著者

劉 小珊

出版者

神戸女学院大学

雑誌

神戸女学院大学論集 (ISSN:03891658)

巻号頁・発行日

vol.55, no.2, pp.97-106, 2009-01

著者

清水 忠重

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.39, no.3, pp.1-20, 1993-03

著者

立石 浩一

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.59, no.2, pp.159-168, 2012-12

著者

浜下 昌宏

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.37, no.3, pp.107-125, 1991-03

著者

秋山 ひさ

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.22, no.3, pp.55-75, 1976-03

著者

松田 央

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.59, no.1, pp.79-93, 2012-06

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To talk of God means to talk of experience of God. Only those who have experience God can bear witness to God. Theologians themselves must deepen their experiences of God in everyday life. And it is necessary to construct a universal methodology so that more people may have experiences of God. I will suggest a methodology based on Christian Zen in this treatise. However, is it right to introduce the thought of Zen into Chistianity at all? Does not such a new attempt turn into a sort of syncretism? First of all, this issue should be discussed. Daisetsu Suzuki, a Japanese student of Zen, has already discussed this issue. I think that Christian Zen is not a syncretism but a new Christianity which contains both orthodox Chistology and a training of mind based on the tradition of Zen. But it is very difficult to convey the essence of Zen to ordinary people. The words of Zen transcend common logic. So I will introduce the thought of Thich Nhat Hanh, a Zen priest born in Vietnam. He also has a deep insight into Christianity. His keyword for thought is "mindfulness". Mindfulness means a deep awareness and a sort of energy which throws a light on all existences and acts. According to Hanh's view, Zen training aims to make the energy of mindfulness penetrate into each act in everyday life. He also suggests that the spirit of mindfulness and the Holy Spirit of Christianity are almost the same. The Holy Spirit is an invisible divine power or energy that emanates from God. The Holy Spirit is also a person(persona)of God. We can find a point of contact between Chritianity and Zen by thinking about the relation between the Holy Spirit and the spirit of mindfulness.

著者

白井 由美子

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.59, no.2, pp.121-135, 2012-12

著者

和島 芳男

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.1, no.3, pp.45-57, 1954-12

著者

頼藤 和寛

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.47, no.1, pp.111-128, 2000-07

著者

大野 篤一郎

出版者

神戸女学院大学

雑誌

神戸女学院大学論集 (ISSN:03891658)

巻号頁・発行日

vol.44, no.3, pp.109-119, 1998-03

著者

石黒 晶

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.50, no.1, pp.109-119, 2003-07-20

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著者より、「当該作品の著作権管理を日本音楽著作権協会に全信託している」との理由による削除希望がだされたため

著者

中野 敬一

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.59, no.2, pp.103-120, 2012-12

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Chiristianity was first introduced into Japan in 1549 by the Catholic missionary, Francis Xavier. However, Christians were persecuted quite strongly by the ruling forces of the time. By the mid 17th centuty, missionary work conducted in public had completely ceased to exist. Christianity was re-introduced into Japan in 1859. In the Meiji era various sects of Protestant and Catholic missionary groups from various contries, particularly from the United States, arrived in Japan once again and started their missionaty work. Missionaty groups introduced Japanese to Christian ideas of the other world (afterworld, the world beyond) and Japanese who became Christian believed what the missonaries taught. What kinds of ideas have Japanese accepted and developed? To know the ideas of the other world of Japanese converts in the Meiji era, we study sermons and articles by famous Japanese preachers (such as Jo Niijima, Masahisa Uemura, Kanzo Uchimura and so on), tracts written by missionaries, and hymns that Christians in Japan used in the Meiji era. Studying these materials, we could see some common characteristics of the ideas of the other world. The preachers or missinaries insist that there is a "Heaven" with God. In heaven, the deceased have peace and happiness, and can meet Got and the other dead who already were there. In particular, "to meet again" with family members or friends are significant words for hope in Heaven. The Japanese Christians who believed these ideas must have been comforted and given hope for their future. The important thing that we have to comfirm is that we could not see any specific image of Heaven or Hell. For example, they ded not talk about the form or shape of Heaven, or the condeition of the deceased.

著者

Maclellan Philip C.

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.48, no.3, pp.37-58, 2002-03

著者

飯田 祐子

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.44, no.1, pp.1-22, 1997-07

著者

宮腰 松子

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.17, no.3, pp.19-33, 1971-03

被引用文献数

1

著者

小松 秀雄

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.53, no.3, pp.63-82, 2007-03-15

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The Gion Festival (Gion Matsuri) of Kyoto in the modern society consists of the procession of portable shrines (the Sacred Carriages) of Yasaka Shrine and the grand procession of Yamaboko (the floats). In this paper, I intend to reconsider the spirit of the leaders in the downtown area that is called Yamabokocho. These leaders are five people of four areas, which are the chief director of Kankoboko, two directors of Minami Kannon-yama (Mukadeyacho), the chief director of Arare Tenjin-yama (Tenjinyamcho), and the director of Kikusui-boko. The concept 'spirit' (the Japanese 'Kokoroiki') corresponds to 'ethos', or 'habitus' that has been making full use in sociology of Max Weber and Pierre Bourdieu. This paper is the ethonographic research of the downtown area (Yamabokocho) of The Gion Festival. I intend to analyse the conversations of the leaders and the documents of the downtown area.

著者

武田 泰宏

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.28, no.3, pp.107-112, 1982-03

著者

石黒 晶

出版者

神戸女学院大学

雑誌

論集 (ISSN:03891658)

巻号頁・発行日

vol.53, no.1, pp.23-48, 2006-07-20

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著者より、「当該作品の著作権管理を日本音楽著作権協会に全信託している」との理由による削除希望がだされたため

著者

藏中 さやか

出版者

神戸女学院大学

雑誌

神戸女学院大学論集 (ISSN:03891658)

巻号頁・発行日

vol.52, no.2, pp.1-18, 2005-12

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This paper discusses representational characteristics of Ukyonodaibu's, among her Wakas in The Collection of Kenreimonin-Ukyonodaibu, by pointing out and investigating into the representational similarity to the preceding pieces of Waka. As for the Wakas for which it is possible to indicate the latest limit of the period when they are composed, the meaning of their position in the Collection is closely examined. As a result, it can be suggested that these Wakas are added to the volume later as the form of the Collection are properly arranged. The groups of Daiei-ka and Tanabata-ka are individually analyzed so that it is clarified that each is constructed with the lucid consciousness of the orderly structure. Many Wakas, whose representation is literally traced from the preceding ones, are included in the volume. The fact that the number of such pieces are much more than ever identified is an important key to re-evaluate Ukyonodaibu's reputation as a poet of her time.