기적을 통해 본 비드의『영국민의 교회사』
Bede’s Ecclesiastical History of English People in Terms of Miracle
0
조회
0
다운로드
1
인용
0
참고문헌
키워드
초록
At first sight, the miracle stories are hardly compatible with the scholarly approach to history which Bede displays in the Ecclesiastical History of English People. For Bede, however, the meaning of miracles remains crucial. Bede believed that miracles were necessary in the early days of the church, and he declares that the cessation of miracles is largely due to man’s sin. Above all, Bede’s inclusion of miracle stories provides the readers with the key to understanding his intention of edifying his posterity. For Bede, miracles are similar to illustrative anecdotes with which preachers brighten their sermons. In addition, miracles provide unequivocal evidence of God’s active role in human history. Miracles also confirm the status of the English as a chosen people, whose conversion to Christianity earns them sovereignty of the island of Britain. In a broader sense, miracles in the Ecclesiastical History of English People connect the specific history of England to the universal history of the Roman Church and Christian eternity. With Caedmon’s miracle as well as with Oswald’s kingship and relics, Bede presents positive models for the function of a miracle and the interpretation of history in the Ecclesiastical History of English People. Bede emphasizes the role of inspiration in his account of Caedmon in such a way as to mark the inadequacy of human study unaided by grace. Bede’s focus on the gift of God calls attention to the ultimate inadequacy of the human pursuit of knowledge and salvation without grace. While Edwin’s successor, Oswald, grounds his own success in his Christianity, Edwin does not. While all the pieces of Oswald, including even shards of the cross he erected or dirt from the place he died, manifest Oswald’s sanctity, the fragments of Edwin do not. While miracles prove that Oswald’s death at the hands of pagans was a martyrdom, no miracles attest to Edwin’s sanctity. Edwin’s repeated hesitation in his acceptance of Christianity and the absence of miracles can be construed within the terms of Bede’s paradigm as a sign of his ultimate lack of grace. Edwin’s delayed conversion can be understood as a deferral of the grace of God.
Abstract
At first sight, the miracle stories are hardly compatible with the scholarly approach to history which Bede displays in the Ecclesiastical History of English People. For Bede, however, the meaning of miracles remains crucial. Bede believed that miracles were necessary in the early days of the church, and he declares that the cessation of miracles is largely due to man’s sin. Above all, Bede’s inclusion of miracle stories provides the readers with the key to understanding his intention of edifying his posterity. For Bede, miracles are similar to illustrative anecdotes with which preachers brighten their sermons. In addition, miracles provide unequivocal evidence of God’s active role in human history. Miracles also confirm the status of the English as a chosen people, whose conversion to Christianity earns them sovereignty of the island of Britain. In a broader sense, miracles in the Ecclesiastical History of English People connect the specific history of England to the universal history of the Roman Church and Christian eternity. With Caedmon’s miracle as well as with Oswald’s kingship and relics, Bede presents positive models for the function of a miracle and the interpretation of history in the Ecclesiastical History of English People. Bede emphasizes the role of inspiration in his account of Caedmon in such a way as to mark the inadequacy of human study unaided by grace. Bede’s focus on the gift of God calls attention to the ultimate inadequacy of the human pursuit of knowledge and salvation without grace. While Edwin’s successor, Oswald, grounds his own success in his Christianity, Edwin does not. While all the pieces of Oswald, including even shards of the cross he erected or dirt from the place he died, manifest Oswald’s sanctity, the fragments of Edwin do not. While miracles prove that Oswald’s death at the hands of pagans was a martyrdom, no miracles attest to Edwin’s sanctity. Edwin’s repeated hesitation in his acceptance of Christianity and the absence of miracles can be construed within the terms of Bede’s paradigm as a sign of his ultimate lack of grace. Edwin’s delayed conversion can be understood as a deferral of the grace of God.
참고문헌 (22)
- Allan, Verity, "Cambridge Colloquium in Anglo-Saxon", Cambridge Colloquium in Anglo-Saxon, Norse, and Celtic, 통권 : 3, pp.28~44 (2002)
- Bede, "Vita Sancti Cuthberti Prosaica 3 in Two Lives of Saint Cuthbert" (1940), Cambridge UP
- Bede, "The Ecclesiastical History of the English People" (1999), Oxford UP
- Berlin, Gail Ivy, "Bede’s Miracle Stories: Notions of Evidence and Authority in Old English History", Neophilologus, 74, pp.434~443 (1990)
- Brown, G. H, "Old English Verse as a Medium for Christian Theology in Modes of Interpretation of Old English Poetry, Essays in Honor of Stanley B. Greenfield", pp.15~28 (1986), U of Toronto P
- Cavill, P, "Signs and Wonders and the Venerable Bede", Evangelical Quarterly, 60, pp.31~42 (1988)
- Coates, Simon, "Bede—The Miraculous and Episcopal Authority in Early Anglo-Saxon England in Downside Review", A Quarterly of Catholic Thought, 113, pp.219~232 (1995)
- Colgrave, Bertram, "Bede’s Miracle Stories in Bede: His Life, Times and Writings", pp.201~229 (1969), Oxford UP
- Colgrave, Bertram, "Bede’s Ecclesiastical History of the English People" (1969), Clarendon P
- Dill, Samuel, "Roman Society in Gaul in the Merovingian Age" (1926), Macmillan and Co.
- Hanning, Robert, "The Vision of History in Early England" (1966), Columbia UP
- Leclercq, J, "The Love of Learning and the Desire for God" (1982), Fordham UP
- Loomis, Grant C, "The Miracle Traditions of the Venerable Bede in Speculum", A Journal of Medieval Studies, 21, pp.404~418 (1946)
- Lutterkort, Karl, "Beda Hagiographicus: Meaning and Function of Miracle Stories in the Vite Cuthberti and the Historia Ecclesiastica in Beda Venerabilis: Historian, Monk and Northumbrian", pp.81~106 (1996), Forsten, Groningen
- Roger of Hoveden, "The Annals of Roger de Hoveden", Vol. IV (RS 51d, 1871), 123~143 (1871)
- Rosenthal, J. T, "Bede’s Use of Miracle Stories in the Historia Ecclesiastica", Traditio, 31, pp.328~335 (1975)
- Rowley, Sharon M, "Reassessing Exegetical Interpretations of Bede’s Historia Ecclesiastica Gentis Anglorum", An International Journal of Religion, Theory, and Culture, 17, pp.227~243 (2003)
- Scholz, Katalin Halacsy, "Miracle-Working Poetry, Poetry Worth a Miracle? The Caedmon Story Yet Again", AnaChronisT, 1~8 (2002)
- Sahlins,Marshall, "Islands of History" (1985), Chicago UP
- Thacker, A. T, "Bede’s Ideal of Reform in Ideal and Reality in Frankish and Anglo-Saxon Society", pp.130~153 (1983), Clarendon P
- Ward, Benedicta, S.L.G, "Miracle and History: A Reconsideration of the Miracle Stories Used by Bede in Famulus Christi: Essays in Commemoration of the Thirteenth Centenary of the Birth of the Venerable Bede", pp.70~76 (1976), Oxford UP
- Wormald, P, "Bede and Benedict Biscop in Famulus Christi", London, 141~169 (1976)