キリスト教には、初代キリスト教の段階で適応主義を取る者たちがおり(その傾向はイエス・キリストの活動の中にすでに見られるものである)、彼らは異邦世界で生まれ育ったユダヤ人たちだった。彼らはユダヤ教徒であったが、イエス・キリストを信じる信仰に生き方を変えられ、ユダヤ教の戒律(律法)による生き方を否定した。このことによって、キリスト教はユダヤ教から脱し、異邦世界へと大きく発展することになる。その広がりの中で主要な役割を担い、キリスト教の理論的基礎を築いたのがパウロだった。彼はギリシア世界への伝道者、使徒としての使命への自覚のもとに、伝道に乗り出していく中で、ガラテヤ人と出会う。彼らはヨーロッパのケルト民族のガリア人の移民を先祖としていた。本稿では、彼らへの手紙である「ガラテヤの信徒への手紙」を通し、パウロの適応主義がいかなるものであったかを探る。そしてそのことによって、日本におけるキリスト教のあり方へと指針となるような考察をしていきたい。

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In this report, popular love, love in Christianity, and mercy in Buddhism were studied and compared. 　1. Popular love : Self-first love. When there is disappointment in the love shown, the deeper the love is, the more violent the hatred shown ; leading to death on rare occasion. 　2. Love in Christianity : Christianity is a connection between God, Jesus Christ, and a person. Love in Christianity is expressed by the words of Jesus Christ, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment.” (Mathew 22 : 37-38). He also said, “And a second is like it. You shall love your neighbor as yourself.” (Matthew 22 : 39) 　3. Mercy in Buddhism : In Buddhism, popular love is not recommended, because popular love includes hate as a part of love. However, mercy is the basis of Buddhism and contains the qualities of affection, compassion and sympathy. 　For patients, pharmacists should know each original meaning of popular love, love in Christianity, and mercy in Buddhism.

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　夙川学院に短期大学が設置されたのは、1965 (昭和40)年1月25日であり、同年4月20日に開学式を挙行して、教育が開始された。このとき、短大の教育理念は特には定められなかったが、戦後夙川学院が教育理念とした「キリスト教精神」は前提であったようである。しかし、礼拝とかキリスト教の授業科目を配置するということはなかった。ただ、入学式や卒業式が礼拝形式で行われ、またクリスマス行事などもあり、ここにわずかに「キリスト教精神」が生きていたと言うことができる。『九十年史』には、二代目学長の高木俊蔵の文として次のように記されている。「夙川学院は古くから宗教的情操教育を重視し、短大も創設以来この伝統を守ってきた1。」そして、短大の「教育理念」としては、1980 (昭和55)年に次のように定められた。すなわち、「愛と誠実」「清新な学識」「清楚にして優雅」である。これは、短期大学 教授の増谷くらの提案をもとにして専門委員会、教授会で検討したものということである2。『百年史』には、次のようにある3。「第一項では女性といわず、人間として基本的に求められる項目が述べられ、第二項では、教養豊かにして、専門とする学識に秀で、技能に熟達した女性が、社会の発展に寄与することを願い、短期大学が教授するものは、諸学•技術の基礎から、現代におけるその展開•応用に至ることを示唆している。そして学生が、自発的に研鑽し、探究心 を深めてくれるように願っているのである。第三項では、本学の学生が歴史と伝統に育まれた夙川学院の構成員としての自覚と誇りを持って、しかも学生らしく清楚であって、言動優雅であることを希求しているのである。」この中で、第一項の「愛と誠実」に関しては、夙川学院が戦後教育理念としたキリスト教思想を反映したものと思われる。イエス•キリストは、最も重要なこととして、「心を尽くし、精神を尽くし、思いを尽くして、あなたの神である主を愛しなさい」ということと、「隣人を自分のように愛しなさい」ということを教えた(マタイによる福音書22:37-39、マルコによる福音書12:29-31)。また、イエス•キリストは、「正義、慈悲、誠実を最も重要なこととして行うべきだ」と教えている(マタイによる福音書23：23)。以下、聖書において「愛」と「誠実」がどのように言われているかについて検討したい。

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This paper introduces a method of representing in a network the thoughts of individual authors of dogmatic texts numerically and objectively by means of co-citation analysis and a method of distinguishing between the thoughts of various authors by clustering and analysis of clustered elements, generated by the clustering process. Using these methods, this paper creates and analyzes the co-citation networks for five authoritative Christian theologians through history (Augustine, Thomas Aquinas, Jean Calvin, Karl Barth, John Paul II). These analyses were able to extract the core element of Christian thought (Jn 1:14, Ph 2:6, Ph 2:7, Ph 2:8, Ga 4:4), as well as distinctions between the individual theologians in terms of their sect (Catholic or Protestant) and era (thinking about the importance of God's creation and the necessity of spreading the Gospel). By supplementing conventional literary methods in areas such as philosophy and theology, with these numerical and objective methods, it should be possible to compare the characteristics of various doctrines. The ability to numerically and objectively represent the characteristics of various thoughts opens up the possibilities of utilizing new information technology, such as web ontology and the Artificial Intelligence, in order to process information about ideological thoughts in the future.

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The imagery of "Combat of the Bird and the Serpent" symbolizes Christ defeating the devil. According to its text attached to the illustration, the battle is an allegory of the Incarnation of Christ. This illustration appears in several manuscripts produced in the early medieval Spain, especially in the Beatus Manuscripts: the commentary on the Apocalypse compiled by the monk Beatus. The unique depiction of the text and the full-page illustration are outstanding in the pictorial tradition of the manuscripts. In previous studies, particular sources of the text and iconographic traditions have been investigated, but the biggest question was overlooked: why was this illustration inserted? In this article, I examine its earliest surviving example in the Girona Beatus, completed in A.D.975, and argue that this imagery was represented with a certain intension, which enables us to relate the Old Testament to the Apocalypse. I also indicate that the very text of the illustration has much in common with the exegesis written by Beatus, if it is compared with the legenda derived from the Physiologus, the Christianized animal allegory gathered around the 2nd century. It is its allegory that includes the key to relate this illustration with the Beatus Manuscripts.

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Philaster, or Love Lies a-Bleeding, a collaboration by Francis Beaumont and John Fletcher, was one of the most successful tragicomedies that appeared on the Jacobean stage. It is said that Shakespeare followed the fashion set by them in writing romances such as Cymbeline and The Winter's Tale. Arethusa, the heroine of Philaster, represents-at least in some aspects-the "patient Griselda" type, a romantic character appearing in medieval and Renaissance Europe, noted for her enduring patience and wifely obedience. This motif can be found in Shakespeare's Cymbeline and The Winter's Tale. The purpose of this paper is to consider the heroine character of Philaster by comparing it with Shakespeare's Griselda heroines, and by showing some new features found in Beaumont and Fletcher's work. Shakespeare's heroines recognize that their sufferings are derived from the gods. Thus they endure their trials conventionally until time reveals the truth and things end in the spirit of "all's well that ends well," as in the Griselda tradition. Arethusa, however, already deviates from the typical Griselda heroine motif in the sense that she doesn't wait for a happy ending and, instead, takes passionate action to get married to her lover. In conclusion, Beaumont and Fletcher succeed in creating a sensational play, as the subtitle "Love Lies a-Bleeding" symbolically suggests.

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The European missionaries who came to Japan in the 16^th century found themselves faced with values very different from those they had grown used to in their home countries.This was especially the case with the Japanese views on marriage, which stood diametrically opposed to the Catholic idea that marriage was a one-time, unbreakable bond. The Catholic Church took the position that the marriage institution was linked to ideas on the cases of conscience and that questions concerning it fromed an important subfield of the theology of morality. In this paper, based on materials left by the Society of Jesus, the author discusses the process by which missionaries, groping for a solution to the problem of reconciling Church law with the actual practices of Japanese society, established a marriage doctrine for Japan. In 1592, Visitor Alessandro Valignano asked the famous Spanish theologist Gabriel Vazquez about his ideas on marriage; and in 1595, Vazquez' response was offered. However, as the historical examples of marriages show, the Jesuit missionaries had already arrived at and practiced some of their own ideas concerning marriage before they were instructed by Vazquez. In order to facilitate the propagation of Christianity, they recognized the possibility of divorce and tacitly allowed marriages between Christians and nonChristians. Moreover, they even wished to avoid applying to Japan the rulings of the Council of Trient concerning marriage. The marriage policy of the Society of Jesus for propagating Christianity in Japan provoked harsh criticism both from within and without the Society. In response to this, when Valignano asked leading theologians and even the Pope for a clear endorsement of his policies, Vazquez obliged. His response, endorsed in turn by by the Jesuit General and the Pope himself, became the foundation for countering criticism directed at the Jesuits' marriage policies in Japan. Afterwards, the views on marriage of the Society of Jesus became the norm in Japan, and they were included in Bishop Luiz de Cerqueira's Manuale ad Sacramenta Ecclesiae Ministranda, [Nagasaki, 1605].This solution to the problems connected with marriage policies, however, soon became moot by the promulgation of the interdiction of Christianity and the inevitable suspension of the activities of the Church in Japan.

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Giannozzo Manetti (1396-1459) is a famous humanist in an intellectual circle of pope Eugenius IV and Nicholas V. De Secularibus et Pontificalibus Pompis is a detailed description of the consecration of Florence Cathedral in 1436. This text has caught the distinctive features of architectural ekphrases of the fiftteenth century in Italy. I regarded Giannozzo Manetti as an “architect” in the Early Renaissance. Based on my analysis about De Secularibus et Pontificalibus Pompis, it is reasonable to suppose that Giannozzo Manetti is a rival of Alberti in the practice of architecture.

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