출처: http://archive.catholic.com/thisrock/1994/9403ntg.asp 

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LUKE

By ANTONIO FUENTES

LUKE a Syrian from Antioch, was the inspired author of the third Gospel. A physician by profession, a man of culture with perfect Greek, he was a disciple of Paul and was an early Gentile convert, from about the year 40. He accompanied Paul on his second journey (49-53) from Troas to Philippi (Acts 16:10-37), remaining there for some years, until he again joined Paul toward the end of his third journey (53-58). He stayed with the apostle when he was imprisoned in Caesarea; he was with him on his adventurous trip from Caesarea to Rome and during his first Roman captivity (Col. 4:14, Phil. 1:24).

안티오키아(Antioch) 출신의 시리아 사람인 루카(Luke)는 이 세 번째 복음서의 영감을 받은 [인간] 저자입니다. 직업이 의사였으며, 완미한 그리스어(perfect Greek)를 소지한 교양 있는 사람인 그는 바오로(Paul)의 제자였으며 그리고, 기원후 40년 경에, 한 명의 초기의 이방인 회심자(Gentile convert) 였습니다. 그는 바오로의 두 번째 선교 여행(기원후 49-53년) 중에 (소아시아의 항구도시인) 트로아스(Toas)부터 (마케도니아의) 필리피(Philippi)까지 바오로를 수행(隨行)하였으며(accompanied)(사도행전 16,10-37), 바오로의 세 번째 선교 여행(기원후 53-58년)의 막바지에 [아쏘스(Assos)에서] 바오로에게 합류할 때까지(사도행전 20,14), 거기서 몇 년 머물렀습니다. 그는 바오로가 [헤로데 대왕이 기원후 22년에 건설한 예루살렘 근처 지중해 연안의 항구 도시로서 로마 총독이 머물렀던] 카이사리아(Caesarea)에서 [약 2년간] 수감되어 있을 동안(기원후 58-60년)에 이 사도와 함께 머물렀으며, 그리고 카이사리아로부터 로마를 향하는 바오로의 위험한 뱃길 여행 동안(사도행전 27,1-37; 28,1-14) 그리고 바오로의 [만 2년의] 첫 번째 로마 가택 연금(captivity) 기간 동안(사도행전 28,15-31) [기원후 61-63년] (콜로새 4,14; 필리피 1,24) 그는 바오로와 함께 있었습니다.(*)

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(*) 번역자 주: "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서" (출판사: 가톨릭출판사, 엮은이: 소순태) 다해 연중 제3주일 복음 말씀(루카 1,1-4; 4,14-21) 입문을 또한 참고하라.
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We can be sure that Luke wrote his Gospel after the Aramaic original of Matthew and definitely after Mark [for the view that Luke wrote before Mark, but was published later, see Bernard Orchard's essay in this issue--editor], but it is not so easy to establish the precise date.

우리는 루카(Luke)가 마태오 복음서의 아람어 원본 이후에 그리고 명확하게 마르코 복음서 이후에 자신의 복음서를 저술하였음을 확신할 수 있습니다만 [루카가 마르코 이전에 저술하였으나 그러나 늦게 출판하였다는 관점(view)에 대하여서는, 이러한 사안에 대한 Bernard Orchard의 소론(小論, essay를 보라 -- 편집자],(*) 그러나 정확한 연대 매김을 확립하는 것은 그리 쉬운 일이 아닙니다.

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(*) 번역자 주 [작성일자: 2012년 8월 2일]: 
반드시 읽을 것을 권고하는 논문은, 아래의 (5)에 있는 The Origin and Evolution of the Gospels 제목의 1993년 논문(저자: Bernard Orchard O.S.B)과 (6)에 있는 논문이다. 이를 위하여, 보다 더 손쉽게 이 논문들의 내용을 이해하는 데에 도움이 되는 성경적 근거들 및 문헌적 근거들을 아래에 나열하였다. 우선 이 논문의 저자는 1951년에 초판 출판된, "Catholic Commentary on Holy Bible" ["Orchard Commentary"로 널리 알려져 있음]제목의 권위있는 가톨릭용 성경 주석서의 수석 편집자인 Dom Bernard Orchard O.S.B. 교수 신부이며 또한 기존의 "Griesbach hypothesis"로 불리던 학설을 1990년대 초기에 "Two-Gospel Hypothesis" 라고 다시 명명하였던(renamed) 저명한 가톨릭 성경학자이기도 하다. 또한 참고하라 :

(1) 사도행전과 바오로 서간문들에 근거하여, 루카(Luke)가 언제부터 바오로(Paul)의 곁에 머물기 시작하였는지를 구체적으로 언급하고 있는 위의 본문 중의 설명을 읽을 것이며, 특히 괄호 안에 주어지고 있는 연대들을 숙지하도록 하라. 그리고 바오로가, 2년간의 첫 번째 로마 가택 연금 기간 동안(기원후 61-63년)에 저술한 세 편의 서간문들 중의 두 편인 "콜로새서 4,14"와 "필레몬서 24"에서, 그리고 그 이후에 그러나 순교 당하기 전에 저술된 2티모테오서 4,11에서, 마르코(Mark)가 자신의 협력자임을 구체적으로 밝히고 있음도 기억하도록 하라. 따라서, 적어도 기원후 61년부터는, 베드로(Peter), 마르코(Mark), 루카(Luke), 바오로(Paul) 이들 네명 모두가 로마(Rome)에 머물고 있으면서 당연히, 바오로가 자신의 서간들에 말하고 있듯이, 그리스도의 복음(the Gospel of Christ), 즉(that is), 하느님 나라의 도래(the coming of the Kingdom of God)[제2차 바티칸 공의회 문헌, 교회에 관한 교의 헌장, 인류의 빛(LG), 5]를 널리 퍼뜨리기 위하여 서로 협력하였을 것임을 우리는 알 수 있다.

(2) 다음의 주소에 있는 Cornelius a Lapide(1567-1637년) 교수 신부의 마태오 복음서 주석서의 입문을 필히 읽도록 하라. 마태오 복음서의 저자 및 저술 연대에 대한 초기 교회의 교부들의 증언들을 그 출처들과 함께 대단히 잘 요약하여 우리들에게 전달해 주고 있다는 생각이다:
http://ch.catholic.or.kr/pundang/4/soh/811.htm

특히 국내의 성서 학자/전공자들께서는 바로 위의 주소에 있는 글의 제(7)항을 꼭 읽도록 하라.
 
(3) 다음의 글 중에서 언급되고 있는, 18세기에 처음 등장하였던 것으로 알려진 독일 개신교측 "역사 비평가"들의  신학적 견해/의도/저의를 읽도록 하라:
http://archive.catholic.com/thisrock/2007/0704lw.asp 혹은 
http://www.catholic.com/magazine/articles/a-question-of-priority 그리고
http://www.bartleby.com/210/9/211.html

(4) 다음의 주소에 있는 영어 가톨릭 대사전에 주어진 루카 복음서에 대한 설명에는, 바오로가 카이사리아(Caesarea)에서 [약 2년간] 수감되어 있을 동안(기원후 58-60년)에 루카가 자신의 복음서 저술하였다고 많은 저술가들에 의하여 확신하게 된다는 언급이 있으며, 그리고 바오로가 2년간의 첫 번째 로마 가택 연금 기간 동안(기원후 61-63년)에 루카가 자신의 사도행전을 저술하였다고 예로니모(Jerome)가 확신한다는 언급이 있다:
http://www.newadvent.org/cathen/09420a.htm  

(5) 1951년에 초판 출판된, "Catholic Commentary on Holy Bible" [줄여서, "Orchard Commentary"로 널리 알려져 있음]제목의 권위있는 가톨릭용 성경 주석서의 수석 편집자인 Dom Bernard Orchard O.S.B. 교수 신부의 다음의 논문들을 읽도록 하라:
http://www.churchinhistory.org/pages/orchard/annales.pdf 
http://www.churchinhistory.org/pages/orchard/oeg.pdf (필독 권고) [제목: The Origin and Evolution of the Gospels]
http://www.churchinhistory.org/pages/orchard/DBOarticles.htm [Bernard Orchard O.S.B.의 유관 신학 논문 목록]
출처: http://www.churchinhistory.org/s3-matthew-first-gospel.htm 

(6) 다음은 18세기에 독일 개신교측에 의하여 도입된 "역사 비평"에 지나치게 의존하여 주장되어 왔던 소위 말하는 "이출전설(二出典設, Two Document Hypothesis)"이 제2차 바티칸 공의회(1962-1965년) 문헌인, "하느님 계시에 관한 교의 헌장, 하느님의 말씀(Dei Verbum)"의 정신을 제대로 충족시키지 못하는 중대한 문제점들을 지적한 후에, 그 대안으로서, "Two Gospel Hypothesis"를 제시한 바 있는 Dom Bernard Orchard O.S.B. 교수 신부의 "Dei Verbum and the Synoptic Gospels" 제목의 Survey 논문 전문이다. 특히 국내의 성서신학 전공자들의 필독을 권고한다:
http://archive.catholic.com/thisrock/1996/9605scrp.asp   
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According to the Pontifical Biblical Commission (June 26, 1912) it must have been written before the destruction of Jerusalem in the year 70. Since it was written before Acts, and since Acts finishes with a description of Paul's ministry toward the end of his first captivity in Rome (the year 63), this Gospel can be dated at the latest at the end of 62 or the beginning of 63. The same Commission confirmed the inspiration and canonicity of the third Gospel and its authenticity. As regards some particular points: It also said that it was not "lawful to doubt the inspiration and authenticity of Luke's narrative of Christ's infancy (Luke 1 and 2) or of the appearance of the angel to comfort him, or the fact that he sweated blood (Luke 22:43-44), nor are there solid reasons to indicate--as some early heresies, supported by certain modern critics, try to make out--that these narratives do not belong to the authentic Gospel of Luke."

교황청 성경위원회(Pontifical Bibical Commision, 1912년 6월 26일)에 따르면 이 복음서는 기원후 70년에 예루살렘의 파괴 이전에 저술되었음이 틀림없습니다. 이 복음서가 사도행전 이전에 저술되었기에, 그리고 사도행전이 로마에서 바오로의 첫 번째 가택 연금 상태(captivity)의 막바지에 바오로의 사역에 대한 서술과 함께 끝나기에, 이 복음서는 늦어도 기원후 62년말 혹은 63년초로 연대 매김될 수 있습니다. 이 동일한 위원회는 이 세 번째 복음의의 영감(inspiration) 그리고 정전성(正典性, canonicity) 그리고 진정성(authenticity)을 확언하였습니다. 일부 특정한 점들에 관하여, 이 위원회는 또한, "그리스도의 유아기에 대한 (루카 복음서 제1장과 제2장) 혹은 예수님의 기운을 북돋아 드리기 위한 천사의 나타남에 대한 루카의 이야기의 영감과 진정성을, 혹은 당신께서 피땀을 흘리셨다는 사실을(루카 복음서 22,43-44) , 혹은, 어떤 근대의 비평자들에 의하여 지지를 받는 일부 초기의 이단들이 입증하려고(make out) 시도하듯이, 이러한 이야기들이 진본의 루카 복음서에 속하지 않음을 나타내는 견고한 이유들이 없음에 대하여 의혹을 품는 것(doubt)이 [교회법적으로] 적법하지" 않음을 말하였습니다.(*)

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(*) 번역자 주: 1912년 6월 26일자로 공포된 교황청 성경위원회 공지문(교령들)의 출처와 이 공지문의 가르침의 문헌적 근거 등은 다음의 글에서 제시하고 있으니 필히 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/811.htm

특히 국내의 성서 학자/전공자들께서는 바로 위의 주소에 있는 글의 제(7)항을 꼭 읽도록 하라.
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Luke was not an eyewitness of our Lord's life. Therefore, when he refers in his introduction to the sources he has used, he includes those "who from the beginning were eyewitnesses and ministers of the word" (1:2), among the most outstanding of whom was the Blessed Virgin Mary. It must have been she who provided most of the information Luke gives in the first chapters of his Gospel. Luke liked to get order and chronology right--not just to satisfy his own or anyone else's curiosity, but to pass on to others precisely what the Lord wanted him to write, that is, "the truth concerning the things of which you have been informed"(1:4), the true history of our salvation. That is what his Gospel contains--and the same is true of Acts; although these two books are independent they do form a perfect doctrinal and literary unity.

With reference to his literary style we can notice (Jerome, for example, points it out) that Luke has a much better grammatical grasp of the Greek language than any of the other Evangelists. Conscious that he is addressing people with a Gentile background, he usually avoids expressions which they might find jarring, and whenever possible he uses Greek equivalents for Aramaic terms. This is one reason why he is silent on some subjects which might have sounded indelicate to his readers.

Luke stresses certain specific aspects of doctrine. He begins by emphasizing the continuity of the work of salvation begun by God in the Old Testament and brought to fulfilment in the New. He does this by recording a series of very revealing facts: (1) the announcement by the archangel Gabriel, about the birth of John the Baptist (1:5ff), to Zechariah, a priest officiating in the Temple at the time of sacrifice prescribed by the Old Law. The names of the protagonists in this scene are particularly significant: Zechariah (= Yahweh has remembered), Elizabeth (= God has sworn), John (= Yahweh is merciful); (2) John's future role as precursor of the Lord, a mission foretold by the prophet Malachi (Mal. 3:1) and now presented as an accomplished fact (1:16-17); (3) the announcement by the same angel, Gabriel, of the virginal conception by Mary, who is full of grace. She will conceive the Savior himself, by the power of the Holy Spirit. This is directly linked to the conception of the Baptist, his precursor (1:36).

All these events speak of continuity; they link past with present, promise with fulfillment. The promised Messiah, who for centuries had filled the hopes of the patriarchs and prophets and of all the Jewish people, is he who is now entering human history to bring salvation.

It is not surprising that the Virgin Mary should rejoice in God her Savior (1:47) after being greeted by her cousin Elizabeth, or that the angels should tell the shepherds "of a great joy which is to come to all the people, for to you is born this day a Savior, who is Christ the Lord" (2:11), or that Simeon in his old age should bless God when, seeing Jesus coming into the Temple, he recognized him as the Messiah. There was no need for him to live any longer "for mine eyes have seen thy salvation which thou has prepared in the presence of all the people" (2:30). Jesus came to save all men, Gentiles and Jews, rich and poor, healthy and sick.

It had been prophesied (Is. 61:12) that the Messiah would redeem his people from every kind of affliction. Jesus actually said that this prophecy found its fulfillment in him (Luke 4:21). He came to redeem man from sin, to free him from slavery to the devil and from eternal death. Although he did rid many people of their physical illnesses and on occasion relieved the hunger of huge crowds, he did not seek to suppress pain or illness. God's plan is that these should have a clearly redemptive purpose; this is why the poor and the sick are his favorites, and we should see them as a reflection of Jesus himself.

Luke stresses the universal character of salvation. Salvation starts in Jerusalem, the center of all Jesus' activity. Luke starts his Gospel there, and there he concludes it. The infancy narrative finishes with the scene in the Temple in which our Lord, still an adolescent, talks to the teachers of the Law and leaves them amazed at the wisdom of his answers (Luke 2:46-47). For Luke Jesus' public life is a continuous progress toward Jerusalem. It is significant that the Last Supper takes place in the Holy City. This is a particularly important point in Jesus' life; he performs the miracle of transubstantiation, turning bread and wine into his body and blood so that he is really, truly, and substantially present in the Eucharist. He does this as a form of sacrifice to God and then of nourishment for men.

The institution of the Eucharist anticipates, through the consecration of the bread and wine, what Jesus was going to carry out a little later in his sacrifice on Calvary--just as the Mass is a sacramental renewal of the sacrifice of the cross. In both cases the victim sacrificed and the priest offering the sacrifice are one and the same, Jesus Christ. It is in Jerusalem also that Jesus completes the mission which brought him among us, by obediently surrendering himself to the cross, through which we have been freed from our sins. After the Ascension, the disciples themselves "returned to Jerusalem with great joy" (24:52).

Luke leaves over to his second book--the Acts of the Apostles--the account of the spread of the Church. There he stresses how the Church expanded outward from Jerusalem, spreading throughout the known world and reaching Rome, where the blood of Peter and Paul and many other Christian martyrs constitutes the seed of the Church. In this way is fulfilled what Isaiah prophesied in the seventh century before Christ: "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem" (Is. 2:3).

Luke sees this prophecy of salvation as fulfilled in Christ. The long period of waiting for the Messiah has come to an end. Now that Christ has brought salvation, the Christian must imitate him and follow in his footsteps. Jesus insists that no one can be his disciple unless he denies himself and takes up his cross daily (9:23). This is not easy, for good will is not enough; a person needs the help of grace and must cooperate with grace. Because we can easily grow tired, Luke speaks of the endurance and perseverance involved (21:19) or, what amounts to the same thing, the need for fortitude so as to be detached from anything which could separate us from God (18:29).

In making this effort to imitate the Master, Christians need virtues such as justice, temperance, chastity, charity. These, Luke tells us, are obtained firstly by prayer and then by sacrifice and mercy (6:27-38), by doing the work of each day in the presence of God. Every Christian, therefore, must strive (unless his vocation takes him away from the world) to combine action and contemplation and not to make the mistake of counterposing these two.aspects of life (cf. the dialogue between Jesus and Martha, Luke 10:41-42). Every kind of honest work helps us maintain continuous conversation with God. As Msgr. Escriva noted, we can serve him "in and from the ordinary, material, and secular activities of human life. He waits for us every day, in the laboratory, in the operating theater, in the army barracks, in the university chair, in the factory, in the workshop, in the fields, in the home, and in the immense panorama of work.'

Luke introduces us to our best ally in this effort to imitate Christ--Mary, the Mother of God. She is the holiest of all creatures, "full of grace" (1:28), sensitive, tender, resolute, strong. Her love for us is so strong that we find it easy to go to her with the love and abandonment of a child. Her faith and self-surrender are so complete that everything our Lady asks for in prayer, as on that day at Cana, Jesus grants her.

This is how Pope John Paul II put it: "Mary is always at the very center of our prayer. She is the first to pray. And she is omnipotentia supplex all powerful in her prayer. This was the case in Nazareth, when she conversed with Gabriel. We find her there, deep in prayer. In the depth of her prayer she speaks to God the Father. In the depth of her prayer the eternal Word becomes her Son. In the depth of her prayer the Holy Spirit comes down upon her, and she brings this same deep spirit of prayer from Nazareth to the Cenacle at Pentecost, where all the apostles join her in united, devout and constant prayer."

Although the New Testament does not give us information about the birth and childhood of the Blessed Virgin Mary, Christian tradition has passed on some details which tells us more about her--for example, that she was the daughter of Joachim and Anne and that from childhood had been dedicated to the service of the Lord in his Temple until the time of her betrothal to Joseph. Starting at the Annunciation, Matthew and Luke give us the revealed teaching about Jesus' virginal conception and miraculous birth which were an object of the faith of the early Christian community. It is in Mary that the Immanuel prophecy was fulfilled: "The Lord himself will give you a sign. Behold, a virgin shall conceive and bear a son and shall call his name Immanuel" (Is. 7:14).

The Second Vatican Council begins its exposition of doctrine on Mary by saying that "the Virgin Mary, who at the message of the angel received the Word of God in her heart and in her body and gave Life to the world, is acknowledged and honored as being truly the Mother of God and of the Redeemer. . . . She is endowed with the high office and dignity of the Mother of the Son of God, and therefore she is also the beloved daughter of the Father and the temple of the Holy Spirit" (Lumen Gentium 53).

The privileged place which Mary holds in Christian devotion and its liturgical expression led to her having a very special place in sacred art. Representations of her are to be found in the Roman catacombs, but it is not until the period between 400 and 900 that she comes into full view in Byzantine art. Devotion to her was further expressed in this way in the Gothic period--first as the Virgin of Sorrows, then as our Lady of Mercy. At the beginning of the seventeenth century the image of the Immaculate Conception, drawn from the book of Revelation, comes into its own. These are but a few of the many advocations of our Lady which arise at different times and in different places as expressions of the love and veneration Christians have for her.

Antonio Fuentes teaches Scripture at the University of Navarre in Spain .