나바르 매일미사 독서/묵상

22nd Sunday of Ordinary Time, Cycle C

1st Reading: Sirach 3:17-20, 28-29

Humility
-------------

[17] My son, perform your tasks in meekness(*); then you will be
loved by those whom God accepts.
[18] The greater you are, the more you must humble yourself;
so you will find favour in the sight of the Lord.
[20] For great is the might of the Lord;
he is glorified by the humble.
[28] The affliction of the proud has no healing,
for a plant of wickedness has taken root in him.
[29] The mind of the intelligent man will ponder a parable,
and an attentive ear is the wise man’s desire.

-----
(*) 게시자 주: (1) 다음의 주소에 접속하면, 바로 위에 발췌된 RSVCE (Revised
Standard Version Catholic Edition), 집회서 3,17에서 "meekness"로
번역된 표현이, 1989년에 그 초판이 발행된 "New Revised Standard Version
Catholic Edition (NRSVCE)", 집회서 3,17에서 "humility"로 교체되었음을
확인할 수 있다:
https://www.biblegateway.com/passage/?search=Sirach%203%3A17-29&version=NRSVCE

(2) 다른 한편으로, 다음의 주소에 접속하면, Merriam Webster Online Dictionary에
주어진 "meekness"라는 단어의 설명에 의하면, 우리말 단어 "온유"와는 크게 다르게,
"겸손"(humility)의 의미가 있음을 확인할 수 있습니다:

출처: https://www.merriam-webster.com/dictionary/meekness
(발췌 시작)
meekness noun

Definition of meekness
: the quality or state of being meek : a mild, moderate, humble, or submissive quality

//He is accomplished in the art of approaching strangers, donning an air of such
meekness and respect that no one can believe for long that he's a cop.
— William Finnegan
//His stance on Chinese trade has wavered to date between sheer intimidation
on the campaign trail and meekness in actual negotiations.
— Sara Hsu
(이상, 발췌 끝)

(3) 그리고 다음의 주소에 접속하면, "meekness"라는 단어가 12세기 말에 "the virtue of humility"(겸손의 덕)의 의미를 지녔음을 알 수 있습니다:

출처: https://www.etymonline.com/search?q=meekness
(발췌 시작)
meekness (n.)

late 12c., meknesse, early 13c., "softness of temper, gentleness;" mid-13c., "forbearance under injuries (이상, 발췌 끝)
-----

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

3:1-16:23. Throughout the book each doctrinal passage is followed by a section
to do with practical applications, sapiential thoughts on moral conduct, eulogies of
virtues and sapiential advice on where to seek things that are truly good, etc. This
is the first such section. In it the reader will find an exhortation to prudence in all
its various forms.

3:17-29. In line with scholastic custom, the author addresses the reader as a
teacher would his pupil: “My son” (v. 17; cf. Prov 1:8; etc.). He is about to deal
with a virtue essential for a lover of wisdom – the humility of recognizing one’s
shortcomings and being ready to learn from others. At the same time Ben Sirach
wrote his work, Greek philosophy and new learning were proving very influential.
Some Jews turned their backs on the Law of God and the traditional teaching of
Israel, to follow foreign teachers. Reason, in its pride, thought it could find the
answer to everything – which made it difficult to accept in all simplicity truths that
God put within the reach of those who sincerely sought true wisdom.

Part of the legacy of the Old Testament is the idea that God shows his favour to
the humble (Prov. 3:34; Ps 25:14). In the New Testament the Blessed Virgin
experiences this, and her joy overflows in the Magnificat. She considers herself
the humble handmaid of the Lord, and proclaims that God “has regarded her low
estate” (cf. Lk 1:48) and uses her to bring salvation to his people. Very much in
line with what Ben Sirach says here, great thinkers such as St Bonaventure have
seen that humble devotion is necessary for getting to the truth of things: “Spiri-
tual reading without repentance is not sufficient; nor knowledge without devotion;
nor inquiry without the capacity to be surprised; nor prudence without openness
to joy; nor any activity devoid of a religious spirit; nor wisdom without charity,
intelligence without humility; study without divine grace, or reflection without the
wisdom inspired by God” (Itinerarium mentis in Deum, prol., 4).
"the virtue of humility;" or provocation;" see meek (adj.) + -ness.
*******

2nd Reading: Hebrews 12:18-19, 21-24a

Striving for Peace; Purity; Reverent Worship (Continuation)
-----------------------------------------------------------
[18] For you have not come to what may be touched, a blazing fire, and
darkness, and gloom, and a tempest, [19] and the sound of a trumpet,
and a voice whose words made the hearers entreat that no further
messages be spoken to them. [21] Indeed, so terrifying was the sight
that Moses said, "I tremble with fear." [22] But you have come to Mount
Zion and to the city of the living God, the heavenly Jerusalem, and to
innumerable angels in festal gathering, [23] and to the assembly of the
first-born who are enrolled in heaven, and to a judge who is God of
all, and to the spirits of just men made perfect, [24a] and to Jesus,
the mediator of a new covenant, and to the sprinkled blood that speaks
more graciously than the blood of Abel.

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

18-21. The text recalls in detail all the physical signs which accompanied
the manifestation of God on the heights of Sinai (cf. Ex 19:12-16; 20:18),
and to these it adds other things taken from Jewish oral tradition.

All this helps to inspire feelings of religious reverence and fear,
which explains why the people begged God not to speak further, for they
were afraid they would die. To assert his transcendence God forbade
anyone to put foot on the mountain (Ex 19:12, 21); this was a way of
showing this as yet uncivilized people the difference between the true
God and idols.

There is no mention in the Pentateuch of Moses being frightened of the
vision he saw when God manifested himself on Sinai; when his fear is
mentioned (Deut 9:19) it is in the context of the second time he went
up the mountain to be given replacements for the tables he had broken
in a fit of rage (Deut 9:15-18; Ex 32:19-20). His fear was that God
would punish with death those who had adored the golden calf. When
telling (cf. Acts 7:32) the story of God's first revelation to Moses in the
burning bush, St Stephen says that "Moses trembled and did not dare
to look": thus, the presence of divinity provokes in him the deepest
feelings of reverence and fear (cf. the attitude of Abraham: Gen 15:12;
of Zechariah: Lk 1:12; of Isaiah: Is 6:4-5; of Jeremiah: Jer 1:6; of
Gideon: Judg 6:22-23; etc.).

22-24. The sacred text dramatically contrasts two scenes--that of the
establishment of the Covenant on Sinai, and the vision of the heavenly
city, the dwelling-place of the angels and saints. The comparison
implies a rhetorical question: if the setting of the Old Covenant was
so solemn and awesome, and if the Covenant itself was so supernatural
and divine, what must not be said of the New Covenant?

We have therefore overwhelming reasons for staying faithful: what awaits
us is not an austere and vengeful God but, rather, the joy and splendor
of the heavenly city. For the Hebrew people Mount Sinai was the most
important symbol of their special connection with God, reminding them
that the Almighty was also the Supreme Judge who claimed their
exclusive devotion and who abominated idolatry. Similarly, another
mountain, Mount Zion, on which the Temple was built, represented
God's protective presence in the midst of his people. Both mountains,
Sinai and Zion, prefigured the mountain from which the Messiah-King
would reign and towards which all peoples would flock to worship the
true God (cf. Ps 2:6; Is 2:2).

The vision which Judaism, on the basis of Scripture, had elaborated of
heaven as the "new Jerusalem" is now extended: not only is it the holy
mountain, the source of the light and glory of Yahweh (cf. Is 8:18;
28:16; 60: 1-11; Ps 50:2; 74:2; Joel 3: 17), the city of peace (cf. Is
33:20); it is the city where the angels and saints dwell and rejoice,
the demesne of the living God and of Jesus--the heavenly and
everlasting Jerusalem, which is also illustrated in the Book of
Revelation (cf. Rev 21:15-17; 22:1-5).

The text once more recalls the Exodus (cf. Heb 3:16-18; 4:1-2; 9:18-20;
10:19-22). Christians are making their way to heaven, their lasting
homeland, their true place of rest, just as the ancient Israelites made
their way out of Egypt and crossed the desert to reach the land
promised to their forefathers.

However, despite this parallel there are differences: the Old Covenant,
although it did include expressions and promises of joy and jubilation,
was set in an atmosphere of religious fear and trembling; whereas the
New Covenant is full of joy and exultation, although in the midst of
suffering.

"It is a question [...] of the glorious and supernatural joy, prophesied
for the new Jerusalem redeemed from the exile and loved with
a mystical love by God himself [...]. Through the course of many
centuries and in the midst of most terrible trials, these promises
wonderfully sustained the mystical hope of ancient Israel. And it is
ancient Israel that transmitted them to the Church of Jesus Christ,
in such a way that we are indebted to ancient Israel for some of the
purest expressions of our hymn of joy. And yet, according to faith and
the Christian experience of the Holy Spirit, this peace which is given
by God and which spreads out like an overflowing torrent when the time
of 'consolation' comes, is linked to the coming and presence of Christ"
(Paul VI, "Gaudete In Domino", 2-3).

22. The mention of Zion recalls the other mountain on which the
Covenant was made (Sinai), as also the many prophetical texts which
proclaimed that the Messiah's reign would begin on Zion, his holy
mountain (cf. Ps 2:6; Is 2:2-4:25:6; Zech 14:4). Thus, Mount Zion, the
city of the living God, and the heavenly Jerusalem all mean the Church
in triumph in heaven.

St Thomas emphasizes that part of eternal happiness in heaven consists
in the vision of the heavenly assembly: "for in the glory of heaven
there are two things which most cause the blessed to rejoice enjoyment
of the Godhead and the fellowship of the saints" ("Commentary on Heb.,
ad loc.").

"Proceeding from the love of the eternal Father (cf. Tit 3:4), the
Church was founded by Christ in time and gathered into one by the Holy
Spirit (cf. Eph 1:3, 5, 6, 13-14, 23). It has a saving and
eschatological purpose which can be fully attained only in the next
life. But it is now present here on earth and is composed of men; they,
the members of the earthly city, are called to form the family of the
children of God in this present history of mankind and to increase it
continually until the Lord comes" (Vatican II, "Gaudium Et Spes", 40).

23. "The assembly of the first-born who are enrolled in heaven": the
blessed, including the righteous of the Old Testament, the Apostles
and all Christians who have attained the beatific vision. They are called
first-born because, as in the case of the Patriarchs, they were the
first to have faith; because, as in the case of the Apostles, it was they
who received Christ's call initially, to pass it on to others; and, finally,
because, as in the case of faithful Christians, they were chosen by
God from among the pagans (cf. Rom 8:29; Phil 3:20; Col 1:18; Rev
1:S; 14:4). Their names are written in heaven (cf. Lk 10:20; Rev 2:17;
3:5; 13:8; 17:8).

24. As Incarnate Word and High Priest, Jesus is the mediator of the New
Covenant (cf. Heb 8:6; 9:15; 1 Tim 2:5; cf. Heb 2:17; 13:1; 7:25). The
letter focuses for a moment on the most significant point in the
alliance--the shedding of our Lord's blood, which ratifies the Covenant
and cleanses mankind (cf. Ex 24:8; Heb 9:12-14, 20; 10:19, 28-29;
13:20; 1 Pet 1:2). This blood "speaks more graciously than the blood of
Abel", "for the shedding of Christ's blood was represented figuratively
by the shedding of the blood of all the just there have been since the
beginning of the world [...]. Therefore, the spilling of Abel's blood
was a sign of this new spilling of blood. But the blood of Christ is
more eloquent than that of Abel, because Abel's called for vengeance
whereas the blood of Christ claims forgiveness" (St Thomas Aquinas,
"Commentary On Heb., ad loc."). The confidence the blood of Christ
gives us makes us feel happy to be sinners who, repentant, take refuge
in his wounds.

24. 강생하신 거룩한 말씀 및 대사제로서, 예수님께서는 새 계약의 중개자
이십니다(cf. Heb 8:6; 9:15; 1 Tim 2:5; cf. Heb 2:17; 13:1; 7:25). 이 서간은
잠시 동안 이 협정(the alliance)에 있어 다음과 같은 가장 중요한 요지에
초점을 맞춥니다 -- 이 계약을 승인하는 그리고 인류를 정화하는 우리의
주님의 피 흘리심(cf. Ex 24:8; Heb 9:12-14, 20; 10:19, 28-29; 13:20;
1 Pet 1:2). 이 피는 "아벨의 피보다 더 훌륭한데", "이는 그리스도의 피의
흘리심은 [ ... ] 이 세상의 시작 이후 있어 왔던 모든 의인들의 피의 흘림에
의하여 비유적으로 묘사되었기 때문입니다. 그러므로 아벨의 피의
흘림(spilling)는 이러한 새 피 흘림에 대한 한 개의 표징(a sign)이었습니다.
그러나 그리스도의 피는 아벨의 피보다 더 훌륭한데, 이는 아벨의 피는
복수를 요청하였던(called) 반면에 그리스도의 피는 용서를 (권리로서)
요구하기(claim) 때문입니다." [성 토마스 아퀴나스(St Thomas Aquinas),
"Commentary On Heb., ad loc."]. 그리스도의 피가 우리에게 주는 확신은
우리로 하여금, 회개하는, 당신의 상처들로 피신하는, 죄인들임을 행복하게
느끼도록 합니다.

"Sinners, says the Epistle, you are fortunate indeed, for after you sin
you have recourse to the crucified Jesus, who shed all his blood so that
he might stand as mediator to make peace between God and sinners,
and win you forgiveness from him. If your evildoing shouts against you,
the Redeemer's blood cries aloud in your favor, and divine justice cannot
but listen to what this blood says" (St Alphonsus, "The Love of Jesus
Christ Reduced to Practice", 3).

"이 서간은 다음과 같이 말합니다: 죄인들인 그대들은 운이 좋은데, 이는 그대가
죄를 짓고 난 후에 그대는 십자가형을 당하신 예수님께 의지하기 때문인데,
하느님과 죄인들 사이에 화해를 하게 하는, 그리고 하느님으로부터 그대가
용서를 얻게 하는 중개자로 서시고자, 당신께서는 당신의 피 모두를
흘리셨습니다. 만약에 악행(evildoing)이 그대에 반하여 외치면, 구속자의 피는
당신을 위하여 큰 소리로 외치며, 그리고 하느님의 정의는 이 피가 말하는
바를 들을 수 밖에 없습니다." [St Alphonsus, "The Love of Jesus Christ
Reduced to Practice", 3].
　

Gospel Reading: Luke 14:1, 7-14

[1] One Sabbath when He (Jesus) went to dine at the house of a ruler who
belonged to the Pharisees, they were watching Him.

A Lesson About Humility
-----------------------
[7] Now He told a parable to those who were invited, when He marked how
they chose the places of honor, saying to them, [8] "When you are invited
by any one to a marriage feast, do not sit down in a place of honor, lest a
more eminent man than you be invited by him; [9] and he who invited you
both will come and say to you, `Give place to this man' and then you will
begin with shame to take the lowest place. [10] But when you are invited,
go and sit in the lowest place, so that when your host comes he may say
to you, `Friend, go up higher'; then you will be honored in the presence of
all who sit at table with you. [11] For every one who exalts himself will be
humbled, and he who humbles himself will be exalted.

Attitude to the Poor
--------------------
[12] He (Jesus) said to the man who had invited Him, "When you give a
dinner or a banquet, do not invite your friends or your brothers or your
kinsmen or rich neighbors, lest they also invite you in return, and you be
repaid. [13] But when you give a feast, invite the poor, the maimed, the
lame, the blind, [14] and you will be blessed, because they cannot repay
you. You will be repaid at the resurrection of the just."

*********************************************************************************************

Commentary:

11. Humility is necessary for salvation that Jesus takes every opportunity to
stress its importance. Here He uses the attitudes of people at banquet to
remind us again that it is God who assigns the places at the Heavenly banquet.
"Together with humility, the realization of the greatness of man's dignity--and
of the overwhelming fact that, by grace, we are made children of God--forms a
single attitude. It is not our own efforts that save us and gives us life; it is the
grace of God. This is a truth which must never be forgotten" ([St] J. Escriva,
"Christ Is Passing By", 133).

14. A Christian acts in the world in the same way anyone else does; but his
dealings with his colleagues and others should not be based on pursuit of
reward or vainglory: the first think he should seek is God's glory, desiring
Heaven as his only reward (cf. Luke 6:32-34).

*********************************************************************************************
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.]