It has been a matter of great debate among scholars of religious studies and philosophers of religion whether we can speak about religious truth. This paper traces Wittgenstein's and Nagarjuna's philosophical ways of thinking concerning language which tries to transmit the truth to us. Though the religious and cultural backgrounds are different for Wittgenstein and Nagarjuna, both of them teach us in their unique and profound ways that even the most religious people cannot speak directly about religious truth itself, but they can indirectly indicate it. In short, religious language has a "function" that indirectly indicates religious truth to us.

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This paper reconsiders the concept of "syncretism" through the analysis of the saintly cult among the Hindus and Muslims in South Asia. The mausoleum of Manamohan Datta is situated at the rural area of the eastern part of Bangladesh. The rural folks both Hindu and Muslim participate in the various ritual processes at the mausoleum together. This kind of "saint-worship" in Bengal is usually understood as a good example of "syncretism" between the Hindu and Muslim cultures. In this paper, however, the author examines the social and cultural contexts, which explains the reasons why the people can share the similar rituals and beliefs together, and emphasizes the importance to examine their discourses regarding syncretic situations around the mausoleum. Finally, the author proposes to use the concept of "syncretism" as a methodology to elucidate the social and cultural conditions, through which multiple discourses over syncretic situations are produced.

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In chapter 66 of his First Apology, Justin writes that "the food thanked through the word of prayer which is from him" (δι' ∈υχη〓 λογου Του Παρ'αυΤου) is "the flesh and blood of Jesus." From some reason, it appears correct to think that this Greek phrase is related to the prayer of thanksgiving said by Jesus, which is referred to in the institution narrative quoted immediately after this sentence, and that the phrase is interpreted as meaning "the word of thanksgiving-prayer which is derived from Jesus." Considering Justin's understanding of the Eucharist in analogy to the incarnation of the Logos, however, it is also reasonable that λογο〓 in this phrase at the same time implies the personal Logos of God present and working in the event of the Eucharist. To understand the significance of this phrase correctly, it is necessary to know Justin's concept of the Logos: God's Logos will be present and effective through spoken or written words of God (or Christ). From all these, Justin's idea of the Eucharistic consecration will be clarified: through the "word" of prayer derived from Christ, the "Word" (Logos) is dynamically present in the event of the Eucharist; just as the Logos united himself with the flesh in incarnation, the Logos unites himself with the bread and cup in the Eucharist, and in this manner the flesh and blood of Christ become present in the Eucharist.

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Jung versucht, auf das ≫Problem des Bosen≪, diese alte schwierige Fragestellung, von einem anderen Standpunkt als dem der Theodizee zu antworten. In,Christus, ein Symbol des Selbst "(Aion, Kap. V) kritisiert Jung die Lehre von der ≫privatio boni≪, die seiner Ansicht nach christliche Antwort auf das ≫Problem des Bosen≪. Nach Jung ist diese Lehre ein Irrtum, da sie uns lehrt, daβ es in den Geschopfen Gottes als ≫summum bonum≪ kein Boses gebe. Gott ist nicht ≫summum bonum≪ und auch im Menschen als dem Geschopf eines solchen Gottes gibt es das Bose. Und in Antwort auf Hiob deutet Jung Gott als ≫coincidentia oppositorum≪ und ≫unbewuβt≪ und nimmt an, daβ er die ≫Menschwerdung≪ will. Gemaβ Jung umfaβt Gott nicht nur das Gute, sondern auch das Bose als ≫coincidentia oppositorum≪; er ist ≫unbewuβt≪ und ermangelt der Selbstreflexion, und darum ist es moglich, daβ sich seine bose Seite zeigt. Dazu will Gott die ≫Menschwerdung≪, will im Menschen wohnen, und darum wird das Bose zu einem in der Beziehung zwischen Gott und Mensch zu losenden Problem. Auf diese Weise versucht Jung auf das ≫Problem des Bosen≪ zu antworten, und dies ist das Ergebnis seines innersten Strebens, in dem das menschliche Bose fundamental betrachtet und die Losung dieser Problematik im Zusammenhang mit Gott gesucht wird.

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