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1 0 0 0 IR ベーメとシェリングの「根底」学説 : プロテスタントの神秘思想(2) (聖学院大学創立10周年記念論文集)

著者: 金子晴勇
出版者: 聖学院大学
雑誌: 聖学院大学論叢 (ISSN:09152539)
巻号頁・発行日: vol.11, no.3, pp.25-42, 1999-03-25

In the previous chapters of our paper we considered the significance of the German Protestant Mysticism of Valentin Weigel and Johann Arundt. They protested against the scholasticism and formalism of the Lutheran Church, just as Luther himself had once thundered against Rome. At the beginning of the seventeenth century ,German mysticism again finds its voice in a cobbler, Jacob Böhme. Böhme attempts to explain the fact of evil and sin in the world as a necessary phase in the process of divine self-expression. Everywhere in reality he finds oppositions and contradictions. Since all things come from God, he must be the primal ground of all oppositions; he is an undifferentiated, fathomless ground, the primal objectless will. So Böhme calls this ground "Ungrund". And he attempts to trace the evolution of this groundless will, combining Christian theological ideas such as the Trinity, angels, the fall of Lucifer, the fall of man, the plan of salvation, which were derived mainly from the magical nature mysticism of Paracelsus. Nevertheless, he plainly belongs in the direct line of German spiritual reformers whom we have been studying. He was deeply influenced by Luther, especially in the insight of the transforming element of personal faith in religion and in the acceptance of the teaching of mystical ground. The readers of Schelling's Philosophical Inquiry into the Essence of Human Freedom in 1809 were surprised and enraptured by a wealth of new and previously unheard of expressions which are drawn directly from Böhme, or are fashioned on the model of his symbolic language. He comes close to the ideas of Böhme on freedom and "Ungrund". In the above-mentioned context, this paper seeks to elucidate the following points: (1) Böhme's mystical experience and his work, Aurora (2) "Ungrund" and "Grund" (3) "Grund" in his book, Way to Christ (4) Schelling's theory of "Grund"

2012-10-31 09:08:24
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https://ci.nii.ac.jp/naid/110001194987

1 0 0 0 IR プロテスタントの神秘思想(1) : ヴァイゲルとアルント

著者: 金子晴勇
出版者: 聖学院大学
雑誌: 聖学院大学論叢 (ISSN:09152539)
巻号頁・発行日: vol.11, no.1, pp.1-23, 1998-09-20

In the lands of Germany, Lutheranism continued to develop along the orthodox lines apparently after the acceptance of the Formula of Concord in 1580. But the theologians of the first half of the seventeenth century did not lose sight of the prior importance of the Bible as the Word of God, though they did not ignore the practical religious problems of their day. This attempt, however, tended to relegate Luther's doctrine of justification to the background and led to the introduction of many elements of late-medieval German mysticism and the natural philosophy of Paracelsus. These spiritual movements developed the doctrine of the inner light of the mystics and formed the Protestant Mysticism in Germany. Weigel's spiritual conception of Christianity was fed by the sermons of Tauler, the "German Theology" of an unknown German mystic, and the natural philosophy of Paracelsus. He drew also from many other sources and finally arrived at a type of religion, still interior and personal, but less negative and abstract than that of the fourteenth-century mystics. Weigel developed a very interesting theory of knowledge, which fits well with the inwardness of his religious views. He holds that in sense perception the percipient brings forth his real knowledge from within. All natural knowledge is in the knower, but the supernatural knowledge comes from the inner "Grund der Seele" as German mystics had once taught. Weigel plainly arrived at his basic ideas under the formative influence of Schwenckfeld and Franck, but he also reveals in his conception of the microcosmic character of man, the influence of Paracelsus. Arndt was a minister of the Lutheran Church and an observant reader and perceptive student of Martin Luther's works. He had studied medicine as well as theology. Therefore, in his widely read and influential work "True Christianity" are also found extracts from the works of Paracelsus, Tauler and "German Theology". Long before scholars decreed the mutual exclusion of "Reformation" and "Mysticism," Luther himself had ingested and incorporated into his own thinking the sermons of Bernard of Clairvaux, Johannes Staupitz, and Tauler. In this respect Arndt is a second Luther, a Lutherus redivivus. His work helped prepare the way for the strong German reaction to Lutheran orthodoxy as expressed in both the Enlightenment and Pietism. We will clarify the characteristic feature of the Mysticism of Protestantism in Germany. In the above-mentioned context, this paper seeks to elucidate the following points: (1) V. Weigel and Natural Mysticism (2) J. Arndt's "True Christianity" and Protestant Mysticism.

2012-10-31 09:07:20
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https://ci.nii.ac.jp/naid/110001838582

1 0 0 0 OA 敬虔主義における罪理解 : シュペーナーを中心にして

著者: 梅田與四男
出版者: ルーテル学院大学
雑誌: ルター研究 (ISSN:09120149)
巻号頁・発行日: vol.8, pp.113-125, 2002

2012-10-31 09:05:12
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https://ci.nii.ac.jp/naid/110000474030

1 0 0 0 OA キリスト教神学における歴史認識 -ラインホールド・ニーバーによる近代文化についての見解-

著者: 佐久間重
出版者: 名古屋文理大学
雑誌: 名古屋文理大学紀要 (ISSN:13461982)
巻号頁・発行日: vol.10, pp.55-61, 2010-03-31

本論は,ラインホールド・ニーバーが彼の著作『人間の本性と運命』の中で展開しているキリスト者としての近代文化の捉え方を詳述したものである.ニーバーの解釈を見ると,ルネサンスや宗教改革についての一般的な解釈とは異なった,キリスト者の解釈が鮮明になる.ニーバーは,宗教改革の思想に対してルネサンスの思想が圧倒する形で近代文化が成立したが,近代文化の中には中世以来の聖書的な視点が連綿として続いていることを明らかにしている.つまり,精神運動としてのルネサンスは,人間の無限の可能性を肯定し,歴史に意味があるという概念を再発見することであったが,個人や歴史の成就というルネサンスの概念は,古典思想や中世のカトリックの合理主義に遡ることが出来る.これは,カトリック的神秘主義や修道院の完全さを求める姿勢の中に表されていた.こうした思想がプロテスタントの敬虔主義や近代の進歩思想の基礎となった.また,近代の進歩思想には,聖書の終末論にある希望が大きな影響を与えたが,20世紀に入り進歩思想の限界が明らかになり,思想的混迷が生じており,これを打破するにはルネサンス思想と宗教改革の思想を弁証法的に再検討する必要がある,とニーバーは述べている.

2012-10-31 09:04:41
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https://ci.nii.ac.jp/naid/110007543541

1 0 0 0 OA Axiomatic Differential Geometry Ⅱ-3

著者: Nishimura Hirokazu
巻号頁・発行日: pp.1-52, 2012-10-28

As the fourth paper of our series of papers concerned with axiomatic differential geometry, this paper is devoted to the general Jacobi identity supporting the Jacobi identity of vector fields. The general Jacobi identity can be regarded as one of the few fundamental results belonging properly to smootheology.