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Since 11th century, as the church reform movements and collection of canon laws progressed, it was imperative to clarify the essential legal managements and prosecutions for the means of maintaining the christian society. Canons in relation to the characteristics of excommunication emerged from the Second Lateran Council in 1139. The Fourth Lateran Council in 1215 refers to the procedures and characteristics of excommunications in detail. Consequently, it becomes possible to precisely organize substantial notion of excommunication through the general councils after 11th century. Therefore, It was especially necessary to scrutinize and apply the essence of Anathema and Excommunicatio, the most powerful punishment in canon law, through the canons of general councils. The excommunication can be divided into Anathema and Excommunicatio, in which Excommunicatio is the generally perceived medicinal penalty. Anathema in essential is not a medicinal penalty because it is a punishment of the unforgiven whose souls are condemned to be thrown to Satan. In the general sentence of excommunication, the offender is given several warnings after the confirmation of the crime. The ecclesiastical forum finally sentences excommunication as long as the offender does not repent and resists obstinately. Canon 15 of the Second Lateran Council, however, mentions the automatic excommunication only by the law itself without practicing any formalities of judicial procedures such as warnings anathema, excommunication, general councils, canon law, ecclesiastical discipline or sentences. The automatic excommunication is a unique procedure of excommunication in the late medieval ages distinguished from the canons of ancient general councils which did not develop this concept yet. Besides, the efforts to clarify the legal effects and issues relating to excommunication is distinctively found in the canons of general councils. It implies that while excommunication was the most powerful punishment of the church, it was concomitant with the other social disadvantages. The church tried to keep its authority by separating persons who have been excommunicated, from the christian society, and by depriving them of legal rights. The accompanying effects of excommunication such as infamy, depriving the right to argue or the right of petition in a law suit, and complete dismantling of feudal rights of rulers and lords brought a devastating result leading them to a state of death.

Research on Photius Ⅰ-Historical Background and His Role- In 858 emperor Michael III forced patriarch Ignatius to abdicate. To replace him, Bardas selected the protoasecretis Photius. New patriarch Photius followed the line of reforms of Tarasius, Nicephorus and Methodius who was cooperative on the policy of byzantine government. But his following was not a copy. Reforms of former patriarchs were in internal polics, on the other hand Photius's reform was in both internal and external politics. Reform of Photius excited not only nationalism, but made the birth of humanism and played a decisive role to make the second golden age. Reform-thought of Photius was caused by reading and a wide experience. He gained experience in youth to meet islamic culture. It seems that this experience had an affect on his reform-thought. On the other hand, it seems that his experience as a ambassador played a decisive role to solve problems of bulgarian missions. This decisive role was not in the duty of patriarch but in the duty of the minister of diplomacy. Photius showed his talent in theology, bulgarian missions, edit of laws, education of Constantinople university, master's role of emperor Leo IV, writings etc. It means that he was a reformer who dreamed change of byzantine state and society.

Born in Ireland, the ninth century theologian and philosopher, John the Scot, Eriugena (810-877), left behind several commentaries, translations, books, and poems (Patrologia Latina, vol. 122). Eriugena was initially a translator and commentator of Dionysius via the footsteps of Maximus. Eriugena illustrates an unrivalled breadth of theological ingenuity in early medieval Christianity. First, he received, digested, and appropriated the theme of procession and return, which had developed from the Neo-Platonists, including Proclus, and the legendary theologian, Pseudo-Dionysius. Second, the Periphyseon was one of the earliest theological masterpieces in medieval Christianity, anticipating the Summa Theologiae of Thomas Aquinas in the thirteenth century. Lastly, as a faithful student of the early Fathers, Eriugena was a genuine scholar who both synthesized Eastern and Western Christian thought in philosophy and theology and also creatively reconstructed the theological discourses and themes of his predecessors, especially those pertaining to the concept of procession and return. In this article, I explored how Eriugena articulated the theological pattern of procession and return in his major works including Periphyseon and Expositiones in ierarchiam coelestem. My analysis consists of three parts: Creation and Procession from God-Creatio ex nihilo and Creatio de se ipsa; Vermicular Christology-from Worm to Phoenix; Lamp and Tallow-Double Returns in the Ten Virgins. Creation and Procession show how God multiplies everything in the world from nihilo and also God-self, 영문 Eriugena, Procession, Return, Nature, Periphyseon, Expositiones which is best summarized in God’s works of procession. Vermicular Christology symbolically illustrates the crucial turning point from procession to return in Eriugena’s skillful use of theological principles. Lamp and Tallow portrays how everything is consummated in the final stage of return. These three examples provide us with a broad pattern of procession and return which constitutes the Eriugenian theology.

In the original form of feudal labor-service system which had come into existence in the first half of the 8th century, labor-service was imposed to the servile tenant in the form of week-corvee by three days a week, and to the free tenant in the form of allotment-corvee. The classic form of feudal labor-service system was quite different from this original form of feudal labor-service system. In the classic form of feudal labor-service system that was developing under the classic manor system of the 9th century, these two original modes of corvee differed according to status were transformed and mixed in several ways. In the meantime the modes of corvee develop a tendency to converge in common with each other, regardless of the status of tenure all over the domain and the manor. Consequently it is characteristic that while the classic form of feudal labor-service system assumes the compositeness, diversity, formlessness, fluidity and dynamism, it shows uniformity and universality. Various factors had influences on the formation of the classic feudal labor-service system. They were the ancient social status system and production-means such as ox, plough and the size of tenure. Until the first half of the 8th century when the original form of feudal labor-service system had come into existence, the way and the quantity of labor-service had been determined by the ancient status system. But at the beginning of the 9th century when the classic manor system was formed, whether a tenant had production-means or not and their dimension became a criterion for imposing labor-service. Therefore in the process of passage from the labor-service, the original form of feudal labor-service, the classic form of feudal labor-service, week-corvee, allotment-corvee, tenure original form to the classic form of feudal labor-service system, a decisive drive was production-means. Such a revolutionary change of the criterion imposing corvees means that the transition from the ancient slavery society to the medieval feudal society entered upon the final stage.

The Reorganization of the British Borough in the 12-13th Centuries -Specially Concerning about the Establishment and Privilege of Medieval Markets- The foundation of the British borough went back to the late Anglo-Saxon Ages. It was constant controversy concerning the theory, or the foundation of a medieval town. It was the important thing whether the existence of the borough after Norman Conquest had the essence of a medieval town, or the borough implied a medieval town. The feudal ruling classes including the king were concentrated on the foundation of a market and market town, so that they had prevailed through the grant of a charter. According as the foundation of a market increased at that times, the number and establishment of the town were strengthening all parts of England. Consequently, it was changed the character and specific nature of the borough, or the administrative center. The ruling classes on the town had interested in the extension of a permanent and special market. The great borough meant that it had a permanent and special market in the 12-13th centuries. There were a great difference between the weekly market and market town, the great borough, that was, whither or not had a permanent and special market. It was the permanent and special market that had met the requirements of the ruling classes and the supplement of a feudal economy. The great medieval English towns formed through boroughs. Approximately 531 English medieval towns were created during from just after the Norman Conquest under the early part of the 14th century. On the contrary, fewer than 30 of the consolidations of populations could classed as being "large" medieval towns. If a certain area had the competitive power of a market in the 12-13th centuries, it would be the important medieval town. If a certain area had continued the weekly market and the market town, it would be the outer edge on the feudal society.

This study is an attempt to re-examine the notion of Renaissance individual with the new conceptual categories, the self and the selfhood. The turn of the twenty-first century, in almost every area of academia, has witnessed explosive intrusions of so-called post-modern discourses. Under the impact of them, many historians have criticized or even ironized Burckhardt's ground-breaking notion of the emergence of the Renaissance spiritual individual as a myth. One of the aims of the present study, although it is also influenced by these intellectual trends, is to revise rather than simply abandon the Burckhardtian notion of Renaissance man, by investigating the practice of self-representation of Leon Battista Alberti, the typical Renaissance 'uomo universale ' ever since Burckhardt. Generally speaking, in a precarious society like Renaissance Italy, in which social relationship between individuals and outer worlds were newly reformulated and abruptly reordered with the noticeable growth in social mobilization, a demand for ones to look at themselves as objects of their perceptional system became urgent. With regard to this, a humanist of the time called the society 'theatrum mundi ': significantly the notion also implied a new idea of man as an actor staged on theatrum mundi. Alberti's literary works bear witness to the rise of these ideas of society and man since they yields a portrait of self as the restless, multiple one. The present study claims that this idea of self has significant implications: if one's self began to be conceived as something not innate but acquired through social relations, then many masks which one would Leon Battista Alberti, The Renaissance, Self-representation, De commodis litterarum atque incommodis, Della famiglia, Intercenales wear according to the social roles he should play in those relations also become malleable artifacts, created by an individual's willful interaction with social imperatives. In consequence, Renaissance selfhood Alberti represented shows his strategic tools for communicating with others, in which his authorial or subjective intentions are revealed not by the Petrarchan idea of self-assertion but by textual performance. Under the rubric of new social, intellectual and cultural ambience, Alberti precociously recognized the doubleness of self as both the subject and the object, based upon which he represented his self as an artifact with multiple voices.