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A Study on the Monastic Spirituality as the Basis of Unselfish Love

作为无私之爱基础的寺院精神研究

基本信息

批准号：
15520004
负责人：
KUWABARA Naoki
金额：
$ 1.41万
依托单位：
University of Tsukuba
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (C)
财政年份：
2003
资助国家：
日本
起止时间：
2003 至 2005
项目状态：
已结题

项目摘要

I (Kuwabara), head investigator of the project, started the research on the basis of the insights provided from my recent book, "Thomas Aquinas on "Love" and "Justice"". I found a model of "an ethics of Unselfish Love" in the idea of "caritas (charity)" that was the core idea of Aquinas' ethics. In 2003,I elucidated Aquinas' view for "ascetic life" as the basis of caritas in two articles.When I developed a comprehensive study about ascetic practices, I tried to particularly enlarge my scope into the spirituality in the east ascetic practices. In 2004, I wrote an article in the eastern Christianity Society bulletin "EIKON", on the view of Nikitas Stithatos, who was an eastern theologian of the eleventh century and a monk of the eastern Studios monastery, on the ascetic spirituality. On the basis of this article, I made a presentation at the Prayer and Spirituality in the Early Church International Conference 4" held in Melbourne in July 2005.Furthermore, I tried to make a survey of the … More whole history about the ascetic spirituality that included both east and west tradition. And I clarified the significance of development of western ascetic practices until the Middle Ages, i.e.the day of the mendicancy monastic order that Aquinas himself belonged to. In 2004,I elucidated the significance of "deificatio (deification)" as an influence of eastern ascetic spirituality in Aquinas in an article ""Imago Dei (image of God)" in "Summa Theologiae"". In 2005,I pointed out that the "Pelagian dispute" was the turning point of the paradigms in spirituality and theology of eastern and western Christianity. My survey went back to the genesis of the history of ascetic practices system. I clarified the meaning of the difference between the solitary life of the hermit and the coenobitic monastery life, by examining the teaching of Basileios who was an establisher of the coenobitic monastery life, and Antonios who had been considered to be an ideal hermit.About the topics in the history of the monastery spirituality that I was not able to clarify in individual articles, I made the survey in the final research result report.Akiyama, Co-investigator of this project, made the elucidation about the liturgy in eastern Christian monastery, educational thought of Clemens of Alexandria, Canonical Laws of the eastern church, and the history of ascetic practices in Hungary. Less

我（Kuwabara）是该项目的首席研究员，根据我最近的书《托马斯阿奎那论“爱”和“正义”》中提供的见解开始了这项研究。我在阿奎那伦理学的核心思想“博爱”中发现了一种“无私之爱的伦理学”的模式。2003年，我在两篇文章中阐述了阿奎那关于“苦行生活”的观点，这是博爱的基础。当我对苦行进行全面研究时，我试图将我的视野特别扩大到东方苦行的灵性。2004年，我在东部基督教协会的公报“EIKON”上写了一篇文章，关于尼基塔·斯蒂塔托斯的观点，他是一位世纪的东部神学家，也是东部工作室修道院的僧侣，关于禁欲主义的灵性。在此基础上，我于2005年7月在墨尔本举行的第四届“早期教会的祈祷与灵性国际会议”上作了报告。 ...更多信息关于禁欲主义精神的整个历史，包括东方和西方的传统。我澄清了西方苦行发展的意义，直到中世纪，也就是阿奎那自己所属的托钵僧修道会的那一天。2004年，我在《神学大全》中的一篇文章《Imago Dei（上帝的形象）》中阐明了“神化”作为东方禁欲主义精神对阿奎那的影响的意义。2005年，我指出“伯拉纠之争”是东西方基督教灵性和神学范式的转折点。我的调查可以追溯到苦行制度历史的起源。我通过考察共住修道院生活的建立者巴西莱奥斯和被认为是理想隐士的安东尼奥斯的教导，澄清了隐士的孤独生活和共住修道院生活之间的区别的意义。关于修道院灵性历史中的主题，我无法在个别文章中澄清，在最后的研究成果报告中，秋山先生对东方基督教修道院的礼拜仪式、亚历山大的克莱门斯的教育思想、东方教会的教规法、匈牙利的苦行历史等进行了阐述。少