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2022年11月22日「宣教論」読書会　「プロテスタント宗教改革」の宣教論（その前半）、そして、遠藤周作『沈黙』のプロテスタント性とその意義について

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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

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

'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

very much to everyone on Facebook. Please

forgive me for going over 10 minutes.

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YouTube Transcript:2022年11月22日「宣教論」読書会 「プロテスタント宗教改革」の宣教論（その前半）、そして、遠藤周作『沈黙』のプロテスタント性とその意義について

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2022年11月22日「宣教論」読書会　「プロテスタント宗教改革」の宣教論（その前半）、そして、遠藤周作『沈黙』のプロテスタント性とその意義について