Solemnity of Christ the King - Cycle A (가해 그리스도 왕 대축일)
1st Reading: Ezekiel 34:11-12, 15-17
The Lord, the Shepherd of Israel
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[11] ”For thus says the Lord God: Behold, I, I myself will search for my sheep,
and will seek them out. [12] As a shepherd seeks out his flock when some of
his sheep” have been scattered abroad, so will I seek out my sheep; and I will
rescue them from all places where they have been scattered on a day of clouds
and thick darkness. [15] I myself will be the shepherd of my sheep, and I will
make them lie down, says the Lord God. [16] I will seek the lost, and I will bring
back the strayed, and I will bind up the crippled, and I will strengthen the weak,
and the fat and the strong I will watch over;” I will feed them in justice.
[17] ”As for you, my flock, thus says the Lord GOD: Behold, I judge between
sheep and sheep, rams and he-goats.
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Commentary:
34:11-22. Ezekiel says that God has made himself a shepherd for his people
(v. 11); he always looks out for them (vv. 12-16), neglecting none. This solici-
tude includes the practice of justice (vv. 17-22); in this new stage it becomes
clearer that divine love and mercy are compatible with condemnation of the wic-
ked (v. 20): in fact, love can never exclude justice. This beautiful oracle resounds
in our Lord’s parable of the Good Shepherd who takes care of his sheep (ef. Jn
10:1-21), in what he says about the Father’s joy on finding the lost sheep (cf.
Mt 18:12-14; Lk 15:4-7), and in things he has to say about the Last Judgment
as reported by St Matthew (Mt 25:31-46). In a sermon on pastors, St Augustine
comments: “He stands guard over us when we are awake and while we sleep. If
an earthly flock is safe in the vigilant care of a human shepherd, how much mor
secure are we, who have God as our shepherd, not only because he desires to
teach and help us, but because he is our creator. "As for you, my flock, thus
says the Lord God: Behold, I judge between sheep and sheep, rams and he-
goats" (Ezek 34:17). Why are he-goats to be found among God’s flock? Goats
who will be sent to the left, and sheep that will be called to the right side of God,
are to be found in the same fields and by the same streams; and He tends to-
gether those who will later be separated. The meek patience of sheep is an imi-
tation of the patience of God. He will separate the flock later, sending some to
the right and some to the left” ("Sermones", 47).
2nd Reading: 1 Corinthians 15:20-26, 28
The Basis of Our Faith (Continuation)
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[20] But in fact Christ has been raised from the dead, the first fruits of those who
have fallen asleep. [21] For as by a man came death, by a man has come also
the resurrection of the dead. [22] For as in Adam all die, so also in Christ shall
all be made alive. [23] But each in his own order: Christ the first fruits, then at
his coming those who belong to Christ. [24] Then comes the end, when he deli-
vers the kingdom to God the Father after destroying every rule and every authority
and power. [25] For he must reign until he has put all his enemies under his feet.
[26] The last enemy to be destroyed is death.
[28] When all things are subjected to him, then the Son himself will also be sub-
jected to him who put all things under him, that God may be everything to every
one.
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Commentary:
20-28. The Apostle insists on the solidarity that exists between Christ and Chris-
tians: as members of one single body, of which Christ is the head, they form as
it were one organism (cf. Rom 6:3-11; Gal 3:28). Therefore, once the resurrection
of Christ is affirmed, the resurrection of the just necessarily follows. Adam's diso-
bedience brought death for all; Jesus, the new Adam, has merited that all should
rise (cf. Rom 5:12-21). "Again, the resurrection of Christ effects for us the resur-
rection of our bodies not only because it was the efficient cause of this mystery,
but also because we all ought to arise after the example of the Lord. For with re-
gard to the resurrection of the body we have this testimony of the Apostle: 'As by
a man came death, by a man has come also the resurrection of the dead' (1 Cor
15:21). In all that God did to accomplish the mystery of our redemption he made
use of the humanity of Christ as an effective instrument, and hence his resurrec-
tion was, as it were, an instrument for the accomplishment of our resurrection"
("St Pius V Catechism", I, 6, 13).
Although St Paul here is referring only to the resurrection of the just (v. 23), he
does speak elsewhere of the resurrection of all mankind (cf. Acts 24:15). The
doctrine of the resurrection of the bodies of all at the end of time, when Jesus will
come in glory to judge everyone, has always been part of the faith of the Church;
"he [Christ] will come at the end of the world, he will judge the living and the dead;
and he will reward all, both the lost and the elect, according to their works. And
all those will rise with their own bodies which they now have so that they may re-
ceive according to their works, whether good or bad; the wicked, a perpetual
punishment with the devil; the good, eternal glory with 'Christ" (Fourth Lateran
Council, "De Fide Catholica", chap. 1).
23-28. St Paul outlines very succinctly the entire messianic and redemptive work
of Christ: by decree of the Father, Christ has been made Lord of the universe (cf.
Mt 28:18), in fulfillment of Ps 110:1 and Ps 8:7. When it says here that "the Son
himself will also be subjected to him who put all things under him", this must be
understood as referring to Christ in his capacity of Messiah and head of the
Church; not Christ as God, because the Son is "begotten, not created, consub-
stantial with the Father" ("Nicene-Constantinopolitan Creed").
Christ's sovereignty over all creation comes about in history, but it will achieve its
final, complete, form after the Last Judgment. The Apostle presents that last event
--a mystery to us--as a solemn act of homage to the Father. Christ will offer all
creation to his Father as a kind of trophy, offering him the Kingdom which up to
then had been confided to his care. From that moment on, the sovereignty of God
and Christ will be absolute, they will have no enemies, no rivals; the stage of com-
bat will have given way to that of contemplation, as St
Augustine puts it (cf. "De Trinitate", 1, 8).
The Parousia or second coming of Christ in glory at the end of time, when he es-
tablishes the new heaven and the new earth (cf. Rev 21:1-2), will mean definitive
victory over the devil, over sin, suffering and death. A Christian's hope in this vic-
tory is not something passive: rather, it is something that spurs him on to ensure
that even in this present life Christ's teaching and spirit imbue all human activities.
"Far from diminishing our concern to develop this earth," Vatican II teaches, "the
expectancy of a new earth should spur us on, for it is here that the body of a new
human family grows, foreshadowing in some way the age which is to come. That
is why, although we must be careful to distinguish earthly progress clearly from
the increase of the Kingdom of Christ, such progress is of vital concern to the
Kingdom of God, insofar as it can contribute to the better ordering of human so-
ciety.
"When we have spread on earth the fruits of our nature and our enterprise--human
dignity, brotherly communion, and freedom--according to the command of the Lord
and in his Spirit, we will find them once again, cleansed this time from the stain
of sin, illuminated and transfigured, when Christ presents to his Father an eternal
and universal kingdom of truth and life, a kingdom of holiness and grace, a king-
dom of justice, love and peace ("Roman Missal", preface for the solemnity of
Christ the King). Here on earth the Kingdom is mysteriously present; when the
Lord comes it will enter into its perfection" ("Gaudium Et Spes", 39).
24. "When he delivers the kingdom to God the Father": this does not quite catch
the beauty of the Greek which literally means "when he delivers the kingdom to
the God and Father". In New Testament Greek, when the word "Theos" (God) is
preceded by the definite article ("ho Theos") the first person of the Blessed Trinity
is being referred to.
25. "He must reign": every year, on the last Sunday of ordinary time, the Church
celebrates the solemnity of Christ the King, to acknowledge his absolute sove-
reignty over all created things. On instituting this feast, Pius XI pointed out that
"He must reign in our minds, which should assent with perfect submission and
firm belief to revealed truths and to the teachings of Christ. He must reign in our
wills, which should obey the laws and precepts of God. He must reign in our
hearts, which should spurn natural desires and love God above all things, and
cleave to him alone. He must reign in our bodies and in our members, which
should serve as instruments for the interior sanctification of our souls, or, to use
the words of the Apostle Paul, as instruments of righteousness unto God (Rom
6:13)" ("Quas Primas").
28. The subjection of the son which St Paul speaks of here is in no way opposed
to his divinity. He is referring to what will happen when Christ's mission as Re-
deemer and Messiah comes to an end, that is, once final victory is won over the
devil, sin and its consequences. The final victory of Jesus Christ will restore to all
creation its original harmony, which sin destroyed.
"Who can realize", St Bernard comments, "the indescribable sweetness con-
tained in these few words: God will be everything to everyone? Not to speak of
the body, I see three things in the soul--mind, will and memory; and these three
are one and the same. Everyone who lives according to the spirit senses in this
present life how far he falls short of wholeness and perfection. Why is this, if not
because God is not yet everything to everyone? That is why ones' mind is so
often mistaken in the judgment it makes, that is why one's will experiences such
restlessness, why one's memory is thrown into confusion by many things. The
noble person is, without wanting to be, at the mercy of this triple vanity, yet he
does not lose hope. For he who responds so generously to the desires of the
soul must also provide the mind with fullness and light, the will with abundance
of peace, and the memory with visions of eternity. O truth, O charity, O eternity,
O blessed and blessing Trinity! This wretched trinity of mine, sighs for thee, for
it is unfortunately still far from thee" ("Sermon on the Song of Songs", 11).
Gospel Reading: Matthew 25:31-46
The Last Judgment
----------------------------
[31] "When the Son of Man comes in His glory, and all the angels with Him,
then He will sit on His glorious throne. [32] Before Him will be gathered all the
nations, and He will separate them one from another as a shepherd separates
the sheep from the goats, [33] and He will place the sheep at His right hand,
but the goats at the left. [34] Then the King will say to those at His right hand,
`Come, O blessed of My Father, inherit the Kingdom prepared for you from the
foundation of the world; [35] for I was hungry and you gave Me food, I was thirs-
ty and you gave Me drink, I was a stranger and you welcomed Me, [36] I was
naked and you clothed Me, I was sick and you visited Me, I was in prison and
you came to Me.' [37] Then the righteous will answer Him, `Lord, when did we
see Thee hungry and feed thee, or thirsty and give thee drink? [38] And when
did we see Thee a stranger and welcome Thee, or naked and clothe Thee? [39]
And when did we see Thee sick or in prison and visit Thee?' [40] And the King
will answer them, `Truly I say to you, as you did it to one of the least of My
brethren, you did it to Me.' [41] Then He will say to those at His left hand,
Depart from Me, you cursed, into the eternal fire prepared for the devil and his
angels; [42] for I was hungry and you gave Me no food; I was thirsty and you
gave Me no drink, [43] I was a stranger and you did not welcome Me, naked
and you did not clothe Me, sick and in prison and you did not visit Me.' [44]
Then they also will answer, `Lord, when did we see Thee hungry or thirsty or
a stranger or naked or sick or in prison, and did not minister to Thee?' [45]
Then He will answer them, `Truly, I say to you, as you did it not to one of the
least of these, you did it not to Me.' [46] And they will go away into eternal
punishment, but the righteous into eternal life."
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Commentary:
-----
번역자 주:
(1) 위에서 읽고 있는 RSV(Revised Standard Version) 마태오
복음서 제40절과
제45절에서 "to Me(나를 향하여)"
로 번역된 표현들이 NAB(New American Bible),
NIV(New International Version), GNB(Good News Bible) 등의 해당
절들에서
"for me(나를 위하여)" 로
번역되었다.
(2) 그리고 DRB(Douay-Reheim Bible)에서는 "to
me(나를 향하여)"로 번역되었으며,
1611년판 KJV(King James Version)에서는 "unto
me(나에게까지)" 로 번역되었다.
여기서 "unto" 가 "to" 의 고어임을
또한 상기하라.
(3) 이에 대한 더 자세한 언급은 다음에
있으니 필독하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1445.htm
-----
31-46. The three parables (Matthew 24:42-51; 25:1-13; and 25:14-30) are com-
pleted by the announcement of a rigorous last judgment, a last act in a drama,
in which all matters of justice are resolved. Christian tradition calls it the Last
Judgment, to distinguish it from the "Particular Judgment" which everyone
undergoes immediately after death. The sentence pronounced at the end of
time will simply be a public, formal confirmation of that already passed on the
good and the evil, the elect and the reprobate.
31-46. 세 개의 비유들(마태오
복음서 24,42-51;
25:1-13; 그리고
25,14-30)은,
그 안에서 정의(justice)에 대한 모든 문제들이
분석되는(are resolved), 한
개의
극적인 사건(a drama) 안에 있는 한 개의 마지막 행위인, 한 개의
엄격한 최후의
심판의 공표(announcement)에 의하여 완료됩니다.
그리스도교 전통은 이것을
최후의 심판(the Last Judgment, 공심판)이라고 부르는데, 모든 이가
사망
직후에 겪는 "사심판"
(the "Particular Judgment", 개별심판)과
이것을
구분하기 위하여서 입니다. 시간의 끝에 선포되는 판결문(sentence)은 장차 단순히,
선택된 자(the
elect)들과 하느님에 의하여
버림을 받는 자(the reprobate)들인,
선한 자(the good)들과 악한 자(the
evil)들에게 [각자의 사심판에서]
이미 전달된
(passed on), 바로 그 판결문에 대한 한 개의
공적인,정식의 확인(confirmation)일
것입니다.(*)
-----
(*) 번역자 주: 공심판(최후의
심판)과, 히브리서 9,27이 그 성경 근거인, 사심판
(개별심판)에 대하여서는 또한 다음의 글들을 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/667.htm
http://ch.catholic.or.kr/pundang/4/soh/1203.htm
http://ch.catholic.or.kr/pundang/4/soh/1399.htm
[사말(四末) 교리]
-----
31-33. In the Prophets and in the Book of Revelation the Messiah is depicted on
a throne, like a judge. This is how Jesus will come at the end of the world, to
judge the living and the dead.
31-33. 예언서들과 요한 묵시록에서
메시아는, 마치 한 명의 판관처럼, 한 개의 옥좌
(a throne)에 앉아 계신 것으로 묘사됩니다. 바로 이 묘사는,
살아있는 자들과 죽은
자들을 심판하기 위하여, 어떻게 예수님께서 세상의
끝에 오실 것인지에 대한 것입니다.
The Last Judgment is a truth spelled out in the very earliest credal statements
of the Church and dogma of faith solemnly defined by Benedict XII in the Consti-
tution "Benedictus Deus" (29 January 1336).
최후의 심판(공심판)은 교회의
가장 초기의 신앙 고백문(credal statements)들(*)에
및
교황령 "Benedictus
Deus(하느님에 대한 지복직관에 대하여)" (1336년 1월
29일)에서
교황 베네딕토 12세에 의하여 정의된(defined)
믿음에 대한 교의(dogma of faith)에
자세히 설명되어 있는 한 개의 진리(a truth)입니다.(**)
-----
(*) 번역자 주: 예를 들어, 다음에
있는, 현재의 사도 신경의 원천으로서, 기원후
200년경에 테르툴리아노에 의하여 이미 인용되고 있는,
세례시에 세례를 받는 자가
암송하는 것이 요구되었다는 세례 신경인, 가장 오래된 로마
신경의 제8번째 문장을
들여다 보라:
http://ch.catholic.or.kr/pundang/4/soh/1220.htm
(발췌 시작)
(8) will come to judge the living and the dead
(이상, 발췌 끝)
(**) 번역자 주:
(1) 교황 베네딕토 12세의 바로 이 교황령은 다음에 있는
가톨릭 교회 교리서(CCC)
제1023항, 1022항*, 1035항* 들에서 직접 혹은 간접적으로
인용되고 있다:
http://ch.catholic.or.kr/pundang/4/ccc_kr2011.htm
(2) 교의(즉, 믿을 교리, dogma)와 교리(doctrine)의
차이점에 대한 글은 다음에 있으니
또한 필독하라:
http://ch.catholic.or.kr/pundang/4/soh/1027.htm
-----
35-46. All the various things listed in this passage (giving people food and drink,
clothing them, visiting them) become works of Christian charity when the person
doing them sees Christ in these "least" of His brethren.
35-46. (사람들에게 음식과 음료를 제공하고,
그들을 입히고, 그들을 방문하는) 바로
이 구절에 나열되어 있는 다양한 일들 모두는, 이 일들을
행하는 자가 당신의 형제들
중의 이들 "가장 작은 이" 안에서 그리스도를 볼
때에, 그리스도인의 애덕의 일(works
of Christian charity)들이 됩니다.
Here we can see the seriousness of sins of omission. Failure to do something
which one should do means leaving Christ unattended.
여기서 우리는 태만의 죄(sins
of omission)들의 심각성을 볼 수 있습니다. 우리가
반드시 행하여야만 하는 그 무엇을 행하는 데에 실패하는
것은 그리스도를 홀로 계시는
상태로 방치하는 것(leaving Christ unattended)을 의미합니다.
"We must learn to recognize Christ when He comes out to meet us in our
brothers, the people around us. No human life is ever isolated. It is bound up
with other lives. No man or woman is a single verse; we all make up one divine
poem which God writes with the cooperation of our freedom" ([Blessed] J.
Escriva, "Christ Is Passing By", 111).
"우리 주변에 있는 사람들인 우리의
형제들 안에서 우리를 만나시고자 그리스도께서
나타나실(comes out) 때에 그리스도를 알아 보도록 우리는
배워야 합니다. 어느 인간의
삶(human life)도 전혀 고립되어 있지 않습니다. 그의 삶은 다른
삶들과 밀접한 관계가
있습니다. 어느 사람(man) 혹은 여자(woman)도 한 개의 단일한 시구(詩句,
verse)가
아니며, 우리 모두는 우리의 자유로운 상태(freedom)의 협조와
함께 하느님께서 쓰시는
한 편의 하느님의 시(poem)를 구성합니다" [[복된]
호세마리아 에스크리바([Blessed]
J.
Escriva, "Christ Is Passing By",
111).
We will be judged on the degree and quality of our love (cf. St. John of the Cross,
"Spiritual Sentences and Maxims", 57). Our Lord will ask us to account not only
for the evil we have done but also for the good we have omitted. We can see
that sins of omission are a very serious matter and that the basis of love of neigh-
bor is Christ's presence in the least of our brothers and sisters.
우리는 우리의 사랑(love)의
정도(degree)와 질(quality)에 근거하여 장차 심판을 받게
될 것입니다(*) [십자가의 성
요한(St. John of the Cross),
"Spiritual Sentences and
Maxims", 57 참조]. 우리의 주님께서는 우리가
이미 행한 악(the evil, 악행)들에 대하여서
뿐만이 아니라 또한 우리가 이미 등한히 하였던(have omitted)
선(the good, 선행)들에
대하여 설명할 것을 우리에게 장차 요구하실 것입니다.(**)
우리는 태만의 죄들이
한 개의 심각한 문제임을 볼 수 있으며 그리고 이웃에 대한
사랑(love)의 근거가 우리의
형제들과 자매들 중의 가장 작은 이 안에 계신 그리스도의
현존임을 볼 수 있습니다.
-----
(*) 번역자 주: 그리스도교가
전통적으로 가르쳐온 이성적 피조물들의 사랑(love)이
"애덕(charity)" 과 "애덕이
아닌 사랑(cupiditas, cupidity)" 이렇게 둘로
배타적으로
이루어져 있음에 대하여서는 다음의 글을 필독하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1437.htm
[애덕의 결여/부재(cupiditas)는 모든 악의 뿌리]
(**) 번역자 주: "선(good)"
과 "악(evil)" 이라는 용어들의 그리스도교 신학적
개념 혹은
정
다음의 글들을 필독하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1085.htm
[악(evil)의 정의(definition) 외]
http://ch.catholic.or.kr/pundang/4/soh/1264.htm
[죄의 원인]
http://ch.catholic.or.kr/pundang/4/soh/1284.htm
[윤리적 악은 죄이다]
-----
St. Teresa of Avila writes: "Here the Lord asks only two things of us: love for His
Majesty and love of our neighbor. It is for these two virtues that we must strive,
and if we attain them perfectly we are doing His will [...]. The surest sign that
we are keeping these two commandments is, I think, that we should really be
loving our neighbor; for we cannot be sure if we are loving God, although we may
have good reasons for believing that we are, but we can know quite well if we
are loving our neighbor. And be certain that, the farther advanced you find you
are in this, the greater the love you will have for God; for so dearly does His
Majesty love us that He will reward our love for our neighbor by increasing the
love which we bear to Himself, and that in a thousand ways: this I cannot doubt"
("Interior Castle", V, 3).
아빌라의 성녀 테레사(St. Teresa of Avila)는
다음과 같이 글을 씁니다: "여기서
주님께서는 우리에게 다음과 같이 오로지 두 개의 일들만을
요구하십니다: 하느님
주권자에 대한 사랑(love for His Majesty) 그리고 우리의 이웃에
대한 사랑. 우리가
노력하여야 하는 것은 바로 이들 두 덕들을 얻고자 함이며
그리고 우리가 완미하게
(perfectly) 이들을 획득하면 우리는 당신의 의지를 행하고
있는 것입니다 [...].
제 생각에, 우리가 이들 두 계명들을 지키고 있다는 가장
분명한 표지(sign)는 우리가
우리의 이웃을 정말로 반드시 사랑하고 있어야 한다는
것인데, 이는 우리가 하느님을
사랑하고 있는지에 대하여, 비록 우리가 그러하다는 믿음(beleif)에
대한 선한 이유
(good reasons)들을 가지고 있다고 하더라도, 우리가 확신할 수
없으나, 그러나
우리가 우리의 이웃을 사랑하고 있는지는 우리가 상당히 잘
알 수 있기 때문입니다.
그리고, 하느님을 위하여 그대가 장차 가질 사랑이 크면
클수록, 그대가 바로 이것에
있음을 그대가 발견하도록 성부께서 그대를 나아가게
하셨음(advanced)을 확신하도록
하십시오, 이는 하느님 주권자께서 우리를 정말로 끔찍히
사랑하시어 우리의 이웃에
대한 우리의 사랑을, 우리가 당신 자신에 대하여 품는
사랑을 증가시킴으로써, 그리고
어떤 천 가지의 방식으로, 바로 그것을 보상하실 것이기
때문인데, 저는 이것을 전혀
의심할 수 없습니다" [아빌라의 성녀 테레사(St. Teresa of
Avila, 1515-1582년),
"Interior Castle", V,
3].
This parable clearly shows that Christianity cannot be reduced to a kind of
agency for "doing good". Service of our neighbor acquires supernatural value
when it is done out of love for Christ, when we see Christ in the person in need.
This is why St. Paul asserts that "if I give away all I have...but have not love, I
gain nothing" (1 Corinthians 13:3). Any interpretation of Jesus' teaching on the
Last Judgment would be wide of the mark if it gave it a materialistic meaning
or confused mere philanthropy with genuine Christian charity.
바로 이
비유(parable)는 그리스도교가 "선을
행하기 위한" 어떤 기관(agency)의
한 종류로 환원될(be reduced) 수 없음을 분명하게 보여줍니다.
우리의 이웃에 대한
봉사는 그리스도에 대한 사랑에 기인하여 행해질 때에, 즉
궁핍에 처한 자 안에서
우리가 그리스도를
뵈올 때에, 초자연적 가치(supernatural
virtue)을
획득합니다.
바로 이것이 성 바오로(St. Paul)가
"내가 모든 재산을 나누어 주고 ... 나에게 사랑이
없으면 나에게는 아무 소용이 없습니다" (1코린토 13,3) 라고
확언하는 이유입니다.
최후의 심판에 대한 예수님의 가르침에 대한 어느 해석도,
만약에 그것이 어떤 물질적
의미를 제시하거나 혹은 단순한 자선 행위(philanthropy)를
진정한 그리스도인의
애덕(Christian charity)과 혼동한다면, 과녁에서 벗어난 것일
것입니다.
40-45. In describing the exigencies of Christian charity which gives meaning to
"social aid", the Second Vatican Council says: "Wishing to come to topics that
are practical and of some urgency, the Council lays stress on respect for the
human person: everyone should look upon his neighbor (without any exception)
as another self, bearing in mind, above all, his life and the means necessary for
living it in a dignified way, `lest he follow the example of the rich man who
ignored Lazarus, the poor man' (cf. Luke 16:18-31).
40-45. "사회적 도움(social aid)" 에
의미를 부여하는(gives) 그리스도인의 애덕의
요건(the exigencies)을 묘사함에 있어, 제2차 바티칸
공의회(the Second Vatican
Council)는 다음과 같이 말합니다: "실질적이고
그리고 다소의 긴급함에 있는 주제
(topics)들에 도달하기를 바라면서, 이 공의회는 다음과 같이 인격(human
person)에
대한 존중(respect)을 강조합니다: 모든 이는 (아무런 예외
없이), '가난한 자인 라자로
(Lazarus)를 무시하였던 부자의 예를 자신이 뒤따를까
염려하여' (루카 복음서 16,
18-31 참조), 자신의 이웃을, 무엇보다도 먼저, 그의 삶을
그리고 이 삶을 어떤 고귀한
방식으로 살기 위하여 필요한 수단을 마음에 유념하면서,
또다른 자기 자신(another
self)으로서 반드시 고려하여야만 합니다.
"Today there is an inescapable duty to make ourselves the neighbor of every
man, no matter who he is, and if we meet him, to come to his aid in a positive
way, whether he is an aged person abandoned by all, a foreign worker despised
without reason, a refugee, an illegitimate child wrongly suffering for a sin he did
not commit, or a starving human being who awakens our conscience by calling
to mind the words of Christ: `As you did it to one of the least of these My breth-
ren, you did it to Me.'" ("Gaudium Et Spes," 27).
오늘날 우리 자신들을 모든 사람의, 그가
누구이든지 간에, 이웃이 되도록 하여야 하는,
그리고, 그가 모두에 의하여 버려진 한 명의 노인, 이유 없이
경멸받는 한 명의 외국인
일꾼, 한 명의 망명자, 그가 범하지 않았던 한 개의 죄
때문에 잘못된 방식으로 고통을
겪고 있는 한 명의 사생아(an illegitimate child), 혹은 '너희가 내
형제들인 이 가장 작은
이들 가운데 한 사람에게 해 준 것이 바로 나에게 해 준
것이다' (마태오 복음서 25,40)(*)
라는 그리스도의 말씀을 마음에 상기함으로써 우리의
양심을 일깨우는, 한 명의 굶주리고
있는 인간이든지간에, 우리가 그를 만나면 어떤 긍정적인
방식으로 그를 도와주러 가야
하는, 어떤 피할 수 없는 의무(duty)가 있습니다" [제2차
바티칸 공의회(the Second Vatican
Council), 현대 세계의 교회에 관한 사목 헌장, "기쁨과
희망(Gaudium Et Spes)", 제27항].
-----
(*) 번역자 주: 마태오 복음서 25,40을
직접적으로 혹은 간접적으로 인용하고 있는
다음의 가톨릭 교회 교리서(CCC)의 제678항, 1397항*, 1825항*,
1932, 2449항* 들을
또한 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/c678.htm
-----
46. The eternal punishment of the reprobate and the eternal reward of the elect
are a dogma of faith solemnly defined by the Magisterium of the Church in the
Fourth Lateran Council (1215): "He [Christ] will come at the end of the world;
He will judge the living and the dead; and He will reward all, both the lost and
the elect, according to their works. And all these will rise with their own bodies
which they now have so that they may receive according to their works, whether
good or bad; the wicked, a perpetual punishment with the devil; the good, eternal
glory with Christ."
46. 하느님에 의하여
버림받은 자(the reprobate)들에 대한 영원한 벌(punishment)과
선택된 자(the elect)들에 대한 영원한 상급(보상, reward)은 제4차
라테라노 공의회
(the Fourth Lateran Council, 1215년)에서 교회의
교도권에 의하여 다음과 같이
장엄하게 정의된(defined) 믿음에 대한 한 개의 교의(a
dogma on faith)입니다: "그분
[그리스도]께서는 세상의 끝에 장차 오실 것이며, 그리고
그분께서는 산 이와 죽은 이를
장차 심판하실 것이고, 그리고 그분께서는 길을 잃은 자(the
lost)들 그리고 선택된 자
(the elect)들 둘 다, 모두를, 그들의 일들에 따라, 장차 보상할(reward)
것입니다. 그리고
이들 모두는, 선(good) 혹은 악(evil)이거나간에, 그들이 자신의
일들에 따라, 그리하여
사악한 자(the wicked)들은 악마와 함께 어떤 영원한 벌을,
그리고 선한 자(the good)들은
그리스도와 함께 영원한 영광을 받고자, 그들이 지금 가지고
있는 자신 고유의 몸들과
함께 장차 일어날 것입니다."
-----
번역자 주: 끝으로, 이 글에 이어지는 글인 다음의
글을 또한 필독하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1445.htm
-----
*********************************************************************************************
Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.
[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태,
출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다. 그리고 본문 중의 우리말 번역문에
대한 저작권은 엮은이에게 있으며, 본문 중의 우리말 번역문들을 복사하여 가져가는 것을
허락하지 않습니다.]