나바르 매일미사 독서/묵상

Tuesday

23rd Week of Ordinary Time

(I) 1st Reading: Colossians 2:6-15

A Warning About Empty Philosophies
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[6] As therefore you received Christ Jesus the Lord, so live in him,
[7] rooted and built up in him and established in the faith, just as
you were taught, abounding in thanksgiving.

[8] See to it that no one makes a prey of you by philosophy and empty
deceit, according to human tradition, according to the elemental
spirits of the universe, and not according to Christ.

Defense of Sound Teaching in the Face of Heresy
-----------------------------------------------------------------------
[9] For in him the whole fullness of deity dwells bodily, [10] and you
have come to fullness of life in him, who is the head of all rule and
authority. [11] In him also you were circumcised with a circumcision
made without hands, by putting off the body of flesh in the
circumcision of Christ; [12] and you were buried with him in baptism,
in which you were also raised with him through faith in the working of
God, who raised him from the dead. [13] And you, who were dead in
trespasses and the uncircumcision of your flesh, God made alive
together with him, having forgiven us all our trespasses, [14] having
canceled the bond which stood against us with its legal demands; this
he set aside, nailing it to the cross. [15] He disarmed the principalities
and powers and made a public example of them, triumphing over them
in him.

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

4-8. These verses reveal the Apostle's pastoral solicitude for the
faithful of Colossae. Although physically absent, he is with them in
spirit. He rejoices and gives thanks to God for their steadfastness,
but he leaves them in no doubt about the dangers which threaten their
faith. Clearly he is referring to those who were adulterating the
Colossians' faith by intruding erroneous ideas. By sophistry and deceit
they were trying to convince the faithful that it was better to have
recourse to angels rather than to Christ, arguing that angels were the
chief mediators between God and men.

The Christian faith is not opposed to human scholarship and science, it
rejects only vain philosophy, that is, philosophy which boasts that it
relies on reason alone and which fails to respect revealed truths.

Over the centuries, people have often tried to adapt the truths of faith
to the philosophies or ideologies which happen to be in vogue. In
this connection Leo Xlll said: "As the Apostle warns, 'philosophy and
empty deceit' can deceive the minds of Christians and corrupt the
sincerity of men's faith; the supreme pastors of the Church, therefore,
always see it as part of their role to foster as much as they can
sciences which merit that name, and at the same time to ensure by
special watchfulness, that human sciences are taught in keeping with
the criteria of Catholic faith--particularly philosophy, because proper
methodology in the other sciences is largely dependent on [correctness
in] philosophy" ("Aeterni Patris", 1).

"The elemental spirits of the universe": see the note on Gal 4:3.

9. This is such an important verse that it deserves close analysis.
"Dwell": the Greek word means a stable way of living or residing, as
distinct from a transitory presence: in other words, the union of
Christ's human nature with his divine nature is not just something
which lasts for a while; it is permanent. "Deity": the Greek word can
also be translated as "divinity"; in either case, the sentence means
that God has taken up a human nature, in such a way that, although
it was only the second divine Person, the Son, who became incarnate,
by virtue of the unity of the divine essence, where one divine person is
present the other two persons are also present.

This verse enunciates the profound mystery of the Incarnation in a
different way to John 1:14: "And the word became flesh and dwelt among
us, full of grace and truth; we have beheld his glory; glory as of the
only Son from the Father" (cf. also 1 in 1:1-2).

When the sacred text says that in Christ "the whole fullness of deity
dwells bodily", it means, St John of Avila explains, "that it does not
dwell in him merely by grace-as in the case of the saints (men and
angels both), but in another way of greater substance and value, that
is, by way of personal union" ("Audi, "Filia", 84).

In Jesus Christ, then, there are two natures, divine and human, united
in one person, who is divine. This "hypostatic union" does not prevent
each nature from having all its own proper characteristics, for, as St
Leo the Great defined, "the Word has not changed into flesh, nor has
flesh changed into Word; but each remains, in a unity" ("Licet Per
Nostros", 2).

10. Since Christ is head of angels and men, the head of all creation
(cf. Eph 1:10) and especially head of the Church (cf. Col 1:18), all
fullness is said to reside in him (cf. note on Col 1:19). Hence, not
only is he pre-eminent over all things but "he fills the Church, which
is his body and fullness, with his divine gifts (cf. Eph 1:22-23), so
that it may increase and attain to all the fullness of God (cf. Eph
3:19)" (Vatican II, "Lumen Gentium", 7).

Union with Christ makes Christians sharers in his "fullness", that is,
in divine grace (of which he is absolutely full and we have a partial
share), in a word, in his perfections.

That is why the members of the Church who "through the sacraments
are united in a hidden and real way to Christ" ("Lumen Gentium", 7)
can attain the fullness of the Christian life.

It was very appropriate for St Paul to be instructing the Colossians in
these truths at this time, because it put them on their guard against
preachers who were arguing for exaggerated worship of angels, to the
detriment of Christ's unique, pre-eminent mediation.

11-12. This is a reference to another error which the Judaizers were
trying to spread at Colossae and which was already treated in detail
in the letters to the Galatians and the Romans--the idea that it was
necessary for Christians to be circumcised. Physical circumcision
affects the body, whereas what the Apostle, by analogy, calls "the
circumcision of Christ", that is, Baptism, puts off the "body of flesh"
(an expression which seems to refer to whatever is sinful in man). "We,
who by means of (Christ) have reached God, have not been given fleshly
circumcision but rather spiritual circumcision [...]; we receive it by
the mercy of God in Baptism" (St Justin, "Dialogue with Trypho", 43,
2). "By the sacrament of Baptism, whenever it is properly conferred in
the way the Lord determined and received with the proper dispositions
of soul, man becomes truly incorporated into the crucified and
glorified Christ and is reborn to a sharing of the divine life, as the
Apostle says: [Col 2:12 follows]" (Vatican II, "Unitatis
Redintegratio", 22).

As on other occasions (cf. Rom 6:4), St Paul, evoking the rite of
immersion in water, speaks of Baptism as a kind of burial (a sure sign
that someone has died to sin), and of resurrection to a new life, the
life of grace. By this sacrament we are associated with Christ's death
and burial so as to be able to rise with him. "Christ by his resurrection
signified our new life, which was reborn out of the old death which
submerged us in sin. This is what is brought about in us by the great
sacrament of Baptism: all those who receive this grace die to sin [...]
and are reborn to the new life" (St Augustine, "Enchiridion", 41-42).

13-14. This is one of the central teachings of the epistle--that Jesus
Christ is the only mediator between God and men. The basic purpose
of his mediation is to reconcile men with God, through the forgiveness
of their sins and the gift of the life of grace, which is a sharing in God's
own life.

Verse 14 indicates how Christ achieved this purpose--by dying on the
Cross. All who were under the yoke of sin and the Law have been set
free through his death.

The Mosaic Law, to which the scribes and Pharisees added so many
precepts as to make it unbearable, had become (to use St Paul's
comparison) like a charge sheet against man, because it imposed heavy
burdens but did not provide the grace needed for bearing them. The
Apostle very graphically says that this charge sheet or "bond" was set
aside and nailed on the Cross--making it perfectly clear to all that
Christ made more than ample satisfaction for our crimes. "He has
obliterated them," St John Chrysostom comments, "not simply crossed
them out; he has obliterated them so effectively that no trace of them
remains in our soul. He has completely canceled them out, he has nailed
them to the Cross [...]. We were guilty and deserved the most rigorous
of punishments because we were all of us in sin! What, then, does the
Son of God do? By his death on the Cross he removes all our stains and
exempts us from the punishment due to them. He takes our charge-sheet,
nails it to the Cross through his own person and destroys it" ("Hom. on
Col, ad loc.").

15. Jesus is the only mediator between God and man. The angelic
principalities and powers are insignificant by comparison with him: God
has overpowered them and publicly exposed them through the death of
his Son. The sentence seems to evoke the idea of the parade of a
victorious general complete with trophies, booty and prisoners.

Some scholars interpret this passage differently; the "public spectacle",
according to their interpretation, would refer to the fact that the good
angels had been mediators in the revelation of the Mosaic Law (cf.
Gal 3:19) and were being venerated by some contemporary Jews
(among them some converts from Colossae) with a form of worship
bordering on superstition. God would have caused them to become
"a public spectacle" when they acted as a kind of escort in Christ's
victory parade. Thus, both interpretations lead to the conclusion that
angels, who are Christ's servants, should not be rendered the worship
due to him alone, even though they do play an important part in God's
plan of salvation. One of the missions entrusted to them is that of
continually interceding on behalf of mankind.

At the time this epistle was being written there was need to emphasize
first that Jesus Christ is the only mediator. The mediation of angels
depends on him (it is something revealed in fact in the Old Testament:
cf. Tob 12:3, 12ff; Dan 9:2ff; 10:13; Ezek 49:3; Zech 1:9; etc.). The
Blessed Virgin Mary's mediation, also subordinate to that of Christ, is
something which becomes clearer as the events of the New Testament
unfold. Mary's mediation is, however, on a higher level than that of
the angels. Pope Pius XII says this, echoing earlier teachings: "If, as
he does, the Word works miracles and infuses grace by means of the
human nature he has taken on, if he uses the sacraments, and his
Saints, as instruments for the saving of souls, how could he not use
the office and action of his most blessed Mother to distribute the
fruits of the Redemption?

"With a truly maternal spirit (our predecessor Pius IX of immortal
memory says), having in her hands the business of our salvation, she
concerns herself with all mankind, for she has been made by the Lord
Queen of heaven and earth and is raised above all the choirs of Angels
and all the degrees of the Saints in heaven; she is there at the right
hand of her only Son, Jesus Christ, our Lord, in most effective
supplication, obtaining whatever she asks; she cannot but be heard"
("Ad Caeli Reginam", 17).

"Principalities and powers": see the note on Eph 6:12.

(II) 1st Reading: 1 Corinthians 6:1-11

Recourse to Pagan Courts
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[1] When one of you has a grievance against a brother, does he dare go to law
before the unrighteous instead of the saints? [2] Do you not know that the saints
will judge the world? And if the world is to be judged by you, are you incompetent
to try trivial cases? [3] Do you not know that we are to judge angels? How much
more, matters pertaining to this life! [4] If then you have such cases, why do you
lay them before those who are least esteemed by the church? [5] I say this to
your shame. Can it be that there is no man among you wise enough to decide
between members of the brotherhood, [6] but brother goes to law against brother,
and that before unbelievers?

[7] To have lawsuits at all with one another is defeat for you. Why fer wrong? Why not rather be defrauded? [8] But you yourselves wrong and de-
fraud, and that even your own brethren.

[9] Do you not know that the unrighteous will not inherit the kingdom of God?
Do not be deceived; neither the immoral, nor idolaters, nor adulterers, nor homo-
sexuals, [10] nor thieves, nor the greedy, nor drunkards, nor revilers, will inherit the kingdom of God. [11] And such were some of you. But you were
washed, you were sanctified, you were justified in the name of the Lord Jesus
Christ and in the Spirit of our God.

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

1-6. As usually happens in his letters, in the course of dealing with some more
or less important event in the Christian community, the Apostle moves on to a
much higher plane, and from there focuses light onto the particular problem.

In this case, the scandal is that Christians are involved in lawsuits against one
another (v. 7) and are bringing these cases before pagan courts instead of trying
to settle them within the sphere of the Church; Paul, as we can see, is quite
incensed: "How dare any of your members..."

Through Baptism, Christians are become holy, justified; that is, they have ob-
tained a share in the life and virtues of Christ and are called to Furthermore, like the Apostles (cf. Mt 19:28; Lk 22:30), Christians will judge men
and angels on the Last Day. They are, therefore, instruments of and witnesses to
divine justice. So, they really should not go to law against each do have grievances the Christian community itself should provide people who are
equipped to act as arbitrators and have the grace of state to solve the problems
that arise. St Paul is not down-playing civil authority and its autonomy, thority comes from God (Rom 13:1-5); he himself submitted to Roman tribunals,
and he even appealed to Caesar (cf. Acts 25:11-12). The specific advice he gives
here -- that Christians should not bring cases before pagan court -- ties in with
Jewish practice. Primarily, the Apostle is recommending to Christians to practice
fraternity and solve disagreements without going to pagan courts.

Moreover, going to law would be a great disservice to the Gospel: what attraction
could a community hold which was divided within itself? [7] It is this grave scan-
dal that he particularly wants to avoid.

3. The only Judge of the living and the dead, of angels and men, is Jesus Christ.
Christians are so intimately linked to Christ that St Paul sees no objections to
attributing the actions of the head to all the members. Therefore, he does not at-
tempt to speculate on the particular form the Last Judgment will take -- whether,

for example, men will judge angels or at least the fallen angels. His aim here
may be simply to emphasize the intimate union of the Christian with Christ,
which ought to be reflected in just dealings with one another.

7-8. This is the reason why St Paul is so hard on the Corinthians. They have
failed to understand and to apply what our Lord said in the Sermon on the Mount
about bearing injuries (Mt 5:39-42). Worse still, they have gone to law against
each other in contravention of the standard set by those early Christians, who
had one heart and soul (cf. Acts 4:32). And they have tried to solve their disa-
greements in pagan courts which know nothing of Christian brotherhood. St John
Chrysostom points out the transgressions the Corinthians are guilty of: "For one
thing, not bearing injuries patiently; for another, offending others; arbitrators to decide on the matter, finally, using this procedure a Christian, a brother in the faith" ("Hom. on 1 Cor, ad loc.").

St Paul's advice about money can usefully be read in the light of Romans 12:
17-21: this shows us that he is not saying that a passive and weak attitude to
difficulties is the right one: difficulties should be faced and an positive good, at all times, to everyone.

"Let us especially resolve not to judge others, not to doubt their good will, to
drown evil in an abundance of good, sowing loyal friendship justice and peace
all around us. And let us resolve never to become sad if our upright conduct is
misunderstood by others; if the good which, with the continuous help of our Lord,
we try to accomplish is misinterpreted by people who delight in unjustly guessing
at our motives and who accuse us of wicked designs and deceitful behavior. Let
us forgive always, with a smile on our lips. Let us speak clearly, lings, when in conscience we think we ought to speak. And let us leave every-
thing in the hands of our Father God, with a divine silence -- Jesus was silent'
(Mt 26:63 -- if we are confronted with personal attacks, no matter how brutal and
shameful they might be. Let us concern ourselves only with doing good deeds:
God will see to it that they shine before men (Mt 5:16)" ("Christ Is Passing By",
72).

9-10. In this list of sins, similar to that given in the previous 5:10-11), St Paul explicitly teaches that those who commit these sins will not
inherit the Kingdom, that is, will not attain eternal salvation. kind of explanation of what "unrighteousness" means. Thus, not only those go
against righteousness who wrongly go to law or defraud others: righteousness,
justice, in the language of the Bible is equivalent to holiness and posed to every kind of sin.

"Do not be deceived": the Greek can also be translated as "Do not let yourselves
be deceived" (cf. Eph 5 :5-6). Certainly, to make out that such actions are good
is worse than to commit them. And yet in Corinth, and in other places at other
times, there have been and are false ideologies which interpret sinfulness as vir-
tue. To combat tendencies that seek to tone down or deny the reality of grave
sin, the Church points out that "a person sins mortally not only when his action
comes from direct contempt for love of God and neighbor, but also when he con-
sciously and freely, for whatever reason, chooses something which is seriously
disordered [...]. Pastors of souls must exercise patience and generosity; but
they are not allowed to render God's commandments null, nor to reduce unreaso-
nably people's responsibility" (SCDF, "Declaration Concerning Sexual Ethics",
10). Like Christ, pastors should be uncompromising with evil and merciful to evil-
doers.

11. This reminder about the dignity of Christians brings to an end this series of
warnings. It reminds the Corinthians of their Baptism, its effects and their need
to return to their initial holiness.

These last words clearly contain a reference to the Trinitarian formula tism (cf. Mt 28:19). The inclusion of the name of the three persons of the Blessed
Trinity implies an act of faith in God, One and Three, and recognition that grace
and justification are given us by the Father, have been merited by his Son Jesus
Christ, and are applied to us through the action of the Holy Spirit.

Three words sum up the effects of Baptism--"washed", "sanctified", and "justified"
(cf. Acts 22:16; Eph 5:16; Tit 3:5); in addition to erasing original sonal sin, Baptism gives us sanctifying grace and the infused virtues: "The follo-
wers of Christ, called by God not in virtue of their works but by his design and
grace, and justified in the Lord Jesus, have been made sons of God in baptism,
the sacrament of faith, and partakers of the divine nature, and so are truly sanc-
tified. They must therefore hold on to and perfect in their lives which they have received from God" ("Lumen Gentium", 40).

Reminding them of baptismal innocence, St Paul encourages the Corinthians to
return to that state by a new conversion. After Baptism, the sacrament of Pe-
nance received with the right dispositions restores sanctifying grace over, a means Christ chooses to conserve men in grace and bring them growth in
grace: "The sacrament of Penance contributes [much] to the development of the
Christian life" (Vatican II, "Christus Dominus", 30).

Gospel Reading: Luke 6:12-19

The Calling of the Apostles
---------------------------------------
[12] In these days He (Jesus) went out into the hills to pray; and tinued in prayer to God. [13] And when it was day, He called His disciples, and
chose from them twelve, whom He named Apostles: [14] Simon, whom He named
Peter, and Andrew, his brother, and James and John, and Philip and Bartholomew,
[15] and Matthew, and Thomas, and James the son of Alphaeus, and Simon who
was called the Zealot, [16] and Judas the son of James, and Judas Iscariot, who
became a traitor.

The Sermon on the Mount
--------------------------------------
[17] And He came down with them and stood on a level place, with a great crowd
of His disciples and a great multitude of people from all Judea and Jerusalem and
the sea coast of Tyre and Sidon, who came to hear Him and to be healed of their
diseases; [18] and those who were troubled with unclean spirits were cured. [19]
And all the crowd sought to touch Him, for power came forth from Him and healed
them all.

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

12-13. The evangelist writes with a certain formality when describing this impor-
tant occasion on which Jesus chooses the Twelve, constituting them as the
apostolic college: "The Lord Jesus, having prayed at length to the Father, called
to Himself those whom He willed and appointed twelve to be with Him, whom
He might send to preach the Kingdom of God (cf. Mark 2:13-19; Matthew 10:
1-42). These Apostles (cf. Luke 6:13) He constituted in the form of a college or
permanent assembly, at the head of which He placed Peter, chosen from among
them (cf. John 21:15-17). He sent them first of all to the children of Israel and
then to all peoples (cf. Romans 1:16), so that, sharing in His power,they might
make all peoples His disciples and sanctify and govern them (cf. Matthew 28:
16-20; and par.) and thus spread the Church and, administering it under the
guidance of the Lord, shepherd it all days until the end of the world (cf. Matthew
28:20). They were fully confirmed in this mission on the day of Pentecost (cf.
Act 2:1-26) [...]. Through their preaching the Gospel everywhere (cf. Mark 16:20),
and through its being welcomed and received under the influence of the Holy Spi-
rit by those who hear it, the Apostles gather together the universal Church, which
the Lord founded upon the Apostles and built upon Blessed Peter their leader,
the chief cornerstone being Christ Jesus Himself (cf. Revelation 21:14; Matthew
16:18; Ephesians 2:20). That divine mission, which was committed by Christ to
the Apostles, is destined to last until the end of the world (cf. Matthew 28:20),
since the Gospel, which they were charged to hand on, is, for the Church, the
principle of all its life for all time. For that very reason the to appoint successors in this hierarchically constituted society" (Vatican II,
"Lumen Gentium", 19-20). *******************
not rather suf-
nor robbers
*******************
follow his example.
other; and if they
for all au-
then looking for
in a dispute with
effort made to do
without hard fee-
chapter (cf. 1 Cor
The whole list is a
therefore is op-
used at Bap-
sin, and any per-
that sanctification
and is, more-
all night He con-
*******************
Apostles were careful

12-13. 이 복음사가는 예수님께서, 다음과 같이 그들을 사도단(apostolic college)
으로 구성하시고자, 열두 명을 선택하시는 바로 이 중요한 시기(occasion)를 서술할
때에 어떤 격식(formality)과 함께 저술합니다: "주님이신 예수님께서는, 오랜 시간
성부께 기도를 하시고는, 당신 자신께로, 당신과 함께 있기를 원하시어 임명하셨던,
하느님의 나라(kingdom of God)를 설교하도록 당신께서 파견하실, 바로 이 열둘을
부르셨습니다(마르코 복음서 2,13-19; 마태오 복음서 10,1-42를 참조하라). 당신의
제자들 중에서 선택된(요한 복음서 21,15-17을 참조하라), 이들 사도들을(루카
복음서 6,13을 참조하라) 당신께서는, 그 수장에 당신께서 베드로를 앉히셨던, 한 개의
단체(a college) 혹은 항구적인 모임(permanent assembly)의 형식으로 제정하셨습니다.
당신께서는, 당신의 권능에 함께 함으로써, 그들이 모든 백성들을 당신의 제자들로
만들게 하시고자 그리고 그들을 성화시키고 다스리게 하시고자[마태오 복음서 28,
16-20, 그리고 유사 구절(par.)들을 참조하라] 그리하여 그 결과로 교회를 퍼뜨리며
그리고, 교회를 주님의 인도 아래에서 관리하면서, 이 세상의 종말에 이르기까지 날마다
교회를 보살피게(shepherd) 하시고자(마태오 복음서 28,20을 참조하라), 무엇보다도
먼저, 이들을 이스라엘의 자녀들에게 파견하셨으며 그러고 나서 모든 백성들에게
파견하셨습니다(로마 1,16을 참조하라). 그들은 오순절(Pentecost) 날에 이 임무에
있어 충분하게 확인되었습니다(사도행전 2,1-26을 참조하라) [...]. 그들이 복음을
어디에나 설교함을 통하여 그리고 이 사도단의 존재가 성령의 영향 아래에서 복음을
듣는 이들에 의하여 환영을 받게 되고 그리고 받아들여짐을 통하여, 이 사도들은,
주님께서 이 사도들 위에 기초하셨으며(founded) 그리고 그들의 지도자인 복 받은
베드로(Blessed Peter) 위에 설립하셨던(built), 주된 주춧돌(chief cornerstone)이
그리스도 예수님 당신 자신이신(요한 묵시록 21,14; 마태오 복음서 16,18; 에페소
2,20을 참조하라), 보편 교회(the universal Church)를 함께 모읍니다. 그리스도에
의하여 이 사도들에게 위임되었던 바로 이 하느님의 임무는 이 세상의 종말에
이르기까지 지속하기로 예정되어 있는데(마태오 복음서 28,20을 참조하라), 이는
그들이 후세에 전달하도록 임무가 주어진 복음이, 교회의 경우에 있어, 항상 그 삶
전부에 대한 원리(principle)이기 때문입니다. 바로 이러한 이유 때문에 이 사도들은
이러한 교계 구조적으로 설립된 단체에 있어서의 후계자들을 주의를 기울여
임명하였습니다." [제2차 바티칸 공의회(Vatican II), "인류의 빛(Lumen Gentium)",
19-20].

Before establishing the apostolic college, Jesus spent the whole night in prayer.
He often made special prayer for His Church (Luke 9:18; John 17:1ff), thereby
preparing His Apostles to be its pillars (cf. Galatians 2:9). As His Passion ap-
proaches, He will pray to the Father for Simon Peter, the head of the Church,
and solemnly tell Peter that He has done so: "But I have prayed for you that
your faith may not fail" (Luke 22:32). Following Christ's example, the Church
stipulates that on many occasions liturgical prayer should be offered for the
pastors of the Church (the Pope, the bishops in general, and priests) asking
God to give them grace to fulfill their ministry faithfully.

이 사도단(the apostolic college)을 설립하시기 전에, 예수님께서는 기도하시면서
그날 밤 전체를 보내셨습니다. 당신께서는 당신의 교회를 위하여 특별한 기도를
하셨는데(루카 복음서 9,18; 요한 복음서 17,1 및 이어지는 몇 개의 절들), 이
기도에 의하여 당신의 사도들이 교회의 기둥들이 될 것을 준비하셨습니다(갈라티아
2,9를 참조하라). 당신의 수난이 다가옴에 따라, 당신께서는 교회의 수장인 시몬
베드로(Simon Peter)를 위하여 성부께 기도하기를 원하시며 그리고 다음과 같이
베드로에게 장엄하게 말씀하십니다: "그러나 나는 너의 믿음이 꺼지지 않도록 너를
위하여 기도하였다"(루카 복음서 22,32). 그리스도의 모범(example)을 뒤따라,
교회는 많은 경우들에 있어, 그들이 자신들의 교역(ministry)을 충실하게 실현하도록,
하느님께서 그들에게 은총을 베풀어 주실 것을 요청하는, 전례상의 기도
(liturgical prayer)가 (교황, 일반적인 주교들, 그리고 사제들인) 교회의 목자
(pasters)들을 위하여 봉헌되어야만 한다고 명문화하고 있습니다(stipulates).

Christ is continually teaching us that we need to pray always (Luke 18:1). Here
He shows us by His example that we should pray with special intensity at impor-
tant moments in our lives. "`Pernoctans in oratione Dei. He spent the whole
night in prayer to God.' So St. Luke tells of our Lord. And you? How often have
you persevered like that? Well, then...." (St. J. Escriva, "The Way", 104).

그리스도께서는 우리가 항상 기도할 필요가 있다고 지속적으로 우리를 가르치십니다
(루카 복음서 18,1). 여기서 당신께서는 우리의 삶들에 있어서의 중요한 순간들에
특별한 강렬함(intensity)과 함께 기도하여야만 함을 당신의 모범으로써 우리에게
보이십니다. "'Pernoctans in oratione Dei. 당신께서는 밤을 새우며 하느님께
기도하셨다.' 그렇게 성 루카는 우리의 주님에 대하여 말합니다. 그러면 그대는?
얼마나 자주 그대는 이와 같이 인내하였는가요? 글쎄, 그렇다면 ..." [성 호세마리아
에스크리바(St. J. Escriva), "The Way", 104].

On the need for prayer and the qualities our prayer should have, see the notes on
Matthew 6:5-6; 7:7-11; 14:22-23; Mark 1:35; Luke 5:16; 11:1-4; 22:41-42.

기도의 필요와 우리의 기도가 마땅히 가져야만 하는 자질(qualities)들에 대하여서는,
마태오 복음서 6,5-6; 7,7-11; 14,22-23; 마르코 복음서 1,35; 루카 복음서 5,16;
11,1-4; 22,41-42에 대한 주석들을 보십시오.

12. Since Jesus is God, why does He pray? There were two wills in Christ, one
divine and one human (cf. "St. Pius X Catechism", 91), and although by virtue of
His divine will He was omnipotent, His human will was not omnipotent. When we
pray, what we do is make our will known to God; therefore Christ, who is like us
in all things but sin (Hebrews 4:15), also had to pray in a human way (cf. "Sum-
ma Theologiae", III, q. 21, a. 1). Reflecting on Jesus at prayer, St. Ambrose
comments: "The Lord prays not to ask things for Himself, but to intercede on my
behalf; for although the Father has put everything into the hands of the Son, still
the Son, in order to behave in accordance with His condition as man, considers
it appropriate to implore the Father for our sake, for He is our Advocate [...]. A
Master of obedience, by His example He instructs us concerning the precepts
of virtue: `We have an advocate with the Father' (1 John 2:1)" ("Expositio Evan-
gelii sec. Lucam, in loc.").

12. 예수님께서는 하느님이신데, 왜 당신께서는 기도를 하셔야 할까요? 그리스도
안에는, 한 개의 하느님의 의지와 한 개의 인간의 의지, 이렇게 두 개의 의지
(wills)들이 있었으며(*)["성 비오 10세 교리서(St. Pius X Catechism)"를 참조하라],
그리고 비록 당신의 하느님의 의지에 의하여 (by virtue of His divine will) 당신께서는
전능하셨지만, 당신의 인간의 의지는 전능하지 않으셨습니다. 우리가 기도할 때에,
우리가 행하는 바는 우리의 의지를 하느님께서 알게 하는 것인데, 그리하여
따라서, 죄를 제외하고 모든 것들에 있어 우리와 같으신(is like)(히브리 4,15),
예수님께서는 또한 인간적인 방식으로 기도를 하셔야 하였습니다[("신학 대전(Summa
Theologiae)", III, q. 21, a. 1을 보라]. 기도 중인 예수님에 대하여 묵상한 후에,
성 암브로시오(St. Ambrose)는 다음과 같이 주석하였습니다: "주님께서는 당신 자신을
위한 것들 요청하시고자 기도하시는 것이 아니라, 나를 위하여 전구하시기 위하여
기도하시는데, 이는 비록 성부께서 성자의 손들 안에 모든 것을 이미 맡기셨음에도
불구하고, 여전히 성자께서는, 사람으로서의 당신의 조건과 일치를 이루도록 처신하시기
위하여, 우리를 위하여 성부께 간청하는 것이 합당하다고 생각하시기 때문인데, 이는
당신께서는 우리의 변호자(Advocate)이시기 [...] 때문입니다. 순명의 스승님이신
당신께서는, 당신의 모범으로써 덕목이라는 규범(precepts of virtue)들에 관하여
가르치십니다: '하느님 앞에서 우리를 변호해 주시는 분이 계십니다(We have an
advocate with the Father)'(1요한 2,1)." [Expositio Evangelii sec. Lucam, in loc.].

_____
(*) 번역자 주: 유일한 중개자(mediator)이신 예수 그리스도께서 하느님의 의지와 원죄에
물들지 않은 인간의 의지 둘 다를 가지고 계심(양의설)에 대한 더 자세한 내용은 다음에
있으니 참고하라:
http://ch.catholic.or.kr/pundang/4/soh/512.htm
-----

14-16. Jesus chose for Apostles very ordinary people, most of them poor and
uneducated; apparently only Matthew and the brothers James and John had so-
cial positions of any consequence. But all of them gave up whatever they had,
little or much as it was, and all of them, bar Judas, put their faith in the Lord,
overcame their shortcomings and eventually proved faithful to grace and became
saints, veritable pillars of the Church. We should not feel uneasy when we realize
that we too are low in human qualities; what matters is being faithful to the grace
God gives us.

14-16. 예수님께서는, 그들 대부분이 가난하고 교육을 받지 못한, 매우 평범한 사람들을
열두 사도들로 뽑으셨으며; 그리고 겉으로 보기에 단지 마태오(Matthew) 그리고 형제들인
야고보(James) 및 요한(John)만이 어떤 중대한(of any consequence) 사회적 지위들을
가지고 있었던 것 같습니다. 그러나 그들 모두는 자신들이 가졌던 것이, 적거나 혹은
많거나 있는 그대로, 무엇이든지 간에 포기하였으며, 그리고 그들 모두는, 유다(Judas)를
제외하고는, 주님께 자신들의 믿음을 두었고, 자신들의 부족함들을 극복하였으며 그리고
결국에 은총에 충실함을 증명하였기에 그리하여, 교회의 진실한 기둥(veritable
pillars)들인, 성인(saints)들이 되었습니다. 우리는 우리가 인간적 자질들에 있어 또한
낮음을 알게 될 때에 결코 거북하게(uneasy) 느끼지 말아야 하는데, 이는 중요한 바가
하느님께서 우리에게 베푸시는 은총에 충실하게 머물러 있는 것이기 때문입니다.

19. God became man to save us. The divine person of the Word acts through
the human nature which He took on. The cures and casting out of devils which
He performed during His life on earth are also proof that Christ actually brings
redemption and not just hope of redemption. The crowds of people from Judea
and other parts of Israel who flock to Him, seeking even to touch Him, anticipate,
in a way, Christians' devotion to the holy Humanity of Christ.

19. 하느님께서는 우리를 구하기 위하여 사람이 되셨습니다. 유일한 말씀(the Word)
이라는 하느님의 위격(divine person, 즉 성자)께서는 당신께서 취하셨던 인성
(human nature)을 통하여 작용하십니다. 당신께서 이 땅에서의 당신의 삶 동안에
실행하셨던 치유들과 더러운 영(devils)들의 쫓아냄은 또한, 구속(redemption)에 대한
단순한 희망이 아니라, 그리스도께서 구속을 가져다 주신다는 증거입니다. 유다 지역
(Judea)과 이스라엘(Israel)의 다른 지역으로부터, 심지어 당신께 접촉을 시도하면서,
당신께로 몰려들었던(flock to) 군중은, 어떠한 면에 있어, 그리스도의 거룩한 인간애
(holy Humanity of Christ)에 그리스도인들이 전념할 것(devotion)을 예상하고
있습니다(anticipate).
　

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