17th Sunday of Ordinary Time, Cycle C
1st Reading: Genesis 18:20-32
Abraham Intercedes For Sodom (Continuation)
소돔을 위하여 아브라함이 전구하다 (계속)
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[20] Then the Lord said, "Because the outcry against Sodom and Gomorrah is
great and their sin is very grave, [21] I will go down to see whether they
have done altogether according to the outcry which has come to me; and if
not, I will know."
[22] So the men turned from there, and went toward Sodom; but Abraham still
stood before the Lord. [23] Then Abraham drew near and said, "Wilt thou
indeed destroy the righteous with the wicked? [24] Suppose there are fifty
righteous within the city; wilt thou then destroy the place and not spare it
for the fifty righteous who are in it? [25] Far be it from thee to do such a
thing, to slay the righteous with the wicked, so that the righteous fare as
the wicked! Far be that from thee! Shall not the Judge of all the earth do
right?" [26] And the Lord said, "If I find at Sodom fifty righteous in the
city, I will spare the whole place for their sake." [27] Abraham answered,
"Behold, I have taken upon myself to speak to the Lord, I who am but dust
and ashes. [28] Suppose five of the fifty righteous are lacking? Wilt thou
destroy the whole city for lack of five?" And he said, "I will not destroy
it if I find forty-five there." [29] Again he spoke to him, and said,
"Suppose forty are found there." He answered, "For the sake of forty I will
not do it." [30] Then he said, "Oh let not the Lord be angry, and I will
speak. Suppose thirty are found there." He answered, "I will not do it, if I
find thirty there." [31] He said, "Behold, I have taken upon myself to speak
to the Lord. Suppose twenty are found there." He answered, "For the sake of
twenty I will not destroy it." [32] Then he said, "Oh let not the Lord be
angry, and I will speak again but this once. Suppose ten are found there."
He answered, "For the sake of ten I will not destroy it."
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Commentary:
18:16-33. When interceding for Sodom and Gomorrah, Abraham argues in
terms of collective responsibility, as understood in ancient times in Israel:
the entire people shared the same fate even though not all of them sinned,
for the sin some affected all. According to that way of looking at things, if
there were enough just people in the city (Abraham did not dare go below
ten) God would not have destroyed it. This way of thinking also shows how
the salvation of many (even if they are sinners) can come through the
faithfulness of a few, thereby preparing the way to see how the salvation of
all mankind is brought about by the obedience of one man alone, Jesus
Christ.
18,16-33. 소돔(Sodom)과
고모라(Gomorrah)를 위하여 전구할 때에, 아브라함은
이스라엘에서 고대 시기에 이해되었듯이, 연대 책임(collective
responsibility)이라는
용어들로 다음과 같이 설득합니다(argues): 전체 백성은,
심지어 그들 중의 모두가
죄를 범하지 않았음에도 불구하고, 일부가 모두에게 영향을
미치는 죄 때문에,
동일한 운명을 함께 나누었습니다. 사물들을 바라봄에
있어서의 바로 이러한 방식에
따라, 이 도시에 의로운 사람들이 충분하게 있었더라면 (아브라함은
열 명 이하로
내려가는 것을 두려워하지 않았습니다) 하느님께서 이
도시를 파괴하지 않으셨을
것입니다. 생각에 있어서의 바로 이러한 방식은 많은 이의
구원이 (심지어 그들이
죄인들이라고 하더라도) 몇 명의 충실함을 통하여 올 수
있는지를 또한 보여주며,
바로 이것에 의하여 모든 인류의 구원이 어떻게, 예수
그리스도라는, 한 명의 사람
홀로의 순명(obedience)에 의하여 발생하게 되는지를 보도록
마련합니다.
The final outcome of this episode shows that, even though he destroys these
cities, God saves the righteous who live in them. God does not punish the
just man along with the sinner (as Abraham thought); a person is allowed to
perish or is saved depending on his personal behavior. This truth, which is
found in the Bible from the start, will be given special emphasis in the
teaching of the prophets, particularly Jeremiah and Ezekiel (cf. Jer 31:29-30;
Ezek 18), who stress individual and personal responsibility before God.
이 에피소드의 최종
결과는, 심지어 당신께서 이들 도시들을 파괴하심에도
불구하고, 하느님께서는 이 도시들 안에 살고 있는 의로운
자들을 구하십니다.
하느님께서는 (아브라함이 생각하였듯이) 죄인과 함께
의로운 자를 벌하지
않으시며, 그리하여 한 인격은 자신의 인격적 처신에
의존하여 멸망하거나
혹은 구함을 받는 것이 허락됩니다. 성경에서 그
시작부터 발견되는, 바로
이러한 진리에 예언자들의, 특히, 하느님 앞에서 개별의
그리고 인격적 책임을
강조하는, 예레미야(Jeremiash)와 에제키엘(Ezekiel) (예레미야
31,29-30;
에제키엘 18)의 가르침에서, 특별한 강조가
장차 주어지게 될 것입니다.
2nd Reading: Colossians 2:12-14 (Canada: Colossians 2:6-14)
A Warning About Empty Philosophies
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[6] As therefore you received Christ Jesus the Lord, so live in him,
[7] rooted and built up in him and established in the faith, just as
you were taught, abounding in thanksgiving.
[8] See to it that no one makes a prey of you by philosophy and empty
deceit, according to human tradition, according to the elemental
spirits of the universe, and not according to Christ.
Defense of Sound Teaching in the Face of Heresy
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[9] For in him the whole fullness of deity dwells bodily, [10] and you
have come to fullness of life in him, who is the head of all rule and
authority. [11] In him also you were circumcised with a circumcision
made without hands, by putting off the body of flesh in the
circumcision of Christ; [12] and you were buried with him in baptism,
in which you were also raised with him through faith in the working of
God, who raised him from the dead. [13] And you, who were dead in
trespasses and the uncircumcision of your flesh, God made alive
together with him, having forgiven us all our trespasses, [14] having
canceled the bond which stood against us with its legal demands; this
he set aside, nailing it to the cross.
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Commentary:
4-8. These verses reveal the Apostle's pastoral solicitude for the
faithful of Colossae. Although physically absent, he is with them in
spirit. He rejoices and gives thanks to God for their steadfastness,
but he leaves them in no doubt about the dangers which threaten their
faith. Clearly he is referring to those who were adulterating the
Colossians' faith by intruding erroneous ideas. By sophistry and deceit
they were trying to convince the faithful that it was better to have
recourse to angels rather than to Christ, arguing that angels were the
chief mediators between God and men.
The Christian faith is not opposed to human scholarship and science, it
rejects only vain philosophy, that is, philosophy which boasts that it
relies on reason alone and which fails to respect revealed truths.
Over the centuries, people have often tried to adapt the truths of
faith to the philosophies or ideologies which happen to be in vogue. In
this connection Leo Xlll said: "As the Apostle warns, 'philosophy and
empty deceit' can deceive the minds of Christians and corrupt the
sincerity of men's faith; the supreme pastors of the Church, therefore,
always see it as part of their role to foster as much as they can
sciences which merit that name, and at the same time to ensure by
special watchfulness, that human sciences are taught in keeping with
the criteria of Catholic faith--particularly philosophy, because proper
methodology in the other sciences is largely dependent on [correctness
in] philosophy" ("Aeterni Patris", 1).
"The elemental spirits of the universe": see the note on Gal 4:3.
9. This is such an important verse that it deserves close analysis.
"Dwell": the Greek word means a stable way of living or residing, as
distinct from a transitory presence: in other words, the union of
Christ's human nature with his divine nature is not just something
which lasts for a while; it is permanent. "Deity": the Greek word can
also be translated as "divinity"; in either case, the sentence means
that God has taken up a human nature, in such a way that, although it
was only the second divine Person, the Son, who became incarnate, by
virtue of the unity of the divine essence, where one divine person is
present the other two persons are also present.
This verse enunciates the profound mystery of the Incarnation in a
different way to John 1:14: "And the word became flesh and dwelt among
us, full of grace and truth; we have beheld his glory; glory as of the
only Son from the Father" (cf. also 1 in 1:1-2).
When the sacred text says that in Christ "the whole fullness of deity
dwells bodily", it means, St John of Avila explains, "that it does not
dwell in him merely by grace-as in the case of the saints (men and
angels both), but in another way of greater substance and value, that
is, by way of personal union" ("Audi, "Filia", 84).
In Jesus Christ, then, there are two natures, divine and human, united
in one person, who is divine. This "hypostatic union" does not prevent
each nature from having all its own proper characteristics, for, as St
Leo the Great defined, "the Word has not changed into flesh, nor has
flesh changed into Word; but each remains, in a unity" ("Licet Per
Nostros", 2).
10. Since Christ is head of angels and men, the head of all creation
(cf. Eph 1:10) and especially head of the Church (cf. Col 1:18), all
fullness is said to reside in him (cf. note on Col 1:19). Hence, not
only is he pre-eminent over all things but "he fills the Church, which
is his body and fullness, with his divine gifts (cf. Eph 1:22-23), so
that it may increase and attain to all the fullness of God (cf. Eph
3:19)" (Vatican II, "Lumen Gentium", 7).
Union with Christ makes Christians sharers in his "fullness", that is,
in divine grace (of which he is absolutely full and we have a partial
share), in a word, in his perfections.
That is why the members of the Church who "through the sacraments
are united in a hidden and real way to Christ" ("Lumen Gentium", 7) can
attain the fullness of the Christian life.
It was very appropriate for St Paul to be instructing the Colossians in
these truths at this time, because it put them on their guard against
preachers who were arguing for exaggerated worship of angels, to the
detriment of Christ's unique, pre-eminent mediation.
11-12. This is a reference to another error which the Judaizers were
trying to spread at Colossae and which was already treated in detail in
the letters to the Galatians and the Romans--the idea that it was
necessary for Christians to be circumcised. Physical circumcision
affects the body, whereas what the Apostle, by analogy, calls "the
circumcision of Christ", that is, Baptism, puts off the "body of flesh"
(an expression which seems to refer to whatever is sinful in man). "We,
who by means of (Christ) have reached God, have not been given fleshly
circumcision but rather spiritual circumcision [...]; we receive it by
the mercy of God in Baptism" (St Justin, "Dialogue with Trypho", 43,
2). "By the sacrament of Baptism, whenever it is properly conferred in
the way the Lord determined and received with the proper dispositions
of soul, man becomes truly incorporated into the crucified and
glorified Christ and is reborn to a sharing of the divine life, as the
Apostle says: [Col 2:12 follows]" (Vatican II, "Unitatis
Redintegratio", 22).
As on other occasions (cf. Rom 6:4), St Paul, evoking the rite of
immersion in water, speaks of Baptism as a kind of burial (a sure sign
that someone has died to sin), and of resurrection to a new life, the
life of grace. By this sacrament we are associated with Christ's death
and burial so as to be able to rise with him. "Christ by his
resurrection signified our new life, which was reborn out of the old
death which submerged us in sin. This is what is brought about in us by
the great sacrament of Baptism: all those who receive this grace die to
sin [...] and are reborn to the new life" (St Augustine, "Enchiridion",
41-42).
13-14. This is one of the central teachings of the epistle--that Jesus
Christ is the only mediator between God and men. The basic purpose
of his mediation is to reconcile men with God, through the forgiveness
of their sins and the gift of the life of grace, which is a sharing in God's
own life.
Verse 14 indicates how Christ achieved this purpose--by dying on the
Cross. All who were under the yoke of sin and the Law have been set
free through his death.
The Mosaic Law, to which the scribes and Pharisees added so many
precepts as to make it unbearable, had become (to use St Paul's
comparison) like a charge sheet against man, because it imposed heavy
burdens but did not provide the grace needed for bearing them. The
Apostle very graphically says that this charge sheet or "bond" was set
aside and nailed on the Cross--making it perfectly clear to all that
Christ made more than ample satisfaction for our crimes. "He has
obliterated them," St John Chrysostom comments, "not simply crossed
them out; he has obliterated them so effectively that no trace of them
remains in our soul. He has completely canceled them out, he has nailed
them to the Cross [...]. We were guilty and deserved the most rigorous
of punishments because we were all of us in sin! What, then, does the
Son of God do? By his death on the Cross he removes all our stains and
exempts us from the punishment due to them. He takes our charge-sheet,
nails it to the Cross through his own person and destroys it" ("Hom. on
Col, ad loc.").
Gospel Reading: Luke 11:1-13
The Our Father
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[1] He (Jesus) was praying in a certain place, and when He ceased, one
of His disciples said to Him, "Lord, teach us to pray, as John taught His
disciples." [2] And He said to them, "When you pray, say: `Our Father,
hallowed be Thy name. Thy Kingdom come. [3] Give us each day our
daily bread; [4] and forgive us our sins, for we ourselves forgive every
one who is indebted to us; and lead us not into temptation.'"
Effective Prayer
--------------
[5] And He (Jesus) said to them (the disciples), "Which of you who has
a friend will go to him at midnight and say to him, 'Friend, lend me three
loaves; [6] for a friend of mine has arrived on a journey, and I have
nothing to set before him'; [7] and he will answer from within, 'Do not
bother me; the door is now shut, and my children are with me in bed;
I cannot get up and give you anything'? [8] I tell you, though he will
not get up and give him anything because he is his friend, yet because
of his importunity he will rise and give him whatever he needs. [9] And I
tell you, Ask, and it will be given to you; seek, and you will find; knock,
and it will be opened to you. [10] For every one who asks receives,
and he who seeks find, and to him who knocks it will be opened.
[11] What father among you, if his son asks for a fish, will instead of
a fish give him a serpent; [12] or if he asks for an egg, will give him
a scorpion? [13] If you then, who are evil, know how to give good gifts
to your children, how much more will the Heavenly Father give the Holy
Spirit to those who ask Him!"
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Commentary:
[번역자 주: 여기를
클릭하면, 사순 제1주간 화요일 및 연중 제11주간
목요일
복음 말씀인 마태오 복음서 6,7-15에 있는 더 긴 "주님의
기도"에 대한 해설을
읽을 수 있다].
1-4. St. Luke gives us a shorter form of the Lord's Prayer, or Our Father,
than St. Matthew (6:9-13). In Matthew there are seven petitions, in Luke
only four. Moreover, St. Matthew's version is given in the context of the
Sermon on the Mount and specifically as part of Jesus' teaching on how
to pray; St. Luke's is set in one of those occasions just after our Lord
has been at prayer--two different contexts. There is nothing surprising
about our Lord teaching the same thing on different occasions, not always
using exactly the same words, not always at the same length, but always
stressing the same basic points. Naturally, the Church uses the longer
form of the Lord's Prayer, that of St. Matthew.
1-4. 성
루카는 성
마태오의
양식(마태오 6,9-13)보다 더 짧은 '주님의 기도',
혹은 '우리
아버지' 기도의 양식을 우리에게 제공합니다. 마태오에 있어
일곱 개의
청원들이 있으나, 루카에 있어서는 오로지 네 개뿐입니다.(*) 더구나, 성 마태오의
버전은 산상 설교의 문맥
안에서 그리고 특별히 어떻게 기도하여야 하는지에
대한
예수님의 가르침의 일부로서 주어지고 있으나, 성 루카의
버전은 우리의
주님께서 기도에 임하셨던 직후라는 바로
그러한 시기(occasions)들에 설정되어
있습니다 -- 두 개의 서로
다른 문맥들. 우리의 주님께서 다른 시기들에 있어 꼭 같은
것을, 항상 꼭 같은 길이가 아니면서, 정확하게 꼭 같은
단어들을 항상 사용하지
않으시면서, 그러나 꼭 같은
근본적인 점들을 항상 강조하시는, 가르치심에
대하여
놀라울 것은 전혀 없습니다. 있는 그대로(naturally), 교회는 성
마태오의
양식인, 주님의 기도의 더 긴 양식을 사용하고 있습니다.
-----
(*) 번역자 주: 여기서와는 달리,
가톨릭 교회 교리서(CCC) 제2759항은 루카
복음서 11,2-4에, 네 개가 아닌, 다섯 개의 청원들이
있다고 가르치고 있다.
이 차이점에 대한 가능한 설명은 다음의 글 중에 있으니
참고하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/943.htm
-----
"When the disciples asked the Lord Jesus, `Teach us to pray', He replied
by saying the words of the `Our Father', thereby giving a concrete model
which is also a universal model. In fact, everything that can and must be
said to the Father is contained in those seven requests which we all know
by heart. There is such simplicity in them that even a child can learn them,
but at the same time such depth that a whole life can be spent meditating
on their meaning. Isn't that so? Does not each of those petitions deal with
something essential to our life, directing it totally towards God the Father?
Doesn't this prayer speak to us about `our daily bread', `forgiveness of
our sins, since we forgive others' and about protecting us from `temptation'
and `delivering us from evil?'" ([Pope] John Paul II, "General Audience",
14 March 1979).
"제자들이 주님이신
예수님께 '기도하는 것을 우리에게 가르쳐 주십시오' 라고
요청하였을 때에, 당신께서는 '우리 아버지' 기도의
표현들을 말씀하심으로써
대답하셨으며, 그렇게 하심으로써
한 개의 확실한 귀감(model)을 제시하셨는데,
이것은 또한 한
개의 보편적 귀감(a universal model)입니다. 사실, 성부께
말해질
수 있고 또 말해져야만 하는 모든 것은 우리 모두가
기억하여(by heart)
알고 있는 바인 이들 일곱 개의 요청들
안에 포함되어 있습니다. 이 요청들에는
심지어 아이도
이들을 외울(learn) 수 있는 바로 그러한 단순함이 있으며,
그러나
동시에 전체 삶이 이들의 의미에 대하여 묵상하면서
소비될(be spent) 수 있는
바로 그러한 깊이가 있습니다.
그렇지 않은지요? 이들 청원들 각각이, 우리의 삶을
성부이신 하느님께로 전적으로 향하도록 하는, 우리의 삶에
있어 핵심적인
어떤 것을 다루고 있지 않는지요? 이 기도가,
'우리의 일용할 양식'을 주실 것에
대하여, 우리가 다른
이들의 죄들을 용서하기에 '우리의 죄들에 대하여 용서' 해
주실 것에 대하여 그리고 우리를 '유혹'으로부터 보호해
주실 것에 대하여 그리고
'악으로부터 우리를 구해주실
것'에 대하여, 우리에게 말하고 있는 것이 아닌지요?"
[(교황)
요한 바오로 2세 ((Pope) John Paul II), "General
Audience(일반 알현)",
14 March 1979)].
The first thing our Lord teaches us to ask for is the glorification of God
and the coming of His Kingdom. That is what is really important--the Kingdom
of God and His justice (cf. Matthew 6:33). Our Lord also wants us to pray
confident that our Father will look after our material needs, for "your Heavenly
Father knows that you need them all" (Matthew 6:32). However, the Our Father
makes us aspire especially to possess the goods of the Holy Spirit, and
invites us to seek forgiveness (and to forgive others) and to avoid the danger
of sinning. Finally the Our Father emphasizes the importance of vocal prayer.
"`Domine, doce nos orare. Lord teach us to pray!' And our Lord replied:
`When you pray say: "Pater noster, qui es in coelis"... Our Father, who art
in Heaven...'. What importance we must attach to vocal prayer!"
([St] J. Escriva, "The Way", 84).
우리의 주님께서 우리에게
요청하도록 가르치시는 그 첫 번째는 하느님의
찬미(glorification
of God)이며 그리고 당신의 나라의 도래입니다. 하느님의
나라(Kingdom
of God)와 당신의 정의(justice) 바로 이것이 정말로 중요한
바입니다
(마태오 복음서 6,33을 참조하라). 우리의 주님께서는
우리의 성부께서 우리의
물질적인 필요들에 대하여 돌보실
것임에 대하여 확신하는 기도를 우리가 할 것을
또한
원하시는데, 이는 "하늘의 너희 아버지께서는 이 모든
것이 너희에게 필요함을
아시기" (마태오 복음서 6,32) 때문입니다. 그러나, '우리 아버지' 기도는 우리로
하여금
특별히 성령의 재화들을 소유할 것을 열망하게 만들며,
그리고 용서를
구할 것을 (그리고 다른 이들을 용서할 것을)
우리에게 요청하며(invites) 그리고
죄 지음(sinning)이라는
위험을 피할 것을 우리에게 요청한다. 끝으로 '우리 아버지'
기도는 소리 기도(vocal prayer, 즉 염경기도)의 중요성을
강조합니다. "'Domine, doce
nos
orare. 주님께서 우리에게 기도할 것을 가르치십니다!' 그리고
우리의 주님께서
다음과 같이 대답하십니다: '너희가 기도할
때에, "Pater noster, qui es in coelis"...
하늘에 계신 우리
아버지 ...'. 얼마나 큰 중요성을 우리가 소리 기도에
두어야만
하는지!" [[성] 호세마리아 에스크리바([St] J. Escriva), "The Way",
84)].
1. Jesus often went away to pray (cf. Luke 6:12; 22:39ff). This practice of
the Master causes His disciples to want to learn how to pray. Jesus
teaches them to do what He Himself does. Thus, when our Lord prays,
He begins with the Word "Father!": "Father, into Thy hands I commit My spirit"
(Luke 23:46); see also Matthew 11:25; 26:42, 53; Luke 23:34; John 11:41; etc.).
His prayer on the Cross, "My God, My God,..." (Matthew 27:46), is not really
an exception to this rule, because there He is quoting Psalm 22, the desperate
prayer of the persecuted just man.
1. 예수님께서는 자주
떠나가셨다(went away) (루카 복음서 6,12; 22,39 및
이어지는 몇
개의 절들을 참조하라). 스승님의 이러한 습관(practice)은
당신의
제자들로 하여금 어떻게 기도하는 지에 대하여
배우기를 원하게 하였습니다.
예수님께서는 그들에게 당신 몸소
하시는 바를 행할 것을 가르치십니다. 따라서,
우리의
주님께서 기도하실 때에, 당신께서는 다음과 같이 "아버지!"라는
거룩한
표현으로 시작하십니다: "아버지, 제 영을 아버지
손에 맡깁니다" (루카 복음서 23,46,
그리고 또한 마태오
복음서 11,25; 26,42.53; 루카 복음서 23,34; 요한 복음서 11,41
등을
보라). 십자가 위에서의 당신의 기도인
"저의 하느님,
저의 하느님 ..."
(마태오 복음서 27,46)은 실제로 이러한
규칙(rule)에 예외인 것이 아닌데, 이는
거기에서 당신께서는,
박해 받는 의로운 자의 절박한 기도인, 시편 제22장을
인용하고 계시기 때문입니다.
Therefore, we can say that the first characteristic prayer should have is the
simplicity of a son speaking to his Father. "You write: `To pray is to talk with
God. But about what?' About what? About Him, about yourself: joys, sorrows,
successes, failures, noble ambitions, daily worries, weaknesses! And acts
of thanksgiving and petition: and love and reparation. In a word: to get to
know Him and to get to know yourself: `to get acquainted!'" ([St] J. Escriva,
"The Way", 91).
그러므로, 우리는 기도가
반드시 가져야만 하는 첫 특징이 아들이 자신의 아버지에게
말함에 있어서의 단순함이라고 말할 수 있습니다.
"그대는
다음과 같이 서술합니다:
'기도함이란 하느님과 대화하는 것입니다. 그러나 무엇에 관하여?' 다음과 같이
당신에 관하여,
그대 자신에 관하여: 기쁨들, 슬픔들, 성공들, 실패들,
고상한 야망들,
날마다의 걱정꺼리들,나약함들! 그리고 감사드림과 청원, 그리고 사랑(love)(*)과
보상(補傷, reparation)(**)의 행위들. 한
마디로, 다음과 같이 당신에 대하여
알게 되며 그리고 그대
자신에 대하여 알게 됨을 말합니다: '친숙하게 됨!'"
[성 J.
에스크리바([St] J. Escriva), "The Way", 91].
-----
(*)
번역자 주: 여기서 말하는 "사랑(love)"은, 자연적 사랑(natural
love)인 "인간적
사랑(human love)"이 아니라, "그리스도인의 사랑(Christian's
love)" 즉 "하느님의
사랑(God's love)"을 말한다. 이들 두 사랑들의 커다란
차이점은 다음의 글들에
있으니 읽고 묵상하라:
http://ch.catholic.or.kr/pundang/4/soh/intro2concept_of_love.htm
(**) 번역자 주:
여기서 말하는 "reparation"은, "보상(補償)"을
뜻하는 것이 아니라,
"보상(補傷)"을
뜻함에 대하여서는 다음의 글들을 읽도록 하라. "그리스도교의
전통적 통공 교의"를 올바르게 이해하기 위하여 필독할 것을
권고한다:
http://ch.catholic.or.kr/pundang/4/soh/1130.htm
-----
2. "Hallowed be Thy name": in this first petition of the Our Father "we pray
that God may be known, loved, honored and served by everyone and by
ourselves in particular." This means that we want "unbelievers to come to
a knowledge of the true God, heretics to recognize their errors, schismatics
to return to the unity of the Church, sinners to be converted and the righteous
to persevere in doing good." By this first petition, our Lord is teaching us
that `we must desire God's glory more than our own interest and advantage."
This hallowing of God's name is attained "by prayer and good example and
by directing all our thoughts, affections and actions towards Him"
("St. Pius X
Catechism", 290-293).
2. "아버지의 이름을 거룩히
드러내시며": 성부께 대한 우리의 이 첫 번째
청원에서,
"우리는 모든 사람들에 의하여, 그리고 특히 우리 자신들에 의하여,
하느님께서 알려지시고, 살아 계시며, 존경을 받으시고 그리고 섬김을 받으실
것을 기도합니다. 이것은, 믿지 않는 자들이 참 하느님에 대하여 알게 되기를
원하며, 이단자(heretics)들이 자신들의 오류들을 인식하기를 원하며,
분파주의자(schismatics)들이 교회의 일치로 되돌아오기를 원하며, 죄인들이
회심을 하기를(converted) 원하며, 그리고 의로운 자(the righteousness)들이
선을 행함에 있어 인내하기를, 우리가 바라고 있음을 뜻합니다." 바로 이 첫
번째 청원으로써, 우리의 주님께서는 우리가 하느님의 영광을 우리 고유의
관심과 이익보다 더 바라야만 함을 우리에게 가르치시는
중이십니다.
이 하느님의 이름을 거룩히 드러내심은 "기도와
착한 본보기(example)에
의하여 그리고 우리의 생각들, 애정들 그리고 행동들 모두를 당신을 향하도록
함으로써 달성하게
됩니다."
["성
비오 10세 교리서(St. Pius X Catechism)",
290-293].
"Thy Kingdom come": "By the Kingdom of God we understand a triple
spiritual kingdom--the Kingdom of God in us, which is grace; the Kingdom
of God on earth, which is the Catholic Church; and the Kingdom of
God in Heaven, which is eternal bliss [...]. As regards grace, we pray
that God reign in us with His sanctifying grace, by which He is pleased
to dwell in us as a king in his throne-room, and that He keeps us
united to Him by the virtues of faith, hope and charity, by which
He reigns in our intellect, in our heart and in our will [...]. As regards
the Church, we pray that it extend and spread all over the world
for the salvation of men [...]. As regards Heaven, we pray that one
day we be admitted to that eternal bliss for which we have been created,
where we will be totally happy" ("ibid.", 294-297).
"아버지의 나라가 오게
하소서": "하느님의 나라(kingdom of God)란
우리는 다음과 같은 삼중의(triple) 영적인 나라(spiritual kingdom)로
이해합니다:
우리 안에 있는 하느님의 나라인데, 이것은 은총(grace)을
말합니다;
지상에 있는 하느님의 나라인데, 이것은 가톨릭 교회(the
Catholic
Church)를 말합니다; 그리고 하늘(heaven)에 있는 하느님의 나라인데,
이것은 영원한 행복(eternal bliss)을 말합니다.
[...]. 은총에 관하여 말하면,
우리는 하느님께서 당신의 성화 은총(sanctifying grace)으로써 우리 안에서
지배하시기(reign in us)를
기도하는데, 이 은총에 의하여 당신께서는
당신의 옥좌가
있는 공식 알현실(throne-room)에 계신 임금으로서 우리
안에
거주하심을 기뻐하게 되며, 그리고 당신께서는 우리가 믿음,
희망,
사랑의 덕목들에 의하여 지속적으로 당신께 통합되어
있게 하시는데,
이 덕목들에 의하여 당신께서는 우리의 지성
안에서, 우리의 마음 안에서,
그리고 우리의 뜻 안에서, 지배하십니다 [...]. 교회에 관하여 말하면,
우리는 당신의 교회가 사람들의 구원을 위하여 전 세계에 걸쳐 확장하여
퍼질 것(extend and spread)을 기도합니다. 하늘(Heaven)에 대하여 말하면,
우리는 언젠가는 우리가, 바로 그것을 위하여 우리가 창조되었던,
우리가 전적으로 행복할 곳인, 영원한 행복(eternal bliss)에 받아들여질
것을 기도합니다." ["ibid.", 294-297].
-----
번역자 주: 예수님께서 공생활 초기에 선포하신 "하느님의
나라[the Kingdom of God,
즉 하늘 나라(the Kingdom of Heaven)]"에 대한 번역자의 안내
및 교황 요한 바오로
2세의 교리 교육용 일반 알현 강론 말씀들의 모음은 다음에
있으니, 별도의 시간을
내어서라도 차분히 꼭 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/894.htm (클릭하십시오)
-----
3. The Tradition of the Church usually interprets the "bread" as not
only material bread, since "man does not live by bread alone, but
by every word that proceeds from the mouth of God" (Matthew 4:4;
Deuteronomy 8:3). Here Jesus wants us to ask God for "what we need
each day for soul and body [...]. For our soul we ask God to sustain
our spiritual life, that is, we beg Him to give us His grace, of which we are
continually in need [...]. The life of our soul is sustained mainly by the divine
word and by the Blessed Sacrament of the Altar [...]. For our bodies
we pray for what is needed to maintain us" ("St. Pius X Catechism", 302-305).
3. 교회의 전통은 통상적으로 이
"양식(bread)"을 단지 물질적인 양식으로만
해석하지 않는데, 그 이유는 “사람은 빵만으로 살지 않고 하느님의 입에서
나오는 모든 말씀으로 산다”(마태오 복음서 4,4; 신명기 8,3)
때문입니다.
여기서 예수님께서는 우리가 하느님께 다음을 요청하기를
원하십니다: "영혼과
몸을 위하여 매일 필요한 바’ [...]. 우리의 영혼을 위하여, 우리는 하느님께
우리의 영적인 삶을 유지하도록(sustain) 청합니다, 즉 우리는 당신께서 우리에게,
우리가 지속적으로 필요로 하는, 당신의 은총을 베풀어 주실 것을 빕니다(beg)
[...].
우리 영혼의 생명은 거룩한 제대에서의 하느님의 거룩한 말씀(the divine Word)과
복된 성체(the Blessed Eucharist)에 의하여 주로 유지가 됩니다 [...].
우리의
몸들을 위하여, 우리를 유지하기 위하여 필요한 바를
우리는 기도합니다."
["성 비오 10세 교리서(St. Pius X Catechism)", 302-305].
Christian doctrine stresses two ideas in this petition of the Our Father:
the first is trust in Divine Providence, which frees us from excessive desire
to accumulate possessions to insure us against the future (cf. Luke 12:16-21);
the other idea is that we should take a brotherly interest in other people's
needs, thereby moderating our selfish tendencies.
그리스도교의 교리(Christian
doctrine)는 하늘에 계신 우리 아버지의 이러한
청원에 있어
다음과 같은 두 개의 개념들을 강조합니다: 첫 번째는
하느님의
섭리(Divine Providence)에 대한 신뢰인데, 이것은
우리가 미래를 방지하는
수단을 취하기 위하여 재산(possessions)을
축적하고자 하는 지나친 욕구로부터
우리를 자유롭게 하며(cf.
루카 복음서 12,16-21),
그리고 다른 개념은 다른
사람들의
곤궁(needs)들에 우리가 형제애적 관심을 기울여야 함인데,
그것에
의하여 (우리는) 우리의 이기적인 성향들을 온건하게
합니다.
4. "So rigorously does God exact from us forgetfulness of injuries and
mutual affection and love, that He rejects and despises the gifts and
sacrifices of those who are not reconciled to one another" ("St. Pius V
Catechism", IV, 14, 16).
4. "하느님께서는 매우 준엄하게(rigorously) 상처(injuries)들 그리고 상호
애정(mutual affection) 및 사랑(love)에 대한 부주의(forgetfulness)를
우리로부터 거두어들이시고자, 당신께서는 서로에 대하여 화해하지 않은
자들의 예물(gifts)들과 봉헌물(sacrifices)들을 거부하시고
경멸하십니다
(rejects and
despises)"(마태오 복음서 5,23-24). ["성 비오 5세
교리서
(St. Pius V Catechism)", IV, 14, 16].
"This sisters, is something which we should consider carefully; it is such
a serious and important matter that God should pardon us our sins,
which have merited eternal fire, that we must pardon all trifling things
which have been done to us. As I have so few, Lord, even of these
trifling things, to offer Thee, Thy pardoning of me must be a free gift:
there is abundant scope here for Thy mercy. Blessed be Thou, who endurest
one that is so poor" (St. Teresa of Avila, "Way of Perfection", Chapter 36).
"이 수녀회(this sisters)는
우리가 조심스럽게 생각하여야만 하는 그 어떤
것이며,
그리고 우리에게 이미 행하여진 모든 하찮은 것들을 우리가
용서하여야만
하는 것은, 영원한 생명을 이미 얻을 만 하게
하였던, 하느님께서 우리의 죄들에
대하여 우리를 용서해
주심이라는 바로 그러한 정도의 심각하고 중요한
사안입니다. 주님이시여, 제가 , 심지어 이러한 하찮은
일들로 이루어진,
당신께 봉헌할 것들을 그처럼 적게 가지고
있기에, 저에 대한 당신의 용서하심은
다음과 같은 거저
주시는 선물임에 틀림이 없나이다: 당신 자비를 위한
풍부한
기회(scope)가 지금(here) 존재하고 있다. 몹시 형편없는(poor)
이에
대하여 인내하시는 당신께서는 찬미 받으옵소서." [아빌라의
성 테레사(St.
Teresa of Avila), "Way of Perfection", Chapter 36].
"And lead us not into temptation": it is not a sin to "feel" temptation
but to "consent" to temptation. It is also a sin to put oneself voluntarily
into a situation which can easily lead one to sin. God allows us to be tempted,
in order to test our fidelity, to exercise us in virtue and to increase our
merits with the help of grace. In this petition we ask the Lord to give us
His grace not to be overcome when put to the test, or to free us from
temptation if we cannot cope with it.
"우리를 유혹에 빠지지
않게 하소서":
유혹을 "느끼는" 것은 죄가 아니나
유혹을 "허락하는" 것은 죄입니다. 우리를 죄로 쉽게
인도할 수 있는 상황으로
자신을 자발적으로 밀어 넣는 것도
또한 하나의 죄입니다. 하느님께서는,
우리의 충성심을
시험하기 위하여, 우리를 덕목으로 길들이기 위하여 그리고
은총의 도움으로 우리의 공로(merits)들을 늘리도록 하기
위하여, 우리가 유혹을
받는 것을 허락하십니다. 이
청원에서 우리는 (우리가) 시련에 놓였을 때에
압도당하지
않도록 당신의 은총을 우리에게 마련해 주실 것을, 혹은
우리가
그것을 대처할 수가 없다면 우리를 유혹으로부터
자유롭게 해 주실 것을,
주님께 요청합니다.
5-10. One of the essential features of prayer is trusting perseverance.
By this simple example and others like it (cf. Luke 18:1-7) our Lord
encourages us not to desist in asking God to hear us. "Persevere
in prayer. Persevere even when your efforts seem barren. Prayer
is always fruitful" ([St] J. Escriva, "The Way", 101).
9-10. Do you see the effectiveness of prayer when it is done properly?
Are you not convinced like me that, if we do not obtain what we ask God for,
it is because we are not praying with faith, with a heart pure enough,
with enough confidence, or that we are not persevering in prayer the way
we should? God has never refused nor will ever refuse anything to
those who ask for His graces in the way they should. Prayer is the great
recourse available to us to get out of sin, to persevere in grace, to move
God's heart and to draw upon us all kinds of blessing from Heaven,
whether for the soul or to meet our temporal needs" (St. John Mary
Vianney, "Selected Sermons", Fifth Sunday after Easter).
11-13. Our Lord uses the example of human parenthood as a comparison
to stress again the wonderful fact that God is our Father, for God's
fatherhood is the source of parenthood in Heaven and on earth
(cf. Ephesians 3:15). "The God of our faith is not a distant Being who
contemplates indifferently the fate of men--their desires, their struggles,
their sufferings. He is a Father who loves His children so much that
He sends the Word, the Second Person of the Most Blessed Trinity,
so that by taking on the nature of man He may die to redeem us.
He is the loving Father who now leads us gently to Himself, through
the action of the Holy Spirit who dwells in our hearts" ([St] J. Escriva,
"Christ Is Passing By", p. 84).
13. The Holy Spirit is God's best gift to us, the great promise Christ
gives His disciples (cf. John 5:26), the divine fire which descends on
the Apostles at Pentecost, filling them with fortitude and freedom
to proclaim Christ's message (Acts 2). "The profound reality which
we see in the texts of Holy Scripture is not a remembrance from the past,
from some golden age of the Church which has since been buried in history.
Despite the weaknesses and the sins of every one of us, it is the reality
of today's Church and the Church in all times. 'I will pray to the Father,'
our Lord told His disciples, 'and He will give you another Counsellor to be w
ith you for ever.' Jesus has kept His promise. He has risen from the dead
and, in union with the eternal Father, He sends us the Holy Spirit to sanctify
us and to give us life" ([St] J. Escriva, "Christ Is Passing By", 12).
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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 우리말 번역에 대한
저작권은 엮은이에게 있으며, 본문 중의 우리말 번역문들을 복사하여 가져가는 것을
허락하지 않습니다.]