著者

和泉 涼一 和泉 涼一

出版者

茨城キリスト教大学

雑誌

茨城キリスト教大学紀要. I, 人文科学 (ISSN:13426362)

巻号頁・発行日

vol.39, pp.15-34, 2005-12-25

著者

野口 誠

出版者

茨城キリスト教大学

雑誌

茨城キリスト教大学紀要. I, 人文科学 (ISSN:13426362)

巻号頁・発行日

vol.35, pp.47-59, 2001

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How to cope with terrorism is said to be one of the greatest problems in this century. Through many experiences in the past we cannot help admitting that even the strongest military power cannot be relied upon for the prevention or eradication of terrorist acts. So this problem is a hot issue discussed from different angles through mass media every day. This essay aims to give some views on the same subject on the basis of what the Bible says. The Bible tells us two ways to prevent and to solve the problem of terrorism. As for the prevention: if we find that someone has something against us, first of all we should go and be reconciled with him with every humility and meekness (Cf. Matt. 5:23-25). As for the solution we should not retaliate for what our enemy has done against us (Rom. 12:19). Not to retaliate is an excellent virtue. But the Bible exhorts us to do more than that. This "more than that" means the characteristic of love which the Bible teaches. There are two very famous sayings in the world. One is Jesus' teaching: "Do to others as you would be done by", which is called "The Golden Rule"(Matt. 7:12). The other is Confucius' teaching: "Do not do to others as you would not be done by", which is called "The Golden Mean". At first sight these two sayings seem quite similar, but on reflection we find that the two are quite different. The former is positive, while the latter is negative. Jesus says, "And if any one forces you to go one mile, go with him two miles."(Matt. 5:41). If any one forces us to go one mile, to go with him one mile is the golden mean or the principle of nonresistance. This is not what Jesus wants us to do. What Jesus exhorts us to do is to love the other as much as to make one mile become two miles. The Apostle Paul exhorts us to overcome evil with good (Rom. 12:21). During the Second World War two American missionaries, man and wife, were murdered on the groundless suspicion as spies by the Japanese army deep in the mountain on one of the Philippine Islands. The missionary couple asked for thirty minutes before the execution. They read the Bible and prayed and submitted to the sword. In time their young daughter in the States got the news and was greatly depressed at first. But when she thought of her parents' prayer before they were killed, she forgave the Japanese army who had murdered her parents. She decided to tell the gospel of the forgiveness of sins through the crucifiction of Jesus Christ to the Japanese armies. So she served devotedly the Japanese soldiers in the concentration camp in America. She gave her forgiveness to the Japanese unit who had murdered her parents. In addition her love in Christ made her do to their fellow soldiers more than merely forgive. This true story led Mitsuo Fujita, the supreme commander of the Japanese unit which made a terroristic surprise airraid on the Pearl Harbor (Dec. 8, 1941), to Christ Jesus. He did a very good job as a preacher not only in Japan but in the States also. After all if the anti-terrorism policy is not based upon the spirit of Jesus's teaching "Love your enemies and pray for those who persecute you."(Matt. 5:44), all is vain.

著者

掛川 富康

出版者

茨城キリスト教大学

雑誌

茨城キリスト教大学紀要. I, 人文科学 (ISSN:13426362)

巻号頁・発行日

vol.38, pp.15-47, 2004-12-25

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1. 本誌先号において、ユダヤ・キリスト教思想における思惟が「言述的合理化」という特質を持つことを指摘した。これに基づいて、K.バルトのいわゆる「弁証法からアナロギアへ」の転回、CR→CD→KDへの転回の内実を見るための方法概念として「言述的合理化」を採用した。2.従来の「弁証法からアナロギアへ」と言う解釈では、アナロギアの方法で展開されたKDの思惟に含まれる弁証法的側面が充分に捉えることはできないと思われる。また、KDにおけるアナロギアしイに含まれる「弁証法」的側面は、KDいぜんにおける「弁証法」とは区別される。3.M.ルターの命題「すべての言葉はキリストにおいて、たとえそれらの言葉が同じ意味を指示しているにしても、新しい意味を獲得する」(Omniという限定辞が一般的(言述)デゥスクルスの意味論的地平を、存在論的に上昇させる点にある。同時に、その地平は、「言述的合理化」の地平と対応する。4.KDにおけるアナロギア的思惟は、三位一体論が、人間学的・倫理的側面を徹底的に規制するという点に特質があるが拙論では、この三位一体論による人間学的・倫理的側面の規制を「言述的合理化」と捉えた。この「言述的合理化」(の合理主義)は、神秘主義・弁証法的思惟への批判、無(das Nichts)の問題をテーマ化できること、さらに、改革者の政治神学の二元論、ドイツ啓蒙主義における信仰論、キリスト教的実存主義等々に対する批判を結果させた。5.バルトの思考の特質は、中世におけるラチオ概念(アンセルムス)を、人間学・倫理学の次元を一貫して規制する(ラチオナリジーレン)ものとしている点で、そのラチオ中心主義・ラチオナリスムスにあると判断できる。三位一体論がキリスト論・人間学的地平を規制するのもこのラチオナリスムスに起因する。