Most Holy Trinity Sunday - Cycle B
1st Reading: Deuteronomy 4:32-34, 39-40
The Lord's Special Providence Towards His People
------------------------------------------------
(Moses said to the people,) [32] "For ask now of the days that are past, which
were before you, since the day that God created man upon the earth, and ask
from one end of heaven to the other, whether such a great thing as this has ever
happened or was ever heard of. [33] Did any people ever hear the voice of a god
speaking out of the midst of the fire, as you have heard, and still live? [34] 0r has
any god ever attempted to go and take a nation for himself from the midst of ano-
ther nation, by trials, by signs, by wonders, and by war, by a mighty hand and
an outstretched arm, and by great terrors, according to all that the LORD your
God did for you in Egypt before your eyes? [39] know therefore this day, and lay
it to your heart, that the LORD is God in heaven above and on the earth beneath;
there is no other. [40] Therefore you shall keep his statutes and his command-
ments, which I command you this day, that it may go well with you, and with
your children after you, and that you may prolong your days in the land which
the LORD your God gives you for ever."
*********************************************************************************************
Commentary:
4:32-40. The end of this first discourse carries an important theological message:
the profound notion of one God (monotheism); the election of Israel as God's spe-
cific people; his special and kindly providence towards this people; the might of
God, as manifested in the prodigious works he does in favor of the chosen people;
and the consequence of all this--Israel's duty to be faithful to the one and only
God, keeping his commandments and offering due cult only to him; by so doing,
Israel will continue to enjoy his protection.
4,32-40. 이 첫 번째 담화(discourse)의
끝부분은 다음과 같은 중요한 신학적 메시지를
전달합니다: 한 분이신 하느님[일신론(monotheism)]이라는 깊은 개념;
하느님의
특별한 백성으로서 이스라엘의 선택; 이 백성을 향한 당신의
특별하고 친절한 섭리
(providence); 이 선택된 백성을 총애하여 당신께서 행하시는 경이적인
위업들에서
드러내게 되었던 바와 같은, 하느님의 능력(might of God); 그리고 이러한 모든
것의
결과 -- 당신의 계명들을 지키고 당신께만 마땅한 의식(due cult)을
봉헌함으로써,
한분이시고 유일하신 하느님께 충실하여야 하는 이스라엘의 의무; 그렇게
함으로써,
이스라엘은 당신의 보호를 계속하여 향유할 것입니다.
Reading this and other passages in the sacred books shows the efforts the in-
spired writers made to update the teaching of religious traditions and apply it to
the situation and needs of Israelites in later periods; this is perhaps the reason
for the frequent calls to fidelity to the Covenant. "In the course of its history,
Israel was able to discover that God had only one reason to reveal himself to
them, a single motive for choosing them from among all peoples as his special
possession: his sheer gratuitous love (cf. Deut 4:37; 7:8; 10:15). And thanks to
the prophets Israel understood that it was again out of love that God never
stopped saving them (cf. Is 43:1-7) and pardoning their unfaithfulness and sins
(cf. Hos 2)" ("Catechism of the Catholic Church", 218).
이 성스러운
책들에서 이러한 부분과 다른 구절들을 읽는 것은, 영감을
받은 저자가
종교적 전통들에 대한 가르침을 갱신하고(update) 그리고 이
갱신을 이후의 시기들에
있어 이스라엘 자손들의 상황과 필요들에 적용하기 위하여
마련하였던 노력들을
보여주며, 그리고 이것은 아마도 하느님과의 계약(the Covenant)에
대한 충실로의
빈번한 부르심들에 대한 이유일 것입니다. "그
역사의 과정에 있어, 이스라엘은
하느님께서 그들에게 당신 자신을 드러내신 단 한 가지
이유인, 당신의 순전한 무상의
사랑이라는, 모든 백성들 가운데로부터 당신의 특별한
소유로서 그들을 선택하신
유일한 동기를 가지셨음을 이미 발견할 수 있었습니다(신명기
4,37; 7,8; 10,15를
참조하라). 그리고 예언자들 덕택으로 이스라엘은
하느님께서 그들을 구하심을
(이사야 43,1-7을 참조하라) 그리고 그들의 불신앙과 죄들을
용서하심을(호세아
제2장을 참조하라) 결코 멈추시지 않으셨던 것도 또한 바로
이 사랑에 기인하였음을
이해하였습니다" ["가톨릭 교회 교리서 (Catechism of the Catholic
Church)", 218].
The Deuterononic formula of "the Lord is God ["ha-Elohim", that is, the only
God] and there is no other besides him" (v. 35), which occurs often (cf. 4:39; 6:4;
32:39; etc.) is also the essence of the Prophets' message (cf. Jer 2:11-33; Is 41:
2-29; 44:6; 46:9). The Prophets strove to draw Israel towards or maintain it in fide-
lity to the One and Only God who revealed himself to the patriarchs and to Moses,
and helped to develop and deepen an appreciation of monotheism, of the univer-
sality of the power of Yahweh, of his moral demands, etc. But the core of all this
teaching is to be found expounded, profoundly and very specifically, in the book
of Deuteronomy. This teaching builds up the notion of the Lord as "a jealous God"
(cf. Ex 20:5) who requires his adherents to be totally obedient to him; it is a no-
tion incompatible with worshipping the divinities adored by other peoples (cf. Ex
20:3).
자주 나타나는(4,39;
6,4; 32,39; 등을 참조하라), "주님께서 하느님["ha-Elohim",
즉 유일한 하느님]이시고, 그분 말고는 다른 하느님이 없음"(신명기
4,35)
이라는 신명기의 정식(formula)은 또한 예언자들의 메시지의
핵심입니다(예레미야
2,11-33; 이사야 제41장; 32,39 등을 참조하라). 예언자들은
당신 자신을 조상들에게
그리고 모세에게 드러내셨던 한 분이시며 유일하신
하느님께로 이스라엘을 이끌기
위하여 그리고 이스라엘을 이 하느님에 대한 충실함 안에서
유지하도록 하기 위하여
노력하였으며, 그리고 일신론(monotheism)에 대한, 야훼의 힘의
보편성에 대한,
당신의 윤리적 요구(moral demands)들 등에 대한 올바른 인식을 발전시키고
깊어지게 하는 것을 도왔습니다. 그러나 이러한 가르침 모두의 핵심은 신명기에서,
깊게 그리고 매우 특별하게, 자세하게 서술되어 있음을 발견하게 됩니다.
이러한
가르침은, 당신의 신봉자(adherents)들이 전적으로 당신께 순명할 것을
요구하시는,
"시기하는
하느님(a jealous God)"(*)으로서의 하느님에
대한 개념(탈출기 20,5)을
점진적으로
확립하며(builds up), 그리고 이 개념은 다른
백성들에 의하여 흠숭하게
되는(adored) 잡신들(the divinities)을 경배하는 행위와 양립할 수 없는
(incompatible
with) 한 개의 개념입니다(탈출기 20,3을 참조하라).
-----
(*) 번역자 주: 그 어원들부터가
다른, 신학적 의미를 가진 번역 용어들인 "사랑(love)의
결과인 시기(jealousy)"와 "원죄(original sin)의 결과인
질투(envy)"의 신학적 차이점에
대한 글들은 다음에 있으니 필독하라:
http://ch.catholic.or.kr/pundang/4/soh/envy_vs_jealousy_concept_error.htm
-----
Being good, obeying the commandments of the Law of God, brings life (v. 40),
initially understood as longevity; whereas sin often brings with it misfortune or
death, as a punishment from God (cf. Ezek 18:10-13,19-20; etc.). The fact that
God is just in his treatment of man, rewarding him or punishing, sooner or later,
for the good or the evil he does, is a message that runs right through the Old
and New Testaments. In ancient texts, the accent is on reward or punishment
in this present life. In the New Testament more emphasis is put on divine retri-
bution in the future life. It is not surprising that there should be this line of deve-
lopment in the biblical ethic: God takes account of time and grace to lead men
to the fullness of truth.
선함(being good), 즉 하느님의
율법으로 이루어진 계명들을 순명함은, 처음에 장수
(longevity)로 이해되었던, 생명을 가져다 주며(제40절),
이에 반하여 죄는 죄와 함께
가끔, 하느님으로부터의 벌로서, 불행 혹은 죽음을 가져다
줍니다(에제키엘 18,
10-13.19-20을 참조하라).
하느님께서는 사람에 대한 당신의 다루심에 있어, 그가
행한 선행들 혹은 악행들에 대하여, 조만간 혹은 나중에,
그를 보상하시거나 혹은
벌하심에 있어, 정의로우시다는 사실은 구약 성경 및 신약
성경 전반을 통하여 흐르고
있는 한 개의 메시지입니다. 고대의 본문에서 그러한
강조는 이 현재의 삶에
있어서의 보상 혹은 벌에 있습니다. 신약 성경에서는 더
많은 강조가 미래의 삶에
있어 하느님의 응보(應報, retribution)에 주어져 있습니다. 다음과
같은 성경 윤리
(biblical ethic)에 있어 이러한
발전적
노선이 있어야만 하는 것은 놀라운 일이
아닙니다:
하느님께서는 사람들을
진리의 충만으로 이끄시기 위한 시간과 은총을
고려하신다.
2nd Reading: Romans 8:14-17
Christians are children of God
-------------------------------------------
[14] For all who are led by the Spirit of God are sons of God. [15] For you did
not receive the spirit of slavery to fall back into fear, but you have received the
spirit of sonship. When we cry, "Abba! Father!” [16] it is the Spirit himself bea-
ring witness with our spirit that we are children of God, [17] and if children, then
heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in
order that we may also be glorified with him.
*********************************************************************************************
Commentary:
14-30. The life of a Christian is sharing in the life of Christ, God's only Son. By
becoming, through adoption, true children of God we have, so to speak, a right
to share also in Christ's inheritance – eternal life in heaven (vv. 13-18). This di-
vine life in us, begun in Baptism through rebirth in the Holy Spirit, will grow under
the guidance of this Spirit, who makes us ever more like Christ (vv. 14, 26-27).
So, our adoption as sons is already a fact – we already have the first fruits of the
Spirit (v. 23) – but only at the end of time, when our body rises in glory, will our
redemption reach its climax (vv. 23-25). Meanwhile we are in a waiting situation
– not free from suffering (v. 18), groans (v. 23) and weakness (v. 26) – a situation
characterized by a certain tension between what we already possess and are,
and what we yearn for. This yearning is something which all creation experien-
ces; by God's will, its destiny is intimately linked to our own, and it too awaits
its transformation at the end of the world (vv. 19-22). All this is happening in
accordance with a plan which God has, a plan established from all eternity
which is unfolding the course of time under the firm guidance of divine provi-
dence (vv. 28-30)
14-15 St. Josemaria Escriva taught thousands of people about this awareness
of divine filiation which is such an important part of the Christian vocation. Here
is what he says, for example, in The Way, 267: "We've got to be convinced that
God is always near us. We live as though he were far away, in the heavens high
above, and we forget that he is also continually by our side.
"He is there like a loving Father. He loves each of us more than all the mothers
in the world can love their children – helping, inspiring us, blessing . . . and for-
giving.
"How often we have misbehaved and then cleared the frowns from our parents'
brows, telling them: I won't do it any more! – That same day, perhaps, we fall
again . . . – And our father, with feigned harshness in his voice and serious face,
reprimands us while in his heart he is moved, realizing our weakness and thinking:
poor child, how hard he tries to behave well!
"We've go to be filled, to be imbued with the idea that our Father, and very much
our Father, is God who is both near us and in heaven.”
This awareness of God as Father was something which the first chancellor of
the University of Navarre experienced with special intensity one day in 1931:
"They were difficult times, from a human point of view, but even so I was quite
sure of the impossible – this impossibility which you can now see as an accom-
plished fact. I felt God acting within me with overriding force, filling my heart and
bringing to my lips this tender invocation – Abba! Pater! I was out in the street,
in a tram; being out in the street is no hindrance for our contemplative dialogue;
for us, the hustle and bustle of the world is a place for prayer” (St.. J. Escrivá,
quoted in Bernal, p. 214).
Gospel Reading: Matthew 28:16-20(**)
Appearance in Galilee. The Mission to the World
--------------------------------------------------------------------
[16] Now the eleven disciples went to Galilee, to the mountain to which Jesus
had directed them. [17] And when they saw him they worshipped him; but some
doubted. [18] And Jesus came and said to them, "All authority in heaven and on
earth has been given to me. [19] Go therefore and make disciples of all nations,
baptizing them in the name of the Father and of the Son and of the Holy Spirit,
[20] teaching them to observe all that I have commanded you; and lo, I am with
you always, to the close of the age."
*********************************************************************************************
Commentary:
-----
(**)
번역자 주:
(1) 마태오 복음서 28,16-20이 삼위일체 하느님에 대한
신약 성경의 근거 구절들이라는
영어 가톨릭 대사전의 설명은 다음에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1199.htm
(2) 그리고 가해 및 다해 성삼위 대축일 제1독서,
제2독서, 그리고 복음 말씀에 대한
나바르 성경 주석서의 해설은 다음에 있으니 또한 읽도록
하라:
http://ch.catholic.or.kr/pundang/4/navarre/a_trinit.htm
http://ch.catholic.or.kr/pundang/4/navarre/c_trinit.htm
-----
16-20. This short passage, which brings to a close the Gospel of St Matthew,
is of great importance. Seeing the risen Christ, the disciples adore him, worship-
ping him as God. This shows that at last they are fully conscious of what, from
much earlier on, they felt in their heart and confessed by their words--that their
Master is the Messiah, the Son of God (cf. Mt 16:18; Jn 1:49). They are over-
come by amazement and joy at the wonder their eyes behold: it seems almost
impossible, were he not before their very eyes. Yet he is completely real, so
their fearful amazement gives way to adoration. The Master addresses them with
the majesty proper to God: "All authority in heaven and on earth has been given
to me." Omnipotence, an attribute belonging exclusively to God, belongs to him:
he is confirming the faith of his worshippers; and he is also telling them that the
authority which he is going to give them to equip them to carry out their mission
to the whole world, derives from his own divine authority.
On hearing him speak these words, we should bear in mind that the authority of
the Church, which is given it for the salvation of mankind, comes directly from
Jesus Christ, and that this authority, in the sphere of faith and morals, is above
any other authority on earth.
The Apostles present on this occasion, and after them their lawful successors,
receive the charge of teaching all nations what Jesus taught by word and work:
he is the only path that leads to God. The Church, and in it all Christian faithful,
have the duty to proclaim until the end of time, by word and example, the faith
that they have received. This mission belongs especially to the successors of
the Apostles, for on them devolves the power to teach with authority, "for, before
Christ ascended to his Father after his resurrection, he [...] entrusted them with
the mission and power to proclaim to mankind what they had heard, what they
had seen with th eir eyes, what they had looked upon and touched with their
hands, concerning the Word of Life (1 Jn 1: 1). He also entrusted them with the
mission and power to explain with authority what he had taught them, his words
and actions, his signs and commandments. And he gave them the Spirit to fulfill
their mission" (John Paul II, "Catechesi Tradendae", 1). Therefore, the teachings
of the Pope and of the Bishops united to him should always be accepted by
everyone with assent and obedience.
Here Christ also passes on to the Apostles and their successors the power to
baptize, that is, to receive people into the Church, thereby opening up to them
the way to personal salvation.
The mission which the Church is definitively given here at the end of St Mat-
thew's Gospel is one of continuing the work of Christ--teaching men and women
the truths concerning God and the duty incumbent on them to identify with these
truths, to make them their own by having constant recourse to the grace of the
sacraments. This mission will endure until the end of time and, to enable it to do
this work, the risen Christ promises to stay with the Church and never leave it.
When Sacred Scripture says that God is with someone, this means that that
person will be successful in everything he undertakes. Therefore, the Church,
helped in this way by the presence of its divine Founder, can be confident of
never failing to fulfill its mission down the centuries until the end of time.
*********************************************************************************************
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.]