5th Sunday in Ordinary Time, Cycle A (가해 연중 제5주일)
1st Reading: Isaiah 58:6-10
Misguided Fasting Denounced
--------------------------------------------
[6] "Is not this the fast that I choose: to loose the bonds of wickedness, to undo
the thongs of the yoke, to let the oppressed go free, and to break every yoke?
[7] Is it not to share your bread with the hungry, and bring the homeless poor
into your house; when you see the naked, to cover him, and not to hide yourself
from your own flesh? [8] Then shall your light break forth like the dawn, and your
healing shall spring up speedily; your righteousness shall go before you, the glory
of the LORD shall be your rear guard. [9a] Then you shall call, and the LORD will
answer; you shall cry, and he will say, 'Here I am.' If you take away from the midst
of you the yoke, the pointing of the finger, and speaking wickedness, [10] if you
pour yourself out for the hungry and satisfy the desire of the afflicted, then shall
your light rise in the darkness and your gloom be as the noonday."
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Commentary:
58:1-14. This new denunciation, very much in the style of this part of the book,
criticizes fasting done in the wrong spirit; it is uncompromising (vv. 1-7) but it
ends with words of encouragement. The Lord cannot go along with the hypocrisy
of a purely external religion -- with people going through the motions of religious
observance while being unjust in their dealings with others and ignoring those in
need. Those who act in this way cannot know much about God this is why the
prophet feels compelled to speak out and use every opportunity to correct them.
"They seek me daily" (v. 2), that is, they we keen to hear the oracles spoken by
the prophets, to learn what God is saying, but they do out act on them -- which
shows that they do not really know what religion is all about. Conversion to God
is not a matter of engaging in many external acts of worship and fasting, while
being unjust, exploiting workers and neglecting the poor. It is not surprising that
God ignores fasts if those who perform them commit sins against justice and
charity (vv. 3-6). In this poem different people's voices are heard at different
points: first God tells the prophet to keep on condemning hypocrisy (vv. 1-2);
then men speak, complaining that God ignores their fasting (v. 3) and at the
end God teaches and reproaches: he will have nothing to do with the hypocrisy
of those who perform fasts but behave wickedly (vv. 4-7); whereas he will cer-
tainly listen to prayers if they are accompanied by acts of justice and charity
(vv. 8-14).
The works of mercy recommended in this oracle are echoed in Jesus' discourse
on the Last Judgment in Matthew 25:23-45. Christian spirituality has always
stressed that love of neighbor and works of mercy are clear proof of a person's
love of God and are a touchstone of true religion, for "...works of mercy are proof
of a truly holy life" (Rabanus Maurus, recorded by St Thomas Aquinas in the
"Catena Aurea"). And St Leo the Great taught: "Let each of the faithful examine
his own conscience, seeking out his deepest desires; if he finds the fruits of
love within his soul, he will know that God is with him, and he should strive even
harder to be worthy of so great a guest, being ever more generous in his works
of mercy" ("Sermones", 48, 3).
2nd Reading: 1 Corinthians 2:1-5
St. Paul's Preaching in Corinth
---------------------------------------------
[1] When I came to you, brethren, I did not come proclaiming to you the testimo-
ny of God in lofty words or wisdom. [2] For I decided to know nothing among you
except Jesus Christ and him crucified. [3] And I was with you in weakness and in
much fear and trembling; [4] and my speech and my message were not in plau-
sible words of wisdom, but in demonstration of the Spirit and power, [5] that your
faith might not rest in the wisdom of men but in the power of God.
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Commentary:
1-3. The Apostle had come to Corinth from Athens, as we know from the Acts
of the Apostles (17:16-34); in that city he had not made many converts, despite
his brilliant discourse in the Areopagus. This fact, and the moral corruption of
Corinthian society, may explain his arriving "in much fear and trembling" (v. 3);
he must have felt that he had a difficult task ahead of him. As it turned out, he
must have met many difficulties: our Lord appeared to him at night in a vision to
comfort and encourage him: "Do not be afraid, but speak and do not be silent;
for I am with you" (Acts 18:9-10). St Paul, therefore, putting no reliance on care-
fully argued speeches, proclaims Christ crucified, to make sure that faith is
grounded on God alone.
St Paul sums up his entire message here "Jesus Christ and him crucified". The
Church, on whom it devolves to continue the mission of the Apostles, does no-
thing but make Jesus Christ known: "Our spirit is set in one direction," Pope
John Paul II reminds us; "the only direction for our intellect, will and heart is to-
wards Christ our Redeemer, towards Christ, the Redeemer of man. We wish to
look towards him because there is salvation in no one else but him, the Son of
God -- repeating what Peter said, 'Lord, to whom shall we go? You have the
words of eternal life' (Jn 6:68) [...]. The Church lives his mystery, draws unwea-
ryingly from it and continually seeks ways of bringing this mystery of her Master
and Lord to mankind--to the peoples, the nations, the succeeding generations,
and every individual human being--as if she were ever repeating, as the Apostle
did, 'For I decided to know nothing among you except Jesus Christ and him cru-
cified' (1 Cor 2:2). The Church stays within the sphere of the mystery of the Re-
demption, which has become the fundamental principle of her life and mission"
("Redemptor Hominis", 7).
Every Christian, for his part, should try to see that those around him "desire to
know Jesus Christ and him crucified and that they be firmly convinced and with
the most heartfelt piety and devotion believe that no other name under heaven
has been given to men by which we may be saved (cf. Acts 4:12), since he is
the expiation for our sins (cf. 1 Jn 2:2)" ("St Pius V Catechism", Introduction,
10).
4-5. Just as Paul's preaching did not rely on eloquence, so too faith must not be
based on human wisdom (cf. note on 1 Cor 1:20-25). He says that he based his
message on "demonstration of the Spirit and power" -- probably a reference to
the powerful action of divine grace on those who listened to his preaching, with
grace manifesting itself in conversions and extraordinary charisms. This power
of God explains how they came to believe.
God continues to act through the Christian message, which "is unique. It cannot
be replaced. It does not permit either indifference, syncretism or accommodation.
It is a question of people's salvation. It is the beauty of the Revelation that it re-
presents. It brings with it a wisdom that is not of this world. It is able to stir up by
itself faith--faith that rests on the power of God (cf. 1 Cor 2:5). It is truth. It merits
having the apostle consecrate to it all his time and all his energies, and to sacri-
fice for it, if necessary, his own life" (Paul VI "Evangelic Nuntiandi", 5).
Gospel Reading: Matthew 5:13-16
Salt of the Earth and Light of the World
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(Jesus said to the multitude:) [13] "You are the salt of the earth; but if salt has
lost its taste, how shall its saltness be restored? It is no longer good for any-
thing except to be thrown out and trodden under foot by men.
[14] "You are the light of the world. A city set on a hill cannot be hid. [15] Nor
do men light a lamp and put it under a bushel, but on a stand, and it gives light
to all in the house. [16] Let your light so shine before men, that they may see
your good works and give glory to your Father who is in Heaven."
*********************************************************************************************
Commentary:
13-16. These verses are a calling to that apostolate which is part and parcel of
being a Christian. Every Christian has to strive for personal sanctification, but he
also has to seek the sanctification of others. Jesus teaches us this, using the
very expressive simile of salt and light. Salt preserves food from corruption; it al-
so brings out its flavor and makes it more pleasant; and it disappears into the
food; the Christian should do the same among the people around him.
13-16. 이들 절들은 그리스도 사람이 됨의
중요 부분(part and parcel)인 사도직
(apostolate)으로의 부름(a calling)입니다. 각 그리스도 사람은
본인의 성화(personal
sanctification)를 위하여 노력하여야 하며, 그리고 그는 다른
이들의 성화를 추구하여야
합니다. 예수님께서는, 소금과 빛이라는 바로 그 분명한
직유(直喩, simile)를 사용하여,
우리에게 이것을 가르치십니다. 소금은 음식을 부패로부터 보존하고,
그리고 그것은
음식의 맛을 가져다 주며 그리하여 음식을 더 좋게 만들고; 그리고
그것은 음식 안쪽으로
사라지는데, 그리스도 사람은 자신의 주위에 있는 사람들 사이에서
동일한 일을 하여야만
합니다.
"You are salt, apostolic soul. 'Bonum est sal': salt is a useful thing', we read in
the holy Gospel; 'si autem sal evanuerit': but if the salt loses its taste', it is good
for nothing, neither for the land nor for the manure heap; it is thrown out as use-
less. You are salt, apostolic soul. But if you lose your taste..." (St. J. Escriva,
"The Way", 921).
"그대는, 사도적 영혼(apostolic soul)인,
소금입니다. 'Bonum est sal: 소금이 유용한
것임' 을, 이 거룩한 복음서에서 다음과 같이 읽습니다: 'si autem sal
evanuerit:
그러나 소금이 제 맛을 잃으면', 땅을 위하여서도 그리고
비료 더미를 위하여서도 아닌,
아무 쓸모가 없으니, 밖에 버려질 것입니다. 그대는,
사도적 영혼인, 소금입니다.
그러나 그대가 그대의 맛을 잃으면..." [성 호세마리아
에스크리바(St. J. Escriva),
"The Way", 921].
Good works are the fruit of charity, which consists in loving others as God loves
us (cf. John 15:12). "I see now", St. Therese of Lisieux writes, "that true charity
consists in bearing with the faults of those about us, never being surprised at
their weaknesses, but edified at the least sign of virtue. I see above all that cha-
rity must not remain hidden in the bottom of our hearts: 'nor do men light a lamp
and put it under a bushel, but on a stand, and it gives light to all in the house.' It
seems to me that this lamp is the symbol of charity; it must shine out not only
to cheer those we love best but all in the house" ("The Autobiography of a Saint",
Chapter 9).
선행(착한 행실, good works)들은,
하느님께서 우리를 사랑하시듯이(loves)
다른 이들을 사랑함(loving)(*)
(요한 복음서 15,12를 참조하라)을 그
주요
부분으로 가지고 있는(consists in), [세례성사에서 하느님에 의하여 세례를 받는
자의 영혼에 "성화 은총(sanctifying grace)"과 함께 주입되는(infused),
초자연덕
(supernatural
virtues)들인(**) 향주삼덕(three theological virtues)들 중의 하나인],
애덕(charity)의
열매입니다. 리지외의 성녀 테레사(소화 데레사, St. Therese of
Lisieux)는
다음과 같이 씁니다: "저는 이제 참 애덕이, 결코 그들의 나약함에 놀라게
되는 것이 아니라
이 덕(virtue)의 최소한도의 표지(sign)에 교화되어(edified), 우리
주위의 다른 이들의
결함들을 참는 것을 그 주요 부분으로 가지고 있음을 봅니다.
저는 무엇보다도 먼저
애덕이 우리의 심장(hearts)들의 바닥에 감추어져 남아있지
말하야 함을 다음과 같이 봅니다:
'등불은 켜서 함지 속이 아니라 등경 위에 놓는다.
그렇게 하여 집 안에 있는 모든
사람을 비춘다(마태오 5,15).' 저에게 있어 바로
이 등불은 애덕의 상징인 것 같으며,
그리하여 이 덕은 우리가 가장 사랑하는 자들뿐만이
아니라 집 안의 모든 이들의 기운을
북돋우기 위하여 빛을 비추어야 합니다" [리지외의
성녀 테레사(소화 데레사, St. Therese of Lisieux1873-1897년), "The Autobiography
of a Saint",
Chapter 9].
-----
(*)
번역자 주: 예수 그리스도께서 주신 새 계명인 바로 이 계명
안에서 언급되고 있는,
지금처럼 향주삼덕들 중의 한 개인 "애덕(charity)"을
설명할 때에 사용되고 있는, "인간적
사랑(human love)"이 결코 아닌, 바로
이 "사랑(love)", 즉
"하느님의 사랑(God's
love)",
즉 "그리스도인의
사랑(Christian love)"의 정의(definition)는
다음의 글들에 있으니
필독하라:
http://ch.catholic.or.kr/pundang/4/soh/intro2concept_of_love.htm
(**) 번역자
주: 사람의 본성만으로 획득할 수 있는 "자연덕(natural
virtues)들과는 달리,
사람의 본성만으로는 획득할 수 없으며 하느님에 의하여
영혼에 주입되는 덕들인, 즉
"주부덕(infused virtues)들"인, "초자연덕(supernatural
virtues)들"에 대한 설명은,
성 토마스 아퀴나스(St. Thomas Aquinas)의 신학
대전(Summa Theologica)의
학습을 위한 입문용 글들으로 마련된 글들이기도 한,
다음의 글들에 있다:
http://ch.catholic.or.kr/pundang/4/soh/intro2virtues.htm
-----
Apostolate is one of the clearest expressions of charity. The Second Vatican
Council emphasized the Christian's duty to be apostolic. Baptism and Confirma-
tion confer this duty, which is also a right (cf. "Lumen Gentium", 33), so much
so that, because the Christian is part of the mystical body, "a member who does
not work at the growth of the body to the extent of his possibilities must be con-
sidered useless both to the Church and to himself" ("Apostolicam Actuositatem",
2). "Laymen have countless opportunities for exercising the apostolate of evange-
lization and sanctification. The very witness of a Christian life, and good works
done in a supernatural spirit, are effective in drawing men to the faith and to God;
and that is what the Lord has said: "Let your light so shine before men, that they
may see your good works and give glory to your Father who is in Heaven" ("Apo-
stolicam Actuositatem", 6).
사도직(apostolate)은 애덕(charity)의
가장 분명한 표현들 중의 하나입니다.
제2차 바티칸 공의회는 사도적(apostolic)이어야
하는 그리스도 사람들의 의무(duty)를
강조하였습니다. 세례성사와 견진성사는,
또한 한 개의 권리(a right)이기도 한
[제2차 바티칸 공의회 문헌, 교회에 관한 교의 헌장, "인류의
빛(Lumen Gentium)",
제33항을 참조하라], 왜냐하면
그리스도 사람(the Chriatian)은 [예수 그리스도를
그 머리로 하고 하느님의 자녀들을 그 지체로 하는] 바로 이
신비체(the mystical
body)의 한 부분이기에, "이 신비체(the body)의 성장에
있어 자신의 가진 능력
(possibilities)들의 범위에까지 일을 하지 않는 어느 구성원도
교회와 자기 자신 둘
다에게 쓸모없다고 간주되어야만 하는 정도에 이르기까지"
[제2차 바티칸 공의회
문헌, 평신도 사도직에 관한 교령, "사도직
활동(Apostolicam Actuositatem)", 제2항],
바로 이 의무를 부여합니다. "평신도(laymen)들은
복음화(evangelization) 및 성화
(sanctification)라는 사도직을 수행하기 위한 수많은 기회들을
가집니다. 그리스도
사람의 삶이라는 바로 그 증언, 그리고 초자연적
영(supernatural spirit) 안에서
행하여진 선행들은 사람들을 믿음(faith)으로 그리고
하느님께로 끌어당김(drawing)에
있어 효과적이며(effective), 그리고 바로 이것이 주님께서
다음과 같이 이미 말씀하셨던
바입니다: '이와 같이 너희들이 너희의
빛(*)이 사람들 앞에 비추어, 그들이 너희의
착한 행실을 보고 하늘에 계신 너희 아버지를 찬양하게
하여라'" [제2차 바티칸
공의회 문헌, 평신도 사도직에 관한 교령, "사도직
활동(Apostolicam Actuositatem)",
제6항],
-----
(*) 번역자 주: "빛(light)"
이라는 용어의 가톨릭 교회의 신학적 의미/정의(definition)는
다음의 글에 안내되어 있다:
http://ch.catholic.or.kr/pundang/4/soh/1174.htm
-----
"The Church must be present to these groups [those who do not even believe
in God] through those of its members who live among them or have been sent to
them. All Christians by the example of their lives and witness of their word, wher-
ever they live, have an obligation to manifest the new man which they put on in
Baptism, and to reveal the power of the Holy Spirit by whom they were streng-
thened at Confirmation, so that others, seeing their good works, might glorify the
Father and more perfectly perceive the true meaning of human life and the univer-
sal solidarity of mankind" ("Ad Gentes", 11; cf. 36).
"교회는 [심지어 하느님 쪽으로 믿지(believe
in) 않는 자들인] 바로 이러한 집단들에게,
그들 사이에서 살아가는 혹은 그들에게 이미 파견되었던
바로 그 구성원들을 통하여,
현존하여야만 합니다. 모든 그리스도 사람들은, 다른 이들이,
그들의 선행들을 봄으로써,
성부(the Father)를 영광스럽게 할 수 있도록 그리고 인간의
삶과 인류의 보편적 연대성
(the universal solidarity)(*)의 참
의미를 더 완미하게(perfectly)(**)
인지할 수 있도록
하기 위하여, 어디에 살고 있던지간에, 자신들의 삶들과
자신들의 말이라는 증언으로
이루어진 모범으로써(by the example), 자신들이 세례성사에서
입었던 새 사람(the new
man)을 분명하게 나타내어야(manifest) 하는, 그리하여, 바로
그분에 의하여 견진성사에서
자신들이 굳세게 되었던, 성령의 힘(power)을 드러내어야(reveal)
하는 의무를 가지고
있습니다" [제2차 바티칸 공의회 문헌, 교회의
선교 활동에 관한 교령, "만민에게
(Ad Gentes)", 11; cf. 36].
-----
(*) 번역자 주: 가톨릭 보편
교회가 가르치는 "사회 교리(social
doctrine)"의 네 개의
원리들 중의 한 개인 "연대성 원리(the principle of
solidarity)"에 대하여서는 다음의
글들을 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/social_justice.htm
(**) 번역자 주: "완미(perfection)"라는
용어의 신학적 의미/정의(definition)는 다음의
글에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1094.htm
-----
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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.]