이 논문은 로마 사두체제(주후 303년〜311년)가 기독교를 박해하게 된 원인을 통해 로마 제국과 기독교의 관계를 연구한 것이다. 본 논문에서는 지금까지 연구된 박해의 원인을 기초로 하여 로마의 전통적인 종교관과 사 두체제의 기독교 박해의 관계를 찾을 수 있었다. 그 결과로 다음과 같이 결론을 도출할 수 있었다. 사두체제에서의 박해는 첫째로, 전통 종교에 대한 로마 사회의 절대적인 믿음이 기독교를 박해하는데 다양한 원인의 기초였다는 점이다. 둘째로, 로마의 황제들도 종교를 정치의 정책으로 이용했고, 통치의 방법으로 활용 했다. 그러나 그들이 종교를 단순히 통치의 방법으로서 활용한 것에 그치 지 않았고, 그들에게 종교에 대한 절대적인 믿음이 있었다는 점을 찾을 수 있었다. 셋째로, 로마 사두체제의 기독교 박해는 종교관에서 뿐 아니라 사 상적, 철학적인 지지를 받아 실행했다는 점도 발견할 수 있었다.

According to the current Korean government Romanization system formally proclaimed by the Ministry of Culture, Sports and Tourism on July 4, 2000, Korean family names will be Romanized differently from the rest of the Korean language. The National Institute of the Korean Language publically proposed the 1st system of Romanization for Korean family names on June 20, 2001. Nine years later, they proposed the 2nd system on June 25, 2009. The 3rd system of Romanization for Korean family names, which was done by Seoul National University Research Team, was proposed on January 27, 2012. The main purpose of this paper is i) to point out the problems of the 3rd system of Romanization for Korean family names proposed by Seoul National University Research Team, ii) to put forward a proposal of how to write Korean family names with English alphabets.

This study is designed to demonstrate reorganization of the social and religious time in the later Roman empire through legislation of Christian feasts by the Theodosian Code. It first examines the social rhythm of Roman society in the middle of the 4th century with recourse to the Codex-Calendar of 354. Then it proceeds to demonstrate how the imperial laws in the fourth and fifth centuries had changed traditional Roman time into Christian time. The legislation of Sundays/Lord’s days as feriae publicae introduced weekly holidays into Roman society. Subsequent laws designated Christian feasts such as Easter, Epiphany, and Christmas as public holidays, while they abolished feriae connected with pagan gods, thereby making them workdays. Creation of many imperial anniversaries may be understood as a process of modifying a pagan Roman society into a Christian one. Reorganization of the social time can also be seen in imperial legislation which prohibited spectacles on Christian feast days. Many imperial laws which abrogated pagan cults and superstitions and strove to preserve and keep spectacles demonstrate secularization of public entertainment. Furthurmore, prohibition of spectacles, even those linked to imperial anniversaries, on Christian feast days as well as conceptual distinction between “time for prayer” and “time for entertainment” displays a process of separation between religion and festivals. Other imperial laws emphasized humanitarian concerns on Christian feasts. They demanded Easter amnesty, prohibition of tortures during Lenten seasons, and visitation of prisoners on every Sunday. This study corroborates that the process of Christianization of the later Roman empire included reorganization of the social and religious time through imperial legislation.

클라우디오 몬테베르디의 《포페아의 대관식》에 등장하는 포페아와 옥타비아는 둘 다 로마 제국의 5대 황제였던 네로의 부인이었다. 오페라에서 두 여주인공의 캐릭터는 실제보 다 추악하게 왜곡되었는데 이것은 이 작품이 완성되고 초연되었던 베니스 공화국의 정치적 성향이 반영되었기 때문이다. 본 논문에서는 고대 로마 역사가인 타키투스, 수에토니우스, 디오 카시우스의 원전을 살펴보고 여기에 기록된 포페아와 옥타비아의 실제 모습과 오페라 속의 모습을 비교 분석하였다.

This article is composed to give some clues for researching Corpus Ignatianum continuing since 1960s through interpreting the letter to Romans. It contains some unique and special points, namely martyrdom as the main theme, not monepiscopacy. About the martyrdom of Ignatius only one letter says, that is Polycarp’s letter to Philippians. But in this letter Ignatius appears not only as dead(9, 1) but as living.(13, 1) It could make so interpret, that the unknown person Ignatius has somehow found the Polycarp’s letter and disguised himself as Ignatius. That means the Corpus Ignatianum. is pseudonymous. It’s terminus post quem must lie later than Polycarp’ letter. And seeing the praising Polycarp so many times in almost every letter we could believe, that the Corpus Ignatianum had to be composed after the dead of Polycarp as martyr, namely A.D. 165. Then the insist of some experts ‘the Corpus Ignatianum appears during the reign of the emperor Marcus Aurelius’ could be acceptable. So, the end of the letter to Romans, in which the pseudo-Ignatius who might have not died did hope so eagerly to die for God as demanding the Romans not to prevent his martyrdom, is not to hope a martyrdom, but to confirm the authority of the author of the Corpus Ignatianum. Ignatius wrote the letter to Romans in order to realize the idea of the Corpus Ignatianum, that is, monepiscopacy. Then man must accept the idea the seven letters couldn’t be sent to the addressees in every letter, but to one. For example in the letter to Polycarp he talks in the beginning to Polycarp, but from chapter 6 to the Church Smyrna. More than this, in the letter to Smyrna the name of the renowned bishop Polycarp is astonishingly not mentioned. In this researching situation the church in Rome has been called the addressee(Schmithals), because of no mentioning the names of bishop and the members. But this fact couldn’t be the master key into the solving the problem, because it is of nature, that the person coming to Rome for the first time does not know their names. On the contrary, the letter to Smyrna deliver in the thank and farewell address several names clearly, but first in a name of some Philon of Cilicia and then in his own name. It says, that Ignatius knows the milieu and persons in the church Smyrna very well. Every letter has some relation with the name Smyrna. Moreover regarding no mentioning Polycarp in the letter man could so speculate, that the Corpus Ignatianum is composed to subside the accurately unknown problems in the Smyrna after the martyrdom of Polycarp. Though the monepiscopacy against some heresies, especially the docetism of gnosticism, is persuaded unanimously in every letter, the chief concern of the Corpus Ignatianum is to earn the stability of the church Smyrna.