大秦景教研究述评——历史、语言、文本综论(下)

本文承上期探究景教之滥殇——叙利亚东方教会之后在亚洲的发展传播。景教在7世纪初进入唐代中国,在唐太宗、高宗、武则天、玄宗时代以"波斯教"身份发展,在中国立足生根。天宝四年(745)玄宗为免其与其他波斯宗教相混,根据发源地赐景教新名"大秦教"。自此到唐末景教都以此为名。关于景教在唐中晚期流布的文献留存极其有限,近年出土的墓志、经幢可稍稍填补这段空白。新出土的石刻史料勾勒出景教在此时期传播分布的大概面貌。

In line with the last issue, this paper would continue to solve the origin and historical development of Jingjiao which succeeds the Assyrian Church of the East. They came to China in the title of "Bo-si Jiao" (Persian Religion) in Tang Dynasty for 110 years, and thereafter changed the title to"Daqin Jiao" by imperial edict in 745, the fourth year of Tian-bao, till the end of the Tang dynasty. "Daqin Jiao"’s developing history during Emperor Xuanzong to Emperor Dezong of Tang had retained its own documents more than those after mid of Tang Dynasty, but the Chinese rubbings, such like mortuary pillar and epitaph, were as the important historical materials to ifll this blank page. This paper reviewed the historiography of researches on Jingjiao over the past hundred years, including the apostolic succession of Jingjiao with Assyrian Church of the East, and interpretation and textual criticism on Jingjiao, etc. Those studies would help us obtain an overall perspectives on the relationship between Christianity and Chinese culture.