著者

Сказкина С.Д. 井尻 良夫 С.Д. СКАЗКИНА Yoshio Ijiri

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学キリスト教論集 (ISSN:0286973X)

巻号頁・発行日

no.14, pp.p43-55, 1978-03

著者

小柳 伸顕

出版者

桃山学院大学

雑誌

桃山学院大学キリスト教論集 = The St. Andrew's University journal of Christian studies (ISSN:0286973X)

巻号頁・発行日

no.49, pp.225-253, 2014-03-13

著者

小柳 伸顕

出版者

桃山学院大学

雑誌

桃山学院大学キリスト教論集 = St. Andrew's University journal of Christian studies (ISSN:0286973X)

巻号頁・発行日

no.50, pp.225-245, 2015-03-23

著者

延原 時行

出版者

桃山学院大学

雑誌

桃山学院大学キリスト教論集 = St. Andrew's University journal of Christian studies (ISSN:0286973X)

巻号頁・発行日

no.50, pp.13-46, 2015-03-23

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This lecture on "Amor Mundi and Process Philosophy: Reflections on Whitehead's Adventure or Resurrection Metaphysics" was delivered on October 11, at the 36th Annual Convention of Japan Society for Process Studies, at Momoyama Gakuin University or St. Andrew's University in Osaka. Beginning with a tanka: Hito ikani / hisan naru tomo / urakara zo / Kami tomo ni masu / mireba bishou zo( How miserable / humans might be in their lives / if seen from the back / that God is really with them / smile comes out in their faces), I will pursue the theme" how one can be geared toward love for the world despite miseries in one's life." 1. From the back; 2. God is really with us; 3. Seeing; and 4. Smile coming out, are four conditions for love for the world. In subsequent four sections I will deal with Hannah Arendt's Human Condition which has described a life-long critical dialogue with Martin Heidegger; Katsumi Takizawa's idea of an inseparable, non-identical, and irreversible relationship between God and humans critically re-considered; Whitehead's metaphysics of Adventure or the Resurrection in dialogue with Hans Jonas's Das Prinzip Leben; and John 21 to be re-interpreted from narrative theology into metaphysical theology in terms of the" Resurrection"-motif. What is pivotal is the denial of the Unmoved Mover which is hidden in Heidegger's philosophy of Sein's Geschichite and also in Takizawa's Pure The-anthropology as the source of change lying outside the universe or the world. In the case of Later Heidegger, Being─Language relationship is not mediated by any intermediary actualities and is overshadowed by the act of interpretation of the philosopher, namely, Heidegger. Arendt critiques this fact as the moment leading to Heidegger's companionship with the Nazis due to his uncritical judgment about the world affairs. In Takizawa's case, he thinks that the idea of pure the-anthropology is important in recognizing the God─Expression relation as the basic human "Bestimmung," which does not allow particular-historical elements to come in and decide. Also, Takizawa thinks that the "deep depths" or the Proto-factum Immanuel of the human existence is the sacred limitation beyond which no one can go down deeper. In this sense, the idea of the deep depths has a resemblance with the Aristotelian Unmoved Mover; it is unsurpassable as the firm basis for everything in the world while giving rise to the change of all things. For Whitehead, however, the change or transmutation of the Reality by the Adventure into its Unity of Appearance is pivotal in requiring the real occasions of the advancing world each claiming its due share of attention [AI=Adventures of Ideas=, 295]. We can acknowledge here Augustine's reference to the descending Agape as combined with the ascending Platonic Eros or Charitas (in Augustine's case). If our human life memories can ascend with the salvific help of the Risen Lord in order to be offered into the bosom of Heavenly Father, our resurrection can take place. Whitehead's final metaphysical scope is free to accept this vision in terms of his idea of the "reciprocal relation by virtue of which what is done in the world is transformed into the reality in heaven and the reality in heaven passes back into the world"( PR=Process and the Reality=, 351). In terms of Logos Theology appearing in the beginning of John's Gospel, the "reciprocal relation" is approachable by reason of the combination of the" Logos who was in the beginning"[ John 1 : 1 first line]and the" Logos who was with God [pros ton theon]" [John 1 : 1 second line]: the latter Logos is metaphysically deeper than and is inclusive of the former Logos. Incidentally, Takizawa refers to the idea of the "Logos in the beginning," but not to the "Logos with God," in terms of the Proto-factum Immanuel. Presumably, it is for this reason that Takizawa sticks to the idea of the "deep depths" which negates our deeper approach. However, the truth of the matter is that at the deeper ground of the "deep depths" the "Logos with God" is awaiting us to come down even after we perished. Further, the" Logos with God" flies and ascends paradoxically with those who have passed away by reason of the paradoxical principle: You go down deeper and deeper; and you ascend higher and higher. We know that the "reciprocal relation" is designated by Chardin as the "Center of the Universe" which is actually "Christ" (see Future of Man,esp. The two articles of my Credo: The Universe is centred─Evolutively {Above and Ahead; Christ is its Center{The Christian Phenomenon: Noogenesis=Christogenesis (=Paul)). John 21: 4 describes the "reciprocal relation" between the perishable world and immortal heaven as the fact: "Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus." We must re-interpret and transform the narrative theology of John 21 into the language of a metaphysical theology such as Whitehead's vision of reality:" We perish and are immortal"[ PR, 351, 82]. From this vision of the Adventure or the Resurrection metaphysics I can think of the idea of a university appropriately in my own way. John Henry Newman's idea of the university is overshadowed by the religious sovereignty, which is radically different from Jacques Derrida's idea of the "university without condition." How can we discern the compatibility between the two? Probably we have to ask Whitehead's aims of education to come in to coordinate and say: religious sovereignty is supportable at the level of" romance," whereas in the case of Derrida's motif of the" university's profession without condition" the rhythm of "generalization" might be proper. Then, what about the precision-process? In this regard, we have to re-learn appropriately from the interreligious dialogue (esp. Buddhist- Christian dialogue) which has been flourishing during the 20th and 21st centuries.

著者

藤間 真

出版者

桃山学院大学

雑誌

桃山学院大学キリスト教論集 = The St. Andrew's University journal of Christian studies (ISSN:0286973X)

巻号頁・発行日

no.49, pp.293-301, 2014-03-13

著者

Robinson T.M. 山川 偉也 T. M. Robinson Hideya Yamakawa University of Toronto 桃山学院大学文学部 University of Toronto St.Andrew's University

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学キリスト教論集 (ISSN:0286973X)

巻号頁・発行日

no.33, pp.261-273, 1997

著者

有山 輝雄

出版者

桃山学院大学

雑誌

桃山学院大学キリスト教論集 = The St. Andrew's University journal of Christian studies (ISSN:0286973X)

巻号頁・発行日

no.49, pp.73-106, 2014-03-13

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Japan aggressively insisted on entering into the First World War. However, it was not a smooth process; Japan had to continue complicated diplomatic negotiations with the United Kingdom, China and the United States. Furthermore, information distribution systems in those days were undergoing drastic changes around the world, making Japan unable to maintain its policy of secret diplomacy. News from the United Kingdom and the United States was communicated in Japan through a wide variety of mass media, revealing a divergence of opinion between Japan and overseas countries. To camouflage the divergence, the Ministry of Foreign Affairs of Japan was urged to adopt various aggressive tactics for justifying Japan?s entry into the war. Such strategic justification was an early indication of "propaganda warfare" that intensified worldwide during the First World War.

著者

桝形 公也

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学キリスト教論集 = St. Andrew's University Journal of Christian Studies (ISSN:0286973X)

巻号頁・発行日

no.54, pp.33-84, 2019-01-23

著者

松永 俊男 Toshio Matsunaga 桃山学院大学社会学部

雑誌

桃山学院大学キリスト教論集 = St. Andrew's University Journal of Christian Studies (ISSN:0286973X)

巻号頁・発行日

no.40, pp.1-29, 2004-02-20

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In the Church of Scotland of the 1830s, there was the dissension between the Moderates and the Evangelicals. The Moderates accepted the right of wealthy landowners to appoint ministers to local churches. The Evangelicals were strict Calvinists and insisted on the right of congregations to elect their own ministers. Finally in 1843, the Evangelicals, led by Thomas Chalmers (1780-1847), left the established church and formed the Free Church of Scotland. Chalmers was also famous for his knowledge of science. Some prominent scientists were the Evangelicals as well. David Brewster (1781-1868) was famous for his optical research. John Fleming (1785-1857) was the representative naturalist of Scotland. Hugh Miller (1802-1856) was the most popular writer on geology. In this article, we examine their scientific writings and conclude that their scientific studies were based on their evangelical faith.

著者

野原 康弘 Yasuhiro Nohara 桃山学院大学経営学部

雑誌

桃山学院大学キリスト教論集 = St. Andrew's University Journal of Christian Studies (ISSN:0286973X)

巻号頁・発行日

no.44, pp.1-42, 2009-02-20

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In UK, the death of Elizabeth II automatically should place her son Charles, Prince of Wales, on the throne. There should be no difficulty at all as to who inherits the crown; no civil strife between her children, Charles, Anne, Andrew and Edward. In the past, however, this peaceful state of crowning was not common, on the contrary, coronations often led to bloodshed; the first in succession to the throne did not always manage to mount the throne. When King Edward the Confessor died childless in 1066, a question, who should succeed the throne, occurred naturally. Edgar, who was the grandson of King Edmund, was one, Norwegian-Danish King Harald was also one, and Guillaume, the Duke of Normandy was another. Nevertheless Harold, the son of Earl Godwin, took a drastic measure: he had two services on the same day; King Edward's burial and his own coronation, which was extremely unusual even at that time, and which eventually aggravated the matter. The above three people appealed Harold's coronation. Edgar, however, was regarded too small to succeed the throne. King Harald from Norway invaded the north of England and occupied York temporarily but was finally defeated by newly crowned King Harold at the Battle of Stamford Bridge. Guillaume with a stronger claim against Harold was different from the two. He was waiting for the good time for a battle with Harold. Guillaume was born in 1027 at Falaise in Normandy, France, as an illegitimate child of the sixth Duke Robert of Normandy. King Edward's mother, Emma, was from Normandy, and Guillaume and King Edward were relatives. Guillaume made an invasion at Pevensey with a great fleet of warships in 1066. As is well-known, he completely beat King Harold's army at the Battle of Hastings. Nevertheless, it was more than two months before he crowned himself as William the Conqueror, King of England. This summer, I visited cities and towns in Normandy which were related to Guillaume, and also drove along the south-eastern coast of England. This means that I tried to follow the steps of Guillaume's conquest of England.

著者

八代 崇 James Takashi Yashiro 立教大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学キリスト教論集 (ISSN:0286973X)

巻号頁・発行日

no.8, pp.109-134, 1972-03

著者

八代 崇 J.T. Yashiro 桃山学院大学経済学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学キリスト教論集 (ISSN:0286973X)

巻号頁・発行日

no.2, pp.113-117, 1966-03

著者

藤間 繁義 Paul Shigeyoshi Toma 桃山学院大学社会学部 The Division of Christian Studies The Institute of Human Sciences St. Andrew's (Momoyama Gakuin) University

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学キリスト教論集 (ISSN:0286973X)

巻号頁・発行日

no.8, pp.135-157, 1972-03

著者

谷口 照三

出版者

桃山学院大学

雑誌

桃山学院大学キリスト教論集 = The St. Andrew's University journal of Christian studies (ISSN:0286973X)

巻号頁・発行日

no.49, pp.133-157, 2014-03-13

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The expectation and skepticism for science and technology coexisted in the 20th century. In that century, however, the skepticism was more focused on rather than the expectation. It has only been 12 years since the 21st century started. However, the expectation and skepticism for science and technology has already increased, and it seems that the higher the expectation is, the deeper the skepticism is. It is estimated that it is because the rapid development of most advanced science and technology, such as IT , artificial intelligence, bioengineering, nanotechnology, was far more than what we expected. Various contentions are proposed for the tendency of science and technology. The forward-looking contention that would be accepted by most people and has certain level of restraint would be the following." The application and development of science and technology cannot be suppressed by the society. However, it is necessary for humans to balance and point it to the right direction with their intelligence. It is the responsibility of the ordinary citizens who do not specialize in science to provide such information to scientists and actively participate in the making of public policy for science. The application and development of science and technology is for all humans." The first sentence of this quote is not directly connected to the second and the third sentence. It is necessary to mediate the "questioning for science and technology" with human life, especially the consideration of the" meaning of life" in order to connect these persuasively.It is because" the application and development of science and technology is for all humans." This paper attempt to interpret concept of the vulnerability for humans and their lives and its response, subsidiarity, based on the concept of" art of life" and "a three- fold urge: (i) to live, (ii) to live well, (iii) to livebetter," mentioned by a philosopher, Alfred North Whitehead, in order to deepen the" questioning for science and technology." It also examines the "art of life" as a "deed" that is reconstructed under "the dynamic and flexible process" as the socialasthe "civil public sphere," the societal as "role-sharing society," and as the complementary relationship of individual and organization promotes the" openness to response possibility." The fundamental of this "deed" is vulnerability and its dynamic acceptance, and "partnership" and "cooperation" as well as "solidarity" that mediate the mutual sympathy that relates to the vulnerability and its dynamic acceptance. And subsidiarity is the one that creates the" rhythm" for the process and bridges it" to live better" with profound meaning.

著者

桝形 公也

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学キリスト教論集 = The St. Andrew's University journal of Christian studies (ISSN:0286973X)

巻号頁・発行日

no.54, pp.33-84, 2019

著者

大貫 隆

出版者

桃山学院大学

雑誌

桃山学院大学キリスト教論集 = The St. Andrew's University journal of Christian studies (ISSN:0286973X)

巻号頁・発行日

no.49, pp.5-27, 2014-03-13

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Both Matt 19:28 and Luke 22:28-30 are based on the Q source, but the context is significantly different between the two passages. As the three passion predictions placed in proximity to 19:28 suggest, Matthew overall has in mind the parousia of the "Son of Man," Jesus. On the other hand, Luke 22:28-30 belongs to the scene of the Last Supper. Verse 30b corresponds almost exactly to Matt 19:28, in which Jesus tells his disciples: "You will also sit on twelve thrones, judging the twelve tribes of Israel." The difference between the two verses is that Luke 22:30b does not specify the number of the thrones as twelve because, earlier in 22:3, Luke announces that Satan has entered into Judas Iscariot. The original form of the Q saying is preserved in Matthew's text, which keeps the phrase "twelve thrones" intact. The early Church could not have produced a saying that assumes the inclusion of "Judas the betrayer" in the judgment activity. The Q text thus derives from the actual words Jesus uttered in his lifetime. The question is, what kind of judgment did Jesus originally say the Twelve would engage in as his closest associates? In my view, the answer is found in Mark 8:38 and Luke 12:8-9, which point to the same reality as Matt 19:28. Luke 12:8-9 refers to the judgment that divides people into two groups: those acknowledged and those denied by the Son of Man before the angels of God, depending on whether or not they accepted Jesus' words during his lifetime. Likewise, when Jesus suggests that in the kingdom of God the Twelve will be enthroned with him to judge the twelve tribes of Israel, he implies that they will pass judgment on individuals from God's chosen people, Israel, according to their responses to the ministry of Jesus and the Twelve. As G. Theissen argued two decades ago using the term "group messianism," the kingdom of God, as Jesus proclaimed it, did not represent a focus of the messianic expectation on a particular individual. Jesus' relationship with the kingdom of God was neither individualistic nor exclusive. While he embodied the kingdom of God with an overwhelming sense of sovereignty, sovereignty nevertheless was shared by the Twelve who worked with him for the proclamation of the kingdom. They will therefore be duly enthroned with Jesus as individuals from Israel are judged in responding either positively or negatively to the message proclaimed by Jesus as well as the Twelve.

著者

大貫 隆

出版者

桃山学院大学

雑誌

桃山学院大学キリスト教論集 (ISSN:0286973X)

巻号頁・発行日

no.49, pp.5-27, 2014-03-13

---

Both Matt 19:28 and Luke 22:28-30 are based on the Q source, but the context is significantly different between the two passages. As the three passion predictions placed in proximity to 19:28 suggest, Matthew overall has in mind the parousia of the "Son of Man," Jesus. On the other hand, Luke 22:28-30 belongs to the scene of the Last Supper. Verse 30b corresponds almost exactly to Matt 19:28, in which Jesus tells his disciples: "You will also sit on twelve thrones, judging the twelve tribes of Israel." The difference between the two verses is that Luke 22:30b does not specify the number of the thrones as twelve because, earlier in 22:3, Luke announces that Satan has entered into Judas Iscariot. The original form of the Q saying is preserved in Matthew's text, which keeps the phrase "twelve thrones" intact. The early Church could not have produced a saying that assumes the inclusion of "Judas the betrayer" in the judgment activity. The Q text thus derives from the actual words Jesus uttered in his lifetime. The question is, what kind of judgment did Jesus originally say the Twelve would engage in as his closest associates? In my view, the answer is found in Mark 8:38 and Luke 12:8-9, which point to the same reality as Matt 19:28. Luke 12:8-9 refers to the judgment that divides people into two groups: those acknowledged and those denied by the Son of Man before the angels of God, depending on whether or not they accepted Jesus' words during his lifetime. Likewise, when Jesus suggests that in the kingdom of God the Twelve will be enthroned with him to judge the twelve tribes of Israel, he implies that they will pass judgment on individuals from God's chosen people, Israel, according to their responses to the ministry of Jesus and the Twelve. As G. Theissen argued two decades ago using the term "group messianism," the kingdom of God, as Jesus proclaimed it, did not represent a focus of the messianic expectation on a particular individual. Jesus' relationship with the kingdom of God was neither individualistic nor exclusive. While he embodied the kingdom of God with an overwhelming sense of sovereignty, sovereignty nevertheless was shared by the Twelve who worked with him for the proclamation of the kingdom. They will therefore be duly enthroned with Jesus as individuals from Israel are judged in responding either positively or negatively to the message proclaimed by Jesus as well as the Twelve.

著者

滝澤 武人

出版者

桃山学院大学

雑誌

桃山学院大学キリスト教論集 (ISSN:0286973X)

巻号頁・発行日

no.48, pp.51-64, 2013-03-27

著者

八代 崇 James Takashi Yashiro 桃山学院大学経済学部

雑誌

桃山学院大学キリスト教論集 = St. Andrew's University Journal of Christian Studies (ISSN:0286973X)

巻号頁・発行日

no.6, pp.17-41, 1970-03-30

著者

松平 功

出版者

桃山学院大学

雑誌

桃山学院大学キリスト教論集 (ISSN:0286973X)

巻号頁・発行日

no.50, pp.139-173, 2015-03-23

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The problem of domestic waste in Indonesia, especially in urban areas, is the most difficult issue to solve for the urban administrative bodies. In Indonesia, in the process of economic development and urban population growth, the amount of waste is expected to increase in urban areas in the near future. Even now, the amount of waste exceeds the processing capacity of the final disposal site which is called "TPA". Because the number of population in Indonesia is still growing, the reduction of domestic waste is an urgent issue. The purpose of this paper is to report about the environmental problems, such as the issue of waste in the island of Bali. The reason why the island of Bali was chosen for this analysis is not only because the population is increasing, but also the number of foreign visitors is rapidly increasing on this tiny island. By utilizing extensive data, the core of the problem will be pointed out in this paper. Furthermore, this paper will propose some solutions for this issue.