나바르 매일미사 독서/묵상

Monday

23rd Week of Ordinary Time

(I) 1st Reading: Colossians 1:24-2:3

Paul's response to his calling
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[24] Now I rejoice in my sufferings for your sake, and in my flesh I complete what
is lacking in Christ's afflictions for the sake of his body, that is, the church, [25]
of which I became a minister according to the divine office which was given to
me for you, to make the word of God fully known, [26] the mystery hidden for
ages and generations but now made manifest to his saints. [27] To them God
chose to make known how great among the Gentiles are the riches of the glory
of this mystery, which is Christ in you, the hope of glory. [28] Him we proclaim,
warning every man and teaching every man in all wisdom, that we may present
every man mature in Christ. [29] For this I toil, striving with all the energy which
he mightily inspires within me.

St. Paul's concern for the faithful
-----------------------------------------------
[1] For I want you to know how greatly I strive for you, and for those at Laodicea,
and for all who have not seen my face, [2] that their hearts may be encouraged
as they are knit together in love, to have all the riches of assured understanding
and the knowledge of God's mystery, of Christ, [3] in whom are hid all the trea-
sures of wisdom and knowledge.

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

24. Jesus Christ our Lord perfectly accomplished the work the Father gave him
to do (cf. Jn 17:4); as he said himself when he was about to die, "It is finished”,
it is accomplished (Jn 19:30).

24. 우리의 주님이신 예수 그리스도께서는 성부께서 당신께 행하도록 주셨던 위업을
완미하게(perfectly) 수행하셨으며(요한 복음서 17,4를 참조하라), 그리고 당신께서 죽으실
때가 되었을 때에 "다 이루어졌다"라고 스스로 말씀하셨듯이, 이것은 성취됩니다
(요한 복음서 19,30).

From that point onwards objective redemption is an accomplished fact. All men
have been saved by the redemptive death of Christ. However, St Paul says that he
completes in his flesh "what is lacking in Christ's afflictions”; what does he mean
by this? The most common explanation of this statement is summarized by St Al-
phonsus as follows: "Can it be that Christ's passion alone was insufficient to save
us? It left nothing more to be done, it was entirely sufficient to save all men. How-
ever, for the merits of the Passion to be applied to us, according to St. Thomas
(Summa theologiae, III, q. 49, a. 3), we need to cooperate (subjective redemption)
by patiently bearing the trials God sends us, so as to become like our head,
Christ” (St Alphonsus, Thoughts on the Passion, 10).

바로 그 시점 이후 지금까지 객관적 구속(objective redemption)(*)은 성취된 한 개의
사실입니다. 모든 사람들은 그리스도의 속량적 죽으심에 의하여 이미 구하여졌습니다
(have been saved). 그러나, 성 바오로는 "그리스도의 환난에서 모자라는 부분"을
자신의 육신으로 채우고 있다고 말하는데, 이것으로 그는 무엇을 뜻할까요? 이 문장에
대한 가장 일반적인 설명은 리구오리의 성 알폰소(St. Alphonsus of Liguori)에 의하여
다음과 같이 요약됩니다: "그리스도의 수난만으로는 우리를 구하기에 충분하지 않을 수가
있을까요? 당신의 수난은 행하여져야 하는 어떤 것도 남기지 않았으며, 이 수난은 모든
사람들을 구하기에 전적으로 충분하였습니다. 그러나, 이 수난의 공로들이 우리에게
적용되도록 하기 위하여, 성 토마스(St. Thomas)에 따르면(신학 대전, III, q. 49, a. 3),
우리는, 우리의 머리이신 그리스도처럼 되기 위하여, 하느님께서 우리에게 보내시는
시련(the trials)들을 참을성 있게 견딤으로써(by patiently bearing) 협조할 필요가
있습니다[주관적 구속(subjective redemption)]." [리구오리의 성 알퐁소
(St. Alphonsus of Liguori), Thoughts on the Passion, 10].

-----
(*) 번역자 주: "객관적 구속(objective redemption)"과 "주관적 구속(subjective redemption)"
이라는 신학적 용어들에서 사용되고 있는 형용사들인 "객관적인(objective)" 및 "주관적인
(subjective)"의 정의(definition)는 다음의 글에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1122.htm
-----

St Paul is applying this truth to himself. Jesus Christ worked and strove in all
kinds of ways to communicate his message of salvation, and then he accomp-
lished the redemption by dying on the Cross. The Apostle is mindful of the Mas-
ter's teaching and so he follows in his footsteps (cf. 1 Pet 2:21), takes up his
cross (cf. Mt 10:38) and continues the task of bringing Christ's teaching to all
men.

성 바오로는 이 진리를 자기 자신에게 적용 중입니다. 예수 그리스도께서는 구원에
대한 당신의 메시지를 전달하시기 위하여 모든 종류의 방식들로 일하셨으며 그리고
노력하셨으며, 그리고 그러고 나서 당신께서는 십자가 위에서 죽으심으로써 이
구속을 성취하셨습니다. 이 사도는 이러한 스승님의 가르침을 마음에 두고 있기에
따라서 그는 당신의 모범(example)을 본받으며(1베드로 2,21 참조), 자신의 십자가를
지고(마태오 복음서 10,38 참조) 그리고 모든 사람들에게 그리스도의 가르침을 가져다
주는 과업을 계속합니다.

Faith in the fact that we are sharing in the sufferings of Christ, John Paul II says,
gives a person "the certainty that in the spiritual dimension of the work of Redemp-
tion he is serving, like Christ, the salvation of his brothers and sisters. Therefore
he is carrying out an irreplaceable service. In the Body of Christ, which is cease-
lessly born of the Cross of the Redeemer, it is precisely suffering permeated by
the spirit of Christ's sacrifice that is the irreplaceable mediator and author of the
good things which are indispensable for the world's salvation. It is suffering, more
than anything else, which clears the way for the grace which transforms human
souls. Suffering, more than anything else, makes present in the history of
humanity the force of the Redemption” (Salvifici doloris, 27).

교황 요한 바오로 2세는 우리가 그리스도의 고난(고통 받음, sufferings)들에 동참 중이라는
사실에 대한 믿음이 사람에게 다음과 같은 확신(certainty)을 가져다 준다고 말합니다:
"속량(Redemption, 구속)이라는 위업에 대한 자신의 형제들과 자매들의 구원을 돕고 있는 중이라는 확신(certainty). 대체할 수 없는 봉사를 실천 중입니다. 구속주(Redeemer)의 십자가로부터 태어나는 그리스도의 몸(Body of Christ) 안에서, 틀림없이, 그리스도의 희생이라는
정신(spirit)에 의하여 스며들게 되는, 고난(고통 받음)이야말로 아니 될 좋은 것들의 대체할 수 없는 매개자(mediator)이며 촉진자(author)입니다.
고난(고통 받음)이야말로, 다른 어떤 것보다도 더 많이, 인간의 영혼들을 변화시키는
은총으로의 길을 개방합니다. 고난(고통 받음)은, 다른 어떤 것보다도 더 역사 안에 이 구속의 힘을 현존하게 합니다." [교황 요한 바오로 2세(John Paul II),
1984년 교서, both Jews and Gentiles, making all without distinction co-heirs of glory and mem-
bers of a single body which is the Church (cf. Eph 3:6), through faith in Jesus
Christ (cf. Rom 15:25-26).

In Christ, who has brought salvation to Gentile and Jew, the "mystery” is fully
revealed. His presence in Christians of Gentile origin is in fact a very clear mani-
festation of the supernatural fruitfulness of the "mystery” and an additional ground
for Christians' hope. Thanks to this presence people who do not form part of
Israel are enabled to attain salvation. Previously subject to the power of darkness
and slaves of sin (vv. 13-14), the have now died to sin through Baptism (cf. Rom
6:2-3) and Christ, through grace, dwells in their hearts (on the salvific "mystery”,
cf. notes on Eph 1:13-14 and Eph 1:9, and "Introduction to the letters of St Paul”
in The Navarre Bible: Romans and Galatians, pp. 32-33).

In his infinite love Christ lives in us through faith and grace, through prayer and
the sacraments. Also, "he is present when the Church prays and sings, for he
has promised 'where two or three are gathered in my name, there am I in the
midst of them' (Mt 18:20)” (Vatican II, Sacrosanctum Concilium, 7).

"Christ stays in his Church, its sacraments, its liturgy, its preaching – in all that
it does. In a special way Christ stays with us in the daily offering of the Blessed
Eucharist […]. The presence of Christ in the host is the guarantee, the source
and the culmination of his presence in the world.

"Christ is alive in Christians. Our faith teaches us that man, in the state of grace,
is divinized – filled with God. We are men and women, not angels. We are flesh
and blood, people with sentiments and passions, with sorrows and joys. And this
divinization affects everything human; it is a sort of foretaste of the final resurrec-
tion” (St. J. Escriva, Christ is passing by, 102-103).

28. "In all wisdom”: St Paul is exhorting and teaching each and every one, com-
municating wisdom, the true teaching of Jesus Christ. The text clearly shows St
Paul's conviction that he is a faithful transmitter of teachings revealed by God.
Possessed of such wisdom he is confident that he can lead his disciples to
Christian perfection.

2-3. The term "mystery”, which St Paul uses on other occasions (cf. 1:26; Eph
1:9), refers in this verse expressly to Christ: Christ is the complete manifestation
of the divine plan or "mystery” designed to bring about the salvation of mankind.
The name Jesus means Saviour and indicates his principal mission – to save
the people of Israel (and through them all mankind) from their sins (cf. Mt 1:21).

The assertion that in Christ "are hid all the treasures of wisdom and knowledge”
is based on the fact that Christ – God made man – is the incarnation of divine
Wisdom itself, for Wisdom is one of the names applied in Sacred Scripture to
the second Person of the Blessed Trinity. Hence St Athanasius' comment that
"God no longer chose to make himself known, as in times past, by the reflection
and shadow of wisdom to be seen in created things: he determined that Wisdom
itself, in person, should become incarnate, should be made man and suffer death
on the cross, so that from then on all the faithful might attain salvation through
faith grounded on the cross” (Oratio II contra Arianos).

The infinite richness of wisdom and knowledge hidden in Christ means that medi-
tation on his life and his teachings is an inexhaustible source of nourishment for
the life of the soul. "There are great depths to be fathomed in Christ. For he is
like an abandoned mine with many recesses containing treasures, of which, for
all that men try to fathom them, the end and bottom is never reached; rather in
each recess men continue to find new veins of new riches on all sides” (St. John
of the Cross, Spiritual Canticle, 37, 3).
영적 차원에 있어 그가, 그리스도처럼,
그러므로 그는
끊임없이
이 세상의 구원에 없어서는
많이, 인류의
1021984_sd_kr.htm" target="_blank">구원에

(II) 1st Reading: 1 Corinthians 5:1-8

Punishment of the Sinner
-------------------------------------
[1] It is actually reported that there is immorality among you, and of a kind that
is not found even among pagans; for a man is living with his father's wife. [2] And
you are arrogant! Ought you not rather to mourn? Let him who has done this be
removed from among you.

[3] For though absent in body I am present in spirit, and as if present, I have al-
ready pronounced judgment [4] in the name of the Lord Jesus on the man who
has done such a thing. When you are assembled, and my spirit is present, with
the power of our Lord Jesus, [5] you are to deliver this man to Satan for the de-
struction of the flesh, that his spirit may be saved in the day of the Lord Jesus.

[6] Your boasting is not good. 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. [8] Let
us, therefore, celebrate the festival, not with the old leaven, the leaven of malice
and evil, but with the unleavened bread of sincerity and truth.

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

5:1-6:20. These chapters cover the same general subject: after taking the Corin-
thians to task for their disunity (a sin which is the cause of other evils), and before
replying to questions they themselves have raised (chaps. 7ff), St Paul deals with
two matters which are inhibiting the Christian life of that community -- sins of un-
chastity, and recourse to pagan courts.

5,1-6,20. 이들 장들은 다음과 같은 동일한 일반적인 주제들을 포함합니다: 코린토
사람들을 그들의 불일치(disunity) (다른 악들의 원인인 한 개의 죄)를 이유로 책망한
후에, 그리고 그들 자신들이 이미 제기하였던 질문들(제7장과 이어지는 몇 개의 장들)에
대하여 대답하기 전에, 성 바오로(St. Paul)는 바로 이 공동체의 그리스도 사람들의
삶을 살아가지 못하게 막고 있는 두 개의 문제들인 부정(不貞, unchastity)의 죄들,
그리고 다신교 법정들에 의지함(recourse to pagan courts)을 다룹니다.

He begins with the case of incest and the punishment of the man in question (5:
1-8), and uses this incident to tell the Corinthians how obstinate sinners should
be treated: they should be excluded from the Christian community (5:9-13).

그는 근친상간(incest)의 경우 그리고 당사자에 대한 벌과 함께 시작하며(5,1-8),
그리고 완고한 죄인들이 어떻게 다루어져야만 하는지를 코린토 사람들에게 다음과
같이 말하기 위하여 이 사건을 사용합니다: 그들은 그리스도 사람들의 공동체로부터
배제되어야만 합니다(5,9-13).

The other matters--sins of impurity and recourse to pagan courts -- provide him
with an opportunity to give more general practical advice in an elevated tone: first-
ly, he deals with lawsuits between Christians and how disputes should be solved
(6:1-8); human injustice leads him, by association, to describe those sins which
prevent people from inheriting the Kingdom of heaven (6:9-11). And then, in a lyri-
cal passage, he extols the dignity of the human body and the need to keep it for
God: this is a beautiful hymn in praise of the virtue of holy purity (6:12-20).

불순의 죄들 그리고 다신교 법정들에 의지함이라는 다른 문제들은 그에게 고결한
어조로 다음과 같은 더 일반적인 실질적 권고를 제시하기 위한 기회를 제공합니다:
첫 번째로, 그는 그리스도 사람들 사이의 소송(lawsuits)들을 다루고 그리하여 분쟁
(disputes)들이 어떻게 해결되어야만 하는지를 다루며(6,1-8), 그리고 인간의 불의
(human injustice)는 그를, 연상(聯想)에 의하여(by association), 사람들이 하늘 나라
(Kingdom of heaven)(*)를 상속받는 것을 방해하는 바로 그러한 죄들을 묘사하도록
이끕니다(6,9-11). 그런 다음에, 서정시 풍의 구절에서, 그는 인간의 몸의 존엄(dignity)과
하느님을 위하여 이 존엄을 유지할 필요(need)를 위로 들어 올립니다(extols): 이것은
종교상의 순결(holy purity)이라는 덕(virtue)을 칭찬하는(in praise of) 한 개의 아름다운
찬미가(hymn)입니다(6,12-20).

-----
(*) 번역자 주: "하늘 나라[Kingdom of heaven, 즉 하느님 나라(Kingdom of God)]"에
대한 글들은 다음의 주소들에 있으니 필독하라:
http://ch.catholic.or.kr/pundang/4/soh/intro2KH_JohnPaul_II.htm
http://ch.catholic.or.kr/pundang/4/soh/KH_translation_errors.htm
http://ch.catholic.or.kr/pundang/4/soh/KH_concept_errors.htm
-----

1-2. With sadness in his heart St Paul admonishes these Christians for their pas-
sive attitude to behavior so scandalous that even pagans would not tolerate it: a
Christian was co-habiting with his stepmother -- something which even Roman
law forbade. Clearly it could not have been his own mother, for no society would
tolerate that; the woman would have been his father's second wife, and probably
his father was dead; and the woman must have been a pagan because the Apo-
stle's references are to the man.

1-2. 자신의 심장(heart) 안에 있는 슬픔과 함께 성 바오로는 대단히 나쁜 표양이기에
(scandalous, 걸림돌이기에)(*) 심지어 다신교도들도 용납하지 않을, 심지어 로마 법도
금지하였던 어떤 것인, 자신의 계모(stepmother)와 동거해 왔던 한 명의 그리스도
사람의 처신에 대한 그들의 수동적인 태도에 대하여 이들 그리스도 사람들에게
경고합니다(admonishes). 분명하게 그것은 자신 고유의 어머니였을 수는 없는데, 이는
어떠한 사회도 그러한 행위를 용납하지 않을 것이기 때문이며, 그리고 그 여자는 그의
아버지의 둘째 부인이었을 것이며, 그리고 아마도 그의 아버지는 죽었을 것이고, 그리고
그 여자는 한 명의 다신교 신자(a pagan)였음에 틀림없는데 왜냐하면 이 사도의 언급들이
[당사자인] 그 사람(the man)에게 향하고 있기 때문입니다.

-----
(*) 번역자 주: 악습(avarice)들 중의 하나인 "나쁜 표양(악한 표양, 걸림돌, 스캔들,
scandal)"의 정의(definition)는 다음의 글에 있으니 필독하라:
http://ch.catholic.or.kr/pundang/4/soh/1058.htm
-----

It is possible that some self-opinionated Corinthians were arguing in favor of what
the man was doing; it may be that they were misinterpreting the idea of conver-
sion being a kind of new birth (cf. Jn 3:5), and using this as a pretext for saying
that previous family ties were no longer binding (as some Jewish rabbis taught
converts to Judaism).

일부 자부심이 강한(self-opinionated) 코린토 사람들은 그 사람이 해온 바를 찬성하는
의견을 내어 왔던 것이 가능하며, 그리고 회심(conversion)의 개념을 일종의 새로운
탄생(요한 복음서 3,5를 참조하라)인 것으로 잘못 이해해왔을 수도 있으며, 그리하여
이것을 [일부 유다교 라삐(Rabbi)가 유다주의로 개종한 자들에게 가르쳤듯이] 이전의
가족 유대(family ties)들은 더 이상 구속력(binding)이 없다고 말하기 위한 한 개의
구실(a pretext)로서 사용해왔을 수도 있습니다.

The Apostle accepts no excuse for this type of behavior: he stresses the gravity
of the sin and moves quickly and boldly to see that action is taken.

이 사도는 바로 이러한 종류의 처신에 대한 어떠한 변명(excuse)도 받아들이지
않습니다: 그는 이 죄의 중대성을 강조하며 그리고 조치가 취하여짐을 확실하게 하기
위하여(see) 위하여 재빨리 그리고 대담하게 이동합니다.

If the incestuous man is guilty of grave sin, also are those Christians who con-
done his behavior. Jesus' teaching is that one should correct an erring person
(cf. Mt 18:15-17). "Therefore, when in our own life or in that of others we notice
that 'something is wrong', something that requires the spiritual and human help
which, as children of God, we can and ought to provide, the prudent thing to do
is to apply the appropriate remedy by going to the root of the trouble, resolutely,
lovingly and sincerely. There is no room here for inhibition, for it is a great mis-
take to think that problems can be solved by omissions or procrastination" (St.
J. Escriva, "Friends of God", 157).

근친상간의 사람이 중대한 죄를 저지른 것이라면, 그의 처신을 묵과한 그리스도
사람들도 또한 그러합니다. 예수님의 가르침은 우리가 잘못이 있는 자를 교정하여야
할 의무가 있다는 것입니다 (마태오 복음서 18,15-17을 참조하라). "그러므로, 우리
고유의 삶에 있어 혹은 다른 이들의 삶에 있어 우리가, 하느님의 자녀들로서, 우리가
제공할 수 있고 그리고 제공하여야만 하는, 영적인 그리고 인간적인 도움을 요구하는
어떤 것인, '어떤 것이 잘못임'을 알아챘을 때에, 행하여야 하는 현명한 일은, 단호히,
자애롭게 그리고 진정으로, 그 문제점(the trouble)의 뿌리까지 다가 감으로써 적절한
치료를 하는 것입니다. 여기에는 억제(inhibition)의 여지가 전혀 없는데, 이는 문제들이
태만(omissions)들 혹은 지연(procrastination)에 의하여 해결될 수 있다는 생각은
한 개의 커다란 잘못이기 때문입니다" [성 호세마리아 에스크리바(St. J. Escriva),
"Friends of God", 157].

3-5. In addition to giving his personal decision on the case of the incestuous man
(v. 3), St Paul also supplies a solemn formula of excommunication (vv. 4-5). This
contains four key elements: "in the name of the Lord Jesus", showing that the
Church's judgment is on a higher than human plane; "with the power of our Lord
Jesus", showing that the Church's authority derives from Christ himself: "What-
ever you bind on earth shall be bound in heaven" (Mt 18:18; cf. Mt 16:19; 28:28);
"when you are assembled and my spirit is present": although this is not techni-
cal language -- which would be out of place in a letter -- it is easy to see here a
reference to collegiality of decisions taken under the hierarchical authority of the
Apostle.

3-5. 근친상간의 사람의 경우에 대한 자신의 개인적 판결(personal decision)을 내림에
추가하여(제3절), 성 바오로는 파문(excommunication)(*)이라는 한 개의 엄숙한 정식
(a solemn formula)을 제공합니다(제4-5절). 이 정식은 다음과 같은 네 개의 중요 요소
(key elements)들을 포함하고 있습니다: "주님이신 예수님의 이름으로," 이것은 교회의
판단(judgment)이 인간보다 한층 높은 수준임을 보여주며, 그리고 "우리 주 예수님의
권능을 가지고", 이것은 교회의 권위가 다음과 같이 그리스도 당신 자신으로부터
비롯됨을 보여주며: "너희가 무엇이든지 땅에서 매면 하늘에서 매일 것이고, 너희가
무엇이든지 땅에서 풀면 하늘에서도 풀릴 것이다"(마태오 복음서 18,18; 마태오 복음서
16,19; 28,28을 참조하라), 그리고 "여러분이 이미 함께 모였으며 그리고 내가 영적으로
여러분과 함께 있을 때"(**): 비록 이것이, 서신(a letter)에 있어 부적당할 수도 있는
(would), 기술적 언어(technical language)는 아니지만, 이 사도의 교계 조직상의 권위
(hierarchical authorigy) 하에서 내려진 결정들에 대한 동료들 사이의 협조적인
관계(collegiality)에 대한 어떤 언급(a reference)임을 여기서 보는 것은 쉽습니다.

-----
(*) 번역자 주: "파문(excommunication)"에 대하여서는 다음의 주소에 있는
마태오 13,36-43에 대한 해설을 또한 참고하라:
http://ch.catholic.or.kr/pundang/4/navarre/a_ot_16.htm

(**) 번역자 주: 이 표현은, RSVCE의 해당 구절의 우리말 번역문 혹은 "새 번역 성경"의
해당 번역문인 "여러분과 나의 영이 ... 함께 모일 때" 대신에, NAB의 해당 구절인 "when
you have gathered together and I am with you in spirit ..."을 우리말로 번역한 것이다.
-----

And then the sentence is described: "you are to deliver this man to Satan." The
erring man should be kept away from the Church, unable to draw on its spiritual
resources and exposed to the hostile power of the devil. "The excommunicated,
because they are outside the Church, lose some of the benefits it contains. There
is an additional danger: the Church's prayer renders the devil less able to tempt
us; therefore, when someone is excluded from the Church, he can be easily over-
come by him. So it was that in the early Church when someone was excommuni-
cated it was common for him to be physically tormented by the devil" (St Thomas
Aquinas, "Super Symbolum Apostolorum", 10). However, this punishment is a
temporary one, imposed "that his spirit may be saved in the day of the Lord Je-
sus", that is, imposed in order to bring him to correct his behavior.

그런 다음에 선고(sentence)는 다음과 같이 묘사됩니다: "그러한 자를 사탄에게 넘겨야
합니다(You are to deliver this man to Satan)." 죄를 범하고 있는 사람은 교회로부터
떨어져 있게 되어야만 하는데, 그 결과로 교회의 영적 자원에 다가갈 수 없으며 그리하여
악마(the devil)의 적대적인 힘에 노출됩니다. "파문을 당한 자들은, 그들이 교회 밖에 있기
때문에, 교회가 품고 있는(contains) 혜택들의 일부를 상실합니다(lose). 다음과 같은
추가적 위험이 있습니다: "교회의 기도는 악마로 하여금 우리를 보다 적게 유혹하도록
(less able to tempt) 만들며, 그리하여 그 결과, 어떤 이가 교회로부처 배제되게 될 때에,
그는 악마에 의하여 쉽게 정복당할 수 있습니다. 그래서 초기 교회에 있어 어떤 이가
파문을 당하였을 때에 그가 악마에 의하여 신체적으로 고문을 당하는 것이 흔하였던
것은 사실이었습니다" [성 토마스 아퀴나스(St. Thomas Aquinas), "Super
Symbolum Apostolorum", 10]. 그럼에도 불구하고, 이러한 처벌(punishment)은, 그의
영이 주님이신 예수님의 날에 구하여지기를 바라기(may be saved) 때문에 부과되는
(imposed), 즉, 그로 하여금 자신의 처신을 교정하도록 하기 위하여 부과되는, 어떤
일시적인 처벌입니다.(*)

-----
(*) 번역자 주: 1코린토 5,5에 대한 성 토마스 아퀴나스의 해설은 다음의 글 중에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1201.htm
-----

Throughout history the Church has used its power to impose sanctions (even
severe ones such as excommunication) when other means of persuasion have
failed. "If on account of the gravity of the sin [public] punishment be necessary,
they [bishops] must use rigor with meekness, justice with mercy, and severity
with gentleness, so as to maintain without asperity that discipline which is good
and necessary for people, and which leads those who are corrected to mend their
ways; or, if they do not wish to change, so that their punishment may serve as a
salutary warning to others and lead them away from vice" (Council of Trent, "De
Reformatione", chap. 1).

역사 전반에 걸쳐 교회는, 설득의 다른 수단들이 이미 실패하였을 때에, (심지어
파문과 같은 가혹한) 제재(sanctions)들을 가하기 위하여 자신의 힘을 사용해 왔습니다.
"만약에 죄의 중대함 때문에 [공개적] 처벌이 필요하다면, 그들[주교(bishops)들]은,
사람들에게 선한(good) 그리고 필요한, 그리하여 교정이 된 자들로 하여금 자신들의
행실을 고치도록 인도하는, 바로 그러한 규율(discipline)을 가혹함 없이(without asperity)
유지하기 위하여, 온순과 함께 엄격(rigor with meekness)을, 자비와 함께 정의(justice
with mercy)를, 그리고 온화함과 함께 혹독(severity with gentleness)을 사용하여야만
하며, 혹은(or), 만약에 그들이 고치는 것을 바라지 않는다면, 그 결과 그들에 대한
처벌은 다른 이들에 대한 어떤 유익한 경고(a salutary warning)로서 역할을 하여
그리하여 그들을 악습(vice)으로부터 멀어지도록 인도할 것입니다" [트리엔트 공의회
(Council of Trent), "De Reformatione", 제1장].

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 si-
mile to show the Corinthians the harm the incestuous man's behavior 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 sins, no matter how grave they be, do injury only to the per-
son who commits 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 Christ has bought with his blood? For if gold is what 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 tempta-
tions 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 pass-
over 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:
14), renewed every time Mass is said, means that Christians are always celebra-
ting a festival. Therefore, the Apostle concludes, Christians should eliminate from
community life and personal life -- the old leaven, which in the context of the fes-
tival symbolizes impurity and sinfulness; and they should always 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, Christians,
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 pos-
session of his kingdom. With this thought in mind, how can you not be in contin-
uous festival right through your life on earth? Poverty, sickness or the persecution
which oppresses us--these should not discourage us: this present life, the Apo-
stle tells us, is a life of rejoicing" ("Hom. on 1 Cor, ad loc.").

Gospel Reading: Luke 6:6-11

The Cure of a Man with a Withered Hand
----------------------------------------------------------
[6] On another Sabbath, when He (Jesus) entered the synagogue and taught, a
man was there whose right hand was withered. [7] And the scribes and the Pha-
risees watched Him, to see whether He would heal on the Sabbath, so that they
might find an accusation against Him. [8] But He knew their thoughts, and He
said to the man who had the withered hand, "Come and stand here." And he
rose and stood there. [9] And Jesus said to them, "I ask you, is it lawful on the
Sabbath to do good or to do harm, to save life or to destroy it?" [10] And He
looked around on them all, and said to him, "Stretch out your hand." And he did
so, and his hand was restored. [11] But they were filled with fury and discussed
with one another what they might do to Jesus.

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

10. The Fathers teach us how to discover a deep spiritual meaning in apparently
casual things Jesus says. St. Ambrose, for example, commenting on the phrase
"Stretch out your hand," says: "This form of medicine is common and general.
Offer it often, in benefit of your neighbor; defend from injury anyone who seems
to be suffering as a result of calumny; stretch your hand out also to the poor man
who asks for your help; stretch it out also to the Lord asking Him to forgive your
sins; that is how you should stretch your hand out, and that is the way to be
cured" ("Expositio Evangelii sec. Lucam, in loc".).

11. The Pharisees do not want to reply to Jesus' question and do not know how
to react to the miracle which He goes on to work. It should have converted them,
but their hearts were in darkness and they were full of jealousy and anger. Later
on, these people, who kept quiet in our Lord's presence, began to discuss Him
among themselves, not with a view to approaching Him again but with the pur-
pose of doing away with Him. In this connection St. Cyril comments: "O Phari-
see, you see Him working wonders and healing the sick by using a higher power,
yet out of envy you plot His death" ("Commentarium in Lucam, in loc.").
　

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