著者
豊田 浩志
出版者
日本西洋古典学会
雑誌
西洋古典学研究 (ISSN:04479114)
巻号頁・発行日
vol.39, pp.92-101, 1991

Eusebius, bishop of Caesarea in Palestine, is called the 'Father of Ecclesiastical History,' and rightly so His most important work, Historia Ecclesiastica (= HE) is an extremely rich collection of historical documents, quotations, and extracts from a multitude of early Cnurch writings HE can thus be called a monumental achievement of early Christian literature There are many doubts, however, as to the authenticity of Eusebius' sources A serious drawback to his reliability as a historian is the loose and uncritical way he handles his materials But this criticism has too commonly resulted in an excessive depreciation of his great contribution and has tended to obscure its true merits Even with due allowance made for such faults, the objective merit and value of his HE should be duly acknowledged and appreciated In his HE, Eusebius usually allows his quotations to speak for themselves He does his best to collect testimonies from writers who lived at the time of the events which he describes In such cases, we might safely suspect that the quotations or extracts are based on some pre-existing text and that their historical authenticity is remarkable Cases in which he relies only on oral tradition are more problematic, but so far, such cases have tended to be greatly underestimated by many scholars and have been regarded as in- authentic Having carefully reexamined Eusebius' HE, I suggest the following two points First, in HE, he creates a personal style the quotations are often preceded by introductions or paraphrases I would like to emphasize especially the importance of cases where he writes an anonymously introduced narrativefollowed by a quotation or brief summary, such paraphrase almost always being derived from a quotation from his main source If so, it is not necessary for us to question the historical authenticity of the anonymous narrative Second, this paper analyzes two typical formulae which Eusebius uses to introduce oral traditions in HE <katechei logos> (it is recorded) and <logos echei> (tradition says), and reconsiders the authenticity of Eusebius' sources Detailed examination of the 10 volumes of the HE shows that Eusebius uses these introductory formulae 24 times, all of which are found in the first 8 volumes Moreover, 17 of these 24 cases are accompanied by another verb Indeed, no doubt exists that 16 of the 17 supposedly reflect the existence of some documental authority In 5 of the remaining 7 cases, a similar conclusion can be drawn Thus, Eusebius' use of such typical introductory formulae suggests that, for the most part, his statements are based directly on written sources even if they seem to be presented in the form of oral tradition It can safely be said that he very seldom worked without some authentic source
著者
関 哲行 豊田 浩志 多田 哲 三浦 清美 大稔 哲也 長谷部 史彦 根津 由喜夫 松木 栄三
出版者
流通経済大学
雑誌
基盤研究(B)
巻号頁・発行日
2003

平成15年度は初年度でもあるので、研究会全体の方向性を確認しつつ、研究分担者と外部報告者による研究会を組織した。研究会のうちの1回では、ロシア人研究者を招聘してシンポジウムを開催し、ギリシア正教を含む比較宗教学の視点から、巡礼の歴史的意味を考察することができた。平成16年度の研究会では文化人類学や四国巡礼に関する報告も組み込み、地中海世界の巡礼研究との異同を確認した。豊田はサンティアゴ巡礼路を自ら徒歩で歩む一方、多田はイギリスの国際学会での報告を行った。平成17年度は豊田が聖地イェルサレムを訪れ、イエスゆかりの聖所についての現地調査を実施した。関と大稔は国際シンポジウム「四国巡礼と世界」に参加し、アジア諸国の巡礼との比較研究の上で多くの知見を得た。平成18年度は科研の最終年度であるので、研究の総括に取り組み、おおよそ以下のような研究成果を確認できた。(1)キリスト教、イスラム教、ユダヤ教という地中海世界の三つの一神教には、教義や教会組織(教団)などの点で相違点が見られる一方で、巡礼については親近性が少なくない。(2)巡礼は教会や教団により敬虔な宗教的営為とされる反面、民衆信仰の要素を常に包摂しており、教会や教団による保護と統制を必要とした。病気治癒に代表される民衆信仰こそが、多くの民衆を巡礼に駆り立てた主要因の一つであった。(3)ユダヤ教がキリスト教やイスラム教の母体となっていることから、三つの一神教に共通する聖地や聖人は少なくない。(4)差別と緊張を孕む地中海世界の総体的把握には、教会や教団の言説だけでなく、民衆信仰の表明としての巡礼にも目を向けなければならない。(5)研究者自身による現地調査や巡礼体験の重要性も、再確認できた。これらは今後の巡礼研究の動向に、影響を与えるはずであるし、その一端が各研究者の著書や論文に垣間見られる。