Most Holy Trinity Sunday - Cycle C
1st Reading: Proverbs 8:22-31(*)
Third discourse: Wisdom speaks again (continued)
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[22] The Lord created me at the beginning of his work,
the first of his acts of old.
[23] Ages ago I was set up,
at the first, before the beginning of the earth.
[24] When there were no depths I was brought forth,
when there were no springs abounding with water.
[25] Before the mountains had been shaped,
before the hills, I was brought forth;
[26] before he had made the earth with its fields,
or the first of the dust of the world.
[27] When he established the heavens, I was there,
when he drew a circle on the face of the deep,
[28] when he made firm the skies above,
when he established the fountains of the deep,
[29] when he assigned to the sea its limit,
so that the waters might not transgress his command,
when he marked out the foundations of the earth,
[30] then I was beside him, like a master workman;
and I was daily his delight,
rejoicing before him always,
[31] rejoicing in his inhabited world
and delighting in the sons of men.
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Commentary:
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(*)
번역자 주:
(1) 잠언서 제8장이 삼위일체 하느님에 대한 구약
성경의 근거 구절들이라는 영어 가톨릭
대사전의 설명은 다음에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1199.htm
(2) 잠언 8,22-31에 대한 NAB의 주석과 2007년 6월
3일(주일)자 다해 성삼위 대축일
강론 말씀에서 발췌한 베네딕토 16세 교황님의 해설은
다음의 주소에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1198.htm
(3) 그리고 가해 및 나해 성삼위 대축일 제1독서,
제2독서, 그리고 복음 말씀에 대한
나바르 성경 주석서의 해설은 다음에 있으니 또한 읽도록
하라:
http://ch.catholic.or.kr/pundang/4/navarre/a_trinit.htm
http://ch.catholic.or.kr/pundang/4/navarre/b_trinit.htm
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1-36 The first part of the book ends with this third, splendid poem in praise of
personified Wisdom. As in the first poem (1:20-33) Wisdom speaks in public, for
all to hear (vv. 1-3); her message is not meant for a privileged few; it is addressed
to everyone (vv. 32-36).
1-36. 이 책의 첫 부분은,
인격화된 거룩한 지혜(personified Wisdom)에 대한
찬양에
있어 화려한 시(poem)인, 바로 이 세 번째 부분과 함께
끝납니다. 첫 번째 시
(1,20-33)에서처럼 거룩한 지혜는, 모두가 듣도록 하고자, 공개적으로 말하는데
(제1-3절),
그리하여 그녀의 메시지는 특권이 주어진 소수를 위한 것이라기보다,
이것은
모든 이에게 전해집니다(제32-36).
Wisdom has every reason to call for attention, for the tuition she offers is about
noble things, and highly useful; there is nothing twisted or false about it (vv. 4-
14). Interpersonal relations work well if wisdom is allowed to do her work; if kings
and magistrates seek her sincerely, she guides them to rule evenhandedly (vv.
15-21). But she also operates outside the sphere of human relationships; we see
her present when order was imposed on chaos, to form the universe as we know
it; from the very start she was there with God (vv. 22-31).
거룩한 지혜는 주의를
요청할 모든 이유를 가지고 있는데, 이는 그녀가 제공하는
교수
(tuition)는 고귀한 것들, 그리고 크게 유용한 것들에 관한
것이며, 그리고 그것에 관하여
왜곡되거나 혹은 거짓인 어떠한 것도 없기 때문입니다
(제4-14절). 인격들 사이의 관계
(interpersonal relations)들은, 만약에 지혜가 그녀의 일을 하는
것이 허락된다면, 잘
작동하며, 그리고 만약에 왕들과 공관리(magistrates)들이
그녀를 진심으로 찾는다면,
그녀는 그들이 공정하게(evenhandedly) 통치하도록 그들을 인도합니다(제
15,21).
그러나 그녀는 인간의 관계들로 이루어진 공간 바깥에서도 또한 작용하며,
그리하여
우리는, 우리가 알고 있는 것과 같은 우주를 형성하기 위하여, 혼돈(chaos)에
질서(order)가
부과되었던 시기에 그녀가 현존하고 있음을 보는데, 그리하여
바로 그 처음부터
그녀는 하느님과 함께 거기에 있었습니다 (제22-31).
This poem, with its solemn language, and imagery taken from traditional Israe-
lite cosmogony, shows the relationship between wisdom and the creation of the
world and of man. Wisdom is present with God at the creation and what delights
her most is her relationship with mankind. Here she is depicted as having the
features of a person: this prepares the way for us to grasp, later on, as Revela-
tion progresses, the mystery of the Blessed Trinity.
이 시는, 그 장엄한 언어,
그리고 전통적인 이스라엘 사람들의 우주 창조설(Israelite
cosmogony)로부터 취하여진 비유적인 묘사(imagery)와 함께,
지혜와 이 세상의 그리고
사람의 창조 사이의 관계를 보여줍니다. 거룩한 지혜는
창조에 있어 하느님과 함께
현존하며 그리고 그녀를 가장 기쁘게 하는 바는 인류와
그녀의 관계입니다. 여기서
그녀는 한 인격(a person)의 특징들을 가진 것으로서 묘사되고
있는데, 이러한
묘사는, 거룩한 계시(Revelation)가 진행함에 따라, 나중에, 우리로
하여금
복되신 성삼위(the Blessed Trinity)의 신비를 붙잡는 방식(the way)을 준비하게
합니다.
The prologue of the Gospel of St John will use language similar to that used here
to describe the relationship between God and the Word (vv. 22-30, cf. Jn 1:1; v.
35, cf. Jn 1:4). The status held by Wisdom in this poem will be attributed to
Christ in New Testament texts: in the Letter to the Colossians he is described
as "the first-born of all creation" (Col 1:15) and in the book of Revelation as "the
beginning of God's creation" (Rev. 3:14). It is with this meaning that the Church"s
liturgy uses Proverbs 8:22-31 on the solemnity of Trinity Sunday (cycle C).
성 요한(St. John)의 복음서의
서문은, 하느님과 거룩한 말씀(the
Word) 사이에
있어서의 관계를 묘사하기 위하여, 여기에서 사용되고 있는 바로 그 언어를
사용할
것입니다 (제22-30절, 요한 복음서 1,1을 참조; 제35절, 요한 복음서 1,4를 참조).
이
시에서 거룩한 지혜에 의하여 유지되고 있는 지위(status)는 다음과
같은 신약 성경
본문에서 그리스도께 속한다고 간주될 것입니다(will be
attributed to):(**) 콜로새 사람들에게 보낸 서간에서
당신께서는 "모든 피조물의
맏이"(1콜로새 1,15)로서 묘사되고 있으며 그리고 요한
묵시록에서 "하느님 창조의
근원" (요한 묵시록 3,14)으로서 묘사되고 있습니다.
교회의 전례가 (다해) 성삼위
대축일에 잠언서 8,22-31을 사용하는 것은 바로 이러한
의미와 함께 입니다.
-----
(**) 번역자 주: "하느님의 (외)아드님"
= "(유일하신) 말씀" = "(영원한) 지혜"
= "로고스" 에 대한 다음의 글을 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/843.htm
-----
From the sixth century onwards, this passage appears in the Mass of the Birth
of Mary (8 September) – showing that the Church recognizes that, just as the
Word is God for all eternity, and is active in the creation of the world, the Mother
of the Saviour must have been in some way present in the mind of God "at the
beginning" (vv. 22-23). "Mary, the all-holy ever-virgin Mother of God, is the mas-
terwork of the mission of the Son and the Spirit in the fullness of time. For the
first time in the plan of salvation and because his Spirit had prepared her, the
Father found the dwelling-place where his Son and his Spirit could dwell among
men. In this sense the Church's Tradition has often read the most beautiful
texts on wisdom in relation to Mary (cf. Prov 8:1-9:6; Sir 24). Mary is acclaimed
and represented in the liturgy as the "Seat of Wisdom" (Catechism of the
Catholic Church, 721).
6세기부터 이후로, 이
구절은 동정 마리아 탄생 축일 미사(the Mass of the
Birth
of Mary) (9월 8일)에 등장하는데,(*) 이것은
교회가, 거룩한 말씀(the Word)께서
영원히 하느님이시고, 그리고 이
세상의 창조에 있어 활동하고 계시듯이, 구세주의
어머니께서 "한처음에" 하느님의
마음(mind) 안에 어떠한 방식으로 현존하고
계셨을 것(제22-23절)임에 틀림없다고
인식하였음을 보여줍니다.
[내용 추가 일자: 2020년 12월 11일]
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(*) 번역자 주: 또한 이 구절이, 16세기에
개최된 트리엔트 공의외 이후에 개정된
그리스도교 보편 교회의 트리엔트 전례력에 있어, 12월
8일 성모시잉모태 첨례일의
제1독서로 발췌되고 있음은, 1583년과 그 이후에 중국 본토에
선교사로 파견된 예수회
소속의 신부님들에 의하여 마련되어 출판되었으나, 그러나
교황청 유관 부서의 승인을
받지 못하여 배포되지 못한, 한문본 미사경본인 "미살경전"(1670년)에서
실증적으로
(positively) 확인할 수 있다. 다음의 주소에
접속하면 이에 대한 더 자세한 글을 읽을
수 있다:
http://ch.catholic.or.kr/pundang/4/soh/2138.htm
<----- 필독 권고
더 나아가, 이 구절이
1670년 당시의, 트리엔트
전례력에 있어, 12월 8일 성모시잉모태
첨례일
및 9월 8일 성모성탄 첨례일 이들 두
축일들의 제1독서임은, "미살경전"
(1670년)에서 실증적으로(positively)
확인할 수 있다.
-----
[이상, 2020년 12월 11일자 내용 추가 끝]
"전부 거룩하며(all-holy) 항상 동정(ever-virgin)인, 하느님의 어머니이신,
마리아께서는
때가 찼을 때에 성자와 성령의 사명(mission)의 걸작(masterwork)입니다.
구원
계획에 있어 처음으로 그리고 당신의 성령께서 그녀를 이미
준비하게 하셨기 때문에,
성부께서는 당신의 성자와 당신의 성령께서 사람들 사이에
거주할 수 있으신 장소인
거처(dwelling-place)를 발견하셨습니다. 바로 이러한 의미로
교회의 성전(Tradition,
사도전승)은 마리아 쪽으로 관계 안에서(in relation to) 지혜에 대한 가장
아름다운
성경 본문들을 자주 읽어 왔습니다(잠언 8,1-9,6; 집회서 제24장을 참조하라).
마리아는 "거룩한 지혜의 거룩한 좌석(Seat of Wisdom, 상지의 옥좌)"으로서
전례 안에서
선포되며 그리고 나타내어집니다" [가톨릭
교회 교리서(Catechism
of the Catholic Church), 제721항].
2nd Reading: Romans 5:1-5
Reconciliation Through Christ's Sacrifice, the Basis of our Hope
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[1] Therefore, since we are justified by faith, we have peace with God through
our Lord Jesus Christ. [2] Through Him we have obtained access to this grace
in which we stand, and we rejoice in our hope of sharing the glory of God. [3]
More than that, we rejoice in our sufferings, knowing that suffering produces en-
durance, [4] and endurance produces character, and character produces hope,
[5] and hope does not disappoint us, because God's love has been poured into
our hearts through the Holy Spirit who has been given to us.
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Commentary:
[번역자 주: 오늘의 제2독서에 대한 다음의
해설의 우리말 번역문은, 여기를
클릭하면
읽을 수 있는, 가해 사순 제3주일 제2독서(로마 5,1-2.5-8)의
해설에 있다].
1-5. In this very moving passage God helps us see "the divine interlacing of the
three theological virtues which form the backing upon which the true life of every
Christian man or woman has to be woven" (St. J. Escriva, "Friends of God",205).
Faith, hope and charity act in us in turn, causing us to grow in the life of grace.
Thus, faith leads us to know and be sure of things we hope for (cf. Hebrews 11:
1); hope ensures that we shall attain them, and enlivens our love of God; charity,
for its part, gives us energy to practise the other two theological virtues. The de-
finitive outcome of this growth in love, faith and hope is the everlasting peace that
is of the essence of eternal life.
As long as we are in this present life we do have peace to some degree -- but
with tribulation. Therefore, the peace attainable in this life does not consist in
the contentment of someone who wants to have no problems, but rather in the
resoluteness full of hope ("character") of someone who manages to rise above
suffering and stays faithful through endurance. Suffering is necessary for us,
because it is the normal way to grow in virtue (cf. James 1:2-4; 1 Peter 1:5-7);
that is why it is providential (cf. Philippians 1:19; Colossians 1:24) and leads to
joy and happiness (1 Thessalonians 1:6).
"A person who hopes for something and strives eagerly to attain it is ready to
endure all kinds of difficulty and distress. Thus, for example, a sick person if he
is eager to be healthy, is happy to take the bitter medicine which will cure him.
Therefore, one sign of the ardent hope that is ours thanks to Christ is that we
glory not only in the hope of future glory, but also in the afflictions which we suf-
fer in order to attain it" (St. Thomas Aquinas, "Commentary on Romans, ad.
loc.").
A person who lives by faith, hope and charity realizes that suffering is not some-
thing meaningless but rather is designed by God for our perfecting. Perfection
consists "in the bringing of our wills so closely into conformity with the will of God
God that, as soon as we realize He wills anything, we desire it ourselves with all
our might, and take the bitter with the sweet, knowing that to be His Majesty's
will [...]. If our love is perfect, it has this quality of leading us to forget our own
pleasure in order to please Him whom we love. And that is indeed what happens"
(St. Teresa of Avila, "Book of Foundations", Chapter 5).
5. The love which St. Paul speaks of here is, at one and the same time, God's
love for us -- manifested in His sending the Holy Spirit -- and the love which God
places in our soul to enable us to love Him. The Second Council of Orange, quo-
ting St. Augustine, explains this as follows: "To love God is entirely a gift of God.
He, without being loved, loves us and enabled us to love Him. We were loved
when we were still displeasing to Him, so that we might be given something
whereby we might please Him. So it is that the Spirit of the Father and the Son,
whom we love with the Father and the son, pours charity into our hearts" (Se-
cond Council of Orange, "De Gratia", Canon 25; cf. St. Augustine, "In Ioann.
Evang.", 102, 5).
6-11. The friendship which reigned in paradise between God and man was fol-
lowed by the enmity created by Adam's sin. By promising a future redeemer,
God once more offered mankind his friendship. The scale of God's love for us can
be seen in the "reconciliation " which the Apostle speaks about, which took place
on the Cross, when Christ did away with this enmity, making our peace with God
and reconciling us to him (cf. Eph 2:15-16).
The petition in the Our Father, "Forgive us our trespasses as we forgive those that
trespass against us", is an invitation to imitate the way God treats us, because by
loving our enemies "there shines forth in us some likeness to God our Father, who,
by the death of his Son, ransomed from everlasting perdition and reconciled to him-
self the human race, which before was most unfriendly and hostile to him " ("St
Pius V Catechism", IV, 14, 19).
Gospel Reading: John 16:12-15
The Action of the Holy Spirit (Continuation)
--------------------------------------------------------------
(Jesus said to His disciples,) [12] "I have yet many things to say to you, but you
cannot bear them now. [13] When the Spirit of truth comes, He will guide you in-
to all the truth; for He will not speak of His own authority, but whatever He hears
He will speak, and He will declare to you the things that are to come. [14] He
will glorify Me, for He will take what is mine and declare it to you. [15] All that
the Father has is Mine; therefore I said that He will take what is Mine and de-
clare it to you."
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Commentary:
13. It is the Holy Spirit who makes fully understood the truth revealed by Christ.
As Vatican II teaches, our Lord "completed and perfected Revelation and con-
firmed it...finally by sending the Spirit of truth" (Vatican II, "Dei Verbum", 4). Cf.
note on John 14:25-26.
14-15. Jesus Christ here reveals some aspects of the mystery of the Blessed
Trinity. He teaches that the Three Divine Persons have the same nature when
He says that everything that the Father has belongs to the Son, and everything
the Son has belongs to the Father (cf. John 17:10) and that the Spirit also has
what is common to the Father and the Son, that is, the divine essence. The ac-
tivity specific to the Holy Spirit is that of glorifying Christ, reminding and clarify-
ing for the disciples everything the Master taught them (John 16:13). On being
inspired by the Holy Spirit to recognize the Father through the Son, men render
glory to Christ; and glorifying Christ is the same as giving glory to God (cf. John
17:1, 3-5, 10).
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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.]