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2016  彼こそ平和をもたらす者(ミカ5,4)。平和の聖書的な概論。  単著   
アカデミア  , 南山大学  , 13  , 123-132   , 2017.01   

概要(Abstract) 本研究は新約聖書に見られる「平和」という言葉の意味に関するものである。この言葉のキリスト教的な理解とギリシャの著者達による理解との鮮明な対照を明らかにするために、εἰρήνηというギリシャ語の言葉について、短い予備的な紹介をした。「平和」という言葉のキリスト教的な理解は、ギリシャ語のεἰρήνηより、ユダヤ教の‏שָׁלוֹם‏‎‎‎ - シャーロームという言葉と多くの共通点を持つが、そのキリスト教的理解はユダヤ人の伝統が発展させたそれより、いっそう深まった。この言葉のキリスト教的理解は一般的に、人間同士の関係だけではなく、主に神と人間の関係に注意が向けられているが、それは常に終末論的な文脈においてである。 

備考(Remarks)  

2016  使徒言行録におけるルカの聖霊論   単著   
日本カトリック神学会誌  , 日本カトリック神学会  , 27号  , 101-129  , 2016.07   

概要(Abstract) 本論は使徒言行録における聖霊論に関するものである。ルカの一般的な神学的アプローチ(ポイント1)を提示した後、聖霊に関するすべてのペリコペーの分析(ポイント2)を提供する。体系化を図るため、ペリコペーを主題によってグループ分けする。本論の最後の章はルカの聖霊論の特徴(ポイント3)を含む。その特徴は本論のポイント2における分析結果に基づいて提言される。ルカの聖霊論の特徴に関する主な結論は、ルカの聖霊論が神学的論説ではなく、むしろキリスト教徒の共同体の経験に基づいているということである。 

備考(Remarks)  

2016  ロマ11におけるユダヤ人とキリスト教の関係‐パウロの教えに見るロマ11,1-36の社会的、神学的意味。  単著   
アカデミア  , 南山大学  , 12  , 91-104  , 2016.06   

概要(Abstract) 本論はロマ11, 1-36におけるパウロの教えに関するものである。この手紙の構成とそれぞれの部分の分析は、11章が新しいイスラエル(キリスト教徒)とイスラエル(イエスを拒否するユダヤ人)との関係を示す教えを含んでいることを表わしている。それはロマ11, 1-36を、キリスト教徒の共同体がクラウディウスの法令後に自分達を見出したという特別な状況の社会的、神学的な解釈を考えるという意味で、特に重要なものにしている。ロマ11, 1-36では、一部のイスラエル人がメシアとしてのイエスを拒絶しているが、それでも彼らは選ばれた民のままであると、パウロは論証している。彼らの一時的な失敗は神の救いの計画の一部と見られている。なぜなら、そのことが異邦人にイエスへの信仰を通して神との契約に入らせることを可能にしているからである。 

備考(Remarks)  

2015  Judea after Herod the Great (4 BC-67 AD) according to the writings of Josephus Flavius。  単著   
南山神学  , 南山大学  , 39号  , 47-110  , 2016.03   

概要(Abstract) The article considers history of Judea region, since the death of Herod the Great (4 BC) till the beginning of the Jewish-Roman War (66/67-70/73 AD) as it is presented by Josephus Flavius in his the Jewish War (JW 2.1-284) and the Jewish Antiquities (JA 17.191-20.268). Since Josephus exclusively concentrates on Judea, hardly mentions the two other parts of the Herod`s kingdom Galilee and Trachontis, following this approach we will present separately accounts concerning each of the regions, with special attention given to history of Judea. Although written by the same author, the two works of Josephus despite similarities in the contains, differ radically in their presentation, evaluation and purpose of writing, what forced us not to mix these two accounts but to present them separately in order to indicate how strong socio-historical circumstances can influence recording of historical events. The history of Judea region in period 4 BC-67AD can be divided into four parts, where the first (4 BC-6 AD) considers the time of the etnarchy under the rule of Archelaus, the second (6-41 AD) considers the time of the province under the rule of prefects, the third (41-44 AD) considers the time of the kingdom under the rule of Herod Agrippa I, and fourth (44-67 AD) considers the time of the province under the rule of procurators. Josephus writes short and extremely negative account concerning the first period (4 BC-6 AD). He elaborates the account concerning the second period (6-41 AD), where his criticism and negative evaluation of the prefects` rule were expressed by putting attention only to negative aspects. Josephus with unmasked proud and real delighting writes about the third period (41-44 AD) which concerns the reign of Herod Agrippa I, the descendent of the Herod Dynasty (grandfather) and the Hasmonean Dynasty (grandmother). Concerning the fourth period (44-67 AD), Josephus writes very strong criticism against not only the Roman prefects but also against the Jewish authorities including the high priests of the Temple, who are blamed for creating socio-political situation, which led to the war between Romans and Jews. This approach of Josephus has much common with his attempt to present Jewish nation as the “victim” of the native leaders and the Romans` administrators.  

備考(Remarks)  

2015  The mission to the Gentiles.The Second Mission Journey of Paul According to Acts 15, 36-18, 22  単著   
アカデミア 人文・自然科学編  , 南山大学  , 11  , 117-141  , 2016.01   

概要(Abstract) The study focuses on the second mission journey of Paul, as it is recorded by Luke in Acts 13, 1-18, 22. The schematic character of the account creates difficulties determining many details concerning the journey. The attempt of this study is to present more details concerning the mission journey. In order to achieve this aim examined the time span of Paul`s journey, so allowing us to place Luke`s narrative in its correct socio-historical background. The information concerning each of the cities that Paul was visited, helping us to understand the diversity of places, which created particular social environments that worked for or against the success or lack of success of the mission.  

備考(Remarks)  

2015  ローマの信徒への手紙におけるパウロの教えによるモーゼの律法と異邦人  単著   
アカデミア 人文・自然科学編  , 南山大学  , 10  , 93-106  , 2015.06   

概要(Abstract) 本研究は、ユダヤ人のキリスト教徒と異邦人のキリスト教徒から成る共同体に向けて書かれた、ローマの信徒への手紙の中で時折言及される、モーゼの律法と異邦人との関係に関するものである。どちらのグループも新しい現実を作り上げたが、いくつかの偏見が残っており、一つの共同体内における二つのグループ間の緊張をはらんでいる。その偏見の一つは、律法を持たない異邦人に関するもので、律法を持たない異邦人は神と契約を結んでいないとするものである。律法ではなくイエス・キリストへの信仰が救いの基本だということを説明するために、パウロは異邦人と律法との関係についていくつかの重要な言明をしている。まず、異邦人はモーゼの律法の対象ではないというものである。つまり彼らは律法によって裁かれることはない。彼らは人間の最も内面的な部分であり、判断の源である「本質的人間性」によって裁かれ、それは律法の知識によるものではないだろう。もし異邦人が正しく「本質的人間性」(nature)の営みに従っていれば、律法の知識の不足は彼らにとって不利益にはならない。この極めて思索的な言明によって、パウロはユダヤ人と異邦人が平等であるという基盤を作った。この基盤は救い主イエスに対する信仰心である。ユダヤ人は信仰によって許され、異邦人は信仰を通して許されるのである。 

備考(Remarks)  

2014  The Last Years of Herod the Great. The Life of Herod The Great according to the writings of Flavius Josephus (18-4B.C.)  単著  ISSN 0387-3730 
南山神学  , 南山大学  , 38  , 35  , 2015年3月   

概要(Abstract) The pater concerns the life of Herod the Great since 18 B.C, the end of basic building works at the Jerusalem Temple until his death in 4 B.C. The accounts concerning this period of Herod`s life are included in the Wars of the Jews and the Antiquities of the Jews. The account of the Wars of the Jews concentrate exclusively only on troubles inside Herod`s family, namely on conflict between the brethren, the sons of Herod and Mariamne (Alexander and Aristobulus IV) and the son of Herod and Doris (Antipater II). In fact it is conflict between the last decadence of the Hasmonean Dynasty (the sons of Mariamne) and the heir of the Herodian Dynasty (the son of Doris). The account of the Antiquities of the Jews although also presents the conflict between brethren but it is only one of many topics, and the conflict is presented in different way and different context. In the Antiquities, Josephus focus on many topics among those the most important are: Herod`s straggle to control the family matters; the tied relation with Rome in order to secure the kingdom; the problems concerning Herod`s successor.  

備考(Remarks)  

2014  The Conflict between Paul and Barnabas. Sitz im Leben of Ac 15, 36-40.  単著  ISSN 2185-3282 
アカデミア  , 南山大学  , 9  , 13  , 2015年1月   

概要(Abstract) This is a study of the account of a dispute between Paul and Barnabas concerning John, also called Mark, which Luke gives in Ac 15, 36-40. This peculiar account, which seems to be in opposition to the idealistic picture of the first generation Christian life-style (Ac 2, 42-47; 4, 32-37), is analyzed in its socio-historical context in order to understand the reason, aim and function of the account in the narrative structure of Acts. The analysis of Ac 15, 36-40 leads us to conclude that Luke had a purpose in inserting the account here concerning the conflict between Paul and Barnabas in an instrumental manner. The function of the account is to indicate the point when Luke`s narration changes from a general approach (a history of the first-generation Christians) to a particular approach (a history of Paul’s mission activities).

 

備考(Remarks)  

2014  アレオパゴスでのパウロの演説.パウロの第二宣教旅行に関するルカの物語におけるアレオパゴスの演説の目的  未設定  ISSN 2185-3282 
アカデミア  , 南山大学  , 8  , 13  , 2014年6月   

概要(Abstract) 本稿の主題は、パウロのアレオパゴスでの演説である(使徒17、22-31)。論文では、基本的な手法として、物語の分析を使用している。本稿の目的は、パウロの三つの宣教旅行に関するルカの物語の中におけるアレオパゴスでの演説の機能を確定することである。しかし、パウロの演説は第二宣教旅行の中の一つの物語であるので、この演説を分析するために必要な背景として、第二宣教旅行に主に焦点を当てる。ルカの物語の分析結果では、宣教旅行の物語の構造内にいくつかの類似点(それぞれの宣教旅行に関する物語に1つの演説が含まれる)があることを示している。それは次の想定を許す。筆者であるルカは、宣教旅行に関する三つの演説を別々の部分ではなく、筋の通った一つの物語として作成した。それぞれの演説は該当する宣教旅行の結論的な文章としてパウロの宣教旅行の一般的な主題や問題を示しているので、それぞれの演説には特定の機能がある。  

備考(Remarks)  

2013  A Race to the Throne of Judea. Herod the Great According to the Writings of Flavius Josephus  単著  ISSN 2185-3282 
アカデミア  , 南山大学  , 7  , 33-51  , 2014.01   

概要(Abstract) The paper concerns the beginning of Herod`s career (48-37 B.C.) according to Flavius Josephus’ accounts contained in The Wars of the Jews (Book 1.6-23) and Antiquities of the Jews (Book 14). The aim of the paper is to present the picture of Herod up to the time he started to rule the Kingdom of Judea (72-37 B.C.).  

備考(Remarks)  

2013  The Stereotype Character of Rom 1,18-32 as an Example of Tensions Between Jews and Gentiles in Rome. The Structure and Function of Rom 1, 18-32  単著  issn 2185-3282 
アカデミア  , 南山大学  , 6  , 13-31  , 2013.06   

概要(Abstract) This paper gives attention to Rom 1, 18-32 which presents an argument that the Gentiles, although they are without the Law, are also subject to punishment according to the law. Usually this fragment is considered to be a statement of Paul’s own opinion on the subject. We argue that Rom 1, 18-32 does not present Paul’s opinion concerning the guilt of the Gentiles, but functions as a presentation of a stereotypical Jewish accusation against them.  

備考(Remarks)  

2013  Herod, the King of Judaea. A life of Herod the Great according to writings of Flavious Josephus (37-18 B.C.)  単著  ISSN 0387-3730 
南山神学  , 南山大学人文学部キリスト教学科  , 37  , 29-64  , 2014.03   

概要(Abstract) The writings of the Flavius Josephus (Wars of the Jews; Antiquities of the Jews), are main sources of knowledge concerning the life of Herod the Great. In this paper we analyse the Josephus accounts (A.J.15.1-11; W.J.1.18-22) referring to the period of Herod`s life from the beginning of his reign (37 B.C.) until finishing the basic rebuilding of the Jerusalem Temple (18 B.C.). For analysis, we divided the period it into two parts. The first part (37-30 B.C.) concerns Herod`s straggle to secure his reign on international and domestic level.  

備考(Remarks)  

2012  Places and People in Luke`s Narrative of the Mission Journey of Saul. Socio-Narrative Interpretation of Ac 13-14  単著   
南山神学  , 南山大学  , 36  , 28  , 2013.03   

概要(Abstract) Concerning the mission journey, which was an initiative of the church of Antioch (Ac 13, 2-3), it can be said with a high degree of probability that the primary goal was only Cyprus (Ac 13, 5-6). However, because of the conversion of Sergius Paulus (Ac 13, 12), whose family held property in Pisidian Antioch, the mission plan was extended. This was most probably the reason why Mark left the group (Ac 13, 13). The mission in the region of Pamphilia, to judge from its fruits, must be counted as a success even it came at the cost of great hardship, especially for Paul himself (Ac 14, 5. 19; 2 Tm 3, 11). During the mission Paul and Barnabas addressed the Gospel not only to Jews of the Diaspora (Ac 13, 5) by also to Gentiles (Ac 13, 46-49). In both cases, they had both successes in terms of conversions, and failures in the form of opposition from the Jewish side and misunderstanding on the side of the Gentiles. In many places Christian groups were established which within a few years became quite strong and active (Ac 13, 8-18). It is difficult to be certain about the length of time of the journey . Paul left nothing in writing concerning this mission period. 

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2012  Persona Non Grata? Saul between Damascus and Antioch  単著   
アカデミア  , 南山大学  , 5  , 20  , 2013.01   

概要(Abstract) The article concerns a period of Saul’s life from his conversion at Damascus until the so-called first mission journey of Paul (A.D. 34-44). The period contains four events: life and activities at Damascus; the first visit to Jerusalem after his conversion; his stay in his hometown Tarsus; mission work at Antioch. The purpose of the paper is to stress importance of this period in the development of the personality of the future apostle of the Gentiles. The process took a considerably long time and it contained a wide range of events and experiences. After a presentation of the chronology of the period, attention is given to analysis of each of the events which mostly focus on the relation between Saul after his conversion and the groups of Jesus’ believers.  

備考(Remarks)  

2012  To Save the Unity of the Church or to Create the Unity of Churches? The Purpose of the First Letter to the Corinthian  単著   
アカデミア  , 4  , 13  , 2012.06   

概要(Abstract) The general understanding in current scholarship concerning the purpose of the First Letter to Corinthians is that Paul wrote the letter in order to save the unity of the church at Corinth. This opinion is based on assumption that the church at Corinth was a united church from the time it was established by Paul. After apostle left the city and the community was left without its leader, diversity came to surface. In this study we attempt to show that the purpose of 1 Cor was to create a unity (understood as a harmony) among many household churches at Corinth. First, we argue that the church at Corinth was not one united church at the beginning, but many household churches which only occasionally met together. Next, we examine the text of 1 Cor 1, 10 where the topic of the Letter is presented, and show that Paul is asking for the establishment of a unity that did not yet exist; he is not attempting to protect an existing unity. After the analysis of the text we point out reasons for the diversity in Corinth, both on the socio-political level (1 Cor 1-4) and on the cultural-spiritual level (1 Cor 11-15), which in our opinion prove that these problems were obstacles to the creation of harmony and not a reason for the loss of an existing unity. Finally, Paul’s method of argumentation and persuasion is used as an indicator of the purpose of the letter. With a few exceptions, he avoids invoking authority. Instead he attempts to exhort the many household churches in Corinth towards forming a unity among them.  

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2011  The Apostle Paul and the Obligation of Circumcision. Circumcision as a Mission Problem.  単著  ISSN 2185-3282 
ACADEMIA  , Nanzan University  , 316/3  , pp.99-116  , 2012/1   

概要(Abstract) The custom of circumcision was much older than its function as the sign of the covenant between God and the chosen people. Until now there has been no satisfactory explanation of the roots and primary meaning of the custom.
For Jews circumcision became the sign of the covenant and, after the time of Abraham, the sign of belonging to the chosen nation. In the history of Israel and the history of salvation, circumcision served as a sign of national and religious identity.
Concerning Paul’s attitude toward the custom of circumcision the problem is often analyzed without the necessary distinction being made between the strictly Jewish context and the context of Jewish-gentile relations in a perspective of justification and salvation.
Concerning the strict Jewish contexts of Paul attitude toward the circumcision, it must be stressed that the apostle was himself a circumcised Jew and that he never opposed circumcision as the valued sign of the covenant unless there arose the problems of justification and salvation. In the context of justification, Paul states that circumcision, as the sign of the covenant is not relevant, because no one can fully observe the Law and hence of this everyone must be justified by faith as Abraham was.
Concerning the relation between Jew and gentiles in the perspective of justification and salvation Paul states that it is not circumcision of the body but circumcision of the heart, i.e., faith that matters most. Circumcised Jews as well as non-circumcised gentiles will be justified through faith. In this context circumcision is neither a help nor an obstacle. This is probably the reason why Paul so vigorously opposed some Jewish Christians who taught that circumcision was the necessary way for gentiles to become Christian.
Concerning the account of Paul (Gal) and the account of Luke (Ac), despite the obvious differences in form and purpose of both accounts, there is agreement concerning the problem of circumcision. Paul’s account concerning the problem of circumcision in Gal is placed in an apologetic context. The account of Gal is made by the man who stands directly in the battlefield. The account of Ac is a part of the narrative concerning Paul’s mission among gentiles. Luke places his account concerning the problem of circumcision just before the account of the second mission journey, which (apart from the beginning) was mostly a mission among gentiles. The primary purpose of the account is to attest Paul’s teaching concerning circumcision as the teaching accepted and acknowledged by those who became apostles earlier than Paul.
 

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2011  To be Led by the Spirit of God. Structural Analysis of Rom 8, 1-39  単著  ISSN 0387-3730 
Nanzan Journal of Theological Studies  , Ecclesiastical Faculty of Theology Nanzan University  , 35  , pp.31-57  , 2012/03   

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2011  To Be Christian in a Non-Christian Warld. Paul’s approach to the Slavery Problem in the Letter to Philemon   単著  ISSN 2185-3282 
ACADEMIA  , Nanzan University  , 314/2  , pp.47-69   , 2011/06   

概要(Abstract) In this paper we present the way in which early Christianity challenged the system of slavery, not by legal regulations but by new teaching. The main teaching statement was simple and, at the same time, unthinkable to the citizens of the Roman Empire, i.e. “we all are brothers in Christ”. Paul’s Letter to Philemon shows the Christians’ attempts to overcome a socio-legal regulation concerning the slavery problem by personal relationship based on their faith in Christ. Paul, Philemon and Onesimus were Christians living in a non-Christian world, and in this context the problem of the slave Onesimus, which Paul tries to solve, can be taken as an example of the way that Christianity approached the problem of slavery among its believers. The Christian way of solving the problem of slavery in Phm is restricted only to the Christian group and is not representative of the relations between Christians and non-Christians. This means that the way in which Paul dealt with the problem should not be viewed as a direct challenge of the socio-legal regulation but rather as a call for another, non legislative way, to solve problems between Christians. The proposed way is built on the new relationship called “brothers in Christ”. The new Christian identity should be more important in relations between believers than social status and legal rights.  

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2010  Saul of Tarsus, the Man who became the Apostle Paul,  単著  ISSN 0387−3730 
『南山神学』  , 南山大学  , 34  , 50  , 2011.03   

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2010  Resurrection of the Human Body to Eternal Life – Hope and Experience. A comparative study of 4Q521 and 1 Thess  単著  ISSN 2185−3282 
『アカデミア』  , 南山大学  , 1  , 16  , 2011.01   

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2009  Dualism as a Basic Motif of Eschatology – A Comparative Analysis of “The Treatise of the Two Spirits” and 1&2 Thessalonians  単著  ISSN 0387−3730 
『南山神学』  , 南山大学  , 33  , 34  , 2010.03   

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2009  Terminological Dichotomy in the Eschatological Conception of the Letters to the Thessalonians  単著  ISSN 2080−8518 
Biblical Annals  , TN KUL Lublin  , 1 (56)  , 21  , 2009.04   

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2008  Eschatology of 2 Thess. as a Proof in a Polemic Concerning Authenticity of Thessalonians Correspondence  単著  ISSN 0387−3730 
『南山神学』  , 南山大学  , 32  , 26  , 2009.03   

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