중세의 성인 숭배와 성유물 비하(humiliation of relics) 의식 (The Cult of Saints and the Humiliation of Relics in the Middle Ages)

서지정보

· 발행기관 : 이화여자대학교 이화사학연구소
· 수록지 정보 : 이화사학연구 / 51호 / 271 ~ 302페이지
· 저자명 : 장준철

초록

Martyrs who died under the Roman persecution for keeping their Christian faith were considered as saints and worshiped in Christian society. They became patrons and protectors of people who desperately implored in the adversities of disease, violence, and the depredations.
It was believed that saints were deserved to be venerated by people, while they had obligations to defend and give help to men who worshiped them. The conception of reciprocal obligations between saints and men gave an impulse to think out the way to wake up and make them move for the benefits of worshipers. Peasants rushed into the church and with the staff gave the beating on the altar in which the bones of patron saint were preserved, in order to coerce him to wake up. On the other hand, monks and canons stimulated saint through the humiliation of relics for the solution of their difficulties.
Humiliation of saints was a process by which saint’s relics were moved from the honorable place and were laid down on the ground of central pass in church. The ritual of humiliation in monastery was formed in the early eleventh century. Humiliation ritual of relics was one of arsenals by which the community performed to remove the depredations of lay persons around them, since they did not have any strong physical power against them.
By the thirteenth century the episcopal and papal hierarchy was becoming unhappy with the tendency of communities to humiliate their relics and to discontinue services without canonical grounds. At last, the Second Council of Lyons in 1274 condemned humiliation in the context of condemning arbitrary cessation of the liturgy. Simultaneously, the church fathers seem to have reacted strongly to the mistreatment and punishment of the saints implicit in the humiliation. Under those circumstances the humiliation of saints was to disappear in the ecclesiastical communities from the late thirteenth century.

영어초록

Martyrs who died under the Roman persecution for keeping their Christian faith were considered as saints and worshiped in Christian society. They became patrons and protectors of people who desperately implored in the adversities of disease, violence, and the depredations.
It was believed that saints were deserved to be venerated by people, while they had obligations to defend and give help to men who worshiped them. The conception of reciprocal obligations between saints and men gave an impulse to think out the way to wake up and make them move for the benefits of worshipers. Peasants rushed into the church and with the staff gave the beating on the altar in which the bones of patron saint were preserved, in order to coerce him to wake up. On the other hand, monks and canons stimulated saint through the humiliation of relics for the solution of their difficulties.
Humiliation of saints was a process by which saint’s relics were moved from the honorable place and were laid down on the ground of central pass in church. The ritual of humiliation in monastery was formed in the early eleventh century. Humiliation ritual of relics was one of arsenals by which the community performed to remove the depredations of lay persons around them, since they did not have any strong physical power against them.
By the thirteenth century the episcopal and papal hierarchy was becoming unhappy with the tendency of communities to humiliate their relics and to discontinue services without canonical grounds. At last, the Second Council of Lyons in 1274 condemned humiliation in the context of condemning arbitrary cessation of the liturgy. Simultaneously, the church fathers seem to have reacted strongly to the mistreatment and punishment of the saints implicit in the humiliation. Under those circumstances the humiliation of saints was to disappear in the ecclesiastical communities from the late thirteenth century.

참고자료

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