In this context, it seems reasonable to conclude that Weil is referring to the Catholic Eucharist, or Eucharistia hostia. This is, of course, an intuitive conjecture, yet it remains plausible to suggest that Weil maintained a critical perspective towards the monotonous and arduous nature of factory labour. Moreover, she implies that the hostia has been reduced to a mere habit—an observation aligned with her critique of the increasing materialism and secularisation of the Church. I argue that this insight emerged from her personal experience as a labourer, leading her to realise that the act of consuming food and drink, devoid of the accompanying physical effort, could be seen as a more materialistic pursuit.
My preference for Weil, over many other philosophers and theologians, lies in her focused exploration of the condition of the ‘labourer’. Furthermore, her spiritual ‘turns’, which many find challenging to interpret, are consistently anchored in the figure of Jesus Christ. The issue of poverty tied to labour remains a pervasive and universal challenge, even in modern contexts. It is also worth noting that Jesus himself had a profound connection to labour, given that Joseph, his foster father, was a carpenter.
＊＊＊
・Travail manuel. Pourquoi n’y a-t-il jamais eu un mystique ouvrier ou paysan qui ait écrit sur l’usage du dégoût du travail ? La pesanteur et la grâce
・（Manual labour. Why has there never been a labourer or peasant mystic who wrote about the experience of disgust towards work?）
・Travail manuel. Le temps qui entre dans le corps. Par le travail l’homme se fait matière comme le Christ par l’Eucharistie. Le travail est comme une mort.
（Manual labour. Time enters the body through labour. Through work, man becomes matter, just as Christ becomes matter through the Eucharist. Labour is akin to death.）
＊＊＊
This assertion appears in Gravity and Grace (La pesanteur et la grâce), where Weil reflects on the mystery of labour, drawing a parallel between work and the transformation that Christ undergoes in the Eucharist. This connection evokes Christ’s anguished cry from the cross: “My God, my God, why hast thou forsaken me?”—an expression of divine abandonment. Christ suffered fully as a human being, and conveying the meaning behind these beliefs can be profoundly challenging. Faith is often deeply intuitive and internal, making it difficult to articulate through rational discourse alone. From a Catholic perspective, reflecting on why one might embrace Catholicism involves recognising the inherent contradictions within the institution, which may serve as part of its appeal.
In early Christianity, the teachings of Jesus were transmitted orally and through personal encounters, embodying a distinctly spiritual and individual approach to faith. As the Church’s influence expanded within the Roman Empire, however, faith became increasingly institutionalised, with doctrines and rituals formalised over time. This evolution established faith as an entity rooted in institutional authority, often intertwined with political power. Catholicism continues to value mystery and intuition, yet these elements have also been absorbed into its institutional framework. Although Weil’s exact reasons for embracing Catholicism remain unknown, I believe it was the very contradictions within the faith that captivated her. Amidst the materialism and corruption that taints some members of the clergy, she found solace in her connection with the humanitarian Fr Perrin. When I challenged Fr Perrin on the Church’s practice of excommunication, he replied in writing, comparing it to an act of weeping. Regrettably, this letter never reached Weil.
Weil recounts three significant encounters with Catholicism following her factory experience. The first occurred in a small Portuguese village, where she witnessed fishermen’s wives singing sorrowful hymns. This encounter led her to perceive Christianity as a “religion of slaves,” realising that those who suffer need faith for solace—and that she, too, was one of these “slaves.” The second encounter took place in Assisi in 1937, where, for the first time, she knelt in a small chapel associated with St Francis, experiencing a profound reverence for God. She also immersed herself in the liturgy at Solesmes, enduring severe headaches but finding comfort in the beauty of the hymns and words. These experiences offered her a glimpse into the possibility of understanding divine love beyond human suffering, etching the Passion of Christ deeply into her spiritual consciousness.
For her third encounter, Weil committed to reciting the Lord’s Prayer (Pater) in Greek each morning with complete focus. During these prayers, she often experienced a profound silence, sometimes feeling as though her thoughts transcended her physical body, enabling her to sense the loving presence of Christ. This practice of prayer became a vital means of direct contact with the divine for her. Her engagement with Catholicism left a significant imprint on her thoughts and beliefs.
The term “Catholicism” in this context encompasses the formal doctrines, rituals, and institutions of the Catholic Church, along with its social and cultural impact. The Pope is viewed as the supreme authority, and Catholicism emphasises the institutional and public dimensions of tradition-based education and social action. It can be described as an “outward-looking” phenomenon, centred on the officially recognised doctrines and institutions of the Roman Catholic Church. Although personal “intuition” remains vital for practising Catholics, it is noteworthy that Weil—despite her deep involvement—never received baptism, or passed away before she could do so, suggesting that her spirituality transcended institutional boundaries.
Weil’s factory experience allowed her to empathise with the suffering of others and to recognise herself as a “slave.” This realisation profoundly shaped her spirit, leading her to see herself as an anonymous figure within society, much like Christ, who bore the weight of human suffering.
The Psalms of the Old Testament offer a poetic connection between God and humanity, expressing a spectrum of emotions through praise, prayer, and lament. Other biblical texts, such as the Song of Solomon, Job, Proverbs, Lamentations, and sections of Jeremiah and Isaiah, also contain poetic elements. However, the New Testament does not portray Jesus Christ in poetic form.
Why, then, is Jesus not praised through poetry? This absence may reflect the early Christian focus on spreading the faith and establishing communities within the material world. The practical need to communicate teachings clearly and accessibly took precedence over poetic expression, leaving any poetic sentiment about Jesus to the reader’s interpretation. The narrative structure and instructive parables used in the Gospels were essential for conveying the message to diverse audiences across different cultures and languages.
In this context, Weil’s concept of the ‘labourer’ serves as a symbolic connection to Jesus. It is not merely physical sustenance that labourers require, but rather the nourishment of the soul and imagination.
Even today, the issues surrounding poverty and labour are not easily categorised as either social problems or matters of personal responsibility; they remain deeply intertwined, presenting challenges without clear solutions. Viewing poetry solely as an act of creative expression reflects a subjective perspective, reminiscent of Plato’s theories. However, my focus has been on Weil’s engagement with Catholicism, despite her not being baptised.
Can we view labourers not as mere material beings but as individuals who share in Christ’s suffering?
While the hostia, representing Christ’s flesh, may exist within sacred rituals, it is undeniable that institutional corruption often reduces it to mere bread. Labourers need more than this—they require a poetic sentiment capable of inspiring and enriching their lives. Historically, poetry has expressed devotion and reverence towards God, articulating moral and ethical ideals. To what extent, though, can humanity embrace such ideals today?
Weil does not deny the necessity of bread in addressing physical hunger; rather, she distinguishes between this and the spiritual nourishment she seeks. Her writings call for a deeper exploration of suffering and the human experience, frequently referencing Jesus Christ as a guiding figure. In doing so, she reveals a profound religious intuition that underpins her perspectives on contradiction and transformation.
Ⅷ. Reflections
Perhaps you may glimpse poetic sentiment in the theme of ‘light and shadow.’ I wonder what thoughts stir within you as you observe the shadows cast by trees and the way light dances upon an outdoor wall. The delicate interplay between light and shadow conjures countless associations. Shadows, it could be said, are ephemeral—born from the presence of light, yet perpetually shifting and fleeting. If we draw upon Plato’s allegory of the cave, we might surmise that what we perceive as reality is but a shadow of the true essence, a projection on the wall that we mistake for the real. This enchanting scene offers only a fragment of truth, revealing but a glimpse of a larger whole.
In Japanese thought, this interplay evokes the concept of mujo—impermanence—capturing the transient meeting and parting of light and shadow. In Japanese literature, cherishing such seemingly insignificant moments is, in itself, a literary act. Gaston Bachelard, for his part, refrained from naming such experiences, instead drawing profound meaning from the essence of the fleeting moment.
While some may interpret this view as offering solace to labourers, my perspective has been shaped by Christian evangelism. Light and shadow, deeply symbolic throughout tradition, reveal beauty wherever the heart is open to see it. Yet if we are to embrace the full scope of Weil’s reflections on ‘labour,’ we must look beyond the mere interplay of light and shadow. We are called to confront the very symbol of ‘labour’ itself, not in its economic sense, but as a representation of poverty. Symbols, which merge the tangible with the abstract, demand both conceptual understanding and authentic engagement with reality.
One might say that while poetic sentiment grants us a certain freedom, we must also tread the path of poverty that Jesus embodies.
In Matthew 25:40, Jesus offers a parable that illuminates his royal worthiness: “Whatever you did for one of the least of my brethren, you did for me.” Conversely, he warns, “What you did not do for one of these least, you did not do for me.” These words convey that service to the most vulnerable is, in essence, service to Jesus himself. Yet bound within this message are daunting challenges, tangled with complexity, leading us away from the realm of poetry and heartfelt inspiration.
Indeed, those who place their faith in Jesus Christ may encounter moments of profound intuition, a deep sense of spiritual insight. Yet to articulate the poverty that Jesus embraced, and to share its meaning with others, is no easy task. The human heart, it seems, is caught in tension—yearning to draw nearer to the divine mystery, while fearing to lose itself within it. In recognising my own impermanence, I discover within myself a compassion tinged with humility—a challenge that mirrors my understanding of Jesus. This reflection becomes the essence of my redemption: not a pursuit of abstract beauty, but of a beauty that longs to take tangible form.
Amid the complexities of doctrine and the mysteries of faith, I have anchored my thoughts in the figure of the ‘labourer.’ Honouring Joseph, the earthly father of Jesus, I pay tribute to Simone Weil, whose words resonate with this enduring theme. Through her eloquence, Jesus walks the landscape of the heart, emerging as a poetic sentiment. Though the New Testament does not portray Jesus in the language of poetry, it was perhaps Weil who most profoundly conveyed that the journey to discover this poetic truth lies within us.
Lastly, I have chosen to translate “Work” consistently as “Labour.” In English, “Labour” encompasses not only work but also the pains of childbirth, whereas French distinguishes between these meanings with different words. For Weil, however, the shared Latin root may have embodied a deeper connection. She left us with these poignant words in her notebooks: “Writing is akin to childbirth. One cannot help but strive to the point of feeling limits.” This is an experience familiar to anyone who has engaged deeply in writing, regardless of their grasp of Latin. Yet knowing Weil, it is likely she uncovered within this act a profound mystery.
In this light, perhaps she was indeed a ‘teacher’ in the truest and most profound sense.
Comments:
＊Although this work does not engage with Kantian thought, it is possible to reflect elements of Kant’s philosophy.
＊Les travailleurs ont besoin de poésie plus que de pain is part of the “Workers and Mysteries” chapter in Gravity and Grace, and it continues with Seule la religion peut être la source de cette poésie. (Only religion can be the source of this poetry).
＊I hope you will accept this critique, even though it references literature. While it does not mention Kantian thought, it can reflect it as well.
＊Les travailleurs ont besoin de poésie plus que de pain appears in the “Workers and Mysteries” chapter of Gravity and Grace, followed by Seule la religion peut être la source de cette poésie. (Only religion can be the source of this poetry).
References:
• Simone Weil 『La pesanteur et la grâce』『La Condition ouvrière』『Attente de Dieu』『La pesanteur et la grâce』
• Tome VI, volume 2, Cahiers 2 (septembre 1941- février 1942), Paris, Gallimard, 1997.
• George G. Humphreys, Taylorism in France, 1904-1920: The Impact of Scientific Management on Factory Relations and Society
• Plato / Allen, R. (TRN), 『The Republic』
• 暗い時代の三人の女性, 晃洋書房
• シモーヌヴェイユ アンソロジー, 河出出版
Please note that, as of now, this paper does not provide references to literature specifically addressing Catholic sacraments. The relevant details will be submitted at a later date.
・Travail manuel. Le temps qui entre dans le corps. Par le travail l’homme se fait matière comme le Christ par l’Eucharistie. Le travail est comme une mort.
＊Les travailleurs ont besoin de poésie plus que de pain.は重力と恩寵の「労働者と神秘」の章であり、Seule la religion peut être la source de cette poésie.この詩の源になれるのは宗教だけだ、と続きがあります。
＊I hope you will accept this critique, even though it refers to literature. While it does not mention Kantian thought, it can also reflect.
＊*Les travailleurs ont besoin de poésie plus que de pain. is the ‘Workers and Mysteries’ chapter of Gravity and Grace, and Seule la religion peut être la source de cette poésie. only religion can be the source of this poem. It continues with.
参照文献
Simone Weil 『La pesanteur et la grâce』『La Condition ouvrière』『Attente de Dieu』『La pesanteur et la grâce』
Tome VI, volume 2, Cahiers 2 (septembre 1941- février 1942), Paris, Gallimard, 1997.
George G. Humphreys『Taylorism in France, 1904-1920: The Impact of Scientific Management on Factory Relations and Society
Simone Weil’s life and philosophy were characterised by numerous intricate twists, as reflected in her writings, which offer a breadth of interpretations that often elude certainty as to whether she herself foresaw them. Her notebooks comprise a collection of fragmented reflections, which, after her death, were organised, edited, and published by her friends and fellow believers. Among her works, the celebrated Gravity and Grace (La pesanteur et la grâce) stands as a masterpiece, owing in no small part to the editorial contributions of Gustave Thibon.
The recurrent themes of ‘turning points’ and ‘contradictions’ in her philosophy, I argue, demonstrate a persistent consistency throughout Weil’s thought, especially in relation to her spiritual quest and profound engagement with Jesus Christ. Weil’s exploration of Jesus Christ led her to confront numerous religious and philosophical questions, which, I believe, served as a central axis that imparted coherence to her seemingly disparate transformations. Her efforts to reconcile faith with reason, and to deepen her understanding of life’s inherent suffering, demand thoughtful reflection, no matter how often one revisits them.
For me, engaging with her work remains an enduring source of profound joy.
Ⅱ.Premonition
In 1932–1933, a year before beginning her work in a factory, Simone Weil travelled to Germany to gain deeper insight into the foundations of fascism. In a letter dated 20 August, she observed that the Nazi Party had garnered support not only from the petit bourgeoisie but also from a significant number of unemployed individuals and other vulnerable groups. Although her stay in Berlin lasted just over two months, she retained vivid impressions of the city’s atmosphere. Former engineers struggled to obtain even a cold meal, yet no military personnel were visible on the streets.
At that time, Germany was grappling with widespread unemployment and severe hardship. In 1942, Weil confided in a letter to Father Perrin, with whom she shared a close relationship, expressing an inner conflict: “I know that if twenty German youths were to sing a Nazi song in unison before me at this moment, a part of my soul would instantly resonate with that of the Nazis. This is my profound vulnerability, yet it is how I exist.”
Upon her return from Germany, her analysis of the country encountered criticism from orthodox Marxists. Nevertheless, she endeavoured to support German exiles to the fullest extent possible.
Ⅲ .Turning Points and Contradictions
In his book Strength to Love, Martin Luther King Jr. draws on a quote attributed to a French philosopher, asserting that “a person who lacks a clear and prominent antithesis in their character is not strong.” However, the identity of the philosopher in question remains uncertain. King frequently invoked philosophical concepts in his speeches and writings, often referring to thinkers like Hegel to emphasise the necessity of balancing opposing forces to achieve harmony and progress. Hegel’s notion that truth emerges through the synthesis of thesis and antithesis aligns with King’s message of deriving strength and understanding through the reconciliation of differences and unity. Moreover, King observed that Jesus also preached about the fusion of opposites, as seen in his admonition: “I am sending you out like sheep among wolves,” and the instruction to “be wise as serpents and innocent as doves.” Although this teaching is undoubtedly demanding, it reflects the expectations that Jesus placed on his followers.
That said, Hegel was a German philosopher, which raises the question: which French philosopher might King have been referencing? Given the period, Gaston Bachelard is a plausible candidate. However, I argue that Simone Weil is equally likely. In late 1934, having resigned from her teaching post, Weil began working as a press operator in a factory, driven by a determination to confront the demands of the “real world.” Before embarking on this factory work, she had been preoccupied with the idea of creating “masterpieces” and “posthumous works.” Yet, the ideals she cherished proved difficult to sustain in the face of the harsh realities of factory life. She reflected on these experiences, recording: “I can’t help but think that interchangeable parts are like labourers. The parts seem to have more citizenship than we do,” as she entered the factory gate, displaying her numbered ID.
Simone Weil left behind a pivotal statement that encapsulates her philosophy: “What labourers need is not bread, but poetry.” During her time in Germany, she observed the plight of the unemployed and expressed her feelings of inadequacy to Father Perrin. The contradictions she grappled with in her philosophical and theological inquiries reflect the inherent complexity of human existence. Indeed, the notion that human essence is fundamentally complex has been explored by philosophers long before the advent of psychology. Plato’s tripartite conception of the soul and Aristotle’s examination of human nature in relation to logical virtues laid the foundation for this discourse. The exploration of human reason, emotion, and self-awareness evolved through the works of philosophers such as Descartes, Kant, and Hegel during the Middle Ages and Renaissance, expanding our understanding of the human mind. In the modern era, Freud’s scientific approach marked a critical turning point in this tradition.
Returning to Simone Weil, her assertion that “What labourers need is not bread, but poetry.” might appear paradoxical when juxtaposed with the brutal conditions of factory work. In such an environment, uncovering beauty and poetry presents a profound challenge. This tension echoes Hegel’s dialectic of thesis and antithesis. However, Weil’s philosophy, I contend, offers a distinctive perspective that requires deeper engagement with the complexities of the human spirit and psyche.
Weil also recognised that poetry could seem irrelevant to labourers, given the harshness of their daily struggles. She herself experienced the exhaustion and disillusionment intrinsic to physically demanding labour. Her philosophical explorations, particularly those rooted in biblical engagement, reflected the inner turmoil she faced. She even recorded that her distress in the factory was so overwhelming that she contemplated suicide by throwing herself into the River Seine.
Weil’s intellectual transitions and fragmented thoughts seem to form an inclusio structure, wherein statements that appear contradictory—much like the reflections of Koheleth in the Old Testament—gain coherence when examined in relation to one another. While Weil acknowledged that artistic expression had little relevance in the context of labour, she also explored the interplay between timepieces and artistry. She remarked that a clock, even when crafted with precision, functions without love, whereas a work of art requires love to resonate meaningfully. One may wonder why Weil insisted that “What labourers need is not bread, but poetry.” Even if we were to systematically outline the logical implications of her statement, conveying the mental state induced by labour at that time remains an arduous task.
I intend to unravel this challenge in my own way.
Ⅳ ouvrière and ouvrier
The direct translation of Simone Weil’s La Condition ouvrière is The Condition of the Labourer. The term ouvrière refers to female labourers, and in this work, Weil distinguishes between ouvrière and ouvrier, using the former to denote female labourers, including herself, and the latter to refer to male labourers. This distinction follows standard French grammatical conventions.
-mais jusqu’à quel point tout cela résisterait-il à la longue ? – Je ne suis pas loin de conclure que le salut de l’âme d’un ouvrier dépend d’abord de sa constitution physique.-
I am close to concluding that the salvation of a labourer’s soul depends primarily on their physical constitution.” While this idea is subjective, her use of ouvrier reflects an awareness of the collective and universal role of labourers. This distinction thus signifies both the importance of individual existence and a broader, societal perspective.
“mais jusqu’à quel point tout cela résisterait-il à la longue ? – Je ne suis pas loin de conclure que le salut de l’âme d’un ouvrier dépend d’abord de sa constitution physique. Je ne vois pas comment ceux qui ne sont pas costauds peuvent éviter de tomber dans une forme quelconque de désespoir – soûlerie, ou vagabondage, ou crime, ou débauche, ou simplement, et bien plus souvent, abrutissement – (et la religion ?). La révolte est impossible, sauf par éclairs (je veux dire même à titre de sentiment). D’abord, contre quoi ?”On est seul avec son travail, on ne pourrait se révolter que contre lui –La Condition ouvrière Simone Weil
Next, we turn to:
“But to what extent would all this endure over time? I am close to concluding that the salvation of a worker’s soul depends primarily on their physical constitution. I cannot see how those who are not robust can avoid falling into some form of despair—whether it be drunkenness, vagrancy, crime, debauchery, or simply, and far more often, stupefaction—and what of religion? Revolt is impossible, except in fleeting moments (even as a feeling). First, against what? One is alone with their work; one could only rebel against it.”
Weil’s expressive power is paradoxically revealed through her encounter with the flower of evil, exemplified by her exposure to the Bessarabo Affair (l’affaire Bessarabo) in 1920, when a man was murdered by his wife, and his body transported by train. This incident reflects the human longing for goodness, even in the midst of moral decay. Weil argues that the concept of sainthood—particularly of a female saint—is ultimately flawed. She possessed the strength to maintain opposition to idealised moral righteousness. Furthermore, her factory experience gave her first-hand insight into the lives of individuals lacking the resilience she had cultivated.
By ‘individuals lacking resilience,’ Weil refers to those without the physical and psychological endurance necessary to withstand harsh conditions. In this context, the physiological and psychological composition of the individual becomes critical in resisting social and economic pressures. For those with limited physical capacities, the risk of succumbing to despair in difficult environments increases substantially, often manifesting in addiction, social deviance, delinquency, or emotional paralysis. Moreover, their rebellions are typically reduced to brief emotional outbursts; without a clear target of opposition, the potential for meaningful change remains blocked.
映画：「渇水」
(Drought -渇水)
This tension is also evident in the increasingly complex nature of contemporary poverty. The film Drought (渇水) portrays the struggles of a municipal water department worker tasked with visiting households and businesses in arrears on their water bills. When payment cannot be collected, he must carry out water shut-offs, cutting off access to water. During a summer heatwave, the residents affected by these shut-offs do not always present sympathetic cases. Some have fallen into despair, losing any sense of priority or financial planning. Others appear selfish, failing to pay their bills due to gambling addictions. In some cases, mothers in arrears prioritise their smartphones over their families’ essential needs.
In this context, the term labourers primarily refers to the water department employees. These workers often bear the brunt of public frustration, facing insults such as, “You’re just working for taxpayer money.” This conflict illustrates the tension between institutional policy and individual responsibility. Water shut-offs are implemented based on public policy, which must be applied uniformly to all users to maintain fairness and sustainability. However, these workers, despite being agents of the system, are human and must enforce these policies while facing resentment from those unable to pay. This dynamic extends to vulnerable groups, including single mothers, some of whom depend on men who leave them financially and emotionally stranded. In such cases, financial survival—not mere pleasure—drives their behaviour. Even under these circumstances, the water department employee may assist by helping families store water before shutting off their supply.
(Social Support and Institutional Constraints)
Support systems within institutions and society must continuously evolve to accommodate the needs of the vulnerable. Conversely, decisions to withdraw support on a personal level become necessary to safeguard mental health and the sustainability of shared resources. As individuals do not possess infinite emotional or material resources, boundaries must sometimes be established to preserve long-term relationships. In practice, however, people rarely have the clarity to assess these considerations when overwhelmed by hardship. This may partly explain why society often seems indifferent to individual tragedies.
Weil’s writings highlight how institutional inadequacies and injustices—such as precarious employment and insufficient social security—constrain individuals and perpetuate cycles of poverty. However, her reflections transcend the conflict between institutions and individuals by focusing on human fragility. Her philosophical inquiries explore what individuals can do and what emotions ought to be nurtured between people. Yet, the boundaries of these inquiries remain ambiguous. Weil’s search for meaning unfolds through the ‘hypothetical truths’ she articulated in her factory diaries. It is here that her concepts of ‘turns’ and ‘contradictions’ demand both lived experience and abstract understanding.
Ⅴ The labourer and Poetry’ (1) Plato, ed.
In the secondary literature surrounding Simone Weil’s renowned work “Poetry for the Labourer,” many interpretations suggest that labourers may find salvation by cultivating sensitivity and mystical richness through engaging with poetry. However, I find that this reading does not align with my understanding of her text.
First and foremost, poetry revolves around ‘intuition,’ a concept that both the author and the reader must grasp. Yet, articulating such a concept within an academic or self-help framework is exceedingly difficult. Intuition resides in a realm that language may only partially express, never fully resolving it. While language is a powerful medium for conveying human experience and emotion, it remains inherently limited.
Spiritual fulfilment and cultural experiences often transcend the boundaries of language, relying on intuitive understanding and sensitivity. This realm encompasses complexities, depth, and contradictory emotions that resist verbal expression, manifesting instead as inner transformations and profound realisations. Weil herself noted that persuading others is challenging when relying solely on impressions without concrete evidence, yet she asserted that human misery could only be expressed through impressions: “Misery is constituted solely of impressions.” Through her writing, she captures the nuanced layers of human experience that extend beyond words.
In early 20th-century France, Taylorism—a system of scientific management developed by Frederick Winslow Taylor in the United States—was widely criticised. Taylorism divided labour into smaller tasks to maximise productivity, clarifying the roles of individual workers. However, the outbreak of World War I forced France to adopt Taylorist principles to facilitate the mass production of munitions. The need for efficiency and large-scale output led to the application of task specialisation and standardisation, improving productivity but rendering the work more monotonous and exhausting. Labourers faced faster-paced tasks with reduced autonomy, and both women and children entered the workforce. After the war, France pursued economic reconstruction and industrialisation, often under difficult conditions. Many factories operated with lax safety standards, subjecting workers to long hours and constant risks of injury. Wages were low, leaving working-class families in crowded, dilapidated housing, barely able to meet their basic needs. In this environment, Weil encountered the dehumanising aspects of factory work and observed the suppression of labourers’ potential.
Despite its limitations, recognising the value of language remains essential for fostering empathy and holistic understanding. Beauty, sensitivity, and intuition play crucial roles in bridging the gaps left by verbal expression. At the age of 16 in 1925, Weil demonstrated an early appreciation for the symbolic nature of wisdom, observing that “Plato’s thought is most beautiful when revealed through myths.” Although she frequently referenced Plato, her interpretations of Books VI and VII of The Republic were uniquely her own.
Weil engages with Plato’s metaphor of the ‘gigantic animal’ (θηρίον μέγα) in Book VI of The Republic, in which the state and society are likened to a vast and ferocious creature. This creature possesses distinct likes and dislikes, controlled by a ‘keeper’ who knows its tendencies well. What the creature favours is deemed “good,” and what it rejects is labelled “evil.” The key insight of this metaphor is that moral judgments are dictated by the preferences of the masses, symbolised by the animal. Plato warned of the dangers posed by societies governed by such relative and arbitrary standards. Weil aligns with this critique, emphasising that social morality is merely the reflection of collective preferences—nothing more than the likes and dislikes of a gigantic animal. She contended that morality, governed by social necessity, is inherently relative and can only be transcended through divine intervention. True goodness, in her view, must be directly revealed by God to the human soul.
Weil extends her engagement with Plato by reinterpreting Book VII of The Republic through the lens of love and ethics. Using the famous allegory of the cave, she argues that “humans must turn towards the good and love beyond themselves,” advocating for ethical growth grounded in a relationship with God rather than in intellectual achievements alone. Her interpretation moves beyond Plato’s educational theories, emphasising the moral and religious dimensions of human development. In Plato’s original text, the allegory of the cave depicts the gradual progression from ignorance to knowledge. While the focus is not on love, Weil reinterprets the allegory as a meditation on the capacity to love and the impossibility of self-love, comparing the eye’s inability to see itself directly with the limits of self-love.
Even in modern times, based on my own experience, when I worked part-time as a newspaper collector in 2013, I had to visit households to collect payments. The area I was assigned to mainly consisted of elderly people living in poverty. As solicitation and collection were handled by different personnel, I often received complaints about discrepancies between what had been promised and what was delivered. When payments could not be collected, I had to visit the same households two or three times. In practice, several elderly individuals were locked into auto-renewed newspaper subscriptions, unable to read what they purchased or withdraw cash due to physical infirmities. In some instances, I found elderly women wearing adult nappies, unable to dress themselves, calling out for help. Despite their circumstances, collectors could only leave notifications of unsuccessful payment attempts. Rooms were often filled with neglect and strong odours, a testament to the overwhelming difficulties these individuals faced.
Collectors lacked the authority to cancel contracts, even when it was clear that the other party could not fulfil their obligations. Without an explicit request to cancel, I had no power to advise them otherwise. These experiences revealed the limitations of personal enlightenment and sensitivity in addressing poverty and incapacity.
Collection work, while straightforward, does not cultivate transferable skills or essential competencies. It is a task that even children could perform, offering those without experience or qualifications an opportunity to earn a modest income. However, it requires patience and a significant degree of inner resolve. In stark contrast, proficiency in my primary occupation, details of which I will withhold, directly correlates with skill development through the completion of tasks. Skills gained from collection work, however, rarely translate into other career opportunities.
It is important to acknowledge that the situations I witnessed in these homes could one day become my own reality. Life viewed through a strictly materialistic lens suggests that a severe brain injury could render me incapable of sustaining my current lifestyle. If existence is reduced to mere materiality, the erosion of human dignity becomes an ever-present risk.
It may be argued that Simone Weil’s exploration of love and God was profoundly influenced by Platonic thought, particularly by reflections on the absurdity of Socrates’ execution, which deeply affected Plato himself. Articulating such abstract concepts is no small feat, requiring the translation of intuitive insights into verbal expression. Yet, for Simone Weil, this task was indispensable.
Following the Platonic tradition, Weil believed that liberation from the tyranny of society’s ‘great beast’ could only be achieved by transcending egocentric perspectives and locating one’s value in a relationship with God. For Weil, the inherent human capacity for love manifests in turning one’s attention beyond the material world, discovering true goodness through divine connection. This pursuit, for her, embodied the Platonic “Idea.” Plato’s exploration of ideal societies and true beauty rested on the notion that material existence is transient, with real value residing in the intangible. This resonates with Weil’s yearning for spiritual depth, symbolised by her emphasis on “poetry.”
Continued in ‘Labour and Poetry (2): The Christ Edition.
シモーヌ・ヴェイユの「工場日記」はLa Condition ouvrièreと直訳すると、「労働者の条件」となる。ouvrièreとは女性の労働者を表していて、本作では女性労働者ouvrièreと男性の労働者ouvrierが分けて書かれている。基本的には自身を表している、もしくは女性労働者の場合が前者、そうでない場合は後者と、フランス語の文法通りのことだが、mais jusqu’à quel point tout cela résisterait-il à la longue ? – Je ne suis pas loin de conclure que le salut de l’âme d’un ouvrier dépend d’abord de sa constitution physique.と、ヴェイユが「労働者」の魂の救済は、何よりもまず体質に左右されるということに、すぐに結論づけてしまいそうになる、と主観的な考えであっても、彼女は労働者をouvrierとすることによって、労働者全体に対する普遍的で社会的な役割を意識しているようにも感じる。この使い分けは、個々の存在の重要性と、社会全体を見渡す視線の両方が含まれている。
そして次に続く
“mais jusqu’à quel point tout cela résisterait-il à la longue ? – Je ne suis pas loin de conclure que le salut de l’âme d’un ouvrier dépend d’abord de sa constitution physique. Je ne vois pas comment ceux qui ne sont pas costauds peuvent éviter de tomber dans une forme quelconque de désespoir – soûlerie, ou vagabondage, ou crime, ou débauche, ou simplement, et bien plus souvent, abrutissement – (et la religion ?). La révolte est impossible, sauf par éclairs (je veux dire même à titre de sentiment). D’abord, contre quoi ?”On est seul avec son travail, on ne pourrait se révolter que contre lui –La Condition ouvrière（工場日記）シモーヌ・ヴェイユ
・We talked of this and that. I should not have remembered the conversation at all, had it not been for the fact that in the course of it we talked of one matter which was of particular interest to me.
Sensei lived in complete obscurity. Souseki Natume：Kokoro Translated by Edwin McClellan
Few people today would feel enthusiastic about the victory in the Russo-Japanese War. However, the death of Emperor Meiji and the suicide of General Nogi had an immeasurable impact on the Japanese people and the literature of the time. The “Sensei” in Natsume Soseki’s “Kokoro” was also inspired by these events to take his own life.
Meiji era and K
In Natsume Soseki’s novel “Kokoro,” the character known as “Sensei” also chooses to end his life following the deaths of both Emperor Meiji and General Nogi. The story’s narrator, a young man referred to as “I,” encounters a man accompanied by a Westerner at a seaside tea house in Kamakura. This man comes to be called “Sensei” by the narrator.
If you, the reader, were a teenager picking up this book without any prior knowledge, General Nogi might not occupy your thoughts much. Initially, readers are likely to be drawn in by the narrative style of “Sensei” and “I,” the youthful student. Soseki skillfully has Sensei declare early on, “I am a lonely man,” which gradually draws the lonely young readers from the shore into the deeper, darker themes of death. This exploration extends beyond the simple end of life to questions of loyalty, righteousness, the enigma of suicide, and different views on life and death. Readers are left grappling with these themes, recalling that mourning is an act of the living, and are eventually brought back to reality, likely feeling profoundly moved by the experience.
At any age, and especially when young, people seek proof of ‘love’. This is why this story is so clever. The ‘Sensei’ tells ‘me’, who doesn’t know much about love, “But do you know, that there is guilt also in loving?”
The young man is drawn to the Sensei because he wants to love, and because he is already driven by love.
The Sensei explained that this was but a preparatory step (a staircase to love). In this way, both ‘I’ and the reader come to stand on the same ground.
With this groundwork laid, the stage is set. From here, the reader descends into the section of Sensei’s ‘testament’. This novel, composed of the sections ‘Sensei and I’ and ‘My Parents and I’, features a young calligrapher as the narrator. However, the ‘Sensei’s Testament’ chapter takes us back to Sensei’s younger days. Sensei became distrustful of people after his parents died of illness, and his uncle embezzled his inheritance. Here, Sensei also articulates one truth: money changes people. He then sold his family home, leaving only his parents’ graves intact, and decided never to return to his hometown. He continued his education at Tokyo Imperial University, lodging with a military widow in his youth. He noted that the widow’s daughter, Shizu, exuded a fragrance of the opposite sex. There, both the widow and her daughter took good care of him, providing him with the best room.
Initially, he was suspicious of their kindness, but over time, he grew to trust and develop an affection for Shizu. This affection was less about sexual love and more akin to ‘faith’. While Sensei had his doubts about money, he harbored hopeful and unwavering beliefs about ‘love’. Sensei had a childhood friend named K（initial）K was the son of a temple priest but was adopted by another family on the condition that he would become a doctor by attending medical school. However, K felt that the spiritual demands of ‘devotion’ did not align with medicine, so he went to a different university, lying to his adoptive family. Eventually, the burden of this deception became too heavy for K, and he confessed the truth to his adoptive family. Naturally, K was disowned.
Sympathetic to K’s plight as he ran out of funds for his education and began to suffer a nervous breakdown, Sensei brought K to his own lodgings. K, influenced by his Buddhist upbringing, was a sincere and honest man. Therefore, it wasn’t long before he began to suspect that Sensei was becoming too friendly with Shizu. Ultimately, K confessed to Sensei that he had fallen in love with Shizu.
The Sensei wanted Shizu more than loyalty and friendship for his longtime childhood friend. So he offered to marry the young lady to her mother, without even telling Shizu directly.
The Sensei and Shizu got engaged, but he never told K. However, the young lady’s mother had already informed K about the engagement; K knew about it and talked to the Sensei in a normal way.
Then K committed suicide.
Death and Righteousness
The last part of the Sensei’s farewell letter referred to the fall of Emperor Meiji and the suicide of General Nogi. He tried to count the years during which General Nogi had contemplated suicide. But in the end, the Sensei could not understand General Nogi’s desire to commit suicide. And he left in his will that no one should understand his own death. Regarding this first-person and third-person death, the philosopher Jankélévitch described death as first-person death, second-person death, and third-person death, but this story encompasses all deaths, including suicide. As for second-person death, the Jewish rabbi Grollman says that it can take away the past, present, and future of the ‘I’. The Sensei may also have been deprived by K’s death. For us, the deaths of both Emperor Meiji and General Nogi are in the third person and psychologically distant, but Soseki nevertheless reflected the complexity of the human interior through “Kokoro”. The Sensei’s loneliness, guilt, and desire for love show that human nature remains the same, even if the historical background has changed. The Meiji era itself was a time of great change, and people’s attitudes and values were shaken.
Unlike the Christian concept of Logos—“the Word” that was with God from the beginning (John 1:1)—the Japanese notion of kotoba (言葉) does not carry the sense of a transcendent principle. Its etymology points instead to human utterance, something finite and situated at “the end of speech” rather than its divine origin. However, as Kitaro Nishida also mentioned, ‘There is something hidden in the very root of Japan, something akin to perceiving the form of the formless and hearing the voice of the voiceless,’ there exists a culture that finds beauty in impermanence and change, such as in the Tale of the Heike and Sonezaki Shinju. Therefore, when discussing Natsume Soseki, it might be desirable to view Japanese literature in light of the significance that cannot be intellectually constrained by what presently exists, keeping in mind the formless and voiceless meanings.
While there are indeed similarities between Christianity and Japanese literature in their pursuits to grasp the intangible, the barrier of language often obstructs my efforts to fully convey the concept of the transcendent God when translating Christian-related material. Nevertheless, I believe it is crucial not to equate ‘differences’ with ‘wrongness’ due to this, and I do not hold the belief that other countries are inherently superior. I see the act of incorporating the absent, the seeds sown by God, as essential for reaffirming our essence as Japanese individuals. It could be argued that we, from this side, might already be acquainted with the beauty in darkness if it seems a dark place from the other side. I take pride in understanding the beauty of the tragedy of the eight-year-old Emperor Antoku and the nun in the Tale of the Heike. Their deaths tell of what is to come, signaling the passing of time into oblivion. Despite my numerous visits to the shrine in Sonezaki, Osaka, there remains no trace of what the lovers contemplating suicide must have felt. This serves as a reminder that the vibrancy that once thrived there has not endured in the same way. This, one might say, is aesthetics.
Death is an impartial, inevitable aspect of our lives that disregards our thoughts and desires. Love, on the other hand, is subjective and mutable, adapting to individual emotions and values. Love may sometimes evoke feelings of remorse and inner turmoil. Death can be seen as a static entity, while love is dynamic and intimately personal. In ‘Kokoro,’ each character bears the burden of their own sins, with K carrying the guilt of lying about studying medicine and ultimately choosing suicide akin to Hamletesque. It remains uncertain when the Sensei contemplated confessing his sins.
Lastly, I would like to conclude by recounting the story from Luke 18:9-14. The Pharisees, convinced of their righteousness, prayed internally with self-righteousness. ‘I thank you, God, that I am not like others: swindlers, unjust, adulterers, or even like this tax collector…’ In contrast, the tax collector humbly prayed, ‘God, have mercy on me, a sinner.’ Jesus regarded the repentant tax collector as righteous.
In the midst of this, it seems that the Sensei was unable to live up to any of the former Bushido morals of “righteousness, bravery, humanity, courtesy, sincerity, honor, and loyalty”. Even the young woman he married was not important to him. In terms of modern values, how selfish he was! He didn’t work, he only had assets, and he died just so he could leave his fortune to his wife.
He was like a ‘nobody’ in this world. Prophetically, this ‘floating’ existence does not seem like something from the distant past. This is because many people today are still unclear about the meaning of existence and social responsibility. And the striking phrase “Love is a crime” expresses the state of “Kokoro,” which cannot be righteous even through love, in response to General Nogi, who committed suicide following the death of Emperor Meiji.
It could be said that death is something that does not require our input or opinion. But the soul speaks to us and questions us: was K’s irrevocable, unilateral ‘death’, in the context of Adlerian psychology, an act of ‘revenge and accusation’? Or did he carry out the ‘suicide’ that the proud Hamlet refrained from committing? Or perhaps it was like Melisande in Pelleas et Melisande, dying from wounds that even a little bird might not have succumbed to. K left behind a will and then died. The Sensei attempted to reconcile K’s demise in a manner analogous to Salome holding Jokanaan’s head. The Sensei was unable to demonstrate either righteousness or courtesy from start to finish. The Sensei could not believe that K’s will truly reflected his innermost feelings. Taking solely from the will’s contents, it would seem to convey a simple message: ‘I am a weak-willed person with no prospects for the future, so I choose to end my life.’ However, the Sensei stumbled upon the added words, seemingly inscribed by K with leftover ink, saying “I should have died earlier”, which caused him much consternation.
It seemed as if the will was blaming him, saying, ‘It’s your fault,’ but in reality, it was different. while the deliberate omission of certain truths could have eroded the Sensei’s sense of self-worth. It’s possible that there existed a language only comprehensible to the Sensei, and that there seemed to be a language that only the Sensei could hear, as if the shadow of his death loomed over him.The Sensei knew that comparing himself to General Nogi was presumptuous and, realising their differences, he continued to see his own existence as lacking value. Ananda left Buddha’s teachings for later generations, but the Sensei had no means to leave anyone a reason for K’s death.
For a long time, he had kept this burden, until he decided to leave his account, the ‘will’, to just one student. Not even Sizu, whom he married, understood why her close friend K had died. Her innocent sense of isolation was transient, yet there remained a single glimmer of hope amidst the uncertainty. That hope could perhaps be the young scribe reading the last testament on the train at the end. In that act, The Sensei may have finally transitioned from being an obscure individual to becoming a ‘master’ with a meaningful purpose.
I do not intend to connect the Sensei’s conscious repentance akin to that of the tax collector. His ‘death’ is not that. It seems he aimed for righteousness towards K and what could be likened to martyrdom towards the end of the Meiji era, fully aware that he was not akin to Emperor Meiji or General Nogi. Unable to discuss K even with his wife, he penned his life story to a youth who seemed lost. To me, this final act felt like a resistance against an aesthetic leaving no trace. This act of resistance could be seen as what’s ultimately beautiful. Despite declaring love as sinful, the Sensei persistently advised the young man on loving others. He seemed to insinuate that the subject of his apology would vanish. It’s a common misinterpretation among many Christians that a mere apology to God suffices, resembling the self-assured Pharisees. Shouldn’t this passage be interpreted as that Jesus does not wish for pursuits that fail to achieve righteousness? The Sensei could have shown more bravery throughout. He appeared cowardly, choosing to focus on himself rather than his wife. However, what he truly depicted is the inevitable truth that all things tangible will eventually fade away.
What is the contemporary ‘kokoro’?
An important part of addressing the challenges facing the modern Catholic Church is to listen to the complaints of victims. Calls for an apology should be seen as the voice of God and should be met with kindness and understanding. Even if the events happened decades ago, we must not trivialize them. If clergy receive criticism from believers, they should accept it as an opportunity for conversion.
In “Kokoro,” the characters are portrayed at the intersection of love and death, shifting from the first person to the second and third persons, making empathy as a third party significant in the relationship between this book and its readers. In the modern internet age, the right thing is not always received correctly.
I once translated ‘私刑’ (shikei) as ‘mob justice,’ which at the time might have been considered a mistranslation. However, recent events and public opinion have made me realize that this was not a mistake. In Japan, due to the lack of interest in Catholicism, there has been no mob punishment. However, when school teachers have committed similar acts, they have already suffered ‘private punishment,’ with their identities and photos being exposed online by mobs.
The proliferation of social networking sites has made the death and pain of others more immediate, yet the violent nature of mobs under the guise of sympathy is a significant issue. People working on the internet view this violence through the lens of “traffic.” In the future, AI may control inappropriate posts, but individual restraint will still be required.
Today, there is a growing need to distinguish oneself from others. Distant deaths should be considered irrelevant to oneself, and information about wars and disasters is often mingled with fake news, making verification difficult. Expressions of sympathy for victims can sometimes cause more harm, requiring prudence and discretion.
When you hear of someone’s death, intended kind words to the bereaved can be misunderstood and perceived as slander. In such an environment, those who can exercise self-control learn to distance themselves from others, while those who cannot may act violently as part of a mob.
Especially in the Catholic Church, it is crucial to acknowledge past sins, review doctrines and canon law, and take the lead in exercising self-control and self-discipline. We must respect the voices of the victims and understand the pain of revisiting past events. At the very least, we must not participate in any cover-up.
It is important to maintain a conscience, much like the shadow of K that haunted his Sensei. Just as Jesus acknowledged that some people are not righteous, ‘Kokoro’ includes characters ignorant of right and wrong, because the depths of the soul encompass a profound ignorance of good and evil
Everyone, always remember to be grateful for your life and the loved ones in it.
(Introduction)
– To be honest, I don’t really see the “Sensei
” as particularly virtuous, kind of like Osamu Dazai in his way of life. Instead, I got the impression that the character “I” who found the “Sensei” shows potential. The way he picks up and collects memories about the Sensei, acting practically as a disciple, suggests he’s quite a personality. Now, obviously, it’s just a story, but real life isn’t that straightforward. If it were real, then the guy’s memory-gathering skills would be impressive. However, when I lean towards more morbid themes, mistakes seem to happen more often. Recently though, I’ve become more objective and I’ve written more naturally, without the same depth of immersion as before.
In terms of content, through Natsume Soseki’s “Kokoro,” I touched on the aesthetics of impermanence and the struggle against it. Given that K was a Buddhist, I chose elements of Buddhism, and for Christianity, I picked “The Pharisee and the Tax Collector.” Ultimately, this piece reflects the confusion of changing values from the Meiji era, pointing out that in modern times, it’s no longer always right to take the perspective of a third person as if it were your own.
Finally, he addressed the issue of injustice within Catholicism, noting that ethics have changed.In Japan, there is little interest in the matter of Catholic injustice, leading to no occurrences of ‘mob justice.’ （vigilantism）However, sometimes in Japan, ‘school teachers’ who have been involved in incidents are portrayed, including their faces, on social networking sites (SNS) on the internet.While mob power is undoubtedly violent, it’s not entirely evil. There are facts supporting that some found salvation in those situations, for those who couldn’t find help through official channels. Hence, I hope Christians exercise restraint before making such judgments. I also think I’ve brought a touch of contemporary interpretation to Jankélévitch’s “Death” of the third person.
I included Hamlet（Suicide in Conflict with Faith）and Pelléas and Mélisande（Deaths Unseen by Others, Where the Individual’s Strength Fades Away），Salome (because the figure gently lifts his head with both hands, as if to hold it, to see his face in death) to temper the portrayal of suicide.
I juxtaposed these two to soften the sensational depiction of suicide. I regret that I can only express this vaguely, but I do wonder if the metaphor still holds.（I’m not sure if the metaphor is still dead.）
Now, as Catholics, we have become more critical of the mob and our interpretation has evolved somewhat, yet it remains the elusive ‘evil’ that many people seek. In February 2022, it was still before the assassination of former Prime Minister Abe, and we were able to publish this article. However, criminal psychology is one of my research interests.
Und leider auch Theologie Durchaus studiert, mit heißem Bemühn. Da steh' ich nun, ich armer Tor, Und bin so klug als wie zuvor! And, alas, I studied theology too, with great zeal. Here I stand, poor fool, and am as wise as before! Goethe, 'Faust'：Der Tragödie erster Teil Nacht
I. Die teure Gnade（2）Nachfloge:Dietrich Bonhoeffer
・Aus der Rechtfertigung des Sünders in der Welt wurde die Rechtfertigung der Sünde und der Welt. Aus der teuren Gnade wurde die billige Gnade ohne Nachfolge.
・Sagte Luther, daß unser Tun umsonst ist,・・
Die Erkenntnis der Gnade war für ihn der letzte radikale Bruch mit der Sünde seines Lebens, niemals aber ihre Rechtfertigung. Sie war im Ergreifen der Vergebung die letzte radikale Absage an das eigenwillige Leben, sie war darin selbst erst eigentlich ernster Ruf zur Nachfolge. Sie war ihm jeweils „Resultat“, freilich göttliches, nicht menschliches Resultat. Dieses Resultat aber wurde von den Nachfahren zur prinzipiellen Voraussetzung einer Kalkulation gemacht. Darin lag das ganze Unheil. Ist Gnade das von Christus selbst ge-schenkte „Resultat“ christlichen Lebens, so ist dieses Leben keinen Augenblick dispensiert von der Nachfolge. Ist aber Gnade prinzipielle Voraussetzung meines christlichen Lebens, so habe ich damit im voraus die Rechtfertigung meiner Sünden, die ich im Leben in der Welt tue. Ich kann nun auf diese Gnade hin sündigen, die Welt ist ja im Prinzip durch Gnade gerechtfertigt. Ich bleibe daher in meiner bürgerlich-weltlichen Existenz wie bisher, es bleibt alles beim alten, und ich darf sicher sein, daß mich die Gnade Gottes bedeckt. Die ganze Welt ist unter dieser Gnade „christlich“ geworden, das Christentum aber ist unter dieser Gnade in nie dagewesener Weise zur Welt geworden.
・Wenn Faust am Ende seines Lebens in der Arbeit an der Erkenntnis sagt: „Ich sehe, daß wir nichts wissen können“, so ist das Resultat, und etwas durchaus anderes, als wenn dieser Satz von einem Studenten im ersten Semester über-nommen wird, um damit seine Faulheit zu rechtfertigen (Kierkegaard). Als Resultat ist der Satz wahr, als Voraussetzung ist er Selbstbetrug. Das bedeutet, daß eine Erkenntnis nicht getrennt werden kann von der Existenz, in der sie gewonnen ist. Nur wer in der Nachfolge Jesu im Verzicht auf alles, was er hatte, steht, darf sagen, daß er allein aus Gnaden gerecht werde.
English translation
・
Luther said that our actions are in vain.・・・etc
The recognition of grace was for him the final radical break with the sin of his life, but never its justification. In seizing forgiveness, it was the final radical renunciation of the self-willed life, and therein itself truly a serious call to discipleship.It was always a “result” for him, a divine result, not a human one. However, this result was turned by his descendants into a fundamental precondition for their calculations.
If grace is the “result” of Christian life given by Christ Himself, then this life is not exempt from discipleship for a single moment. But if grace is the fundamental prerequisite of my Christian life, then I already have the justification of my sins that I commit in my life in the world beforehand. I can now sin in light of this grace; after all, the world is justified in principle by grace.
So I remain in my bourgeois-worldly existence as before, everything stays the same, and I can be certain that God’s grace covers me. The whole world has become “Christian” under this grace, but Christianity, under this grace, has become the world in an unprecedented way.
・
When Faust, at the end of his life, says in his work on knowledge: “I see that we cannot know anything”, the result is quite different from when this sentence is adopted by a student in his first semester to justify his laziness (Kierkegaard). As a result the sentence is true, as a premise it is self-deception. This means that an insight cannot be separated from the existence in which it is gained. Only those who follow Jesus by renouncing everything they had can say that they are justified by grace alone.
＊Kierkegaard was also a Faust scholar.
Consideration
In this text, Bonhoeffer focuses his discussion on ‘grace’. According to him, ‘grace’ is described as the ultimate deliverance from his sins and a sincere call to follow him for its bestowal. However, he points out the problem of his descendants merely accepting this ‘grace’ through rational calculation. Many Christians assume that ‘grace’ forgives sins and act as if they can continue to sin. By doing so, they assure the world of being protected by God’s grace. It is mentioned that the entire world has become ‘Christian’, but as a result, it has become more secular than ever before.
The understanding of God’s grace is described as his final radical conversion and decisive break with the sins of life.
The main clause “When Faust at the end of his life says in the work of knowledge” is the previous sentence.
“Gnade als Voraussetzung ist billigste Gnade; Gnade als Resultat teure Gnade. Es ist erschreckend, zu erkennen, was daran liegt, in welcher Weise eine Es ist dasselbe Wort von der Rechtfertigung aus Gnaden allein; und doch führt der falsche Gebrauch desselben Satzes zur vollkommenenen Zerstörung seines Wesens.”
It corresponds to. Grace is the cheapest grace, and the grace that follows is a costly grace. Understanding what lies behind the way Christian truth is stated and used can be surprising. It has been equated with justification by grace alone (justificatio). But the wrong use of the same word leads to the complete destruction of its essence.
Thought
Some clergy argue that in Catholicism, “forgiveness” and rituals are more important than Lutheranism. There are many prominent priests who currently avoid discussing the issue of deceitful clergy. They often present superficial and empty statements, despite their growing influence. The same can be said for the faithful who reflect on these matters. It is a sin to not pay attention to the essence of things and this group paralysis affects these victims. They should realize that they are depriving themselves of faith.
Even in Catholicism, Pope Francis, in the Apostolic Constitution Paschite Glegem Dei, has made the observance of disciplinary penalties an obligation that cannot be separated from pastoral duties. Specifically, the responsibility for correctly applying these penalties lies with the pastor and the superior of each community. I can only lament the Church’s continuous tolerance and “wait-and-see” attitude towards the shameful acts and offenses committed in the sacrament of absolution that have been revealed this time. Bonhoeffer’s emphasis on the relationship between knowledge and being, faith and action, and his assertion that true knowledge is connected to liberation from self-deception; could this also be applicable to Catholicism?
reference
“From an actual lawsuit in Japan:
“A victimized woman shares her real name and confesses, having believed in “being saved from suffering by following the priest,” the approximately five years of “sexual violence” she endured from a Chilean priest in the Catholic Church and the unjust actions of the religious order.””
Und leider auch Theologie Durchaus studiert, mit heißem Bemühn. Da steh' ich nun, ich armer Tor, Und bin so klug als wie zuvor!
口惜しいが神学までも、熱心に勉強し、底の底まで究めて、こうしてたっているが、ずっと変わらず 愚か者のままだ！ ゲーテ・ファウスト「夜」Der Tragödie erster Teil Nacht
I. Die teure Gnade（2）Nachfloge:Dietrich Bonhoeffer
・Aus der Rechtfertigung des Sünders in der Welt wurde die Rechtfertigung der Sünde und der Welt. Aus der teuren Gnade wurde die billige Gnade ohne Nachfolge.
・Sagte Luther, daß unser Tun umsonst ist,・・
Die Erkenntnis der Gnade war für ihn der letzte radikale Bruch mit der Sünde seines Lebens, niemals aber ihre Rechtfertigung. Sie war im Ergreifen der Vergebung die letzte radikale Absage an das eigenwillige Leben, sie war darin selbst erst eigentlich ernster Ruf zur Nachfolge. Sie war ihm jeweils „Resultat“, freilich göttliches, nicht menschliches Resultat. Dieses Resultat aber wurde von den Nachfahren zur prinzipiellen Voraussetzung einer Kalkulation gemacht. Darin lag das ganze Unheil. Ist Gnade das von Christus selbst ge-schenkte „Resultat“ christlichen Lebens, so ist dieses Leben keinen Augenblick dispensiert von der Nachfolge. Ist aber Gnade prinzipielle Voraussetzung meines christlichen Lebens, so habe ich damit im voraus die Rechtfertigung meiner Sünden, die ich im Leben in der Welt tue. Ich kann nun auf diese Gnade hin sündigen, die Welt ist ja im Prinzip durch Gnade gerechtfertigt. Ich bleibe daher in meiner bürgerlich-weltlichen Existenz wie bisher, es bleibt alles beim alten, und ich darf sicher sein, daß mich die Gnade Gottes bedeckt. Die ganze Welt ist unter dieser Gnade „christlich“ geworden, das Christentum aber ist unter dieser Gnade in nie dagewesener Weise zur Welt geworden.
・Wenn Faust am Ende seines Lebens in der Arbeit an der Erkenntnis sagt: „Ich sehe, daß wir nichts wissen können“, so ist das Resultat, und etwas durchaus anderes, als wenn dieser Satz von einem Studenten im ersten Semester über-nommen wird, um damit seine Faulheit zu rechtfertigen (Kierkegaard). Als Resultat ist der Satz wahr, als Voraussetzung ist er Selbstbetrug. Das bedeutet, daß eine Erkenntnis nicht getrennt werden kann von der Existenz, in der sie gewonnen ist. Nur wer in der Nachfolge Jesu im Verzicht auf alles, was er hatte, steht, darf sagen, daß er allein aus Gnaden gerecht werde.
「Wenn Faust am Ende seines Lebens in der Arbeit an der Erkenntnis sagt」の主節はその前の文章の
“Gnade als Voraussetzung ist billigste Gnade; Gnade als Resultat teure Gnade. Es ist erschreckend, zu erkennen, was daran liegt, in welcher Weise eine evangelische Wahrheit ausgesprochen und gebraucht wird. Es ist dasselbe Wort von der Rechtfertigung aus Gnaden allein; und doch führt der falsche Gebrauch desselben Satzes zur vollkommenen Zerstörung seines Wesens.”
Was wäre auch Gnade, die nicht billige Gnade ist? Billige Gnade heißt Gnade als Lehre, als Prinzip, als System; heißt Sündenver-gebung als allgemeine Wahrheit, heißt Liebe Gottes als christliche Gottesidee. Wer sie bejaht, der hat schon Vergebung seiner Sünden. Die Kirche dieser Gnadenlehre ist durch sie schon der Gnade teilhaftig. In dieser Kirche findet die Welt billige Bedeckung ihrer Sünden, die sie nicht bereut und von denen frei zu werden sie erst recht nicht wünscht. Billige Gnade ist darum Leugnung des lebendigen Wortes Gottes, Leugnung der Menschwerdung des Wortes Gottes.
・・・
Billige Gnade ist Predigt der Vergebung ohne Buße, ist Taufe ohne Gemeindezucht, ist Abend-mahl ohne Bekenntnis der Sünden, ist Absolution ohne persönliche Beichte. Billige Gnade ist Gnade ohne Nachfolge, Gnade ohne Kreuz, Gnade ohne den lebendigen, menschgewordenen Jesus Christus.
Translation
・What is also grace that is not cheap grace? Cheap grace means grace as doctrine, as a principle, as a system; it means forgiveness of sins as a universal truth, it means the love of God as a Christian concept of God. Whoever affirms it has already received forgiveness for their sins.The church that holds to this doctrine of grace is already a partaker of grace through it. In this church, the world finds a cheap cover for its sins, which it does not repent of and from which it certainly does not want to be free. Cheap grace is therefore a denial of the living Word of God, a denial of the incarnation of the Word of God.・・・
・Cheap grace is preaching forgiveness without repentance, baptism without church discipline, communion without confession of sins, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without the living, incarnate Jesus Christ.
Dietrich Bonhoeffer（1906年2月4日 – 1945年4月9日）
Dietrich Bonhoeffer, born in 1906, was a Lutheran pastor and theologian. Under the Nazis, most churches collaborated with the Nazi regime, but Bonhoeffer, among others, founded the Confessing Church, which he fiercely and righteously opposed. He was executed in Flossenbürg concentration camp (KZ Flossenbürg) for his part in the assassination of Hitler. The present translation is an extract from I. Die teure Gnade from his early work, Nachfolge.
His writings are not characterized by metaphor or rhetoric, but they are not only theologically profound but also logical, ethical, and moral, and enlightening. Bonhoeffer interpreted “billige Gnade” as a disregard for the word of salvation, accepting it as a mere theory or doctrine without seeking repentance or transformation. According to him, such an acceptance of grace is not authentic grace but a “rejection of the living Word of God” and a denial of the doctrine that “the Word of God appears as a person.” Bonhoeffer argues that authentic grace must be more than a mere theory or doctrine but must have the power to transform the heart and life of the individual. Therefore, authentic grace is seen as going beyond doctrine and theory and should be practiced in the heart and life of the individual so that genuine transformation and conversion can take place. His interpretation of the Sermon on the Mount is particularly noteworthy, but above all, his discernment of what is right in the midst of the distortion of worldly morality and ethics. There are few Christians today who can accompany their practice in the face of the injustices that are happening throughout the Church.
As for accepting the guilt of assassination in a liminal state (Grenzfall) under Hitler’s regime, I would choose my words carefully.His reference to the ‘word of the living God’ (des lebendigen Wortes Gottes) should still be felt today.
＊”This is a translation and analysis done in the usual fragmented style of the ‘Cahiers’ journal. I acknowledge that it may be insufficient, but I appreciate your understanding.”
Was wäre auch Gnade, die nicht billige Gnade ist? Billige Gnade heißt Gnade als Lehre, als Prinzip, als System; heißt Sündenver-gebung als allgemeine Wahrheit, heißt Liebe Gottes als christliche Gottesidee. Wer sie bejaht, der hat schon Vergebung seiner Sünden. Die Kirche dieser Gnadenlehre ist durch sie schon der Gnade teilhaftig. In dieser Kirche findet die Welt billige Bedeckung ihrer Sünden, die sie nicht bereut und von denen frei zu werden sie erst recht nicht wünscht. Billige Gnade ist darum Leugnung des lebendigen Wortes Gottes, Leugnung der Menschwerdung des Wortes Gottes.
・・・
Billige Gnade ist Predigt der Vergebung ohne Buße, ist Taufe ohne Gemeindezucht, ist Abend-mahl ohne Bekenntnis der Sünden, ist Absolution ohne persönliche Beichte. Billige Gnade ist Gnade ohne Nachfolge, Gnade ohne Kreuz, Gnade ohne den lebendigen, menschgewordenen Jesus Christus.
ディートリッヒ・ボンヘッファーは、1906年生まれのルター派の牧師であり、神学者であった。ナチス政権下で殆どの教会がナチス政権に協力したが、ボンヘッファーはBekennende Kirche（告白教会）など設立し、正義感を持って激しく抵抗した。彼はヒトラー暗殺に加わった容疑でフロッセンビュルク強制収容所（KZ Flossenbürg）で処刑される。今回は彼の初期の著作である「Nachfolge」（継承・The Cost of Discipleship）のI. Die teure Gnade（高価な恩寵）から抜粋したものを翻訳。
Le faux Dieu change la souffrance en violence. Le vrai Dieu change la violence en souffrance.
“The false God turns suffering into violence. The true God turns violence into suffering”
Alors, où mettre le mal ?
“So, where does evil belong?”
Il faut le transférer de la partie impure dans la partie pure de soi-même, le transmuant ainsi en souffrance pure. Le crime qu’on a en soi, il faut l’infliger à soi.
“It has to be transferred from the impure part to the pure part of oneself, thus transforming it into pure suffering. We must inflict the crime within us upon ourselves”
Grammar
The use of the definite article, such as ‘Le faux Dieu’ or ‘Le vrai Dieu’, refers to a specific deity.
Verbs such as ‘change’, in the direct present tense, and ‘transférer’ refer to the transfer of a thing to another place.
Verbs such as ‘change’ in the direct present ‘transférer’ indicate that the thing in question is transferred to another place.
The expression ‘de soi-même’ is used to indicate the myself, the self.
The expression ‘qu’on a en soi’ indicates the self and refers to a sin related to the aforementioned part.
The expression ‘à soi’ indicates taking action against the self.
Note:
For some reason, ‘So where does evil belong’ was of interest to me. Weil seems to speak only to his own inner ‘mystery’ and ‘imperfection’. It seems like Nietzsche’s ‘self-transcendence’, which argued that the purpose of human life is self-realisation and transcending one’s own limitations and constraints.
However, the evil in the Catholic prayer ‘Lead us not into temptation, but deliver us from evil’ means ‘Satan’, so Weil, although a philosopher, is influenced by Catholicism, so in this case evil includes Nietzschean evil, but is also close to the Satan positioned by Catholicism is also close to the Devil.
Here, briefly, about Satan. The etymology of the word exorcism does not mean exorcism, but is derived from the Greek word ‘to swear severely, to declare’.
It is a declaration of faith by a person possessed or seduced by an evil spirit, acknowledging the absolute rule of God in Jesus.
Just as in the film The Vatican Exorcist, ‘sin finds itself’, so in the Gospels Jesus speaks of taking up his cross.
Satan, I can’t say for sure at the moment because I have no experience of exorcism ceremonies regarding Satan myself, but I think the story wanted to say that the true God turns violence (satanic) into suffering (cross), and with a false God, when he claims to perform miracles of God, he makes them satanic.
Reference
Matthew : 16 : 24 – Then Jesus said to his disciples: ‘If anyone is willing to come after me, let him deny himself, and take up his cross, and follow me.
Luke : 9 : 21 – But speaking sharply to them, he instructed them not to tell this to anyone,
Luke : 9 : 22 – saying, ‘For the Son of man must suffer many things, and be rejected by the elders and the leaders of the priests and the scribes, and be killed, and on the third day rise again.’
PATER noster, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen.
Le faux Dieu change la souffrance en violence. Le vrai Dieu change la violence en souffrance.
「偽物の神は、苦しみを暴力に変える。真の神は、暴力を苦しみに変える」
Alors, où mettre le mal ?
「それでは悪をどこへしまい込めばいいのか」
Il faut le transférer de la partie impure dans la partie pure de soi-même, le transmuant ainsi en souffrance pure. Le crime qu’on a en soi, il faut l’infliger à soi.
PATER noster, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen.
Der Gott Jesu Christi Betrachtungen über den Dreieinigen Gott.
Wieder kann man von hier versuchen, ahnend etwas über Gottes inneres Geheimnis zu sagen: Vater und Sohnsind die Bewegung reinen Schenkens, reiner Übergabe an- einander In dieser Bewegung sind sie fruchtbar, und ihre Fruchtbarkeit ist ihre Einheit, ihr völliges Einssein, ohne daß sie dabei selbst zurückgenommen und ineinander aufgelöst werden. Für uns Menschen heißt Schenken, Sichselbergeben, immer auch Kreuz.(Das trinitarische Ge- heimnis übersetzt sich in der Welt in ein Kreuzesgeheim- nis: Dort ist die Fruchtbarkeit, aus der der Heilige Geist kommt.
English translation：Once again, we can attempt to glimpse something of God’s inner mystery from this point: the Father and the Son are the movement of pure giving, pure surrender to one another. In this movement, they are fruitful, and their fruitfulness is their unity, their complete oneness, without being absorbed or dissolved into each other.For us human beings, giving of the self always entails the cross. (The mystery of the Trinity is translated into the world as the mystery of the cross: It is from this fruitfulness that the Holy Spirit emerges.)
Characteristics of the text
The text mentions ‘God’s inner mystery’, the distinctive parts of which contain mainly religious-philosophical elements.
・ 「Vater und Sohn sind die Bewegung reinen Schenkens, reiner Übergabe aneinander.」：it contains philosophical discussions and analyses of individual words and concepts. The images of parent-child relationships and mutual gifts presented here represent ideas about the existence and nature of God.
・ 「In dieser Bewegung sind sie fruchtbar, und ihre Fruchtbarkeit ist ihre Einheit, ihr völliges Einssein, ohne daß sie dabei selbst zurückgenommen und ineinander aufgelöst werden.」：this statement illustrates the argument about the triune nature of God. It says that God’s existence is expressed as fullness and that this fullness is related to the unity of the Trinity.
・「Für uns Menschen bedeutet Hingabe, Selbsthingabe, immer auch Kreuz (Das trinitarische Geheimnis übersetzt sich in der Welt in ein Kreuzesgeheimnis: Dort ist die Fruchtbarkeit, aus dem der Heilige Geist kommt).」：In the interpretation of the Trinity of God in human experience and faith, the image of the cross and the concept of the Holy Spirit are themes often discussed in religious philosophy and theology and are also illustrated here.
As is characteristic of Benedict XVI’s writings, his texts are highly philosophical and show deep thought. He deals with religious themes and expresses mystical concepts. His writing is concise but dense, and each sentence is full of meaning. His style is rigorous and is used to convey certain concepts clearly. Benedict XVI sometimes uses a dialogical style, explaining his ideas in a supposed dialogue with his readers. This dialogue format may represent the one-dimensional personality of the one and only distant ‘Pope’. His writings show a fusion of rational argument and philosophy of faith. In particular, he uses ethical arguments to show that ‘faith’ and ‘reason’ are compatible. He seems to focus on communicating complex theological concepts in a way that is accessible to the general reader.
Summary
An attempt is made by Benedict XVI to understand the ‘secret of the Trinity’ together with the reader. The Father and the Son are described as engaged in a pure act of giving, in a work of ‘total devotion’ to each other. This work results in their fruitfulness, which is described as their perfect unity and oneness. However, it is also clarified that this process does not lead to their annihilation or merging into each other. It is further asserted that for human beings, giving and self-giving are always associated with the Cross. The secret of the Trinity is seen as manifesting in the world as the secret of the Cross. The explanation offered is that through the Holy Spirit, the Cross holds within it the potential for fruitfulness and abundance.
The difference between philosophical writing and everyday writing.
A philosophical text can be described as a multifaceted yet concise exploration of topics related to deep thinking and philosophical concepts. The term philosophia, coined by Socrates, encompasses the love of knowledge, also known as philosophy. These writings often employ logical reasoning. Both the current Pope, Pope Francis, and his predecessor, Pope Benedict XVI, can be seen as having philosophical elements in their teachings. They delve into concepts such as reflections on existence and religion, including faith, eternal life, the Last Judgement, the law of love, and the relationship with God. However, it is also necessary to provide more specific and succinct explanations using everyday language. For example, ‘Hingabe’ and ‘Selbsthingabe’ are German words meaning ‘devotion’ or ‘devotion to self’. To better comprehend their meanings, specific examples or situations can be used to explain them.
「Für uns Menschen bedeutet Hingabe, Selbsthingabe, immer auch Kreuz (Das trinitarische Geheimnis übersetzt sich in der Welt in ein Kreuzesgeheimnis: Dort ist die Fruchtbarkeit, aus dem der Heilige Geist kommt).」If the original text of the following were to be shown in more everyday terms,
「In unserem menschlichen Verständnis bedeutet Hingabe immer auch Opfer (Das Geheimnis der Dreifaltigkeit offenbart sich in der Welt als das Geheimnis des Kreuzes: Hier liegt die Fruchtbarkeit, aus der der Heilige Geist entspringt)」In our human understanding, devotion always implies sacrifice as well. (The mystery of the Trinity is meant to be unveiled to the world as the mystery of the Cross.)
「In unserem menschlichen Verständnis bedeutet Hingabe immer auch Opfer」The translation is more of an everyday expression than a philosophical reflection on ‘what it means to give of oneself’, in line with the idea that true human commitment always needs to involve some sacrifice (e.g. time, comfort).
Finally, to return to the original again.
Für uns Menschen heißt Schenken, Sichselbergeben, immer auch Kreuz.(Das trinitarische Ge- heimnis übersetzt sich in der Welt in ein Kreuzesgeheim- nis: Dort ist die Fruchtbarkeit, aus der der Heilige Geist kommt.
“The reason why there are two instances of ‘der der’ is that the first one, ‘aus der’, translates directly as ‘from’, indicating that something is coming out of ‘der Fruchtbarkeit’ (abundance). In this context, it signifies the coming out of ‘der Heilige Geist’ (the Holy Spirit) from abundance. The second ‘der Heilige Geist kommt’ consists of the definite article ‘der’ and the noun ‘Heilige Geist’, signifying the arrival of the Holy Spirit. These elements represent the mysteries of the Trinity, which are of different natures yet closely intertwined.
If we were to write this without ‘der der’, for example,…”
Für uns Menschen bedeutet Hingabe, Selbsthingabe, immer auch Kreuz (Das trinitarische Geheimnis übersetzt sich in der Welt in ein Kreuzesgeheimnis: Dort ist die Fruchtbarkeit, aus dem der Heilige Geist kommt.(* Changing ‘Schenken’ and ‘Sichselbergeben’ to ‘Hingabe’ and ‘Selbsthingabe’ maintains consistency in context.)
“This is a trial translation and we would be grateful for any comments.
Following on from the previous edition, we have decided to include a memo-like section called “Cahier.”
Der Gott Jesu Christi Betrachtungen über den Dreieinigen Gott.
Wieder kann man von hier versuchen, ahnend etwas über Gottes inneres Geheimnis zu sagen: Vater und Sohnsind die Bewegung reinen Schenkens, reiner Übergabe an- einander In dieser Bewegung sind sie fruchtbar, und ihre Fruchtbarkeit ist ihre Einheit, ihr völliges Einssein, ohne daß sie dabei selbst zurückgenommen und ineinander aufgelöst werden. Für uns Menschen heißt Schenken, Sichselbergeben, immer auch Kreuz.(Das trinitarische Ge- heimnis übersetzt sich in der Welt in ein Kreuzesgeheim- nis: Dort ist die Fruchtbarkeit, aus der der Heilige Geist kommt.
・ 「Vater und Sohn sind die Bewegung reinen Schenkens, reiner Übergabe aneinander.」：個別の言葉や概念についての哲学的な議論や分析を含んでいます。ここで示されている親子関係と相互の贈り物のイメージは、神の存在や本性についての考え方を表しています。
・ 「In dieser Bewegung sind sie fruchtbar, und ihre Fruchtbarkeit ist ihre Einheit, ihr völliges Einssein, ohne daß sie dabei selbst zurückgenommen und ineinander aufgelöst werden.」：この文は、神の三位一体の性質に関する議論を示しています。神の存在が豊かさとして表され、そしてその豊かさが三位一体の一体性と関連していることが述べられています。
・「Für uns Menschen bedeutet Hingabe, Selbsthingabe, immer auch Kreuz (Das trinitarische Geheimnis übersetzt sich in der Welt in ein Kreuzesgeheimnis: Dort ist die Fruchtbarkeit, aus dem der Heilige Geist kommt).」：神の三位一体を人間の経験や信仰の中で解釈する際に、十字架のイメージや聖霊の概念は、宗教哲学や神学で頻繁に論じられる主題でありますが、ここでもそれが示されています。
哲学的な文章とは何か、一面的でありながらも簡潔に述べると、ソクラテスがフィロソフィア（知を愛する＝哲学）という言葉を定着させたことは有名ですが、一般的に思考や哲学的な概念に関連するテーマを探求し、深い洞察を提供することなどがあげられます。これらの文章には論理的な推論が含まれていたりします。現教皇である、フランシスコ教皇や前任のベネディクト16世も、哲学的な要素を含んでいると言えます。彼らが掘り下げる概念は、信仰、永遠のいのち、最後の審判、愛のおきて、神との関係など、存在と宗教に関する考察を含んでいます。一方、日常的な言葉の説明を行う場合は、より具体的で簡潔な説明が必要となるでしょう。例えば、「Hingabe」や「Selbsthingabe」はドイツ語で「献身」や「自己への献身」を意味する言葉ですが、これらの言葉の意味を説明する際には、具体的な例や状況を用いてより理解しやすい説明が求められることがあります。例えば、「Für uns Menschen bedeutet Hingabe, Selbsthingabe, immer auch Kreuz (Das trinitarische Geheimnis übersetzt sich in der Welt in ein Kreuzesgeheimnis: Dort ist die Fruchtbarkeit, aus dem der Heilige Geist kommt).」の原文を、より日常用語として示すとしたら、
「In unserem menschlichen Verständnis bedeutet Hingabe immer auch Opfer (Das Geheimnis der Dreifaltigkeit offenbart sich in der Welt als das Geheimnis des Kreuzes: Hier liegt die Fruchtbarkeit, aus der der Heilige Geist entspringt)」私たち人間の理解では、献身は常に犠牲も意味します。（三位一体の神秘は、十字架の神秘としてこの世に啓示されることになる）
「In unserem menschlichen Verständnis bedeutet Hingabe immer auch Opfer」というのは、人間が真の献身を示す際には、常に何らかの犠牲を伴う（例えば、時間や快適さ）必要があるという考えに即した翻訳で、「自己を捧げると言うこと」ということについて哲学的考察というより、日常寄りの表し方にしています。
最後に、再度、原文に戻ると
原文：Für uns Menschen heißt Schenken, Sichselbergeben, immer auch Kreuz.(Das trinitarische Ge- heimnis übersetzt sich in der Welt in ein Kreuzesgeheim- nis: Dort ist die Fruchtbarkeit, aus der der Heilige Geist kommt.
Für uns Menschen bedeutet Hingabe, Selbsthingabe, immer auch Kreuz (Das trinitarische Geheimnis übersetzt sich in der Welt in ein Kreuzesgeheimnis: Dort ist die Fruchtbarkeit, aus dem der Heilige Geist kommt.（＊「Schenken」と「Sichselbergeben」を「Hingabe」と「Selbsthingabe」に変えることで文脈に一貫性を保っている）
Ⅰが妻に寄り添った心理的考察だとするのなら、Ⅱはもっと俯瞰したものになる。芸術作品というものは、一つの解釈に捉われない。相容れない解釈がひしめき合っていて、一つの文明を表している。芸術作品は音ではなく「形」となった時、視覚との縁が深くなる。例えば、「手」それはアルブレヒト・デューラーの「祈りの手」であり、絵画では表情を伝えるものとして重要なモチーフだった。カラヴァッジョの聖マタイにスコラ哲学を伝える天使の指、そしてレンブラントの聖マタイの手は、天使の口述の凄まじさを表しているかのように手が労働者のような手をしている。命とは「形」であり、「形」とは命である。腕が無い「ミロのヴィーナス」はそれを偶然にも成功させている。腕が無くても彼女の存在は多くの人達を魅了してきた。それこそ色んな解釈と一緒に―――腕が無いからこその、「手」が魅せる感情を想像のものとした。それに対して、小説は、「形」のない世界である。ついでに「音」もない。それらは、著者でも把握しきれない読者の第三の世界の構築に委ねられている。言葉とは、人間の精神をも表し、想像の世界や、神の言葉として人の内奥で処理される。言語に植物のように生態系があるとするのなら、言語ほどその生態系が乱れるものはないのかもしれない。それは時には積極的に、そして消極的に、視界中心でいえば低層部であるはずの見えない存在が、「形」になろうとする。江戸川乱歩の「芋虫」はそのような作品の一つと言える。灯りをつけなければ不便なほどの暗い部屋、時子の足元に、四肢の無い「夫」が転がっていることが想像しやすい。英訳版では「肉独楽」という言葉の翻訳が無く、Thing，flesh，lump of fleshとこれらは夫のことを意味している。しかし忘れてはならないのは、夫は「肉」が生命を持ったのではなく、生命の形（普遍）が、特殊な形になってしまったのだ。そして、人間の精神というものは、状況や環境という形にとても影響されやすい。感情を表す手を失い、自立するためにある「足」も無い。
ショーペンハウワーは、「自殺について」という書籍でラテン語のpunctum saliens (Engl. the salient point) について「世界の卵という眼」とした。punctum saliensとは訳が難しいが、直訳すれば小さな穴のような源泉という意味である。使われ方としては、「彼」の場合はこうだった。人間的な欲望や、人間愛などの現象の展開と対照的に、人間の生殖行為がある。それを彼の哲学では、最高度の焦点として意志の核心としている。どのような時代背景があろうとも、愛や意志などの変化に微動だにしないのは、神のような「神聖」なものを巡って、繰り広げられる現象に人間としての機能である「小さな穴のような源泉」として、生殖行為は対照としてある。これは否定できない事実だろう。
学者にとって「影」とは何だったのだろうか。影が自立して出ていくことは、プラトンの 洞窟（Allegory of the cav）を思い出させた。プラトンの洞窟は、洞窟の中で囚人が暮らしているが、縛られているので背後に火が照らされていることも知らない。洞窟で囚人たちは火に照らされた人形の影を見て生きているが、一人だけ洞窟から出ることが出来た。その囚人はあの洞窟は「影」だったと知り、太陽が照らす外の世界を知った。けれどもそのことを残っている囚人に伝えると、彼等は信じなかった。 学者から離れた影は、もはや学者の分身的存在かどうか定かではなかった。アンデルセンは寧ろ、二人の共通項を伏せてしまっている。それだけでなく学者は故郷の寒い国に帰るまでに新しい影が伸びていた。以前の影は、主体である存在から解放されて、この影は外の真理を旅したのである。そしてその影は立派な姿になって、寒い国へと学者の元へ訪れたのである。学者は気前良く、別人格となった影を受け容れた。読者の先入観として、二重人格のような何か学者の繋がりを考えてしまうが、そうではない。これは全くの別人になってしまったと思ってよいのかもしれない。 暑い国で、学者が一目ぼれをした女性について影は「世界一美しいのは詩です」と答えた。 その女性と関わることで、影は自我が目覚めてしまった。靴や服が欲しくなり、人々に同情され身なりを整えた。そう楽しく会話すると、影はまた旅に出ていってしまった。
二人は仲良くしていたが、二人の呼び名に関して影が意見を唱えてから、二人の関係が変わっていく。影は、学者に「君」と言いたいと言い出した。それに対して、学者は、 「ばかげた話だ。あいつに『君』って言われるのに、こっちは『あなた』って言わなくちゃいけないなんて」と苛立ちがおさえられなかった。 日本語だけだと、これだと分からない。デンマーク語では、”Det er dog vel galt,” tænkte han, ”at jeg må sige De og han sige du,” men nu måtte han holde ud.となっている。
何故、自分というものは一人しかいないのかというのは理由律（Principle of sufficient reaso）が生きようとする、理由律とは（ratio：羅）にもみられるように根拠という意味もある。ライプニッツが「唯一性」についてモナドでこう答えている。「自己意識、自覚的表象の有無である」。自分の「唯一性」はまず、自己意識を持つことである。何故、ライプニッツが「唯一性」にこだわったのかは分からないが、 ライプニッツが科学者だったからこそなのかもしれない。観察者１人、対象物が一つであることが確実でなければならない。検証と立証する人が、一人ではなく、二人かもしれない、そんな存在の観測は信用が出来ない。唯一の存在、唯一の対象物であるということによって、「前提」に立てるのである。
Restrictions in faith should not be suppressed by clerical injustice. This time, the comparison and criticism of contemporary canon law and the reality of the Catholic Church with Franz Kafka’s The Judgement and Michael Haneke’s The White Ribbon is a step towards promoting the values and moral principles common to Japanese society in this country, which is not a state religion, and that the teachings of Jesus Christ are not misunderstood in a distorted way, as a step towards not being afraid to fight for peace rather than superficial peace.
The goal of rights-law is peace and the means to achieve it is struggle.
The life of Right=Law is struggle.
With one hand she holds the scales to weigh the rights = law. In the other hand the Goddess of Justice holds the sword to pierce rights=law.
Jhering ‘The Struggle for Rights’.
Ⅰ Natural law and Positive law
Josef K. was arrested. It must have been someone who slandered him’ If I were to be judged by a law I could not remember – Kafka’s ‘The Judgement’ was such a story. The story begins with a stranger who comes in after ringing the breakfast bell and tells K that the identity card he offers is meaningless and that he is a lowly worker who doesn’t care about such things, he just watches K and gets paid for it. The story is unfinished, but it is important to note that K says early on that he does not know of such a law. This is because K is not immediately sent to prison, but is on his way to die, looking for a woman or someone to help him.
One of the clergymen tells K that ‘the sentence is not pronounced immediately, but the trial gradually turns into a sentence’, but the story ends with Kafka’s death, without K knowing what ‘something’ he is bound by, as he said ‘the law I don’t know’. The story ends with K being treated cruelly, ‘like a dog’, and ends with a death that leaves him in shame.
Kafka’s The Judgement does not deal specifically with natural or positive legal norms. The novel focuses on the impact of social and political systems on the individual, particularly the legal system. It brings a unique perspective to the narrative by highlighting the powerlessness, absurdity and arbitrariness of human judgement in the face of the legal system.
Although much misunderstood, Catholicism is not just natural law, nor are social norms dictated by the values of a single individual. In fact, Catholicism has both natural law and positive law. Positive law refers to the codified law enacted by the Diet in Japan. In other words, laws, ordinances, cabinet orders and imperial decrees. Substantive law is enacted on the basis of the Constitution and has a hierarchy of laws. Substantive laws are enacted according to a specific procedure and come into effect after they have been passed and enacted by the issue so that the general public can be aware of them. For this reason, substantive law is expected to be widely known and respected by a large number of citizens. Catholic substantive law includes the decrees, teachings and canon law issued by the Pope. As natural law, it is based on ethical and moral principles and principles derived from the Bible and tradition. The teachings and laws of the Catholic Church are strictly respected in substantive law, but they are supposed to be based on natural law. Secondly, what is the position of ecclesiastical law today?
Ⅱ Ecclesiastical law for Japan – The social consequences of non-compliance.
First, as we learn in secondary school world history, between the establishment of the Roman Empire by Caesar and its decline due to the invasion of the Parthians and Germans from the east, after the death of Jesus, the doctrine of faith in him as Christ (Greek for Messiah) spread through the missionary work of his disciple Peter and Paul from Asia Minor in 313. Emperor Constantine authorised this by issuing the Edict of Milan. He also began to settle doctrinal disputes, and at the Council of Nicaea in 325 he declared the Athanasian view to be orthodox. The Athanasian view was later established as the Trinity. Later, at the end of the 4th century, Emperor Theodosius banned all religions except Christianity. This laid the ‘foundation’ for Christianity as the unifying religion of the European world. What has been the relationship between church and state since then? Countries and religions went through schisms and revolutions until, for example, there are seven countries where there is a ‘church tax’ – Iceland, Austria, Switzerland, Sweden, Denmark, Germany and Finland – and some countries where church taxes are not compulsory. Ecclesiastical law spread with the birth of Christianity, and although the early Christian churches met among fellow believers, there had to be some kind of resolution in case of conflict. It developed under the influence of Roman law, which led to the adoption of canon law in 395. Once Christianity became the state religion, however, disputes over status and rights arose. Gregory I played the first important role in the development of canon law.
Ecclesiastical law developed in the Middle Ages, but when the Reformation took place in the 16th century, the authority of ecclesiastical law fell away as religion was separated from the state. Ecclesiastical law lost its role as the law of the state, with the law of the state taking precedence in judicial and administrative matters. In the 19th century, the Catholic Church attempted to make a comeback, and in 1917 the ‘Church Code’ was enacted. However, after the Second Vatican Council in 1962, the ‘Church Code’ was revised to ensure that the Catholic Church had the flexibility to respond to changes in society. Vatican City is the only country where the Code of Canon Law is equivalent to the law of nations. For other countries, it has limited validity, for example for legal proceedings within Catholicism.
Japan is a state of separation of church and state, a mixed night watchman and welfare state, and as a night watchman state it focuses on maintaining security and has a strong security dimension, including a police force and self-defence forces. On the other hand, as a welfare state, it has a well-developed social security, welfare and health care system, but its role as a welfare state is being challenged by a low birth rate, an ageing population and economic inequality. The integration of religion is mainly left to individual choice and lies in social norms such as morality and ethics.
For Japanese Catholics, Canon Law is a type of religious law, a set of rules and regulations governing beliefs and practices within the Catholic Church. It is structured on the basis of the biblical faith, the traditional faith and the continuing faith of the Catholic Church. For believers who belong to the Catholic Church, adherence to canon law means both the protection of the community and the expectation that they will live a life of faith. Since ‘canon law’ does not have the legal force inherent in the Japanese legal system, if we were to replace it with the situation in Kafka’s ‘The Judgement’, K’s invisible ‘judge’ and ‘supreme court’ have something in common with Christians in Japan. This is not just a psychological state, but also the fact that church law is not even legally enforceable, and the only way to claim damages is through civil lawsuits. Second, What is the problem with simply taking a case to court through civil litigation or national social norms?
It is that there are too many clergymen who do not show any sign of offence, as if trials and the voices of victims were mosquito nets. The negative effects on society of this failure to live canon law can be discussed in several ways. In the case of problems such as sexual abuse or injustice within society,： the damage to society as a whole is magnified. Believers are also members of society, and it is impossible for an organisation whose ethics have been neglected not to cause harm to society. the absence of functioning canon law means that victims do not receive just compensation or a fair trial. The lack of functioning church law also increases the harm to society as a whole, as internal church misconduct may go unchecked and criminal acts may be covered up. Although it may seem to have little impact in Japan, the lack of a living Church law leads to the possibility of a decline in the general ethical standards of society. Awareness of this crisis is particularly low among Japanese Catholics. The fact that the Church violates the law is not just a matter of faith. It raises the possibility of undermining the rule of law and the fair trial system. The Church’s failure to regulate itself means that it does not accept legal responsibility. Failure to protect victims means causing enormous emotional distress. Organisations and individuals that break the law are perceived as organisations that are not subject to the rule of law.
Therefore, even though it is not an important law in Japan, Catholics must make full use of ecclesiastical law as a discipline for society as a whole.
Ⅲ The Law of the Gates (Kafka’s Judgment insert)
There is an interpolated story in Kafka’s The Judgement. It is told by a clergyman as “The Law of the Gates”. (This also exists as a separate short story.) The story is that a man tries to enter the Gate of the Code, but the gatekeeper refuses to let him in. He told him that even if he went through his gate, there would be a stronger gatekeeper next to him. The man gave the gatekeeper gifts and other things, but he refused to open the gate. Gradually the man became aware that he was being rejected because of the gatekeeper’s decision. Finally, when the man’s life was about to end, he asked the gatekeeper. Why doesn’t anyone but me try to pass through here? The gatekeeper replied, “This gate was only for you. Why is it absurd to say that the gatekeeper has done his duty as a gatekeeper? The code of the gate represents the unjust nature of rules enacted for the purpose of judging individuals who withhold. If a legal code gives rise to the possibility of inequality, it must be flexible and include provisions for dealing with it. Gatekeeping rules are opaque powers and the law must be clear and fair to protect individual rights and interests. If this does not work, the position of the individual is suppressed and the law becomes meaningless. The gate was a pretended law, and people had no right to pass through it, only to be held back. This is the irony.
Ⅳ How to solve the Catholic Community’s problems.
Certainly, Catholicism has more tradition and less radical methods of baptism and propaganda than other emerging religions, and there is nothing in the criminal psychology that can be directly linked to ‘cult murders’, but child sexual abuse, embezzlement, etc. have often been committed against priests in the past. These incidents have caused problems not only in terms of lack of faith, but also in terms of abuse of power by those in authority and the hierarchical nature of the organisation. From a criminal psychology perspective, the reasons for such incidents in Catholicism range from a loss of trust in ethical and moral leaders, cover-ups of criminal acts by those in power, taboos about sexual treatment, and the concentration of power within hierarchical social structures.
The solutions to the problems of the Catholic Church are many and varied, but in this issue we will try to summarise them in four points:
1 Improving transparency: Transparency – setting up an auditing body run by the Church situation, clarifying where misconduct can be reported, and transparency in the disclosure of information.
2Improving victim support systems: considering the position of victims, not running away to defend themselves, but going back to what Jesus taught and improving systems to provide psychological and legal support.
3Expand education and awareness-raising activities: Education is an essential part of the way society is constituted. We call for the expansion of education and awareness-raising activities for believers and clergy.
4 Review the management and training of clergy: This means reviewing the way clergy are selected and trained, and working to prevent problematic behaviour. In recent years there has been a spate of sexual abuse of minors in the entertainment industry and in school education, but there has been no improvement in organisation. There is a need for Catholics to take the lead and set an example in tackling this problem. Otherwise, religion will lose more and more of its meaning. No matter how much faith you have, you cannot cover up Catholic injustice and clerical negligence, and I hope you will feel a sense of crisis that you are exposed to this situation.
In order to move towards a solution to these four problems, it is essential to change the mindset within the Church. For this reason, all those who work within the Church must be aware of this problem.
Ⅴ Michael Haneke, The White Ribbon: The Silent Majority.
Let’s take a story where 1-4 did not work well as an example.
In Michael Haneke’s film The White Ribbon, the 19th century is a closed village where a repressive pastor and a doctor who sexually exploits his own children hold sway. The First World War begins, but the adults pursue their immediate interests as if they had no egos and show no fear of war. With their backs turned, the children grow up, but they grow up to become members of the Nazi Party. There was no footage of actual Nazi Party members, but what did the story show? The film is in black and white, with little dialogue, and shows the evil ‘silence’ of the people. It can be described in social psychology as a ‘silent majority’.They demonstrate a change in their own values and behaviour to conform to social norms and expectations, but in closed village societies where power and conformity are seen as important and injustice and despicable behaviour are seen as normal. This silent majority as a psychological
This silent majority as their psychological state is greatly exaggerated, making it difficult to see the opinions and attitudes of the majority. It is therefore assumed that they became members of the Nazi Party in order to participate in society and try to improve their situation.
A similar trend can be observed in contemporary Catholic affairs. Sexual harassment, embezzlement by clergy, etc. continued to be covered up in the Catholic Church. This is due to the existence of a silent majority of clergy, laity and others, but it is so small that the seriousness of the problem is played down and there is a regression in the sense of ethics.
Ⅵ Evidence
Is there really a silent majority? There is a rare article by an active priest on this situation from a pastoral perspective. In “Lack of Faith and Nullity of Marriage in the Texts of the Pontifical International Theological Commission in 2020” by Father Noboru Tanaka, the laziness of the clergy is described even today. As for the Sacrament of the Eucharist, which is the life of the Church, the keystone of unity, the source and summit of the life of faith (art. 897 of the Code of Canon Law, Catechism nos. 1324-1327), the faithful do not pray quietly during Communion, nor do the priests put so much heart into the words of the formula when they say them. Some celebrate Mass in a spectacular and inorganic way. In the worst cases, some priests do not even say a word of Scripture in their homilies, but end up making small talk. The sacrament of ordination from deacon to priest (article 1008 of the Catechism of the Catholic Church, catechism nos. 1534-1536) says that priests are to be Christ’s representatives, carrying out the duties of teaching, sanctifying and pastoring as those of Christ.
Nevertheless, various problematic practices of the clergy in recent years, ranging from power, sexual and moral harassment to sexual violence, privatisation and misappropriation of church property, continue without improvement. The role of the priest is to communicate God’s grace and mercy in a practical way, to surround people with the love of Christ and to heal them.
Until I found Father Noboru Tanaka’s papers and books, the voice of a single believer was silenced by the verbal abuse of arrogant priests. It was these priests who did the injustice. But this time I was able to write this criticism as evidence in my university registered thesis. And I am confident that it is a good argument. The importance of the silent majority was illustrated by the term used by US President Richard Nixon in his 1969 speech on the Vietnam War, when he spoke of the ‘silent majority’. At the time, there was a strong belief in social change in US society, including the anti-war movement and the counter-culture, and Nixon sought to win over Americans with pro-war and conservative values, known as the silent majority, to suppress these movements. Nixon believed that the Silent Majority was the real healthy force in America, and that under their leadership the war in Vietnam would be won. In business, recognising the silent majority also helps to identify needs and improve poverty and services as much as possible, he said. It is important for companies to use this information to improve their products and services in order to increase their competitiveness, he said.
In the New Testament, Jesus Christ himself was more in conflict with the majority of the lawyers and clergy and refused to follow orthodox doctrine. (Mark 2:13-17) The early Christians were also persecuted for not following the political and religious system of the majority Roman Empire. History repeats itself, and although the historical background on which Kafka’s “The Judgement” and the film “The White Ribbon” were based has already been written about by human reflection, there is not a single development in the present day. This is the cruelty of our mediocrity, which is above all the result of our lack of progress. Kafka’s “The Judgement” was a story that exemplified reality, as if it represented what cannot be divided by civil lawsuits and what will surely come to pass. In the love and justice of Jesus Christ, love can be interpreted in any number of convenient ways, but we who are awakened to justice are the silent majority. We are likened to believers and clergy who remain silent and do nothing to make the teachings of Jesus Christ a gate of ‘pretence’.They maintain stability by flirting with those around them. Even to the point of ignoring their personal obligations and conscience. And we extinguish our egos for the sake of friendship and trust. What does this mean for faith? From the point of view of the non-religious, doesn’t it look like a cult if you don’t confront our injustices and cover-ups and talk about the love of Jesus in a matter-of-fact way? In social psychology, this is due to the ‘bystander effect’. Also, the majority of Catholics in Japan lack the interpretation that an organisation with disordered ethics commits crimes against society by indulging in what the world does not expect.
Last
Kafka’s ‘The Judgement’, he compared the oppression of the individual by an opaque authority to things inside Catholicism, where the law does not live. In the episode ‘The Gates of Justice’, he compared the pitiful waiting at the gates of hypocrisy with the situation of Catholics. Next, Michael Haneke’s ‘The White Ribbon’ drew out the silent majority from a psychological point of view stronger than that of the judge, and how buried voices can have power if they are not kept alive. The two films were chosen for their similarities to Kafka’s The Judgement, in which invisible authority and oppression prevented them from freely choosing their own actions and beliefs.Why are we ‘sick’ as Christians? It is that we are silent when we violate laws and ethics only within our organisation, without considering the structure of society as a whole and without knowing the implications for society. If it were from God, people would only misunderstand religion.And if you bring up the Bible and preach as if you understand it, everyone gets scared. Not being understood is certainly painful, but we mistakenly believe that the target of criticism is ‘irreligion’ or ‘atheism’.‐For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.1 Corinthians 13:12‐We should always remember the humility that no matter how much wisdom we have, we only know part of it. We should also consider what it takes to see clearly.
These are metaphors in which a fairy tale is not isolated from reality, and an organisation whose ethics are not alive will be an untrustworthy organisation in the eyes of society.
Have you ever considered that if there is a group that inhibits an individual’s ability to reason? that it does not stay within the church, but affects the outside world.
Why do you think that you are in such a group and that crime does not seem to does not seem to happen?
If you pray with self-deception, you will always have falsehoods. Will we continue to live without knowing what we are? The words of the Our Father, its meaning. To deceive them would be like Kafka’s “Judgement”, like a death that would leave only a final “shame”.
These stories do not sound like fairy tales, even if they are far away. How much better it would have been if abstract, cruel stories were fairy tales without reality. Unfortunately, those who ignore justice are praying for a world of bad dreams. When will the liars who are drunk on agape – it’s so fake agape – day after day wake up?
This is reality.
Peace of the Lord
Reference.
Franz Kafka celebrates the 140th anniversary of his birth this year, on 3 July 2023.
・Franz Kafka, ‘The Judgement’, Aozora Bunko.
・“Lack of Faith and Nullity of Marriage in the Texts of the Pontifical International Theological Commission in 2020”, Nanzan University 45 (March 2022), pp. 87-169: Fr. Noboru Tanaka, pp. 87-96 -For some time now, the mission of the Church has not been going well, the vocations of clergy and laity have also been declining. For some time now the mission of the Church has not been going well, and the vocations of clergy and laity have been declining. The Church is not doing well in its mission, and the number of vocations to the priesthood and religious life is declining.
「家庭の友」: 2023 Apr, by Noboru Tanaka.
P.6 The Church is a place where people encounter “holiness” and are allowed to grow by grace, without finding an identity, without understanding the Word of God, without prayer, without teaching about the Church and without a sense of morality. The Church is nothing more than a private entity with a sense of achievement and mission in social movements and organisational management. P7,The Catholic Church has always been questioned as to whether or not it is a legitimate religion.
・Fundamentals of Law, 2nd edn, Shigemitsu Danto, p35 – If the law becomes totally divorced from social morality, it means that it can no longer function as law.
Chris Kyogetu 