4-5세기 기독교 성인전에 나타난 '가난한' '자선사업가'(euergetes)
The poor euergetes in the hagiographic literature
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The pagan euergesia which focused on the prosperity of the cities and their civic life has a common point with the Christian almsgivings: to give useful something. Nevertheless the monastic spirit is completely different from this kind of notion ‘to give’, because it begins with the idea ‘to abandon’. The distinction between ‘to give’ useful something and ‘to abandon’ all of possession is very important because it explains more relevantly the reason why the Christianity since the Constantinian peace was very active. I think that the Christian almsgivings since the fourth century owe less to the formation of the imperial church or the bishops in a sense of formal or hierarchy class than to the monastic spirit based on the Matt. 19, 21. If we can agree with the common sense that the literature represents the symbolic image revealing a period, the hagiographic literature of the fourth- fifth century is likely to be an useful instrument by which we can come to know the contemporaries desire for what kind of type of personages and the heroes of this period must be heroes in what sense. The hagiography since Life of Anthony has a general structure of three steps to the beginning of monastic life of the heroes: appellation from the heavens principally based on the Matt.19,21, internal and external sufferings and their overcoming, ingeneral, tacitly referred to indirectly Luc.14,26, finally monastic life associated very frequently with the ecclesiastical order. The authors try to stress on the voluntary poverty of their heroes, even after the Episcopal election, as we can see in the life of Martin, life of Honoratus of Arles…. Interestingly, very often, devotees give donations to the heroes who renounced to the property and the latter become Christian euergetes, whereas there were ascetics like Melania the Young appearing by herself as it, only on relying on her own property. The ‘poor euergetes’ who doesn’t correspond exactly to the ecclesiastical order of bishops is a new type of man in the late Antiquity. The ideal connection of the poor and the great in the hagiography represents one of the most significant characteristics of the period.
Abstract
The pagan euergesia which focused on the prosperity of the cities and their civic life has a common point with the Christian almsgivings: to give useful something. Nevertheless the monastic spirit is completely different from this kind of notion ‘to give’, because it begins with the idea ‘to abandon’. The distinction between ‘to give’ useful something and ‘to abandon’ all of possession is very important because it explains more relevantly the reason why the Christianity since the Constantinian peace was very active. I think that the Christian almsgivings since the fourth century owe less to the formation of the imperial church or the bishops in a sense of formal or hierarchy class than to the monastic spirit based on the Matt. 19, 21. If we can agree with the common sense that the literature represents the symbolic image revealing a period, the hagiographic literature of the fourth- fifth century is likely to be an useful instrument by which we can come to know the contemporaries desire for what kind of type of personages and the heroes of this period must be heroes in what sense. The hagiography since Life of Anthony has a general structure of three steps to the beginning of monastic life of the heroes: appellation from the heavens principally based on the Matt.19,21, internal and external sufferings and their overcoming, ingeneral, tacitly referred to indirectly Luc.14,26, finally monastic life associated very frequently with the ecclesiastical order. The authors try to stress on the voluntary poverty of their heroes, even after the Episcopal election, as we can see in the life of Martin, life of Honoratus of Arles…. Interestingly, very often, devotees give donations to the heroes who renounced to the property and the latter become Christian euergetes, whereas there were ascetics like Melania the Young appearing by herself as it, only on relying on her own property. The ‘poor euergetes’ who doesn’t correspond exactly to the ecclesiastical order of bishops is a new type of man in the late Antiquity. The ideal connection of the poor and the great in the hagiography represents one of the most significant characteristics of the period.
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