25th Sunday in Ordinary Time, Cycle C (다해 연중 제25주일)


1st Reading: Amos 8:4-7

Exploiters denounced
-------------------------------

[4] Hear this, you who trample upon the needy,
and bring the poor of the land to an end,
[5] saying, “When will the new moon be over,
that we may sell grain?
And the Sabbath,
that we may offer wheat for sale,
that we may make the ephah small and the shekel great,
and deal deceitfully with false balances,
[6] that we may buy the poor for silver
and the needy for a pair of sandals,
and sell the refuse of the wheat?”

[7] The Lord has sworn by the pride of Jacob:
“Surely I will never forget any of their deeds.
[8] Shall not the land tremble on this account,
and every one mourn who dwells in it,
and all of it rise like the Nile,
and be tossed about and sink again, like the Nile of Egypt?”

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Commentary: 

[게시자 주: 여기를 클릭하면 읽을 수 있는, 위의 본문이 포함되는, 짝수 해 연중 제13주간 
금요일 제1독서(아모스 8,4-6.9-12)에 대한 더 포괄적인 대단히 중요한 내용의 해설을 
꼭 읽도록 하라.]

8:1-14. The fourth vision, that of the ripe fruit (vv. 13), introduces a denunciation
of injustices (vv. 4-8 and a further description of the “day of the Lord” (vv 9-14). 
The three things are interconnected. In the vision, the prophet plays with the 
words (v. 2) “summer fruit”, qayits, and “end”, qets (see notes q and r). In this
way he is saying that Israel’s rottenness has run its course (vv. 4-8); nothing can
be done about it now – nothing but wait for the day of the Lord’s judgment (vv. 9-
14).

In his denunciation of injustices, Amos mentions, specifically, fraud (v. 5) and
exploitation of others when they are suffering need (v. 6). Church catechesis
uses this and other passages (cf. Deut 24:14-15; 25:13-16; Jas 5:4) to spell out
what the virtue of justice involves: “We should not dedicate our lives to the
accumulation of money and wealth when there are so many others who struggle
to survive in abject poverty; thus shall we heed the warning contained in the
words of the prophet Amos: Hear this, you who trample upon the needy, and
bring the poor of the land to an end, saying, ‘When will the new moon be over,
that we may sell grain? And the Sabbath, that we may offer wheat for sale’”
(St Gregory Nazianzen, De pauperum amore [Oratio, 14], 24).


2nd Reading: 1 Timothy 2:1-8

God Desires the Salvation of All
--------------------------------
[1] First of all, then, I urge that supplications, prayers,
intercessions, and thanksgivings be made for all men, [2] for kings and
all who are in high positions, that we may lead a quiet and peaceable life,
godly and respectful in every way. [3] This is good, and it is acceptable
in the sight of God our Savior, [4] who desires all men to be saved and to
come to the knowledge of the truth. [5] For there is one God, and there
is one mediator between God and men, the man Christ Jesus, [6] who
gave himself as a ransom for all, the testimony to which was borne at the
proper time. [7] For this I was appointed a preacher and apostle (I am
telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.

Men at Prayer, Women at Prayer
------------------------------
[8] I desire then that in every place the men should pray, lifting holy
hand without anger or quarreling.

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Commentary:

1. St Paul here establishes regulations for the public prayer of all
the faithful; it is up to Timothy, as head of the church of Ephesus, to
specify these in detail, and to preside over them. He refers to four
types of prayer; however, since the first three are almost synonymous,
he is probably just stressing the key importance of prayer in the
Christian life. St Augustine uses this text to explain the various
parts of the Mass: "We take as 'supplications' those prayers which are
said in celebrating the Mysteries before beginning to bless (the bread
and wine) that lie on the table of the Lord. We understand 'prayers'
as meaning those prayers that are said when (the offering) is blessed,
consecrated and broken for distribution, and almost the whole Church
closes this prayer with the Lord's prayer [...]. 'Intercessions' are
made when the blessing is being laid on the people [...]. When this
rite is completed and all have received this great Sacrament, the whole
ceremony is brought to an end by 'thanksgiving'--which is also the word
which concludes this passage of the Apostle's" ("Letter 149", 2, 16).

St Paul orders that prayers be said for all, not just for friends and
benefactors and not just for Christians. The Church helps people keep
this command by the Prayers of the Faithful or at Mass when "the people
exercise their priestly function by praying for all mankind" and "pray
for Holy Church, for those in authority, for those oppressed by various
needs, for all mankind, and for the salvation of the entire world"
("General Instruction on the Roman Missal", 45).

2. This desire to lead "a quiet and peaceful life" does not in any way
imply a relaxation of the demands St Paul makes in other letters. He
specifically says that prayers have to be said "for kings and all who
are in high positions" because they are responsible for ensuring that
civil law is in line with the natural law, and when it is citizens are
able to practise religious and civil virtues (to be "godly and respectful").
Rulers have a heavy responsibility and therefore deserve to be prayed
for regularly.

St Paul's instruction to pray for kings and others is particularly
interesting if one bears in mind that when he was writing this letter, Nero
was on the throne--the emperor who instigated a bloody persecution of
Christians. St Clement of Rome, one of the first successors of St
Peter at the see of Rome, has left us touching evidence of intercession
for civil authority: "Make us to be obedient to your own almighty and
glorious name and to all who have rule and governance over us on earth
[...]. Grant unto them, O Lord, health and peace, harmony and security,
that they may exercise without offense the dominion you have accorded
them [...]. Vouchsafe so to direct their counsels as may be good and
pleasing in your sight, that in peace and mildness they might put to
godly use the authority you have given them, and so find mercy with
you" ("Letter to the Corinthians", 1, 60-61).

If one bears in mind the injustices and brutality of the world in which
Christians lived when St Paul wrote this letter, the tone of his teaching
shows that Christianity has nothing to do with fomenting political or
social unrest. The message of Jesus seeks, rather, to change men's
consciences so that they for their part can change society from
within by working in an upright and noble way. The Church, through
its ordinary magisterium, teaches that "the political and economic
running of society is not a direct part of (the Church's) mission (cf.
"Gaudium Et Spes", 42). But the Lord Jesus has entrusted to her the
word of truth which is capable of enlightening consciences. Divine
love, which is her life, impels her to a true solidarity with everyone
who suffers. If her members remain faithful to this mission, the Holy
Spirit, the source of freedom, will dwell in them, and they will bring
forth fruits of justice and peace in their families and in the places
where they work and live" (SCDF, "Libertatis Conscientia", 61).

3-4. God's desire that all should be saved is a subject which appears
frequently in the Pastoral Epistles (cf. 1 Tim 4:10; Tit 3:4), and so
he is often given the title of "Savior" (cf. note on 1 Tim 1:1-2). Here
it is given special emphasis: pray for all men (v. 1), particularly those
in high positions (v. 2), that all may be saved (v. 6).

Since God wants all men to be saved, no one is predestined to be
damned (cf. Council of Trent, "De Iustificatione"). "He came on earth
because "omnes homines vult salvos fieri", he wants to redeem the
whole world. While you are at your work, shoulder to shoulder with so
many others, never forget that there is no soul that does not matter to
Christ!" ([St] J. Escriva, "The Forge", 865).

God desires man to be free as intensely as he desires his salvation;
by making man free he has made it possible for man to cooperate in
attaining his last end. "God, who created you without you," St
Augustine reminds us, "will not save you without you" ("Sermon", 169,
13).

In order to attain salvation, the Apostle lists as a requirement that
one must "come to the knowledge of the truth". "The truth" is firstly
Jesus (cf. Jn 14:6; 1 Jn 5:20); knowledge of the truth is the same as
knowing the Christian message, the Gospel (cf. Gal 2:5, 14). The
human mind needs to come into play if one is to be saved; for, although
affections, emotions and good will are also involved, it would be wrong
to give them so much importance that the content of the truths of faith
is played down. As the original Greek word suggests, this "knowledge"
is not just an intellectual grasp of truth: it is something which
should have an impact on one's everyday life; knowledge of the faith
involves practice of the faith.

"The Church's essential mission, following that of Christ, is a mission
of evangelization and salvation. She draws her zeal from the divine love.
Evangelization is the proclamation of salvation, which is a gift of God.
Through the word of God and the Sacraments, man is freed in the
first place from the power of sin and the power of the Evil One which
oppress him; and he is brought into a communion of love with God.
Following her Lord who 'came into the world to save sinners' (1 Tim
1:15), the Church desires the salvation of everyone. In this mission,
the Church teaches the way which man must follow in this world in
order to enter the Kingdom of God" (SCDF, "Libertatis Conscientia",
63).

5. Verses 5 and 6 compress a series of statements into the rhythmic
format of a liturgical hymn, a kind of summarized confession of faith
containing the truths one needs to believe in order to be saved (cf.
v. 4).

"One mediator between God and men, the man Christ Jesus": the
Apostle lays stress on Christ's humanity, not to deny his divinity (which
he explicitly asserts elsewhere: cf. Tit 2: 13) but because it is as man
particularly that Christ is mediator; for if the function of a mediator is
to join or put two sides in touch, in this particular case it is only as man
that he is as it were "distant both from God by nature and from man by
dignity of both grace and glory [...], and that he can unite men to God,
communicating his precepts and gifts to them, and offering satisfaction
and prayers to God for them" ("Summa Theologiae", III, q. 26, a. 2).
Christ is the perfect and only mediator between God and men,
because being true God and true man he has offered a sacrifice of
infinite value (his life) to reconcile men to God.

The fact that Jesus is the only mediator does not prevent those who
have reached heaven from obtaining graces and helping to build up the
Church's holiness (cf. "Lumen Gentium", 49). Angels and saints,
particularly the Blessed Virgin, can be described as mediators by
virtue of their union with Christ: "Mary's function as mother of men
in no way obscures or diminishes this unique mediation of Christ, but
rather shows its power. But the Blessed Virgin's salutary influence on
men originates not in any inner necessity but in the disposition of
God. It flows forth from the superabundance of the merits of Christ"
("Lumen Gentium", 60).

6. "Ransom": in the Old Testament God is said to ransom or redeem
his people particularly when he sets them free from slavery in Egypt
and makes them his own property (cf. Ex 6:6-7; 19:5-6; etc.). The
liberation which God will bring about in the messianic times is also
described as redemption (cf. Is 35:9) and implies, above all,
liberation from sin: "he will redeem Israel from all his iniquities" (Ps.
130:8). The same idea occurs in this verse: Jesus "gave himself"
in sacrifice to make expiation for our sins, to set us free from sin
and restore to us our lost dignity. "Unceasingly contemplating the
whole of Christ's mystery, the Church knows with all the certainty
of faith that the Redemption that took place through the Cross has
definitively restored his dignity to man and given back meaning to
his life in the world, a meaning that was lost to a considerable extent
because of sin" (John Paul II, "Redemptor Hominis", 10).

"At the proper time": God's plan for man's salvation is eternal, it did
not start at a particular time; however, it unfolds gradually in God's
good time (see the note on Eph 1:10).

8. The raising of the hands at prayer is a custom found among both
Jews (cf. Ex 9:29; Is 1:15; etc.) and pagans; it was also adopted by
the early Christians, as can be seen from murals in the Roman
catacombs.

External stances adopted during prayer should reflect one's inner
attitude: "we extend our arms", Tertullian explains, "in imitation of
the Lord on the Cross; and praying we confess Christ" ("De Oratione",
14). St Thomas Aquinas, referring to liturgical rites, comments that
"what we do externally when we pray helps to move us internally.
Genuflections and other gestures of that type are not pleasing to God
in themselves; they please him because they are signs of respect
whereby man humbles himself interiorly; similarly, the raising of the
hands signifies the lifting of the heart" ("Commentary on 1 Tim, ad
loc.").

Everyone should pray regularly (vv. 1-2) and be sure to have the right
dispositions; men need to make sure that they do not approach prayer
with their thoughts full of earthly ambition; and women need to be sure
vanity does not creep in. "Holy hands" refers to the need to pray with
a calm conscience, free from anger and spite. We already have our
Lord's teaching that "if you are offering your gift at the altar, and there
remember that your brother has something against you, leave your gift
there before the altar and go; first be reconciled to your brother, and
then come and offer your gift" (Mt 5:23-24).

Gospel Reading: Luke 16:1-13

The Unjust Steward
----------------------------
[1] He (Jesus) also said to the disciples, "There was a rich man who
had a steward, and charges were brought to him that this man was
wasting his goods. [2] And he called him and said to him, 'What is this
that I hear from you? Turn in the account of your stewardship, for you
can no longer be steward.' [3] And the steward said to himself, 'What
shall I do, since my master is taking the stewardship away from me? I
am not strong enough to dig, and I am ashamed to beg. [4] I have
decided what to do, so that people may receive me into their houses
when I am put out of the stewardship.' [5] So, summoning his master's
debtors one by one, he said to the first, 'How much do you owe my
master?' [6] He said, 'A hundred measures of oil.' And he said to him,
'Take your bill, and sit down quickly and write fifty.' [7] Then he said
to another, 'And how much do you owe?' He said, 'A hundred measures
of wheat.' He said to him, 'Take your bill, and write eighty.' [8] The
master commended the dishonest steward for his prudence; for the
sons of this world are wiser in their own generation that the sons of
light. [9] And I tell you, make friends for yourselves by means of
unrighteous mammon, so that when it fails they may receive you into
the eternal habitations.

[10] "He who is faithful in a very little is faithful also in much; and
he who is dishonest in a very little is dishonest also in much. [11]
If then you have not been faithful in the unrighteous mammon, who will
entrust to you the true riches? [12] And if you had not been faithful
in that which is another's, who will give you that which is your own?
[13] No servant can serve two masters; for either he will hate the one
and love the other, or he will be devoted to the one and despise the
other. You cannot serve God and mammon."

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Commentary:

1-8. The unfaithful steward manages to avoid falling on hard times. Of
course, our Lord presumes that we realize the immorality of the man's
behavior. What he emphasizes and praises, however, is his shrewdness
and effort: he tries to derive maximum material advantages from his
former position as steward. In saving our soul and spreading the
Kingdom of God, our Lord wants us to apply at least the same ingenuity
and effort as people put into their worldly affairs or their attempts
to attain some human ideal. The fact that we can count on God's grace
does not in any way exempt us from the need to employ all available
legitimate human resources even if that means strenuous effort and
heroic sacrifice.

1-8. 이 불충실한 집사는 어려움(hard times)들로 떨어지는 것을 간신히 
피합니다. 당연히, 우리의 주님께서는 사람의 처신에 있어서의 비윤리성
(immorality)을 우리가 알아차릴 것임을 추정하고 계십니다. 그러나 당신께서 
강조하시고 그리고 칭찬하시는 바는 다음과 같은 그의 기민함(shrewdness)과 
노력입니다: 그는 집사라는 자신의 이전의 지위로부터 최대의 물질적 이득들을 
도출하려고 노력합니다. 우리의 영혼을 구함에 있어 그리고 하느님의 나라를 
퍼뜨림에 있어, 우리의 주님께서는 우리가 적어도 사람들이 자신의 세속적 
일들을 혹은 어떤 인간적 이상(ideal)을 획득하고자 투입하는 바와 꼭 같은 
독창성(ingenuity)과 노력을 적용할 것을 우리에게 원하십니다. 우리가 하느님의 
은총을 확실한 것으로 기대하고 있다(count on)는 사실은 어떠한 경우에 있어서도, 
심지어 그것이 가용할 수 있는 큰 노력을 필요로 하는 그리고 영웅적인 희생
(heroic sacrifice)을 뜻한다고 하더라도,적법한 인적 자원(human resources)들 
모두를 사용할 의무(need)로부터 우리를 면제시켜 주지 않습니다.

"What zeal people put into their earthly affairs: dreaming of honors,
striving for riches, bent on sensuality. Men and women, rich and poor,
old and middle-aged and young and even children: all of them the same.
When you and I put the same zeal into the affairs of our souls, we
will have a living and operative faith: and there will be no obstacle
that we cannot overcome in our apostolic undertakings" ([St] J. Escriva,
"The Way", 317).

"열정적인 사람들이 자신의 세속적 일들에 투입하는 바들: 명예들에 대한 
꿈꾸기, 재물을 얻고자 노력함, 관능에 작정을 하고 달려듦(bent on sensuality). 
사람들과 여인들, 부자와 가난한 자, 늙은이와 중년과 젊은이 및 심지어 자녀들, 
이들 모두가 꼭 같습니다. 그대와 내가 이 꼭 같은 열정을 우리의 영혼들에 대한 
일들에 투입할 때에, 비로소 우리는 살아있으며 작용 중인 믿음을 가질 것이며, 
그리고 우리의 사도적 임무 수행들에 있어 우리가 극복하지 못할 어떠한 장애물
(obstacle)도 존재하지 않을 것입니다" [성 호세마리아 에스크리바([St] J. 
Escriva), "The Way", 317].

9-11. "Unrighteous mammon" means temporal good which have been
obtained in some unjust, unrighteous way. However, God is very merciful:
even his unjust wealth can enable a person to practice virtue by making
restitution, by paying for the damage done and then by striving to help
his neighbor by giving alms, by creating work opportunities, etc. This
was the case with Zacchaeus, the chief tax collector, who undertook to
restore fourfold anything he had unjustly taken, and also to give half
his wealth to the poor. On hearing that, our Lord specifically declared
that salvation had that day come to that house (cf. Luke 19:1-10).

9-11. "불의한 재물(unrighteous mammon)"은 어떤 불의한(unjust), 올바르지
않은(unrighteous) 방식으로 이미 획득하게 된 일시적인 재화(temporal 
good)를 뜻합니다.그러나, 하느님께서는 다음과 같이 매우 자비로우십니다
(merciful): 심지어 자신의 불의한 재물마저도, 보상(restitution)을 함으로써, 
가해진 피해에 대하여 지불을 함으로써 그리고 그러고 나서 자선을 베품으로써, 
일을 할 수 있는 기회들을 만들어 냄으로써 등으로, 자신의 이웃을 도우려고 
애써 노력함으로써, 사람(a person)이 덕목을 실천하는 것을 가능하게 합니다. 
(can enable). 이것이 바로, 자신이 불의하게 취득하였던 모든 것(anything)에 
대하여서 네 배로 갚겠다고 약속하였던(undertook), 그리고 또한 가난한 
이들에게 자신의 재산의 절반을 내 놓겠다고 약속하였던, 세관장이었던, 
자캐오(Zacchaeus)에게 발생하였던 경우였습니다. 바로 이것을 들으시자마자, 
우리의 주님께서는 특별히 바로 그날 이 집에 구원이 이미 내렸음을 
선포하셨습니다. (루카 복음서 19,1-10을 참조하라).

Our Lord speaks out about faithfulness in very little things, referring
to riches--which really are insignificant compared with spiritual
wealth. If a person is faithful and generous and is detached in the
use he makes of these temporal riches, he will, at the end of his life,
receive the rewards of eternal life, which is the greatest treasure of
all, and a permanent one. Besides, by its very nature human life is a
fabric of little things: anyone who fails to give them their importance
will never be able to achieve great things. "Everything in which we
poor men have a part--even holiness--is a fabric of small trifles which,
depending upon one's intention, can form a magnificent tapestry of
heroism or of degradation, of virtues or of sins.

우리의 주님께서는, 영적인 부(spiritula wealth)와 비교될 때에 정말 중요하지 
아니한, 재물(riches)에 대한 언급인, 매우 사소한 일들에 충실할 것에 대하여 
말씀하십니다. 어떤 자가 이들 일시적인 재물을 그가 사용함에 있어 충실하고
관대하며 그리고 사심이 없다면(is detached), 그는, 자신의 삶의 마지막 
순간에, 모든 보물 중에서 가장 커다란 보물이며, 그리고 항구적인, 영원한 
생명이라는 보상을 받을 것입니다.  더구나, 바로 그 본질에 의하여 인간의 
삶은 작은 일들로 짜여진 다음과 같은 하나의 직물(a fabric of)입니다: 
작은 일들을 중시하는 데에 실패한 자는 커다란 일들을 결코 성취할 수 없을 
것입니다. "우리 가난한 사람들이 관여하고 있는(have a part in) 모든 것은 
-- 심지어 거룩함은 --, 자신의 의도에 따라, 영웅적 행위 혹은 타락
(degradation)으로 이루어진, 덕목들 혹은 죄들로 이루어진, 참으로 아름다운  
테피스트리(tapestry, 색실로 짠 주단)을 형성할 수 있는 작은 사소한 것들로 
짜여진 직물입니다.

"The epic legends always relate extraordinary adventures, but never
fail to mix them with homely details about the hero. May you always
attach great importance to the little things. This is the way!"
([St] J. Escriva, "The Way", 826).

"이 서사시체의 전설은 비상한 모험들을 항상 이야기합니다만, 그러나 
이 모험들을 그 영웅에 관한 가정적인(homely) 세부사항들과 섞는 데에
결코 실패하지 않습니다. 그대가 커다란 중요성을 작은 일들에 항상 붙일 
것을 바랍니다. 이것이 바로 그 길입니다!" [성 호세마리아 에스크리바
([St] J. Escriva), "The Way", 826].

The parable of the unjust steward is a symbol of man's life.
Everything we have is a gift from God, and we are His stewards or
managers, who sooner or later will have to render an account to Him.

불의한 집사에 대한 이 비유는 사람의 삶에 대한 한 개의 상징(a symbol)
입니다. 우리가 가진 모든 것은 하느님으로부터 유래하는 선물이며, 그리고 
우리는, 조만간 보고서(an account)를 당신께 제출하여야 할, 당신의 집사들 
혹은 관리자들입니다.

12. "That which is another's" refers to temporal things, which are
essentially impermanent. "That which is your own" refers to goods
of the spirit, values which endure, which are things we really do
possess because they will go with us into eternal life. In other words:
how can we be given Heaven if we have proved unfaithful, irresponsible,
during our life on earth?

12. "남의 것"은, 본질적으로 항구하지 아니한, 일시적은 것들을 말합니다.
"너의 몫"은, 영원한 삶으로 우리와 함께 가게 될 것들이기에, 우리가 진실로 
가지고 있는, 오래가는 가치들인 영의 선물들을 말합니다. 다른 말로, 
만약에 지상에서의 우리의 삶 동안에 우리가 불충실하고, 무책임함이 이미 
증명되었다면 어떻게 우리에게 하늘(Heaven)이 주어질 수 있을까요?

13-14. In the culture of that time "service" involved such commitment
to one's master that a servant could not take on any other work or
serve any other master.

13-14. 그 시기의 문화에 있어 "섬김(service)"은, 섬기는 자가 다른 어떤  
일을 떠맡을 수 없는 그리고 다른 어떤 주인(master)을 섬길 수 없는 바로 
그러한 자신의 주인에 대한 헌신이 개입되어 있었습니다.

Our service to God, our sanctification, requires us to direct all our
actions towards Him. A Christian does not divide up his time,
allocating some of it to God and some of it to worldly affairs:
everything he does should become a type of service to God and
neighbor--by doing things with upright motivation, and being just and
charitable.

하느님에 대한 우리의 섬김, 우리의 성화(sanctification)는 우리의 행위들 
모두를 당신께로 향할 것을 우리에게 요구합니다. 그리스도인은 자신의 
시간을, 그 일부는 하느님께 할당하고 그리고 그 일부는 세상의 일들에 
할당함으로써, 자신의 시간을 나누지 않습니다: 그가 행하는 모든 것은, 
올바른 동기와 함께, 그리고 공정함 및 자비로움(being just and 
charitable)과 함께 일들을 행함으로써, 하느님과 이웃에 대한 어떤 종류의 
섬김이 되어야만 합니다

The Pharisees jeered at what Jesus was saying, in order to justify their
own attachment to material things; sometimes people make fun of total
commitment to God and detachment from material things because they
themselves are not ready to practice virtue; they cannot even imagine
other people really having this generosity: they think they must have
ulterior motives. See also the note on Matthew 6:24.

바리사이파 사람들은 , 물질적인 것들에 대한 그들 고유의 집착들을 
정당화하기 위하여, 예수님께서 말씀하셨던 바에 대하여 조소하였으며, 
그리고 때로는 사람들이 하느님에 대한 전적인 헌신(commitment) 및 
물질적인 것들로부터의 초연함(detachment)을 조롱하는데 이는 그들 
자신들이 덕목을 실천할 준비가 되어 있지 않기 때문이며, 그리고 심지어 
다른 사람들이 실제로 다음과 같은 관대함(generosity)을 가지고 있음을 
상상할 수도 없습니다: 그들은 자신들이 궁극적인 동기들을 가지고 있음에 
틀림이 없다고 생각합니다. 또한 마태오 복음서 6,24에 대한 주석을 보라.

[The note on Matthew 6:24 states:

[마태오 복음서 6,24에 대한 주석은 다음과 같이 서술합니다:

24. Man's ultimate goal is God; to attain this goal he should commit
himself entirely. But in fact some people do not have God as their
ultimate goal, and instead choose wealth of some kind--in which case
wealth becomes their god. Man cannot have two absolute and contrary
goals.]

24. 사람의 궁극적인 목표(goal)는 하느님이며, 그리고 이 목표를 얻기 
위하여 그는 전적으로 전념하여야만 합니다. 그러나 실제로 어떤 사람들은 
하느님을 자신들의 궁극적인 목표로 가지지 않으며, 그리고 대신에 어떤 
종류의 부(wealth of some kind)를 선택하는데, 이 경우에 있어 부는 
자신들의 신(god)이 됩니다. 사람은 절대적인 그리고 상반되는(contrary) 
두 개의 목표들을 가질 수 없습니다.]

----------
번역자 주: 

1. 여기를 클릭하면, 

(i) 그 내용의 이해가 어려운 '약은 집사의 비유'와 '이 비유의 적용'에 대한 
"가톨릭 교회의 말씀 전례에 따른 성경공부 해설서 다해-II" 연중 제25주일 해설, 

(ii) 알렉산드리아의 클레멘트(Clement of Alexandria)의 주석을 인용하고 있는 
교황 베네딕토 16세에 의한 2005년 11월 2일자 일반 알현 교리 교육 강론 말씀
(제목: 시편 112)에서의 발췌,

(iii) 교황 베네딕토 16세의, 2007년 9월 23일, 다해 연중 제25주일 강론 말씀
에서의 발췌, 그리고 

(iv) 이 비유와 관련되는 가톨릭 교회 교리서(CCC)의 가르침 

등으로의 안내가 주어져 있으니 또한 참고하라.

2. 위의 제1항의 글에 이어지는 글로서, 특히 루카 복음서 16,2의 "집사 일을 
청산하게"라는 우리말 표현이 번역 오류임을 지적하는 엮은이의 졸글은 
다음에 있으니 꼭 읽도록 하라:

http://ch.catholic.or.kr/pundang/4/soh/964.htm 

(이상, 번역자 주 끝).
----------

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