"악마로 이끄는 통로인가, 그리스도의 신부인가?" - 기독교 역사에 나타난 여성 연구: 기독교의 기원부터 1500년까지 -

Abstract

Extensive studies on Christian women have proved that there were numerous women leaders in Christian history. The following changes enhanced the study of women-related issues: the increase of women scholars who deal with Christian women, constant discovery and introduction of women-related sources, introduction of socio-anthropological methodology, and ever-increasing interest in social marginalities such as women and heretics. I looked at a number of prominent women III Christianity from the early Christianity to the eve of Reformation based upon five categories. First, Mary in the Gospel of Mary and Thecla showed their crucial roles in the burgeoning period of Christianity. In conjunction with the ideal of monasticism and the concept of virginity, second, women in the fourth century renaissance proved that they were major partners to male theologians in the formative period of Christianity. Third, the Life of Leoba witnessed the beautiful partnership and mutual respect between Boniface and Leoba who contributed to the establishment of medieval Christianity in Northern Europe. Fourth, women mystics like Hildegard of Bingen and the Beguines in the twelfth and thirteenth centuries make a good contrast to the German mystics like Eckhart. Fifth, Bridget of Sweden and Julian of Norwich embraced their age and context through their hearts and eyes as Christian women. Meditation and activity of many women theologians continue after the time of Reformation and even to the present time. From the stories of Mary who taught Peter and numerous women leaders in Korean Christianity, we recognize that Christian women have been frequently interpreted, evaluated, and oppressed with the norms formed by males and male theologians. Women were forced to live by the rule of faith imposed by males. Even if some women such as the Beguines tried to go beyond man-made categories and norms, they were oftentimes censored and labeled as 'anti-nomianists who violated God-given boundary.' Nevertheless, many women revealed and even combined the faithful meditation of Mary and actual praxis of Martha in religious cultures and various aspects of their faith. Even though they were "fragile, unlearned, and weak sisters," they tried to put their faith and belief into their own lives through mystic contemplation and Christian practices. Facing the difficulties from male dominant church organizations and hierarchies, they attempted to cope with these issues by using different methods and tools from obedience to defiance.