著者

金子 晴勇

出版者

聖学院大学

雑誌

聖学院大学総合研究所紀要 (ISSN:09178856)

巻号頁・発行日

vol.50, pp.107-133, 2011-03-30

著者

[アウグスティヌス著] 坂口昂吉 金子晴勇訳

出版者

教文館

巻号頁・発行日

1984

著者

金子 晴勇

出版者

静岡大学

雑誌

文化と哲学

巻号頁・発行日

vol.4, pp.19-57, 1985

著者

金子 晴勇

出版者

聖学院大学

雑誌

聖学院大学論叢 (ISSN:09152539)

巻号頁・発行日

vol.12, no.1, pp.37-64, 1999-09-25

著者

金子 晴勇

出版者

聖学院大学

雑誌

聖学院大学論叢 (ISSN:09152539)

巻号頁・発行日

vol.11, no.3, pp.25-42, 1999-03-25

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In the previous chapters of our paper we considered the significance of the German Protestant Mysticism of Valentin Weigel and Johann Arundt. They protested against the scholasticism and formalism of the Lutheran Church, just as Luther himself had once thundered against Rome. At the beginning of the seventeenth century ,German mysticism again finds its voice in a cobbler, Jacob Böhme. Böhme attempts to explain the fact of evil and sin in the world as a necessary phase in the process of divine self-expression. Everywhere in reality he finds oppositions and contradictions. Since all things come from God, he must be the primal ground of all oppositions; he is an undifferentiated, fathomless ground, the primal objectless will. So Böhme calls this ground "Ungrund". And he attempts to trace the evolution of this groundless will, combining Christian theological ideas such as the Trinity, angels, the fall of Lucifer, the fall of man, the plan of salvation, which were derived mainly from the magical nature mysticism of Paracelsus. Nevertheless, he plainly belongs in the direct line of German spiritual reformers whom we have been studying. He was deeply influenced by Luther, especially in the insight of the transforming element of personal faith in religion and in the acceptance of the teaching of mystical ground. The readers of Schelling's Philosophical Inquiry into the Essence of Human Freedom in 1809 were surprised and enraptured by a wealth of new and previously unheard of expressions which are drawn directly from Böhme, or are fashioned on the model of his symbolic language. He comes close to the ideas of Böhme on freedom and "Ungrund". In the above-mentioned context, this paper seeks to elucidate the following points: (1) Böhme's mystical experience and his work, Aurora (2) "Ungrund" and "Grund" (3) "Grund" in his book, Way to Christ (4) Schelling's theory of "Grund"

著者

金子 晴勇

出版者

聖学院大学

雑誌

聖学院大学論叢 (ISSN:09152539)

巻号頁・発行日

vol.11, no.1, pp.1-23, 1998-09-20

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In the lands of Germany, Lutheranism continued to develop along the orthodox lines apparently after the acceptance of the Formula of Concord in 1580. But the theologians of the first half of the seventeenth century did not lose sight of the prior importance of the Bible as the Word of God, though they did not ignore the practical religious problems of their day. This attempt, however, tended to relegate Luther's doctrine of justification to the background and led to the introduction of many elements of late-medieval German mysticism and the natural philosophy of Paracelsus. These spiritual movements developed the doctrine of the inner light of the mystics and formed the Protestant Mysticism in Germany. Weigel's spiritual conception of Christianity was fed by the sermons of Tauler, the "German Theology" of an unknown German mystic, and the natural philosophy of Paracelsus. He drew also from many other sources and finally arrived at a type of religion, still interior and personal, but less negative and abstract than that of the fourteenth-century mystics. Weigel developed a very interesting theory of knowledge, which fits well with the inwardness of his religious views. He holds that in sense perception the percipient brings forth his real knowledge from within. All natural knowledge is in the knower, but the supernatural knowledge comes from the inner "Grund der Seele" as German mystics had once taught. Weigel plainly arrived at his basic ideas under the formative influence of Schwenckfeld and Franck, but he also reveals in his conception of the microcosmic character of man, the influence of Paracelsus. Arndt was a minister of the Lutheran Church and an observant reader and perceptive student of Martin Luther's works. He had studied medicine as well as theology. Therefore, in his widely read and influential work "True Christianity" are also found extracts from the works of Paracelsus, Tauler and "German Theology". Long before scholars decreed the mutual exclusion of "Reformation" and "Mysticism," Luther himself had ingested and incorporated into his own thinking the sermons of Bernard of Clairvaux, Johannes Staupitz, and Tauler. In this respect Arndt is a second Luther, a Lutherus redivivus. His work helped prepare the way for the strong German reaction to Lutheran orthodoxy as expressed in both the Enlightenment and Pietism. We will clarify the characteristic feature of the Mysticism of Protestantism in Germany. In the above-mentioned context, this paper seeks to elucidate the following points: (1) V. Weigel and Natural Mysticism (2) J. Arndt's "True Christianity" and Protestant Mysticism.