Easter Sunday
1st Reading: Acts 10:34a, 37-43
Peter's Address
-----------------------
[34] And Peter opened his mouth and said, "(You know the) [37] word which
was proclaimed throughout all Judea, beginning from Galilee after the baptism
which John preached; [38] how God anointed Jesus of Nazareth with the Holy
Spirit and with power; how He went about doing good and healing all that were
oppressed by the devil, for God was with Him. [39] And we are witnesses to all
that He did both in the country of the Jews and in Jerusalem. They put Him to
death by hanging Him on a tree; [40] but God raised Him on the third day and
made Him manifest; [41] not to all the people but to us who were chosen by
God as witnesses, who ate and drank with Him after He rose from the dead.
[42] And He commanded us to preach to the people, and to testify that He is
the one ordained by God to be judge of the living and the dead. [43] To Him all
the prophets bear witness that every one who believes in Him receives forgive-
ness of sins through His name."
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Commentary:
34-43. Peter's short address is his first to non-Jews. It begins with the central
idea that God is impartial: He wants all men to be saved through the proclama-
tion of the Gospel (verses 34-36) and, finally, the statement (the first time it
appears in Acts) that Jesus Christ has been made Judge of the living and the
dead (verse 42). As in all Christian preaching to Gentiles, proofs from Scripture
take a secondary place (verse 43).
34. This verse refers to 1 Samuel 16:7, where the Lord, in connection with the
anointing of David as king of Israel, tells the prophet, "Do not look on his appea-
rance or on the height of his stature, because I have rejected him; for the Lord
sees not as man sees; man looks on the outward appearance, but the Lord
looks on the heart." When God calls and offers salvation to His elect, He does
not judge as men do. With Him distinctions regarding social class, race, sex
or education do not count.
Here St. Peter proclaims that the Old Testament prophecies about the Jews and
the Gentiles forming one single nation (Isaiah 2:2-4; Joel 2:28; Amos 9:12; Micah
4:1) and Jesus' words calling everyone to enter His Kingdom (cf. Matthew 8:11;
Mark 16:15-16; John 10:16) should be interpreted literally.
40. Peter's summary of the Gospel of Jesus (verses 37-41) reaches its climax
with his statement that "God raised Him on the third day." This had become the
usual way of referring to our Lord's resurrection (cf.1 Corinthians 15:4); see note
on Acts 4:10.
42. This verse refers to Christ's role as Judge: He has been made supreme Judge
over all mankind and will deliver His judgment at His second coming (Parousia).
"The Sacred Scriptures inform us that there are two comings of the Son of God:
the one when He assumed human flesh for our salvation in the womb of a virgin;
the other when He shall come at the end of the world to judge all mankind" ("St.
Pius V Catechism", I, 8, 2).
Christ's coming as Judge means that men will appear before Him twice, to render
an account of their lives--of their thoughts, words, deeds and omissions. The first
judgment will take place "when each of us departs this life; for then He is instant-
ly placed before the judgment-seat of God, where all that he has ever done or
spoken or thought during his life shall be subjected to the most rigid scrutiny.
This is called the Particular Judgment. The second occurs when on the same
day and in the same place all men shall stand together before the tribunal of their
Judge [...], and this is called the General Judgment" ("Ibid.", I, 8, 3).
2nd Reading: Colossians 3:1-4
Seek the Things That Are Above
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[1] If then you have been raised with Christ, seek the things that are above,
where Christ is, seated at the right hand of God.
Avoid Sin
--------------
[2] Set your minds on things that are above, not on things that are on earth.
[3] For you have died, and your life is hid with Christ in God. [4] When Christ
who is our life appears, then you also will appear with Him in glory.
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Commentary:
1-4. The more ethical and exhortatory part of the letter begins at this point. It is
a practical application of the teaching given in the earlier chapters, designed to
suit the circumstances that have arisen in the Colossian church.
By His death and resurrection the Son of God frees us from the power of Satan
and of death. "By Baptism men are grafted into the paschal mystery of Christ;
they die with him, are buried with Him, and rise with Him" (Vatican II, "Sacro-
sanctum Concilium", 6). In other words, Christians have been raised to a new
kind of life, a supernatural life, whereby they share, even while on earth, in the
glorious life of the risen Jesus. This life is at present spiritual and hidden, but
when our Lord comes again in glory, it will become manifest and glorious.
Two practical consequences flow from this teaching--the need to seek the
"things that are above", that is, the things of God; and the need to pass unno-
ticed in one's everyday work and ordinary life, yet to do everything with a
supernatural purpose in mind.
As regards the first of these the Second Vatican Council has said: "In their
pilgrimage to the Heavenly city Christians are to seek and relish the things that
are above (cf. Colossians 3:1-2): this involves not a lesser, but a greater commit-
ment to working with all men to build a world that is more human" ("Gaudium Et
Spes", 57). Work, family relationships, social involvements--every aspect of
human affairs -- hould be approached in a spirit of faith and done perfectly, out
of love: "The true Christian, who acts according to this faith", Monsignor Escriva
comments, "always has his sights set on God. His outlook is supernatural. He
works in this world of ours, which he loves passionately; he is involved in all its
challenges, but all the while his eyes are fixed on Heaven" ("Friends of God",
206).
Ordinary life, everyday interests, the desire to be better and to serve others with-
out seeking public recognition of one's merits--all this makes for holiness if done
for love of God. A simple life "hid with Christ in God" (verse 3) is so important
that Jesus Himself chose to spend the greater part of His life on earth living like
an ordinary person: He was the son of a tradesman. "As we meditate on these
truths, we come to understand better the logic of God. We come to realize that
the supernatural value of our life does not depend on accomplishing great under-
takings suggested to us by our over-active imagination.
Rather it is to be found in the faithful acceptance of God's will, in welcoming
generously the opportunities for small, daily sacrifice" (St J. Escriva, "Christ Is
Passing By", 172).
This means that those who try to seek holiness by imitating Jesus in His hidden
life will be people full of hope; they will be optimistic and happy people; and after
their death they will share in the glory of the Lord: they will hear Jesus' praise,
"Well done, good and faithful servant; you have been faithful over a little; I will set
you over much; enter into the joy of your Master" (Matthew 25:21).
Alternate 2nd Reading: 1 Corinthians 5:6b-8
Punishment of the sinner
-----------------------------------
[6] Do you not know that a little leaven leavens the whole lump? [7] Cleanse out
the old leaven that you may be a new lump, as you really are unleavened. For
Christ, our paschal lamb, has been sacrificed. Let us, therefore, celebrate the
festival, not with the old leaven, the leaven of malice and evil, but with the un-
leavened bread of sincerity and truth.
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Commentary:
6. Jesus used the example of leaven in dough to describe the growth of good-
ness (cf. Mt 13:31-33 and par.) and also of evil (cf. Mk 8:15-16 and par.): in both
cases a small amount can produce a very large result. Here St Paul uses the
simile to show the Corinthians the harm of the incestuous man's behaviour can
do to the whole community through the bad example and scandal he gives and
also through others' consenting to his sin and not doing what they can to get
him to reform (cf. St Thomas, Commentary on 1 Cor, ad loc.).
St Paul draws attention to the gravity of the sin of scandal – "anything said, done
or omitted which leads another to commit sins" (St Pius X Catechism, 417): "For,
all other sin, no matter how grave they be, do injury only to the person who com-
mits them; but this sin harms those others whom it steers off God's path. How
can satisfaction be made for this injury, which involves killing a soul whom God
has bought with his blood? For if gold is that gold is worth, the blood of Christ is
what cost blood. Whence it follows that, if these people be condemned, not only
will they undergo punishment for their faults but also for the faults of those whom
they led into evil. Therefore, every Christian realizes how justly Christ spoke
when he said (Mt 18:7), 'Woe to the world for temptations to sin" (Fray Luis de
Granada, Sermon on public sins).
7-8. The Apostle is here using examples taken from the Jewish celebration of
the Passover and the Azymes, to draw spiritual lessons for the Corinthians.
The Passover was the principal Jewish feast, and its central rite the eating of the
passover lamb. At the Passover meal, as also on the seven days following, which
were also feast-days, the eating of leavened bread was forbidden, which was why
they were described as the days of the Azymes (a-zyme = without leaven). Thus,
in the Book of Exodus God laid it down that during these days no leaven should
be kept in Jewish homes (cf. Ex 12:15, 19).
Jesus Christ, our Passover, our paschal lamb, "has been sacrificed". The pas-
chal lamb was a promise and prefigurement of the true Lamb, Jesus Christ (cf.
Jn 1:29), who was the victim of the sacrifice on Calvary, offered on behalf of all
mankind: "He is the true lamb who took away the sins of the world; by dying he
destroyed our death; by rising he restored our life" (Roman Missal, first Easter
Preface). The perennial value of the sacrifice of Christ on the cross (cf. Heb.
10:11-14), renewed every time Mass is said, means that Christians are always
celebrating a festival. Therefore, the Apostle concludes, the Christians should
eliminate – from community life and personal life – the old leaven, which in the
context of the festival symbolizes impurity and sinfulness; and they should al-
ways live a genuinely Christian life, with azymes, the symbol of cleanness and
purity," of sincerity and truth.
"The present time is, then, a festival day,' St John Chrysostom comments, "for
when he says 'let us celebrate the festival', Paul does not add: 'for Passover or
Pentecost is imminent.' No, he is pointing out that all this life is a festival for
Christians by virtue of the ineffable benefits they have received. Indeed, Chris-
tians, what wonders have you not received from God? For your sakes Jesus
Christ has become man; he has freed you from eternal damnation, to call you to
take possession of his kingdom. With this thought in mind, how can you not be
in continuous festival right through your life on earth? Poverty, sickness or the
persecution which oppresses us – these should not discourage us; this present
life, the Apostle tells us, is a life of rejoicing" (Hom. on 1 Cor, ad loc.).
Gospel Reading: John 20:1-9 (Or the Gospel from the
Easter Vigil may by used)
The Empty Tomb
-------------------------
[1] Now on the first day of the week Mary Magdalene came to the tomb early,
while it was still dark, and saw that the stone had been taken away from the
tomb. [2] So she ran, and went to Simon Peter and the other disciple, the one
whom Jesus loved, and said to them, "They have taken the Lord out of the tomb,
and we do not know where they have laid Him." [3 ]Peter then came out with the
other disciple, and they went toward the tomb. [4] They both ran, but the other
disciple outran Peter and reached the tomb first; [5] and stooping
to look in, he saw the linen cloths lying there, but he did not go in. [6] Then Si-
mon Peter came, following him, and went into the tomb; he saw the linen cloths
lying, [7] and the napkin, which had been on His head, not lying with the linen
cloths but rolled up in a place by itself. [8] Then the other disciple, who reached
the tomb first, also went in, and he saw and believed; [9] for as yet they did not
know the Scripture, that He must rise from the dead. [10] Then the disciples
went back to their homes.
The Appearance To Mary Magdalene
-----------------------------------------------------
[11] But Mary stood weeping outside the tomb, and as she wept she stooped
to look into the tomb; [12] and she saw two angels in white, sitting where the
body of Jesus had lain, one at the head and one at the feet. [13] They said to
her, "Woman, why are you weeping?" She said to them, "Because they have
taken away my Lord, and I do not know where they have laid Him." [14] Saying
this, she turned around and saw Jesus standing, but she did not know that it
was Jesus. [15] Jesus said to her, "Woman, why are you weeping? Whom do
you seek?" Supposing Him to be gardener, she said to Him, "Sir, if you have
carried Him away, tell me where you have laid Him, and I will take Him away."
[16] Jesus said to her, "Mary." She turned and said to Him in Hebrew, "Rabbo-
ni!" (which means Teacher). [17] Jesus said to her, "Do not hold Me, for I have
not yet ascended to the Father; but go to My brethren and say to them, I am
ascending to My Father and your Father, to My God and your God." [18] Mary
Magdalene went and said to the disciples, "I have seen the Lord"; and she told
them that He had said these things to her.
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Commentary:
1-2. All four Gospels report the first testimonies of the holy women and the dis-
ciples regarding Christ's glorious resurrection, beginning with the fact of the empty
tomb (cf. Matthew 28:1-15; Mark 16:1ff; Luke 24:1-12) and then telling of the va-
rious appearances of the risen Jesus.
1-2. 네 복음서들 모두는 그리스도의
영광스러운 부활에 관한 거룩한 여인들과
제자들의 첫 증언들을, 빈 무덤(마태오 복음서 28,1-15; 마르코
복음서 16,1 및
이어지는 몇 개의 절들; 루카 복음서 24,1-12를
참조하라)이라는 사실과 그러고
나서 부활하신 예수님의 다양한 모습들을 말함으로써
시작하는, 보고를 합니다.
Mary Magdalene was one of the women who provided for our Lord during His
journeys (Luke 8:1-3); along with the Virgin Mary she bravely stayed with Him
right up to His final moments (John 19:25), and she saw where His body was
laid (Luke 23:55). Now, after the obligatory Sabbath rest, she goes to visit the
tomb. The Gospel points out that she went "early, when it was still dark": her
love and veneration led her to go without delay, to be with our Lord's body.
마리아 막달레나는 우리의 주님을 당신의
여행들 동안에 부양하였던 여인들 중의
한 명이었으며(루카 복음서 8,1-3), 그리고 동정 마리아와
함께 그녀는 당신의
최후의 바로 그 순간들에 이르기까지 당신과 함께
머물렀으며(요한 복음서 19,25),
그리고 그녀는 당신의 몸(body)이 묻혔던 장소를
확인하였습니다(saw)(루카 복음서
23,55). 이제 의무의 안식일 휴식 이후에, 그녀는 그 무덤을
방문하러 갑니다. 이
복음서는 그녀가 "이른 아침, 아직도 어두울 때에"
갔음을 지적하고 있습니다:
그녀의 사랑과 공경이 그녀를 지체 없이 가서, 우리의
주님의 몸과 함께 있도록
인도하였습니다.
4. The Fourth Gospel makes it clear that, although the women, and specifically
Mary Magdalene, were the first to reach the tomb, the Apostles were the first
to enter it and see the evidence that Christ had risen (the empty tomb, the linen
clothes "lying" and the napkin in a place by itself). Bearing witness to this will
be an essential factor in the mission which Christ will entrust to them: "You
shall be My witnesses in Jerusalem...and to the end of the earth" (Acts 1:8; cf.
Acts 2:32).
4. 네 복음서들은, 비록 이 여인들이,
그리고 특별히 마리아 막달레나가, 이 무덤에
도착한 첫 사람들이었으나, 사도들은 이 무덤에 들어가
예수님께서 부활하셨다는
증거를 확인한 첫 사람들이었습니다 [빈 무덤, 놓여 있는
아마포(the linen clothes)
그리고 따로 떨어져 있는 한 장소에 있는 예수님의 얼굴을
쌌던 수건(the napkin)].
이것을 증언하는 것은 그리스도께서 그들에게 맡기려고
하실 임무에 있어 하나의
핵심 요소일 것입니다: "예루살렘과 ... 그리고 땅 끝에
이르기까지 나의 증인이 될
것이다" (사도행전 1,8; 사도행전 2,32를 참조하라).
John, who reached the tomb first (perhaps because he was the younger), did
not go in, out of deference to Peter. This is an indication that Peter was alrea-
dy regarded as leader of the Apostles.
(아마도 그가 젊은 세대였기에) 이 무덤에
첫째로 도착하였던 요한은, 베드로를
존중하여, 안으로 들어가지 않았습니다. 이것은 베드로가
이미 사도들의 지도자로서
간주되어졌다는 증거(an indication)입니다.
5-7. The words the Evangelist uses to describe what Peter and he saw in the
empty tomb convey with vivid realism the impression it made on them, etching
on their memory details which at first sight seem irrelevant. The whole scene
inside the tomb in some way caused them to intuit that the Lord had risen.
Some of the words contained in the account need further explanation, so terse
is the translation.
5-7. 빈 무덤 안에서 베드로와 자신이
보았던 바를 설명하기 위하여 이 복음 사가가
사용하는 단어들은 생생한 현실감(vivid realism)과 함께 이것이
그들에게 남겼던
인상(impression)을 전달하여(convey), 그 결과로 첫 눈에 관계가
없는 것(irrelevant)
같은 세부 사항들을 자신들의 기억에 아로새깁니다(etching).
이 무덤 안쪽에서의
전체 장면은 여러 가지 점으로 그들로 하여금 주님께서 이미
부활하셨음을 직관으로
알게 하였습니다. 번역이 너무 간결하여, 이 이야기에
포함되어 있는 단어들의 일부는
더 자세한 설명을 필요로 합니다.
"The linen clothes lying there": the Greek participle translated as "lying there"
seems to indicate that the clothes were flattened, deflated, as if they were
emptied when the body of Jesus rose and disappeared--as if it had come out
of the clothes and bandages without their being unrolled, passing right through
them (just as later He entered the Cenacle when the doors were shut). This
would explain the clothes being "fallen", "flat" "lying", which is how the Greek
literally translates, after Jesus' body--which had filled them--left them. One
can readily understand how this would amaze a witness, how unforgettable the
scene would be.
"아마포가 (거기에) 놓여 있는":
"놓여 있는" 으로 번역이 된 그리스어
분사는, 아마포
옷(the linen clothes, 즉 시신을 쌌던 천들)이,
예수님의 몸이 일어나 사라질 (rose
and disappeared) 때에 마치 아마포 옷이 비워진(were emptied)
것처럼 -- [나중에
당신께서 위층 방(the Cenacle)에 문들이
닫혀 있을 때에 들어가셨던 것과 마찬가지로]
마치 당신의
몸이 아마포 옷과 붕대들로부터, (타인에 의하여) 이들의
풀어짐 없이,
바로
통과하여 나온 것처럼, 바람이 빠져(deflated), 평평하게 되었음(were
flattened)을
지적하고 있는 것으로 생각됩니다. 이것은, 아마포 옷을 채우고 있었던 예수님의
몸이
이 옷을
떠난 이후에, 이 그리스어 단어가 글자 그대로 설명하는 방식인,
"중력에
의하여
자유롭게 내려가게 된(being fallen)", "납작하게(flat)" "드러누워
있는(lying)",
아마포 옷에
대하여 설명할 것입니다(would explain). 우리는 이것이 목격자를 얼마나 놀라게 하였을
(amaze) 것인지, 얼마나 잊지 못할(unforgettable) 장면이었을 것인지를 즉시 이해할 수
있습니다.
"The napkin...rolled up in a place by itself": the first point to note is that the
napkin, which had been wrapped round the head, was not on top of the clothes,
but placed on one side. The second, even more surprising thing is that, like the
clothes, it was still rolled up but, unlike the clothes, it still had a certain volume,
like a container, possibly due to the stiffness given it by the ointments: this is
what the Greek participle, here translated as "rolled", seems to indicate.
"예수님의 얼굴을 쌌던
수건은 ...따로 한곳에 개켜져 있었다":(*)
첫 번째로 주목해야 할
점은 이미 머리 둘레를 쌌던(wrapped round) 이 수건이 아마포 옷의 위에
있었던 것이
아니라, 한 곳에
따로 놓여 있었다는 점입니다. 두 번째로, 심지어 더 놀라운
일은,
아마포 옷처럼, 이것은
여전히
둥글게 말아져 있었으나(was rolled up)
그러나,
아마포
옷과는
달리, 이것은, 하나의 용기처럼(a container), 아마도 발랐던 연고에 의한
빳빳함
때문인지 여전히
어떤 체적(a certain volume)을 가지고 있었다는 점인데, 이것이, 여기서
"둥글게 말아져
있는(rolled)"으로 번역이
된, 그리스어 분사(the Greek participle)가
지적하고 있는 것으로 생각되는 바 바로
그것입니다.
-----
번역자 주:
(*) (1) 이어지는 나바르 성경
주석서의 해설 및 다음의 해당 그리스어 분사의 의미에
따르면,
"was rolled up"으로 번역된 표현을 "공동번역 성서"와
"새 번역 성경"에서, 예를 들어,
"둥글게 말아져 있었다" 라고 번역하는 대신에, "개켜져
있었다" 로 번역한 것은
번역
오류/미숙이라는 생각이다. 이는, 여기를
클릭하면 읽을 수 있는 국어 사전의 설명에
의하면, "개키다"는 "개다"와 동의어로서, "옷이나
이부자리 따위를 졉치거나 접어서
단정하게 포개다" 라는 의미이나, 그러나, 여기를
클릭하면 읽을 수 있는, "rolled"로
번역이
된 그리스어 분사의 의미는, 다음과 같이, "...을 둘러싸
감다"이기 때문이다:
εντετυλιγμενον
verb - perfect passive participle -
accusative singular neuter
entulisso en-too-lis'-so:
to entwine, i.e. wind up in -- wrap in (together).
(2) 이 번역 오류/미숙에 대한 더
자세한 지적의 글은 다음의 주소에 있으며, 필독을
권유한다:
http://ch.catholic.or.kr/pundang/4/soh/1042.htm
-----
From these details concerning the empty tomb one deduces that Jesus' body
must have risen in a heavenly manner, that is, in a way which transcended the
laws of nature. It was not only a matter of the body being reanimated as hap-
.pened, for example, in the case of Lazarus, who had to be unbound before he
could walk (cf. John 11:44).
빈 무덤에 관한 이러한 세부
사항(details)들로부터 우리는 예수님의 몸이 천상의 방식
(a heavenly manner)으로, 즉 자연 법칙(the laws of natures)들을
초월하는 방식으로,
부활하셨음에 틀림이 없다고 연역적으로 추론합니다(deduces).
이는 이것이, 예를 들어,
그가 걸을 수 있기 전에 다른 사람이 몸에 감겼던 붕대를
풀어주어야만 하였던, 라자로
(Lazarus)의 경우에 있어 발생하였던 것과 같이(요한 복음서
11,44를 참조하라), 단순히
죽은 이의 몸이 소생하게 됨(being reanimated)의 문제만은
아니기 때문입니다.
8-10. As Mary Magdalene had told them, the Lord was not in the tomb; but the
two Apostles realized that there was no question of any robbery, which was
what she thought had happened, because they saw the special way the clothes
and napkin were; they now began to understand what the Master had so often
told them about His death and resurrection (cf. Matthew 16:21; Mark 8:31; Luke
9:22; etc....)
8-10. 마리아 막달레나(Mary
Magdalene)가 그들에게 이미 말하였듯이,
주님께서는
그 무덤에 계시지 않으셨으나, 그러나 이 두 사도들은,
그녀가 생각하기에 이미
발생하였던 바이었던, 어떤 도난의 의혹이 전혀 없음을
알아차렸는데, 이는 아마포
옷과 수건이 존재하고 있었던 특별한 방식을 그들이 보았기
때문이었으며, 그리고
이제 그들은 스승님께서 당신의 죽음과 부활에 관하여
그들에게 매우 자주 그들에게
말씀하셨던 바를 이해하기 시작 하였습니다 (마태오
복음서 16,21; 마르코 복음서
8,31; 루카 복음서 9,22 등을 참조하라).
The empty tomb and the other facts were perceptible to the senses; but the re-
surrection, even though it had effects that could be tested by experience, requires
faith if it is to be accepted. Christ's resurrection is a real, historic fact: His body
and soul were re-united. But since His was a glorious resurrection unlike Lazarus',
far beyond our capacity in this life to understand what happened, and outside the
scope of sense experience, a special gift of God is required--the gift of faith--to
know and accept as a certainty this fact which, while it is historical, is also super-
natural. Therefore, St. Thomas Aquinas can say that "the individual arguments
taken alone are not sufficient proof of Christ's resurrection, but taken together, in
a cumulative way, they manifest it perfectly. Particularly important in this regard
are the spiritual proofs (cf. specially Luke 24:25-27), the angelic testimony (cf.
Luke 24:4-7) and Christ's own post-resurrection word confirmed by miracles (cf.
John 3:13; Matthew 16:21; 17:22; 20:18)" (St. Thomas Aquinas, "Summa Theo-
logiae", III, q. 55, a. 6 ad 1).
이 빈 무덤과 다른 사실들은
감각들에 인지될 수 있었으나, 그러나 이 부활은, 비록
이것이 경험에 의하여 확인 될 수 있었을 것이나, 이것이
받아들여지려고 한다면,
믿음(faith)을 요구합니다. 그리스도의 부활은 실제의, 역사적
사실입니다: 당신의
몸과 영혼은 재결합되었습니다. 그러나 당신의 부활은
라자로(Lazarus)의
소생과는
달리, 이 삶 안에서 발생하였던 바를 이해할 수 있는 우리의
능력을 훨씬 능가하는,
그리고 감각 경험의 영역 바깥의, 영광의 부활이었기에,
확실한 사실로서, 당신의
부활이 역사적이면서도, 또한 초자연적인, 바로 이 사실을
알게 되고 받아들이게
되기 위하여, 믿음이라는
선물(the gift of faith)인,
하느님의 특별한 선물이
요구됩니다. 그러므로 성
토마스 아퀴나스(St. Thomas Aquinas)는
다음과 같이
말할 수 있습니다: "단독으로
거론하게 되는 개별적 논증들은 그리스도의 부활에
대한 충분한 증거가 아니며, 함께 취합되어, 누적되는
방식으로, 이 논증들은 당신의
부활을 완벽하게 입증한다(manifest). 특히 이것과 관련하여
중요한 것들에는 영적
입증(spiritual proofs)들 (특별히 루카 복음서 24,25-27를 참조하라),
천사들의 증언
(루카 복음서 24,4-7을 참조하라) 그리고 그리스도 당신
고유의 부활 후의 말씀이
있다(요한 복음서 3,13; 마태오 복음서 16,21; 17,22; 20,18을
참조하라)" [성 토마스
아퀴나스(St. Thomas Aquians), "신학 대전(Summa Theologiae", III, q. 55, a. 6 ad
1].
In addition to Christ's predictions about His passion, death and resurrection (cf.
John 2:19; Matthew 16:21; Mark 9:31; Luke 9:22), the Old Testament also fore-
tells the glorious victory of the Messiah and, in some way, His resurrection (cf.
Psalm 16:9; Isaiah 52:13; Hosea 6:2). The Apostles begin to grasp the true
meaning of Sacred Scripture after the resurrection, particularly once they receive
the Holy Spirit, who fully enlightens their minds to understand the content of the
Word of God. It is easy to imagine the surprise and elation they all feel when
Peter and John tell them what they have seen in the tomb.
당신의 수난, 죽음 그리고
부활에 관한 그리스도의 예언들에 추가하여(요한
복음서
2,19; 마태오 복음서 16,21; 마르코 복음서 9,31; 루카 복음서 9,22을
참조하라),
구약 성경도 또한 메시아에 대한, 그리고 어떤 방식으로,
당신의 부활에 대한,
영광의 승리를 예고합니다(시편 16,9;
이사야 52,13; 호세아 6,2를 참조하라).
사도들은 당신의 부활 이후에, 특히 그들이, 하느님의
거룩한 말씀의 내용을
이해하도록 그들의 마음들을 충만하게 교화하는(enlightens),
성령을 받게 되자,
[구약] 성경(Sacred Scriptures)의 참 의미를 붙잡기(grasp)
시작합니다. 베드로와
요한이 이 무덤에서 자신들이 이미 보았던 바를 그들에게
말할 때에 그들 모두가
느꼈을 놀라움과 행복감(elation)을 상상하는 것은 쉬운
일입니다.
11-18. Mary's affection and sensitivity lead her to be concerned about what has
become of the dead body of Jesus. This woman out of whom seven demons were
cast (cf. Luke 8:2) stayed faithful during His passion and even now her love is
still ardent: our Lord had freed her from the Evil One and she responded to that
grace humbly and generously.
11-18. 마리아의 애정(affection)과
감수성(sensitivity)는 예수님의 죽은 몸이 어떻게
되었는가에 관하여 염려하도록 그녀를 이끌었습니다. 일곱
마귀가 떨어져 나갔던
(루카 복음서 8,2을 참조하라) 이 여인은
당신의 수난 동안에 충실하게 머물렀으며
그리고 심지어 지금 그녀의 사랑는 여전히 열렬합니다:
우리의 주님께서는 그녀를
마귀 (the Evil One)로부터 그녀를 이미 자유롭게 해 주셨으며
그리고 그녀는 바로
이 은총에 겸손하게 그리고 관대하게 응답하였습니다.
After consoling Mary Magdalene, Jesus gives her a message for the Apostles,
whom He tenderly calls His "brethren". This message implies that He and they
have the same Father, though each in an essentially different way: "I am ascen-
ding to My Father"--My own Father by nature--"and to your Father" -- for He is
your Father through the adoption I have won for you and by My death. Jesus,
the Good Shepherd, shows His great mercy and understanding by gathering to-
gether all His disciples who had abandoned Him during His passion and were
now in hiding for fear of the Jews (John 20:19).
마리아 막달레나를
위로하신 후에, 예수님께서는 그녀에게 사도들을 위한
메시지를
주시는데, 당신께서는 이들을 당신의 "형제들"로
부드럽게 부르십니다. 이 메시지는
당신과 그들이, 비록 각자 본질적으로 다른 방식으로이기는
하나, 다음과 같이 동일한
성부를 가지고 있음을 뜻합니다: "나는 내
아버지께 올라간다"
-- 선천적으로 나의
고유의 아버지 -- "그리고 너희의 아버지신
분께 올라간다" -- 이는 너희를 위하여
내가 이미 획득하였던 입양을 통하여 그리고 나의 죽음에 의하여 당신께서는 너희의
아버지이기
때문이다. 좋은 목자이신 예수님께서는, 당신의 수난 동안에 당신을
이미
버렸던 그리하여 유다인들에 대한 두려움 때문에 지금 숨어있는 당신의
제자들 모두를
함께 모으심으로써, 당신의 커다란 자비(mercy)와 이해(understanding)를 나타내십니다
(요한
복음서 20,19).
Mary Magdalene's perseverance teaches us that anyone who sincerely keeps
searching for Jesus Christ will eventually find Him. Jesus' gesture in calling His
disciples His "brethren" despite their having run away should fill us with love in
the midst of our own infidelities.
마리아 막달레나의
인내는 진실하게 계속 예수님을 찾는 자 누구든지 당신을
결국에
발견할 것임을 우리에게 가르칩니다. 그들이 이미
떠나갔음에도 불구하고 당신의
제자들을 당신의 "형제들"로 부르심에 있어 예수님의
몸짓은 우리 고유의 불충실들의
한가운데에 우리를 사랑으로 채워야만 합니다.
15. From Jesus' dialogue with Mary Magdalene, we can see the frame of mind
all His disciples must have been in: they were not expecting the resurrection.
15. 마리아 막달레나와
예수님의 대화로부터, 우리는 당신의 제자들 모두가
가졌을
것임에 틀림이 없는 다음과 같은 마음의 상태를 볼 수
있습니다: 그들은 당신의 부활을
예상하고 있지 않았습니다.
17. "Do not hold Me": the use of the negative imperative in the Greek, reflected
in the New Vulgate ("noli me tenere") indicates that our Lord is telling Mary to
release her hold of Him, to let Him go, since she will have another chance to
see Him before His ascension into Heaven.
17. "나를 더 이상 붙들지 마라": 새
라틴어 대중 성경(New Vulgate)에 반영되어 있는
("noli me tenere"), 그리스어에 있어 부정 명령(the negative
imperative)의 사용은
우리의 주님께서 마리아에게 당신에 대한 그녀의 붙잡음을
해제할 것을, 당신을
놓아 줄 것을, 말씀하고 계심을 암시하는데, 이는 하늘로의
당신의 승천 이전에 그녀가
당신을 볼 또다른 기회를 가질 것이기 때문입니다.
Gospel Reading: Luke 24:13-35 (For Afternoon or Evening Mass)
The Road To Emmaus
--------------------------------
[13] That very day two of them (disciples) were going to a village named Emmaus,
about seven miles from Jerusalem, [14] and talking with each other about all these
things that had happened. [15] While they were talking and discussing together,
Jesus Himself drew near and went with them. [16] But their eyes were kept from
recognizing Him. [17] And He said to them, "What is this conversation which you
are holding with each other as you walk?" And they stood still, looking sad. [18]
Then one of them, named Cleopas, answered Him, "Are You the only visitor to
Jerusalem who does not know the things that have happened there in these days?"
[19] And He said to them, "What things?" And they said to Him, "Concerning
Jesus of Nazareth, who was a prophet mighty in deed and word before God and
all the people, [20] and how our chief priests and rulers delivered Him up to be
condemned to death, and crucified Him. [21] But we had hoped that He was the
one to redeem Israel. Yes, and besides all this, it is now the third day since this
happened. [22] Moreover, some women of our company amazed us. They were
at the tomb early in the morning [23] and did not find His body; and they came
back saying that they had even seen a vision of angels, who said that He was
alive. [24] Some of those who were with us went to the tomb, and found it just
as the women had said; but Him they did not see."
[25] And He said to them, "O foolish men, and slow of heart to believe all that
the prophets have spoken! [26] Was it not necessary that the Christ should suf-
fer these things and enter into His glory?" [27] And beginning with Moses and
all the prophets, He interpreted to them in all the Scriptures the things concerning
Himself.
[28] So they drew near to the village to which they were going. He appeared to
be going further, [29] but they constrained Him, saying, "Stay with us, for it is
toward evening and the day is now far spent." So He went in to stay with them.
[30] When He was at table with them, He took the bread and blessed, and broke
it, and gave it to them. [31] And their eyes were opened and they recognized Him;
and He vanished out of their sight. [32] They said to each other, "Did not our hearts
burn within us while He talked to us on the road, while He opened to us the Scrip-
tures?" [33] And they rose that same hour and returned to Jerusalem; and they
found the Eleven gathered together and those who were with them, [34] who said,
"The Lord is risen indeed, and has appeared to Simon!" [35] Then they told what
had happened on the road, and how He was known to them in the breaking of the
bread.
*********************************************************************************************
Commentary:
13-35. In the course of their conversation with Jesus, the disciples' mood changes
from sadness to joy; they begin to hope again, and feel the need to share their joy
with others, thus becoming heralds and witnesses of the risen Christ.
This is an episode exclusive to St. Luke, who describes it in a masterly way. It
shows our Lord's zeal for souls. "As He is walking along, Christ meets two men
who have nearly lost all hope. They are beginning to feel that life has no meaning
for them. Christ understands their sorrow; He sees into their heart and communi-
cates to them some of the life He carries within Himself."
"When they draw near the village, He makes as if to go on, but the two disciples
stop Him and practically force Him to stay with them. They recognize Him later
when He breaks the bread. The Lord, they exclaimed, has been with us! 'And
they said to each other: "Did not our hearts burn within us while He talked to us
on the road, while He opened to us the Scriptures?"' (Luke 24:32). Every Chris-
tian should make Christ present among men. He ought to act in such a way that
those who know Him sense 'the aroma of Christ' (cf. 2 Corinthians 2:15). Men
should be able to recognize the Master in His disciples" ([St] J. Escriva, "Christ
Is Passing By", 105).
13-27. Jesus' conversation with the two disciples on the road to Emmaus gives
us a very good idea of the disillusionment felt by His disciples after His apparent
total failure. Cleopas' words summarize Christ's life and mission (verse 19), His
passion and death (verse 20), the despair felt by His disciples (verse 21), and the
events of that Sunday morning (verse 22).
Earlier, Jesus had said to the Jews: "You search the Scriptures, because you
think that in them you have eternal life; and it is they that bear witness to Me"
(John 5:39). In saying this He indicated the best way for us to get to know Him.
Pope Paul VI points out that today also frequent reading of and devotion to Holy
Scripture is a clear inspiration of the Holy Spirit: "The progress made in biblical
studies, the increasing dissemination of the Sacred Scriptures, and above all the
example of tradition and the interior action of the Holy Spirit are tending to cause
the modern Christian to use the Bible ever increasingly as the basic prayerbook
and to draw from it genuine inspiration and unsurpassable examples" ([Pope]
Paul VI, "Marialis Cultus", 30).
Because the disciples are so downhearted, Jesus patiently opens for them the
meaning of all the Scriptural passages concerning the Messiah. "Was it not
necessary that the Christ should suffer these things and enter into His glory?":
with these words He disabuses them of the notion of an earthly and political
Messiah and shows them that Christ's mission is a supernatural one--to save all
mankind.
Sacred Scripture contained the prophecy that God would bring about salvation
through the redemptive passion and death of the Messiah. The Cross does not
mean failure: it is the route chosen by God for Christ to achieve definitive victory
over sin and death (cf. 1 Corinthians 1:23-24). Many of our Lord's contemporaries
failed to understand His supernatural mission because they misinterpreted the
Old Testament texts. No one knew the meaning of Sacred Scripture like Jesus.
And, after Him, only the Church has the mission and responsibility of conserving
Scripture and interpreting it correctly: "All that has been said about the manner
of interpreting Scripture is ultimately subject to the judgment of the Church which
exercises the divinely conferred commission and ministry of watching over and
interpreting the Word of God" (Vatican II, "Dei Verbum", 12).
28-35. The Master's presence and words restore the disciples' spirits and give
them new and lasting hope. "There were two disciples on their way to Emmaus.
They were walking along at a normal pace, like so many other travelers on that
road. And there, without any fuss, Jesus appears to them, and walks with them,
His conversation helping to alleviate their tiredness. I can well imagine the scene,
just as dusk is falling. A gentle breeze is blowing. All around are fields ripe with
wheat, and venerable olive trees, their branches shimmering in the soft glowing
light.
"Jesus joins them as they go along their way. Lord, how great you are, in every-
thing! But You move me even more when You come down to our level, to follow
us and to seek us in the hustle and bustle of each day. Lord, grant us a childlike
spirit, pure eyes and a clear mind so that we may recognize You when You come
without any outward sign of Your glory.
"The journey ends when they reach the village. The two disciples who, without
realizing it, have been deeply stirred by the words and love shown by God made
man, are sorry to see Him leaving. For Jesus 'appeared to be going further' (Luke
24:28). This Lord of ours never forces Himself on us. He wants us to turn to Him
freely, when we begin to grasp the purity of His Love which He has placed in our
souls. We have to hold Him back ('they constrained Him') and beg Him: 'Stay
with us, for it is towards evening, and the day is now far spent' (Luke 24:29).
"That's just like us--always short on daring, perhaps because we are insincere, or
because we feel embarrassed. Deep down, what we are really thinking is: 'Stay
with us, because our souls are shrouded in darkness and You alone are the light.
You alone can satisfy this longing that consumes us.' For 'we know full well which
among all things fair and honorable is the best--to possess God for ever' (St. Gre-
gory Nazianzen, "Epistulae", 212).
"And Jesus stays. Our eyes are opened, as were those of Cleopas and his com-
panion, when Christ breaks the bread; and, though He vanishes once more from
sight, we too will find strength to start out once more--though night is falling--to
tell the others about Him, because so much joy cannot be kept in one heart alone.
"The road to Emmaus--our God has filled this name with sweetness. Now the
entire world has become an Emmaus, for the Lord has opened up all the divine
paths of the earth" ([Blessed] J. Escriva, "Friends of God", 313f).
32. If you were an apostle, these words of the disciples of Emmaus should rise
spontaneously to the lips of your professional companions when they meet you
along the way of their lives" ("The Way", 917).
33-35. The disciples now feel the need to return to Jerusalem immediately; there
they find the Apostles and some other disciples gathered together with Peter, to
whom Jesus has appeared.
In sacred history, Jerusalem was the place where God chose to be praised in a
very special way and where the prophets carried out their main ministry. God
willed that Christ should suffer, die and rise again in Jerusalem, and from there
the Kingdom of God begins to spread (cf. Luke 24:47; Acts 1:8). In the New
Testament the Church of Christ is described as "the Jerusalem above" (Galatians
4:26), "the Heavenly Jerusalem" (Hebrews 12:22) and the "new Jerusalem" (Re-
velation 21:2).
The Church began in the Holy City. Later on, St. Peter, not without a special
intervention of Providence, moved to Rome, thereby making that city the center
of the Church. Just as Peter strengthened these first disciples in the faith, so too
Christians of all generations have recourse to the See of Peter to strengthen their
faith and thereby build up the unity of the Church: "Take away the Pope and the
Catholic Church would no longer be catholic. Moreover, without the supreme, ef-
fective and authoritative pastoral office of Peter the unity of Christ's Church would
collapse. It would be vain to look for other principles of unity in place of the true
one established by Christ Himself [...]. We would add that this cardinal principle
of holy Church is not a supremacy of spiritual pride and a desire to dominate man-
kind, but a primacy of service, ministration and love. It is no vapid rhetoric which
confers on Christ's vicar the title: 'Servant of the servants of God'" ([Pope] Paul VI,
"Ecclesiam Suam", 83).
*********************************************************************************************
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.
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저작권은 엮은이에게 있으며, 본문 중의 우리말 번역문들을 복사하여 가져가는 것을
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