나바르 매일미사 독서/묵상

7th Sunday of Easter - Cycle B

1st Reading: Acts 1:15-17,20a,20c-26

The Election of Matthias
-----------------------------------
[15] In those days Peter stood up among the brethren (the company of persons
was in all about a hundred and twenty), and said, [16] "Brethren, the scripture
had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David,
concerning Judas who was guide to those who arrested Jesus. [17] For he was
numbered among us, and was allotted his share in this ministry. [20] For it is
written in the Book of Psalms, 'Let his habitation become desolate, and let there
be no one to live in it'; and 'His office let another take.'

[21] So one of the men who have accompanied us during all the time that the
Lord Jesus went in and out among us, [22] beginning from the baptism of John
until the day when He was taken up from us--one of these men must become
with us a witness to His resurrection."

[23] And they put forward two, Joseph called Barsabbas, who was surnamed
Justus, and Matthias. [24] And they prayed and said, "Lord, who knowest the
hearts of all men, show which one of these two Thou hast chosen [25] to take
the place in this ministry and apostleship from which Judas turned aside, to go
to his own place." [26] And they had cast lots for them, and the lot fell on
Matthias; and he was enrolled with the eleven Apostles.

********************************************************************************** Commentary:

15-23. "Peter is the ardent and impetuous Apostle to whom Christ entrusted the
care of His flock; and since he is first in dignity, he is the first to speak" (Chry-
sostom, "Hom. on Acts", 3).

Here we see Peter performing his ministry. Events will make for the gradual
manifestation of the supreme role of government which Christ entrusted to him.
His is a ministry of service--he is the "servus servorum Dei", the servant of the
servants of God--a ministry given to none other, different from all other ministries
in the Church. Peter will carry it out in solidarity with his brothers in the Aposto-
late and in close contact with the whole Church represented here in the 120
brethren around him.

This account of Peter with the other Apostles and disciples all brought together
is described by St. John Chrysostom in these words: "Observe the admirable
prudence of St. Peter. He begins by quoting the authority of a prophet and does
not say, 'My own word suffices,' so far is he from any thought of pride. But he
seeks nothing less that the election of a 12th Apostle and he presses for this.
His entire behavior shows the degree of his authority and that he understood the
apostolic office of government not as a position of honor but as a commitment to
watch over the spiritual health of those under him.

"The disciples were one hundred and twenty, and Peter asks for one of these.
But he it is who proposes the election and exercises the principal authority
because he has been entrusted with the care of all"("Hom. on Acts", 3).

21-22. The Apostles are witnesses "par excellence" of Jesus' public life. The
Church is "apostolic" because it relies on the solid testimony of people specially
chosen to live with our Lord, witnessing His works and listening to His words.
The twelve Apostles certify that Jesus of Nazareth and the risen Lord are one and
the same person and that the words and actions of Jesus preserved and passed
by the Church are indeed truly reported.

Everyone who maintains unity with the Pope and bishops in communion with him
maintains unity with the Apostles and, through them, with Jesus Christ Himself.
"Orthodox teaching has been conserved by being passed on successively since
the time of the Apostles and so it has remained up to the present in all the
churches. Therefore, only that teaching can be considered true which offers no
discord with ecclesiastical and apostolic tradition" (Origen, "De Principiis", Pre-
face, 2). See the note on Acts 1:26.

24-26. Verses 24-25 record the first prayer of the Church, which is linked with
what we were told in verse 14--"all these with one accord devoted themselves to
prayer"--and shows the disciples' firm belief that God rules over all things and all
events and looks after the Church in a very special way.

The Christian community leaves in God's hands the choice as to who will fill the
empty place in the Twelve. It does this by using traditional Hebrew method of
casting lots, the outcome of which will reveal God's will. This method of divining
God's will is to be found quite a number of times in the Old Testament (cf. 1 Sa-
muel 14:41f); its use was restricted to Levites, to prevent it degenerating into a
superstitious practice. In casting lots the Jews used dice, sticks, pieces of paper,
etc. each bearing the name of the candidate for an office, or of people suspected
of having committed some crime, etc. Lots were cast as often as necessary to
fill the number of places to be filled or the suspected number of criminals.

In this instance they decide to cast lots because they consider that God has
already made His choice and all that remains is for Him to make His will known:
His decision can be ascertained unerringly by using this simple human device.
This method of appointing people, borrowed from Judaism, did not continue to be
used in the church for very long.

Now that Matthias has been appointed the Twelve is complete again. The Apos-
tolic College is now ready to receive the Holy Spirit whom Jesus promised to
send, and to go on to bear universal witness to the Good News.

26. St. Luke usually applies the term "apostles" only to the Twelve (cf., for exam-
ple, Acts 6:6), or the Eleven plus Peter, who appears as head of the Apostolic
College (cf. 2:14). Except in Acts 14:14, Luke never describes St. Paul as an
Apostle--not because he minimizes Paul's role (indeed, half the chapters of Acts
deal with Paul) but because he reserves to the Twelve the specific function of
being witnesses to our Lord's life on earth.

This apostolic character or apostolicity is one of the marks of the true Church of
Christ--a Church built, by the express wish of its Founder, on the solid basis of
the Twelve.

The "St. Pius V Catechism" (I, 10, 17) teaches that "the true Church is also to
be recognized from her origin, which can be traced back under the law of grace
to the Apostles; for her doctrine is the truth not recently given, nor now first heard
of, but delivered of old by the Apostles, and disseminated throughout the entire
world. [...] That all, therefore, might know which was the Catholic Church, the
Fathers, guided by the Spirit of God, added to the Creed the word 'apostolic'. For
the Holy Spirit, who presides over the Church, governs her by no other ministers
than those of apostolic succession. This Spirit, first imparted to the Apostles,
has by the infinite goodness of God always continued in the Church."

The principal role of the Apostles is to be witnesses to the resurrection of Jesus
(cf. 1:22). They perform it through the ministry of the word (6:4), which takes
various forms, such as preaching to the people (cf. 2:14-40; 3:12-26; 4:2, 33;
5:20-21), teaching the disciples within the Christian community itself (2:42), and
declarations uttered fearlessly against the enemies and persecutors of the Gos-
pel of Jesus (4:5-31; 5;27-41). Like the word of the Lord, that of the Apostles is
supported by signs and wonders, which render visible the salvation which they
proclaim (2:14-21, 43; 3:1-11, 16; 4:8-12, 30; 5:12, 15-16; 9:31-43).

The Twelve also perform a role of government in the Church. When the members
of the community at Jerusalem give up their property to help their brothers in need,
they lay the money "at the Apostles' feet" (4:35). When the Hellenist Christians
need to be reassured, the Twelve summon the assembly to establish the ministry
of the diaconate (6:2). When Saul goes up to Jerusalem after his conversion, he
is introduced to the Apostles by Barnabas (9:26-28). The Apostles quite evi-
dently exercise an authority given them by our Lord who invested them with
untransferable responsibilities and duties connected with service to the entire
Church.

The Apostles also intervene outside Jerusalem as guarantors of internal and ex-
ternal unity, which is also an essential distinguishing mark of the Church. After
Philip baptizes some Samaritans, the Apostles Peter and John travel from Jeru-+
salem to give them the Holy Spirit by the laying on of hands (8:14-17).

After the baptism of the pagan Cornelius, the Apostles study the situation with
Peter, to ascertain more exactly the designs of God and the details of the new
economy of salvation (11:1-18). Apropos of the debate in Antioch about the cir-
cumcision of baptized pagans, the community decides to consult the Apostles
(15:2) to obtain a final decision on this delicate matter.

Most of St. Luke's attention is concentrated on the figure of Peter, whom he men-
tions 56 times in Acts. Peter is always the center of those scenes or episodes
in which he appears with other Apostles or disciples. In matters to do with the
community at Jerusalem Peter acts as the spokesman of the Twelve (2:14, 37;
5:29) and plays a key role in the opening up of the Gospel to pagans.

The College of the twelve Apostles, whose head is Peter, endures in the Episco-
pacy of the Church, whose head is the Pope, the bishop of Rome, successor of
Peter and vicar of Jesus Christ. The Second Vatican Council proposes this once
again when it teaches that the "Lord Jesus, having prayed at length to the Father,
called to Himself those whom He willed and appointed twelve to be with Him,
whom He might send to preach the Kingdom of God (cf. Mark 3:13-19; Matthew
10:1-42). These Apostles (cf. Luke 6:13) He constituted in the form of a college
or permanent assembly, at the head of which He placed Peter, chosen from
among them (cf. John 21:15-17)" ("Lumen Gentium", 19).

"Just as, in accordance with the Lord's decree, St. Peter and the rest of the
Apostles constitute a unique apostolic college, so in like fashion the Roman
Pontiff, Peter's successor, and the bishops, the successors of the Apostles,
are related and united to one another. [...]

"In it the bishops, whilst loyally respecting the primacy and pre-eminence of their
head, exercise their own proper authority for the good of their faithful, indeed even
for the good of the whole Church, the organic structure and harmony of which are
strengthened by the continued influence of the Holy Spirit. The supreme authority
over the whole Church, which this college possesses, is exercised in a solemn
way in an ecumenical council. [...] And it is the prerogative of the Roman Pontiff
to convoke such councils, to preside over them and to confirm them" ("ibid.", 22).

2nd Reading: 1 John 4:11-16

God is Love. Brotherly Love, the Mark of Christians (Continuation)
--------------------------------------------------------------------------- [11] Beloved, if God so loved us, we also ought to love one another. [12] No
man has ever seen God; if we love one another, God abides in us and his love
is perfected in us.

[13] By this we know that we abide in him and he in us, because he has given
us of his own Spirit. [14] And we have seen and testify that the Father has sent
his Son as the Savior of the world. [15] Whoever confesses that Jesus is the Son
of God, God abides in him, and he in God. [16] So we know and believe the love
God has for us. God is love, and he who abides in love abides in God, and God
abides in him.

********************************************************************************** Commentary:

11-12. The Apostle underlines here the theological basis of brotherly love: the
love which God has shown us by the incarnation and redemptive death of his
Son, places us in his debt: we have to respond in kind; so we "ought" to love
our neighbor with the kind of gratitude and disinterest that God showed by ta-
king the initiative in loving us. ***********
-------------------
***********

11-12. 이 사도는 여기서 형제다운 사랑(brotherly love)의 신학적 기초를 다음과 같이
강조합니다(underlines): 하느님께서 우리들에게 당신의 아드님의 강생 및 구속하는
죽음에 의하여 이미 보여주신 그 사랑은 우리들을 다음과 같은 당신에 대한 빚 안에
배치합니다(places): 우리는 동일한 것으로(in kind) 화답하여야 하며, 그리하여 우리는
하느님께서 우리들을 사랑하심에 있어 솔선하심으로써 보여주셨던 사의(謝意)(gratitude)
및 무욕(無慾)(disinterest)의 바로 그 종류와 함께 우리의 이웃들을 "마땅히"(ought)
사랑하여야 합니다.

Moreover, by loving one another we are in communion with God. The deepest
desire of the human heart, which is to see and to possess God, cannot be sa-
tisfied in this life, because "no man has ever seen God" (v. 12); our neighbor, on
the other hand, we do see. So, in this life, the way to be in communion with God
is by brotherly love. "Love of God is the first thing in the order of commands", St
Augustine explains, "and love of neighbor is the first thing in the order of practice
[...]. You, who do not yet see God, will, by loving your neighbor, merit to see him.
Love of neighbor cleanses our eyes to see God, as John clearly says, If you do
not love your neighbor, whom you see, how can you love God, whom you do not
see (cf. I Jn 4:20)" ("In Ioann. Evang.", 17, 8).

더 나아가, 서로 사랑함으로써 우리는 하느님과 하나 됨/통공의 상태(communion)에
있게 됩니다. 하느님을 뵙고 소유하는 것을 말하는 인간 심장(human heart)의 가장
깊은 욕망(desire)은, 왜냐하면 "지금까지 하느님을 본 사람은 없기" 때문에(제12절),
바로 이 삶 안에서 충족될 수 없으나, 그러나, 다른 한편으로, 우리의 이웃을 우리는
정말로(do) 봅니다. 그래서, 바로 이 삶 안에서, 하느님과 하나 됨/통공의 상태에 있기
위한 길이 바로 형제다운 사랑의 행위로써(by brotherly love)에 있습니다. 성 아우구스티노
(St. Augustine)은 다음과 같이 설명합니다:

"하느님에 대한 사랑의 행위(love of God)는 계명(commands)들의 순서에 있어 그 첫
번째 사물이고 그리고 이웃에 대한 사랑의 행위(love of neighbor)는 실천(practice)에 있어
그 첫 번째 사물이다. [...] 아직 하느님을 뵈올 수 없는 자인 그대는 지금 그대의 이웃을
사랑함으로써, 장차 그분을 뵈올 만하게 될(merit) 것이다. 이웃에 대한 사랑의 행위는,
요한이 다음과 같이 분명하게 말하듯이, 하느님을 뵙고자 하는 우리의 눈(eyes)들을
씻어 깨끗이 한다(cleanses): 만약에 그대가 눈에 보이는 자인 그대의 이웃을 사랑하지
않는다면, 지금 그대가 볼 수 없는 분이신 하느님을 그대가 어떻게 사랑할 수 있을까?
(1요한 4,20 참조)." [성 아우구스티노(St. Augustine), "In Ioann. Evang.", 17, 8]

번역자 주: 다음의 주소에 접속하면, 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

13. Having the gift of the Holy Spirit is the sure sign of being in communion with
God. Since the Holy Spirit is the love of the Father and of the Son, his presence
in the soul in grace is necessarily something dynamic, that is, it moves the per-
son to keep all the commandments (cf. 3:24), particularly that of brotherly love.
This interior impulse shows that the third Person of the Blessed Trinity is at work
within us; it is a sign of union with God.

13. 성령이라는 선물을 가짐은 하느님과 하나 됨/통공의 상태(communion)에 있음의
확실한 표지(sign)입니다. 왜냐하면 성령님은 성부의 및 성자의 사랑이기 때문에,
우의(友誼)적 배려로(in grace) 영혼 안에 계신 그분의 현존은 필연적으로 역동적인
(dynamic) 그 무엇인데, 즉, 그 현존은 당사자로 하여금 계명(commandents)들 모두를
(1요한 3,24 참조), 특히 형제다운 사랑의 행위이라는 바로 그 계명을, 지키도록
움직입니다. 바로 이 내면의 충동(impulse)은 복되신 성삼위의 제3위격께서 우리들
안쪽에서 일을 하고 계심을 보여주며, 그리하여 이것은 하느님과 일치/결합(union)에
대한 한 개의 표지(a sign)입니다.

The Holy Spirit's action on the soul is a marvellous and deep mystery ."This
breathing of the Holy Spirit in the soul," says St John of the Cross, "whereby;
God transforms it into himself, is so sublime and delicate and profound a delight
to it that it cannot be described by mortal tongue, nor can human understanding,
as such, attain to any conception of it" ("Spiritual Canticle", stanza 39).

영혼에 대한 성령의 작용(action)은 한 개의 불가사의한 및 깊은 신비(mystery)입니다.
십자가의 성 요한(St. John of the Cross)은 다음과 같이 말합니다:

"영혼 안에 성령께서, 바로 그것에 의하여 하느님께서 영혼을 자기 자신으로 변화시키시는,
바로 이 숨을 불어넣으심은 영혼에게 너무도 빼어나고 섬세하며 그리고 깊은 커다란 기쁨
한 개이어서 그리하여 이 기쁨은 살아 있는 몸의 혀(mortal tongue)로써 묘사될 수도 없고,
인간의 오성/이해력(understanding) 그 자체만으로(as such)는 이 기쁨으로부터 아무런
파악(conception)에 도달할 수도 없습니다" [십자가의 성 요한(St. John of the Cross),
"Spiritual Canticle", stanza 39].

14-15. Once more (cf. v. 1:4) St John vividly reminds his readers that he, and the
other Apostles have seen with their own eyes the Son of God, made man out of
love for us. They were eyewitnesses of his redemptive life and death. And in the
Son, sent by the Father as Savior of the world, the unfathomable mystery of God
is revealed--that his very being is Love.

"It is 'God, who is rich in mercy' (Eph 2:4) whom Jesus Christ has revealed to us
as Father: it is his very Son who, in himself, has manifested him and made' him
known to us (cf. Jn 1:18; Heb 1:1)" (John Paul II, "Dives In Misericordia, 1).

16. "Knowing" and "believing" are not theoretical knowledge but intimate, expe-
rienced attachment (cf. notes on 2:3-6; 4:1-6; Jn 6:69; 17:8). Therefore, when St
John says that they knew and believed "the love God has for us" he is not refer-
ring to an abstract truth but to the historical fact of the incarnation and death of
Christ (v. 14), the supreme manifestation of the Father's love.

"He who abides in love abides in God, and God abides in him": St Thomas Aqui-
nas explains "that in some way the loved one is to be found in the lover. And so,
he who loves God in some way possesses him, as St John says (1 Jn 4:16) [...].
Also, it is a property of love that the lover becomes transformed into the loved
one; so, if we love vile and perishable things, we become vile and perishable, like
those who 'became detestable like the things they loved" (Hos 9:10). Whereas,
if we love God, we are made divine, for the Apostle says, 'He who is united to
the Lord becomes one spirit with him' (1 Cor 6:17)" ("In duo praecepta, prol.", 3).

17-18. The perfection of charity shows itself in serene confidence in God and
consequent absence of fear. Love is perfected "in us", as a gratuitous gift from
God, but itcan also be said that it grows with us, thanks to our free response to
grace.

Confidence for the day of judgment (cc. also the note on 2:28) is something we
should have also in this life; a basis for it is to be found in the daring statement,
"...because as he is so are we in this world". This is not just a reference to imi-
tating Christ's virtues or qualities: it means the profound identification with Christ
which the Christian should attain: "it is no longer I who live, but Christ who lives
in me" (Gal 2:20).

The fear which is incompatible with charity is servile fear, which sees God only
as one who punishes those who transgress his commandments. But filial fear,
which is compatible with charity, is what gives a Christian a deep horror of sin
because it is something which cuts him off from the love of God his Father. In
the early stages of the Christian life, fear of God is very helpful (cf., e.g., Ps 111:
10; Sir 1:27): the Council of Trent teaches that sinners "by turning from a salu-
tary fear of divine justice to a consideration of God's mercy, are encouraged to
hope, confident that God will be well-disposed to them for Christ's sake" ("De
iustificatione", 6).

18. "The solution is to love", Monsignor Escriva says. "St John the Apostle wrote
some words which really move me: 'qui autem timet, non est perfectus in caritate.
'I like to translate them as follows, almost word for word:the fearful man doesn't
know how to love. You, therefore, who do love and know how to show it, you
mustn't be afraid of anything. So, on you go!" ("The Forge", 260).

Gospel Reading: John 17:11b-19

The Priestly Prayer of Jesus (Continuation)
--------------------------------------------------------------
(Jesus lifted his eyes to heaven and said, ) [11b] "Holy Father, keep them in thy
name, which thou has given me, that they may be one, even as we are one. [12]
While I was with them, I kept them in thy name, which thou hast given me; I have
guarded them, and none of them is lost but the son of perdition, that the scripture
might be fulfilled. [13] But now I am coming to thee; and these things I speak in
the world, that they may have my joy fulfilled in themselves. [14] I have given them
thy word; and the world has hated them because they are not of the world. [15]
I do not pray that thou shouldst take them out of the world, but that thou shouldst
keep them from the evil one. [16] They are not of the world, even as I am not of
the world. [17] Sanctify them in the truth; thy word is truth. [18] As thou didst
send me into the world, so I have sent them into the world. [19] And for their
sake I consecrate myself, that they also may be consecrated in truth.

*********************************************************************************************
Commentary:

11-19. Jesus now asks the Father to give his disciples four things--unity, perse-
verance, joy and holiness. By praying him to keep them in his name (v. 11) he
is asking for their perseverance in the teaching he has given them (cf. v. 6) and in
communion with him. An immediate consequence of this perseverance is unity:
"that they may be one, even as we are one"; this unity which he asks for his
disciples is a reflection of the unity of the three divine Persons.

11-19. 예수님께서는 이제 당신의 제자들에게, 일치(unity), 불굴의 노력
(perseverance), 기쁨(joy) 그리고 거룩함(holiness)(*), 네 가지를 주실 것을
성부께 청원하십니다. 그들을 당신의 이름으로 성부께 기도함으로써(제11절)
당신께서는 그들이 당신께서 이미 그들에게 주셨던 가르침 안에서(제6절을 참조하라)
그리고 당신과의 하나 됨(communion, 친교, 통공) 안에서 불굴의 노력을 할 것을
청원하고 계십니다. 이러한 불굴의 노력의 직접적인 결과는 다음과 같은 일치이며:
"이들도 우리처럼 하나가 되게 해 주십시오" , 그리고 당신의 제자들을 위하여
당신께서 청원하시는 이러한 일치는 거룩하신 성삼위 일치의 반향(a reflection)입니다.

-----
(*) 번역자 주: "거룩함(holiness, sanctity)" 과 "성스러움(sacredness)"의 차이점에
대하여서는 다음에 있는 글들을 읽도록 하라:

http://ch.catholic.or.kr/pundang/4/soh/holy_vs_sacred_concept_confusion.htm
-----

He also prays that none of them should be lost, that the Father should guard and
protect them, just as he himself protected them while he was still with them.
Thirdly, as a result of their union with God and perseverance they will share in the
joy of Christ (v. 13): in this life, the more we know God and the more closely we
are joined to him, the happier will we be; in eternal life our joy will be complete,
because our knowledge and love of God will have reached its climax.

당신께서 여전히 그들과 함께 계시는 동안에 당신 몸소 그들을 보호하셨던 것처럼
(just as), 당신께서는 그들 누구도 길을 잃지 않도록 기도하시며, 성부께서 그들을
지켜주시고 보호하여 주실 것을 또한 기도하십니다. 세 번째로, 하느님과 그들의
일치와 불굴의 노력의 결과로서 그들은 다음과 같은 그리스도의 기쁨(제13절)에 함께
할 것입니다: 이 세상에서의 삶 안에서, 우리가 하느님을 더욱 더 알게 될수록 그리고
우리가 더욱 더 당신께로 결합될수록, 우리는 더욱 더 행복할 것이며, 그리고 영원한
삶 안에서 우리의 기쁨은 완전하게 될 것인데, 이는 하느님에 대한 우리의 지식과
사랑은 그 절정에 달하게 될 것이기 때문입니다.

Finally, he prays for those who, though living in the world, are not of the world,
that they may be truly holy and carry out the mission he has entrusted to them,
just as he did the work his Father gave him to do.

끝으로, 비록 이 세상에 살고 있으나, 이 세상에 속하지 않는 자들을 위하여, 당신께서는
그들이 진리로써 거룩하게 될 것을 그리고, 당신의 성부께서 당신께 행하도록 맡기신
일을 당신께서 행하셨던 것처럼, 당신께서 그들에게 이미 맡기신 임무를 수행하게 될
것을 기도하십니다.

12. "That the scripture might be fulfilled": this is an allusion to what he said to the
Apostles a little earlier (Jn 13:18) by directly quoting Scripture: "He who ate my
bread has lifted his heel against me" (Ps 41:10). Jesus makes these references
to Judas' treachery in order to strengthen the Apostles' faith by showing that he
knew everything in advance and that the Scriptures had already foretold what
would happen.

12. "성경 말씀이 이루어지려고": 이 구절은 당신께서 조금 전에 당신의 사도들에게
말씀하셨던 바(요한 복음서 13,18)에 대한, 다음과 같이 성경을 직접 인용함에 의한,
암시입니다: "제 빵을 먹던 그마저 발꿈치를 치켜들며 저에게 대듭니다"(시편 41,10).
예수님께서는 당신께서 사전에 모든 것을 알고 계셨음을 그리고 성경은 무슨
일이 일어날 것인 바를 이미 말해 왔음을 보여주심으로써 사도들의 믿음을
굳세게 하시고자 유다의 배반(Judas' treachery)에 대한 이러한 언급들을
하십니다.

However, Judas went astray through his own fault and not because God arranged
things that way; his treachery had been taking shape little by little, through his
petty infidelities, and despite our Lord helping him to repent and get back on the
right road (cf. note on Jn 13:21-32); Judas did not respond to this grace and was
responsible for his own downfall. God, who sees the future, predicted the trea-
chery of Judas in the Scripture; Christ, being God, knew that Judas would betray
him and it is with immense sorrow that he now tells the Apostles.

그러나, 유다는, 하느님께서 일들을 그러한 방식으로 마련하셨기 때문이 아니라,
자신 고유의 잘못 때문에 길을 잃게 되었으며, 그리고 그의 배반은, 자신의 사소한
불신앙을 통하여, 그리고 비록 우리의 주님께서 그로 하여금 회개하고 올바른 길로
돌아 올 것을 도우셨음에도 불구하고[(주님 수난 성지주간 화요일 복음 말씀에 포함되는)
요한 복음서 13,21-32에 대한 주석을 참조하라], 조금씩 조금씩 이미 구체화 되어져
왔으며. 그리고 유다는 이러한 은총에 응답하지 않았기에 그리하여 그는 자신 고유의
전락(downfall)에 대한 책임이 있었습니다. 미래를 보시는 하느님께서는 성경에서
유다의 배반을 예측하셨으며(predicted), 그리고 예수님께서는, 하느님이시기에,
유다가 당신을 배반할 것임을 아셨기에 당신께서는 커다란 슬픔과 함께 지금
사도들에게 말씀하십니다.

14-16. In Sacred Scripture "world" has a number of meanings. First, it means the
whole of creation (Gen 1:1ff) and, within creation, mankind, which God loves most
tenderly (Prov 8:31). This is the meaning intended here when our Lord says, "I do
not pray that thou shouldst take them out of the world, but that thou shouldst keep
them from the evil one" (v. 15). "I have taught this constantly using words from holy
Scripture. The world is not evil, because it has come from God's hands, because
it is his creation, because Yahweh looked upon it and saw that it was good (cf.
Gen 1:7ff). We ourselves, mankind, make it evil and ugly with our sins and infideli-
ties. Have no doubt: any kind of evasion from the honest realities of daily life is for
you, men and women of the world, something opposed to the will of God" (St. J.
Escriva, "Conversations", 114).

In the second place, "world" refers to the things of this world, which do not last
and which can be at odds with the things of the spirit (cf. Mt 16:26).

Finally, because evil men have been enslaved by sin and by the devil, "the ruler
of the world" (Jn 12:31; 16:11), the "world" sometimes means God's enemy,
something opposed to Christ and his followers (Jn 1:10). In this sense the "world"
is evil, and therefore Jesus is not of the world, nor are his disciples (v. 16). It is
also this pejorative meaning which is used by traditional teaching which describes
the world, the flesh and the devil as enemies of the soul against which one has
to be forever vigilant. "The world, the flesh and the devil are a band of adventurers
who take advantage of the weakness of that savage you bear within you, and
want you to hand over to them, in exchange for the glittering tinsel of a pleasure
--which is worth nothing--the pure gold and the pearls and the diamonds and
rubies drenched in the life-blood of your God-Redeemer, which are the price and
the treasure of your eternity" (St. J. Escriva, "The Way", 708).

17-19. Jesus prays for the holiness of his disciples. God alone is the Holy One;
in his holiness people and things share. "Sanctifying" has to do with consecra-
ting and dedicating something to God, excluding it from being used for profane
purposes; thus God says to Jeremiah: "Before I formed you in the womb I knew
you, and before you were born I consecrated you; I appointed you a prophet to
the nations" (Jer 1:5). If something is to be consecrated to God it must be perfect,
that is, holy. Hence, a consecrated person needs to have moral sanctity, needs
to be practising the moral virtues. Our Lord here asks for both things for his dis-
ciples, because they need them if they are to fulfill their supernatural mission in
the world.

"For their sake I consecrate myself": these words mean that Jesus Christ, who
has been burdened with the sins of men, consecrates himself to the Father
through his sacrifice on the Cross. By this are all Christians sanctified: "So
Jesus also suffered outside the gate in order to sanctify the people through his
own blood" (Heb 13:12). So, after Christ's death, men have been made sons of
God by Baptism, sharers in the divine nature and enabled to attain the holiness
to which they have been called (cf. Vatican II, "Lumen Gentium", 40).
　

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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.