나바르 매일미사 독서/묵상

Wednesday

19th Week of Ordinary Time
　

(I) 1st Reading: Deuteronomy 34:1-12

The Death of Moses
------------------------------
[1] And Moses went up from the plains of Moab to Mount Nebo, to the top of Pis-
gah, which is opposite Jericho. And the LORD showed him all the land, Gilead
as far as Dan, [2] all Naphtali, the land of Ephraim and Manasseh, all the land of
Judah as far as the Western Sea, [3] the Negeb, and the Plain, that is, the valley
of Jericho the city of palm trees, as far as Zoar. [4] And the LORD said to him,
"This is the land of which I swore to Abraham, to Isaac, and to Jacob, 'I will give
it to your descendants. 'I have let you see it with your eyes, but you shall not go
over there." [5] So Moses the servant of the LORD died there in the land of Moab,
according to the word of the LORD, [6] and he buried him in the valley in the land
of Moab opposite Beth-peor; but no man knows the place of his burial to this day.
[7] Moses was a hundred and twenty years old when he died; his eye was not
dim, nor his natural force abated. [8] And the people of Israel wept for Moses in
the plains of Moab thirty days; then the days of weeping and mourning for Moses
were ended.

[9] And Joshua the son of Nun was full of the spirit of wisdom, for Moses had
laid his hands upon him; so the people of Israel obeyed him, and did as the
LORD had commanded Moses.

A Eulogy of Moses
----------------------------
[10] And there has not arisen a prophet since in Israel like Moses, whom the
LORD knew face to face, [11] none like him for all the signs and the wonders
which the LORD sent him to do in the land of Egypt, to Pharaoh and to all his
servants and to all his land, [12] and for all the mighty power and all the great
and terrible deeds which Moses wrought in the sight of all Israel.

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

34:1-12. Before he dies, Moses looks down on the promised land, and its main
regions (Transjordan), Galilee (Naphtali), Samaria (Ephraim and Manasseh) and
Judea. However, if one looks out from Mount Nebo it is not possible to see all
this panorama: only God could make Moses see all these territories. Zoar may
have been to the south-east of the Dead Sea. ************

34,1-12. 모세는, 자신이 죽기 전에, 약속받은 땅을, 그리고 그 주된 지역들 [요르단
강 동쪽 지역(Transjordan)], 갈릴래아[Galilee, 납탈리(Naphtali)], 사마리아[Samaria,
에프라임과 므나쎄(Ephraim and Manasseh)]을 내려다 봅니다.(*) 그러나, 우리가 느보 산
(Mount Nebo)에서 내다보면 바로 이러한 파노라마 모두를 보는 것이 가능하지 않으며,
오로지 하느님만이 모세가 이들 땅들 모두를 보게 할 수 있으십니다. 초아르(Zoar)는
사해(the Dead Sea)의 남동 지역이었을 수도 있습니다.

-----
(*) 번역자 주: 다음의 주소에 접속하면, 느보산 정상에서 주변을 내려다 보는 사진들을
볼 수 있다:
http://padfield.com/jordan/mount-nebo/index.html
-----

"He buried him" (v. 6): the Hebrew construction does not allow us to say who the
subject of the verb is, but from the context it must be God.

"그분께서 그를 묻으셨는데" (제6절): 히브리어 구조는 해당 동사의 주체가 누구인지를
말하는 것을 허락하지 않으나, 그러나 문맥으로부터 그분은 하느님이심에 틀림없습니다.

The book of Sirach provides a short summary of the life of this man of God (cf.
Sir 45:1-5).

집회서는 바로 이 하느님의 사람의 생애에 대한 한 개의 짧은 요약문을 제공합니다
(집회 45,1-5를 참조하라).

The Jewish scholar Philo of Alexandria (15 BC-AD 45) also praises his virtues,
and at length: he was the friend and disciple of God, who taught him "face to
face"; he was "a man of God", able to work wonders and signs; he was greater
than the patriarchs Abraham, Isaac, Jacob and Joseph in his intimacy with God
and his grasp of the divine Word, which inspired him and guided him as a leader,
lawgiver, prophet, wonder-worker, ascetic and thinker (cf. "De Vita Mosis", 1,
80, 154, 158; 2, 187-292; 3, 1-186).

유다 학자인 알렉산드리아의 필로(Philo of Alexandria, 기원전 15년- 기원후
45년)(*)는 그의 덕(virtues)들을 또한 칭찬하며, 그리고 길게 다음과 같이 말합니다:
그는, 하느님께서 그를 서로의 시야 안에서 가르치셨던, 하느님의 친구이고 그리고
제자였으며, 그리고 그는 이적(wonders)들과 표징(signs)들을 일으키는 능력이
있는 "하느님의 사람(a man of God)"이었고, 그리고 그는 하느님과 그의 친밀
그리고, 한 명의 지도자, 입법자, 예언자, 이적을 일으키는 자, 수도자(ascetic)
그리고 사색가(thinker)로서 그에게 영감을 주었고 그리고 그를 인도하였던, 하느님의
말씀에 대한 그의 붙잠음에 있어 아브라함(Abraham), 야곱(Jacob) 그리고 요셉
(Joseph)보다 더 훌륭하였습니다. ["De Vita Mosis", 1, 80, 154, 158; 2, 187-292; 3,
1-186 참조].

-----
(*) 번역자 주: 다음의 주소에 접속하면, 필로(Philo)에 대한 언급을 또한 읽을 수 있다:
http://ch.catholic.or.kr/pundang/4/soh/843.htm <----- 필독 권고
-----

St Gregory of Nyssa, one of the greatest Greek Fathers, praised Moses in the
following terms: "Our brief discourse has offered you, man of God, these things
concerning the perfection of the virtuous life, by describing to you the life of the
great Moses as a visible model of goodness, so that each of us, by imitating his
actions, may himself acquire the features of the beauty we have described. And
to know that Moses attained all possible perfection, what more worthy testimony
can we find than the divine word, when it says, "I know you by name" (Ex 33:12,
17)? Also (there is) the fact that he was called the friend of God by God himself
(cf. Ex 33:11), and the fact that, having chosen to perish with the others unless
God in his kindness overlooked the offense they had done him, he checked God's
wrath against the Israelites, getting him to change his mind so as not to grieve
his friend (cf. Ex 32:7-14). All these testimonies are a clear proof that in his life
Moses attained the height of perfection" ("De Vita Mosis", 2, 319).

가장 위대한 그리스 교부들 중의 한 분인 니사의 성 그레고리오(St. Gregory of
Nyssa)는 모세를 다음과 같은 표현으로 칭찬하였습니다: "우리의 간략한 담화는,
우리들 각자가, 모세의 행위들을 모방함으로써, 우리가 이미 묘사하였던 아름다움
(beauty)의 특징들을 스스로 획득할 수 있도록 하기 위하여, 위대한 모세의 생애를
선함(goodness)에 대한 한 개의 가시적인 모범으로서 묘사함으로써, 하느님의 사람인
그대에게, 덕이 있는 삶의 완미(perfection)(*)에 관련한 바로 그러한 사물들을 이제
제공하였습니다. 그리고 모세가 가능한 완미(perfection) 모두를 획득하였음을 알기
위하여, 거룩한 말씀께서 "나는 이름까지도 잘 알고 있다(I know you by name)"
(탈출 33,12.17)라고 말씀 하실 때에, 이 말씀보다 더 가치로운 무슨 증언을 우리가
찾아낼 수 있겠는지요? 또한 그가 하느님 당신 자신에 의하여 하느님의 친구로
불리었다는 사실(탈출 33,11 참조)(이 있고), 그리고, 만약에 하느님께서 당신의
친절함 안에서 다른 이들이 이미 당신께 행하였던 침범(offense)을 너그럽게 봐주지
않는다면 다른 이들과 함께 멸망하는 것을 이미 선택함으로써, 그는 이스라엘의
자손들에 반하는 하느님의 진노(wrath)를 저지하였으며(checked), 그리하여 그 결과
당신의 친구를 몹시 슬퍼하게 하지 않게 하시고자 당신께서 자신의 마음을 바꾸도록
하였다는 사실(탈출 32,7-14 참조). 이러한 증언들 모두는 모세가 자신의 생애에
있어 완미(perfection)의 절정을 획득하였다는 어떤 분명한 증거입니다"
[니사의 성 그레고리오(St. Gregory of Nyssa), "De Vita Mosis", 2, 319].

-----
(*) 번역자 주: 가톨릭 그리스도교 신학적으로 대단히 중요한, "완전(completeness)"과
"완미(完美, perfection)"의 커다란 차이점은 다음에 있으니, 필독하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1094.htm <----- 필독 권고
-----

34:10. "Face to face" conversation with God means a very intimate relationship,
but it does not have to be taken literally. The visions that the patriarchs--Abra-
ham, Moses himself, Elijah. Isaiah etc.--had of God in this world were indirect
ones; what they saw were various manifestations of the divine glory, the splendor
of his greatness. These Old Testament theophanies were surpassed by the epi-
phany of Jesus Christ; God could reveal himself to man in no more perfect way
than in the Incarnation of his eternal Word: "No one has ever seen God; the only
Son, who is in the bosom of the Father, he has made him known" (Jn 1:18).

34,10. 하느님과 "서로의 시야 범위 내에 있는(face to face)"(*) 대화는 어떤 대단히
친밀한 관계를 의미하나 그러나 이것은 반드시 글자 그대로(literally) 받아들여야 하는
것은 아닙니다. 아브라함(Abraham), 모세(Moses) 자신, 엘리야(Elijah), 이사야(Isaiah)
등의 이스라엘 민족의 조상(patriarchs)들이 바로 이 세상에서 하느님에 대하여 가졌던
눈에 보이는 것(visions)들은 간접적인 것들이었으며, 그리하여 그들이 보았던 바는,
당신의 위대함의 광휘(splendor)인 하느님의 영광(glory)의 다양한 나타남
(manifestations)들이었습니다. 바로 이러한 구약 성경의 하느님의 현현((顯現,
theophanies)들은 예수 그리스도의 공현(epiphany)에 의하여 초월당하게 되었으며,
그리고 하느님께서는, 다음과 같이, 당신의 영원한 말씀의 강생(Incarnation)으로
보다 어떤 더 완미한 방식으로 당신 자신을 사람(man)에게 드러내실 수 없었습니다:
"아무도 하느님을 본 적이 없다. 아버지와 가장 가까우신 외아드님 하느님이신 그분께서
알려 주셨다" (요한 복음서 1,18).

-----
(*) 번역자 주: "face to face"를, "얼굴을 마주 보는" 대신에, "서로의 시야 범위 내에
있는" 으로 번역한 것은 이 글을 읽을꺼리로서 권고하고 있는 다음의 글에 주어져
있는, Merriam-Webster's Dictionary의 설명을 따른 것이다:
http://ch.catholic.or.kr/pundang/4/soh/1502.htm
-----

Comparing the mission of Moses with that of Jesus, St Cyril of Alexandria taught:
"Our Lord Jesus Christ set the world free from its ancient offences; for He is the
truth and is holy by his very nature; he sanctifies those who have believed through
his blood, and he sets them above death, and he will, bring them into his own
kingdom of heaven, into the land that is truly holy and desirable--to the loftier man-
sions, to the heavenly city, to the Church of the first-born, whose maker and crea-
tor is God" ("Glaphyra In Deuteronomium", 34:10).

모세의 사명(mission)과 예수님의 사명을 비교하면서, 알렉산드리아의 성 치릴로
(St Cyril of Alexandria)는 다음과 같이 가르쳤습니다: "우리의 주님이신 예수
그리스도께서 이 세상을 그 오래된 침범들로부터 자유롭게 하셨는데, 이는 당신께서는
당신의 바로 그 본성에 의하여 진리이시고 그리고 거룩하시기 때문이며, 그리고
당신께서 당신의 피를 통하여 이미 믿는 자들을 거룩하게 하시고, 그리고 당신께서
그들을 죽음 위에 읹히며, 그리고 당신께서는 그들을 당신 고유의 하늘 나라(kingdom
of heaven) 안쪽으로, 진실로 거룩하고 욕망할 만한(desirable) 땅(land) 안쪽으로
-- 그 만든 이(maker)와 창조주(creator)가 하느님이신, 더 고상한 저택들로, 천상
도성(heavenly city)으로, 맏배(the first-born)들의 교회로, 장차 데려가실 것입니다.
[알렉산드리아의 성 치릴로(St Cyril of Alexandria), "Glaphyra In Deuteronomium", 34:10].

(II) 1st Reading: Ezekiel 9:1-7; 10:18-22

Punishment deserved by the Israelites
-------------------------------------------------------
[1] Then he cried in my ears with a loud voice, saying, “Draw near, you execu-
tioners of the city, each with his destroying weapon in his hand.” [2] And lo, six
men came from the direction of the upper gate, which faces north, every man with
his weapon for slaughter in his hand, and with them was a man clothed in linen,
with a writing case at his side. And they went in and stood beside the bronze
altar.

[3] Now the glory of the God of Israel had gone up from the cherubim on which it
rested to the threshold of the house; and he called to the man clothed in linen,
who had the writing case at his side. [4] And the Lord said to him, “Go through
the city, through Jerusalem, and put a mark upon the foreheads of the men who
sigh and groan over all the abominations that are committed in it.” [5] And to
the others he said in my hearing. “Pass through the city after him, and smite;
your eye shall not spare, and you shall show no pity; [6] slay old men outright,
young men and maidens, little children and women, but touch no one upon
whom is the mark. And begin at my sanctuary.” So they began with the elders
who were before the house. [7] Then he said to them, “Defile the house, and fill
the courts with the slain. Go forth.” So they went forth, and smote in the city.

[18] Then the glory of the Lord went forth from the threshold of the house, and
stood over the cherubim. “And the cherubim lifted up their wings and mounted
up from the earth in my sight as they went forth, with the wheels beside them;
and they stood at the door of the east gate of the house of the Lord; and the
glory of the God of Israel was over them.

[20] These were the living creatures that I saw underneath the God of Israel by
the river Chebar; and I knew that they were cherubim. [21] Each had four faces,
and each four wings, and underneath their wings the semblance of human hands.
[22] And as for the likeness of their faces, they were the very faces whose ap-
pearance I had seen by the river Chebar. They went every one straight forward.

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

9:1-11. The implications of the Lord’s decision to “deal in wrath” (8:18) is spelt
out in detail. The description of the massacre of the inhabitants of Jerusalem (v.
6) is more a piece of religious teaching that an exact account of what happened
when the Babylonians invaded the city. There is intentional symbolism in the de-
scription, even if we don’t always manage to see what it means. Thus, the exe-
cutioners come from the north (v. 2), that is, the direction from which came
Assyrian-Babylonian invasions capable of destroying the kingdom. There are
seven of them, six with “weapons for slaughter in their hands” and one clothed
in linen like a priest (cf. Ex 28:42; Lev 16:4) -- seven in all, that is, a number
indicating completeness; and the fact that there is a priest in charge implies that
they are there by order of the Lord. What is being described, then, is absolute
and utter destruction. If these men stand for the armies of Nebuchadnezzar, as
they seem to do, Ezekiel is depicting those armies as being weapons in God’s
hands and not as wicked invaders.

The “glory of the God of Israel” (v. 3) goes up from the Holy of Holies to direct the
plan of punishment, and, above all, as a sign that God is preparing to leave his
dwelling-place, the temple. The “mark” (v. 4) is a tau, the last letter of the alpha-
bet, which in ancient Hebrew had the form of a cross; it is reminiscent of the
mark of Cain (Gen 4:15). All who bear the mark will escape death; but they will
not escape punishment (cf. 7:16). The people who bear the mark may be the
exiles, the prophet’s companions. St Jerome records a nice interpretation by
Origen: “When the people of Israel were asked what the taw means, some
answered that because it is the last of the twenty-two letters of the alphabet it
shows the perfection of those who remained to wail and lament the sins of the
eople. Others said it was a sign of those who had fulfilled the Law, which is
Torah in Hebrew. And, finally, others said that it referred to those who believe in
Christ, because the taw takes the form of a cross, the sign with which all Chris-
tians are marked at their baptism” (Selecta in Eechielein, 9).

Defilement of the temple with the bodies of the slain (v. 7) was the very worst
form of punishment, because it would force the Lord to withdraw. The destruct-
tion of the city (which has yet to happen) is a foregone conclusion, the inevi-
table outcome of this defilement.

10:1-22. The siege of Jerusalem ended with a terrible fire that razed the temple,
the royal palace and private houses (cf. 2 Kings 25:9). Ezekiel describes the
event in theological language, and he describes it as happening when the glory
of the Lord dramatically withdraws from the temple.

The first scene (vv. 1-7) shows the priest, dressed in linen, charged with taking
coals from the very throne of God and flinging them on the city to set it ablaze.
The war in Jerusalem is therefore being interpreted as a necessary purification,
carried out on the express instructions of God. The glory of God (v. 4) manifests
itself here in the midst of the cloud of smoke and in the brightness given off by
the cleansing tire. That, too, is how it appears in the account of the call of
Isaiah (cf. Is 6:6-7).

The second scene (vv. 8-17) describes in detail the throne of the glory of God.
Many of the details given here fill out and help to explain what is described in
chapter one. The “cherubim”, mentioned as many as eighteen times here, are
the same “living creatures” as appeared in that chapter (1:15); in addition to
bearing the throne, they obey the Lord’s commands, specifically that of giving
the cleansing fire to the man clothed in linen (v. 7). They are fantastic charac-
ters; in Ezekiel, they symbolize all imaginable, exotic creatures, yet ones that
are subject to the Lord, whom they serve and obey promptly and meticulously.

The last scene (vv. 18-22) is about the withdrawal of the glory of the Lord from
the temple. It is a particularly forceful description precisely because it does not
go into detail about the actual withdrawal, but focuses on the entourage of the
divine glory and identifies each of the elements, all of which appeared already in
the vision at the Chebar: there is the same glory of the God of Israel (v. 19), the
same cherubim and living creatures (v. 20), with the same faces and wings. All
these details betoken the seer’s sense of loss and desolation, so deeply does
he feel the absence of the God of Israel. Applying to his own times this nostal-
gia for God and for his glory, St Gregory the Great commented: “Since we can
no longer see the likeness of the glory of the Lord in the spirit of prophecy, we
should seek it continually and desire to contemplate it in Holy Scripture, in the
teachings sent from heaven and in the doctrines of the spirit” (Homilae Ezechie-
lem prophetam, 1, 8, 32).

Gospel Reading: Matthew 18:15-20

Fraternal Correction. The Apostles' Authority
-----------------------------------------------------------------
(Jesus said to His disciples), [15] "If your brother sins against you, go and tell
him his fault, between you and him alone. If he listens to you, you have gained
your brother. [16] But if he does not listen, take one or two others along with
you, that every word may be confirmed by the evidence of two or three witnes-
ses. [17] If he refuses to listen to them, tell it to the Church; and if he refuses
to listen even to the Church, let him be to you as a Gentile and a tax collector.
[18] Truly, I say to you, whatever you bind on earth shall be bound in Heaven,
and whatever you loose on earth shall be loosed in Heaven. [19] Again I say to
you, if two of you agree on earth about anything they ask, it shall be done for
them by My Father in Heaven. [20] For where two or three are gathered in My
name, there am I in the midst of them."

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

15-17. Here our Lord calls on us to work with Him for the sanctification of others
by means of fraternal correction, which is one of the ways we can do so. He
speaks as sternly about the sin of omission as He did about that of scandal (cf.
Chrysostom, "Hom. on St. Matthew", 61).

15-17. 여기서 우리의 주님께서 다른 이들의 성화(sanctification)를 위하여, 우리가
그렇게 할 수 있는 방식(ways)들 중의 하나인, 형제적 바로잡음/교정(fraternal
correction)이라는 수단(means)에 의하여, 당신과 함께 일할 것을 우리들에게
요구하십니다. 당신께서는 나쁜 표양/악한 표양(scandal)의 죄에 관하여 당신께서
하셨던 것과 마찬가지로 태만의 죄(the sin of omission)에 관하여 단호하게
말씀하십니다. [cf. Chrysostom, "Hom. on St. Matthew", 61.

There is an obligation on us to correct others. Our Lord identifies three stages
in correction: 1) alone; 2) in the presence of one or two witnesses; and 3) before
the Church. The first stage refers to giving scandal and(*) to secret or private sins;
here correction should be given privately, just to the person himself, to avoid un-
necessarily publicizing a private matter and also to avoid hurting the person and
to make it easier for him to mend his ways. If this correction does not have the
desired effect, and the matter is a serious one, resort should be had to the se-
cond stage--looking for one or two friends, in case they have more influence on
him. The last stage is formal judicial correction by reference to the Church au-
thorities. If a sinner does not accept this correction, he should be excommuni-
cated; that is, separated from communion with the Church and Sacraments.

-----
(*) 번역자 주: 바로 이 "and"는 typo로 보임.
-----

우리들에게는 다른 이들을 바로잡을/교정할 어떤 의무가 있습니다. 우리의 주님께서는
바로잡음/교정에 있어 다음과 같이 세 개의 단계들을 식별하십니다(identifies):
1) 홀로; 2) 한 명 혹은 두 명의 증인들의 참석에서; 그리고 3) 교회 앞에서. 첫 번째
딘계는 비밀스런(secret) 혹은 사적인(private) 죄들 쪽으로 걸림돌(scandal)을 던짐에
관한 것이며, 여기서 바로잡음/교정(correction)은, 불필요하게 어떤 사적인 사안
(a private matter)을 공표함(publicizing)을 피하기(avoid) 위하여 그리고 해당자를 해치는
(hurt) 것을 피하고 그리고 그로 하여금 자신의 방식들을 고치는(mend) 것을 더 쉽게
하도록 하기 위하여, 마땅히 사적으로(privately) 주어져야 합니다. 만약에 바로 이 교정이
바라는 결과를 가지지 못하고, 그리고 해당 사안이 어떤 심각한 것이면, 수단(resort)은,
만약의 경우에 대비하여(in case) 그에게 더 영향력을 가진, 한 명 혹은 두 명의 벗들을
찾는, 두 번째 단계 쪽으로 이어야 합니다. 마지막 단계는 교회의 권위자들에게 맡김으로써
정식의 사법적(formal judicial) 교청/바로잡음입니다. 만약에 어떤 죄인(a sinner)이 바로
이 교정을 받아들이지 않는다면, 그는 마땅히 파문되어야(be excommunicated), 즉, 교회
및 성사의 표적(sacraments)들과의 통공/하나됨(communion)으로부터 분리되어야
(be separated) 합니다.

18. This verse needs to be understood in connection with the authority previous-
ly promised to Peter (cf. Matthew 16:13-19): it is the hierarchy of the Church
that exercises this power given by Christ to Peter, to the Apostles and their law-
ful successors--the Pope and the Bishops.

18. 바로 이 절은 베드로(Peteer)에게 이전에 약속된 권위(마태오 복음서 16,13-19를
참조하라)와 관련하여 이해될 필요가 있으며, 그리고 그리스도에 의하여 베드로에게,
사도들과 그들의 적법한 계승자들인 교황과 주교들에게 주어진, 바로 이 힘(power)을
행사하는 것은 유일한 교회의 교계 제도(the hierarchy the Church)입니다.

19-20. "Ubi caritas et amor, Deus ibi est: where charity and love resides, there
God is", the Holy Thursday liturgy intones, drawing its inspiration from the sa-
cred text of 1 John 4:12. For it is true that love is inconceivable if there is only
one person: it implies the presence of two or more (cf. Aquinas, "Commentary
on St. Matthew", 18:19-20). And so it is that when Christians meet together in
the name of Christ for the purpose of prayer, our Lord is present among them,
pleased to listen to the unanimous prayer of His disciples: "All those with one
accord devoted themselves to prayer, together with the women and Mary the
mother of Jesus" (Acts 1:14). This is why the Church from the very beginning
has practiced communal prayer (cf. Acts 12:5). There are religious practices--
few, short, daily "that have always been lived in Christian families and which I
think are marvelous--grace at meals, morning and night prayers, the family ro-
sary (even though nowadays this devotion to our Lady has been criticized by
some people). Customs vary from place to place, but I think one should always
encourage some acts of piety which the family can do together in a simple and
natural fashion" (St. J. Escriva, "Conversations", 103).

19-20. "Ubi caritas et amor, Deus ibi est: 애덕(charity)과 [신성적]
사랑(love)이 거주하는 바로 거기에, 하느님께서 계십니다(where charity
and love resides, there God is)"(*)를, 성 목요일 전례(the Holy Thursday
liturgy)가 읊조리는데(intones), 이 읊조림은 그 영감(inspiration)을 1요한 4,12의
성스러운 본문으로부터 인용한 것입니다. 이는 사랑(love)은, 만약에 오로지 한 명의
인격(one person)만 있다면, 인지(人智)가 불가능하고(inconceivable), 그리고 사랑
[이라는 관계의 상태(relationship)를 나타내는 개념]은 [그 말단들로서] 둘
혹은 더 많은 인격들의 현존을 의미함(implies)이 참(true)이기 때문입니다
[성 토마스 아퀴나스(Aquinas), "Commentary on St. Matthew," 18,19-20를
참조하라]. 그리하여 그 결과 그리스도인들이 기도의 목적을 위하여 그리스도이라는
이름으로 함께 만날 때에, 우리의 주님께서는, 다음과 같이, 당신의 제자들의
이구동성의 기도에 귀를 기울이는 것에 즐거워하시면서, 그들 사이에 현존하십니다:
"그들은 모두, 여러 여자와 예수님의 어머니와 그분의 형제들과 함께 한마음으로
기도에 전념하였다" (사도행전 1,14). 바로 이것이 교회가 바로 그 처음부터
공동체 기도(communal prayer)(**)를 실천해 왔던 이유입니다 (사도행전 12,5를
참조하라). "식사들에서 하느님의 은총에 대한 감사(grace at meals), 아침과 밤 기도들,
[비록 요즈음에 우리의 여인(our Lady, 즉 성모님)에 대한 바로 이러한 신심이 일부
사람들에 의하여 비난받아 왔기는 하나] 가족 묵주기도(the family rosary) 등의
-- 그리스도인들의 가족들 안에서 항상 계속되어 온(have been lived in) 그리고 제가
생각하기에 경이로운, 소수의, 짧은, 날마다인 -- 경신덕적 실천/관습(religious
practices)들이 있습니다. 관례(customs)들은 장소에 따라서 차이가 있으나(vary),
그러나 가족이 간단하고 그리고 자연적 방식으로 함께 할 수 있는 경의(敬意,
respect)/존중(尊重, esteem)과 함께 당연한 의무들에 대한 충실(piety)에
기인하는 어떠한 행위(acts)들을 우리가 마땅히 항상 격려하여야만 한다고 저는
생각합니다" [성 호세마리아 에스크리바(St. J. Escriva), "Conversations", 103].

-----
(*) 번역자 주:
(1) 바로 이 문장 자체는 애덕(charity, caritas)과 [신성적] 사랑(love, amor)이
동일한 그 무엇을 나타내는 용어들이 아님을 또한 분명하게 말하고 있다. 애덕
(charity)과 [신성적] 사랑(love)의 차이점에 대한 글들은 다음에 있으니, 필독하라:
http://ch.catholic.or.kr/pundang/4/soh/1647.htm <----- 필독 권고
http://ch.catholic.or.kr/pundang/4/soh/1691.htm <----- 필독 권고

(2) 공동체 기도문으로서 "Ubi caritas et amor, Deus ibi est: 애덕(charity)과
[신성적] 사랑(love)이 거주하는 바로 거기에, 하느님께서 계십니다(where charity
and love resides, there God is)"에 대한 더 자세한 고찰은 다음에 있으니 또한
꼭 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1704.htm <----- 필독 권고

(**) 번역자 주: 다음의 주소에 접속하면, 마태오 복음서 18,19-20에 대한 가톨릭
교회측의 신뢰할 수 있는 다른 주석서들에 주어진 주석들 그리고 이 구절들에 관련된
교황 요한 바오로 2세의 1990년 12월 7일자 회칙인 "구세주의 임무(Redemptoris
missio)"의 제2장, 제20항을 읽을 수 있다:
http://ch.catholic.or.kr/pundang/4/soh/1347.htm <----- 필독 권고
-----
　

*********************************************************************************************
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.