京都大学 / 0048 / 新制・課程博士 / 博士(人間・環境学) / 甲第19812号 / 人博第783号 / 新制||人||188(附属図書館) / 27||人博||783(吉田南総合図書館) / 32848 / 京都大学大学院人間・環境学研究科共生文明学専攻 / (主査)准教授 勝又 直也, 教授 水野 眞理, 教授 ﾍﾞｯｶｰ,ｶｰﾙ, 准教授 勝又 悦子 / 学位規則第4条第1項該当 / Doctor of Human and Environmental Studies / Kyoto University / DFAM

本論文針對基督宗教宗徒教父作品之《十二宗徒訓誨錄》、《克來孟致格林多人前書》、《依那爵主教七封書信》，與早期天師道之經書《老子想爾注》、《大道家令戒》、《陽平治》中的蒙選思想，進行經典分析與比較研究。研究方法除了縱向的經典分析之外，亦採橫向主題討論與比較。在個案分析方面，本論文指出︰《十二宗徒訓誨錄》的蒙選思想特點是「遵守規範與誡命以確保選民身分」、「呈現出猶太基督徒的信仰跳躍」；《克來孟致格林多人前書》特點是︰「蒙選標準的改變︰義人vs.惡人」、「蒙選者的神祕數字」、「教會︰集體式的蒙選思想」；《依那爵七封書信》特點是︰「殉道與磨難是基督徒蒙選的記號」、「基督徒是天主之愛的果實」、「基督是唯一的天父之門」；《老子想爾注》特點是︰「道是有意志的至高神，祂的旨意是創造與救援」、「蒙選之人與偽技」、「恪遵道誡就是守約」；《大道家令戒》與《陽平治》特點是︰「天人盟約︰正一盟威之道」、「種民︰道教式的『選民』」、「種民︰與男女合氣或黃赤之術無關」。在橫向主題式的比較方面︰一、「盟約與蒙選」指出盟約是神（或道）的旨意與人的意願二合一的結果，這個觀點不僅見於三件宗徒教父作品中，也同見本研究分析之早期天師道經書中，同時，均明確強調「至誠之心」的重要性，而盟約也是祝福、並且神（道）與人雙方自願受束縛的表示。二、「罪與蒙選」指出宗徒教父時期延續以色列信仰傳統中創造、犯罪、盟約、蒙選的思想，但是「克來孟」或依那爵均高舉耶穌基督之血建立的新約的重要性。「種民」則是在罪惡世界中因奉法有功且積極行善，蒙老君揀選獲救的道民，儘管了不可得，但「道」並沒有放棄救援的意願。三、「蒙祝福的種嗣」方面，基督徒的「選民」具有濃厚的「種嗣」思想，而「種民」辭彙中亦有「罪惡世界中蒙祝福的種嗣」的意思，在天人符應過程中，是使天地再度出現太平氣的關鍵角色。 / This research focuses on the ideas of ‘the divine election’ in the following documents: the Didache, 1 Clement, 7 Epistles of Ignatius of Antioch, Lao-Zi Xiang’er Zhu(The Xiang’er commentary of the Dao-de Jin,老子想爾注), Dao-dao Jialing Jie (The Rules Governing the Family of the Dao,大道家令戒), Yiang-ping zhi ( The Diocese of Yangping, 陽平治). Both scriptural analysis and thematic comparative analysis are applied as the method of the research. The findings are as followed. In the scriptures, ideas of the ‘divine election’ are expressed with different distinguishing features: in the Didache, they are:’ keeping commandments for ensuring the chosen identity,’ ‘the leap-of-faith of the Jewish Christians;’ in 1 Clement they are: ‘righteousness vs. wickedness as the boundary of the election,’ ‘mysterious number of the elected,’ and ‘ecclesia: a collective idea of the divine election;’ in the Epistles of Ignatius of Antioch, they are: ‘persecution as a sign of the divine election,’ ‘Christian as a fruit of God’s Love,’ and ‘Christ, the door of the Father.’ In the Xiang’er Zhu, they are: ‘Dao, the supreme God, who’s will is to create and to save,’ ‘the elected people and the false skills,’ and ‘compliance to Dao’s precepts is to keep the Covenant;’ in the Jialing Jie and Yiang-ping zhi, they are: ‘ “Zhengyi mengwei zhi dao(正一盟威之道)” is the Covenant,’ ‘Zhong-min(種民), a Daoist expression of “the elected people”,’ and ‘zhong-min, a dignified and extraordinary identity and status unrelated to sexual rites.’ In the thematic analysis: 1. Covenant and the Election: (1) covenant as a union of wills of God and of man; highly emphasizes on whole-heartedness and sincerity; covenant as a divine blessing as well as an expression of the both sides’ willingness of being constrained. 2. Sin and the Election: (1) although clear inheritance of Israel’s faith tradition can be found in the Apostolic Fathers’ writings, 1 Clement and Epistles of Ignatius highly emphasis on the Blood of Christ and Jesus’ New Covenant. Whereas zhong-mins are the divine elected in the sinful world; though they are extremely rare, the Dao does not give up searching them for the purpose of saving the world out of the depths. 3. The Blessed Seeds: Christians’ ‘the elected people’ densely connotes ‘the seed people;’ both ‘zhong-min’ and ‘the elected’ connote ‘the blessed seed in the sinful world.’ Zhong-mins not only can survive eschatological catastrophe, but also function as the ones inducing Tai-pin Chi (太平氣) in the post-catastrophe world. They are the ones through which the Dao bestow the divine blessings upon the world.