23rd Sunday in Ordinary Time, Cycle A (가해 연중 제23주일)
1st Reading: Ezekiel 33:7-9
Ezekiel, the people’s watchman
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[7] ”So you, son of man, I have made a watchman for the house of Israel; when-
ever you hear a word from my mouth, you shall give them warning from me. [8]
If I say to the wicked, O wicked man, you shall surely die, and you do not speak
to warn the wicked to turn from his way, that wicked man shall die in his iniquity,
but his blood I will require at your hand. [9] But if you warn the wicked to turn
from his way, and he does not turn from his way; he shall die in his iniquity, but
you will have saved your life.
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Commentary:
33:1-9. In this new account of his calling, Ezekiel uses the watchman metaphor
to explain his role as a prophet. ln chapter 3 (3:16-21) his duty to counsel his
hearers was stressed; now he develops the metaphor of the watchman in a time
of war (vv. 2-6), underlining that it is a heavy and far-reaching responsibility. In
this new stage it is only the wicked that the prophet will have to admonish (vv.
7-9); seemingly, the just, who, along with the impious, received a warning in the
oracle of chapter 3 and who are not mentioned here, will never again stray from
their path.
2nd Reading: Romans 13:8-10
Love, the Fulfilling of the Law
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[8] Owe no one anything, except to love one another; for who loves his neighbor
has fulfilled the law. [9] The commandments, "You shall not commit adultery,
You shall not kill, You shall not steal, You shall not covet," and any other com-
mandment, are summed up in this sentence, "You shall love your neighbor as
yourself." [10] Love does no wrong to a neighbor; therefore love is the fulfilling
of the law.
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Commentary:
8-10. To enable him to keep the Commandments of God perfectly, man receives
the interior influence of love of God and love of neighbor. For when love motivates
us we readily give what is due--and more besides--to him whom we love. In his
public preaching St John of Avila used to say--"Those of you who are unlettered
should not think that this means you cannot enter paradise, study these two
commandments, and when you have fulfilled them, realize that you have done
everything laid down in the Law and the Prophets, and everything taught by the
Gospel and by the Apostles and whatever you are admonished to do by all the
countless books that have been written, for the Lord has send his word to us in
(this) manifold form (cf. Rom 9:28)" ("Sermons", Twelfth Sunday after Pentecost).
8-10. 사람은, 자신이
하느님의 계명들을 준수하는 것을 가능하게(enable) 하기
위하여, 하느님에 대한 사랑(love of God)과 이웃에 대한
사랑(love of neighbor)의
내면적
영향(interior influence)을 받아들입니다. 이는 사랑(love)(*)이
우리를
자극할 때에 우리는 우리가 사랑하는 자인 그에게 정당한(due) 바를 그리고 그 위에
더 많은 것을 기꺼이
제공하기 때문입니다. 아빌라의 성 요한(St. John of Avila)은
자신의 공개 설교에서 다음과 같이 말하곤 하였습니다: "글을 모르는 여러분들은 이
구절이
여러분들이 낙원에 들어갈 수 없음을 의미한다고 생각하지 말아야 하며,
이들 두 명령들을
학습하여, 그리하여 여러분들이 그들을 이미 실행하였을 때에,
율법과 예언서들에 규정된
모든 것을, 그리고 복음에 의하여 그리고 사도들에 의하여
가르쳐진, 그리고 이미
저술된 헤아릴 수 없는 책들 모두에 의하여 행하도록 권고를
받은, 모든 것을 여러분들이
이미 행하였음을 반드시 알아차리도록 하십시오, 이는
주님께서 (바로 이러한)
다중의 형식으로 우리에게 당신의 말씀을 이미 보내셨기
때문입니다" [아빌라의 성
요한(St. John of Avila), "Sermons", Twelfth Sunday
after Pentecost]
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(*) 번역자 주: 그 대상과 주체에
따라 의미가 달라지는, "사랑(love)/사랑하다"
라는 용어의 정의(definition)는 다음의 글들에 있으니
필독하라:
http://ch.catholic.or.kr/pundang/4/soh/1572.htm
http://ch.catholic.or.kr/pundang/4/soh/intro2concept_of_love.htm
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The relationship between the virtues of charity and justice is similar to that be-
tween love and the commandments of the Law. "Be convinced that justice alone
is never enough to solve the great problems of mankind [...]. Charity must pene-
trate and accompany justice because it sweetens and deifies everything: 'God
is love' (1 Jn 4:16). Our motive in everything we do should be the Love of God,
which makes it easier for us to love our neighbor and which purifies and raises
all earthly loves on to a higher level [...]. Charity, which is like a generous over-
flowing of justice, demands first of all the fulfillment of one's duty. The way to
start is to be just; the next step is to do what is most equitable...; but in order
to love, great refinement is required, and much thoughtfulness, and respect,
and kindliness" (St. J. Escriva, "Friends of God", 172-3).
애덕(charity)이라는 덕(virtue)과 정의(justice)라는 덕
사이의 관계는 사랑(love)과
율법의 명령(the commandments of the Law)들 사이의 관계와
유사합니다.
"단지 정의(justice)만으로 인류의
커다란 문제들을 해결하고자 하는 것은 결코
충분하지 않음을 확신하도록 하십시오. [...]. 애덕(charity)은
정의(justice)를
통과하여야 하고 그리고 정의(justice)와 함께 동행하여야
하는데 왜냐하면 이 덕은
모든 것을 달콤하게 하고(sweetens) 그리고 지고의 가치로운
것으로서 찬미하기
(deifies) 때문입니다: '하느님은 사랑이십니다(God is love)'
(1요한 4,16). 모든 것에
있어 우리가 행하는 우리의 동인(動因, motive)은 마땅히 [우리에
대한] 하느님의
거룩한 사랑(the Love of God)이어야 하는데, 이 사랑은 우리가 우리의 이웃을
사랑하는 것을 더 쉽게 만들고 그리하여 세속의 사랑들 모두를 어떤 더 높은
수준
위로 순수하게 하고 그리고 들어올립니다. [...]. 정의(justice)의 어떤 관대한
흘러넘침과 같은 애덕(charity)은 자신의 의무의 이행(履行,
fulfillment)을
무엇보다도 먼저
요구합니다. 시작하는 방식(way)은 정의로워야 하며, 그리고
그 다음 단계는 가장 공정한(equitable)
바를 행하는 것이며 ..., 그러나 사랑하기
위하여 커다란 세련된 태도(refinement)가
요구되고, 그리고 더 많은 사려 깊음
(thoughtfulness), 그리고 존중(respect),
그리고 친절한 행위(kindliness)가
요구됩니다" [성 호세마리아
에스크리바(St. J. Escriva), "Friends of God",
172-173].
Gospel Reading: Matthew 18:15-20
Fraternal Correction. The Apostles' Authority
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(Jesus said to His disciples), [15] "If your brother sins against you, go and tell
him his fault, between you and him alone. If he listens to you, you have gained
your brother. [16] But if he does not listen, take one or two others along with
you, that every word may be confirmed by the evidence of two or three witnesses.
[17] If he refuses to listen to them, tell it to the Church; and if he refuses to listen
even to the Church, let him be to you as a Gentile and a tax collector. [18] Truly,
I say to you, whatever you bind on earth shall be bound in Heaven, and whatever
you loose on earth shall be loosed in Heaven. [19] Again I say to you, if two of
you agree on earth about anything they ask, it shall be done for them by My
Father in Heaven. [20] For where two or three are gathered in My name, there
am I in the midst of them."
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Commentary:
번역자 주: 오늘의
복음 말씀 해설의 우리말 번역문은, 다음의 주소에 있는,
오늘의
복음 말씀과 동일한 복음 말씀을 가지는 매년 연중
제19주간 수요일 복음 말씀
해설의 우리말 번역문을 읽도록 하라. 특히
1요한 4,12의 대단히 중요한 교의
신학적
의미에 대하여 기술하고 있는, 영성적으로 탁월한, 1요한
4,12에 대한 성 호세마리아
에스크리버의 해설을 읽을 수 있다. 꼭
필독하도록 하라:
http://ch.catholic.or.kr/pundang/4/navarre/ot_19_wed.htm
<----- 필독 권고
15-17. Here our Lord calls on us to work with Him for the sanctification of others
by means of fraternal correction, which is one of the ways we can do so. He
speaks as sternly about the sin of omission as He did about that of scandal (cf.
Chrysostom, "Hom. on St. Matthew", 61).
There is an obligation on us to correct others. Our Lord identifies three stages in
correction: 1) alone; 2) in the presence of one or two witnesses; and 3) before the
Church. The first stage refers to giving scandal and to secret or private sins; here
correction should be given privately, just to the person himself, to avoid unneces-
sarily publicizing a private matter and also to avoid hurting the person and to
make it easier for him to mend his ways. If this correction does not have the de-
sired effect, and the matter is a serious one, resort should be had to the second
stage--looking for one or two friends, in case they have more influence on him.
The last stage is formal judicial correction by reference to the Church authorities.
If a sinner does not accept this correction, he should be excommunicated; that
is, separated from communion with the Church and Sacraments.
18. This verse needs to be understood in connection with the authority previously
promised to Peter (cf. Matthew 16:13-19): it is the hierarchy of the Church that
exercises this power given by Christ to Peter, to the Apostles and their lawful
successors--the Pope and the Bishops.
19-20. "Ubi caritas et amor, Deus ibi est: where charity and love resides, there
God is", the Holy Thursday liturgy intones, drawing its inspiration from the sa-
cred text of 1 John 4:12. For it is true that love is inconceivable if there is only
one person: it implies the presence of two or more (cf. Aquinas, "Commentary
on St. Matthew", 18:19-20). And so it is that when Christians meet together in
the name of Christ for the purpose of prayer, our Lord is present among them,
pleased to listen to the unanimous prayer of His disciples: "All those with one
accord devoted themselves to prayer, together with the women and Mary the
mother of Jesus" (Acts 1:14). This is why the Church from the very beginning
has practiced communal prayer (cf. Acts 12:5). There are religious practices--
few, short, daily "that have always been lived in Christian families and which I
think are marvelous--grace at meals, morning and night prayers, the family ro-
sary (even though nowadays this devotion to our Lady has been criticized by
some people). Customs vary from place to place, but I think one should always
encourage some acts of piety which the family can do together in a simple and
natural fashion" ([Blessed] J. Escriva, "Conversations", 103).
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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.]