Confict among Belief Systems 信仰系统间的冲突 If we cast an eye over the long history of religion, we are provided with a rich mine for the study of the operation of the paranoid process. The history of religion as far back as we are able to trace it in the dark glimmerings of Mesopotamian origins and the stirrings of man's religious impulses, even in the prehistoric era, is a history of conflict and struggle. Adherence to religious belief systems is paralleled at every point with the setting of one such system against others, and the placing of them in conflictual opposition. The pages of the Old Testament redound with the constantly reiterated theme of the struggles of the chosen people and their monotheistic system of belief, set in dire and desperate opposition to the malicious and threatening menace of the pagan nations which surrounded them. Those who worshipped pagan gods, those who worshiped at the shrines of the Ba'al, were the enemies of Israel. One can turn to almost any segment of the Old Testament, and the sparks of paranoid antagonism and the rhetoric of paranoid aggression can be found. The constant prayer to Yahweh was that he save his chosen people from their enemies. The very notion of a "chosen people" set in opposition to its "enemies" provides us with a classic paradigm of the paranoid system. 如果我们把目光投向宗教的悠久历史，我们就会得到一座研究偏执过程运作的富矿。我们能够从美索不达米亚起源的黑暗闪光和人类宗教冲动的激荡中追溯到宗教的历史，即使在史前时代，也是一部冲突和斗争的历史。对宗教信仰体系的坚持，在每一个点上都伴随着 设置一个这样的体系与其他体系相抗衡，并将它们置于冲突的对立面。旧约的篇幅中，不断重申被拣选的子民和他们的一神教信仰体系的斗争主题，与他们周围的异教国家的恶意和威胁性威胁形成了严峻和绝望的对立。那些敬拜异教神的人，那些在太阳神的圣地敬拜的人，都是以色列的敌人。几乎可以翻开旧约圣经的任何一段，都可以找到偏执对立的火花和偏执攻击的言论。向耶和华不断的祷告是希望他救他的选民脱离敌人。一个 "被拣选的人"与它的"敌人"对立的概念本身就为我们提供了一个典型的偏执系统的范式。 If we turn to the more modern context of the New Testament, the very rise of Christianity was such as to take its origins in persecution. The very roots of Christian tradition, consequently, must be seen as taking their origin out of a paranoid matrix. The blood of martyrs became the seed of Christians. The early history of the Christian Church was a history of persecution and struggle against the enemies of Christianity. In the first instance it was the Jews, but with the advance of the Church and the progression of time it became the Roman Empire. The Acts of the Christian Martyrs stand as a testimonial to the persecutory life of the Church in those early centuries. But the early centuries of persecution were not without great benefit to the nascent Christian Church. It provided the Church with a sense of mission, of purposeful striving and struggle. The experience of the early Church rehearses the constantly reiterated tale of any persecution—that persecution serves only to intensify the purpose and resolve of the persecuted. It provides them with a sense of meaning and useful striving that otherwise might not be so readily or so intensely available. The Church not only survived, but thrived on such persecution. 如果我们看一下新约更现代的背景，基督教的兴起就起源于迫害。因此，基督教传统的根基必须被看作是从偏执环境中产生的。殉道者的鲜血成为基督徒的种子。基督教会的早期历史是一部迫害和与基督教的敌人斗争的历史。最开始是犹太人，但随着教会的进步和时间的发展，变成了罗马帝国。基督徒殉道者的事迹，是教会在那几个世纪初期受迫害生活的见证。但早期的几个世纪的迫害对新生的基督教会并非没有巨大的好处。它为教会提供了一种使命感，一种有目的的努力和奋斗感。早期教会的经验排练了任何迫害中不断重复的故事——迫害只是为了加强受迫害者的目的和决心。它为他们提供了一种意义和有益的奋斗，否则可能不会如此轻易或如此强烈地获得。教会不仅在这样的迫害中生存，而且还在这样的迫害中茁壮成长。 The church has always had her enemies. We can even wonder whether it would be fair to say that the Church has always needed her enemies. In the Middle Ages, the organization of Christianity took on a more explicitly political reality in the form of Caesaropapism. The Church's struggle for autonomy and survival took the form of resistance against the incursions of the growing influence of nationalism and monarchical power. In the light of the necessity for struggling for such religious autonomy, the medieval involvements of the Church in secular and political and even military struggles is perhaps understandable. But from our perspective it provides a striking example of the implementation of paranoid mechanisms and the bringing into conflictual opposition of paranoid tendencies in the service of the working through and resolution of social and political tensions. 教会总是有她的敌人。我们甚至可以怀疑，说教会一直需要敌人是否公平。在中世纪，基督教的组织以凯撒教派的形式，呈现出更明确的政治现实。教会为争取自治和生存而进行的斗争，采取了抵抗民族主义和君主权力日益增长的影响的入侵的形式。从争取这种宗教自治的必要性来看，中世纪教会参与世俗和政治甚至军事斗争也许是可以理解的。但从我们的角度来看，它提供了一个显著的例子，说明偏执机制的实现，以及使偏执倾向进入冲突的对立，以服务于社会和政治紧张局势的运作和解决。