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タイトル: J.-J. スュランと「反神秘主義」 : ある霊的闘争のゆくえ
その他のタイトル: Jean-Joseph Surin and "Anti-Mysticism" : The Evolution of a Spiritual Struggle
著者: 渡辺, 優
著者(別言語): Watanabe, Yu
発行日: 2011年3月31日
出版者: 東京大学文学部宗教学研究室
掲載誌情報: 東京大学宗教学年報. XXVIII, 2011.3.31, pp. 123-137
抄録: What is noteworthy about 17th-century France in the context of the history of religion is that this period was marked both by the flourishing of spirituality and the rise of an anti-mystical movement. This paper focuses on Jean-Joseph Surin (1600-1665), a Jesuit mystic who lived in this era of intellectual strife. Because of this, Henri Bremond referred to Surin in one of his classic studies as a "battlesome mystic". In fact, Surin has been described as an important defender of spiritualism, arguing against the critics of mysticism. He is particularly known for his refutation of Jean Chéron's Examen de la théologie mystique (1657), which he formulated in his Guide spirituel (1661). Chéron's anti-mystical thought was organized around two pairs of dichotomies, one consisting of reason and affect and the other of theological doctrine and spiritual experience. His chief aim was to differentiate the supernatural from the natural, which ultimately led Chéron to clearly distinguish between an elite of mystics and the mass of common believers. It is notable that in his refutation, Surin actually uses similar conceptual distinctions. Is this propensity to differentiate not something that mystical experience should deny? However, it is an investigation of the practical aspects of this Jesuit's life more than an examination of theoretical discourses that shows the inner changes Surin underwent. Surin himself had suffered heavily during his involvement in the case of demonic possession at Loudon (1653-1660). During his period of convalescence, he came into conflict with his spiritual director, Claude Bastide. While recovering, Surin experienced various supernatural graces and a resulting "dilation" of his soul. Bastide demanded that he refuse all of these supernatural graces, but experiencing this request as too einengend/limiting and motivated by his wish as a Jesuit to work for the salvation of the people, Surin ultimately found it impossible to follow his superior's wishes. As this dilation of the soul expanded, Surin gradually recovered his liberty of writing, walking and preaching. When some editions of his Catéchisme spirituel were published without their acknowledgement, superiors of the Society of Jesus were afraid that mystical texts would circulate freely among the laity. Despite the fact that censors found nothing condemnable in the text in 1661, the general recommended Surin to quit writing about mysticism in order to prevent any further conflict within the Society. What is more important, he did so to prevent Surin's texts from circulating in secret among the people. In face of this obstacle to the "dilation" of his soul, Surin began to increasingly exchange letters with nuns and laypeople. It is through these letters that Surin continued to propagate his mystical thought toward the end of his life. Even continued opposition from the enemies of mysticism could not extinguish his missionary vigor.
内容記述: 論文/Articles
URI: http://hdl.handle.net/2261/49316
ISSN: 02896400


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