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 = The St. Andrew's University journal of Christian studies (ISSN:0286973X)

巻号頁・発行日

no.51, pp.3-43, 2016

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More than fifty years, Rene Girard has developed a hypothesis which is alled the mimetic theory. According to this theory, human beings imitate each other, and this tendency spreads mutually among people and leads to rivalries. This mimetic also causes mutual conflicts in a community. Since the mimetic rivalry that develops from the struggle for the possession of objects is contagious, it leads to the threat of violence. According to Girard, such conflicts are partially solved by a scapegoat mechanism, but ultimately, Christianity is the best appeasement to violene. Girard believes that the gospel texts have instead acted as a catalyst that brings about the break-down of the sacrificial order. The evangelical "good news" clearly affirms the innocence of the victim, thus becoming, by attacking ignorance, the germ of the destruction of the sacrificial order on which rests the equilibrium of societies. The Old Testament already shows several turning points, and also exposes the mythic accounts with regard to the innocence of the victims. The Hebrew people were conscious about the uniqueness of their religious tradition. The gospels fully clarify this hidden system, and unveil the Satanic order which has continued since ancient time. The gospels also describe the foundation of this order as the murder in the account of the Passion. Medieval Europe showed the face of a sacrificial society that still knew very well how to despise and ignore its victims, nonetheless the efficacy of sacrificial violence has not decreased, in the measure that ignorance has receded. Girard sees the uniqueness and of the transformations of the Western society whose destiny today is one with that of human society as a whole. The purpose of this paper is to research about the mimetic theory and the scapegoat mechanism, and to provide a deeper understanding about a relationship between those hypotheses. Through criticizing Girard's concepts, this paper will provide an accurate recognition concerning the redemption.

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 = The St. Andrew's University journal of Christian studies (ISSN:0286973X)

巻号頁・発行日

no.48, pp.17-49, 2013-03-27

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Although the environmental problem was once considered to be one of the important problems to affect the earth in the future, it has already now a critical issue for present people because of rapid environmental and ecological destruction. The most serious issue is the nuclear fuel problem, as we remember thedisaster of Chernobyl and of Three Mile Island, and the terrible accident that has been occurred at the nuclear power plant in Fukushima, Japan that was caused by tremendous earthquake and tsunami on March 11, 2011. People now have to ask why the gl obal destruction and the environmental crisis has developed and who is the person responsible of this critical issue. No one will be able to deny that the influence of modernization from European and American society is the major factor. If so a question will arise. As Christian countries, what kind of role has Christianity played in order to solve the environmental problems in the European and American societies? Moreover, has Christianity made an effort to perform deterrent work of environmental destruction? If so, why is the environmental issue continuing at this moment? The primary purpose of this essay will be to research the historical and ethical relationship between the factor of environmental destruction and Christianity in the West through the standpoint of Sociology of Religion. This thesis will also attempt to analyze the social structure of the West at the time of the Industrial Revolution, and to pursue people' s concepts about the environment in those days.

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

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

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

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.