『마저리 켐프의 서』의 기도문과 「15개의 O」
The Prayer of The Book of Margery Kempe and the “Fifteen Oes”
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Right behind Margery Kempe’s narrative is added a prayer controversial enough for a woman ceaselessly under suspicion of Lollardy. What made this prayer so precarious in Kempe’s time is her bold proclaim of the universal salvation which had been judged unorthodox throughout the Christian history. Compared to the reformist universalism of Julian of Norwich and William Langland, that of Kempe is inexorably outspoken about her message of salvation for everybody even including unredeemable Jews. Kempe’s awareness of Arundel’s Constitutions and harsh persecutions of heresy, and her strategies to negotiate them are evident in the narrative. One of the strategies is to excuse the dangerous ideas in the orthodox forms. This paper claims that the same strategy against the harsh religious persecution works throughout her narrative and even in her prayer. Kempe’s prayer clothes itself in the form of the “Fifteen Oes,” a series of petitionary prayers of the complex theology from the Seven Words on Cross. Popular as one of orthodox Brigittine prayers, the “Fifteen Oes” was more so with generous indulgences, then a shibboleth of orthodoxy, attached to it. It is in the recognized form of the “Fifteen Oes” that Kempe voiced the universal salvation more safely not as a cringing “creature” but authoritative “I.”
Abstract
Right behind Margery Kempe’s narrative is added a prayer controversial enough for a woman ceaselessly under suspicion of Lollardy. What made this prayer so precarious in Kempe’s time is her bold proclaim of the universal salvation which had been judged unorthodox throughout the Christian history. Compared to the reformist universalism of Julian of Norwich and William Langland, that of Kempe is inexorably outspoken about her message of salvation for everybody even including unredeemable Jews. Kempe’s awareness of Arundel’s Constitutions and harsh persecutions of heresy, and her strategies to negotiate them are evident in the narrative. One of the strategies is to excuse the dangerous ideas in the orthodox forms. This paper claims that the same strategy against the harsh religious persecution works throughout her narrative and even in her prayer. Kempe’s prayer clothes itself in the form of the “Fifteen Oes,” a series of petitionary prayers of the complex theology from the Seven Words on Cross. Popular as one of orthodox Brigittine prayers, the “Fifteen Oes” was more so with generous indulgences, then a shibboleth of orthodoxy, attached to it. It is in the recognized form of the “Fifteen Oes” that Kempe voiced the universal salvation more safely not as a cringing “creature” but authoritative “I.”
참고문헌 (33)
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