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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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The aim of this paper is to examine some features of female monasticism in the fourth century through pilgrimage. Christian pilgrimage in Late Antiquity had a deep connection with monasticism; in the case of women, this connection is much more prominent. Christian women on religious journeys during Late Antiquity were not simply pilgrims but also monastic travelers. In this paper, I focused on Egeria's Travels, the only extant travel record written by women in the fourth century, to illuminate how pilgrimage both affected and also was affected by certain features of female monasticism at that time. We can summarize these as follows:
First, Egeria's Travels shows that ascetic women of the West (Gaul or Spain) were reading and studying the Bible ardently, and their serious interest in the Bible led them to make a long journey to Palestine, Egypt, and Asia Minor. Also the pilgrims' records about the biblical sites might have been used as supplementary texts that helped their understanding and vivid imagery about biblical events. Thus, we can say that the tradition of reading the Bible had already been well established among ascetic women groups in the West, and their passion for studying the Bible accelerated their desire to go on pilgrimage.
Second, we can see active interest and participation of female ascetics in rituals in Egeria's Travels. The female ascetics like Egeria approached the Christian liturgy not from the perspective of passive followers but from that of active participants: Egeria's detailed description of Jerusalem liturgy is not a mere expression of an observer's curiosity, but a reflection of her practical concern to apply Jerusalem liturgy to her own community. Also Egeria's ritual at holy sites, which comprised reading the appropriate Bible phrases and prayer, shows that pilgrimage itself was functioning as another sort of ritual, and Egeria's travel diary had a similar structure to litany. Therefore, it can be said that female ascetics' active participation in ritual had a direct interaction with their pilgrimage.
Lastly, Egeria's Travels shows a certain itinerant spirituality; she tried to practice her asceticism by constant moving and traveling. After Egeria visited the shrine of Saint Thecla, it seems she felt solidarity with other female ascetics and travelers, so she decided to make a further journey to other holy sites, although her original itinerary must have ended at Constantinople. We can surmise that the idea of traveling further than the original plan might have been developed through her long passages from the West to the Holy Lands, and finally had its concrete form because of her impressive encounter with the image of Saint Thecla as one who had enjoyed freedom to travel: the notion "stranger" in the sense of "pilgrim." Therefore, Egeria's travels show some character of itinerant spirituality of female asceticism; she transformed herself through pilgrimage and tried to achieve her spiritual goal in pilgrimage.
First, Egeria's Travels shows that ascetic women of the West (Gaul or Spain) were reading and studying the Bible ardently, and their serious interest in the Bible led them to make a long journey to Palestine, Egypt, and Asia Minor. Also the pilgrims' records about the biblical sites might have been used as supplementary texts that helped their understanding and vivid imagery about biblical events. Thus, we can say that the tradition of reading the Bible had already been well established among ascetic women groups in the West, and their passion for studying the Bible accelerated their desire to go on pilgrimage.
Second, we can see active interest and participation of female ascetics in rituals in Egeria's Travels. The female ascetics like Egeria approached the Christian liturgy not from the perspective of passive followers but from that of active participants: Egeria's detailed description of Jerusalem liturgy is not a mere expression of an observer's curiosity, but a reflection of her practical concern to apply Jerusalem liturgy to her own community. Also Egeria's ritual at holy sites, which comprised reading the appropriate Bible phrases and prayer, shows that pilgrimage itself was functioning as another sort of ritual, and Egeria's travel diary had a similar structure to litany. Therefore, it can be said that female ascetics' active participation in ritual had a direct interaction with their pilgrimage.
Lastly, Egeria's Travels shows a certain itinerant spirituality; she tried to practice her asceticism by constant moving and traveling. After Egeria visited the shrine of Saint Thecla, it seems she felt solidarity with other female ascetics and travelers, so she decided to make a further journey to other holy sites, although her original itinerary must have ended at Constantinople. We can surmise that the idea of traveling further than the original plan might have been developed through her long passages from the West to the Holy Lands, and finally had its concrete form because of her impressive encounter with the image of Saint Thecla as one who had enjoyed freedom to travel: the notion "stranger" in the sense of "pilgrim." Therefore, Egeria's travels show some character of itinerant spirituality of female asceticism; she transformed herself through pilgrimage and tried to achieve her spiritual goal in pilgrimage.
목차
1. 머리말
2. 《에게리아의 여행기》에 대한 개괄
3. 《에게리아의 여행기》에 나타난 수도 생활의 면모
4. 결론 : 여성 순례와 수도 생활
ABSTRACT
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