Theocracy神权

A form of civil government in which God himself is recognized as the head.一种形式的文官政府，其中上帝是公认的头部。 The laws of the commonwealth are the commandments of God, and they are promulgated and expounded by the accredited representatives of the invisible Deity, real or supposed-generally a priesthood.法律英联邦是诫命神的，它们都是颁布，并阐述了由委任代表的无形之神，真实或假定-一般神职人员。 Thus in a theocracy civic duties and functions form a part of religion, implying the absorption of the State by the Church or at least the supremacy of the latter over the State.因此，在一个神权，公民的职责和职能的一个组成部分，宗教，言下之意是吸收国由教会或至少是至高无上的，后者超过国家。

The earliest recorded use of the term "theocracy" is found in Josephus, who apparently coins it in explaining to Gentile readers the organization of the Jewish commonwealth of his time.最早记录用"神权" ，是在发现约瑟夫，他们似乎把硬币，它在解释gentile读者组织犹太英联邦他的时代了。 Contrasting this with other forms of government-monarchies, oligarchies, and republics-he adds: "Our legislator [Moses] had no regard to any of these forms, but he ordained our government to be what by a strained expression, may be termed a theocracy [theokratian], by ascribing the power and authority to God, and by persuading all the people to have a regard to him as the author of all good things" (Against Apion, book II, 16).对比这与其他形式的政府对君主制，寡头政治，和共和国-他补充说： "我们立委[摩西]没有就上述任何形式的，但他受戒，我们的政府将怎样由一个紧张的表达，可被称为神[ theokratian ] ，由指称，权力和权威，以上帝，并通过说服所有的人民有一个方面，以他为作者的一切好东西" （对阿皮翁，第二册， 16 ） 。 In this connection Josephus enters into a long and rather rambling discussion of the topic, but the entire passage is instructive.在这方面，约瑟夫进入一个长期，而不是漫谈讨论这个话题，但整个通道，是启发性。

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The extent to which the ideals of the Mosaic theocracy were realized in the history of the Chosen People is a matter of controversy.在何种程度上理想的花叶神权人实现了在过去的历史所选定的人是一个备受争议的事项。 Many eminent scholars are inclined to restrict its sway almost exclusively to the post-exilic period, when unquestionably the hierocratic rule and the ordinances of the Priestly Code were more fully carried into effect than in any of the preceding epochs.许多知名学者都倾向于限制其摆动几乎毫无例外地后exilic时期，无疑是hierocratic规则和条例的圣典更充分地进行生效，比在任何一个前款时代。 Be that as it may, and waiving critical discussion of the Old Testament writings with which the solution of the question is intimately connected, attention may be called to the fact that a belief in the theocratic rulership of nations and tribes is, in form more or less crude, characteristic of the common fund of Semitic religious ideas.即使如此，它可能，并免收临界讨论旧约著作，而解决这一问题是紧密联系的，注意可能被要求到这样一个事实，即信仰，在神权统治的民族和部落的是，在表格或更多那么粗，特点共同基金的犹太人的宗教思想。 The various deities were considered as having a territorial jurisdiction, fighting for their respective peoples and defending the lands in which they dwelled.各神佛被视为具有属地管理，争取各自民族和保卫土地，他们讲了。 This is amply proved by the extant historic and religious records of the Assyrians and Babylonians, and the same idea finds occasional expression in the Old Testament itself (see, for instance, Judges 11:23 sq.; 1 Samuel 26:19; Ruth 1:15-16, etc.).这充分证明了现存历史和宗教的纪录，亚述人及巴比伦人，和理念一致认定，偶尔体现在旧约本身（例如，见法官11时23平方1塞缪尔26:19 ;罗思一日15-20 - 16等） 。 In a passage of the Book of Judges, Gideon is represented as refusing to accept the kingship offered to him by the people after his victory over the Madianites, in terms implying that the establishment of a permanent monarchy would involve disloyalty to the rule of Yahweh.在通过本书的法官，吉迪恩是派拒绝接受王位提供给他的人民后，他战胜madianites ，在暗示，即建立一个永久性的君主立宪制将涉及不忠行为，以法治的雅威。 "I will not rule over you, neither shall my son rule over you, but the Lord shall rule over you" (Judges 8:23). "我不排除会超过你，也不应我的儿子统治的你，但主应统治的你" （法官8时23分） 。 More explicit and stronger expression is given to the same view in the First Book of Kings in connection with the appeal of the people to the aged prophet Samuel to constitute a king over them after the manner of the other nations.更为明确和强烈的表达是给有相同的看法，在第一本书的国王，他涉嫌与上诉的人，以老年人先知塞缪尔构成比国王后，他们的方式，其他国家。 The request is displeasing to Samuel and to the Lord Himself, who commands the prophet to accede to the wishes of the people that they may be punished for their rejection of His kingship.请求不快，以塞缪尔和上帝，谁指挥先知加入人民的愿望，他们可能会受到惩罚，为他们拒绝接受他的王位。 "And the Lord said to Samuel: Hearken to the voice of the people in all that they say to thee. For they have not rejected thee, but me, that I should not reign over them" (1 Samuel 8:7). "耶和华说：塞缪尔：倾听人民的声音，在所有的，他们说，以你为他们没有拒绝你，但我认为我不应该在位超过他们" （ 1塞缪尔8时07分） 。 Again in chap.再次，在第一章。 xii Samuel, in his final discourse to the people, reproaches them in similar words: "you said to me: Nay, but a king shall reign over us: whereas the Lord your God was your king".第十二萨穆埃尔，在他的最后话语向人民负责，指责他们在类似的话： "你说我说：不，但王应在位超过我们：而耶和华你的上帝是你的王" 。 And at the call of the prophet the Lord sends thunder and rain as a sign of His displeasure, "and you shall know and see that you yourselves have done a great evil in the sight of the Lord, in desiring a king over you".并在呼叫的先知耶和华发出打雷和下雨，作为一种标志，他的不悦" ，你应知道，看看你们自己做了很多邪恶的视线范围以外的主啊，在渴望一个国王超过你" 。

The bearing of these passages on the historic institution of the theocracy varies in the estimation of different scholars according to the date assigned by them to the sources to which the passages belong.轴承的这些段落就历史学会了神权，在不同的估计，不同的学者根据日期，指派他们到来源，以该通道属于。 Wellhausen and his school, chiefly on a priori grounds, consider them a retouches of the post-exilic period, but it is far more probable that they form a part of a much older tradition, and indicate that a belief in the Lord's kingship over the Chosen People existed prior to the establishment of the earthly monarchy. wellhausen和他的学校，主要是对先验理由，他们也retouches的后exilic时期，但它是更为可能的，他们形成的一个组成部分老得多的传统，并表示相信上帝的王权比人民选择了以前存在的，以建立俗世的君主立宪制。 At the same time, there is no sufficient warrant for assuming on the authority of these texts that the theocratic rule in Israel came to an end with the inauguration of the monarchy, as is plain from the narration of the Lord's covenant with King David and his descendants (2 Samuel 7:1-17).在同一时间内，并没有足够的手令假设上的权威，这些文本表示，神权统治，在以色列刚一结束，与就职的君主，因为是平原，从叙事的主的盟约，与大卫王和他的子孙（ 2塞缪尔7:1-17 ） 。 According to the terms of this covenant the earthly monarch remains under the control of the heavenly King, and is constituted His vicegerent and representative.根据该条款，该公约的俗世的君主仍然控制下的天王，是构成他的vicegerent和代表性。 And this direct dependence of the king on the Lord for wisdom and guidance is assumed throughout the historical records of the Hebrew monarchy.这直接依赖的国王对神的智慧和指导，是假定在整个历史记载的希伯来语君主立宪制。 The supreme test of the worthiness of any king to occupy his exalted position is his fidelity to the Lord and His revealed law.最高人民法院考验的老有所为的任何国王占据他的崇高地位，是他的忠诚，向上帝祷告，他透露法。 The historical books, and still more the writings of the prophets, voice the constant belief that God exercised a special and efficient rule over Israel by blessings, punishments, and deliverances.历史的书籍，还有更多的著述先知的声音不断，相信上帝行使的一个特殊和有效率的统治，以色列所祝福，罚则和deliverances 。 In the post-exilic period the hierocratic rule became the dominant feature of the Jewish theocracy, and, in spite of its limitations and perversions, it prepared, according to the designs of a wise Providence, the way for the New Dispensation-the Kingdom of Heaven so often mentioned in the Gospels.在后exilic期间hierocratic统治，成为占主导地位的特点，犹太神权，而且，尽管它的局限性和违反自然的性行为，它准备，根据该外观设计的一个明智的普罗维登斯，就是为新的服务省却-王国天堂，所以常常提到的福音。

Publication information Written by James F. Driscoll.出版信息本书将会由詹姆斯楼driscoll 。 Transcribed by Herman F. Holbrook.转录由赫尔曼楼霍尔布鲁克。 Iesus Nazarenus Rex Iudaeorum The Catholic Encyclopedia, Volume XIV. iesus nazarenus獭iudaeorum天主教百科全书，体积十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约

Bibliography 参考书目
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