略论“隐喻解经法”对早期基督教史学思想的建构  

Remarks on the Construction of Early Christian Historiography by Allegorical Interpretation

作　　者：肖超[1] 

机构地区：[1]复旦大学历史系博士生,200433

出　　处：《史学理论研究》2011年第2期33-43,158,共11页Historiography Bimonthly

摘　　要：西方古典史学至公元一世纪时已渐趋困顿,新兴的基督教史学则为其召唤了一位拯救者——"上帝"。而早期基督教的"隐喻解经法",正是促成此举的一个关键因素。一、它让古典史学中作者的"自我"主体,转换为上帝的"神意"载体,使"上帝"降临于历史撰述者自身;二、它更促使"上帝"成为史学撰述的客体与目的,令历史由对人事的"再现",转向为对神意的"显现"。这一过程由斐洛肇创,经保罗、德尔图良、奥利金等转构,最终完成于攸西比乌斯。借助于"隐喻解经法",基督教于是建构起了一种全新的史学理论结构。The western classical historiography was in distress in the 1st century,therefore,the new Christian historiography summoned for it a savior-God,which was facilitated by the allegorical interpretation of early Christian historiography as the critical factor.The allegorical interpretation turned the ego-subject authors in the classical historiography into the carriers of the Providence,which took God as the historiographers;furthermore,turned God into object and objective resulting in historical diversion from ‘representing’ human life and events into ‘manifesting’ the Providence,which coined by Philo,developed by Paul,Tertullian and Origen,and accomplished by Eusebius.By the virtue of the allegorical interpretation,consequently,a brand-new theoretical construct of historiography established by Christianity.

关 键 词：隐喻 隐喻解经法 基督教史学 西方史学 

分 类 号：K091[历史地理—历史学]