The Principle of Relativity 4

Concerning the concept of event, Whitehead wrote:

"I give the name 'event' to a spatio-temporal happening. An event does not in any way imply rapid change: the endurance of a block of marble is an event Nature presents itself to us as essentially a becoming, and any limited portion of nature which preserves most completely such concreteness as attaches to nature itself is also a becoming and what I call an event. By this I do not mean a bare portion of space-time. Such a concept is a further abstraction. I mean a part of the becomingness of nature, coloured with all the hues of its content. Thus nature is a becomingness of events in terms of space and time Thus space and time are abstractions from this structure."⁽⁸⁾

Whitehead tried to reduce physical entities which were previously considered as substantial Being to the Becomingness of interrelated events. What he means by "event" must not be interpreted as something cut off from the pre-existing continuity of space-time, but the space-time itself is an abstraction from the concrete relatedness of events. What must be noticed here is that the concept of events as four dimensional structures plays the role of mediation between space and time. Both matter as a self-identical substance and space-time as a fixed framework of physics are to be deconstructed to the interrelation of becoming events. Whitehead executed such deconstruction by what may be called the reversal of subject-predicate logic. In classical physics matter is treated grammatically as subject, and its spatio-temporal determinations as adjectives. Whitehead, on the contrary, treats matter as an "adjective" of 'four-dimensional events with specific characters. Material beings are considered by him, not to be causes of perceived qualities, but treated merely as one of many adjectives uniformly modifying events. This does not mean that events occupy the place of substance, for the essence of an event consists in its relatedness

The reason why classical physics had to fix separately the framework of space and that of time was that it lacked necessary means of representation for four-dimensional events. Whitehead, adopting Minkowski's idea that four-dimensional manifold should give the framework of relativity theory, tried to deduce that framework itself from the interrelated structures of events. This procedure was called by him "the method of extensive abstraction", according to which the elements of Minkowski's manifold, event-particles without extension, were mathematically re-constructed from becoming events with spatio-temporal extension

Thus Whitehead endeavoured to reconstruct the fundamental categories of physics after having deconstructed classical physics through the relativistic reduction of Being to Becoming. Einstein's theory was to be assimilated to his own paradigm, and at the same time to be criticized in certain points, especially the relation of matter to space-time. Whitehead was not satisfied with the view of matter presupposed by Einstein, according to which spatio-temporal determinations, depending on the configuration of matter, had to be separated from our perceptual experiences. Whitehead claimed that the condition of perceptual situation, which makes the measurement of spatio-temporal magnitudes possible, should be given independently of matter. According to Einstein's theory of general relativity, the metric properties are decided completely by matter. Space-time is said to be "warped" by matter: The "curvature" of space-time is variable, and it may be said "fiat" only when the gravitational field caused by matter is negligible

Whitehead rejected the very idea of the priority of matter over space-time. As was stated before, matter was considered by him as an "adjective" of events, and it can not exert any influence on the essential characteristic of space-time, which should be determined only on the level of events. The existence of matter only concerns accidental qualities of space-time. On this point the problem arises whether the metric properties are considered to be essential or accidental. Considering the contingency involved in the configuration of matter, Whitehead rejected the effect of matter on space-time metric: the very idea that the curvature of space-time is variable should be irrelevant in Whitehead's theory. In The Concept of Nature he wrote:

"'Space caught bending' appeared on the news-sheet of a well-known evening paper. This rendering is a terse but not inapt translation of Einstein's own way of, interpreting his results. I should say at once that I am a heretic as to this explanation and that I shall expound to you another explanation based upon some work of my own, an explanation which seems to me to be more in accordance with our whole scientific ideas and with the whole body of facts which have to be explained."⁽⁹⁾

The "bending of space" was and is a favorite phrase used by many physicists to explain the meaning of the previously mentioned verification of Einstein's theory at the time of eclipse. It can be paraphrased more exactly by saying that non-Euclidian geometry holds in the neighbourhood of the sun. It was this thesis that Whitehead wanted to replace by his own theory of measurement. Whitehead was convinced that geometry should be distinguished from physics. Geometry represents the uniform elatedness of nature, especially of spatio-temporal relations. Physics treats the contingent properties of nature. These convictions were related to his rejection of scientific materialism and of the bifurcation of nature. The theme of physics, according to him, is not the material things themselves cut off from the perceptual data but the perceived phenomena which show themselves "contingently" in the uniform framework of space-time. The space-time in which material bodies are located, in his view of unified nature, is nothing other than that in which the visual images of them are situated.

Concerning the reason why the uniformity of space-time should be a necessary condition of measurement, Whitehead wrote:

"By identifying the potential mass impetus of a kinematic element with a spatio-temporal measurement Einstein, in my view, leaves the whole antecedent theory of measurement in confusion, when it is confronted with the actual conditions of our perceptual knowledge. The potential impetus shares in the contingency of appearance. It therefore follows that measurement on his theory lacks systematic uniformity and requires a knowledge of the actual contingent physical field before it is possible. For example, we could not say how far the image of a luminous object lies behind a looking-glass without knowing what is actually behind that looking-glass."⁽¹⁰⁾

If we are to locate a material body and the visual image of it in the same space, it is necessary that the space should have a uniform structure independent of matter. For example, we can interpret the aforementioned result of Eddington's experiment in such a way that we need not say, "Space caught bending". The experimental evidence for the idea that rays of light are bent in the neighborhood of the sun is that the visual image of a distant star is shifted on account of the intervening sun. But how can we talk about the shift unless we locate two visual images in the same space? As one is observed in the presence of the intervening sun and the other during its absence, the same space is required to have a uniform character independent of matter.

Thus Whitehead set about constructing a gravitational theory according to which rays of light are bent through the physical (contingent) effects of the gravitational field. Whereas Einstein's theory states that rays of light pass straightly (i.e. along a geodesic line) in the "warped' space, Whitehead's theory states that they pass literally along a crooked curve in the "flat" space. There are two points which we must notice here. First, the requirement of uniformity is not necessarily connected with that of the space-time metric. The theory which Whitehead propounded as an alternative to Einstein's postulated that the metric structure of space-time should be uniform, i.e., it should have the same curvature everywhere. But this is not the only alternative. Adopting Whitehead's paradigm, we can require that only the topological structure of space-time should be independent of matter, and thus a priori relative to measurement. Secondly, as Whitehead himself admitted, the choice of "flat" (Euclidean) space is not an inevitable requirement of Whitehead's theory. Non-Euclidean space, whether it is hyperbolic or elliptic, will do if it has a constant curvature. So we are not concerned with the problem whether space is Euclidean or not.⁽¹¹⁾ The real issue to be discussed is the relation of matter to space-time. For readers who are interested in mathematical physics, I will next explain the difference between Whitehead's and Einstein's theories in mathematical terminology. The reader may omit the next section if he does not want to bother about mathematical technicalities.

The Principle of Relativity 5

3. The Outline of Whitehead's Theory in Mathematical Terminology

The mathematical formulation of Whitehead's theory is, as in Einstein's case, supplied with tensor-analysis. But it is to the physical structure of gravitational field and not to the geometrical metric of space-time, that the Riemanian theory of differentiable manifold with variable curvature is applied in Whitehead's theory Adopting a different interpretation from Einstein's theory which identifies the gravitational and metric fields, Whitehead introduces the concept of impetus as a physical quantity in order to determine the path of light or of a moving particle in the physical field. There are two kinds of impetus: the potential mass impetus and the potential electro-magnetic impetus.

Writing the potential mass impetus as and the potential electro-magnetic impetus as dF, we can integrate the total impetus realised along the time-like world-line AB as follows:



where M is the proper mass as an "adjective" uniformly qualifying the world-line AB,

E is the charge of the mass, c is the velocity of light.⁽¹²⁾

The two kinds of impetus can be expressed in covariant tensors respectively with first and with second orders, as follows:



The potential mass impetus is split up into the difference of two symmetric covariant tensors, and : the former represents the inertial aspect of motion, and the latter the gravitational aspect of the physical field. Thus we get



In order to derive the equations of motion Whitehead applies the variational principle

to the above impetus

and gets a set of differential equations of the Euler-Lagrange type:

The procedure is mathematically similar to Einstein's use of the variational principle but the meanings of mathematical formula are different: Whitehead separates the physical (contingent) component from the geometrical (uniform) one in what Einstein interprets as a space-time interval. When the effects of gravitation and electro-magnetic fields are negligible, we can derive from Whitehead's equations, as from Einstein's, the law of motion



which is nothing but the law of inertia in the special theory of relativity. In the presence of electro-magnetic fields, we get the equations




If we identify with the electric force and with the magnetic force, the above formulas again agree with those of special relativity.

To sum up, as far as the mathematical syntax is concerned, Whitehead's equation of motion can be regarded as a generalization of the special theory of relativity. It is in the theory of gravitation that the difference between Whitehead and Einstein appears sharply on the level of mathematical formulation, to say nothing of physical interpretation. Whitehead treats the gravitational field on a par with other physical fields, as independent of the metric structure of Mincowski's space-time. Therefore, it is required in Whitehead's theory that the system of n mass particles with gravitational interactions should be mathematically similar to the system of n charges moving under their mutual electro-magnetic interaction. Whitehead's theory of gravitation is sometimes referred as "a theory involving action at a distance with the critical velocity c". This characterization of Whitehead's theory is due to Synge, who located Whitehead's theory between the two extremes of Newtonian theory on the one hand and the general theory of relativity on the other. Such a middle-way character comes from the peculiar definition of the physical field in Whitehead's theory. The physical field of an event P modified with mass m is defined as the domain of P's causal future, i.e. the set of world-lines along which the physical signals propagate from P with the critical velocity c. The distance between P and any event X which is under the causal influence of this physical field vanishes into zero in the Mincowski metric. Thus the causal efficacy may be characterized by an action at a distance propagating with c.

To recast Newton's formula of gravitational potential into a Lorentz-invariant form, Whitehead uses the formula



where is the gravitational constant, and w is a Lorentz-invariant quantity which play the role of distance from P to the time-like worldline uniformly qualified by the mass m. The Lorentz-invariant w can be expressed as the inner product of vector PX and the tangent vector of the world line as follows:



Using the spatial distance and the term depending on the velocity of the mass, we may also rewrite the above formula as follows:




where



and



If the mass is at rest, then w becomes identical with the spatial distance r, and we get the Newtonian formula of gravitational potential. Thus Whitehead's theory can give Newton's formula under the special condition. Whitehead's law of gravitation then takes a simple and elegant form as follows:



where dJ is the potential mass impetus of an event X, dGM is the invariant differential of the world-line which passes through X modified with the proper mass M, and dGm is that with proper mass m which exerts causal influence on X.⁽¹³⁾

If we want to find the components of the tensor gu" which represent the gravitational field, we can get them after necessary calculations as follows:⁽¹⁴⁾



The above equations should not be confused with Synge's reformulation of Whitehead's theory:




As this formula is easy to handle, physicists usually mentions it as if it were Whitehead's own. But we must notice that Synge treats the gravitational field on a par with the metric field in Einstein's manner, and the notation has a different meaning from Whitehead's original formula.

The Principle of Relativity 6

4. The Comparison between Whitehead's and Einstein's Theories of Relativity
(From the viewpoint of empirical tests)

Eddington first took notice of Whitehead's theory. He proved in his 1924 paper that Whitehead's equation has the same solution (the Schwartzchild solution) as Einstein's in the special case of the stationary gravitational field due to a single mass-point.16 The implication of this equivalence was that Whitehead's theory can pass the standard tests such as periherion precession of Mercury and the bending of light-rays close to the sun. The similar result was obtained by Temple, who also gave a generalized version of Whitehead's theory which holds in the space-time with constant curvature.⁽¹⁷⁾ In the 1920s, the comparison of two theories was mainly on the level of conceptual analysis, for both gave the same results under the limited conditions, and it was difficult to choose between them on experimental grounds then available. The question at issue was the justifiability of Whitehead's theory which, presupposing Minkowski's space globally, rejected the general principle of relativity. For example, Band criticized Whitehead by pointing out that the acceptance of a uniform or "fiat" space was untenable on account of the illegitimate assumption of a standard of absolutely uniform motion.18 But the problem of finding the exact solutions of both theory other than Schwartzchild's was so difficult that the crucial experiment between them was not yet contrived.

In the 1930s and 1940s the main interests of physicists shifted to the realm of quantum mechanics and nuclear physics which developed without relying on any gravitational theory. Here physicists were satisfied only with the special theory of relativity, and kept away from Einstein's later project of relativistic cosmology and the unified theory of fields. Whitehead was regarded as a metaphysician, and his theory of relativity seemed to be virtually ignored during this period. The re-evaluation of Whitehead's theory began in the 1950s, which was due to an Irish physicist, Synge, who esteemed Whitehead's theory for its elegance and originality, and located it between Newton's theory of action-at-a-distance, and Einstein's theory of local action. Setting aside Whitehead's philosophical background, Synge reconstructed mathematical formulae of Whitehead's theory in Einstein's terminology to make them accessible to contemporary physicists. Synge also treated the problem of a continuous static model, and calculated the gravitational field of a finite sphere of uniform density at rest on the basis of Whitehead's theory.⁽¹⁹⁾ Two years later, this result was extended by Rayner to the case of non-static continuous distributions of matter. Calculating the gravitational field of a finite, uniformly rotating, homogeneous sphere, Rayner examined the perturbing effects of the rotation of the central sphere on the orbits of planetary motion, and got similar results to those obtained by Lens and Thirring applying Einstein's theory to the same problem. Rayner also constructed a cosmological model uniformly expanding with homogeneity and isotropy on the basis of Whitehead's theory.⁽²⁰⁾

Whereas Synge and Rayner proved that Whitehead's theory, in spite of the paradigm-difference, had the same conclusions as Einstein's in various applications, Clark for the first time took up the problem of establishing a crucial experiment between the two. Having discussed on the two-body problem, Clark proved that Whitehead's theory of gravitation involves a secular acceleration of the center of mass, and suggested that Whitehead's theory might be refutable by observing the motions of the centers of mass of double stars.⁽²¹⁾ The same problem was also discussed by Schild, who showed that Whitehead's theory can be modified in such a way that linear and angular momentum are rigorously conserved, and the center of mass of any isolated system has no secular acceleration. Schild added an interesting remark that Levi-Civita, using Einstein's theory of general relativity, obtained a similar secular acceleration, but that this was later proved to be in an erroneous calculation.⁽²²⁾

In the 1960s, the confrontation between gravitational theories and experiments again became a matter of concern for physicists. The rapid progress of technology and astronomy made it possible to test various gravitational theories at an unprecedented levels of accuracy. The number of theories in need of testing having increased, the desire to sift them out systematically was intensified. Pioneered by Dicke and Nordtvedt, the various meta-theoretical frameworks of gravitational theories were propounded. Concerning the principle of equivalence on which Einstein founded the general theory of relativity, we must mention the results of redshift experiments in 1965 on the earth by the use of the Moesbauer effect (recoilless emission and absorption of photons). The accuracy of that observation was about twenty times higher than those previously obtained by astronomical observations. This proved to be a strong support for Einstein who had considered the gravitational redshift one of the most important tests of general relativity. Moreover, it is thought by many physicists today that the result of the gravitational redshift proves the so-called Schiff's conjecture that any theory of gravitation must necessarily be a metric theory.

Inspired by Dicke's ideas, Will energetically grappled with the problem of testing in the 1970s, and presented five criteria by which we can eliminate those theories that disagree with experiment. He laid out the "Parametrized Post-Newtonian" framework (PPN) as a meta-theory in which nine metric parameters. varying from theory to theory, made it possible for him to render the various theories of gravitation commensurable. As for Whitehead's theory, Will admitted it was an elegant theory that had been "a thorn in Einstein's side", but claimed that he had now succeeded in refuting it by geophysical effects, the fifth criterion which he had invented.⁽²³⁾

According to Will, Whitehead's theory involves a small anisotropy in the gravitational constant G measured by Cavendish experiments on the earth. As the earth rotates, the anisotropy in G produces "Earth tides", i.e. variations in the acceleration g measured by the gravimeter, which are completely analogous to the tides produced by the moon and the sun. Making use of a simplified model of the galaxy, Will calculated the amplitude of the earth tides on the basis of Whitehead's theory, and got the value, which proved to be 200 times larger than the experimental limit. So he concluded that "Whitehead's theory, after 50 years of life. was "killed" by the geophysical data.⁽²⁴⁾

Will's argument, though accepted by many physicists today as valid, was not without objections concerning the process he used to calculate and estimate the predicted value of earth tides. Fowler claimed that he could reduce the value by a factor of 100 under a different model of the galaxy, and thereby diminish the discrepancy between Whitehead's theory and the geophysical data. Remembering that Whitehead was prepared to adjust his own formulae to take account of new data, Fowler concluded that:

"The real issues between Einstein and Whitehead are not physical but philosophical. No empirical test can decide the issue of the adequacy of Whitehead's basic theory of relativity. This issue must be settled on other grounds."⁽²⁵⁾

The Principle of Relativity 7

5. The Redshift Experiment and Whitehead's Theory

In the previous section we have summarized chronologically the various opinions of physicists concerning the experimental tests of Whitehead's theory as compared with Einstein's. Taking these accounts into considerations, I will try to make clear the meanings of new experimental situations available today so that Whitehead's theory may be reexamined and modified within this context.

First, we should bear in mind the fact that Whitehead's theory contains two levels of arguments. One is propounded as a physical hypothesis, open to the future refutation, and the other is his philosophy of nature which is the guiding principle of his physical theories. For example, his basic equation of gravitation such as



is a refutable hypothesis which Whitehead was able to abandon without altering his background philosophy. In a similar way we can consider it as a hypothesis, and not an inescapable result of his philosophy, to state that "the gravitational forces are propagated along straight lines in Mincowski's space, whereas electromagnetic waves are deflected by the contingencies of the universe," though it is a natural interpretation of Whitehead's formulae. So in one sense it was understandable that Fowler would conclude his remark on Will's alleged refutation by stressing the paradigm-difference.

The present author, however, believes that it is not productive, and is even sterile, to insist too much on the paradigm-priority over observed data. Even today it is logically possible that we believe in the Ptolemaic theory by postulating peripheral hypotheses in order to explain the planetary motion. But physics needs more than logical consistency. We had better consider the refutability of a physical theory on its merit. We always learn something at the time of refutation of our pet-theories.

Take, for example, the thesis that space-time must be "fiat". This thesis was the guiding principle of Whitehead's formulae for gravitation. He admitted openly that he was very willingly to believe that each permanent space is either uniformly elliptic or uniformly hyperbolic, "if any observations are more simply explained by such a hypothesis." But the postulate that the curvature of space-time must be constant was thought by Whitehead to be essential to any satisfactory theory of space-time. It was not a hypothesis, but one of the fundamental principles of Whitehead's theory. I will try to show that the very postulate that the metric structure of space-time must be uniform should be abandoned if we want to learn seriously from experiments which are available today, but were unknown to Whitehead.

We will confine the discussion to the effects of redshift experiments on Whitehead's theory. This does not mean that the problem situations raised by Clark and Will may well be ignored. On the contrary, they should be considered as very important contributions even if there remain some ambiguities concerning their results. Lengthy discussions and mathematical technicalities are involved, if we are to grapple with the problern of earth tides or of conservation laws. Moreover if we abolish the thesis of a uniform metric, we need not insist, as Whitehead did, on the global inertial system, which was responsible for the earth tides in Will's criticism. So it is justifiable first to discuss the problem of the metric structure of space-time.

Einstein, as was pointed out in the first section of this paper, stressed the importance of the gravitational redshifts so much that he dared to say that he would abandon the general theory of relativity if it was not observed. The result, however, of astronomical observations by Freundlich (1930) and others were not satisfactory because of an inaccuracy of measurement. This was one of the reasons why many physicists thought the experimental evidence for the general theory of relativity was not convincing. The situation, however, has changed since 1965, because the aforementioned experiment by the use of the Moesbauer effect gave strong support to Einstein's prediction Since this result is interpreted as verifying the principle of equivalence, some kind of reformulation of Whitehead's theory is necessitated because Whitehead did not accept the principle of equivalence in his original formulations.

Whitehead's theory in its original version (1922), using a simplified model of a radiating atom obtained a gravitational redshift slightly different from that of Einstein's theory by the factor of 7/6. Whitehead also predicted that the values of redshift would depend on the directions of emitted light (Limb Effect), which, at least qualitatively, corresponded to the data of astronomical observation. So it seemed as if the predictive power of Whitehead's theory were equivalent to Einstein's concerning the redshift phenomena, but in fact such an equivalence does not hold. First we must notice the difference of physical interpretations when both theories derive the gravitational redshift. Whereas Whitehead's theory needs additional hypotheses concerning the structure of atomic clock and the nature of interaction between a gravitational field and other force fields, Einstein's theory does not need such auxiliary hypotheses, because the latter postulated that the gravitational fields should directly influence the metric of space-time. One of the most important results of this difference is that whereas Einstein's theory should predict the uniformity of gravitational redshift independently of physical conditions, Whitehead's theory can not expect such a uniformity. This mean that Einstein's theory has a stronger structure than Whitehead's because it runs the risk of being refuted by possible varieties of gravitational redshift. But since Einstein's prediction of redshift has been corroborated by empirical tests since 1965, it gains the advantage of Whitehead's theory because of its completeness.

The Principle of Relativity 8

Moreover there is a further argument against Whitehead's type of gravitational theory as suggested by Schild.26 According to this argument, we must abandon the presupposition of "flat" space, if we accept the uniform occurrence of the gravitational redshift. The argument is as follows:

Suppose that a light signal with the frequency v' is emitted at the gravitational potential V, and it is observed as a light with the frequency v at the potential .

As the light loses energy during the movement against the gravitational field, becomes smaller than ' according to the equation:



This is the formula for the gravitational redshift. If we consider the light as a wave movement then the above formula involves an apparent contradiction, for it is unreasonable that




since wave crests cannot originate or disappear between sender and receiver. This contradiction is resolved by assuming that time flows at different rates at different levels in a gravitational field. If a clock resting at level V measures a time interval s' for n oscillations of the wave and if a clock resting at level measures a time-interval s for n oscillations, then



Substituting this into the aforementioned formula, we get:



This is the formula for the gravitational time dilatation.

If we presuppose that space-time is fiat, we find that it is contradictory to the above result of time dilatation. In Minkowski's space-time, the world-lines of two clocks at rest are parallel to the time-axis. Suppose that the stationary gravitational field is parallel to x-axis, and the light signal, emitted from the world-point P with the potential V, is received at the world-point Q with the potential

After the time-interval s', measured along the lower world-line of the clock at the potential V, another light signal with the same frequency is emitted from the world-point Q, and received at B which lies at the higher world-line of the clock at the potential

As the whole setup is stationary, PA and QB are parallel to each other, and PABQ must be a parallelogram. Therefore PQ(s') must be equal to AB(s), which is contradictory to the formula for the gravitational time dilatation. Simple as it is, the above argument shows clearly that the Whiteheadian theory of gravitation needs some modifications in order to explain the uniformity of the gravitational redshift. Of course we can escape form this difficulty simply by postulating as an auxiliary hypothesis that the gravitational field exerts a physical infiuence uniformly on the inner structures of atomic clocks. But such an ad hoc remedy only shows that we had better adopt Einstein's thesis that the gravitational field directly affects the space-time metric. The only alternative is to take what Whitehead called "potential mass impetus", dJ, as measuring the element of proper time along time-like world-lines. This type of modification, as Synge and others showed, makes it possible to deduce the uniform redshift from Whitehead's equations. We can get the same predicted value of redshift as that of Einstein's equations.

But we must bear in mind that the above remedy requires us to reformulate one of the fundamental tenets in Whitehead's theory, i.e., that space-time should have the uniform structure independent of matter. Accepting the influence of gravitation on metrical properties of space-time, we are obliged to ask the following question. To what extent may we admit the effects of matter on space-time and at the same time remain faithful to Whitehead's philosophy of nature?

As was stated in the second section of this paper, Whitehead rejected the priority of matter over space-time. In his philosophy of nature, events are ontologically prior to matter and space-time. Matter is treated as an "adjective" of events, and cannot influence the essential properties of space-time which should be decided only by the interrelated structures of events. The existence of matter only affects the accidental attributes of space-time. So there are two alternatives concerning the status of metric properties. One is what Whitehead adopted in his formulation of physical theory: the metrical properties of space-time are independent of matter. But this choice is untenable if we take seriously the aforementioned results of experiments. So we must take the other alternative. i.e. the metrical properties of space-time are indeed affected by the existence of matter, but the topological properties are independent of matter. It must be noticed that Whitehead himself was absorbed in the topology of events as the "theory of extensive continuum" in his later philosophy of nature.27 For example, he tried to define the concept of "straightness" or "flatness" without relying on any metrical property, but only through the interrelated structures of extended regions. So the idea of topology without metric as the determinant of space-time may be called Whiteheadian, though it is not explicitly stated in The Principle of Relativity where he stresses the uniformity of metrical structure.

If we adopt the idea of the topological priority of events over matter, we can restrict the extent to which the distribution of matter exerts influence on the topology of space-time. On the other hand, if we think that the structure of space-time totally depends on the distribution of matter, we are confronted with a queer situation, which Goedel called "the Ideality of Time" in one of the solutions of Einstein's equation;⁽²⁸⁾i.e. Einstein's theory is consistent with the cosmological model where "for every possible definition of a world time one could travel into regions of the universe which are passed according to that definition." Einstein himself admitted in his response to Goedel that the directionality of time cannot be determined within the framework of general relativity, for the topological structure of the universe might be determined by matter in such a way that the time-like world-line is found to be closed.29 As Whitehead's philosophy of nature insists on "the reality of time", i.e., the reality of events which cannot be repeated, it would be productive for the future development that a new version of Whiteheadian theory of relativity adopts the idea of topological priority of events over matter, instead of the uniformity of a space-time metric .

The Principle of Relativity (References)

References

Whitehead, A. N., Science and the Modern World, Fontana Philosophy Classics, 1975, p. 22.
Einstein, A. ,Relativity: The Special and the General Theory, Methuen & Co LTD, 1962, Appendix
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Heisenwerg, W., Physics and Beyond, Harper & Row, Publishers, 1972, p. 63.
Einstein, A., The Meaning of Relativity, Princeton University Press, 1974, p. 58.
Whitehead, A. N., The Principles of Natural Knowledge (PNK), Cambridge University Press, 1925, pp. 171-181.
Whitehead, A. N., Process and Reality (PAR), The Free Press Corrected Edition, 1978, p. 22.
Whitehead, A. N., The Principle of Relativity, Cambridge University Press, 1922, p.21.
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Eddington, A. S. ,"A Comparison of Whitehead's and Einstein's Formulae", Nature, 113, 1924, p.192
Temple, G., "Central Orbit in Relativistic Dynamics Treated by the Hamilton-Jacobi Method," Philosophical Magazine, Ser. 6, 48, I 924, pp. 277-292.
Band, W. ,"Dr. Whitehead's Theory of Absolute Acceleration," Philosophical magazine, 7, 1929, pp. 434-40.
Synge, J. L.,"Orbits and Rays m the gravitational Field of a Finite Sphere according to the Theory of A N Whitehead " Proceedings of the Royal Society of London Ser. A 211 1952, pp. 303-319.
Rayner, C. B. ,"The Application of the Whitehead Theory of Relativity to Non-static Spherically Symmetrical Systems," Proceedings of the Royal Society of London, 222, I 954, pp. 509-526. "The Effects of Rotation in the Central Body on its Planetary Orbits after the Whitehead Theory of Gravitation," Proceeding of the Royal Society of London, 232, 1955, pp. 135-148.
Clark, G A, "The Problem of Two Bodies m Whitehead s Theory," Proceedings of the Royal Society of Edinburgh, Ser. A, 64, 1954, pp. 49-56.
Dyer, J. L. and Schild, A. ,"The Center of Mass Motion in a Conservative Gravitational Theory of Whitehead's Type," Journal of Mathematical Analysis and Application, 4, 1962, pp. 328-340.
Will, C. M. ,"Einstein on the Firing Line," Physics Today, 25, 1972, pp. 23-29.
"Relativistic Gravity in the Solar System. II: Anisotropy in the Newtonian Gravitational Studies Constant ", 4, 1974, pp. 288-290. Astrophysical Journal 169 1971, pp. 141-156.
Fowler, D, "Disconfirmation of Whitehead s Relativity Theory-A Critical Reply " Process Studies, 4, 1974, pp.288-290
Schild, A. N., "Gravitational Theories of the Whitehead Type and the Principle of Equivalence," Proceedings of the International School of Physic's, Enrico Fermi Course 20, Academic, I 963, pp. 69-115.
PAR, pp. 322-333
Goedel, K., "An Example of a new cosmological solutions of Einstein's Field equations of gravitation," Reviews of' Modern Physics, XXI, 1949, pp. 447-50. "A Remark About the Relationship Between Relativity Theory and Idealistic Philosophy," in Albert Einstein: Philosopher-Scientist, vol. 2. The Library of Living Philosophers, Inc, 1949, pp. 557-562.
Einstein's Reply to criticism in Albert Einstein Philosopher-Scientist, vol. 2, 1949, p.687.

場所的ロゴスについて－前書

ἐν Χριστῷ というギリシャ語（英訳では　in Christ)の前置詞ἐνは、「場所としてのキリスト」というパウロの発見－それはこのような挨拶の言葉に於いても、またパウロの独自の神学的表現に於いても中心的な役割を果たしているがー人格的ロゴスから場所的ロゴスへの転換を鮮やかに表現している。この言語を、しばらく場所的ロゴスと呼ぶこととしよう。

キリストは人格的ロゴスであるが、それが場所としての意味をも持つと言うことは、従来の神学的思索に於いては、充分に展開されていなかった。しかし、私は、すでにエックハルトやクザーヌスに於いて、「場所としてのキリスト」という思想が語られていたことを指摘した。次に為すべき作業は、この思想が、新約聖書、とくに使徒書に於けるパウロの言葉に由来することを示すことである。

人格的ロゴスから場所的ロゴスへの転換－これこそ、新約思想に内包される三位一体論の根底をなす考えではなかったろうか。三つの人格（ペルソナ）が相互に内在しつつそれらは一なる神であるという思想、その根源は、新約聖書の著者達の信仰の表現に他ならぬ場所的ロゴスによって示されているのである。

嘗て滝沢克己氏は、「神我等と共にいます」という事態を、カールバルトに倣って「原事実」と呼んだが、「と共に」だけではなく「によって」と「の内に」という言葉で表現されるべき事態が新約思想にはある。神我等と共に、ということがらは、我等の方から生起した事態ではなく、あくまでも「神によって」という主体の在所が明確でなければなるまい。次に、「とともに」という「共在」から「内在」へのすすみゆきのほうが、より深い意味で神との「一」を示すものであり、パウロ書簡はかかる表現に満ちている。そこでは、まず、「キリストの内に」といわれ、次に「我等の内なるキリスト」が語られる。これらの相互内在をもたらすものは「聖霊による一致」であるが、それらは再び、「父なる神の前で」、「父のために」為されるというかたちで、三位一体の神と、神の民との間の関係が表現されている。滝沢の云う原事実とは、単なる「と共に」によって表現されるべきものではなく、それは、永遠から時間への生成・時間から永遠への生成という往・還的な生成の出来事として捉えなければならない。

場所のロゴスと新約聖書：使徒書における in Christ の用例分析 １

新約聖書に於ける場所のロゴスというテーマを展開するための基礎資料として、以下では７８の用例を分析しよう。その内訳は1Co:11 1Pe:2 1TH:3　1TI:3 2CO:10　2TI:7　ACT:1　COL:4　EPH:9　GAL:6　PHI:8　PHM:3　ROM:10　である。

場所のロゴスは聖書の逐語訳では「ἐν Χριστῷ = in Christ = キリストに於いて」という訳語にはっきりと表現されるが、意訳では省略されることが多い。そこで、英訳では逐語訳に近い欽定訳聖書、日本語では、聖書協会の口語訳を参照する。（共同訳はその点曖昧である）

アクセント付きギリシャ語がきちんと表示されない場合は、
http://greekbible.com/fonts/athena.zip
からathenaフォントをダウンロード、解凍したのちにインストールして下さい。

1CO.KJV(2): 1CO01:02 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both their's and our's:
コリントにある神の教会、すなわち、わたしたちの主イエス・キリストの御名を至る所で呼び求めているすべての人々と共に、キリスト・イエスにあってきよめられ、聖徒として召されたかたがたへ。このキリストは、わたしたちの主であり、また彼らの主であられる。
2τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ, αὐτῶν καὶ ἡμῶν:

1CO.KJV(30): 1CO01:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
あなたがたがキリスト・イエスにあるのは、神によるのである。キリストは神に立てられて、わたしたちの知恵となり、義と聖とあがないとになられたのである。
30ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις,

1CO.KJV(48): 1CO03:01 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
兄弟たちよ。わたしはあなたがたには、霊の人に対するように話すことができず、むしろ、肉に属する者、すなわち、キリストにある幼な子に話すように話した。
1Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλ' ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ.

1CO.KJV(80): 1CO04:10 We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised.
わたしたちはキリストのゆえに愚かな者となり、あなたがたはキリストにあって賢い者となっている。わたしたちは弱いが、あなたがたは強い。あなたがたは尊ばれ、わたしたちは卑しめられている。
10ἡμεῖς μωροὶ διὰ Χριστόν, ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ: ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί: ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι.

1CO.KJV(85): 1CO04:15 For though ye have ten thousand instructers in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.
たといあなたがたに、キリストにある養育掛が一万人あったとしても、父が多くあるのではない。キリスト・イエスにあって、福音によりあなたがたを生んだのは、わたしなのである。
15ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλ' οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα.

1CO.KJV(87): 1CO04:17 For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.
このことのために、わたしは主にあって愛する忠実なわたしの子テモテを、あなたがたの所につかわした。彼は、キリスト・イエスにおけるわたしの生活のしかたを、わたしが至る所の教会で教えているとおりに、あなたがたに思い起させてくれるであろう。
17διὰ τοῦτο ἔπεμψα ὑμῖν Τιμόθεον, ὅς ἐστίν μου τέκνον ἀγαπητὸν καὶ πιστὸν ἐν κυρίῳ, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ [Ἰησοῦ], καθὼς πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ διδάσκω.

1CO.KJV(373): 1CO15:18 Then they also which are fallen asleep in Christ are perished.
そうだとすると、キリストにあって眠った者たちは、滅んでしまったのである。
18ἄρα καὶ οἱ κοιμηθέντες ἐν Χριστῷ ἀπώλοντο.

1CO.KJV(374): 1CO15:19 If in this life only we have hope in Christ, we are of all men most miserable.
もしわたしたちが、この世の生活でキリストにあって単なる望みをいだいているだけだとすれば、わたしたちは、すべての人の中で最もあわれむべき存在となる。
19εἰ ἐν τῇ ζωῇ ταύτῃ ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν.

1CO.KJV(377): 1CO15:22 For as in Adam all die, even so in Christ shall all be made alive.
アダムにあってすべての人が死んでいるのと同じように、キリストにあってすべての人が生かされるのである。
22ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνῄσκουσιν, οὕτως καὶ ἐν τῷ Χριστῷ πάντες ζῳοποιηθήσονται.

1CO.KJV(386): 1CO15:31 I protest by your rejoicing which I have in Christ Jesus our LORD, I die daily.
兄弟たちよ。わたしたちの主キリスト・イエスにあって、わたしがあなたがたにつき持っている誇にかけて言うが、わたしは日々死んでいるのである。
31καθ' ἡμέραν ἀποθνῄσκω, νὴ τὴν ὑμετέραν καύχησιν, [ἀδελφοί,] ἣν ἔχω ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.

1CO.KJV(437): 1CO16:24 My love be with you all in Christ Jesus. Amen.
わたしの愛が、キリスト・イエスにあって、あなたがた一同と共にあるように。
24ἡ ἀγάπη μου μετὰ πάντων ὑμῶν ἐν Χριστῷ Ἰησοῦ.

場所のロゴスと新約聖書：使徒書における in Christ の用例分析 ２

1PE.KJV(66): 1PE03:16 Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.
しかし、やさしく、慎み深く、明らかな良心をもって、弁明しなさい。そうすれば、あなたがたがキリストにあって営んでいる良い生活をそしる人々も、そのようにののしったことを恥じいるであろう。
16ἀλλὰ μετὰ πραΰτητος καὶ φόβου, συνείδησιν ἔχοντες ἀγαθήν, ἵνα ἐν ᾧ καταλαλεῖσθε καταισχυνθῶσιν οἱ ἐπηρεάζοντες ὑμῶν τὴν ἀγαθὴν ἐν Χριστῷ ἀναστροφήν.

1PE.KJV(105): 1PE05:14 Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.
愛の接吻をもって互にあいさつをかわしなさい。キリストにあるあなたがた一同に、平安があるように。
14ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἀγάπης. εἰρήνη ὑμῖν πᾶσιν τοῖς ἐν Χριστῷ.

1TH.KJV(24): 1TH02:14 For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:
兄弟たちよ。あなたがたは、ユダヤの、キリスト・イエスにある神の諸教会にならう者となった。すなわち、彼らがユダヤ人たちから苦しめられたと同じように、あなたがたもまた同国人から苦しめられた。
14ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων,

1TH.KJV(59): 1TH04:16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
すなわち、主ご自身が天使のかしらの声と神のラッパの鳴り響くうちに、合図の声で、天から下ってこられる。その時、キリストにあって死んだ人々が、まず最初によみがえり、
16ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπ' οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον,

1TH.KJV(79): 1TH05:18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you.
すべての事について、感謝しなさい。これが、キリスト・イエスにあって、神があなたがたに求めておられることである。
18ἐν παντὶ εὐχαριστεῖτε: τοῦτο γὰρ θέλημα θεοῦ ἐν Χριστῷ Ἰησοῦ εἰς ὑμᾶς.

1TI.KJV(14): 1TI01:14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.
その上、わたしたちの主の恵みが、キリスト・イエスにある信仰と愛とに伴い、ますます増し加わってきた。
14ὑπερεπλεόνασεν δὲ ἡ χάρις τοῦ κυρίου ἡμῶν μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ.

1TI.KJV(27): 1TI02:07 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.
そのために、わたしは立てられて宣教者、使徒となり（わたしは真実を言っている、偽ってはいない）、また異邦人に信仰と真理とを教える教師となったのである。
7εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος ἀλήθειαν λέγω, οὐ ψεύδομαι διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ.

1TI.KJV(48): 1TI03:13 For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.
執事の職をよくつとめた者は、良い地位を得、さらにキリスト・イエスを信じる信仰による、大いなる確信を得るであろう。
13οἱ γὰρ καλῶς διακονήσαντες βαθμὸν ἑαυτοῖς καλὸν περιποιοῦνται καὶ πολλὴν παρρησίαν ἐν πίστει τῇ ἐν Χριστῷ Ἰησοῦ.

2CO.KJV(21): 2CO01:21 Now he which stablisheth us with you in Christ, and hath anointed us, is God;
あなたがたと共にわたしたちを、キリストのうちに堅くささえ、油をそそいで下さったのは、神である。
21ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν καὶ χρίσας ἡμᾶς θεός,

2CO.KJV(38): 2CO02:14 Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.
しかるに、神は感謝すべきかな。神はいつもわたしたちをキリストの凱旋に伴い行き、わたしたちをとおしてキリストを知る知識のかおりを、至る所に放って下さるのである。
14Τῷ δὲ θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι' ἡμῶν ἐν παντὶ τόπῳ:

2CO.KJV(41): 2CO02:17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.
しかし、わたしたちは、多くの人のように神の言を売物にせず、真心をこめて、神につかわされた者として神のみまえで、キリストにあって語るのである。
17οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ θεοῦ, ἀλλ' ὡς ἐξ εἰλικρινείας, ἀλλ' ὡς ἐκ θεοῦ κατέναντι θεοῦ ἐν Χριστῷ λαλοῦμεν.

2CO.KJV(55): 2CO03:14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.
実際、彼らの思いは鈍くなっていた。今日に至るまで、彼らが古い契約を朗読する場合、その同じおおいが取り去られないままで残っている。それは、キリストにあってはじめて取り除かれるのである。
14ἀλλὰ ἐπωρώθη τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται:

2CO.KJV(94): 2CO05:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
だれでもキリストにあるならば、その人は新しく造られた者である。古いものは過ぎ去った、見よ、すべてが新しくなったのである。
17ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις: τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά:

2CO.KJV(96): 2CO05:19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
すなわち、神はキリストにおいて世をご自分に和解させ、その罪過の責任をこれに負わせることをしないで、わたしたちに和解の福音をゆだねられたのである。
19ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς.

2CO.KJV(97): 2CO05:20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.
神がわたしたちをとおして勧めをなさるのであるから、わたしたちはキリストの使者なのである。そこで、キリストに代って願う、神の和解を受けなさい。
20ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος δι' ἡμῶν: δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ θεῷ.

2CO.KJV(192): 2CO11:03 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.
ただ恐れるのは、エバがへびの悪巧みで誘惑されたように、あなたがたの思いが汚されて、キリストに対する純情と貞操とを失いはしないかということである。
3φοβοῦμαι δὲ μή πως, ὡς ὁ ὄφις ἐξηπάτησεν Εὕαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος [καὶ τῆς ἁγνότητος] τῆς εἰς τὸν Χριστόν.

2CO.KJV(224): 2CO12:02 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
たしはキリストにあるひとりの人を知っている。この人は十四年前に第三の天にまで引き上げられた――それが、からだのままであったか、わたしは知らない。からだを離れてであったか、それも知らない。神がご存じである。
2οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ.

2CO.KJV(241): 2CO12:19 Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying.
あなたがたは、わたしたちがあなたがたに対して弁明をしているのだと、今までずっと思ってきたであろう。しかし、わたしたちは、神のみまえでキリストにあって語っているのである。愛する者たちよ。これらすべてのことは、あなたがたの徳を高めるためなのである。
19Πάλαι δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα; κατέναντι θεοῦ ἐν Χριστῷ λαλοῦμεν: τὰ δὲ πάντα, ἀγαπητοί, ὑπὲρ τῆς ὑμῶν οἰκοδομῆς.

場所のロゴスと新約聖書：使徒書における in Christ の用例分析 3

2TI.KJV(1): 2TI01:01 Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,
神の御旨により、キリスト・イエスにあるいのちの約束によって立てられたキリスト・イエスの使徒パウロから、
1Παῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ κατ' ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ

2TI.KJV(9): 2TI01:09 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,
神はわたしたちを救い、聖なる招きをもって召して下さったのであるが、それは、わたしたちのわざによるのではなく、神ご自身の計画に基き、また、永遠の昔にキリスト・イエスにあってわたしたちに賜わっていた恵み、
9τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν, τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων,

2TI.KJV(13): 2TI01:13 Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.
あなたは、キリスト・イエスに対する信仰と愛とをもって、わたしから聞いた健全な言葉を模範にしなさい。
13ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρ' ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ:

2TI.KJV(19): 2TI02:01 Thou therefore, my son, be strong in the grace that is in Christ Jesus.
そこで、わたしの子よ。あなたはキリスト・イエスにある恵みによって、強くなりなさい。
Σὺ οὖν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ,

2TI.KJV(28): 2TI02:10 Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.
それだから、わたしは選ばれた人たちのために、いっさいのことを耐え忍ぶのである。それは、彼らもキリスト・イエスによる救を受け、また、それと共に永遠の栄光を受けるためである。
10διὰ τοῦτο πάντα ὑπομένω διὰ τοὺς ἐκλεκτούς, ἵνα καὶ αὐτοὶ σωτηρίας τύχωσιν τῆς ἐν Χριστῷ Ἰησοῦ μετὰ δόξης αἰωνίου.

2TI.KJV(56): 2TI03:12 Yea, and all that will live godly in Christ Jesus shall suffer persecution.
いったい、キリスト・イエスにあって信心深く生きようとする者は、みな、迫害を受ける。
12καὶ πάντες δὲ οἱ θέλοντες εὐσεβῶς ζῆν ἐν Χριστῷ Ἰησοῦ διωχθήσονται:

2TI.KJV(59): 2TI03:15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.
また幼い時から、聖書に親しみ、それが、キリスト・イエスに対する信仰によって救に至る知恵を、あなたに与えうる書物であることを知っている。
καὶ ὅτι ἀπὸ βρέφους [τὰ] ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ.

ACT.KJV(870): ACT24:24 And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.
　数日たってから、ペリクスは、ユダヤ人である妻ドルシラと一緒にきて、パウロを呼び出し、キリスト・イエスに対する信仰のことを、彼から聞いた。
Μετὰ δὲ ἡμέρας τινὰς παραγενόμενος ὁ Φῆλιξ σὺν Δρουσίλλῃ τῇ ἰδίᾳ γυναικὶ οὔσῃ Ἰουδαίᾳ μετεπέμψατο τὸν Παῦλον καὶ ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χριστὸν Ἰησοῦν πίστεως.

COL.KJV(2): COL01:02 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.
コロサイにいる、キリストにある聖徒たち、忠実な兄弟たちへ。わたしたちの父なる神から、恵みと平安とが、あなたがたにあるように。
2τοῖς ἐν Κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ: χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν.

COL.KJV(4): COL01:04 Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints,
これは、キリスト・イエスに対するあなたがたの信仰と、すべての聖徒に対していだいているあなたがたの愛とを、耳にしたからである。
4ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ καὶ τὴν ἀγάπην ἣν ἔχετε εἰς πάντας τοὺς ἁγίους

COL.KJV(28): COL01:27-28 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:
神は彼らに、異邦人の受くべきこの奥義が、いかに栄光に富んだものであるかを、知らせようとされたのである。この奥義は、あなたがたのうちにいますキリストであり、栄光の望みである。わたしたちはこのキリストを宣べ伝え、知恵をつくしてすべての人を訓戒し、また、すべての人を教えている。それは、彼らがキリストにあって全き者として立つようになるためである。
27οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης: 28ὃν ἡμεῖς καταγγέλλομεν νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ:

COL.KJV(34): COL02:05 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.
たとい、わたしは肉体においては離れていても、霊においてはあなたがたと一緒にいて、あなたがたの秩序正しい様子とキリストに対するあなたがたの強固な信仰とを見て、喜んでいる。
5εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν.

EPH.KJV(1): EPH01:01 Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:
神の御旨によるキリスト・イエスの使徒パウロから、エペソにいる、キリスト・イエスにあって忠実な聖徒たちへ。
1Παῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ τοῖς ἁγίοις τοῖς οὖσιν [ἐν Ἐφέσῳ] καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ

EPH.KJV(3): EPH01:03-06 3Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
ほむべきかな、わたしたちの主イエス・キリストの父なる神。神はキリストにあって、天上で霊のもろもろの祝福をもって、わたしたちを祝福し、みまえにきよく傷のない者となるようにと、天地の造られる前から、キリストにあってわたしたちを選び、わたしたちに、イエス・キリストによって神の子たる身分を授けるようにと、御旨のよしとするところに従い、愛のうちにあらかじめ定めて下さったのである。これは、その愛する御子によって賜わった栄光ある恵みを、わたしたちがほめたたえるためである。
3Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, 4καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 5προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 6εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ,

EPH.KJV(10): EPH01:10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
それは、時の満ちるに及んで実現されるご計画にほかならない。それによって、神は天にあるもの地にあるものを、ことごとく、キリストにあって一つに帰せしめようとされたのである。
10εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς: ἐν αὐτῷ,

場所のロゴスと新約聖書：使徒書における in Christ の用例分析 ４

EPH.KJV(12): EPH01:12 That we should be to the praise of his glory, who first trusted in Christ.
それは、早くからキリストに望みをおいているわたしたちが、神の栄光をほめたたえる者となるためである。
12εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ Χριστῷ:

EPH.KJV(20): EPH01:20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
神はその力をキリストのうちに働かせて、彼を死人の中からよみがえらせ、天上においてご自分の右に座せしめ、
20ἣν ἐνήργησεν ἐν τῷ Χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις

EPH.KJV(29): EPH02:06 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
キリスト・イエスにあって、共によみがえらせ、共に天上で座につかせて下さったのである。
6καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ,

EPH.KJV(33): EPH02:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
わたしたちは神の作品であって、良い行いをするように、キリスト・イエスにあって造られたのである。神は、わたしたちが、良い行いをして日を過ごすようにと、あらかじめ備えて下さったのである。
10αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς οἷς προητοίμασεν ὁ θεὸς ἵνα ἐν αὐτοῖς περιπατήσωμεν.

EPH.KJV(36): EPH02:13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
ところが、あなたがたは、このように以前は遠く離れていたが、今ではキリスト・イエスにあって、キリストの血によって近いものとなったのである。
13νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ.


EPH.KJV(51): EPH03:06 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
それは、異邦人が、福音によりキリスト・イエスにあって、わたしたちと共に神の国をつぐ者となり、共に一つのからだとなり、共に約束にあずかる者となることである。
6εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου,

EPH.KJV(56): EPH03:11 According to the eternal purpose which he purposed in Christ Jesus our Lord:
わたしたちの主キリスト・イエスにあって実現された神の永遠の目的にそうものである。
11κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν,

GAL.KJV(22): GAL01:22 And was unknown by face unto the churches of Judaea which were in Christ:
しかし、キリストにあるユダヤの諸教会には、顔を知られていなかった。
22ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς Ἰουδαίας ταῖς ἐν Χριστῷ,

GAL.KJV(28): GAL02:04 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
それは、忍び込んできたにせ兄弟らがいたので――彼らが忍び込んできたのは、キリスト・イエスにあって持っているわたしたちの自由をねらって、わたしたちを奴隷にするためであった。
4διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν:

GAL.KJV(71): GAL03:26 For ye are all the children of God by faith in Christ Jesus.
あなたがたはみな、キリスト・イエスにある信仰によって、神の子なのである。
26Πάντες γὰρ υἱοὶ θεοῦ ἐστε διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ.

GAL.KJV(73): GAL03:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
もはや、ユダヤ人もギリシヤ人もなく、奴隷も自由人もなく、男も女もない。あなたがたは皆、キリスト・イエスにあって一つだからである。
28οὐκ ἔνι Ἰουδαῖος οὐδὲ Ελλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ: πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ.

PHI.KJV(1): PHI01:01 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
キリスト・イエスの僕たち、パウロとテモテから、ピリピにいる、キリスト・イエスにあるすべての聖徒たち、ならびに監督たちと執事たちへ。
1Παῦλος καὶ Τιμόθεος δοῦλοι Χριστοῦ Ἰησοῦ πᾶσιν τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσιν ἐν Φιλίπποις σὺν ἐπισκόποις καὶ διακόνοις:

PHI.KJV(13): PHI01:13 So that my bonds in Christ are manifest in all the palace, and in all other places;
すなわち、わたしが獄に捕われているのはキリストのためであることが、兵営全体にもそのほかのすべての人々にも明らかになり、
13ὥστε τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ καὶ τοῖς λοιποῖς πάσιν,

PHI.KJV(31): PHI02:01 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
そこで、あなたがたに、キリストによる慰め、愛の励まし、御霊の交わり、熱愛とあわれみとが、いくらかでもあるなら、
1Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί,

PHI.KJV(35): PHI02:05 Let this mind be in you, which was also in Christ Jesus:
キリスト・イエスにあっていだいているのと同じ思いを、あなたがたの間でも互に生かしなさい
5τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ,

PHI.KJV(63): PHI03:03 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
神の霊によって礼拝をし、キリスト・イエスを誇とし、肉を頼みとしないわたしたちこそ、割礼の者である。
3ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες,

PHI.KJV(74): PHI03:14 I press toward the mark for the prize of the high calling of God in Christ Jesus.
目標を目ざして走り、キリスト・イエスにおいて上に召して下さる神の賞与を得ようと努めているのである。
14κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ.

PHI.KJV(102): PHI04:21 Salute every saint in Christ Jesus. The brethren which are with me greet you.
キリスト・イエスにある聖徒のひとりびとりに、よろしく。わたしと一緒にいる兄弟たちから、あなたがたによろしく。
21Ἀσπάσασθε πάντα ἅγιον ἐν Χριστῷ Ἰησοῦ. ἀσπάζονται ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί.

場所のロゴスと新約聖書：使徒書における in Christ の用例分析 ５

PHM.KJV(6): PHM01:06 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
　どうか、あなたの信仰の交わりが強められて、わたしたちの間でキリストのためになされているすべての良いことが、知られて来るようになってほしい。
6ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν εἰς Χριστόν:

PHM.KJV(8): PHM01:08 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,
　こういうわけで、わたしは、キリストにあってあなたのなすべき事を、きわめて率直に指示してもよいと思うが、
8Διό, πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον,

PHM.KJV(23): PHM01:23 There salute thee Epaphras, my fellowprisoner in Christ Jesus;
キリスト・イエスにあって、わたしと共に捕われの身になっているエパフラスから、あなたによろしく。
23Ἀσπάζεταί σε Ἐπαφρᾶς ὁ συναιχμάλωτός μου ἐν Χριστῷ Ἰησοῦ,

ROM.KJV(85): ROM03:24 Being justified freely by his grace through the redemption that is in Christ Jesus:
　彼らは、価なしに、神の恵みにより、キリスト・イエスによるあがないによって義とされるのである。
δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ:

ROM.KJV(187): ROM08:01 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
こういうわけで、今やキリスト・イエスにある者は罪に定められることがない。
1Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ:

ROM.KJV(188): ROM08:02 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
なぜなら、キリスト・イエスにあるいのちの御霊の法則は、罪と死との法則からあなたを解放したからである。
2ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου.

ROM.KJV(225): ROM08:39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
わたしは確信する。死も生も、天使も支配者も、現在のものも将来のものも、力あるものも、高いものも深いものも、その他どんな被造物も、わたしたちの主キリスト・イエスにおける神の愛から、わたしたちを引き離すことはできないのである。
39οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.

ROM.KJV(226): ROM09:01 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
わたしはキリストにあって真実を語る。偽りは言わない。わたしの良心も聖霊によって、わたしにこうあかしをしている。
1Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ,

ROM.KJV(320): ROM12:05 So we, being many, are one body in Christ, and every one members one of another.
わたしたちも数は多いが、キリストにあって一つのからだであり、また各自は互に肢体だからである。
5οὕτως οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ, τὸ δὲ καθ' εἷς ἀλλήλων μέλη.

ROM.KJV(409): ROM16:03 Greet Priscilla and Aquila my helpers in Christ Jesus:
キリスト・イエスにあるわたしの同労者プリスカとアクラとに、よろしく言ってほしい。
3Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ,

ROM.KJV(413): ROM16:07 Salute Andronicus and Junia, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also were in Christ before me.
わたしの同族であって、わたしと一緒に投獄されたことのあるアンデロニコとユニアスとに、よろしく。彼らは使徒たちの間で評判がよく、かつ、わたしよりも先にキリストを信じた人々である。
7ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνιᾶν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ.

ROM.KJV(415): ROM16:09 Salute Urbane, our helper in Christ, and Stachys my beloved.
キリストにあるわたしたちの同労者ウルバノと、愛するスタキスとに、よろしく。
9ἀσπάσασθε Οὐρβανὸν τὸν συνεργὸν ἡμῶν ἐν Χριστῷ καὶ Στάχυν τὸν ἀγαπητόν μου.

ROM.KJV(416): ROM16:10 Salute Apelles approved in Christ. Salute them which are of Aristobulus' household.
キリストにあって錬達なアペレに、よろしく。アリストブロの家の人たちに、よろしく。
10ἀσπάσασθε Ἀπελλῆν τὸν δόκιμον ἐν Χριστῷ. ἀσπάσασθε τοὺς ἐκ τῶν Ἀριστοβούλου.

金教臣の無教会キリスト教と社会正義

２月２４日より３０日まで、ＩＡＨＲという会議に参加したため、しばらくブログにも掲示板にも投稿できませんでした。この会議のことは、いずれブログにも書く予定ですが、今日は、２９日のプログラムから、「東アジアの宗教状況と社会正義－日韓の無教会キリスト教を中心に」のことをお話しします。

これは、京都大学大学文学研究科のスタッフが中心となって推進しているＣＯＥ研究プロジェクト多元的世界における寛容性についての研究に参加された日本と韓国の研究者４名の発表です。

そのなかで、韓国から参加された金文吉氏（釜山外国語大学日本語学科）の「金教臣の無教会キリスト教と社会正義」が、小鹿島（ソロクト）のハンセン病療養所での無教会主義キリスト教の伝道に触れていたので、それを紹介します。

この論文は、「朝鮮の無教会主義キリスト教がハンセン病患者に与えた影響の内容」を論じることをテーマとしていました。

小鹿島の療養所については、検証会議の最終報告書でも言及されていますが、その内容は概括的であって、その療養所の中で生きてきた人達の生活、思想、信仰、そして抵抗について、肉薄するようなものではありません。金氏の発表は、無教会のキリスト教を小鹿島の患者達に伝道した金教臣の視点から、この問題にアプローチする点で興味深いものでした。

朝鮮に於いても日本と同じくハンセン病の医療機関はキリスト教の宣教師達によるものでした。最初の医療事業は現在釜山外国語大学がある勘蛮洞で、そこに、内村鑑三の弟子であった金教臣と咸錫憲（ハム・ソク・ホン）達による無教会雑誌「聖書朝鮮」による伝道が開始されたとのこと。

日本に於いて強制・終生・収容政策が推進されていたのと踵を接して、１９３４年に小鹿島に大きな収容所が設置されます。（収容者数は１９３５年時点で約５０００人といいますから、長島愛生園などよりも大規模な収容所です）
当時の既成教会は「無教会」を異端と見なしていましたし、また偶像崇拝を徹底して排するその思想は日本の「皇民化政策」の妨げになるという理由で、１９４０年代になると小鹿島の機関員等は「聖書朝鮮」の講読を禁止するようになります。その当時の状況を、当時、小鹿島に収容されていた一信者は次のように書き残しています。（金教臣全集　第一巻、1955)

「１９３３年に聖朝誌を購読したい気持ちは山々でしたが、無知な反対者たちの圧迫と物資がなくて読めずにいたところ、漸く信仰同志のなかの一人が院外の他人の名義で聖朝誌を購読することができました。我等の同志たちは病院の区域内では聖朝誌を読めず、反対者たちの監視が緩んだときを利用して病院の裏山の松の木に頼っては密かに集まり、読むたびに朽ちることのない真実の復興が起こりました。しかし、それも束の間、反対者達の監視により発覚され、無条件異端派に属しているものどもと見なされ、無数の迫害を受ける身になりました。その後は青色の本さえ見たら必ず調査が行われるので、一時期は読めず、隠しておいたこともあります。ああ、どうしようもないハンセン病によって、また衣食住のため彼等の支配を受けざるを得なかった私どもの重苦しい心境はいかなるものであったでしょう。」

金教臣自身もまた、小鹿島の無教会キリスト者からの手紙に衝撃を受け、それを「聖書朝鮮」に公開し、「韓国有能な青年達に対する伝道事業（既成教会の）教権者たちに譲り、我々（無教会のキリスト者）は今後、小鹿島に収容されている五千のハンセン病患者の兄弟姉妹たちに福音を伝え、コイノニアを結ぶことに全力を尽くすべきである」と誓っている。金教臣は、ハンセン病患者の書信のなかに叙述されてある躍動する生命ある力に大いなる衝撃を受け、使徒パウロやヨハネの手紙のような感動を味わい、キリスト教が何であるかを未だ知らぬ人は、この書信を詠めば理解できるであろう」と結んでいる。

この記事に呼応して、小鹿島の無教会キリスト者は次のような手紙を金教臣に送っている。

「感無量で恵書を奉読させて頂きました。書信一枚がそれほど尊いとは思っていませんでしたが、先生の恵書は私にとってあまりにも尊いものでした。ハンセン病は主が私に下さった頚木であり試練の鞭です。私はこのハンセン病を通じて二千年前ゴルゴダで釘を打たれた主、イエス・キリストに巡り会いその真理を知り、救いの福音のなかで生まれ変わった故、私がハンセン病患者であった事実を決して嘆いたりはしません。ハンセン病でなかったら、私があらたに生まれ変わる恩恵に恵まれなかったように、私がイエス・キリストを信じていたとしてもハンセン病者でなかったとしたら、多くの先生達が信じていらっしゃる真の生きた信仰の別天地を得ることは不可能であったことでしょう。よってハンセン病者であることを至上の喜びと悟り、感謝せざるをえません。今度の書信では信仰的に色々とご念慮していただき真に有り難く存じております。主イエス・キリストの驚くべき恩寵があることを求めます。同封して送って下さった切手有り難うございます。故郷の母に手紙を出すときに限って使わせて頂こうと思っております。切手の出所を母に知らせます。その母も主イエス・キリストを迎接されるように切に求める心情でおります。最後に、貴宅に聖恩が常に満ち溢れることをお祈り致します。（小鹿島　中央里信者　拜上）」

金教臣と小鹿島の一信者との交流の記録は、当時の無教会主義キリスト者の聲を伝えてくれます。後にガンジーの思想に大きな影響を受けた咸錫憲とおなじく金教臣もまた、社会正義の実現と内的信仰の純一さを求めるにあたって「非暴力・不服従」をモットーとしたが、彼の無教会主義キリスト教の影響を受けた人々のうちには、社会正義の実現のためには暴力の使用も是とされるべしというラジカルな信徒もいました。その一人が、日本人園長の周防正季を殺害し、死刑に処せられた李春相です。

李春相については、日本の検証会議の最終報告書にも名前が挙がっていますが、彼が無教会のキリスト者であったことが一言も触れられていません。しかし、無教会の機関誌「聖書朝鮮」が１９４０年に購読禁止となったこととこの事件は無関係とは思われません。

当時、在園患者は毎月１日と１５日は神社参拝、２０日は周防院長自身の銅像参拝が強要されていたという事実、また毎週月・水には「愛国班会」があり、韓国民を日本の「皇民化」し韓国を日本の兵站基地とする政策が推し進められていた当時の状況に対して、徹底して偶像崇拝を排し社会正義の実現を目指す無教会主義キリスト教の信仰、偶像崇拝を拒み監禁室で死んだ多くの信徒、「懲戒検束規定により設けられた監禁室は患者を殺害しようとする設備であり、法律によらず患者を殺害しつつある現実」（李春相の死刑判決文より）への憤りから、自らの死を覚悟して行った行為であったと見るべきでしょう。

今回の、金文吉氏の報告は、日本統治下にあった朝鮮のハンセン病療養所のなかで生き抜いた無教会キリスト教の信仰、そして社会正義のための闘いの一端を示唆したものでした。日本語には翻訳されていない文献データも多いので、今後も、金文吉さん等、韓国の研究者との交流の中で、無教会主義のキリスト教と人権と社会正義のための運動の関わりを考えていきたいと思っています。