著者

阿部 仲麻呂

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

vol.82, pp.198-207, 2013-08-01

著者

K リーゼンフーバー 鈴木 伸国

出版者

上智大学

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

vol.76, pp.1-44, 2007

---

In the transition from medieval scholasticism to early modern philosophy, the problem of the relation between faith and reason was raised by the Italian humanists of the fifteenth century. Searching for human perfection, they connected the ideals of ancient rhetoric with the faith of the Fathers of the Church. Marsilio Ficino (1433-1499) was the founder and leading spirit of the Platonic Academy in Medici-Florence. Through comprehensive translations, interpretations and systematic works he created a Christian philosophy supported by Platonic ontology and metaphysics of the mind. Aiming at contemplation of God or "learned piety", his theocentrism is mediated by an analysis of the mind's natural inclination to eternal beatitude. Thus, knowledge of transcendence and immortality of the human soul are the fundamentals of the mind's ascent to God, which is guided by biblical faith as taught by the authority of the Church and illuminated by rational reflection on self-knowledge. The convergence of reason and faith or philosophy and religion is endorsed historically by the development of ancient philosophy ("prisca theologia"), which - according to Ficino's construction - leads from Egyptian hermetic thought through Greek philosophy with its culmination in Plato, to Plotinos' neo-platonic theology and its medieval tradition up to Ficino's time. The neo-platonic conception of the mind in its relation to God, however, is said to have originated under the influence of the apostolic preaching as handed down through "Paul's disciple" Dionysios Areopagites and, later on, by Origen, an acquaintance of Plotinos. In this systematically and historically wide-ranging synthesis of Platonic philosophy and Christian faith, Ficino feels himself confirmed by the Church Fathers, especially by Augustine, who not only was led to Christianity by reading neo-platonic writings, but also after his conversion integrated Platonic philosophy with Christian theology, thus opening an intellectual access to faith.

著者

フィールハウス J.

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

vol.39, pp.174-181, 1981-06-30

著者

阿部 仲麻呂

出版者

上智大学

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

vol.77, pp.71-110, 2008

---

Kitaro Nishida was a philosopher and a religious artist of the 19^<th>/20^<th> century. His was the first major philosophical work written in Japanese. This article describes Nishida's thoughts (his religious Faith, logical Theory and Practice of the Agape or the Kenosis as the Fundamental Chola), influences on later generations and his continuing relevance in modern times (Masaya Odagaki, Isao Onodera, and Seiichi Yagi). Odagaki, Onodera, and Yagi's understanding of the Holy Spirit is the Life-Contextial Pneumatology. This perspective is a new theory in traditional Occidental philosophy and theology. But this perspective doesn't have personalistic aspects. Then, the Greek Father St. Gregory of Nyssa was a theologian and philosopher of the 4^<th> century. His was the first major work written in language of the Agape. This article describes Gregory'thoughts (his Faith, logical Theory and Practice of the Agape as Kalon or the Truth-Good-Beauty), influences on later generations and his continuing relevance in modern times (Hisao Miyamoto). Gregory and Miyamoto's understanding of the Holy Spirit is the Kenosis as the Fundamental Chola of the Personalistic Pneumatology and the Life-Contextual Pneumatology. When we understand the Holy Spirit, we never forget the view point of the Kenotic Pneuma.

著者

川中 なほ子

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.80, pp.1-40, 2011-08-01

著者

竹内 修一

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.83, pp.99-117, 2014

著者

高柳 俊一

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.78, pp.138-144, 2009

著者

竹内 修一

出版者

上智大学

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

vol.73, pp.51-88, 2004-08-01

---

It is natural for us to be required to act rightly, but to be good is even more important. No matter how right an actis, if one has a bad intention or motivation, that act is not worthy of being ca11ed good. It might be the intentio recta that is required for the rightness of the act. "Every good tree bears good fruit" (Mt 7 : 17). A good act follows a good disposition of one's heart and mind. It is virtue that makes a human being good. Virtue must be considered in reference to good ; more specifically, virtue refers to the good of the human person. Therefore, virtues are indispensable for the formation of the human person. Confucianism which is basically "virtue ethics" can contribute greatly to an inculturation of Christianity in Japan. Since Mencius, through the tradition of Confucianism, conscience, ryoshin in Japanese, has played a significant role in Japanese morality. The main role of ryoshin is to determine how to cultivate oneself, how to become one's authentic self. In particular, in the Japanese context, the primary quality of ryoshin is makoto or sincerity. Makoto, interpreted not metaphysically, but rather morally and anthropologically, became a cardinal virtue for the Japanese ethical/moral ethos in the lin eo ryoshin. Mencius is the first person who used the term liang hsin/ryoshin. According to him, liang hsin springs from one's heart and mind, which is good by nature. This is the origin of all his thought : a "theory of the original goodness of human nature." According to him, liang hsin/ryoshin is given as the "sprouts" of four virtues : humanity, righteousness, propriety, and wisdom. These four virtues are the embodiment of liang hsin in real life. The understanding of liang hsin is developed in the concept of ch'eng (sincerity). Ch'eng is largely discussed and developed as a moral and philosophical or metaphysical concept in the Chung-yung (The Doctrine of the Mean). Ch'eng should be embodied in one's life. According to Wang Yang-ming, making the mind sincere is indispensable for one to be a fully human person. Though there are several meanings of ch'eng, he stresses sincerity as the meaning of ch'eng. Sincerity is not merely a psychological or ethical concept, but rather an existential and anthropological presupposition. Wang's teachings had a great influence on Japanese thought, especially with regard to ethics. We can also find a possibility of inculturation of Christianity in Japan in and through ryoshin. It is inadequate and inappropriate that we unconditionally transfer Christianity cultivated in the Western cultural climate into the Japanese cultural climate. Rather, we have to accept and interpret Christianity in the context of the Japanese cultural climate and express it through Japanese concepts. The problem is how to embody the Good News in Japan. This is challenging to us, but at the same time, it is the basic task of inculturation as the embodiment of evangelization. Evangelization requires us to discover and cultivate the seeds of the Word embedded in the local culture. As God's Word became man, the Words of Jesus can and should be embodied in the Japanese cultural climate.

著者

Nemeshegyi Peter

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.47, pp.p57-97, 1985-06

著者

高橋 亘

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

vol.26, no.1, pp.p1-24, 1987-06

著者

Silonis R.Lopez 熊谷 賢二

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.43, pp.p183-193, 1983-06

著者

阿部 仲麻呂

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.84, pp.218-224, 2015-08-01

著者

芝元 航平

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.85, pp.73-93, 2016

著者

Perez Francisco

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.31, pp.p95-120, 1977-06

著者

奥村 一郎

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.30, pp.p251-280, 1976-12

著者

竹内 修一

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.75, pp.53-101, 2006

---

Conscience is one of the most prominent phenomena of human persons. The term "conscience," however, is polyvalent and ambiguous, and complicates one's understanding of it. By its very nature, conscience has both individual and socio-ethical characteristics. This understanding derives from another aspect of conscience: transcendence. In other words, conscience is essentially open to the Absolute, and has not only a moral dimension, but also a metaphysical or religious dimension. One can view this not only from an etymological examination of the term "conscience," but also from one's experience of conscience. This experience is nothing but self-awareness. When one experiences conscience, it is often as a "bad conscience." Conscience is not restricted to merely intellectual knowledge, but is related to the whole existence of a person. In this sense, conscience is almost synonymous with moral consciousness, but this in itself does not fully or directly define conscience. Conscience is composed of "con" (together, whole) and "science" (knowledge). From this, we can distill several meanings of conscience such as "to know something together," "to have common knowledge," and "communal knowledge." In order for this "communality" to exist there must be a common horizon of understanding. This horizon is the basis of the universality of conscience and this universality should be found in "con." On the other hand, "science" is not mere intellectual or objective knowledge. It is, rather, a moral or existential knowledge of the human person. In Hebrew there is no term for "conscience." However, there are a few words which represent the phenomenon of conscience, such as leb or lebab (heart) and ruah (spirit). The term "heart" is most frequently used in the Old Testament stories about sin and, in turn, most often correlates with remorse or pangs of conscience. However, there are also several stories in which "heart" is used positively, stressing the prais-eworthiness of a "good conscience." There is a term for conscience in Greek: syneidesis. The term "conscience" does not appear in the Synoptic Gospels. Paul is the first person to use the term "conscience" in the New Testament. Though it is still disputed as to where Paul may have adopted this term, there is general agreement among scholars that Paul uses the term syneidesis, to refer to conscience. He regards conscience as an inner tribunal with both a judicial and a legislative function. However, for him, conscience has not only an ethical but also a theological importance. Thomas Aquinas regards a human being as a person who is created by God in the image of God. Every description of his ethical discourse flows from this understanding. The human person is essentially oriented toward a final end: the good itself. Conscience has an important function in this design. It is an application of knowledge to concrete and particular acts. In this application, conscience has a binding force which is based on that of synderesis. As the first principle of practical reason, synderesis unconditionally claims the precept of doing good and avoiding evil. Conscience can be erroneous. However, it retains a binding force, because it requires one to follow its judgment by nature, regardless of whether conscience is good or evil. Indeed, the binding force remains as long as conscience participates in synderesis, which is never fallible.

著者

ブルダン ベルナール 吉澤 文尋

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.85, pp.117-185, 2016

著者

小幡 義信

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

no.29, pp.p189-197, 1976-06

著者

シロニス R. ロペス

出版者

上智大学神学会

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

vol.44, pp.91-104, 1983-12-31

著者

阿部 仲麻呂

出版者

上智大学

雑誌

カトリック研究 (ISSN:03873005)

巻号頁・発行日

vol.76, pp.232-239, 2007