著者

村瀬 寿代 Hisayo Murase

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.36, pp.63-94, 2000-03

著者

石川 明人

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.50, pp.113-138, 2015-03-23

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Ayako Miura, the Christian novelist, once recalled that in her younger days, she was a militarist teacher. Indeed, the period of her youth spent as an elementary school teacher overlaps with Japan's wartime period. However, when Miura's autobiographical writings are analyzed in detail, it seems more accurate to say that she was not a militarist. This is because she did not consciously support militarism on the basis of sufficient knowledge or opinions about politics and the military during her days as a teacher; rather, she simply complied with and was swept along by the belligerent social atmosphere of the time. Miura's period as a "militarist" teacher can certainly be considered as a dark phase of her life. However, this does not mean that Miura's efforts within the education system of the wartime military state were either malicious or negligent. Conversely, at the time, she strove to accomplish her duties as a teacher in good faith, in the broad sense, with dedication, integrity, and sincerity. That in doing so she consequently became complicit to the evils of the war can only be termed as a lamentable paradox. Though Miura later became an outspoken opponent of war, this opposition was neither based on social scientific knowledge nor grounded in mere humanism; fundamentally, it developed as a result of her Christian faith. Through her wartime experience, Miura had become keenly aware of the fundamental weaknesses, miseries and follies of humanity as well as her own and, in her despair, turned to Christianity. In basing her opposition to war on her Christian faith, Miura failed to consider the classic quandary that religion may also be used to justify war. Nevertheless, her opposition to war is surely worthy of our attention even today.

著者

木村 信一 Shinichi Kimura

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.6, pp.59-74, 1970-03

著者

井本 英一 Eiichi Imoto

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.40, pp.109-137, 2004

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On New Year's Day Suwa-taisha Shrine has a ritual to make sacrifice of two frogs. Visitors to the Dual Shrines of Ise, Naiku Shrine and Geku Shrine, offer frogs of pottery on the rocky altar by the sea. Pilgrims to Santiago di Compostella have offered votive picture tablets of frog to the temple. Witches would give a dinner party at the night of Walpurgis on the mount Brocken at the beginning of May day.Frogs were main dish then.Witches were goddesses of pre-Christian period. Suwa-taisha's sacred pole with strips of white papers on top, Ise shrine's center pole with various color strips on top, and May pole with various color strips down from top are totem poles. Frogs were representation of ancestors or gods. Frog-shaped lamps of Roman, Coptic or Ethiopic Church were souls of ancestors or gods. Gods or goddesses ate the offering of frogs at the beginning of the year to make themselves resurrect.

著者

島 久洋 Hisahiro Shima 桃山学院大学文学部

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.27, pp.p63-81, 1991-03

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The purpose of this study is to investigate psychosocial factors for healthy long life based on ways of life. We studied Brazilian populations in Bage in August of 1990. Study populations were male and female at the age of 49-55 randomly selected. They live in the areas of Bage of Rio Grande do Sul, the Federative Republic of Brazil. The surveys were conducted by face-sheet methods in the indoor. A questionnaire was consisted of 48 items in relation to healthy conditions, eating habits, family relations, and religious behaviors. The questionnaire and interview were used Portuguese. The distribution of religion are presented in Table 1. The sigificant of these results concerning religion was discussed.

著者

松平 功 Isao Matsudaira 桃山学院大学チャプレン

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.46, pp.55-84[含 英語文要旨], 2011

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Japan invaded Korea and annexed it 100 years ago. Although the official policy of the Japanese government was to treat the Koreans on an equal basis with the Japanese, this ideal was not translated into action. As the conquerors, the Japanese were thoroughly convinced of their superiority over the Koreans, and applied terrible policies and behavior toward them. Before World War II, Japan faced a severe shortage of manpower, and the lack of industrial material as well. The Japanese government tried to alleviate such a manpower shortage by importing Koreans. Before the annexation of Korea in 1910, only several hundred Korean residents in Japan were reported. In 1945, the number of Koreans in Japan was determined to be as many as 2,000,000. After World War II, about 500,000 Koreans remained in Japan. At the conclusion of the U.S.-Japan Peace Treaty in San Francisco in 1952, all Koreans in Japan lost Japanese citizenship, and their suffering increased through unfair policies. For many years, the Japanese Church ignored its duty to be the liberator of suffering Koreans. As an agent of the prewar imperial government, it became an oppressor for Koreans in Japan. However, after the 1970's the Japanese Church began to cooperate with the Korean Church in Japan and seriously worked for Korean minority in Japan. The Japanese Church is working to combat not only unfair employment discrimination against Korean-Japanese but also numerous other kinds of injustice practiced by the Japanese government. This paper will attempt to clarify the relationship between minority issues in the context of the Korean-Japanese and the resistance movements conducted by the Church and people in Japan. It will also provide prospective suggestions to resolve the issue of Korean discrimination in Japan from the point of view of Christian ethics.

著者

伊藤 潔志

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.85-112, 2015-03-23

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The purpose of this paper is to examine and elucidate the distinctive features of the religious aspects of Ludwig Wittgenstein's philosophical thought. Few people generally regard Wittgenstein as a religious thinker, but research has been carried out on his views on religion and attempts have been made to apply his philosophical thought to theology. Wittgenstein's philosophical thinking is commonly divided into two phases ─ the early phase and the later phase ─ and even as it showed a certain consistency, it also underwent considerable transformation. Accordingly, in the early and later phases of Wittgenstein's philosophy there are both elements that are the same and elements that are markedly different. In this paper I will look at the early phase of Wittgenstein's philosophical thought, picking out certain ideas about religion that run throughout Wittgenstein's philosophy and elucidating the distinctive features of such ideas. Wittgenstein held that language has limits, and that accordingly there are also limits to thought. Further, he held that since language and the world exist with and through one another, the world also has limits. Accordingly, it is impossible to speak anything regarding what exists beyond the limits of language, and impossible to speak anything that lies outside the world. This means that though it is possible to speak of things when they have to do with facts, it is not possible to speak of things when they have to do with values ─ since values lie outside the world. Thus, it is not possible to speak things like religion, faith, revelations, and God (they are `unspeakable'). Nevertheless, Wittgenstein argues, even though it is not possible to` speak' these things, it is still possible to `show' them. According to Kierkegaard, `showing' is a particular state of affairs, and to `show' is a way of indirectly `speaking' something. We might perhaps call this showing a `religion of silence.' Wittgenstein was a philosopher who worked out a religion of silence, a religion that exists on the other side of the limits of language, thought, and the world.

著者

藤間 繁義

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

vol.14, pp.17-42, 1978-03-25

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 (ISSN:0286973X)

巻号頁・発行日

no.43, pp.225-244, 2007-03-01

著者

国松 夏紀

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.255-271, 2014-03-13

著者

八代 崇 James Takashi Yashiro

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.6, pp.17-41, 1970-03

著者

松永 俊男

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

vol.37, pp.81-95, 2001-03-01

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1996年6月にヴァチカン天文台で,進化論と分子生物学に関する会議が開かれ,27人の諸分野の研究者が1週間にわたって議論を続けた。この会議に基づく論文集『進化生物学と分子生物学:神の行為についての科学的考察』が1998年に刊行された。本稿はこの論集に基づいて,現代のカトリック神学で進化論がどのように解釈されているかを考察するものである。教皇ヨハネ・パウロ2世(在位1978-)は,この会議の直後の1996年10月22日付で教皇庁科学アカデミーに進化論に関する書簡を送付しているが,これについては前稿で紹介し,進化論に対するカトリック教会の態度の変遷を概観した。本稿では,カトリックの神学者が,進化論と信仰の関係をいかに理解しているかを見ていきたい。

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

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

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

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

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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

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

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.