圣经与暴力

旧约圣经和新约圣经有许多对暴力行为的叙述，诗歌和说明，描述、鼓励、命令、谴责、奖励、惩罚、约束和管制，涉及上帝、个人、团体、政府和民族国家。这些暴力行为包括战争、人类牺牲、动物牺牲、谋杀、强奸、种族灭绝和刑事处罚。这些在亚伯拉罕宗教和西方文化中都有历史性的解释，其中包括对行为的辩护和反对。圣经记载中的许多古代以色列民族伦理观念和道德伦理，特别是其中关于大量血腥暴力教义和范例等，与现代社会道德伦理观念已经不相容。圣经与暴力的研究试图提供有关的可靠信息。 ^[1]^[2]^[3]

旧约与暴力

同态复仇（拉丁语：lex talionis）理念在《希伯来圣经》即基督教所谓《旧约》中频繁出现，这种复仇法是指被伤害者应以同样的伤害对待施加伤害者，和现代社会已经不相容。

耶稣会会士Ian Guthridge博士援引了旧约中的大量的种族灭绝事例表示^[4]^:319-320：

圣经中也包含只能称之为“圣经屠杀”的恐怖描述。为了保证被拣选者远离异教和原著民习俗的影响，当上帝命令被拣选者征服应许之地的时候置目标城市于其屠城令下：每个男人、女人和儿童当被屠于剑下。

仅仅再提几个其他旧约中暴力例子如下：

上帝用洪水毁灭除了诺亚一家外的整个人类和所有动物（创世纪6-9），
耶和华将硫磺与火降下毁灭所多玛和蛾摩拉城里所有的居民（创世纪19）,
个人的错误以屠城来报复（创世纪34）,
耶和华要求立典章：以命偿命以眼还眼以牙还牙（出埃及记21）,

如此等等。

在《申命记》，特别是第十三章中，对于此类行为的灭绝程度有如下描述：以色列人被命令“不要留下任何活口……彻底毁灭他们”^[5]，这使得大量学者认为这种无差别灭杀行为属于种族灭绝^[6]^[7]^[8]^[9]^[10]^[11]^[12]^[13]^[14]^[15]。Niels Peter Lemche（英语：Niels Peter Lemche），认为欧洲19世纪的殖民主义意识形态是基于旧约中对征服和灭族的叙述^[16]。Arthur Grenke认为申命记中表述的战争观助长了对美洲土著和欧洲犹太人的灭绝^[17]。

新约与暴力

《马太福音》中，耶稣教导：你们听过有这样的教训说：“以眼还眼，以牙还牙。”但是我告诉你们，不可向欺负你们的人报复。有人打你的右脸，连左脸也让他打吧！⋯⋯要爱你们的仇敌，为迫害你们的祷告（《马太福音》5:38-39,44）。这被广泛认为是反律法论观点，是对旧约教义的批评。对此希波的奥古斯丁在其著作《反福斯图斯》（Contra Faustum Book XIX）中有所讨论，认为这是希伯来律法的终结^[18]。

但从下面例子可以看出，新约中的暴力使用程度，也是使人非常震惊的。

其中一些例子如下：

凡说话干犯人子的，还可得赦免，惟独说话干犯圣灵的，今世来世总不得赦免（马太福音12:32）,
世界的末了也要这样，天使从义人中出来，把恶人分别出来、丢在火炉里，在那里必要哀哭切齿了（马太福音13:49-50）,
不要我作他们的王的那些敌人，把他们带来，在我面前杀掉吧！（路加福音19:27）,
信子的人有永生；不信子的人得不着永生，神的震怒常在他身上（约翰福音3:36）,

等等^[19]^[20]。

英国哲学家伯特兰·罗素认为圣经描述的基督在道德品性中存在着非常严重的缺点^[21]，他还认为“只要宗教信仰越狂热，对教条越迷信，残忍的行为就越猖狂”，并且慎重地说：“基督教作为有组织的教会，过去是，现在也依然是世界道德进步的主要敌人。”

神学反思和回应

见：神学反思和回应（英语：The_Bible_and_violence#Theological_reflections_and_responses）

社会学反思与回应

见：社会学反思与回应（英语：The_Bible_and_violence#Sociological reflections and responses）

参见

参考文献

^ Römer, Thomas. Dark God: Cruelty, Sex, and Violence in the Old Testament 3rd Revised and expanded. New York: Paulist Press. 2013 [2021-02-27]. ISBN 978-08-0914796-0. （原始内容存档于2022-03-20）.
^ Creach, Jerome F. D. Violence in Scripture: Resources for the Use of Scripture in the Church. Louisville, Kentucky: Westminster John Knox Press. 2013 [2021-02-27]. ISBN 978-0-664-23145-3. （原始内容存档于2022-03-20）.
^ Fletcher, George P.; Olin, Jens David. Humanity, When Force is Justified and Why. New York, New York: Oxford University Press, Inc. 2008-03-18: 50. ISBN 978-0-19-518308-5.
^ Ian Guthridge. The Rise and Decline of the Christian Empire. Medici School Publications,Australia. 1999. ISBN 0-9588645-4-3.
^ Ruttenberg, Danya, Jewish Choices, Jewish Voices: War and National Security Danya Ruttenberg (Ed.) page 54 (citing Reuven Kimelman, "The Ethics of National Power: Government and War from the Sources of Judaism", in Perspectives, Feb 1987, pp 10-11)
^ Grenke, Arthur, God, greed, and genocide: the Holocaust through the centuries, pp 17-30
^ Philip Jenkins - quoted in NPR article "Is The Bible More Violent Than The Quran?" by Barbara Hagerty. Online at [1] （页面存档备份，存于互联网档案馆）.
^ Kravitz, Leonard, "What is Crime?", in Crime and punishment in Jewish law: essays and responsa, EditorsWalter Jacob, Moshe Zemer, Berghahn Books, 1999, p 31.
^ Magid, Shaul, "Subversion as Return: Scripture, Dissent, and Renewal in Contemporary Judaism, in Subverting Scriptures: Critical Reflections on the Use of the Bible Beth Hawkins Benedix (Ed), pp 217-236, p 234.
^ Cohn, Robert L, "Before Israel: The Canaanites as Other in Biblical Tradition", in The Other in Jewish thought and history: constructions of Jewish culture and identity, Laurence Jay Silberstein, (Ed.), NYU Press, 1994, pp 76-77
^ Boustan, Ra'anan S., Violence, Scripture, and Textual Practice in Early Judaism and Christianity, BRILL, 2010, pp 3-5
^ Firestone, Reuven, "Judaism on Violence and Reconciliation: An Examination of Key Sources", in Beyond violence: religious sources of social transformation in Judaism, Christianity, and Islam, James Heft (Ed.), Fordham Univ Press, 2004, p 75
^ Ehrlich, Carl S., "Joshua, Judaism, and Genocide" in Jewish Studies at the Turn of the Twentieth Century,BRILL, 1999, pp 121-122
^ Garber, Zev, "Deconstructing Theodicy and Amalekut", in Post-Shoah dialogues: re-thinking our texts together, James F. Moore (Ed.), University Press of America, 2004, pp 241-243.
^ Van Wees, Hans, "Genocide in the Ancient World", in The Oxford Handbook of Genocide Studies, Donald Bloxham, A. Dirk Moses (Eds), p 242.
^ Niels Peter Lemche（英语：Niels Peter Lemche）, The Old Testament between theology and history: a critical survey, Westminster John Knox Press, 2008, pp 315–316:
"The [Biblical] story of the 'morally supreme people' that defeats and exterminates another, inferior, nation was part of the ideological baggage of European imperialists and colonizers throughout the nineteenth century. It was also carried by European Jews who,.. migrated to Palestine to inherit their ancestral country … In this modern version of the biblical narrative, the Palestinian population turned into 'Canaanites', supposed to be morally inferior to the Jews, and of course the Arabs were never considered their equals … The Bible was the instrument used to suppress the enemy".
^ Grenke, Arthur, God, greed, and genocide: the Holocaust through the centuries, New Academia Publishing, LLC, 2005, pp 17-18:
"Discussing the influence of Christian beliefs on the destruction of the Native peoples in the Americas, Stannard argues that while the New Testament view of war is ambiguous, there is little such ambiguity in the Old Testament. He points to sections in Deuteronomy in which the Israelite God, Yahweh, commanded that the Israelites utterly destroy idolaters whose land they sought to reserve for the worship of their deity (Deut 7:2, 16, and 20:16-17). … According to Stannard, this view of war contributed to the .. destruction of the Native peoples in the Americas. It was this view that also led to the destruction of European Jewry. Accordingly, it is important to look at this particular segment of the Old Testament: it not only describes a situation where a group undertakes to totally destroy other groups, but it also had a major influence on shaping thought and belief systems that permitted, and even inspired, genocide."
^ Contra Faustum （页面存档备份，存于互联网档案馆）, Augustine of Hippo, NewAdvent.
^ 圣经 (旧约全书,新约全书). [2021-02-27]. （原始内容存档于2021-01-24）.
^ 李滟波（中南大学外国语学院），《希伯来圣经》乱伦叙事的文学伦理学批评，《外国文学研究》2015年第4期. [2021-02-27]. （原始内容存档于2021-11-21）.
^ 伯特兰·罗素, 为什么我不是基督徒. [2010-04-24]. （原始内容存档于2009-07-14）.

[Romer2013-1] Römer, Thomas. Dark God: Cruelty, Sex, and Violence in the Old Testament 3rd Revised and expanded. New York: Paulist Press. 2013 [2021-02-27]. ISBN 978-08-0914796-0. （原始内容存档于2022-03-20）.

[CreachResources-2] Creach, Jerome F. D. Violence in Scripture: Resources for the Use of Scripture in the Church. Louisville, Kentucky: Westminster John Knox Press. 2013 [2021-02-27]. ISBN 978-0-664-23145-3. （原始内容存档于2022-03-20）.

[George_P._Fletcher-3] Fletcher, George P.; Olin, Jens David. Humanity, When Force is Justified and Why. New York, New York: Oxford University Press, Inc. 2008-03-18: 50. ISBN 978-0-19-518308-5.

[4] Ian Guthridge. The Rise and Decline of the Christian Empire. Medici School Publications,Australia. 1999. ISBN 0-9588645-4-3.

[5] Ruttenberg, Danya, Jewish Choices, Jewish Voices: War and National Security Danya Ruttenberg (Ed.) page 54 (citing Reuven Kimelman, "The Ethics of National Power: Government and War from the Sources of Judaism", in Perspectives, Feb 1987, pp 10-11)

[6] Grenke, Arthur, God, greed, and genocide: the Holocaust through the centuries, pp 17-30

[7] Philip Jenkins - quoted in NPR article "Is The Bible More Violent Than The Quran?" by Barbara Hagerty. Online at [1] （页面存档备份，存于互联网档案馆）.

[8] Kravitz, Leonard, "What is Crime?", in Crime and punishment in Jewish law: essays and responsa, EditorsWalter Jacob, Moshe Zemer, Berghahn Books, 1999, p 31.

[9] Magid, Shaul, "Subversion as Return: Scripture, Dissent, and Renewal in Contemporary Judaism, in Subverting Scriptures: Critical Reflections on the Use of the Bible Beth Hawkins Benedix (Ed), pp 217-236, p 234.

[10] Cohn, Robert L, "Before Israel: The Canaanites as Other in Biblical Tradition", in The Other in Jewish thought and history: constructions of Jewish culture and identity, Laurence Jay Silberstein, (Ed.), NYU Press, 1994, pp 76-77

[11] Boustan, Ra'anan S., Violence, Scripture, and Textual Practice in Early Judaism and Christianity, BRILL, 2010, pp 3-5

[12] Firestone, Reuven, "Judaism on Violence and Reconciliation: An Examination of Key Sources", in Beyond violence: religious sources of social transformation in Judaism, Christianity, and Islam, James Heft (Ed.), Fordham Univ Press, 2004, p 75

[13] Ehrlich, Carl S., "Joshua, Judaism, and Genocide" in Jewish Studies at the Turn of the Twentieth Century,BRILL, 1999, pp 121-122

[14] Garber, Zev, "Deconstructing Theodicy and Amalekut", in Post-Shoah dialogues: re-thinking our texts together, James F. Moore (Ed.), University Press of America, 2004, pp 241-243.

[15] Van Wees, Hans, "Genocide in the Ancient World", in The Oxford Handbook of Genocide Studies, Donald Bloxham, A. Dirk Moses (Eds), p 242.

[16] Niels Peter Lemche（英语：Niels Peter Lemche）, The Old Testament between theology and history: a critical survey, Westminster John Knox Press, 2008, pp 315–316:
"The [Biblical] story of the 'morally supreme people' that defeats and exterminates another, inferior, nation was part of the ideological baggage of European imperialists and colonizers throughout the nineteenth century. It was also carried by European Jews who,.. migrated to Palestine to inherit their ancestral country … In this modern version of the biblical narrative, the Palestinian population turned into 'Canaanites', supposed to be morally inferior to the Jews, and of course the Arabs were never considered their equals … The Bible was the instrument used to suppress the enemy".

[17] Grenke, Arthur, God, greed, and genocide: the Holocaust through the centuries, New Academia Publishing, LLC, 2005, pp 17-18:
"Discussing the influence of Christian beliefs on the destruction of the Native peoples in the Americas, Stannard argues that while the New Testament view of war is ambiguous, there is little such ambiguity in the Old Testament. He points to sections in Deuteronomy in which the Israelite God, Yahweh, commanded that the Israelites utterly destroy idolaters whose land they sought to reserve for the worship of their deity (Deut 7:2, 16, and 20:16-17). … According to Stannard, this view of war contributed to the .. destruction of the Native peoples in the Americas. It was this view that also led to the destruction of European Jewry. Accordingly, it is important to look at this particular segment of the Old Testament: it not only describes a situation where a group undertakes to totally destroy other groups, but it also had a major influence on shaping thought and belief systems that permitted, and even inspired, genocide."

[New_Advent-18] Contra Faustum （页面存档备份，存于互联网档案馆）, Augustine of Hippo, NewAdvent.

[圣经-19] 圣经 (旧约全书,新约全书). [2021-02-27]. （原始内容存档于2021-01-24）.

[李滟波-20] 李滟波（中南大学外国语学院），《希伯来圣经》乱伦叙事的文学伦理学批评，《外国文学研究》2015年第4期. [2021-02-27]. （原始内容存档于2021-11-21）.

[为什么我不是基督徒-21] 伯特兰·罗素, 为什么我不是基督徒. [2010-04-24]. （原始内容存档于2009-07-14）.

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宗教系列圣经

圣经历史圣经成书时序
旧约圣经摩西五经大先知书小先知书历史诗歌书
新约圣经四福音书新约历史书保罗书信其他书信启示文学
次经犹太教的次经天主教及东正教的次经各教派对次经的立场
外典多马福音犹大福音巴拿巴福音
释经书释经书历史历代释经书一览表