is a reading group on election theory. Today, Watanabe, we've just heard about the Christian church. However, for about 30 minutes from 8 o'clock, we
'll be introducing the original topic, Bosch's paradigm shift. Today, we've finally reached Chapter 8, "The
Protestant Reformation and the Superiors." I
think we've come a long way. If you
look at the table of contents again,
there's a preface, which
sets the overall problem, then we
look at the New Testament, particularly Paul's election paradigm, and then we
get to the main topic, which is
history. So, we've
come this far,
from the Eastern Church, to the
Middle Ages in the West, and the
early modern period in the West, the beginnings of Protestantism. That's all for today. I say it's short
short
because it's not long enough to cover the onset itself, so I've
only covered about half of it. This
is a review from a while ago, but for today's
point, the slide I used before
's about the time when Christians first came to Japan and worked in the areas where they were elected. Do you
remember? There
was a lot of trial and error,
and of course there were successes, but if we were to
learn from the failures, on the one hand, there was the
confusion of mixing different religions together, making things the same, and
Christianity
became self-righteous, or
imperialistic, or
exclusive, and was
driven out. That
was the Gasparco area. The
age of Christ was a century of these extreme failures, and various efforts were made. It is
relevant to us today, as a
result of that trial and error, Catholics,
especially in Asia,
learned a great deal about how to reconcile ancestor worship, the veneration of ancestors, with the prohibition of that worship, and the belief that the one God, Yahweh, is God.
I've mentioned before that Catholics made efforts, and I
hope you'll keep this in mind today, as I'll be talking about the
other program. The
Protestant Reformation is a
story about what was going on behind the scenes when this was happening, and
something we must always remember is that
this book is a particularly good book that makes us aware of this.
Everything I've talked about so far has been about Western European
European Christianity,
Christianity,
but Christianity, at least, is
about the two sides existing together and being one.
The East and the West had very different meanings, and because
Christianity has always been different, it used to be
difficult for the two sides to negotiate over cemeteries, but over the last
100 years or so, there has been a lot of interaction between the two sides, and we cannot help but learn from this, so I think this is an important point to keep in mind when reading this book. With that in mind, today we'll be talking about Chapter 8, the
Protestant Reformation. Today's
topic is actually about this
very important thing, this College of Commerce. That is, Protestantism is the Reformation.
When we normally talk about the Reformation or the Reformation, we
learn in history classes at school that it's just the birth of Protestantism, but this is completely wrong.
So, the
Reformation is a much larger thing, and
within that, there is the Protestant Reformation. To
be more specific, the
Roman Catholic Reformation was also
part of that flow.
It was a single event throughout Western Europe, and it wasn't just
something that happened in the 1500s. It was a
much longer span of time, so the
wording suggests that.
So, I want to emphasize that
a little bit. There's
a book called "The Christian Catechism Book," which costs 5,000 yen a copy, and it really
really
got things moving. It
's not a particularly exciting book, but it's a
completely specialized book, so it's quite hard to get your hands on. I
borrowed this book, "The
Christian Education Center," and
T. Slick, a
professor at a women's university and a monk of the Society of Evangelicals and Artists, has
contributed an explanation to it, and he writes about it quite
quite
appropriately. The
defoi," which is a
talking about the Reformation, first of all, You
can't see anything without drawing a line in the 13th century, the 1200s. The
church in Western Europe up until the 1200s,
to use my familiar words, was dominated by glorious advancement.
In a word, it
looked like this. This
This
is the Monale Cathedral in Sicily, which was completed around 1200, and it
was this kind of Christianity. A
glorious Christ
lifebuoy, and who makes you wonder if he can even see the suffering of others, this
era of growing ever larger
continued until around the 1200s. But then
this started to change with the Reformation.
First of all, it
started with Francis the Commander.
There are various theories about the year he was born, but he
died in 1226, which means that a
new man, a new
Christian, a Christian in Western Europe.
When you think of the Reformation as a whole, you
can draw a line in the 1200s with this man.
This is a movie, a
movie called Browser System, which depicts Francis the Commander. It
's a famous scene, and I think you can understand it better by comparing this and this.
Francis is not a
Christ who appears shining from heaven, but a
Christ who is with us in our suffering, troubles, and pain.
This is the key point when we live our lives.
Living like this Christ
is impossible for most people, but
this is a
Christ to which everyone is invited, and the
story of the 1200s, when Christianity was established.
If this is what we call the Protestant Reformation,
was Thomas the Tanka, a German from the Roman Empire, who made it more accessible to people who weren't religious geniuses.
This man, who is now translated as "I'm Good" in Japanese, was
active around the end of the 1300s and
often said that we should follow the example of Christ. The
characteristics are very
very clearly
clearly
shown: first, being Christ-centered,
following the example of reading the Bible,
feeling the love of Christ, then
then
focusing on domestic affairs,
separating ourselves from the world, and
cultivating virtue.
Bearing the fruit of the Holy Spirit of Christ, living
in imitation of Christ,
these things were done by
St. Francis and his disciples in the
form of asceticism and monastic life, but there
are many other ways to do this, and for example,
example,
new monastic movements emerged from these, and the development of
such things led to works like "Becoming Christ," which are still
still
read by many Christians today, and
these became the core of this new form of novices.
These things spread
from the Holy Roman Empire in the east of Western Europe to the north, and then
all the way around
to the westernmost countries known as Spain and Portugal.
This is what medieval Western Europe was
like. It
started with St. Francis in Italy, and then passed on
to Thomas of the St. Thomas campaign in Germany, and
and
then, although I haven't mentioned this, it seems that in Northern Europe
people began to think quite intensively about prayer. I'm
I'm
not very knowledgeable about this, but this
accumulation of calm and deep reflection led to the development of
Spain and Portugal.
This flow was new, newcomers, and
in this context, Royona's Gracchi, the
founder of the Technical Society,
was a knight, originally a nobleman and a knight,
so he created a military-style
employment society, and his
friend, or rather his junior,
junior, Francis,
Francis,
or rather St. Francis Xavier,
came out to Asia and reached Japan,
and that was the flow that led to this book that he
called the Eastern Book, and its
content value
is, well, still remains today,
but what is this? It is a Christian book,
printed during the time of prohibition, and it still remains today.
This is the
Japanese translation of Tamazawa Kenpis's book, "Following Christ," which I mentioned earlier, and it has been printed in large quantities, and
several copies remain even now,
even in recent times, and
so several copies remain.
This is what is
explained in detail in the commentary on Christian education centers, and the
important point is this, and this is what I will be talking about
today. The overall flow, which began in the 13th century, The
Protestant Reformation occurred as part of the overall new Reformation movement in Western Europe. It
It
began in Italy and
continued through Portugal and Spain, and it severed that flow. But if you break that flow, that
's what happens.
We've received very
biased information about the
Reformation, and
anyone who is a Christian teacher will
talk about this as a whole as if it were common knowledge. But this is the wording and design that's used to talk about it
in election theory. The
Protestant Reformation. It
used to be called the Counter-Information Reformation, but that's incorrect. The
Roman Catholic Reformation came first, and
from that, the Protestant Reformation
arose. This
all about. By the way,
Bosch is not a cut-and-clicker, of course; he's a
Christian. So what I'm talking about now is not just
one incident on the Catholic side, but
rather, I think it's common knowledge for Christian teachers. But
even so, there's no doubt that the Protestant
Reformation was a new movement within this overall flow, so let's
examine the content of this new movement.
I'll explain how he presented his understanding of the election,
and the
explanation of the recruitment is very
easy to understand. I'll
explain Luther, and in
order to understand Luther, there
's a famous theory. If you explain it
properly, it would take about 20 minutes, so I'll
stop here. It
's too much for me, but basically, this is the pinnacle of medieval philosophy, and the
idea of the name of reality is the basis of current epistemological
discussions, and the philosophy that developed
considerably in the late 20th century.
In fact, it was around this time that I
started to organize my own education, and the
important thing was that I
discovered Augustine. The
Society of Augustine, but the Augustine order
as a whole had forgotten Augustine.
Luther's contribution was to remember Augustine, and Augustine's
contribution was to remind everyone
in the ancient Roman world of Paul. So
Luther remembered Augustus. The
revitalization of the Letters was due to the fact that they reminded Western Europe of Paul.
And what's important is that
through them, Luther denied or destroyed the study of philosophy by
Thomas Sacquin, which had been very influential up until then. This was one of
Luther's
contributions or actions. This
peninsularism is quite important,
and I'll
come back to it later. However,
However,
while the above was something new for Luther, in
terms of how faith was organized and the relationship between church and state,
this Baptist test was
called the test.
Looking at the Baptist tradition, it was important that it
remained largely Catholic.
What's important is that this led to war.
In other words, the
relationship between church and state
remained the same as before, so nations had to choose one side or the other, and this became a source of conflict between nations. It
became a spark for war, and after the Thirty Years' War, religious wars
broke out intermittently for nearly 100 years
as a result.
After going through all of this,
Western Europe will maintain one principle. It
's Latin, but it's apparently a slogan. It
means that each region will value the religion of its master. In
other words, each region will have a master, and the
religion of that region will become the religion of that region.
Until then, no matter where you are, there
was one universal Catholic, universal Roman Catholic Church.
After the religious wars subsided,
each region's region would
choose its own religion.
This is important, but when I say religion, I
don't use words like "redenomination." That is,
Catholics and Protestants have long called each other
different religions. I think we
should keep this in mind, and I
also think that we should always be aware of the meaning of the word "religious revision" when we
use it, otherwise we might misunderstand it. So,
that's how it was established. The Protestant
Protestant
churches of the Reformation. The
electoral theory that emerged there is summarized in five points.
First, the moderator, but it's important.
This is something that is also emphasized in the Roman Catholic Church, and there have been
almost no instances where it has not been emphasized, but the
fact that it was unique in the Protestant Reformation can be
said to be a distinctive feature.
God saves. The
church's saving basically
basically
strange to think of this as something so legitimate, as is the
term "empty fillet."
In the new lectures, it was said that
humans are completely fallen, and that
all humans are
fallen, meaning that they are all under the control of humans. At
that time, everyone took it for granted that
this world, which we
call the humanities, was a world in which we came to think that we must be saved from this world. The
world. The
Protestant Reformation, however,
however,
differed greatly in its approach, and the
Reformers of the current Baptist lineage, known as the Hole Baptists, placed a great deal of emphasis on this, and they also
placed a great deal of emphasis on individual salvation, which is
often misunderstood. That's not to
say it hadn't existed in the Roman Catholic tradition up to that point.
In medieval Western Europe, the Renaissance was already happening, with
idea of living as an individual, was being
talked about extensively, and
so the Protestant Reformation, in step with this,
emphasized the individual. And so,
ultimately, a [ __ ] church was emphasized in the Protestant Reformation. The
wording for mother and son is reversed, and the concept of a
universal priesthood is included here.
But since it says the opposite, I
tried to rewrite it.
Luther said universal priesthood,
but that's impossible to begin with. The world after the Reformation changed the idea that everything was the same, with Rome at the center, to one where
religions in each region were separated. So,
since it's a
post-Protestant Reformation world, a
[ __ ] church was established.
Among them, there are special people, and Baptists
reject this. They are called "
Universalists," which means they are
not practicing the Lord's religion. And
And then,
then,
yes, these two are important.
Even though we might broadly call it the Protestant Reformation, it
contains quite different things. Numbers 2 and 4 are
Baptists, while numbers 2 and 4 are non-Baptists, and they
produce something completely different, which in turn changes the nature of elections.
For example, when
we talk about "total removal,"
this opens up the possibility of evangelism. The
new members of Congress
declare this, but the specific
implementation is
not holistic.
Even though everything in this world is corrupt, if
God's work unfolds, then this is where the
possibility of God's evangelism is opened up by God's hand. So
Baptists, in particular,
tend to think things will go smoothly. On
the other hand,
total removal also
opens up a fatalistic view of humanity, which
is the very unpopular doctrine of predestination. Calvin
Calvin
This is where the doctrines and Batists have a hard time. It also opens up a fatalistic view of humanity. And
speaking of the [ __ ] church, saying "everyone should have all"
brings about the development of a new generation of new people.
doesn't mean that everyone should do as the Roman Pontiff said. It means that
each person should face God. As we
saw earlier, this new generation, with
Francis of the Assumption as its
starting point, specifically
develops into the Bunny Priests that Altar preached and Luther created.
created. However, there are also other
sides to this. "Everybody's wives and children"
brings about unlimited division.
Especially when it comes to missionary work, people may seek to infiltrate other churches. This leads to
internal conflicts, divisions, and separations. People
may judge each other, or even kill each other in extreme cases.
This is something that only the universal priests can do. If there was a single priestly pope, we would have
devised ways to prevent this from happening. We
have arbitrators and courts,
after all. The
Romanization of the church makes it
difficult to do this, and so the
method of establishing churches in various places is what's
is what's
left. This last point, point 5, is the
final part of the Protestant Reformation's missionary theory, and it
it
's about the
centrality of the Bible. In essence, when the production house, the altar, is replaced by the preaching company, this kind of thing happens. On the one hand, there were many good things about this, but on the other hand, there was a panic. When it becomes a Bible religion, this kind of thing
happens, and it
seems to be bothering many people even now. The
other day, when I
wrote my impressions of Tokai, I still get likes, and I've
created about 200 posts that are just
text and have beautiful photos, and I'm a little surprised that something that's just text got so many likes. But what I
wrote there
is about now.
In the 20th century, the
academic discipline of biblical studies emerged, and now people are
asking very seriously very mean questions like, "Do you believe in Christ, or do you believe in the Bible?"
Existentialism and
theology are the ones that respond to these kinds of things. It
was an experiment, but
wind bands did a lot of that in the 20th century. I
know it was mean, but it couldn't be helped, so it got me thinking,
thinking,
if what's written in the Bible is wrong,
does that mean my faith will be lost?
So I get
scared, but what does it mean to be scared? The
Epistle of John says that those who are scared have no love. That's why I
think Bible religion is no good, but
on the other hand, the Bible is very important, and when I
think about Christians, they did
n't actually have a proper Bible, and their parents' homes
had those weird ten-times. It's
clear that they didn't read the Old Testament properly. There
's no prohibition on idols, so there's no second one,
and the seventh one, which says ``
no members allowed,'' is
divided into two parts. It says ``don't chase women who are lustful,'' and ``don't covet other people's wives,'' and
so it makes 10 parts, and it's
continued like
that all the way up to the time of foreigners.
So the Bible isn't really that important, は、2016年1
月20日 ... Is
metabolism, or the enthusiasm for world elections since the 19th century,
really justified? If we
examine it in light of the spirit of the Reformation, there's
no point in picking out unfair people and criticizing them.
That's what the book sets out as the first problem. In
other words, the most important thing about the spirit of the Reformation is that it
confirmed the meaning of new politicians. It's the principle that humans
don't work hard for salvation.
In other words, we
shouldn't assume that people will be saved by
working hard to evangelize. If we don't evangelize, people will
perish. That's the kind of thinking that would get the
Reformers quite angry. Is the
enthusiasm for world elections since the 19th century really that
admirable?
Wouldn't the Reformers quite scold us? That
's what it says, and that's up to page 414. From
here on, it's like a little extra,
but it's like a summary of today's talk.
Leaving aside the embarrassing, relaxed idea of a new newcomer with Revoti as the model, We
must look at the Reformation, which
continued from the 13th century onwards,
from the 200s to the end of the 1500s, up
until the Age of Enlightenment. It
's important to note that the Protestant Reformation was also a part of this period, and within that context we
have the Jesuit world and the Japanese election.
And yet, Luther's distinctive features were his
opposition to Thomas Quintanilla's philosophy of the half-year doctrine and the lake, and
then the Reformation. The
Protestant Reformation's theory of elections can be
summed up in five points. So, sorry, I've already given you a
preview, but I'll go a little
overboard. I'll talk about Endo Shusaku's Silence quickly, but
there's something I'd like to put aside for a moment and think about. And that's
in the afterword to Silence, that controversial novel from 1966.
After writing this novel, which isn't isometric,
Endo Shusaku
said the following in a roundtable discussion: Speaking of recession, this might be what you'd
expect. So, readers who don't know Christianity,
read Silence and
try to draw them into Christianity. It
's a healing spirit, and I say that it's called that TV,
but Silence was
written as a missionary novel.
However, at the time, there was strong criticism of it. On
December 21, 1989, about 30 years ago,
NHK
aired the film Silence,
and a Catholic
Catholic
teacher wrote that it was truly sad. So today,
I got a preview of it, and I
picked it up thinking, "I'm grateful to be living like the center of the church."
Anyone can watch it. It's
called Silence,
and when you mention Shinoda, the name almost always comes to mind.
There is a film adaptation of Silence, directed by Masahiro Shinoda.
It's a famous scene, with
played by Tetsuro Tanba, and he speaks fluent English, and
for some reason, he's Portuguese, but he's also speaking English. The
foreign electors, Father Ferreira, fall
Ferreira, fall
down.
He tried for 20 years, but the Japanese did
n't believe Christianity was possible. He said that
Japanese people who understood it were
like a quagmire, and that
even if they brought Christianity into it, it would
only rot, and when he realized that, he gave up.
And because of this futile effort,
many Japanese people were persecuted and
suffered terrible things. This is wrong, so they
they
should fall down. And
for the sake of the Japanese people, they
should step on the fumie. Here, he
wrote "laudate" with powder. "
laudate" is a domino effect, as in praising the Lord,
but it was hidden up to his head.
When he was troubled and thrown into prison, he desperately
carved it into the mud wall with his finger, and with it
on his back, he said, "You
should step on it." If you want to
praise God, then for the sake of the Japanese people, you should
step on the unknown.
He said that the Japanese are rotten like a quagmire, and that Christianity is just there to ruin everything. It
's a scary movie, but it really
emphasizes that point, and it's
in the postscript to this silence...
Endo Shusaku writes, "I think the final part of Notango's "
faith" is close to Protestantism,
but this is my current position, and
of course I
am aware of the criticism I will receive from the academic community, and it can't be helped."
should step on Christ for the sake of love,
is close to process rhythm, and apparently he
got quite angry about it. He said, "Why are you talking about Protestantism, you're a Catholic?" But
he clearly states that he
wants to stop the political parties and get rid of them, but
Japanese people will be very resistant to the philosophy of Thomas, which Luther rejected, so he
thought he had to use something different,
and so he wrote this novel for the sake of power, for the sake of missions. That's how he ends it. Then,
after remembering the mission theory of the Protestant Reformation, I
read the discussion again, and this is a long one, but he
writes about Judas. It
seems odd that everyone thinks that Peter is forgiven, that Peter denied Christ, but Judas is not.
I just can't read it that way.
Rather,
when Judas is forgiven,
doesn't Christ's salvation reveal the true nature of the Savior?
This
is part of the Protestant Reformation's mission theory. It's about
new politicians,
personal salvation, delay, a
delay, a
delayed church, the
centrality of the Bible. It's
all included in the text. It says that
God saves, that faith saves, that no matter how much
we betray God, God saves us, that we are
saved as individuals, and that it does
n't matter if Judas wasn't saved. And
And
it says that there
must be a way of life that is rooted in a delayed church. And
yet, it says that we still hope for universal salvation. When
I read the
Bible, I can't help but read it here. It says that
athletes are important.
So, I see, it
might be a Protestant thing.
particular,
speaking of the overall trend of newcomers,
it depicts the opposite of glorious theology. In
Christ who is being trampled on, a
Christ who is being trampled on along with the people who are being trampled on, and a nation. That's how it
can be read, but there are many priests, and I know others, who are very irritated by this silence, aren't
there? Even now, there are
about how we should think about this, and
introduce this roundtable discussion. This was
led by Shiina Rinzo, and
also Mr. Ogawa, who moderated the branch stage mentioned earlier, Mr. Ghost, Mr. Koga, whom I met once, and Detective
Detective
Akita Morikazuo, and other very famous students at the time
gathered together to discuss what to think, and it was
Catholic writer Miura Simon
plays a role, but he says that it is more
Christian to trample on than not to trample on. That's how
Kazuo Kitamori introduced it, saying it was a dangerous book that could be read like that,
but Shiina Rinzo said, "No, no, the words are
stepping on the ground, and that's absolutely correct, but then it's
absolutely wrong that Rodrigo would become an antichrist, someone who attacks Christianity."
There's this stressed Yoshimura-san, who I do
n't know, but I guess that's
possible, but
in the great flow of history,
there's a reality that humans can't do anything about, and in that,
individuals make decisions about their faith. It's a very
understand that, but the fact that this
novel is sympathetic to those who weren't martyred is a
good thing, but
when it comes to those who were martyred, I wonder
what's wrong with portraying them in such a formulaic, shallow way."
Shiina Rinzo said, "No, I
think what's more problematic is that it's not just the Japanese who are mired in the mud,
even in Europe.
Everyone has left the gospel in the mud, and
even though they're rotting, they've still managed to keep their eyes open."
I was working while drinking the other day, but while we were
but while we were
drinking, we were having a
meeting. He said
things like, "I said it because I was drinking, because Japanese people are human beings, not monkeys," and it was a very lively round-
table discussion. It
reminds me of a certain book.
In the world, there are political parties and heretics.
heretics.
People say there were people like Endo Shusaku,
and there are people who rise up against them. I think the
important thing about having political people is that it's
on the ground.
In the depths of the field,
tensions between political parties and heretics rise sharply and then
bounce back like crazy. I
think this is really important.
In the round-table discussion we just had,
Hisayama was talking about something important, and it's
not something that happens in stories or fantasies, but in real places where
justice and humanism don't prevail,
where God's attention actually happens in this world.
This is what happened on the ground. It happened during the war,
during student movements and student conflicts, and in
places where the Co-op revolution took place. In these situations, we
experience setbacks, and
in these situations, we have to face God's silence. I was thinking
about the Protestant Reformation, thinking about how things might turn out, and that the tension between political parties and heresy was important for that reason. I hope you will keep
that in mind as you
read up to page 414 of Chapter 8. I'm sorry, I ended up going
over 10 minutes, and I'm very sorry. So, that
concludes my introduction to this book, and I'd
like to continue with Mr. Ozawa's talk from earlier. Thank you
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