중세 유럽의 파문 제재

장준철 전남사학회 2002 역사학연구 Vol.19 No.-

Excommunication, compound word of 'ex' and 'communicatio' means exclusion out of the communion. It was a compulsive censure imposed on heresy, violation of church law, perjury. Excommunication of the middle ages originated from the customs of Hebrew society and early christian church. Hebrew society showed an effort to make solidarity and to keep purity of people, setting sinners, culprits, and unchaste people apart from community. Upon the traditional custom the ban was strengthened in their society. On the other hand, anathema and ban in the early church was one of the most significant instruments for the 1011411men1 ☞』 spiritual society and the sustentation of church authority. It was considered the power of discipline to be conferred by Christ to the Apostles. The discipline and censure in the age o( the Apostles were basic principles for medieval church. Excommunication was the most serious punishment which pope, bishop, universal council could sentence in dealing with the people who violated canon law and restricted the church authority. Excommunication sentenced by the spiritual power was to limit the spiritual life of excommunicate in christian community. It, however, resulted in limiting the temporal life, taking out his wealth, position and security. In the middle ages there were numerous people who were outlawed and lost lawsuit rights and feudal privileges by the sentence of excommunication. Especially when the struggle between the secular power and papacy was bitter, papacy utilized excommunication as a compulsory sword. Through the systematic collection and organization of decretals in the high middle ages legal interpretation and regulation of excommunication was actualized in detail. At least, the sentence of excommunication and formal procedure of its enforcement were very significant in the aspect of law of the middle ages.

敎皇統治體制 確立에 關한 Gregory Ⅶ의 思想

張俊哲 전북대사학회 1981 전북사학 Vol.5 No.-

교서 Per venerabilem을 통해서 본 Innocent3세의 교황전권 사상

장준철 圓光大學校 1994 論文集 Vol.28 No.1

The frequent conflicts with the Gibelline Holy Roman Emperors in the twelfth century seemed to give Pope InnocentⅢ an impetus to strengthen the papal power and to reorganize the order of western Christendom. It was on these political aims that the decretal Per venerabilem was written by Pope InnocentⅢ. The central issue which engendered the scientific argumentation has been focused on the third kind of papal jurisdiction illustrated in Per venerabilem. When Innocent defined the third type of' papal jurisdiction' as adifficult and ambiguous case, it might connote that the 'direct temporal jurisdiction' must be performed by the pope as an exceptional case rather than that both religious and secular cases to be connected together. It can be said that Innocent's view of this temporal power' in direct' is very similar to one of the elements in hierocratic theory. Considering the fact that Innocent argued in explaining the case of Count William de Montfellier that the legitimizing power just as for king Philip's illegitimate son belongs to Apostolic See as fal as he does not hurt secular rulers' right, however, one may agree that he must have held the dualistic view. Pope Innocent Ⅲ’s idea that papal jurisdiction can be exercised in a difficult and ambiguous situation as an exceptional case shows a subtle contrast with the perspective of Novit, other decretal by Innocent Ⅲ, which argues that the pope can intervene the secular affairs by the reason of son, ’ratione peccati.’In spite of its similarity to the former, Novit accepts the ’indirect’attribute of the papal power to the temporal matters. Moreover, he suggested that the Church must be the last court in Christendom in the terms of ’indirect and subsidiary’role. This dualistic inclination appears more clearly in other decretal, Venerabilem by InnocentⅢ as well. Judging from the ideas included in these InnocentⅢ’s decretals, it can be said that he had inclined to hierocratic attitude, while still attaching to the traditional dualistic view in the relation between papacy and secular ruler. His view might be an ambitendency. But the two opposite tendencies can be resolved with the concept of ’Christianitas’which tries to put secular world inside Christendom and to reorganize the world order. It seems that he did not regard the ambitendency as conflicting and unharmonious. Even though at his late pontificate, he suggested the subjection of secular power to the papacy, it should not be identified with the hierocratic theory by papal publicists from the late thirteenth to the early fourteenth century. However, Pope InnocentⅢ advanced far from the Pope Gregory Ⅶ’s two power theory which admitted the divine origine of secular power and the allegory of sun and moon. Accordingly, we can say that InnocentⅢ laid a foundation in the development of hierocratic theory by Pope Innocent Ⅳ and Pope Boniface Ⅷ.

새롭게 개발된 히알루론산 필러(히아필리아)의 유용성

장준철,신수혜,한승규,김우경 대한성형외과학회 2011 Archives of Plastic Surgery Vol.38 No.1

Purpose: Currently, soft tissue filler products based on hyaluronic acid are widely used. they are safe, effective, and convenient to be used compared with bovine collagens. However, all commercially available hyaluronic acid based fillers in Korea are imported ones. The purpose of this study was to evaluate efficacy of a new hyaluronic acid filler(HyaFilia; CHA bio&Diostech Co., Seoul), which has been recently developed in Korea. Methods: Three kinds of soft tissue fillers, including Restylane(Q - Med, Uppsala, Sweden), HyaFilia(CHA bio&Diostech Co., Seoul), Juvederm(Allergan, CA, USA), were injected subdermally into the back of hairless mice at six sites. The 2 cephalic sites composed Restylane groups, the 2 middle sites HyaFilia groups, and the 2 caudal sites Juvederm groups. Six hairless mice were included in the study, therefore, a total of 12 injections per group were performed. After 16 weeks after injection, the nodular swellings that resulted from the injections were excised wide enough to include skin beyond the swelling points down to the panniculus carnosus layer using 8mm punches. Volumes and weights were measured using a stereoimage optical topometer system and a weighting machine. Histologic comparisons were also carried out. Results: The mean volumes of the Restylane, HyaFilia and Juvederm groups were 3698 x 103, 4820 x 103, and 1435 x 103 PI, respectively. The mean weights of the Restylane, HyaFilia and Juvederm groups were 36.08, 37.83, and 24.66 mg, respectively. Histologic examination between the 3 groups showed no significant difference in tissue compositions and inflammatory reactions. Conclusion: The results of this study showed that HyaFilia is superior to Restylane and Juvederm in longavity of filling effect. Therefore, HyaFilia may be an effective replacement for the imported materials including Restylane and Juvederm.

교령 <Unam sanctam> 에 나타난 교황의 보편적 지배권론

장준철 한국서양중세사학회 1999 西洋中世史硏究 Vol.- No.5

12 , 13 世紀 敎皇과 現世權

장준철 원광대학교 채문연구소 1996 역사와 사회 Vol.17 No.-

12·13世紀 敎皇의 現世權

張俊哲 전주대학교 역사문화연구소 1996 전주사학 Vol.4 No.-

교ㆍ속의 충돌과 교령 <Unam sanctam>의 반포

장준철 전북사학회 1999 전북사학 Vol.21ㆍ22 No.-

중세 수도원의 클라모르(clamor): 외침에서 탄원기도로의 변천

장준철 한국세계문화사학회 2012 세계 역사와 문화 연구 Vol.0 No.27

Clamor refers to ‘outcry,’ or ‘shouting’ in Roman language. It was used as a juridical term as well as a legal term. Romans used the word ‘clamor’ to make a plea and complain to the court. Clamor became more specified, implying legal significance in the Middle Ages. It can be confirmed through legal clamor rendered in the charters and capitulary which were issued by Carolingian kings and judges. 11th century charters written in west France showed the cases of clamor appealing to secular powers. These charters were related to the depredations of monastery properties. After hearing from both sides in the placitum local lords who accepted clamor made decisions similar to the sentence of court. Although clamor was not a public court of justice, the procedure of hearing and decision making conveyed a judicial character. In the later tenth century, monks realized that they could not protect their properties and community from the trespassing of laity and the domination of local bishops by relying on juridical clamor. So they showed an inclination to make clamor addressed to God and patron saints for help instead of depending on human institutions Monastic clamor was settled as a type of liturgy in the late 11th century. Customs collection which was written by Bernard of Cluny in 1075 included a subject title “under the predicaments how clamor to be made before people and to God” in which introduced a procedure of liturgical clamor in detail. Clamor as a liturgy was performed in conjunction with ‘humiliation of relics.’ Ministers of the church cover the pavement before the altar with a coarse cloth, and on this they place the crucifix, the text of Gospels, and the relics of saints. Humiliation of relics and malediction were significant components of liturgy with clamor. It can be said that performance of the mixed procession clamor projected onto God was established as a definite type of liturgy in the late 11th century. (Wonkwang University)

보편공의회 이단 파문 법규의 분석

장준철 한국서양중세사학회 2005 한국서양중세사학회 연구발표회 Vol.39 No.-