front. A sagging Soviet economy and splintering political factions within the Communist Party forced Soviet leader, Mikhail Gorbachev, to take drastic action in the form of perestroika, a plan to revitalize the Soviet economy by implementing refor m. According to Gorbachev, communism has not been successful in the Soviet Union because there is a need for further reform. Gorbachev's goal is to implement democratic ideals and freedoms in a socialistic structure. In the meantime, Soviet society is in the process of recovery and renewal. Gorbachev firmly be lieves that an ideal communist society can yet be created in which democratic ideals are cultivated in the hearts of the people. When the Soviet Union is revolutionized through perestroika, he claims, the people will submit willing ly to the structure of communism. "Today our main job is to lift the individual spiritually, respecting his inn er world and giving him moral strength. We are seeking to make the whole inte llectual potential of society and all the potentialities of culture work to m old a socially active person, spiritually rich, just, and conscientious. An i ndividual must know and feel that his contribution is needed, that his dignit y is not being infringed upon, that he is being treated with trust and respec t. When an individual sees all this, he is capable of accomplishing much."1 An understanding of history is essential in analyzing the status of the Sovie t Union. Gorbachev's pledge to restore the individual spiritually by giving h im moral strength becomes tainted when we examine how the current situation c ame into being. The Origin of Communism There is a striking contrast between the teachings of Karl Marx and the teach ings of Jesus Christ. A similarity exists between them in their diametrical o pposition. The ideal of human equality is fundamental to both Christianity an d Marxism. However, Jesus taught that this is achieved only by the direct con tact of a relationship with God, while Marxism aims to establish equality by destroying all the higher aspects of the personality. As the following quote reveals, to be a Marxist presupposes a deep hatred of Jesus Christ and His Ch urch: "The social principles of Christianity have had eighteen centuries in which t o develop, and have no need to undergo further development ... The social pri nciples of Christianity are lickspittle, whereas the proletariat is revolutio nary. So much for the social principles of Christianity!"2 If there is a defense that can be offered for Marx's bitter and caustic rejec tion of Christianity, it would be to note that he had personally experienced a weak and anemic church, which was inept in providing the solutions so despe rately needed in his generation. The oppression of the working class was inde ed a problem in 18th and 19th century Europe. In his homeland of Germany, Mar x perceived a a growing problem with seemingly no solution. Marx blamed social injustice on the capitalistic system. In his works, he cla imed that all injustice could be resolved with the elimination of the bourgeo isie, the social class which controlled the production of wealth. Marx propos ed that a utopian state would naturally result when the ruling class and the lure of capital were were eliminated from society. In stark contrast to this philosophy, the Bible teaches us that it is the lov e of money, but not money itself, which is the root of all evil. Furthermore, Jesus taught us that the basic root of all human problems lies in an innate selfishness. This flawed nature can never be remedied through an external for m of government or system of law, but can only be eradicated through a spirit ual identification with Christ's suffering, death on the cross, and His subse quent resurrection. Marxism teaches that the answer to all of humankind's pro blems is found in a government structure, while Christianity teaches that the answer is found only in Jesus. Karl Marx was a product of over a century of intellectual skepticism toward t he claims of biblical Christianity. He was influenced by a long string of soc ial philosophers, such as Rousseau, Hegel, Nietsche and Engels, who embraced agnosticism and a rejected the role of Jesus Christ as the Savior of the worl d. Man's only hope, they reasoned, lay in his hidden potential. Humanism versus Revival Christianity The origin of the working class revolution can be traced back to the 18th cen tury when the world saw the emergence of two competing methods for the reform ation of society: Humanism and Revival Christianity. The scenario which best illustrates the nature and outcome of these two opposite ideals is the social fomentation of England and France during that century. One nation experience d a renewal of Christianity; the other experienced a revolution which plunged them into darkness and a series of bloody wars. Describing this time period, the English novelist, Charles Dickens, opened Th e Tale of Two Cities with the following scenario: "It was the best of times, it was the worst of times, it was the age of wisdo m, it was the age of foolishness, it was the epoch of belief, it was the epoc h of incredulity, it was the season of light, it was the season of darkness, it was the spring of hope, it was the winter of despair, we had everything be fore us, we had nothing before us, we were all going direct to heaven, we wer e all going direct the other way ... " The personalities of the French author, Voltaire, and the English revivalist, John Wesley best typify the contrast of events in these two 18th century nat ions. On one side of the English channel, Voltaire, a vicious atheist, surveyed the deteriorating situation in France with pessimism. As in much of Europe, the poor of France were repressed by the rich nobility. Any hope of Christian ref orm, in Voltaire's eyes, was scornfully disdained as futile. The only hope fo r change lay in arbitrary determinism and a violent class struggle. Voltaire' s ideas permeated the atmosphere of France as his society collapsed into a vi olent and bloody revolution in 1789. But on the other side of the English channel, hope was reborn. Many of the sa me social maladies that were prevalent in France also plagued England. But on e man, John Wesley, saw a promise in a return to the principles of biblical C hristianity. Wesley labored for 53 years, preaching the Gospel, aiding the po or, and building orphanages and schools. Many historians have credited Wesley with single-handedly turning England awa y from the same fate as France during the Revolution of 1789. Wesley was a de monstration of what one man, empowered by God, can do to transform a society. Confronted with the miracle of the New Birth, the experience of knowing God w hich was sweeping England, Voltaire scoffed and echoed the sentiments of the rationalists of his day. "In one hundred years from now," he claimed, "Christ ianity will be a thing of the past and the only Bibles will be in museums!" I ronically, one hundred years later, Voltaire's home became the site of a Bibl e publishing house. 19th Century Germany Karl Marx's homeland, 19th century Germany, resembled the fast deteriorating society of 18th century France. Abuses against the poor included unhealthy wo rking conditions in factories, conspiracies by wealthy capitalists to keep pr ices high and workers' wages low, and cruel exploitation of child laborers. The ordeal of the human personality in such a barbarous world produced the th inking of such men as Nietsche, Hegel, Marx, Engels and Freud. The prevailing philosophies of each of these men were relativism, rationalism and materiali sm. Each declared in his own way that "God is dead." They represented the log ical culmination of mankind's humanistic rebellion against God. The legacy they left behind - this century's totalitarian communism - has tra mpled the human personality and all its God given rights underfoot. Their app lication of socialism and humanistic atheism to life has produced a system wh ich negates the needs of the human personality. They made this error because they disregarded the teaching that gave birth to the very concept of the huma n personality, namely, Christianity. Russia's Prophets Against the fray of atheistic socialism, appeared two of the greatest thinker s Russia has ever produced, Leo Tolstoy and Fyodor Dostoyevsky. Both of these men were committed Christians and the influence of their message has been fe lt as nothing short of prophetic. Two of the world's most widely acclaimed no velists, still loved and respected in Russia today, had the foresight over on e hundred years ago to describe Russia's destiny - a destiny that is even now beginning to unfold in the 1990s. The personalities and backgrounds of these two novelists were as different as day and night. One was a genteel estate owner, graced with the privileged up bringing of aristocratic Russian society. The other was the son of Russian pe asants, who had to struggle to make a mark for himself in the world of litera ture. - Leo Tolstoy Viewed by literary scholars as a deeply contradictory man, Tolstoy's fame res ts mainly on two novels, War and Peace and Anna Karenina. Tolstoy lived for m any years as an individualistic aristocrat until, in later life, he rejected his career as a writer of fiction to become a radical Christian, who, in a st ream of essays, pamphlets, plays and short stories, advocated a life of love and faith in Jesus Christ. During the time Tolstoy wrote his two most famous novels, he lived an intense ly happy existence, marrying a beautiful woman, fathering 13 children, and ma naging a large estate with much success. Though happily married, world famous as a novelist, and enjoying a large income, Tolstoy experienced a spiritual crisis. In 1879, he wrote: "In the middle of thinking about the fame that my works were bringing me I wo uld say to myself, 'Very well, you will be more famous than Gogol, Pushkin, S hakespeare, Molière, more famous than all the writers in the world - so what ?' And I could find absolutely no reply."3 After his conversion to Christianity, Tolstoy devoted the rest of his life wo rking among the peasants of Czarist Russia. His rejection of property, his di sdain of man-made governments and religious institutions, and his advocacy of non-violent resistance as a means of conquering unrighteous social structure s have earned him a place in history as one of the greatest reformers of all time. Contrary to the claims of Marxism, Tolstoy understood that the reformation of society depended, not on class determinism and violent class struggle, but u pon the growing moral perfection of each individual which could only be found in a relationship with Jesus Christ, and through obeying His supreme law of love. - Fyodor Dostoyevsky The social background of Dostoyevsky, was entirely different from that of Tol stoy. Known for his novels, Crime and Punishment, The Idiot, The Possessed, a nd The Brothers Karamazov, Dostoyevsky was the son of a financially insecure, middle-class family and had to struggle to establish a reputation as a write r. As a young man, he became embroiled in the movement for political reform unde r the repressive rule of Czar Nicholas I. He began to use his writing talents to propagate the ideas of the French utopian Socialists in radical pamphlets . This activity led to his arrest and conviction in 1849. Dostoyevsky was sen tenced to be shot, but through the mercy of God, his sentence was mysteriousl y changed to four years of hard labor in prison in Omsk, Siberia. During his time in prison, Dostoyevsky was impressed with the pleasant temper ament of many "extraordinary people" who lived in chains. The only book allow ed in prison was the New Testament, which he read frequently. It taught him a new faith in Jesus Christ which alleviated his suffering and bitterness. Pri son life gave Dostoyevsky a new sense of destiny - a life of service to the p oor, insulted, injured masses of Russia. Upon Dostoyevsky's release, he began to gain fame as a writer. Socialist radi cals were eager to glorify him as a political prisoner, but Dostoyevsky spurn ed them and their beliefs - especially their rejection of the promises of Jes us Christ. His sympathies were on the side of social reform through the sprea d of Christian principles immersed in his novels. The principle idea behind The Idiot, he wrote his niece, "is to portray a pos itively beautiful man ... There is only one positively beautiful man in the w orld - Christ."4 Another novel, The Possessed, reflects Dostoyevsky's opposit ion to a socialist revolution and an expression of nationalist faith in Russi a's future that can take shape only as his nation turned to faith in Jesus Ch rist. Likewise, The Brothers Karamazov, considered by many to be the greatest novel ever written, is permeated throughout with a persistent theme of a sea rch for faith in God. The significance of Dostoyevsky's and Tolstoy's works to modern Russia is tha t they are strikingly prophetic of the rise and inevitable fall of the Soviet empire. Retaining the promise for their nation's redemption, they provide ho pe for the present generation in communist Russia, a hope not found in perest roika, but in Jesus Christ. The Rise of the Soviet Union - Lenin and the Bolshevik Revolution At the end of World War I, Russia became embroiled in a bloody civil war and the entire nation succumbed to the oncoming tide of communism. Vladimir Illyc h Lenin, a young revolutionary, seized power and began a long standing policy of the Soviet Union: hostility toward all forms of Christianity. In the early years after the revolution it was the Orthodox Church that suffe red the full brunt of persecution. Protestant churches enjoyed comparative fr eedom and took the full advantage, but it was not for long. - Stalin: The Reign of Terror The bloodiest reign of terror in modern history, which surpassed Hitler's att empted genocide of the Jews, was the rulership of Josef Stalin. During the 19 30s and 40s, millions of people were killed in Stalin's purges. Many of these people were Christians. Then World War II abruptly changed the situation. Exploiting the Russian nati onalism of the Orthodox Church, concessions were made between Stalin and Chri stian leaders. A relaxation of oppression led to a spiritual revival in the S oviet Union during the war. - Post War Russia This relative freedom did not last long, however, as Nikita Krushchev came to power in the 1950s. Krushchev unleashed a vicious attack against the Church which lasted until his fall from power in 1964. Half the Orthodox churches in the country were closed during this time and Baptist and Pentecostal churche s suffered as well. This militantly atheistic policy has affected all the churches in the Soviet Union. Communist policy toward the Church has swung between violent persecuti on and subtle propaganda, but at no time has the Soviet Union officially aban doned its declared aim of destroying Christianity.5 In the midst of these persecutions, there have appeared a group of vocal Chri stian dissidents within the Soviet Union, who have kept up the prophetic trad ition of Tolstoy and Dostoyevsky in calling their nation back to God. Most no table among these Soviet dissidents are Aleksandr Solzhenitsyn and the recent ly deceased Andrei Sakharov. Solzhenitsyn, author of The Gulag Archipelago, a narrative which describes hi s imprisonment under Stalin, has also compiled a collection of essays written by some of the Soviet Union's most brilliant thinkers, the majority of whom also happen to be Christians. The following excerpts are taken from From Unde r the Rubble: "Mysteriously and unsuspected by the busy multitudes, Christian consciousness , once almost defunct, is stealing back. It is as if a door had opened while nobody was looking. Why is this rebirth taking place in our country, where Ch ristianity is attacked particularly systematically and with great brutality, while the rest of the world suffers a decline of faith and religious feeling? "Backsliding and denials notwithstanding, we live in a Christian culture in a Christian age, and it is Christianity that is the fermenting agent, the 'yea st of the world,' causing history to rise like dough in a trough, not only in the past but in the future as well. We are profoundly convinced that Christi anity alone possesses enough motive force gradually to inspire and transform our world."6 "We discover with astonishment that so-called rationalist humanism actually l acks an adequate rational basis for its defense of the dignity and inalienabl e rights of the human personality - for which it has often risked both life a nd limb. The American Founding Fathers who many years ago first propounded th e 'eternal rights of man and the citizen' postulated that every human being b ears the form and likeness of God; he therefore has an absolute value, and co nsequently also the right to be respected by his fellows. "Rationalism, positivism and materialism successively destroyed the memory of this absolute source of human rights. The unconditional equality of persons before God was replaced by the conditional equality of human individuals befo re the law."7 Despite the Marxist mandate to sweep aside the principles of Christianity, th e strength of the Church has continued to grow behind the Iron Curtain. The p rinciples of communism, which have been cultivated in the Soviet Union for ne arly a century, have not achieved the utopia which Marx foresaw. Instead, the predictions of Russia's prophets are now beginning to come to pass. From under the rubble of a fallen system, there is now arising a new hope. Co mmunism's downfall has been precipitated by the presence of an overcoming Chu rch which has withstood all persecution and has now been vindicated by the Go d of history. The Soviet Union has been destined for one of the greatest spir itual revivals of all time. The Second Christianization of Russia Missionaries travelling recently in the Soviet Union report a growing spiritu al fervor among the churches. Coupled with this revival has been a nationalis tic movement within Soviet satellite nations and a deep spiritual hunger amon g the people. Mikhail Gorbachev's policies of perestroika and glasnost have indeed brought greater freedom for Soviet Christians desiring to spread the gospel throughou t their society. The goal of perestroika is the reconstruction of the Soviet economy. However, it is doubtful that something that is so fallen and flawed at its foundations can be rebuilt. Many of the Soviet Union's perceived economic problems are simply anti-Christ ian principles which need to be eradicated from Russian society before the pe ople and culture of that nation can grow and flourish. In the meantime, glasn ost has proven to be a gateway for a Christian renewal among the Soviet peopl e. Contrary to Gorbachev's plan to reconstruct the communist system, Soviet poli tical theorists are beginning to realize that communism's principles can be e asily refuted with the teachings of Jesus Christ. Aleksandr Tsipko, a consultant in the International Department of the Soviet Central Committee, recently stated, "We have paid dearly for our neglect of m an's true nature. All our absurdities stem from our dogged refusal to see man as he really is, as he has been created by nature and by history." Tsipko bl ames Marx for misinterpreting human nature and attributes the current economi c and social crisis to the application of Marx's ideas. Noted Soviet dissident, Aleksandr Ogorodnikov, has predicted "the second Chri stianization of Russia" which could occur if Gorbachev's policies continue on their present course. Ogorodnikov is presently involved in developing the fi rst Christian Democratic Party in the Soviet Union. "Our first priority," he says, "is fighting communism, and Christianity is the only force that can do this." Admitting communism's failure, while enhancing freedom of expression among th e people, Soviet leaders have inadvertently prepared the way for revival. In a short period of time, we can expect that the freedom afforded by glasnost w ill result in a great move of God among the Soviet people. Until recently, communism was a pervading world philosophy which competed wit h Christianity for dominion over men's souls. Like the many other philosophie s that have appeared on the scene of human history to challenge the eternal p rinciples set forth in the Word of God, communism appeared powerful for a sea son, but has been weighed in the balance of time and has been found empty. In the battle of ideas, the field of competition has now been reduced by one. 1. Mikhail Gorbachev, Perestroika, New York, Harper & Row, 1987, pg.30 2. Karl Marx, The Communist Manifesto 3. Leo Tolstoy, Confession, New York, W.W. Norton & Company, 1983, pg. 27 4. The Encyclopedia Britanica, 1985 5. Myra Grant, Vanya, Altamonte Springs, FL, Creation House, 1974, pg.8 6. A.B. "The Direction of Change," From Under the Rubble, Little, Brown, and Company, 1974, pg.146-147 7. Vadim Borisov, &quot

ersonality and National Awareness,"From Under the Rubble , Little, Brown, and Company, 1974, pg. 200 <a href='http://www.forerunner.com/forerunner/X0658...f_Communis.html' target='_blank'>http://www.forerunner.com/forerunner/X0658...f_Communis.html</a>

hutuhutu · 发表于 5.7.2005 00:10:04

不管怎么说，共产主义是人类向往公平社会的一个勇敢的尝试。许多人接受了这个信仰并且献出了生命。信仰共产主义的人都是以满腔热情来展望未来的。当然，现在的共产主义国家都让人失望了，只是希望这些国家的人都有机会去了解一下，什么才是生存的意义。

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