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  • 荒井 献
    日本學士院紀要
    2010年 64 巻 3 号 173-187
    発行日: 2010年
    公開日: 2017/04/05
    ジャーナル フリー
  • 川島 裕
    日本航海学会誌 NAVIGATION
    1993年 117 巻 40-47
    発行日: 1993/09/25
    公開日: 2017/06/30
    研究報告書・技術報告書 フリー
  • 大江健三郎『宙返り』論
    菊間 晴子
    昭和文学研究
    2025年 90 巻 50-64
    発行日: 2025/03/01
    公開日: 2025/10/01
    ジャーナル フリー
  • 宍戸 直
    美学
    1985年 36 巻 2 号 49-61
    発行日: 1985/09/30
    公開日: 2017/05/22
    ジャーナル フリー
    This paper is based upon the author's interpretation on the Virgin and Child : The Christ, taking off His swaddling clothes, stands on a knot of His clothes which symbolizes His determination. These mean that He, realizing the Incarnation, is determinded to be the Redeemer. The Virgin's folds, held under her forearms, hanged on each elbow of her seat and on the plinth, show that she, responsing to Him and rising from her seat, is in arrested motion because of her realization of the Passion. The Virgin and Child, therefore, has a time-structure. The Saints who were in colloquy move and act in response to Him, with this time-structure. St. Prosdocimus as a bishop is turning his upper body to the onlookers to be baptized. St. Louis, judging from his hand, was in the act of blessing as symbol of the priestly office. He, responding to Him, intends to draw the onlooker' attention to Him by pointing towards the center, by running his eyes over the onlookers. St. Giustina is a variation of the Virgin in the Cavalcanti and, turning back, points towards the Christ saying to the onlookers "Salvation unto our Christ." The poses and gestures of the Saints would be consistent by this setting.
  • 岡村 真由美
    宗教研究
    2004年 77 巻 4 号 952-953
    発行日: 2004/03/30
    公開日: 2017/07/14
    ジャーナル フリー
  • 竹森 修
    英文学研究
    1971年 47 巻 2 号 179-198
    発行日: 1971/03/31
    公開日: 2017/04/10
    ジャーナル フリー
    Modern society with its materialist standard of values is now plunging back into the chaos from where it was supposed to have emerged. The materialist civilization has now brought to light its own irrationalities and contradictions, which will prove to be fatal to mankind, if they are left unchecked. From behind its neon-sign brightness a shadow of negative nihilism is looming so overwhelmingly that most of us are in great anxiety about the future of mankind. We are beginning to suspect that this threatening shadow might betray the true character of our civilization, that it might be self-destructive. However, while deeply concerned about the phenomenal aspect of social miseries, we still remain unaware of their spiritual connotations in relation to ourselves, for we take it for granted that they came from the outside. Our spiritual crisis lies in the ever-growing neutralization of human relationships in society. It has its root in our unrestricted self-complacency. Human consciousness is by nature self-complacent, that is, self-centred or self-attached. We are attached to ourselves like a spoilt son, or we spoil ourselves like an indulgent mother. That is what Blake calls 'Maternal Humanity'. It is a spoilt-child mentality which is domineered by a kind of possessive false maternity, false because it is essentially different from true maternity that sets an example of selfless love by its self-devoting, self-annihilating acts. It is a mentality in which paternal severity to oneself remains shadowy, 'silent and invisible', on account of the exclusive mother-child relationship. That is the inherent structure of human consciousness, root of all misery. If there are any authentic possibilities within us, they will be realized only when we expose ourselves constantly to a critique of self-satisfaction. However, the problem is that we have now lost sight of the critique which we saw embodied in religion. As a result, that individual mentality was left to prevail without check so widely that it has come to constitute a kind of climate of opinion in society. It is a spoilt-child society, or we might say a foundling society, for the critical principle of self-satisfaction which is its true parents seems nowhere to be seen. Self-complacency has extended even to the world of ethical and religious values, and is changing it into another hot-house for that mentality. It is most dangerous for humanity, for religion is the only exhaustive critique of self-satisfaction. If religion should cease to be that, it would cease to mean anything for us. And that would lead to mental suicide of mankind. On this point Blake is prophetic. Like other romantic poets, his concern is 'transformation', that is, to transform the cold, inanimate world into a world full of light and life. But he is radically different from them in his severest view of human consciousness, that is, of his own selfhood. He is well aware that the dualism of subject and object created by the discriminative faculty of consciousness implies in itself discrimination against other beings, that our consciousness itself constitutes unauthentic selfhood as self-love. And his greatness lies in his conviction that poetic vision is possible only through self-annihilation, and that 'transformation' is, first of all, the problem of self-transformation, which will ultimately result in the transformation of society. Blake's ontological approach to Reality is really suggestive about the problem of the reinstatement of religion as the one critique of self-satisfaction as well as about the relationship of religion and art.
  • 加藤 博道
    日本の神学
    2021年 60 巻 209-214
    発行日: 2021/09/25
    公開日: 2022/10/01
    ジャーナル フリー
  • 「キリスト論と弟子理解」の二重構造とその物語機能
    ヘラ マリアヌス パレ
    日本の神学
    2021年 60 巻 53-82
    発行日: 2021/09/25
    公開日: 2022/10/01
    ジャーナル フリー

    Applying narrative critical reading to the passage John 4:1-42, this paper argues that the basic message of the narrative is twofold. The author closely weaves together his ideological point of view concerning Jesus’ true identity (Christology) and the message concerning discipleship as the basic structure of the narrative.

    An analysis of the plot, setting, characters and characterizations in the narrative shows that the author places Jesus at the center of the narrative as the one who takes the initiative to reveal his own identity. The narrator employs various narrative devices (irony, misunderstanding, etc.) not only to reveal Jesus’ true identity but also to help the reader to grasp the author’s view concerning the ideal characteristics of followers of Jesus.

    This twofold message of Christology and discipleship form the basic structure of the tapestry of the Johannine narrative into which the author weaves various Johannine motifs.

  • 川島 貞雄
    新約学研究
    1973年 1 巻 24-33
    発行日: 1973年
    公開日: 2021/08/26
    ジャーナル オープンアクセス
  • ネメシェギ
    日本の神学
    1975年 1975 巻 14 号 60-82
    発行日: 1975/11/25
    公開日: 2010/02/10
    ジャーナル フリー
  • 大澤 千恵子
    宗教研究
    2004年 77 巻 4 号 953-954
    発行日: 2004/03/30
    公開日: 2017/07/14
    ジャーナル フリー
  • 三好 迪
    新約学研究
    1988年 16 巻 73-77
    発行日: 1988年
    公開日: 2021/09/25
    ジャーナル オープンアクセス
  • 野口 生也
    宗教研究
    2015年 88 巻 Suppl 号 388-389
    発行日: 2015/03/30
    公開日: 2017/07/14
    ジャーナル フリー
  • 否定神学、悪の問題を手掛かりとして
    津田 謙治
    宗教研究
    2017年 91 巻 2 号 153-175
    発行日: 2017/09/30
    公開日: 2017/12/30
    ジャーナル フリー

    本稿は、初期キリスト教思想において神学的意義をもつようになった「オイコノミア」概念を、古代ギリシアから遡って用語と文脈の変遷を分析し、概念史上でどのように位置付けられるかを模索するものである。ギリシア語元来のオイコノミアのもつ意味は「家政」であり、家族や家財などを含む広い意味での家を取り仕切ることを指していた。ストア主義において「家政」元来のもつ意味を保持したまま、「家」が世界全体に拡張され、自然による世界統御を指すようになったが、この思考は初期のキリスト教でも神が被造物を支配することと結び付いた。この極めて一般的な語が神学的に重要な意義を獲得した背景の一つには、世界における不条理や悪などが神による統御とどのように両立され得るかという問題があったと考えられる。グノーシスなどによって不完全な造物主に帰せられた世界統御は、教父たちによってロゴス・キリスト論を通じて神に帰着することが確認される。

  • 荒井 献
    新約学研究
    1990年 18 巻 69-74
    発行日: 1990年
    公開日: 2021/09/25
    ジャーナル オープンアクセス
  • ──福沢, 野口, 西脇
    巽 孝之
    学術の動向
    2021年 26 巻 4 号 4_48-4_52
    発行日: 2021/04/01
    公開日: 2021/08/27
    ジャーナル フリー

    After Commodore Matthew Perry (1794-1858) demanded the opening of Japan to the world in 1853, renowned Japanese thinker and educator Yukichi Fukuzawa (1835-1901) visited the United States of America twice, in 1860 and 1867. Fukuzawa translated into Japanese Thomas Jefferson’s drafted “The Declaration of Independence” (1776), the democratic spirit of which he incorporated into his own million seller An Encouragement of Learning (1872). While Fukuzawa promoted Japan’s modernization and reform of its education system by advocating the Anglo-American example, it is also true that influence went the other way, too, with traditional Japanese literature shaping western modernist writings around the turn of the century during the heyday of Japonisme.

    A striking instance of this is Yone Noguchi (Noguchi Yonejirō, 1875-1947), an international poet in the US and the UK who had studied at Keio University, the private school Fukuzawa established in 1858. Noguchi taught western poets such as William Butler Yeats and Ezra Pound the essence of Noh theatre and haiku poetry. He argued too for a literary analogy between the master of Japanese haiku, Matsuo Bashō (1644-94), and the major voice of American Romantic poetry Walt Whitman (1819-92). Hence, Pound’s masterpiece: “In a Station of the Metro” (1913): “The apparition of these faces in the crowd; / Petals on a wet, black bough.” Deeply inspired by the Haiku poetics of Arakida Moritake (1473-1549), with this poem Pound succeeded in creating the exemplary Imagist poem, and revolutionizing western literature in the process.

    While Noguchi stimulated Anglo-American modernists, Nishiwaki Junzaburō studied in England in the 1920s and digested the literary fruits of the modernist movement as represented by Pound and T.S. Eliot. Nishiwaki transplanted Modernist seeds in the Japanese literary soil with his translation of Eliot’s masterpiece The Waste Land (1922), and by publishing his own surrealist poems. Take a glance at his first collection of poetry Ambarvalia (1933), which opens with the following poem entitled “Weather”: “On a morning of an upturned gem / Someone whispers to somebody at the doorway. / This is the day a god is born.” This is undoubtedly a beautiful poem filled with sublime images. However, we would be remiss if we failed to notice how it opens with an allusion to British poet John Keats’ Endymion (1818). Nishiwaki simply translated Keats’ passage “an upturned gem” directly into Japanese. What is more, the poet composed its second and third lines with an eye to Edward Burne-Jones’ illustration for Geoffrey Chaucer’s “Prioress’s Tale” in The Canterbury Tales (1387-1400). Whereas the romantic geniuses that shaped Yone Noguchi’s opus were well-known for their emphasis on originality, the modernist poets with whom Nishiwaki Junzaburō felt strong affinities pioneered the poetics of quotations, which was laid out in the idea of the “simultaneous order” of literary history detailed in Eliot’s Modernist manifesto “Tradition and the Individual Talent” (1919). Then, Pound, who met Noguchi in the 1910s, so highly esteemed Nishiwaki’s poetry as to recommend him as a finalist for the Nobel Prize in Literature in 1957.

    In this way, Modernist literature is nothing less than the fruits of intercultural transactions. Although Noguchi and NIshiwaki have rarely been mentioned in Anglo-American literary history, we should not ignore the fact that these Japanese geniuses promoted a Modernist poetics of transnational intertextuality.

  • 玉田 純子
    美学
    1981年 32 巻 3 号 55-
    発行日: 1981/12/31
    公開日: 2017/05/22
    ジャーナル フリー
    Unter den zahlreichen religiosen Bildern von Rubens ist das Kleine Jungste Gericht in der Munchner Alten Pinakothek eins der wichtigsten, denn das kunstlerische Interesse des Malers und seine religiose Uberzeugung stimmen darin uberein. Hier hat Rubens das Schwergewicht auf das Motiv des Hollensturzes gelegt, und deshalb spielt Christus nicht mehr die Hauptrolle : zahlreiche Verdammte streiten mit Engeln und sturzen nicht in die unterirdische Holle, sondern in die Lufte oberhalb der Erde. Diese besondere Ikonographie ist aus Michelangelos Werk entstanden und hat sich mit dem Engelsturz verbunden. Die Komposition, in welcher die Himmelfahrt der Seligen und der Hollensturz oben und unten liegen, hat Rubens wahrscheinlich von Tintoretto gelernt, aber sie hat eine grossere Beziehung zu den niederlandischen Jungsten Gerichten des 16. Jh., weil der Hollensturz in ihnen den grossten Teil einnimmt. Im Kleinen Jungsten Gericht ist die Komposition Rubens' dynamischer als die der Maler des 16. Jh., auch einheitlicher. Er beabsichtigt die anschauliche Furcht vor der letzten Strafe und eine daraus resultierende Schuldreflektion. Zugleich verfolgt er die kunstlerische Absicht der Sichtbarmachung konzentrierter kinetischer Energie. Der Hollensturz war sicher eins der geeignetsten Motive, diese bestimmte kunstlerische Absicht von Rubens zu Anfang des 17. Jh. zu verwirklichen.
  • 木村 俊彦
    印度學佛教學研究
    1971年 20 巻 1 号 313-320
    発行日: 1971/12/31
    公開日: 2010/03/09
    ジャーナル フリー
  • 山田 恵
    仙台白百合女子大学紀要
    2017年 21 巻 25-32
    発行日: 2017年
    公開日: 2018/07/20
    ジャーナル フリー
  • ――フェミニスト神学とクィア神学――
    工藤 万里江
    ジェンダー史学
    2024年 20 巻 21-33
    発行日: 2024/10/13
    公開日: 2025/10/13
    ジャーナル フリー

    はじめに

    多くの伝統宗教と同じく、キリスト教は強固な家父長制と異性愛主義を深く内包し、それらを維持・強化してきた宗教である。ローマ・カトリック教会をはじめとする「伝統的」キリスト教会では何世紀にもわたって男女二元論、男女相補論1 、男性優位主義、生殖中心主義といった性規範が保持されてきた。これらに基づき中絶・避妊といったリプロダクティブ・ライツや同性愛者の権利を侵害し攻撃してきたキリスト教はそれゆえ、フェミニズムやクィア・アクティビズム/理論にとっては往々にして対峙すべき「敵」ともなってきたのである。

    しかしそうしたキリスト教の内部にあって、家父長制や異性愛主義を支える教義や聖書解釈に異議を唱え、むしろ女性差別や性的マイノリティ差別に抵抗する力となりうる教義や聖書解釈を探る動きが出てきた。それらがフェミニスト神学やゲイ神学、レズビアン神学、クィア神学等と呼ばれる思想潮流である。本稿ではこれらの内部に分け入ることで、それらが真に抵抗実践となりうるのか、そこにどのような課題と可能性があるのかを考察する。

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