24th Sunday in Ordinary Time, Cycle C (다해 연중 제24주일)


1st Reading: Exodus 32:7-11, 13-14

The Lord's Ire
--------------------
[7] And the LORD said to Moses, "Go down; for your people, whom you brought
up out of the land of Egypt, have corrupted themselves; [8] they have turned aside
quickly out of the way which I commanded them; they have made for themselves
a molten calf, and have worshiped it and sacrificed to it, and said, 'These are your
gods, O Israel, who brought you up out of the land of Egypt!"' [9] And the LORD
said to Moses, "I have seen this people, and behold, it is a stiff-necked people;
[10] now therefore let me alone, that my wrath may burn hot against them and I
may consume them; but of you I will make a great nation."

Moses' Prayer for Israel
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[11] But Moses besought the LORD his God, and said, "0 LORD, why does thy
wrath burn hot against thy people, whom thou hast brought forth out of the land
of Egypt with great power and with a mighty hand?

[13] "Remember Abraham, Isaac, and Israel, thy servants, to whom thou didst
swear by thine own self, and didst say to them, 'I will multiply your descendants
as the stars of heaven, and all this land that I have promised I will give to your
descendants, and they shall inherit it forever."' [14] And the LORD repented of
the evil which he thought to do to his people.

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Commentary:

32:7-14. The Lord's dialogue with Moses contains the doctrinal basis of salvation
history--Covenant, sin, mercy. Only the Lord knows just how serious this sin is:
by adoring the golden calf the people have taken the wrong road and have vitia-
ted the whole meaning of the Exodus; but most of all, they have rebelled against
God and turned their backs on him, breaking the Covenant (cf. Deut 9:7-14). God
no longer calls them "my people" (cf. Hos 2:8) but "your people" (Moses') (v. 7).
That is, he shows him that they have acted like anyone else, guided by human
leaders.

The punishment that the sin deserves is their destruction (v. 10), for this is a stiff-
necked nation (cf. 33:3; 34:9; Deut 9:13). The sin deserves death, as the first sin
did (Gen 3:19) and the sin which gave rise to the flood (cf. Gen 6:6-7). However,
mercy always prevails over the offense.

As Abraham did in another time on behalf of Sodom (Gen 18:22-23), Moses inter-
cedes with the Lord. But this time intercession proves successful, because Israel
is the people that God has made his own; he chose it, bringing it out of Egypt
in a mighty way; so, he cannot turn back now; in fact, he chose it ever since he
swore his oath to Abraham (cf. Gen 15:5; 22:16-17; 35:11-12). He established the
Covenant with Israel, as Moses reminds him when he refers to "thy people, whom
thou has brought forth out of the land of Egypt' (v. 11). Thus, promise, election
and Covenant form the foundation which guarantees that God's forgiveness will
be forthcoming, even if they commit the gravest of sins.

God forgives his people (v. 14) not because they deserve to be forgiven, but out
of pure mercy and moved by Moses' intercession. Thus God's forgiveness and the
people's conversion are, both of them, a divine initiative.

2nd Reading: 1 Timothy 1:12-17

Paul Recalls His Own Conversion
-------------------------------------------------
[12] I thank him who has given me strength for this, Christ Jesus our Lord, be-
cause he judged me faithful by appointing me to his service, [13] though I former-
ly blasphemed and persecuted and insulted him; but I received mercy because I
had acted ignorantly in unbelief, [14] and the grace of our Lord overflowed for me
with the faith and love that are in Christ Jesus. [15] The saying is sure and wor-
thy of full acceptance, that Christ Jesus came into the world to save. And I am
the foremost of sinners; [16] but I received mer- cy for this reason, that in me, as
the foremost, Jesus Christ might display his perfect patience for an example to
those who were to believe in him for eternal life. [17] To the king of ages, immor-
tal, invisible, the only God, be honor and glory for ever and ever. Amen.

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Commentary:

12-13. This clearly autobiographical passage, which shows the Apostle's humili-
ty (cf., e.g., 1 Cor 15:9-10), is evidence of the letter's Pauline authorship: it is dif-
ficult to believe that a later disciple would have dared to call St Paul a "blasphe-
mer", "persecutor" or "insulter" or made him describe himself as "the foremost
of sinners".

St Paul's conversion is an example of a miracle of grace; only by the mercy of
God could he have been changed and become the Apostle of the Gentiles and
such a faithful minister of the Gospel. This change which grace worked in Paul
can also help all who approach the Church to have great confidence in God's
mercy and forgiveness; like a good father, God is always ready to receive the
repentant sinner.

The sacred text shows quite clearly that the initiative lies with God when it
comes to calling people to Church office. The call to the priesthood is a grace
from God; it is God who makes the choice and then he gives the person he has
chosen the strength to fulfill his office worthily. In this connection Bishop Alvaro
del Portillo has written: "Christian priesthood is not, then, in the line of ethical
relationships among men nor on the level of a merely human attempt to ap-
proach God: it is a gift from God and it is irreversibly located on the vertical line
of the search for man by his Creator and Sanctifier and on the sacramental line
of the gratuitous opening up to man of God's intimate life. In other words, Chris-
tian priesthood is essentially (this is the only possible way it can be understood)
an eminently sacred mission, both in its origin (Christ) and in its content (the di-
vine mystery) and by the very manner in which it is conferred--a sacrament"
("On Priesthood", pp. 59f).

14. "In Christ Jesus": this expression is being used with a special technical
meaning: it refers to the position of the new man who, after the "washing of re-
generation and renewal in the Holy Spirit" (Titus 3:5) which takes place at Bap-
tism, is now united to Christ, made a Christian. At Baptism the mercy of God
not only justifies the sinner but causes him to share profoundly in God's own life
by means of grace, faith and love. These three gifts are a sign that the Christian
has truly been built into the body of Christ (cf. 2 Tim 1:13).

15. "The saying is sure and worthy of full acceptance": or, more literally, "Word
of honor, which you can totally rely on". This form of words is used a number of
times in the Pastoral Epistles to focus attention on some important doctrinal
point (cf. 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3-8).

The point being emphasized here is that "Christ Jesus came into the world to
save sinners". The Apostle has condensed into very few words God's plan for
the redemption of mankind, which he will go on to say more about later (cf. 1
Tim 2: 3-7; Tit 2:11-14; 3:3-7). "The mercy of God is infinite," says St Francis
of Assisi, "and, according to the Gospel, even if our sins were infinite, his mer-
cy is yet greater than our sins. And the Apostle St Paul has said that Christ
the blessed came into the world to save sinners" ("The Little Flowers of St Fran-
cis", chap. 26).

This is in fact one of the basic truths of faith and appears in the Creed: "For us
men and for our salvation he came down from heaven". He came to save us
from the only evil, that which can separate us from God--sin.

By his victory over sin Christ gave men and women the honor of being sons
and daughters of God; this new character and status equips them to light up the
world around them with the brightness of their Christian lives (cf. Phil 2:15). They
can have this effect on others if they really commit themselves to have the same
mind as "was in Christ Jesus" (Phil 2:5), for "it is impossible to live according to
the heart of Jesus Christ and not to know that we are sent, as he was, 'to save
all sinners' (1 Tim 1:15), with the clear realization that we ourselves need to trust
in the mercy of God more and more every day. As a result, we will foster in our-
selves a vehement desire to be co-redeemers with Christ, to save all souls with
him" (St. J. Escriva, "Christ Is Passing By", 121).

17. This section (vv. 12-17) closes with a solemn doxology. Similar exclamatory
passages in praise of God appear elsewhere in the Apostle's writings (Rom 2:36;
16:27; Phil 4:20; etc.). This was probably an early formula used in the liturgy of
Ephesus and other Asia Minor churches. The fact that it ends with an "Amen"
seems to confirm this. In contrast to the energetic attempts of the civil authori-
ties at the time to foster emperor-worship, Christians proclaimed that God is
lord of the universe and will reign forever.

It is true, of course, that because God's glory is infinite, it cannot be enhanced
by man extolling God's attributes. However, once one knows the greatness of
God, creator and ruler of the universe, and knows that all things are dependent
on him, one has a duty to show God due honor both internally and externally.
Actions of that kind are expressions of the virtue of religion, whose "actions are
directly and immediately ordered to the honor of God" ("Summa Theologiae" II-II,
q. 81, a. 61). "Of all the duties which man has to fulfill that, without doubt, is the
chiefest and holiest which commands him to worship God with devotion and pie-
ty. This follows of necessity from the truth that we are ever in the power of God,
are ever guided by his will and providence, and, having come forth from him,
must return to him" (Leo XIII, "Libertas Praestantissimum", 25).

Gospel Reading: Luke 15:1-32

Parables of God's Mercy
------------------------
[1] Now the tax collectors and sinners were all drawing near to hear
Him (Jesus). [2] And the Pharisees and the scribes murmured, saying,
"This man receives sinners and eats with them."

The Lost Sheep
--------------
[3] So He told them this parable: [4] "What man of you, having a
hundred sheep, if he has lost one of them, does not leave the
ninety-nine in the wilderness, and go after the one which is lost,
until he finds it? [5] And when he has found it, he lays it on his
shoulders, rejoicing. [6] And when he comes home he calls together
his friends and his neighbors, saying to them, `Rejoice with me, for I
have found my sheep which was lost.' [7] Just so, I tell you, there will
be more joy in Heaven over one sinner who repents than over
ninety-nine righteous persons who need no repentance.

The Lost Coin
-------------
[8] "Or what woman, having ten silver coins, if she lost one coin,
does not light a lamp and sweep the house and seek diligently until
she finds it? [9] And when she has found it, she calls together her
friends and neighbors, saying, `Rejoice with me, for I have found the
coin which I has lost.' [10] Just so, I tell you, there is joy before
the angels of God over one sinner who repents.

The Prodigal Son
----------------
[11] And He said, "There was a man who had two sons; [12] and the
younger of them said to his father, `Father, give me the share of
property that falls to me.' And he divided his living between them. [13]
Not many days later, the younger son gathered all he had and took
his journey into a far country, and there he squandered his property in
loose living. [14] And when he had spent everything, a great famine
arose in that country, and he began to be in want. [15] So he went and
joined himself to one of the citizens of that country, who sent him
into his fields to feed swine. [16] And he would gladly have fed on
the pods that the swine ate; and no one gave him anything. [17] But
when he came to himself he said, `How can many of my father's hired
servants have bread enough and to spare, but I perish here with
hunger! [18] I will arise and go to my father, and I will say to him,
"Father, I have sinned against Heaven and before you; [19] I am no
longer worthy to be called your son; treat me as one of your hired
servants.'" [20] And he arose and came to his father. But while he was
yet at a distance, his father saw him and had compassion, and ran
and embraced him and kissed him. [21] And the son said to him,
`Father, I have sinned against Heaven and before you; I am no longer
worthy to be called your son.' [22] But the father said to his servants,
`Bring quickly the best robe, and put it on him; and put a ring on his
hand, and shoes on his feet; [23] and bring the fatted calf and kill it,
and let us eat and make merry; [24] for this my son was dead, and
is alive again; he was lost, and is found.' And they began to make
merry.

[25] "Now his elder son was in the field; and as he came and drew near
to the house, he heard music and dancing. [26] And he called one of
the servants and asked what this meant. [27] And he said to him, `Your
brother has come, and your father has killed the fatted calf, because
he has received him safe and sound.' [28] But he was angry and refused
to go in. His father came out and entreated him, [29] but he answered
his father, `Lo, these many years I have served you, and I never
disobeyed your command; yet you never gave me a kid, that I might
make merry with my friends. [30] But when this son of yours came,
who has devoured your living with harlots, you killed for him the fatted
calf!' [31] And he said to him, `Son, you are always with me, and all
that is mine is yours. [32] It was fitting to make merry and be glad,
for this your brother was dead, and is alive; he was lost, and is
found.'"

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Commentary:

1-32. Jesus' actions manifest God's mercy: He receives sinners in order
to convert them. The scribes and Pharisees, who despised sinners, just
cannot understand why Jesus acts like this; they grumble about Him; and
Jesus uses the opportunity to tell these Mercy parables. "The Gospel
writer who particularly treats of these themes in Christ's teaching is
Luke, whose Gospel has earned the title of `the Gospel of mercy'" (John
Paul II, "Dives In Misericordia", 3).

1-32. 예수님의 행위(actions)들은 다음과 같이 하느님의 자비를 분명하게 
드러냅니다: 당신께서는 죄인들을 받아들이시는데 그들을 회심시키기(convert) 
위하여서입니다. 죄인들을 경멸하는 율법학자들과 바리사이들은 왜 예수님께서 
지금처럼 행동하시는지 도무지 이해할 수 없으며, 그리하여 그들은 당신에 
관하여 불평하는데, 그리하여 예수님께서는 이들 자비 비유(Mercy parables)들을 
말씀하시고자 이 기회를 사용하십니다. "그리스도의 가르침에 있어 이러한 
주제들에 대하여 특별히 다루는 복음 사가는 루카인데, 그의 복음서는 '자비의 
복음서' 라는 칭호를 이미 얻었습니다" [요한 바오로 2세 (John Paul II), 
"Dives In Misericordia", 3].

In this chapter St. Luke reports three of these parables in which Jesus
describes the infinite, fatherly mercy of God and His joy at the conversion
of the sinner. 

이 장에서 성 루카(St. Luke)는, 그 안에서 예수님께서 죄인의 회심(conversion)에 
접하여, 무한한, 아버지로서의, 하느님의 자비(fatherly mercy of God)와 그분의 
기쁨(joy)을 묘사하는, 이들 비유들 세 개를 기록합니다(reports).

The Gospel teaches that no one is excluded from forgiveness and that
sinners can become beloved children of God if they repent and are
converted. So much does God desire the conversion of sinners that each
of these parables ends with a refrain, as it were, telling of the great
joy in Heaven over sinner who repents.

이 복음서는 아무도 용서(forgiveness)로부터 제외되지 않음과 그리고 죄인들도, 
그들이 회개하고(repent) 그리고 회심을 하게 되면(are converted), 하느님의 
사랑받는 자녀들이 될 수 있음을 가르칩니다. 하느님께서는 죄인들의 회심을 
정말로 너무도 욕망하시기에(desire) 이들 비유들의 각각은, 말하자면, 회개하는 
죄인에 대하여 하늘(Heaven)에 있는 커다란 기쁨(joy)에 대하여 말하는, 어떤 
후렴(a refrain)과 함께 끝을 맺습니다.

1-2. This is not the first time that publicans and sinners approach
Jesus (cf. Matthew 9:10). They are attracted by the directness of the
Lord's preaching and by His call to self-giving and love. The
Pharisees in general were jealous of His influence over the people
(cf. Matthew 26:2-5; John 11:47) a jealousy which can also beset
Christians; a severity of outlook which does not accept that, no matter
how great his sins may have been, a sinner can change and become
a saint; a blindness which prevents a person from recognizing and
rejoicing over the good done by others. Our Lord criticized this
attitude when He replied to His disciples' complaints about others
casting out devils in His name: "Do not forbid him; for no one who does
a mighty work in My name will be able soon after to speak evil of Me"
(Mark 9:39). And St. Paul rejoiced that others proclaimed Christ and
even overlooked the fact they did so out of self-interest, provided
Christ was preached (cf. Philippians 1:17-18).

1-2. 세리(稅吏, publicans)들과 죄인들이 예수님께 다가간 것은 처음이 아닙니다 
(마태오 복음서 9,10 참조). 그들은 주님의 설교의 단도직입적임(directness)에 
그리고 자신을 내어줌(self-giving)과 사랑(love)으로의 당신의 부르심(call)에 
관심을 가집니다. 바리사이(Pharisees)들은 일반적으로 이 백성에 대한 당신의 
영향력에 대하여 시기하였는데(was jealous of)(마태오 복음서 26,2-5; 
요한 복음서 11.47), [그것은] 그리스도인들을 또한 괴롭힐 수 있는 어떤 
시기(a jealousy), 그리고 죄인이, 아무리 그의 죄들이 중대하다고 하더라도, 
변화하여 그리하여 한 명의 성도(a saint)가 될 수 있음을 받아들이지 않는 견해
(outlook)에 있어서의 어떤 혹독함(a severity), 그리고 한 인격(a persion)으로 
하여금 다른 자들에 의하여 행해진 선(the good)을 알아차리는 것과 기뻐하는 
것을 방해하는 어떤 맹목(a blindness)이었습니다. 우리의 주님께서는, 당신의 
이름으로 다른 이들이 마귀들을 쫓아버림에 관하여 당신의 제자들이 불평들을 
함에 대하여 답변하실 때, 바로 이러한 태도를 다음과 같이 비난하셨습니다: 
"[그를] 막지 마라. 내 이름으로 기적을 일으키고 나서, 바로 나를 나쁘게 말할 
수 있는 사람은 없다" (마르코 복음서 9,39). 그리고 성 바오(St. Paul)로는 다른 
이들이 그리스도를 선언함(proclaimed)을 듣고서 기뻐하였으며 그리고, 
그리스도께서 선포된다면(was preached), 심지어 그들이 이기심(self-interest) 
때문에 그렇게 하였다는 사실을 눈감아 주었습니다(overlooked) (1필리피 
1,17-18 참조).

5-6. Christian tradition, on the basis of this and other Gospel passages
(cf. John 10:11), applies this parable to Christ, the Good Shepherd, who
misses and then seeks out the lost sheep: the Word, by becoming man,
seeks out mankind, which has strayed through sinning. Here is St.
Gregory the Great's commentary: "He put the sheep on His shoulders
because, on taking on human nature, He burdened Himself with our
sins" ("In Evangelia Homiliae", II, 14).

5-6. 그리스도교 전통은, 이 절들과 다른 복음서 구절들에 근거하여 (요한 
복음서 10,11 참조), 이 비유를, 잃어버린 양이 없어졌음을 알고 찾아 나서는, 
좋은 목자이신 그리스도께 다음과 같이 적용합니다: 거룩한 말씀(the Word)
께서는, 사람이 되심으로써, 죄를 지음을 통하여 길을 이미 잃어버린, 인류를 
찾아 나서셨습니다. 성 그레고리오 대 교황의 주석은 다음과 같습니다: 
"당신께서는 이 양을 당신의 어깨들에 얹어 놓는데, 왜냐하면, 인성(human 
nabure)을 취하심으로써, 당신께서 당신 자신에게 우리의 죄들를 지우시기 
때문입니다" [성 그레고리오 대 교황(St. Gregory the Great, 540-604년), 
"In Evangelia Homiliae", II, 14].

The Second Vatican Council applies these verses of St. Luke to the way
priests should approach their pastoral work: "They should be mindful
that by their daily conduct and solicitude they display the reality of
a truly priestly and pastoral ministry both to believers and unbelievers
alike, to Catholics and non-Catholics; that they are bound to bear
witness before all men of the truth and of the life, and as good
shepherds seek after those too who, whilst having been baptized in
the Catholic Church, have given up the practice of the Sacraments, or
even fallen away from the faith" ("Lumen Gentium", 28). However, every
member of the faithful should show this same kind of concern--expressed
in a fraternal way--towards his brothers and sisters, towards everyone
on the road to sanctification and salvation.

제2차 바티칸 공의회는 성 루카의 이들 절들을 사제들이 자신들의 사목적 
일에 접근하여야만 하는 방식에 다음과 같이 적용합니다: "자신들의 일상의 
처신과 염려(solicitude)에 의하여 그들이 믿는 자들과 믿지 않는 자들 둘 
다에게 마찬가지로, 가톨릭 신자들과 비 가톨릭 신자들에게, 하나의, 진실로 
사제의 그리고 사목적, 교역/직무(ministry)의 실재(reality)를 나타냄을 
유념하여야만 하며, 그리고 그들이 모든 사람들 앞에서 진리에 대하여 
그리고 삶에 대하여 증언하여야 하는 의무가 있고, 그리고 좋은 목자들로서 
또한, 가톨릭 교회에서 이미 세례를 받았다고 할지라고, 성사들의 실천을 
이미 포기한, 혹은 신앙(the faith)으로부터 심지어 이미 떨어져 나간 자들을 
찾아 나서야 하는 의무가 있음을 유념하여야 합니다" [제2차 바티칸 공의회
(The Second Vatican Council), 교회에 관한 교의헌장, "인류의 빛(Lumen 
Gentium)", 28]. 그러나, 열심 신자들의 각 구성원들은, 어떤 형제애 방식
(a fraternal way)으로 표현되는, 관심에 있어서의 바로 이러한 동일한 
종류를 자신의 형제들과 자매들을 향하여, 성화(sanctification)와 구원
(salvation)을 향하는 가고 있는 모든 이를 향하여, 보여주어야만 합니다.  

7. This does not mean that our Lord does not value the perseverance
of the just: He is simply emphasizing the joy of God and the saints
over the conversion of a sinner. This is clearly a call to repentance,
to never doubt God's readiness to forgive. "Another fall, and what a
fall!... Must you give up hope? No. Humble yourself and, through
Mary, your Mother, have recourse to the merciful Love of Jesus. A
"miserere", and lift up your heart! And now begin again" ([St] J.
Escriva, "The Way", 711).

7. 이 절은 다음과 같이 우리의 주님께서 의로운 자들의 인내를 존중하지 
않으심을 의미하지 않습니다: 당신께서는 한 죄인의 회심에 대한 하느님 및 
성도들의 기쁨(joy)을 단순히 더 강조하고 계십니다. 이 절은 분명하게 
회개(repentance) 쪽으로, 하느님께서 기꺼이 용서하시고자 함을 결코 
의심하지 않음 쪽으로, 한 부르심입니다. "또다른 타락, 그리고 타락이라니! 
... 그대가 희망을 포기하여야 합니까? 아닙니다. 겸손한 태도를 취하고 
그리고, 그대의 어머니이신 마리아를 통하여, 예수님의 자비로운 사랑에 
의지하십시오. 구두의 "탄원"(a "miserere"), 그리고 그대의 심장(heart)을 
고양시키십시오! 그리고 이제 다시 시작하십시오" [[성] 호세마리아 
에스크리바([St] J. Escriva), "The Way", 711].

8. This silver coin was a "drachma", of about the same value as a
denarius, that is, approximately a day's wage for an agricultural
worker (cf. Matthew 20:2).

8. 이 은전(silver coin)은, 한 데나리온(a denarius), 즉 대략 농사 일꾼 
한 명(an agricultural worker)의 하루 품삯과 거의 동일한 가치를 지닌, 
"드라크마 한 닢(a drachma)이었습니다 (마태오 복음서 20,2 참조).

11. This is one of Jesus' most beautiful parables, which teaches us
once more that God is a kind and understanding Father (cf. Matthew
6:8; Romans 8:15; 2 Corinthians 1:3). The son who asks for his part
of the inheritance is a symbol of the person who cuts himself off from
God through sin. "Although the word `mercy' does not appear, this
parable nevertheless expresses the essence of the divine mercy in
a particularly clear way" (John Paul II, "Dives In Misericordia", 5).

11. 이 비유는 예수님의 가장 아름다운 비유들 중의 한 개인데, 이 비유는 
하느님이 친절하고 그리고 이해성 있으신 성부이심을 한 번 더 우리에게 
가르칩니다 (마태오 복음서 6,8; 로마 8,15; 2코린토 1,3 을 참조하라). 
상속(inheritance)에 있어서의 자신의 몫을 요구하는 아들은 죄를 통하여 
하느님으로부터 자기 자신을 잘라서 떼어내는 한 인격에 대한 한 개의 
상징(a symbol)입니다. "비록 '자비(mercy)' 라는 단어는 등장하지 않지만, 
이 비유는 그럼에도 불구하고 어떤 특별하게 분명한 방식으로 하느님의 
자비의 본질을 표현합니다" [교황 요한 바오로 2세(John Paul II), 1980년 
회칙, "자비로우신 하느님(Dives In Misericordia)", 5].

12. "That son, who receives from the father the portion of the
inheritance that is due him and leaves home to squander it in a far
country `in loose living', in a certain sense is the man of every
period, beginning with the one who was the first to lose the
inheritance of grace and original justice. The analogy at this point
is very wide-ranging. The parable indirectly touches upon every breach
of the covenant of love, every loss of grace, every sin" ("Dives In
Misericordia", 5).

12. "자신에게 정당한 상속의 부분을 아버지로부터 받는 그리고 멀리 떨어진 
고장에서 '품행이 나쁜 삶 안에서' 이것을 탕진하기 위하여 집을 떠나는 이 
아들은 어떤 의미에 있어서, 은총(grace)과 원 의로움(original justice)이라는 
상속을 상실하는 첫 번째였던 자와 함께 시작하는, 모든 시기(every period)의 
사람(man)입니다. 바로 이 지점에서 이 유비(analogy)는 대단히 광범위합니다. 
이 비유는 사랑의 계약의 위반(breach of the covenent of love), 은총에 
있어서의 모든 상실, 모든 죄에 간접적으로 접근합니다(touch upon)" [교황 
요한 바오로 2세(John Paul II), 1980년 회칙, "자비로우신 하느님(Dives In 
Misericordia)", 5].

14-15. At this point in the parable we are shown the unhappy effects
of sin. The young man's hunger evokes the anxiety and emptiness a
person feels when he is far from God. The prodigal son's predicament
describes the enslavement which sin involves (cf. Romans 1:25; 6:6;
Galatians 5:1): by sinning one loses the freedom of the children of God
(cf. Romans 8:21; Galatians 4:31; 5:13) and hands oneself over the
power of Satan.

14-15. 이 비유 안에서 바로 이 지점에서 우리는 죄의 불행한 결과들을 
보게 됩니다. 작은아들의 배고픔은 한 인격(a person)이 그가 하느님으로부터 
떨어져 있을 때에 느끼는 걱정(anxiety)과 공허함(emptiness)을 일깨웁니다
(evokes). 이 탕자의 곤경(predicament)은 죄가 개입하는 노예 상태를 
묘사하고 있으며 (로마 1,25; 6,6; 갈라티아 5,1 참조), 그리고 죄를 지음으로써 
우리는 하느님의 자녀라는 자유로운 상태(freedom)를 상실하고 (로마 8,21; 
갈라티아 4,31; 5,13 참조) 그리고 사탄의 힘(the power of Satan)에 자기 
자신을 넘겨줍니다.

17-21. His memory of home and his conviction that his father loves him
cause the prodigal son to reflect and to decide to set out on the right
road. "Human life is in some way a constant returning to our Father's
house. We return through contrition, through the conversion of heart
which means a desire to change, a firm decision to improve our life and
which, therefore, is expressed in sacrifice and self-giving. We return to
our Father's house by means of that sacrament of pardon in which, by
confessing our sins, we put on Jesus Christ again and become His
brothers, members of God's family" ([St] J. Escriva, "Christ Is Passing
By", 64).

17-21. 집에 대한 자신의 기억과 자신의 아버지가 그를 사랑한다는 그의 
확신은 이 탕자로 하여금 반성하도록 하고(reflect) 그리고 올바른 길에 
오르도록 결정하게 합니다. "인간의 삶은 어떤 점에서는 우리의 성부의 
집으로 향하는 어떤 지속적인 되돌아감입니다. 우리는, 참회(contrition)를 
통하여, 즉 우리의 삶을 개선하고자 하는 어떤 확고한 결정이며 그리하여 
그 결과 이 결정이 희생(sacrifice)과 자기를 내어줌(self-giving)으로 표현되는, 
변하고자 하는 어떤 욕망(a desire)을 의미하는 심장의 회심(conversion of 
heart)을 통하여, 되돌아갑니다. 우리는, 그 안에서, 우리의 죄들을 고백함으로써, 
우리가 예수 그리스도를 입는 그리하여 그분의 형제들, 하느님의 가족의 
구성원들이 되는, 바로 그 용서의 성사(sacrament of pardon)에 의하여, 
우리의 성부의 집으로 되돌아갑니다" [[성] 호세마리아 에스크리바([St] 
J. Escriva), "Christ Is Passing By", 64].

20-24. God always hopes for the return of the sinner; He wants him to
repent. When the young man arrives home his father does not greet him
with reproaches but with immense compassion, which causes him to
embrace his son and cover him with kisses.

20-24. 하느님께서는 죄인의 되돌아옴을 항상 희망하시며, 그리고 그분께서는 
그가 회개하는(repent) 것을 바라십니다. 작은아들이 집에 도착할 때에 그의 
아버지는 질책(reproaches)들과 함께가 아니라 아니라, 그로 하여금 자신의 
아들을 껴안도록 하고 그리고 그를 입맞춤들로써 뒤덮도록 하는, 한없는 
동정심(compassion)과 함께 그를 맞이합니다.

20. "There is no doubt that in this simple but penetrating analogy 
the figure of the father reveals to us God as Father. The conduct of
the father in the parable and his whole behavior, which manifests his
internal attitude, enables us to rediscover the individual threads of
the Old Testament vision of mercy in a synthesis which is totally new,
full of simplicity and depth. The father of the prodigal son is faithful to
this fatherhood, faithful to the love that he had always lavished on his
son. This fidelity is expressed in the parable not only by his immediate
readiness to welcome him home when he returns after having
squandered his inheritance; it is expressed even more fully by that
joy, that merrymaking for the squanderer after his return, merrymaking
which is so generous that it provokes the opposition and hatred of the
elder brother, who had never gone far away from his father and had
never abandoned the home.

20. "바로 이 단순한 그러나 꿰뚫는 유비(analogy)에 있어 이 아버지라는 표상
(figure)은 우리에게 하느님을 성부(Father)로서 드러냅니다. 이 비유에 있어, 
자신의 내면적 태도를 드러내는, 이 아버지의 처신(conduct)과 그의 전체 행동
(behavior)은 우리로 하여금, 전적으로 새롭고, 단순성과 깊이로 가득 찬, 한 개의 
요약(a synthesis) 안에서 자비에 대한 구약 성경 환시(vision)의 개별적 줄거리
(threads)들을 재발견하는 것을 허락합니다. 이 탕자의 아버지는, 그가 자신의 
아들에게 항상 아낌없이 이미 주어왔던 사랑에 충실한, 바로 이러한 아버지됨
(fatherhood)에 충실합니다. 바로 이러한 충실함(fidelity)은 이 비유에서 자신의 
상속을 이미 탕진한 후에 그가 돌아올 때에 그를 집으로 반기는 것을 그가 즉시 
기꺼이함에 의하여서 뿐만이 아니라, 이 충실함은, 너무도 관대하여서 그 결과, 
자신의 아버지로부터 결코 멀리 떨어져 가버린 적이 없었던 그리고 이 집을 결코 
포기한 적이 없었던, 큰아들의 반대와 증오(hatred)를 불러 일으키는 잔치놀이
(merrymaking)라는, 그의 귀환 후 이 탕진한 자를 위한 바로 그 기쁨(joy), 바로 
그 잔치놀이에 의하여, 심지어 더 충만하게 표현됩니다.

The father's fidelity to himself [...] is at the same time expressed in a
manner particularly charged with affection. We read, in fact, that when
the father saw the prodigal son returning home `he had COMPASSION,
ran to meet him, threw his arms around his neck and kissed him.' He
certainly does this under the influence of a deep affection, and this
also explains his generosity towards his son, that generosity which
so angers the elder son" ("Dives In Misericordia", 6).

자기 자신에 대한 이 아버지의 충실성 [...] 은 동시에 특히 애정으로 채워진 
어떤 태도로 표현됩니다. 사실, 우리는 이 아버지가 탕자인 아들(the prodigal 
son)이 집으로 되돌아오는 것을 보았을 때에, '아버지는 그를 보고 가엾은 
마음(COMPASSION)이 들었다. 그리고 달려가 아들의 목을 껴안고 입을 
맞추었다.' (제20절) 그는 어떤 깊은 애적의 영향 아래에서 이것을 분명하게 
행하며, 그리고 이것은 또한 자신의 아들을 향하는 그의 관대(generosity)를, 
큰아들을 대단히 화나게 만드는 바로 그 관대를, 설명합니다." [교황 요한 
바오로 2세(John Paul II), 1980년 회칙, "자비로우신 하느님(Dives In 
Misericordia)", 6].

"When God runs towards us, we cannot keep silent, but with St. Paul
we exclaim, "ABBA PATER": `Father, my Father!' (Romans 8:15), for,
though He is the creator of the universe, He doesn't mind our not using
high-sounding titles, nor worry about our not acknowledging His
greatness. He wants us to call Him Father; He wants us to savor that
word, our souls filling with joy [...].

"하느님께서 우리를 향하여 달려오실 때에, 우리는 침묵을 지킬 수 없고, 
오로지 성 바오로와 함께 "ABBA PATER" : '아빠, 아버지!' (로마 8,15) 
라고 외쳐야 하는데, 이는 비록 당신께서 우주의 창조주이시나, 당신께서는 
우리가 큰 소리로 울리는 칭호들을 사용하지 않는 것을 개의치 않으시며, 
그리고 우리가 당신의 위대함을 인정하지 않음에 관하여 염려하지 않으십니다. 
당신께서는 우리가 당신을 아버지(Father, 성부)라고 부르는 것을 원하시며, 
그리고 당신께서는, 우리의 영혼들이 기쁨으로 차 있다는, 바로 그 한 마디 
말을 우리가 맛보는(savor) 것을 원하십니다 [...].

God is waiting for us, like the father in the parable, with open arms,
even though we don't deserve it. It doesn't matter how great our debt
is. Just like the prodigal son, all we have to do is open our heart,
to be homesick for our Father's house, to wonder at and rejoice in the
gift which God makes us of being able to call ourselves His children,
of really being His children, even though our response to Him has been
so poor" ([St] J. Escriva, "Christ Is Passing By", 64).

하느님께서는, 심지어 우리가 그것을 받을 만하지 않음에도 불구하고, 이 비유에 
있어 아버지처럼, 양 팔들을 벌리고, 우리를 기다리고 계십니다. 우리의 빚이 
얼마나 큰지는 문제가 되지 않습니다. 이 탕자인 아들과 꼭 마찬가지로, 비록 
당신에 대한 우리의 응답이 너무도 빈약하여 왔음에도 불구하고, 우리의 성부의 
집을 그리워하도록, 하느님께서 우리로 하여금  우리 자신들을 당신의 자녀들이라고 
부를 수 있도록 하는, 실제로 당신의 자녀이도록 하는, 바로 이 선물(gift)에 대하여 
놀라워하고 그리하여 이 선물을 누리도록(rejoice in), 우리가 해야 하는 것 모두는 
우리의 심장을 여는 것입니다" [[성] 호세마리아 에스크리바([St] J. Escriva), 
"Christ Is Passing By", 64].

25-30. God's mercy is so great that man cannot grasp it: as we can
see in the case of the elder son, who thinks his father loves the younger
son excessively, his jealousy prevents him from understanding how his
father can do so much to celebrate the recovery of the prodigal; it
cuts him off from the joy that the whole family feels. "It's true that
he was a sinner. But don't pass so final a judgment on him. Have pity
in your heart, and don't forget that he may yet be an Augustine, while
you remain just another mediocrity" ([St] J. Escriva, "The Way", 675).

25-30. 하느님의 자비는 너무도 커서 다음과 같이 사람(man)은 그것을 붙잡을 
수 없습니다: 우리가, 자신의 아버지가 어린 아들을 과도하게 사랑한다(loves)고 
생각하는, 큰아들의 경우에서 볼 수 있듯이, 그의 시기(jealousy)(*)는 이 방탕한 
자의 회복을 경축하기 위하여 자신의 아버지가 어떻게 그렇게 크게 할 수 있는지를 
그가 이해하는 것을 방해하며, 그리하여 이 시기는 전체 가족이 느끼고 있는 
기쁨으로부터 그를 잘라냅니다. "그가 죄인이었음은 참(true)입니다. 그러나 
그에 대한 그러한 최종적인(so final) 어떤 판단(a judgment)을 내리지 마십시오. 
그대의 심장(heart) 안에 연민(pity)을 가지도록 하고, 그리고, 그대가 단지 
또다른 평범한 자(mediocrity)로 머물러 있는 반면에, 그가 그럼에도 불구하고 
한 명의 아우구스티노(an Augustine)가 될 수도 있음을 잊지 마십시오" 
[[성] 호세마리아 에스크리바([St.] J. Escriva), "The Way", 675].

-----
(*) 번역자 주: 칠죄종(the seven capital sins)들 중의 한 개인 "질투(envy)"는 
"시기(jealousy)"에 포함된다. 그리고 "질투(envy)" 와 "시기(jealousy)" 의 차이점은 
다음의 글들에 있다:
http://ch.catholic.or.kr/pundang/4/soh/envy_vs_jealousy_concept_error.htm 
-----

We should also consider that if God has compassion towards sinners,
He must have much much more towards those who strive to be faithful
to Him. St. Therese of Lisieux understood this very well: "What joy to
remember that our Lord is just; that He makes allowances for all our
shortcomings, and knows full well how weak we are. What have I to fear
then? Surely the God of infinite justice who pardons the prodigal son
with such mercy will be just with me `who am always with Him'?" ("The
Story of a Soul", Chapter 8).

우리는 또한 만약에 하느님께서 죄인들을 향하여 동정심(compassion)을 가지고 
계신다면, 그분께서는 당신께 충실하고자 노력하는 자들을 향하어 훨씬 더 커다란 
동정심을 가지고 계시는 것이 틀림없음을 생각하여야 합니다. 리지외의 성녀 소화 
데레사(St. Therese of Lisieux)는 다음과 같이 바로 이것을 대단히 잘 이해하였습니다: 
"우리의 주님께서 의로우신 분(just)이심을 기억하는 것, 그리고 당신께서 우리의 
결점(shortcomings)들 모두를 관대히 보아 주심, 그리고 우리가 얼마나 나약한지
(weak)를 충분하게 알고 계심이 얼마나 큰 기쁨인지! 그렇기에 제가 두려워하여야 
하는 것이 무엇인지요? 방탕한 아들을 그러한 자비로써 용서하시는 분이신 무한한 
의로움(justice, 정의)의 하느님께서 '당신과 항상 함께 있는 자' 인 저에 대하여 
확실하게 장차 의로우실 것이지요?" [리지외의 성녀 소화 데레사(St. Therese of 
Lisieux, 1973-1897년), "The Story of a Soul", Chapter 8].

32. "Mercy, as Christ has presented it in the parable of the prodigal son,
has THE INTERIOR FORM OF THE LOVE that in the New Testament is
called AGAPE. This love is able to reach down to every prodigal son,
to every human misery, and above all to every form of moral misery, to
sin. When this happens, the person who is the object of mercy does not
feel humiliated, but rather found again and `restored to value'. The father
first and foremost expresses to him his joy, that he has been `found
again' and that he has `returned to life'. This joy indicates a good that
has remained intact: even if he is a prodigal, a son does not cease to
be truly his father's son; it also indicates a good that has been found
again, which in the case of the prodigal son was his return to the truth
about himself" ("Dives In Misericordia", 6).

32. "방탕한 아들의 비유에서 그리스도께서 그것을 이미 제시하셨듯이, 자비는 
신약 성경에서 아가페(AGAPE)라고 불리는 애덕(사랑)이라는 내면적 형식
(THE INTERIOR FORM OF THE LOVE)을 가지고 있습니다.(*) 
이 사랑(love)은 각 방탕한 아들에게 까지, 각 인간의 불행(misery)에까지, 
그리고 무엇 보다도 윤리적 불행(moral misery)의 각 형식에까지, 죄(sin)에까지,  
아래로 뻗을 수 있습니다. 이것이 발생할 때에, 자비의 대상인 인격(person)은  
창피를 당하였다고(humiliated) 느끼는 것이 아니라, 오히려 다시 발견됨을 
그리하여 '가치로 회복됨' 을 느낍니다. 이 아버지는 첫 번째로 그리고 맨 먼저 
그에게, 그가 이미 '다시 발견되었음(found again)' 그리하여 그가 이미 '생명으로 
되돌아 왔음' 이라는,  자신의 기쁨을 표현합니다. 바로 이러한 기쁨은 다음과 
같이 손상되지 않고(intact) 잔존해 왔던 어떤 선(a good)을 가리킵니다: 비록 
그가 한 명의 방탕한 자이기는 하나, 이 아들은 진실로 자신의 아버지의 아들임을 
그만두지 않는데, 그리하여 이것은 또한 이미 다시 발견된 한 개의 선(a good)을 
가리키는데, 이 선은 방탕한 아들의 경우에 있어 자기 자신에 관한 진리로 그의 
되돌아옴 이었습니다" [교황 요한 바오로 2세(John Paul II), 1980년 회칙, 
"자비로우신 하느님(Dives In Misericordia)", 6].

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(*) 번역자 주: 
(1) 사랑(love)에는 (i) 애덕(charity, caritas), (ii) 애덕이 아닌 사랑(cupiditas, 
cupidity), 이렇게 두 가지 사랑들이 있으며, 이에 대한 더 자세한 글은 다음에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1437.htm 

(2) 바로 이 "자비(인애, mercy, benevolence)"라는 덕(virtue)으로써 칠죄종(the 
seven capital sins)들 중의 한 개인 "질투(嫉妬, envy)"를 극복하라고 가르치고 
있는 "칠극(七克)"의 제2편 "평투(平妬)" 에 번역자가 게시자 주들을 붙인 다음의 
글을 또한 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/천학초함/칠극/칠극卷之二_평투.htm

(3) 이 글의 연장으로서 마련된, 루카 복음서 15,11-32에 대한 교부들과 주석자들의 
주석들은 다음의 글에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1443.htm 
----- 

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