나바르 매일미사 독서/묵상

Monday

5th Week of Easter

1st Reading: Acts 14:5-18

Iconium Evangelized. Persecution
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[5] When an attempt was made by both Gentiles and Jews, with their rulers, to
molest them (Paul and Barnabas) and to stone them, [6] they learned of it and
fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding country;
[7] and there they preached the Gospel.

Cure of a Cripple at Lystra
-------------------------------------
[8] Now at Lystra there was a man sitting, who could not use his feet; he was a
cripple from birth, who had never walked. [9] He listened to Paul speaking; and
Paul, looking intently at him and seeing that he had faith to be made well, [10]
said in a loud voice, "Stand upright on your feet." And he sprang up and walked.
[11] And when the crowds saw what Paul had done, they lifted up their voices,
saying in Lycaonian, "The gods have come down to us in the likeness of men!"
[12] Barnabas they called Zeus, and Paul, because he was the chief speaker,
they called Hermes. [13] And the priest of Zeus, whose temple was in front of
the city, brought oxen and garlands to the gates and wanted to offer sacrifice with
the people. [14] But when the Apostles Barnabas and Paul heard of it, they tore
their garments and rushed out among the multitude, crying, [15] "Men, why are
you doing this? We also are men, of like nature with you, and bring you good
news, that you should turn from these vain things to a living God who made the
heaven and the earth and the sea and all that is in them. [16] In past generations
He allowed all nations to walk in their own ways; [17] yet He did not leave them
without witness, for He did good and gave you from heaven rains and fruitful sea-
sons, satisfying your hearts with food and gladness." [18] With these words they
scarcely restrained people from offering sacrifice to them.

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

6. Lystra was a Roman colony; Timothy was born and grew up there (cf. 16:1-2). ***********

6. 리스트라(Lystra)는 로마의 식민지였으며, 티모테오(Timothy)는 거기서 태어났고
성장하였습니다(16,1-2를 참조하라).

8-10. "Just as the lame man whom Peter and John cured at the gate of the tem-
ple prefigured the salvation of the Jews, so too this cripple represents the Gentile
peoples distanced from the religion of the Law and the temple, but now brought it
through the preaching of the Apostle Paul" (St. Bede, "Super Act Expositio, ad
loc.").

8-10. "베드로와 요한이 성전의 문에서 치유하였던 불구자가(사도행전 3,1-10)
유다인들의 구원을 예표하였던 것과 꼭 마찬가지로, 또한 이 앉은뱅이는 율법과
성전의 종교로부터 멀리 떨어진, 방금 사도 바오로의 설교를 통하여 이 일을 있게
하였던, 이방인인 사람들을 나타냅니다" [성 베다(St. Bede, "Super Act Expositio,
ad loc."].

We are told that Paul realized the man "had faith to be made well". The man is
sure that he is going to be cured of his infirmity and he seems to be hoping also
that Paul will cure his soul. Paul responds to the man's faith and, as our Lord
did in the case of the paralytic in Capernaum (cf. Mark 2:1ff), he enables him to
walk and cleanses his soul of sin.

우리는 이 사람이 "건강하게 될 수 있는 믿음을 가지고 있었음" 을 바오로가 알아차렸다는
것을 듣게 됩니다. 이 사람은 자신의 병이 나아질 것임에 대하여 확신하며 그리고 그는
바오로가 자신의 영혼을 치유해 줄 것이라고 또한 희망하고 있는 것 같습니다. 바오로는,
우리의 주님께서 카파르나움(Capernaum)에서의 중풍 환자의 경우에 있어 그렇게
하셨듯이(마르코 복음서 2,1-11), 이 사람의 믿음에 응답하여, 그는 이 자가 걸을 수
있도록 하고 그리고 죄로부터 그의 영혼에서 죄를 제거합니다.

11-13. Astonished by the miracle, the pagans of Lystra are reminded of an
ancient Phrygian legend according to which Zeus and Hermes (Mercury) once
visited the area in the guise of travellers and worked wonders for those who gave
them hospitality. They think this is a repeat and therefore prepare to give Paul
and Barnabas honors, thinking they are gods in human form (cf. 10:26).

11-13. 이 기적(the miracle)에 의하여 놀라게 되어, 리스트라의 다신교도들은 고대
프리기아의 전설(an ancient Phrygian legend) 한 개를 상기하게 되는데, 이 전설에
의하면 제우스(Zeus)와 헤르메스[Herme, 머큐리(Mercury)]가 여행자들로 변장하여
이 지역을 방문하였으며 그리고 그들에게 호의를 베풀었던 자들을 위하여 이적
(wonders)들을 행하였습니다. 그들은 이것이 하나의 되풀이라고 생각하여 그리하여
그 결과로 바오로와 바르나바에게, 그들이 사람의 형태인 신(gods)들이라고 생각을
하여(10,26을 참조하라), 의례를 바치기(give honors) 위하여 준비합니다.

-----
번역자 주:
성경의 본문에서 그 의미를 분명하게 구분하고 있는 용어들인, 기적(miracle)과
이적(wonder), 그리고 표징(sign)이라는 용어들의 차이점에 대하여서는 다음의 글을
참고하라:
http://ch.catholic.or.kr/pundang/4/soh/809.htm
-----

14. Jews rent their garments to symbolize their feelings of shock at something
they heard and to reject it out of hand. However, sometimes they did it only as
a matter of form and not for genuine religious reasons (cf. Matthew 26:65). By
rending their garments Paul and Barnabas dramatically display their deepest
convictions and religious feelings against the slightest sign of idolatry.

14. 유다인들은 자신들이 들었던 어떤 것에 기인하는 충격에 대한 자신들의 감정을
상징하기 위하여 그리고 이것을 감당할 수 없어 거부하기 위하여, 자신들의 겉옷들을
찢었습니다. 그러나, 때로는 참된 종교적 이유들 때문이 아니라 형식상 이것을
하였습니다. 자신들의 겉옷들을 찢음으로써, 바오로와 바르나바는 우상 숭배에
대한 최소한도의 표시(sign)에도 반대하는 자신들의 가장 깊은 신념(convictions)들과
종교적 감정(religious feelings)들을 극적으로 표시합니다.

15-18. Paul and Barnabas not only prevent any idolatry being offered them: they
try to explain why they act in this way; they tell the Lystrans about the living God,
the Creator of all things, who in His providence watches over mankind.

15-18. 바오로(Paul)와 바르나바(Barnabas)는 자신들에게 바쳐지는 일체의 우상 숭배
(idolatry)를 막을 뿐만이 아니라, 그들은 자신들이 왜 이런 방식으로 행동하는지에
대하여 설명하려고 시도하며, 그리고 그들은 리스트라인(the Lystrans)들에게, 당신의
섭리(providence) 안에서 인류를 지켜보고 계시는, 만물의 창조주이신, 살아계시는
하느님에 관하여 말합니다.

"Throughout history even to the present day, there is found among peoples a cer-
tain awareness of a hidden power, which lies behind the course of nature and the
events of human life. At times there is even a recognition of a supreme being, or
even a Father. This awareness and recognition results in a way of life that is
imbued with a deep religious sense" (Vatican II, "Nostra Aetate", 2).

"역사 전반을 통하여 심지어 오늘날에 있어서도, 사람(peoples)들 사이에서, 자연과
인간의 삶에 있어서의 사건들의 과정 뒤에 놓여 있는, 어떤 숨겨진 힘에 대한 확실한
알아차림(awareness)이 발견됩니다. 때로는 심지어 어떤 절대자(a supreme being),
혹은 심지어 성부(Father)에 대한 알아차림도 있습니다. 이러한 알아차림과 인식
(recognition)은 깊은 종교적 의미와 함께 고취되는 삶의 한 방식을 초래합니다"
[제2차 바티칸 공의회(Vatican II), "비그리스도교와 교회의 관계에 대한 선언
「우리 시대」(Nostra Aetate)", 2].

In this short exhortation (which anticipates some of the themes of Paul's address
in Athens: cf. 17:22-31), the Apostles use religious concepts accepted by pagans,
trying to bring out their full meaning. They invite their listeners to give up idolatry
and turn to the living God, of whom they have a vague knowledge. They speak to
them, therefore, about a true God, who transcends man but is concerned about
him. Everyday experience--the course of history, the changing seasons, and the
fulfillment of noble human yearnings--demonstrates the providence of a God who
invites people to find Him in His works.

[아테네(Athens)에서의 바오로의 연설의 주제들 중의 일부를 미리 논하는(anticipate)
(cf. 17,22-31)] 이러한 짧은 권고에서, 이 사도들은 다신교도(pagans)들에 의하여
받아들여졌던 종교적 개념(religious concepts)들을 사용하여, 그리하여 그들의 충만한
의미를 명백히 하려고 노력합니다. 그들은 자신들의 청중들에게 우상 숭배(idolatry)를
포기하고, 그들이 막연한(vague) 지식을 가지고 있는, 살아계시는 하느님께로 향할 것을
요청합니다. 따라서 그들은, 사람을 초월하시는 그러나 사람을 염려하시는. 참 하느님에
관하여 그들에게 말합니다. 역사의 과정, 계절들의 변화, 그리고 고귀한 인간의 동경
(yearnings)들의 구현인 매일의 경험은, 당신의 위업들 안에서 당신을 발견할 것을
요청하시는, 하느님의 섭리를 입증합니다(demonstrates).

This first "natural" encounter with God, presaging future and greater revelations,
stirs their consciences to interior conversion, that is, to change their lives and
turn away from any action which deprives them of spiritual peace and prevents
them from knowing God.

미래의 그리고 더 커다란 계시들을 미리 알리는, 하느님과의 이러한 첫 "자연적" 만남은
내면적 회심(interior conversion)을 향하여, 즉 그들의 삶들을 바꾸어 그리하여 영적인
평화로부터 그들을 빼앗는 그리고 그들이 하느님을 알게 되는 것을 방해하는, 모든
행동으로부터 돌아서도록, 그들의 양심(consciences)들을 움직입니다.

Acknowledging that God exists involves all kinds of practical consequences and
is the foundation of the new type of life which the Gospel proposes and makes
possible. When a person truly and sincerely recognizes his Creator as speaking
to him through external things and in the intimacy of his conscience, he has taken
a huge step in his spiritual life: he has controlled his tendency to assert moral au-
tonomy and false independence and has taken the path of obedience and humility.
It becomes easier for him to recognize and accept supernatural Revelation under
the inspiration of grace.

하느님께서 존재하심을 인정함은 모든 종류들의 실제적 결과들을 수반하여 그리하여
(그리스도의) 복음이 제안하며 그리고 가능하게 만드는 새로운 형태의 삶의 기초
(foundation)입니다. 어떤 이가 자신의 거룩한 창조주(Creator)께서 외면적인 것들을
통하여 그리고 자신의 양심의 내밀함 안에서 자신에게 말씀하심을 참으로 그리고 진실로
인식할 때에, 그는 자신의 영적 삶에 있어 하나의 커다란 조치를 이미 취한 것이며,
그리고 그는 윤리적 자율성(moral autonomy)과 잘못된 독립성(false indepencence)을
주장하는 자신의 성향(tendency)을 이미 규제하고 있으며 그리고 순명(obedience)과
겸손(humility)의 경로를 이미 택하였습니다. 그에게 있어 은총의 자극(the inspiration
of grace) 하에서 초자연적 거룩한 계시를 인정하고 받아들이는 것이 더 쉽게 됩니다.

Gospel Reading: John 14:21-26

The Promise of the Holy Spirit
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(Jesus said to His disciples,) [21] "He who has My commandments and keeps
them, he it is who loves Me; and he who loves Me will be loved by My Father,
and I will love him, and manifest Myself to him." [22] Judas (not Iscariot) said to
Him, "Lord, how is it that You will manifest Yourself to us, and not to the world?"
[23] Jesus answered him, "If a man loves Me, he will keep My word, and My
Father will love him, and We will come to him and make Our home with him.
[24] He who does not love Me does not keep My words; and the word which
you hear is not Mine but the Father's who sent Me.

[25] "These things I have spoken to you, while I am still with you. [26] But the
Counselor, the Holy Spirit, whom the Father will send in My name, He will teach
you all things and bring to your remembrance all that I have said to you."

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Commentary:

22-23. It was commonly held by the Jews that when the Messiah came He
would be revealed to the whole world as King and Savior. The Apostles take
Jesus' words as a revelation for themselves alone, and they are puzzled. Hence
the question from Judas Thaddeus. It is interesting to note how easy the Apos-
tles' relations with our Lord are: they simply ask Him about things they do not
know and get Him to clear up any doubts they have. This is a good example of
how we should approach Jesus, who is also our Teacher and Friend.

Jesus' reply may seem evasive but in fact, by referring to the form His mani-
festation takes, He explains why He does not reveal Himself to the world: He
makes Himself known to him who loves Him and keeps His commandments.
God repeatedly revealed Himself in the Old Testament and promised to dwell
in the midst of the people (cf. Exodus 29:45; Ezekiel 37:26-27; etc.); but here
Jesus speaks of a presence of God in each person. St. Paul refers to this pre-
ence when he asserts that each of us is a temple of the Holy Spirit (cf. 2 Corin-
thians 6:16-17). St. Augustine, in reflecting on God's ineffable nearness in the
soul, exclaims, "Late have I loved You, O Beauty so ancient and so new, late
have I loved You! You were within me, and I was in the world outside myself. I
searched for You in the world outside myself.... You were with me, but I was not
with You. The beautiful things of this world kept me far from You and yet, if they
had not been in You, they would have no being at all. You called me; You cried
aloud to me; You broke my barrier of deafness; You shone upon me; Your ra-
diance enveloped me; You cured my blindness" ("Confessions", X, 27, 38).

Jesus is referring to the indwelling of the Holy Spirit in the soul renewed by grace:
"Our heart now needs to distinguish and adore each one of the Divine Persons.
The soul is, as it were, making a discovery in the supernatural life, like a little
child opening his eyes to the world about him. The soul spends time lovingly with
the Father and the Son and the Holy Spirit, and readily submits to the work of the
lifegiving Paraclete, who gives Himself to us with no merit on our part, bestowing
His gifts and the supernatural virtues!" (St. J. Escriva, "Friends of God", 306).

25-26. Jesus has expounded His teaching very clearly, but the Apostles do not
yet fully understand it; they will do so later on, when they receive the Holy Spirit
who will guide them unto all truth (cf. John 16:13). "And so the Holy Spirit did
teach them and remind them: He taught them what Christ had not said because
they could not take it in, and He reminded them of what the Lord had taught and
which, either because of the obscurity of the things or because of the dullness
of their minds, they had not been able to retain" (Theophylact, "Enarratio in Evan-
gelium Ioannis, ad loc").

The word translated here as "bring to your remembrance" also includes the idea
of "suggesting": the Holy Spirit will recall to the Apostles' memory what they had
already heard Jesus say--and He will give them light to enable them to discover
the depth and richness of everything they have seen and heard. Thus, "the
Apostles handed on to their hearers what He had said and done, but with that
fuller understanding which they, instructed by the glorious events of Christ (cf.
John 2:22) and enlightened by the Spirit of truth, now enjoyed: (Vatican II, "Dei
Verbum", 19).

"Christ has not left His followers without guidance in the task of understanding
and living the Gospel. Before returning to His Father, He promised to send His
Holy Spirit to the Church: 'But the Counselor, the Holy Spirit, whom the Father
will send in My name, He will teach you all things, and bring to your remem-
brance all I have said to you'" (John 14:26).

"This same Spirit guides the successors of the Apostles, your bishops, united
with the Bishop of Rome, to whom it was entrusted to preserve the faith and to
'preach the Gospel to the whole creation' (Mark 16:15). Listen to their voices, for
they bring you the word of the Lord" ([Pope] John Paul II, "Homily at Knock
Shrine" 30 September 1979).

In the Gospels is consigned to writing, under the charism of divine inspiration, the
Apostles' version of everything they had witnessed--and the understanding of it,
which they obtained after Pentecost. So it is that these sacred writers "faithfully
hand on what Jesus, the Son of God, while He lived among men, really did and
taught for their eternal salvation, until the day when He was taken up (cf. Acts
1:1-2)" (Vatican II, "Dei Verbum", 19). This is why the Church so earnestly re-
commends the reading of Sacred Scripture, particularly the Gospels. "How I wish
your bearing and conversation were such that, on seeing or hearing you, people
would say: This man reads the life of Jesus Christ" (St. J. Escriva, "The Way", 2).
　

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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.