14세기 출산 장려와 산파의 지위변화

이필은 효원사학회 2023 역사와 세계 Vol.- No.64

An analysis of the church and secular laws in Paris and several cities in the surrounding areas during the late Middle Ages did not perceive midwives (often referred to as "sages-femmes" in French) as a collective of ignorant women in need of professional enlightenment, nor did the church systematically oppress midwives. Due to a significant decline in population after the 14th century, urban authorities and the church needed to increase birth rates. To achieve higher birth rates, safe childbirth was necessary. Both urban authorities and the church recognized the need for midwives with medical knowledge to ensure safe childbirth. Secular authorities and the church granted licenses based on certain education and experience to foster skilled midwives. Midwives played a central role in childbirth and, when necessary, performed cesarean sections to protect the life of the unborn child. The church and urban authorities issued licenses to midwives based on population ratios and provided them with appropriate wages and various benefits. These measures to increase birth rates gave rise to a professional class of midwives. A fair assessment of midwives during the late Middle Ages can be achieved by analyzing published or unpublished records of church courts, visitation records, ecclesiastical laws, miracle stories, and similar materials, enabling an understanding of the historical context of the time. Through the analysis of such materials, it becomes evident that linking midwives of the late Middle Ages, as they were commonly perceived, to witch hunts did not occur universally throughout all of Europe. While this study is limited to only a few cities, it is possible that the attitudes towards midwives in other regions were similar.

Reconsidering Spiritual Life Education during the Medieval Period through Jeanne d’Evreaux’s Book of Hours

이필은 한국기독교교육학회 2017 기독교교육논총 Vol.49 No.-

This paper analyzes Jeanne d’Evreaux’s Book of Hours and explores the possibility of using this book as part of a Christian curriculum. Jeanne received this book as a wedding gift from her husband, Charles IV. The medieval people encountered the sacred at home, including prayer, reading devotional books and books of hours. This book is composed of the principle illustrations and the gorgeous, decorative marginal, bas-de-page illustrations. Because of the ambiguity of these illustrations, scholars interpret differently from their perspectives. This ambiguity allows the readers to have open interpretations from their own views. The readers can use their creative imagination. The dominant theme of this book is the charitable works of Louis, a very pious king and saint ancestor. During the medieval period, charitable works was understood as the responsibility of the royal family. Through reading this picture book, the readers can recognize that charitable works are the core value of Christianity. This article introduces readers to the historical background of this book. After a brief description of the historical background, this article shifts to introducing the diverse interpretations of this book by different scholars. The final section suggests several possible directions for the educational field.

Christian Education for the Jewish Christian during the 13th-14th centuries Based on Biblical Pauerum

이필은 한국기독교교육학회 2015 기독교교육논총 Vol.41 No.-

In this paper, the researcher argues that the Biblia Pauperum was written for educating converted Jewish Christians in the late medievalperiod by analyzing the contemporary social and religious context as well as this book’s structure and content. To affirm Jesus as the predicted Messiah in the Hebrew Bible, friars used the typology directly connecting the narratives in the Old Testament to Jesus’ life and mission. In this research, the medieval people’s interpretation of the Bible and ways of theological thinking are investigated into. Even though this book was written for converted Jewish Christian in the late medieval ages, this book provides insight and perspective for today’sChristian education. Because this paper is the first about late medieval picture bibles, it provides a sort of provisional and introductory researchfor extended research in the future, particularly with regards to applications concerning contemporary Christian education, church history, and literature.

[자유의 뱃길③] 북괴군의 성격과 특성

이필은 새가정사 1968 새가정 Vol.- No.-

Rural Women’s Right and Images during Late Middle Ages Focusing on the Distaff Gospel

이필은 한국민중신학회 2021 Madang: Journal of Contextual Theology Vol.- No.35

This study aims to clarify women's rights related to the lives of rural women in the late Middle Ages. For this purpose, I analyzed the Distaff Gospels written in the 15th century. This book is written in the form of a conversation where women gather at night and older women pass on their wisdom to the younger women. This book has been translated and edited as several different versions, there were changes in the contents according to the intention of the author or the context of when it was rewritten. The analysis in this study is the Chantilly version, which can be said to be the most primitive. Unlike the Parisian version, this version takes a very critical position on physical and mental violence against women. In addition, it describes women as active rather than passive, and does not describe women's desires negatively. It cannot be definitively confirmed, but what I found that this book was that domestic violence against women was taken very seriously in rural areas in the late Middle Ages, and Christianity was critical of such violence against women. The church was the center of respect for the human rights of women who would fight such violence.

중세 여성 종교 운동에 대한 사제와 신학자들의 반응 : 13세기에서 15세기 베긴에 대한 신학자들의 태도 연구를 중심으로

이필은 한국서양중세사학회 2008 한국서양중세사학회 연구발표회 Vol.54 No.-

본 연구는 12세기에 순수한 여성 종교운동으로 형성되었던 베긴이 14세기의 비엔나 종교회의와 마그리드의 이단 정죄를 받으면서 급속하게 감소하였던 이유를 사제들과 신학자들의 태도 변화를 통해서 분석하는데 있다. 대부분의 학자들은 베긴의 감소를 베긴의 결집력의 부족으로 이해하고 있다. 그리고 사제와 신학자들의 태도에 일관성이 존재하지 않는다고 보고 있다. 그러나 본 논문을 통해서 사제와 신학자들의 태도에는 일관적인 요소가 작용하고 있음을 밝혀내고자 한다. 그리고 이는 베긴에 대한 입장이라기 보다는 13세기에 교황과 사제의 부도덕한 삶을 비판하면서 사도들의 삶을 동경하는 걸식 수도사들에 의해서 전해진 설교로 인해서 교회는 이를 경계할 필요성과 깊이 관련이 있다는 것이다. 사제들과 신학자들은 베긴의 신비적 경험이나 자선 행위에 대해서는 긍정적인 태도를 보이면서, 베긴의 대외적인 활동 중에 신학적 작업과 설교에 대해서는 경계하는 것을 볼 수 있다. 베긴에 대한 사제들과 신학자들의 입장을 통해서 13세기에 종교적 분위기와 이에 대한 교회의 대응이라는 측면을 살펴보는데 본 연구의 목적이 있다.

칼뱅에게 있어서 여성 지도력과 아디아포라

이필은 한국인문사회과학회 2009 현상과 인식 Vol.33 No.1·2

This paper examines how Calvin explains women’s leadership during the 16thcentury. Many scholars have attempted to explain Calvin’s contradicting dualistic understanding of women’s leadership. He emphasizes woman’s spiritual equality with man and also emphasizes that woman should submit her husband because God has established the hierarchical orders in this temporal world. Calvin employs sophist’s philosophical concept, adiaphora, in order to solve his paradoxical view of women’s leadership. Bowen elucidates that Calvin uses adiaphora which allows free decision because its sphere is related with nonessential cultural diversity. However, I argue that adiaphora signifies the external regulations which allow the exceptional freedom at the critical emergency even though adiaphora is not exactly the same matter of essential and fundamental doctrine for salvation. Some scholars criticize Calvin’s using of adiaphora as an epistemological issue because he mentions women’s excellent leadership only in Greek or biblical women. However, Calvin illustrates the example of women’s leadership, such as Marie Dentiere and Queen Elizabeth of his contemporary time after 1559. Faced with the critical danger to Huguenot, Calvin inserts his sermon into the Dentiere’s letter to Marguerite of Navarre. Also, he sent two letters to Cecil for the purpose of correcting Queen Elizabeth’s misunderstanding about him. Calvin might regard the dangerous situation of Huguenot as the exceptional emergency, and Dentiere’s letters would support the Huguenot. Furthermore, Queen Elizabeth could help them. Even though adiaphora has limitations in improving the women’s leadership because he admits the women’s leadership only in the situation of emergency, it is valuable to reconsider his view on women. Adiaphorais not the epistemological issue but the practical issue to Calvin. Even though the purpose of Calvin’s writing after 1559 is not entirely clear to us, enough is known to be able to say that Calvin might concern Huguenot. In threatening massacre of Huguenot, Calvin would console them and firmly stand them. By analyzing Calvin’s letters and commentaries, this research draws this conclusion. 이 연구는 여성지도력과 관련하여 칼뱅의 입장을 분석하는데 있다. 칼뱅은 여성과 남성의 영적인 동등함과 동시에 창조의 질서에서 남성에 대한 여성의 복종이라는 서로 상반된 입장을 취하였고, 이는 자연스럽게 많은 학자들의 논쟁을 이끌었다. 특별히 칼뱅은 여성의 지도력을 아디아포라(adiaphora)라는 개념으로 설명하고 있다. 본 논문은 보엔(Bowen)이 설명한 아디아포라에 대한 개념을 비판적인 시각에서 분석하였다. 보엔 입장과는 달리 아디아포라는 구원을 위해서 반드시 필요한 본질적인 교리는 아니지만 긴급한 경우에 예외가 허용되는 합의된 규범으로 개인적인 자유에 따라서 쉽게 변화될 수 있는 것은 아니다. 이에 대해서 학자들은 칼뱅의 아디아포라는 개념적으로 존재할 뿐 현실적으로 사용가능한 모형이 아니라고 설명하거나 또는 16세기라는 시점에서 아디아포라를 적용하기에는 분위기가 성숙되지 못하였다고 비판하였다. 그러나 본 연구를 통해서 프랑스의 휴거노트들이 대량학살이라는 어려운 처지로 분위기가 급물살을 탈 때 이에 위기감을 느낀 칼뱅이 당시의 유명한 여성 설교가인 당테레가 마거리트에게 보내는 편지가 출판될 때 서문에 자신의 설교를 삽입하게 된다. 칼뱅은 그녀의 편지가 휴거노트들의 안전에 도움을 줄 수 있고 실질적으로 마거리트가 그들을 도울 수 있다는 마음에서 당시 많은 남성 종교개혁자들의 비판을 받던 여성의 지도력을 인정한 것이라 볼 수 있다. 그리고 또한 그는 1559년에 엘리자베스 여성 1세의 신복이었던 세실에게 여왕의 직위가 합법적이고 하나님이 세우셨다는 내용의 서신을 두 번에 걸쳐서 보내게 된다. 칼뱅의 그의 인생의 후반에 자신의 교리를 지키기 위해서 여성의 지도력을 당시의 시대에게 인정하고 그 모형을 찾아내고 있음을 알 수 있다. 본 논문은 이러한 칼뱅의 입장의 공헌 점과 한계점을 지적하는데 있다.

매춘에서 회심한 성녀: 이집트의 마리아 성녀의 역할을 중심으로

이필은 한국서양중세사학회 2021 西洋中世史硏究 Vol.- No.47

In medieval society, the saints’ lives served an educational purpose for lay people as the ideal Christian model. The hagiography, which recorded the saints’ lives, had a profound influence on lay people through preaching and reading in medieval Europe. In the social or religious environment at the time, the editor changed the emphasis on the saints’ life stories according to a specific purpose and composed the contents of the hagiography by selecting saints that fit their intentions. Although most of the hagiographies were of male saints, consisted with there being more male saints than female, some hagiographies did feature female saints. There are differences in content between hagiographies that featured male saints and those that featured female saints. Unlike hagiographies of male saints, which mainly focused on miracles after death, in those of female saints, the scene of martyrdom to protect purity was the mainstream. For medieval women, chastity was very important. However, the Golden Legend, edited in the 13th century, contains records of converted prostitutes, including Mary of Egypt. At the time, this book was edited to educate the Dominican to preach to lay people and was later used to educate other religious monks and secular priests through the University of Paris. Through this study, the motives for the widespread use of prostitutes who were converted in the 13th century were analyzed.
The sin of the prostitutes was not the act of prostitution, but the beauty and worldly desire that made it possible. The prostitutes came from an aristocratic family, but lived a degraded life against their origin due to worldly desire. This was a warning message to lay women at the time. Christian women in the 13th-century lived extremely ascetic lives to receive grace like a converted prostitute. At that time, various religious movements, including Beguines, were a threat to the Catholic Church’s authority. As a result, the Dominican Order led to the inquisition, and the inquisition accompanied. The saints' biography was portrayed as extreme violence against the saint's body to protect her devotion. The violence that abuses the body in an extremely ascetic lifestyle to protect their faith and to receive grace can be interpreted as rationalizing the violence that accompanied the inquisition at the time. 중세사회에서 성인들의 삶을 기록한 성인전기는 설교나 독서 등을 통하여 평신도들에게 지대한 영향을 주었다. 성인전기의 대부분은 남성 성인이었으나 여성 성인들도 등장한다. 숫자에서 월등히 남성 성인의 내용이 많지만, 남성과 여성 성인기의 내용에서도 차이가 존재한다. 주로 사후의 기적에 초점이 맞춰진 남성 성인전기와는 달리 여성 성인전기에는 순결을 지키기 위한 순교 장면이 주류를 이루었다. 중세 여성 성인들에게 순결은 중요한 요소였다. 그러나 13세기에 편집된 『황금성인전』에는 이집트의 마리아를 포함한 회심한 매춘성녀들에 대한 기록이 나타난다. 이 연구를 통해서 편집자가 매춘성녀를 이 서적에 포함한 동기를 분석하였다. 13세기의 평신도들은 도시의 팽창과 경제적 부유함으로 인하여 세속적 가치관을 중요시하게 되었고, 이러한 상황에서 도미니코 수도회와 프란체스코 수도회는 금욕적 삶을 강조하는 운동을 벌였다. 매춘성녀들의 죄는 매춘행위가 아니라, 매춘을 가능하게 했던 미모와 세속적 욕망이었다. 매춘성녀들은 귀족 가문 출신이지만 세속적인 욕망으로 인하여 출신에 위배되는 타락한 삶을 살았다. 이것은 당시 평신도 여성들을 향한 하나의 경고 메시지였다. 13세기 도시의 여성들이 천국에 입장하기 위해서는 매춘성녀와 같은 금욕적 삶을 살아야 했다. 그리고 당시 다양한 종교운동은 가톨릭교회에 위협적 요소였다. 가톨릭교회는 도미니코 수도회를 주축으로 폭력을 수반한 종교재판을 시작하였다. 성녀들의 성인전기는 성녀의 몸에 대한 극심한 폭력을 신심을 지키기 위한 것으로 묘사했다. 자신들의 신앙을 지키기 위한, 은총을 받기 위한 극도의 금욕적인 생활로 육체를 학대하는 폭력은 당시의 종교재판으로 수반된 폭력을 합리화하는 것으로 해석될 수 있다.

Child Abuse in Medieval Folklore: An Analysis of Christian and Jewish Folklore from the Perspective of Christian Education

이필은 한국기독교교육학회 2019 기독교교육논총 Vol.0 No.57

This study analyzes the domestic violence against children included in the medieval folklores and suggest the implications of the pedagogical insight gained through analysis in Korean church. Medieval people recognized the seriousness of child abuse and used the folklores to publicize child abuse. The church leadership emphasized that parents are primarily responsible for child abuse. It was the parent’s responsibility to expose the child to violence. Although medieval folklores were created with a specific political purpose, medieval people recognized the seriousness of child abuse. And medieval people inserted content of child abuse in the folklores. Korean church leadership can acquire educational insights about child abuse from these folklores; to 1) educate the teacher to develop sensitivity of child abuse; 2) educate the church members to improve awareness of child abuse; 3) educate the parents and family members to restore the family relationship.

자유의 뱃길

이필은 새가정사 1969 새가정 Vol.- No.-