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A Study of Monastic Culture in the Western Middle Ages.

西方中世纪修道院文化研究。

基本信息

批准号：
11610410
负责人：
ASAKURA Gabriel b.
金额：
$ 1.15万
依托单位：
Notre Dame Seishin University
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (C)
财政年份：
1999
资助国家：
日本
起止时间：
1999 至 2000
项目状态：
已结题

项目摘要

Scholars such as J.de Ghellink, Paul Lehmann, R.W.Southern and others have undertaken patient and fruitful research on medieval culture in general. In relation to their findings, perhaps the time has come to ask wether monastic culture has its own identifying characteristics and what they are. This is difficult to decide : there are certain aspects of monastic history to which non-monastic scholars may not have paid enough attention, as well as aspects have paid too much attention. Let us now examine a good exemple of how Scripture was taught, but this time in a monastic milieu. Let us read the first of St.Bernard's Sermons on the Canticle.From the very first words, a totally different note is sounded : "To you, my brother.I must say something different from what I say to others, to those in the world, or, in any case, I must say it in a different way....."This is no longer impersonal discouse. A man, speaking in the first person , is addressing his readers or a specially selected audience and giving them instruction aimed directly at them. Andwho are they? They are not layman destined to receive instruction in the faith of the Apostles such as is required for all ; They are spiritual men who must have the doctrina spiritus.They are the "perfect" to whom, according to St.Paul, words of wisdom must be spoken : Sapientiam loquimur. They are men who, "for along time, have been concerned with celestial realities" and who "make these the object of their meditations by day and by night. In a word, they are contemplatives.This theology assumes on the part of the teacher, and on the part of his audience, a special way of life, a rigorous asceticism, or as they say today a commitment. He is at the close, He is the End.The key word is no longer quaeritur, but desideratur ; no longer sciendum, but experiendum.This is the general aspect of monastic culture in this study.

J.de Ghellink、Paul Lehmann、R.W.Southern等学者对中世纪文化进行了耐心而卓有成效的研究。关于他们的发现，也许是时候问一问，僧侣文化是否有自己的识别特征，以及它们是什么。这一点很难确定：寺院历史的某些方面可能没有得到非僧侣学者的足够重视，也有一些方面过于重视。现在让我们来看看圣经是如何被教导的一个很好的例子，但这一次是在修道院的环境中。让我们来读一读圣伯纳德关于教廷的布道的第一篇。从第一句话开始，就发出了一个完全不同的音符：“对你，我的兄弟，我必须说一些与我对别人、对世界上的人说的不同的话，或者无论如何，我必须用不同的方式说……”这不再是客观的讨论。一个男人，用第一人称说话，是对他的读者或特别挑选的听众讲话，并直接针对他们进行指导。他们是谁？他们不是门外汉，注定要接受使徒信仰的教导，这是所有人都需要的；他们是属灵的人，必须有教义的精神。根据圣保罗的说法，他们是必须对其说智慧话的“完美”人：Sapientiam loquimur。他们是“很长一段时间以来，一直关注天上的现实”的人，他们“使这些成为他们白天和黑夜冥想的对象。总而言之，他们是冥想。这一神学假设了老师和他的听众的一部分，一种特殊的生活方式，一种严格的禁欲主义，或者正如他们今天所说的那样，一种承诺。他已经接近尾声，他是终点。关键词不再是夸夸其谈，而是渴望；不再是科学，而是体验。这是寺院文化在这项研究中的总体方面。