나바르 매일미사 독서/묵상

Tuesday

22nd Week of Ordinary Time

(I) 1st Reading: 1 Thessalonians 5:1-6, 9-11

The Second Coming of the Lord (Continuation)
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[1] But as to the times and the seasons, brethren, you have no need to have
anything written to you. For you yourselves know well that the day of the Lord
will come like a thief in the night. [3] When people say, "There is peace and se-
curity," then sudden destruction will come upon them as travail comes upon a
woman with child, and there will be no escape. [4] But you are not in darkness,
brethren, for that day to surprise you like a thief. [5] For you are all sons of light
and sons of the day; we are not of the night or of darkness. [6] So then let us
not sleep, as others do, but let us keep awake and be sober. [9] For God has
not destined us for wrath, but to obtain salvation through our Lord Jesus Christ,
[10] who died for us so that whether we wake or sleep we might live with him.
[11] Therefore encourage one another and build one another up, just as you are
doing.

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

1-3. "The day of the Lord" is an expression used a number of times in Sacred
Scripture to refer to that point at which God will intervene decisively and irrever-
sibly. The prophets speak of the "day of Yahweh" sometimes fearfully (cf. Amos
5:18-20), sometimes hopefully (cf. Is 6:13). In his eschatological sermon (cf. Mt
24; Mk 13; Lk 21), Jesus foretold the destruction of Jerusalem in a style very
reminiscent of that used by the prophets (cf. Amos 8:9ff) when speaking of the
"day of Yahweh". The destruction of the city brings to an end the Jewish era in
the history of salvation and prefigures the second coming of Christ as Judge of
all. In St Paul's letters, as in other New Testament writings, the "day of the Lord"
is the day of the general judgment when Christ will appear in the fullness of glory
as Judge (cf. 1 Cor 1:8; 2 Cor 1:14). The Apostle brings in some examples used
by our Lord in his preaching about the fall of Jerusalem and the end of the world
(the "thief in the night": cf. Mt 24:43; the pains of childbirth: cf. Mt 24:19) to warn
people that that day will come unexpectedly, and to exhort them to be always
ready.

The Christian, therefore, should always be on the watch, for he never knows for
sure when the last day of his life will be. The second coming of the Lord will take
people by surprise; it will catch them doing good or doing evil. So, it would be
rash to postpone repentance to some time in the future.

4-6. A thief works by night because he thinks that darkness will find the house-
holder unprepared. Our Lord also used this metaphor when he said that if the
father of the family had known when the thief would come, he would have kept
a look-out (cf. Mt 24:43)--in other words, we need to be always alert, in the state
of grace, surrounded by light. So, "if we walk in the light, as he is in the light, we
have fellowship with one another, and the blood of Jesus his Son cleanses us
from all sin" (1 Jn 1:7).

On the same subject the Church teaches that our souls are "illumined by the
light of faith" ("St Pius V Catechism", II, 2, 4).

We should therefore live a transparent life, with the divine light shining clearly
through it; if we do, the "day of the Lord" (which can also be applied to the day
each person dies) will not find us unprepared, even if it comes suddenly. "A true
Christian is always ready to appear before God. Because, if he is fighting to live
as a man of Christ, he is ready at every moment to fulfill his duty" (St. J. Escri-
va, "Furrow", 875).

9-10. "Wrath" refers to the condemnation earned by those who die in sin; and
"salvation", in the New Testament, means being protected from danger and able
to live free from anxiety. Being saved from wrath means obtaining eternal salva-
tion.

Salvation comes to us "through our Lord Jesus Christ". The name Jesus ("God
saves") conveys this mission which Christ attributed to himself (cf. Mt 1:21):
"The Son of man came to seek and to save the lost" (Lk 19:10). Christ is the
Savior: "there is no salvation in no one else, for there is no other name under
heaven given among men by which we must be saved" (Acts 4:12). He will give
us forgiveness of sins (cf. Acts 5:31); that was why he "died for us". "Through
suffering" (Heb 2:10) he fulfilled the mission entrusted to him. By dying in obedi-
ence to the Father "he became the source of eternal salvation" (Heb 5:9). "There
fore he had to be made like his brethren in every respect, so that he might be-
come a merciful and faithful high priest in the service of God, to make expiation
for the sins of the people. For because he himself has suffered and been temp-
ted, he is able to help those who are tempted (Heb 2:17-18). So it is that Jesus
intercedes for all believers until the end of time (cf. Heb 7:25).

When he receives the sacrament of Baptism, the Christian becomes identified
with Christ, the eternal high priest, in a special way: the "character" or mark
conferred by the sacrament indicates that he is destined to live with Christ. As
he makes his pilgrim way through this life he is able to enjoy, through grace, a
foretaste of that divine life which he will enjoy permanently and much more fully
in heaven.

Verse 10 contains another of St Paul's plays on words. The word "sleep" here
(unlike vv. 6-7) means "die", and "being awake" means "being alive". For a
Christian, death is a step which enables him to "live with Christ" forever, in eter-
nal beatitude.

(II) 1st Reading: 1 Corinthians 2:10b-16

Divine Wisdom
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[10b] [T]he Spirit searches everything, even the depths of God. [11] For what per-
son knows a man's thoughts except the spirit of the man which is in him? So al-
so no one comprehends the thoughts of God except the Spirit of God. [12] Now
we have received not the spirit of the world, but the Spirit which is from God, that
we might understand the gifts bestowed on us by God. [13] And we impart this
in words not taught by human wisdom but taught by the Spirit, interpreting spiri-
tual truths to those who possess the Spirit.

[14] The unspiritual man does not receive the gifts of the Spirit of God, for they
are folly to him, and he is not able to understand them because they are spiritual-
ly discerned. [15] The spiritual man judges all things, but is himself to be judged
by no one. [16] "For who has known the mind of the Lord so as to instruct him?"
But we have the mind of Christ.

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

10-12. "God has revealed to us through the Spirit": meaning the Holy Spirit, the
third person of the Blessed Trinity, "which is from God" (v. 12) and knows the ve-
ry depths of God (vv. 10-11). These words reveal to us the divinity of the Holy Spi-
rit; knowing a person implies having intimacy with him; the Holy Spirit knows the
depths of God because by nature he is God, equal to the Father and the Son (cf.
Mt 11:25). "The Holy Spirit is equally God with the Father and the Son, equally
omnipotent and eternal, infinitely perfect, the supreme good, infinitely wise, and
of the same nature as the Father and the Son [...]. Scripture also attributes to
him the power to sanctify, to vivify, to search the depths of God, to speak through
the Prophets, and to be present in all places -- all of which can be attributed to
God alone" ("St Pius V Catechism", I, 9, 4). **********
**********

10-12. "하느님께서는 성령을 통하여 우리에게 계시해 주셨습니다": "하느님에게서
오시는"(제12절) 그리고 하느님의 바로 그 깊이들을 아시는(제10-11절), 복되신 성 삼위의
제3 위격이신, 성령을 의미합니다. 이 말(words)들은 성령의 신성을 우리에게 드러내며,
그리고 어떤 사람을 안다는 것은 그와 밀접한 관계를 가지고 있음을 의미하며, 그리고
성령께서는 하느님의 바로 그 깊이(depths)들을 아시는데 왜냐하면 본질적으로 당신께서는,
성부 및 성자와 동일한, 하느님이시기 때문입니다(마태오 복음서 11,25를 참조하라).
"성령께서는 성부 및 성자와 함께 동등하게 하느님이시며, 동등하게 전능하시고
영원하시며, 무한히 완미하시고(perfect), 지고의 선이시며, 무한히 지혜로우시고, 그리고
성부 및 성자와 마찬가지로 동일한 본질에 기인합니다 [...]. 성경은 성령께, 성화시키고,
생명을 주며, 하느님의 깊이들을 찾고, 예언서들을 통하여 말하며, 그리고 모든 장소들에
현존하는 능력을 -- 하느님께 귀속시켜질 수 있는 모든 것을, 또한 귀속시킵니다.
[성 비오 5세 교리서(St Pius V Catechism)", I, 9, 4].

Jesus had told his Apostles that "when the Spirit of truth comes, he will guide
you into all truth" (Jn 16:13); and on the day of Pentecost the Holy Spirit did open
their minds to understand the truth revealed by Jesus Christ. The Holy Spirit also
acted in St Paul, so that he had the same knowledge of Revelation as the other
Apostles (cf. Gal 2:1-10). The same Spirit continues to act in the Church: "The
Holy Spirit, who is the spirit of truth, because he proceeds from the Father, eter-
nal Truth, and the Son, substantial truth, receives from each of them, along with
his essence, all truth, which he then communicates to the Church, helping never
to err" (Leo XIII, "Divinum Illud Munus", 7).

예수님께서는 "진리의 영께서 오시면 너희를 모든 진리 안으로 이끌어 주실 것이다"
(요한 복음서 16,13) 라고 당신의 사도들께 이미 말씀하셨으며, 그리고 오순절 바로
그날에 성령께서는 예수 그리스도에 의하여 드러나게 된 진리를 이해하도록 그들의
마음을 또한 열었습니다. 성령께서는 성 바오로에게 또한 작용하시어, 그 결과 그는
다른 사도들 처럼 계시에 대한 꼭 같은 지식을 가졌습니다(갈라티아 2,1-10을
참조하라). 바로 이 꼭 같은 영(Spirit)께서는 다음과 같이 교회 안에서 작용하심을
계속하십니다: "진리의 영이신 성령께서는, 영원한 진리이신 성부 및 실체적 진리
(substantial truth)이신 성자로부터 나오시기에, 그들 각각으로부터, 당신의 본질과
함께, 모든 진리를 받으시는데, 그러고 나서 성령께서는, 결코 잘못하지 않도록
도우시고자, 이 진리를 교회에 전달하십니다." [교황 레오 13세(Leo XIII), "Divinum
Illud Munus", 7].

13. The handing on of the faith calls for great care in the terminology used: "The
Church, with the long labor of centuries and not without the help of the Holy Spirit,
has established a rule of language and confirmed it with the authority of the Coun-
cils. This rule, which has more than once been the watchword and banner of or-
thodox faith, must be religiously preserved, and let no one presume to change it
at his own pleasure or under the pretext of new science" (Paul VI, "Mysterium
Fidei", 3).

13. 신앙을 후세에 전함(handing on of the faith)은 사용되는 용어에 대한 다음과
같은 커다란 주의를 요구합니다: "교회는, 세기들로 이루어진 장기간의 수고와 함께
그리고 다소의(not without) 성령의 도우심과 함께, 언어에 대한 규정(a rule of
language)을 이미 제정하였으며 그리고 공의회들의 권위와 함께 이것을 확언
하였습니다. 이미 몇 번이고 정통 신앙에 대한 표어(watchword) 및 표지(banner)
이었던 이러한 규정은 신앙적으로 보존되어져야만 하며, 그리고 아무도 자신 고유의
즐거움에서 혹은 새로운 과학의 그럴싸한 구실 아래에서 이것을 감히 바꾸지
(presume) 못하도록 합시다" [교황 바오로 6세(Paul VI), "Mysterium Fidei", 3].

The Church has always been concerned about this need to explain the deposit
of faith accurately: "You have received gold," St Vincent of Lerins comments,
"let you therefore give gold. I do not want you to give one thing instead of another.
I do not want you to be so shameless and deceptive that you give me lead or
bronze in place of gold; I do not want something that looks like gold: I want pure
gold" ("Commonitorium", 22).

교회는 신앙의 유산(the deposit of faith)을 정확하게 설명할 이러한 필요성에 관하여
다음과 같이 항상 염려해 왔습니다: 레린스의 성 빈센트(St Vincent of Lerins)는
"그대는 금을 이미 받았습니다. 그러므로 그대는 금을 제공하도록 하십시오. 나는
그대가 다른 것 대신에 한 개를 제공하는 것을 원하지 않습니다. 나는 그대가 수치심도
없으며 기만적이어서 그 결과 그대가 금 대신에 납 혹은 청동을 나에게 제공하는 것을
원하지 않으며, 그리고 나는 마치 금처럼 보이는 것을 원하지 않으며, 나는 순수한
금을 원합니다" 라고 주석합니다 ["Commonitorium", 22].

The last part of this verse is unclear and can be translated in various ways as
the RSV text and note show.

RSV 본문과 주석이 보여주듯이 이 절의 마지막 부분은 분명하지 않기에 그리하여
다양한 방식들로 번역될 수 있습니다.

14-16. The original text says "psychikos". This is not easy to translate. Some
versions say "natural man", others "animal man", which is literally what the New
Vulgate says. What it means is the person who acts only by using his or her
human faculties (intelligence and will) and who therefore can be wise only in the
things of this world. The spiritual man is the Christian reborn by the grace of God;
grace elevates his faculties to enable him to perform actions which have a super-
natural value -- acts of faith, hope and charity. A person who is in the state of
grace is able to perceive the things of God, because he carries with him the Spi-
rit in his soul in grace, and he has Christ's mind, Christ's attitude. "We have no
alternative", St. Escriva teaches. "There are only two possible ways of living on
this earth: either we live a supernatural life, or we live an animal life. And you and
I can only live the life of God, a supernatural life" ("Friends of God", 200).

14-16. 원 본문은 "psychikos"라고 말합니다. 이것은 번역하는 것이 쉽지 않습니다.
어떤 번역본들에서는 "자연적 사람(natural man)"이라고 말하며, 다른 번역복들에서는,
글자 그대로 라틴어 새 대중 성경에서 말하는, "짐승 같은 사람(animal man)" 이라고
말하는데, 이 말이 뜻하는 바는 자신의 인간적인 기능들(지성과 의지)의 사용함으로서만
행동하는 자를 그리하여 이 세상의 것들에 있어서만 영리할 수 있는 자를 말합니다.
영적인 사람(the spiritual man)은 하느님의 은총에 의하여 다시 태어나게 된 그리스도인을
말하며, 은총은 그로 하여금, 믿음(faith), 희망(hope), 그리고 사랑(charity)으로 구성된
행위들인, 초자연적 가치를 가진 행위들을 그가 수행하는 것을 허락하도록, 그의 기능들을
향상시킵니다(elevates). 은총의 상태에 있는 자는 하느님의 것들을 인식할 수 있는데,
이는 그가 은총 안에서 자신의 영혼 안에 자신과 함께 성령을 가지고 있으며(carries),
그리하여 그가 그리스도의 마음, 그리스도의 태도를 가지고 있기 때문입니다.
성 에스크리바(St. Escriva)는 "우리는 다른 선택을 가지고 있지 못합니다. 이 땅에서
사는 데에 있어 다음과 같이 오로지 두 개의 가능한 방식들 뿐입니다: 우리가 초자연적
삶을 살거나, 아니면 우리가 짐승 같은 삶을 사는 것 둘 중의 하나. 그리고 그대와 나는
오로지, 초자연적 삶인, 하느님의 삶을 살아갈 수 있습니다." 라고 가르칩니다.
["Friends of God", 200].

St John Chrysostom very graphically contrasts the capacity of the spiritual man
and that of the unspiritual man as far as understanding God's plan of salvation is
concerned: "He who has sight sees everything, including the person who has no
sight; but the sightless person cannot see the things of the person who has sight
sight. We Christians know what our own situation is, and we also know the situa-
tion of unbelievers; the unbelievers, however, do not understand ours. Like them
we know -- and we know better than they do -- the nature of things present; un-
believers do not know the sublimity of things to come, whereas we already see
what will some day become of the world, and what sinners will suffer, and the
righteous enjoy" ("Hom. on 1 Cor", 7, "ad loc."). And St Thomas Aquinas: "A
conscious person rightly perceives both that he is awake and that the other per-
son is asleep; but the person who is asleep cannot form a correct judgment con-
cerning either himself or the one who is awake. Therefore, things are not the way
they are seen by someone asleep: they are as they appear to be to a conscious
person [...]. And so the Apostle says that 'the spiritual man judges all things': for
a person whose understanding is enlightened and whose affections are regulated
by the Holy Spirit forms correct judgments on particular matters to do with salva-
tion. He who is unspiritual has a darkened understanding and disordered affection
as far as spiritual things are concerned, and therefore the spiritual man cannot be
judged by the unspiritual man, just as the sleeping person cannot judge the one
who is awake" ("Commentary on 1 Cor, ad loc.").

성 요한 크리소스토모(St John Chrysostom)는, 하느님의 구원 계획이 관련된 한,
영적인 사람의 능력과 현세적 사람(unspiritual man)의 능력을 다음과 같이 매우
사실적으로(graphically) 대조합니다: "시력(sight)을 가진 자는, 아무런 시력을
가지지 못한 자를 포함하여, 모든 것을 보나, 그러나 보지 못하는(sightless) 자는,
바로 그, 시력을 가진, 보는(sight) 자에 대한 것들을 볼 수가 없습니다. 우리
그리스도인들은 우리 고유의 상태(situation)가 어떠한 지에 대하여 알고 있으며,
그리고 우리는 믿지 않는 자들의 상태도 또한 알고 있으나, 그러나 믿지 않는 자들은
우리의 상태에 대하여 이해하지 못합니다. 그들과 마찬가지로, 우리는, 그리고 우리는
그들이 알고 있는 것 보다 더 잘, 현존하는 것들의 본질에 대하여 알고 있으나, 그러나
믿지 않는 자들은 오게 될 것들의 숭고함(sublimity)에 대하여 알지 못하나, 이에 반하여
우리는 언젠가 이 세상이 될 바에 대하여, 죄인들이 고통을 겪을 바에 대하여, 그리고
의인들이 향유할(enjoy) 바에 대하여, 이미 봅니다(see)." ["Hom. on 1 Cor", 7, "ad loc."].

그리고 성 토마스 아퀴나스(St Thomas Aquinas)는 다음과 같이 말합니다: "의식이
있는 자는 자신이 깨어있음 그리고 다른 자가 잠자고 있음 둘 다를 정확하게 인식하나
(perceive), 그러나 잠에 들어 있는 자는 자기 자신 혹은 깨어있는 자 둘 다에 관한
올바른 판단을 형성할 수 없습니다. 그러므로, 사물(things)들은 잠을 자고 있는
어떤 자들에 의하여 이해되는 방식으로 존재하는 것이 아니라, 사물들은 의식이 있는
자에게 존재한다고 생각되는 방식으로 존재합니다 [...]. 그 결과 이 사도는 '영적인
사람은 모든 것들을 판단합니다(judge)' 라고 말하는데, 이는 성령에 의하여 그의
이해(understanding)가 교화되며(is enlightened) 그리고 그의 애착(affections)들이
통제되는(are regulated) 자는, 구원과 관련된 특별한 일들에 대한, 올바른 판단들을
형성하기 때문입니다. 현세적인(unspiritual) 사람은, 영적인 일들이 관련된 한,
흐리게 하는 이해(darkened understanding) 및 혼란 상태의 애착(disordered
affection)을 가지고 있기에, 그리하여 그 결과로, 잠을 자고 있는 자가 깨어있는
자를 판단할 수 없는 것과 꼭 마찬가지로, 영적인 사람은 현세적인 사람에
의하여 판단될 수 없습니다." ["Commentary on 1 Cor, ad loc."].

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번역자 주 1: 1코린토 2,15에 대한 NAB의 (짧은) 주석과의 비교/검토는 다음에 있으니
참고하라:
http://ch.catholic.or.kr/pundang/4/soh/953.htm

번역자 주 2: 위에서 인용하고 있는 성 요한 크리소스토모의 해설 전문은 다음의 [11]에
있으니 참고하라:
http://www.clerus.org/bibliaclerusonline/en/cfc.htm#cx

번역자 주 3: 위에서 인용하고 있는 성 토마스 아퀴나스의 해설 전문의 다음의 [118]에
있으니 참고하라:
http://nvjournal.net/files/Aquinas-Corinthians.pdf
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Gospel Reading: Luke 4:31-37

Jesus Preaches in Capernaum
---------------------------------------------
[31] And He (Jesus) went down to Capernaum, a city of Galilee. And He was
teaching them on the Sabbath; [32]and they were astonished at His teaching,
for His word was with authority.

The Cure of the Demoniac
--------------------------------------
[33] And in the synagogue there was a man who had the spirit of an unclean de-
mon; and he cried out with a loud voice, [34] "Ah! What have You to do with us,
Jesus of Nazareth? Have You come to destroy us? I know who You are, the Holy
One of God." [35] But Jesus rebuked him, saying, "Be silent, and come out of
him!" And when the demon had thrown him down in the midst, he came out of
him, having done him no harm. [36]And they were all amazed and said to one
another, "What is this word? For with authority and power He commands the un-
clean spirits, and they come out." [37] And reports of Him went out into every
place in the surrounding region.

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Commentary:

33-37. Jesus now demonstrates by His actions that authority which was evident
in His words.

34. The demon tells the truth here when he calls Jesus "the Holy One of God",
but Jesus does not accept this testimony from the "father of lies" (John 8:44).
This shows that the devil usually says something partially true in order to dis-
guise untruth; by sowing confusion in this way, he can more readily deceive
people. By silencing and expelling the demon, Jesus teaches us to be prudent
and not let ourselves by deceived by half-truths.
　

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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.