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Irenicism in Christian theology refers to attempts to unify Christian apologetical systems by using reason as an essential attribute. The word derives from the Greek word ''ειρήνη (eirene)'' meaning peace. It is a concept related to natural theology, and opposed to polemicism or war-like argumentation, and rooted in the ideals of pacifism. Those who affiliate themselves with irenicism identify the importance of unity in the Christian church, and declare the common bond between all Christians under Christ. ==Erasmus and his influence== Desiderius Erasmus was a Christian humanist and reformer, in the sense of checking clerical abuses, honoring inner piety, considering reason as meaningful in theology as in other ways. He also promoted the notion that Christianity must remain under one church, both theologically and literally; under the body of the Catholic Church. Since his time, irenicism has postulated removing conflicts between different Christian creeds by way of mediation and gradual amalgamation of theological differences. Erasmus wrote extensively on topics related generally to peace, and an irenic approach is part of the texture of his thought, both on theology and in relation to politics: Despite the frequency and severity of polemics directed against him, Erasmus continued ... to practice a kind of discourse that is critical and ironic, yet modest and irenic.〔Terence J. Martin, ''Living Words: Studies in Dialogues about Religion'' (1998), p. 278.〕 Certain important irenic contributions from Erasmus helped to further the humanist consideration of themes of peace and religious conciliation; these included the ''Inquisitio de fide'' (1524), arguing against the papal opinion that Martin Luther was a heretic, and ''De sarcienda ecclesiae concordia'' (1533). Erasmus had close associates sharing his views (Julius von Pflug, Christoph von Stadion, and Jakob Ziegler), and was followed on the Catholic side by George Cassander and Georg Witzel.〔Peter G. Bietenholz, Thomas Brian Deutscher, ''Contemporaries of Erasmus: A Biographical Register of the Renaissance and Reformation'' (2003), p. 78, p. 275 and p. 475.〕〔http://www.science.uva.nl/~seop/archives/win2008/entries/erasmus/〕〔Nick Thompson, ''The Long Reach of Reformation Irenicism: the Considerationes Modestae et Pacificae of William Forbes (1585–1634).'' pp. 124–147 in ''Reforming the Reformation'' (2004); (PDF ) (at p. 2 and p. 8).〕 The influence of Erasmus was, however, limited, by the virtual exclusion of his works from countries such as France, from 1525, at least in the open; though they did appear in numerous forms and translations. James Hutton speaks of "the surreptitious manner in which Erasmus' peace propaganda reached the French public."〔James Hutton, ''Themes of Peace in Renaissance Poetry'' (1984), p. 146.〕 Franciscus Junius published in 1593 ''Le paisible Chrestien'' arguing for religious tolerance. He addressed Philip II of Spain, using arguments taken from the French ''politique'' statesman Michel de l'Hôpital and reformer Sebastian Castellio.〔Martin van Gelderen, ''The Political Thought of the Dutch Revolt 1555–1590'' (2002), p. 83; (Google Books ).〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Irenicism」の詳細全文を読む スポンサード リンク
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