중세수도원과 건축문화의 연구 : 베네딕트 시토 프란시스 도미니크 수도회를 중심으로 살펴본 수도원 영성 = A study on medieval monasticism and architecture

다국어 초록 (Multilingual Abstract)

ABSTRACT


A study on medieval monasticism and architecture


Ma, Seo Young
Dept. of Graduate School Theology
Hyup Sung University


Supervised by Professor Lee, Choong Bum



Before the medieval ages, ascetics led their monastic life separately in the wilderness or deserts or sometimes, they trained in small communities. They always fought against their own sexual desires and made fast, silence and suppressing desires for sleep as tools for asceticism. However, ascetics’ monastic life changed from the beginning of the medieval ages. Ascetics in that age led their lives in big communities. They built a monastery and led a life severed from outside the world. Everything was done in the monastery. What are the features of spirituality of principles in monastery in the medieval ages? What is their spirituality, what color is it and what kind of spirituality can we inherit from them? This study is to chase the tracks of the medieval ages’ monastery principle more specifically.
First, the historical transitions of the medieval ages’ monastery principle are researched. Then, the major monastic orders, the pillars of the medieval ages’ monastery principle -the Benedictine order, the Cistercian order and the mendicant order of ascetics- are analyzed. When we talk about the spirituality of the monastery principle, “monastery” in which ascetics live is one of important elements. Accordingly, monasteries of the medieval ages’ monastery principle are also to be closely looked into in this study. Architectural styles and specific systems of monasteries that represent each monastic order are debated. Furthermore, the spirituality of them and the relations between the spirituality of monastic orders and monasteries’ architecture are also to be analyzed.
The spirituality of western ascetics in the medieval ages changed as time went by. In the early days, the spirituality of the monastery principle was the “spirituality of asceticism” of only ascetics. In the middle period –after the mendicant order appeared in particular-, the spirituality of the monastery principle was “pastoral spirituality” that spreads into the secular world. This reflects the fact that the spirituality of the monastery principle was transitioned into the “evangelical spirituality”. Desires by ascetics to get to God closer than before and religious fight to control their sexual desire were appeared in their ascetic lives within monasteries. However, their ascetic struggle was not for any others, but for themselves. It was the spirituality within the boundary of a monastery that is separated from secular people. However, the spirituality of the monastery’s principle turned its attention to “the weak” who were suffering from poverty and pain beyond the boundary of the monastery.
From another point of view, the monastery’s principle of the medieval age was appeared as a counter-agency against the ecclesial secularization. Unlike in the early days when the religious belief were not broken even under severe persecutions and disarrangement, in the medieval ages, under the official approval of the church, the ecclesial force including most clergy compromised with the power and were secularized. Under the circumstances, the monastery’s principle revived in remote areas and faced away the secularization. There, the ascetics developed their own spirituality and trained themselves to reach God more deeply and closely. However, this also fostered the formation of the secularized ecclesial power. This situation had no choice but to appear whether the monastery’s principle wanted or not. The power formed by the spirituality of monasteries and ascetics deeply influenced on the medieval society.
The conclusion is that the spirituality is closely related with our lives. Its relations with and influence on human’s life –ranging from housing style, clothing style, wedding style, pastime style, ascetical life and all the way up to even political power- is enormous indeed. Therefore, questions such as how to understand the spirituality and how to develop and use it are big tasks that we have to solve as people who are interested in, research and train through the spirituality.

목차 (Table of Contents)

• 목 차
• Ⅰ. 서 론 --------------------------------------- 1
• Ⅱ. 중세 수도원주의의 역사적 흐름 ------------ 3
• 1. 수도원의 탄생 배경 ------------------------------ 3
• 1) 금욕에서 수행으로 ----------------------------- 3
• 2) 어원과 정의 ---------------------------------- 4
• 3) 수도원 발생 요인 ------------------------------ 5
• 2. 동방수도원의 초기형태 --------------------------- 6
• 1) 안토니우스 ----------------------------------- 6
• 2) 파코미우스 ----------------------------------- 7
• 3) 바실리우스 ----------------------------------- 8
• 3. 서방수도원의 초기형태 --------------------------- 9
• 1) 아타나시우스 --------------------------------- 9
• 2) 히에로니무스 -------------------------------- 9
• 4. 중세수도원의 탄생과 발전 ------------------------ 11
• Ⅲ. 베네딕트 수도회 --------------------------- 15
• 1. 성 베네딕트 규칙의 형성과정 --------------------- 15
• 2. 성 베네딕트의 규칙 ----------------------------- 17
• 3. 베네딕트 수도회의 일과 ------------------------- 19
• 4. 베네딕트 수도회의 조직과 각 역할 ----------------- 20
• Ⅳ. 시토 수도회 ------------------------------ 22
• 1. 시토 수도회의 역사 ----------------------------- 22
• 2. 시토 수도회의 운영 ----------------------------- 23
• 3. 시토 수도회의 생활 ----------------------------- 24
• 1) 내적 특성 ----------------------------------- 24
• 2) 외적 특성 ----------------------------------- 25
• 3) 가난과 육체노동 ------------------------------ 26
• 4. 그 당시의 눈으로 본 시토 수도회 ------------------ 27
• 5. 시토수도회의 조직과 역할 ------------------------ 28
• Ⅴ. 13세기 탁발 수도회 ----------------------- 29
• 1. 도미니크 수도회 -------------------------------- 30
• 1) 도미니크 수도회의 역사 ------------------------ 30
• 2) 도미니크 수도회의 특성 ------------------------ 31
• 3) 학습과 연구 --------------------------------- 32
• 4) 도미니크 수도회의 생활방식 -------------------- 33
• 2. 프란시스 수도회 -------------------------------- 34
• 1) 프란시스의 생애 ------------------------------ 34
• 2) 클라라의 생애 ------------------------------- 35
• 3) 프란시스 수도회의 생활방식 -------------------- 36
• 4) 프란시스의 수도회의 수도생활 ------------------ 37
• Ⅵ. 중세 수도회의 건축양식의 특징들 -------- 38
• 1. 중세 수도원의 건축양식 ------------------------- 38
• 1) 로마네스크 양식 ------------------------------ 39
• 2) 시토 양식 ----------------------------------- 41
• 3) 고딕 양식 ----------------------------------- 43
• 2. 베네딕트 수도회 -------------------------------- 45
• 1) 베네딕트 수도회 건물배치 형식 ----------------- 45
• 2) 클뤼니 수도원 ------------------------------- 45
• 3) 몽생미셸 수도원 ------------------------------ 46
• 3. 시토 수도회 ----------------------------------- 47
• 1) 퐁트네 수도원 ------------------------------- 47
• 2) 파운틴스 수도원 ------------------------------ 48
• 3) 마울브론 수도원 ------------------------------ 49
• 4. 프란시스 수도회 -------------------------------- 50
• 5. 도미니크 수도회 -------------------------------- 51
• Ⅶ. 결 론 --------------------------------- 52
• 참고문헌 --------------------------------------- 55
• 영문초록 --------------------------------------- 57