Japanese understanding of salvation : soteriology in the context of Japanese animism

Text in GermanCosmology and sociology show that animism is the predominant worldview of Japan. Concepts of God, the issue of controlling mana-power, implications of the Japanese soul-concept, the orientation of the conscience and ancestor veneration are critically discussed with Christian beliefs. When compared to the Biblical peace-concept the Japanese peace-concept shows an aesthetic bias that has to be overcome by adding the concept of justice. Japanese soteriology has no reference to God the Creator, whose proclamation is the basis of understanding man's misfortune as rebellion against God and his salvation as reconciliation with Him. Cosmologically speaking, man experiences his misfortune as fear of super-human powers. Salvation is sought through defensive magic and fortunetelling. Christianity acknowledges security as a basic human need but seeks protection and guidance from God. The main focus of Japanese soteriology is in the field of sociology, which in Japan also includes the relationship with the living dead. Misfortune is mainly experienced as shame and ostracism, salvation as rehabilitation. Defilement of naturally good humans is a central theme in Japan's understanding of man's misfortune. The Christian concept of sin, on the contrary, has a theological and an ontological dimension as well. In Japan salvation is understood solely as this-worldly benefits such as health, happiness, prosperity, fertility, and longevity. But in Christianity suffering is a central theme. An overly strong orientation on "this world" can lead to ethical shallowness, overemphasizing the "coming world" to a dangerous ethical relativism. Christian soteriology must keep the tension between these two extremes. The hope of the coming world must neither be robbed of its historical truth by its transformation into a principle, nor must it be historically ineffective.As for his relationship with God, man is solely the object of God's salvation. But as for Christian acts, man is called to act "in the Lord".Ausführungen zur Kosmologie und Soziologie zeigen, daß das vorherrschende Weltbild Japans das des Animismus ist. In kritischer Auseinandersetzung mit dem Christentum werden der Gottesbegriff, der Gebrauch der Mana-Kraft, Implikationen des Seelenbegriffs, die Gewissensorientierung und die Ahnenverehrung diskutiert. Die Gegenüberstellung mit dem biblischen Friedensbegriff zeigt, daß der japanische Friedensbegriff seine ästhetische Einseitigkeit durch die Erweiterung um den Aspekt der Gerechtigkeit überwinden muß. In Japan hat die Soteriologie keinen Bezug zu Gott, dem Schöpfer, dessen Verkündigung die Grundlage für das Verständnis des Unheils als Rebellion gegen ihn, des Heils als Versöhnung mit ihm ist. Kosmologisch wird das Unheil in Japan als Angst vor übermenschlichen Mächten erfahren, das Heil durch Schutzzauber und Wahrsagerei gesucht. Das Christentum erkennt das Grundbedürfnis der Sicherheit an, sucht Schutz und Führung aber bei Gott. Das Schwergewicht japanischer Soteriologie liegt im Bereich der Soziologie, zu der in Japan auch die Beziehung zu den living dead gehört. Unheil wird vor allem als Beschämung und Ächtung, Heil als Rehabilitation erfahren. Im japanischen Unheilsverständnis nimmt Verunreinigung des an sich guten Menschen einen hohen Stellenwert ein. Das christliche Sündenverständnis hat dagegen auch eine theologische und ontologische Dimension. Heil wird in Japan rein diesseitig als Gesundheit, Glück, Reichtum, Fruchtbarkeit und langes Leben verstanden. Dagegen spielt in der christlichen Heilslehre das Leiden eine zentrale Rolle. Eine zu starke Orientierung auf "diese Welt" kann zu ethischer Seichte, eine zu starke Orientierung auf die "kommende Welt" zu einer gefährlichen ethischen Relativierung führen. Die christliche Soteriologie muß die Spannung zwischen beiden Polen aufrechterhalten. Die Hoffnung auf die kommende Welt darf weder durch ihre Erhebung zum Prinzip ihrer geschichtlichen Wahrheit beraubt werden, noch darf sie selbst geschichtlicher Wirklichkeit entbehren. Was die Beziehung des Menschen zu Gott angeht, ist der Mensch ganz und gar Objekt des göttlichen Heilshandelns. Was aber das christliche Handeln angeht, ist der Mensch zum Handeln "im Herrn" berufen.Christian Spirituality, Church History and MissiologyD.Th. (Missiology

Differing acceptance of familiar and unfamiliar plant species by an oligophagous beetle

Kühnle A, Müller C. Differing acceptance of familiar and unfamiliar plant species by an oligophagous beetle. ENTOMOLOGIA EXPERIMENTALIS ET APPLICATA. 2009;131(2):189-199.The mustard leaf beetle, Phaedon cochleariae (F.) (Coleoptera: Chrysomelidae), is specialized to feed and develop on various species within the Brassicaceae. In this study, we investigated the acceptance of several host plant species (Brassica rapa L. and Sinapis alba L.), commonly used by the beetle (familiar plants), and of various unfamiliar plants, including systematically and chemically related [Bunias orientalis L. (Brassicaceae) and Tropaeolum majus L. (Tropaeolaceae), both Brassicales], as well as unrelated non-host plant species [Plantago lanceolata L. (Plantaginaceae); Lamiales]. Emphasis was laid on the acceptance of the neophyte B. orientalis, and on underlying cues responsible for the acceptance of the various species. Behavioural responses to plant volatiles were studied using a static four-chamber olfactometer. Stimulants and deterrents were investigated by bioassay-guided solid phase extraction and semi-preparative high performance liquid chromatography. A difference in acceptance of plant species was found: odours and polar compounds of all Brassicales evoked attraction and feeding stimulation, respectively, in Ph. cochleariae. Glucosinolates and their volatile hydrolysis products could be the main compounds that are involved in attraction of the beetles. In contrast, Ph. cochleariae did not respond to odours of the non-host P. lanceolata, and some fractions of this plant had feeding-deterrent effects, due to the presence of iridoid glycosides, among others. Although adult females accepted the neophyte B. orientalis for oviposition, neonate larvae did not survive on it. The flavonoid-containing fraction of this plant was deterrent, whereas a similar fraction had been shown to cause some feeding stimulation when derived from S. alba. Differences in qualitative and quantitative composition of related metabolites lead to differentiated plant acceptance, proving the complexity of plant cues and of insect responses that determine host acceptance behaviour. The possibility of a diet breadth enlargement to B. orientalis and the role of Ph. cochleariae as a putative native biocontrol agent of this invasive plant are discussed