古代キリスト教における「好奇心」の問題

Abstract

Recently, the problem of curiosity in the Christian thought has been discussed by several scholars (H.Blumenberg, H.A.Oberman and E.P. Meijering among others). The emphasis of their studies is laid on the late Middle Ages, the Reformation and the early modern ages. The problem in ancient Christianity, however, is not taken up by them in its own perspectives. The present essay tries to elucidate this from the religio-historic point of view. Before the process in which curiosity is incorporated into the 'catalogue of vices' is completed, the most notable feature of curiosity is found in the idea of 'double curiosity' , i.e. the right and necessary curiosity and the wrong and idle curiosity. Early fathers like Justin Martyr, Clement of Alexandria and Tertullian discussed curiosity in connection with the relationship between religious quest and faith, which was the central question for them. As far as curiosity as the necessary impetus to knowledge is concerned, it must be admitted as useful, while as a dangerous tempter in case of faith it must be accused. Here appears a kind of antinomy. How to solve this was the main effort of early fathers, but they did not succeed in solving it; rather they tended to cataloging curiosity, as we see it from Augustine onward. Thus through the Middle Ages and the Reformation, curiosity is the problem on the level of Christian ethics. On the contrary, the religious significance of the problem of curiosity is grasped by those who came before early fathers. Philo of Alexandria takes up curiosity as a motivating force in the stages of religious life, which can be characterized as 'metanastasis' . Curiosity is a dialectical moment in man's transmigration to the highest goal. In this process man should conquer curiosity by ascending to higher stages. The Acts of Apostles 17, 16-34 presents another important aspect of curiosity. Before introducing the Areopagus speech, the author describes the situation in Athens with the motif of newness and curiosity. His phrase 'ti kainoteron' (V.21) , is the right expression for the essence of curiosity. This curiosity-motif is seen in the Areopagus speech from both sides : ignorance and religious quest. Conquest of curiosity lies in repentance (metanoia), which means the total conversion of man's existence. Apuleius represents also a radical grasp of curiosity. In his 'Metamorphoses' Lucius is curiosity itself. It causes his transformation into an ass, and only the providential grace enables him to recover human form and to participate in the mysteries. Metanastasis, metanoia and metamorphosis represent respectively the type of religious movement in which the essence of curiosity is revealed and conquered. But they do not necessarily exclude each other; for example, we see in Paul both metanoia and metamorphosis. The conclusion drawn from this study is the striking fact that the problem of curiosity is grasped already in the earliest period by the religious thinkers and writers in and outside Christianity.