Tuesday

29th Week of Ordinary Time

(I) 1st Reading: Romans 5:12, 15b, 17-19, 20b-21

Adam's Original Sin
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[12] Therefore as sin came into the world through one man and death through
sin, and so death spread to all men because all men sinned[.]

[15b] For if many died through one man's trespass, much more have the grace
of God and the free gift in the grace of that one man Jesus Christ abounded for
many. [17] If, because of one man's trespass, death reigned through that one
man, much more will those who receive the abundance of grace and the free
gift of righteousness reign in life through the one man Jesus Christ.

[18] Then as one man's trespass led to condemnation for all men, so one man's
act of righteousness leads to acquittal and life for all men. [19] For as by one
man's disobedience many were made sinners, so by One Man's obedience many
will be made righteous.

[20b] [W]here sin increased, grace abounded all the more, [21] so that, as sin
reigned in death, grace also might reign through righteousness to eternal life
through Jesus Christ our Lord.

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Commentary:

12-21. Four important teachings are discernible in this passage: 1) Adam's sin
and its consequences, which include, particular death (verses 12-14); 2) the con-
trast between the effects of Original Sin and those of the Redemption wrought by
Christ (verses 15-19); 3) the role of the Law of Moses in relation to sin (especially
verses 13, 20), anticipating what is explained more elaborately in Chapter 7; 4)
the final victory of the reign of grace (verses 20-21). These teachings are closely
connected by one single idea: only Jesus Christ can justify us and bring us to
salvation. The Apostle refers to Adam as a "type of the One who was to come",
that is, Jesus, the Messiah, who is the true head of the human race; and he also
stresses that Christ, by His obedience and submission to the Father's will, coun-
ters the disobedience and rebellion of Adam, restoring to us--superabundantly --
the happiness and eternal life which we lost through the sin of our First Parents.

Here we can see the clash of the two kingdoms--the kingdom of sin and death
and the kingdom of righteousness and grace. These two kingdoms were estab-
lished, the first by Adam and the second by Christ, and spread to all mankind.

Because the superabundance of Christ's grace is the more important factor,
Adam's sin is referred to in no great detail. St. Paul takes it as something every-
one is familiar with. All Christians have read about or been told about the account
of the Fall in Genesis (Genesis 3) and they are familiar with many passages in
Sacred Scripture which confirm and explain something which is self-evident--that
all men are mortal and that the human race is subject to a whole series of afflic-
tions (cf. Sirach 25:33; Wisdom 2:23-24; Psalm 51:7; Job 14:4; Genesis 8:21;
etc.).

12-14. This passage can be elaborated on as follows: just as sin entered the
world through the action of a single individual man, so righteousness is attained
for us by one man--Jesus Christ. Adam, the first man, is a type of the "new
Adam": Adam contained within himself all mankind, his offspring; the "new
Adam" is "the first-born of all creation" and "the head of the body, the Church"
(Colossians 1:15, 18) because He is the redeeming Word Incarnate. To Adam
we are linked by flesh and blood, to Christ by faith and the Sacraments.

When, in His infinite goodness, He raised Adam to share in the divine life, God
also decreed that our First Parent would pass on to us his human nature and
with it all the various gifts that perfected it and the grace that sanctified it. But
Adam committed a sin by breaking God's commandment and as a result he im-
mediately lost the holiness and righteousness in which he had been installed,
and because of this disloyalty he incurred God's wrath and indignation and, as
consequence, death--as God had warned him. By becoming mortal and falling
under the power of the devil, Adam "was changed for the worse", in both body
and soul (cf. Council of Trent, "De Peccato Originali", Canon 1). From then on
Adam and his descendants pass on a human nature deprived of supernatural
gifts, and men are in a state of enmity with God, which means that they cannot
attain eternal beatitude.

The fact of Original Sin is a truth of faith. This has been stated once again so-
lemnly by [Pope] Paul VI: "We believe that in Adam all have sinned. From this it
follows that, on account of the original offense committed by him, human nature,
which is common to all men, is reduced to that condition in which it must suffer
the consequences of that Fall [...]. Consequently, fallen human nature is deprived
of the economy of grace which it formerly enjoyed. It is wounded in its natural po-
wers and subjected to the dominion of death which is transmitted to all men. It is
in this sense that every man is born in sin. We hold, therefore, in accordance
with the Council of Trent, that Original Sin is transmitted along with human na-
ture, "not by imitation but by propagation", and is, therefore, incurred by each
person individually" ("Creed of the People of God", 16).

Our own experience bears out what divine Revelation tells us: when we examine
our conscience we realize that we have this inclination towards evil and we are
conscious of being enmeshed in evils which cannot have their source in our holy
Creator (cf. Vatican II, "Gaudium Et Spes", 13). The obvious presence of evil in
the world and in ourselves convince us of the profound truth contained in Revela-
tion and moves us to fight against sin.

"So much wretchedness! So many offenses! Mine, yours, those of all mankind....

"Et in peccatis concepit me mater mea!" In sin did my mother conceive me!
(Psalm 51:5). I, like all men, came into the world stained with the guilt of our
First Parents. And then...my own sins: rebellions, thought about, desired, com-
mitted....

"To purify us of this rottenness, Jesus chose to humble Himself and take on the
form of a slave (cf. Philippians 2:7), becoming incarnate in the spotless womb of
our Lady, His other, who is also your Mother and mine. He spent thirty years in
obscurity, working like everyone else, at Joseph's side. He preached.He worked
miracles.... And we repaid Him with a cross.

"Do you need more motives for contrition?" (St. J. Escriva, "The Way of the
Cross, IV, 2).

13-14. Both the commandment imposed by God on Adam, and the Mosaic Law,
threatened the transgressor with death; but the same cannot be said of the
period between Adam and Moses. In that period also people did sin against the
natural law written on every person's heart (cf. 2:12ff). However, their sins "were
not like the transgression of Adam", because the natural law did not explicitly
bind under pain of death. If, nevertheless, they in fact had to die, this proves,
the Apostle concludes, that death is due not to personal sins but to original sin.
It is also proved, the Fathers of the Church usually add, by the fact that some
people die before reaching the use of reason, that is, before they are capable of
sinning.

Death is a consequence of original sin, because that sin brought with it the loss
of the "preternatural"(*) gift of immortality (cf. Gen 2:17; 3:19). Adam incurred this
loss when, through a personal act of his, he broke an explicit, specific command
of God. Later, under the Mosaic Law, there were also certain precepts which
involved the death penalty if broken (cf., for example, Exod 21:12ff; Lev 24:16).
In the period from Adam to Moses there was no law which stated: If you sin, you
shall die. However, people in that period were all subject to death, even those
who committed no sin "like the transgression of Adam", that is, what is termed
"actual sin".

-----
(*) 번역자 주: "preternatural(자연의 바깥에 있는)" 그리고 "supernatural(초자연적)" 
용어들의 신학적 의미에 있어서의 차이점은 다음의 주소에 있는, 홀수 해 연중 
제3주간 제1독서(히브리 9,15.24-28)의 제27-28절들에 대한 해설의 각주를 참고하라:
http://ch.catholic.or.kr/pundang/4/navarre/ot_3_mon.htm 
-----

Therefore, death is due to a sin--original sin--which attaches to each man, wo-
man and child, yet which is not an "actual sin". This original sin is the cause of
death, and the fact that everyone dies is the proof that everyone is affected by
original sin. The Second Vatican Council sums up this teaching as follows: "The
Church, taught by divine Revelation, declares that God has created man in view
of a blessed destiny that lies beyond the limits of his sad state on earth. More-
over, the Christian faith teaches that bodily death, from which man would have
been immune had he not sinned (cf. Wis 1:13; 2:23-24; Rom 5:21; 6:23; Jas 1:
15), will be overcome when that wholeness which he lost through his own fault
will be given once again to him by the almighty and merciful Savior. For God has
called man, and still calls him, to cleave with all his being to him in sharing for
ever a life that is divine and free from all decay" ("Gaudium Et Spes", 18).


(II) 1st Reading: Ephesians 2:12-22

Reconciliation of Jews and Gentiles in Christ
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[12] Remember that you were at that time separated from Christ, alienated from
the commonwealth of Israel, and strangers to the covenants of promise, having
no hope and without God in the world. [13] But now in Christ Jesus you who
once were far off have been brought near in the blood of Christ. [14] For he is
our peace, who has made us both one, and has broken down the dividing wall
of hostility, [15] by abolishing, in his flesh the law of commandments and ordi-
nances, that he might create in himself one new man in place of the two, so
making peace, [16] and might reconcile us both to God in one body through the
cross, thereby bringing the hostility to an end. [17] And he came and preached
peace to you who were far off and peace to those who were near; [18] for through
him we both have access in one Spirit to the Father. [19] So then you are no
longer strangers and sojourners, but you are fellow citizens with the saints and
members of the household of God, [20] built upon the foundation of the apostles
and prophets, Christ Jesus himself being the cornerstone, [21] in whom the
whole structure is joined together and grows into a holy temple in the Lord; [22]
in whom you also are built into it for a dwelling place of God in the Spirit.

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Commentary:

11-22. What is the significance of the calling of the Gentiles to the Church?
Their previous situation, separated from Christ (vv. 11-12), has undergone radical
change as a result of the Redemption Christ achieved on the Cross: that action
has, on the one hand, brought the two peoples together (made peace between
them: vv. 13-15) and, on the other, it has reconciled them with God, whose ene-
my each was (w. 16- 18). The Redemption has given rise to the Church, which
St Paul here describes as a holy temple built on the foundation of the apostles
and prophets (vv. 19-22).

11-12. Prior to the coming of the Messiah, the Gentiles bore the mark of paga-
nism even on their bodies: they were uncircumcised; and on this account they
were despised by the Jews. St Paul, however, goes much further: he says that
the essential distinction between Jews and Gentiles was not circumcision but
the grace of election, which previously was extended only to the Jewish people.
To them "belong the sonship, the glory, the covenants, the giving of the law,
the worship, and the promises; to them belong the patriarchs" (Rom 9:4-5).
The Gentiles had been given no such grace; it had been reserved to the people
to whom God had promised the Messiah. Despite their myriad gods, the Gen-
tiles did not know the true God.

Thus, one of the great results of the Redemption wrought by Christ and by
God's mercy is that the Gentiles have been admitted to the covenants God
made with the patriarchs, covenants which contained the promise that a Mes-
siah would bring salvation (cf. note on Rom 9:4-6). This fulfilled the promise
made to Abraham that through him all the families of the earth should account
themselves blessed (cf. Gen 12:3). The prophets proclaimed this many times
(cf. Is 2:1-3; 56:6-8; 60:11-14; etc.), and Jesus Christ saw it as imminent when
he said that many would come from east and west and sit at table with Abra-
ham, Isaac and Jacob (cf. Mt 8:11).

14-15. "He is our peace": through his death on the cross Christ has abolished
the division of mankind into Jews and Gentiles. The Gentiles, who had been far
away from God, from his covenant and from his promises (cf. v. 12), are now on
a par with the Jews: they share in the New Covenant that has been sealed with
the blood of Christ. That is why he is "our peace". In him all men find that soli-
darity they yearned for, because, through his obedient self-sacrifice unto death,
Christ has made up for the disobedience of Adam, which had been the cause
of human strife and division (cf. Gen 3-4). "Christ, the Word made flesh, the
prince of peace, reconciled all men to God by the cross, and, restoring the unity
of all in one people and one body, he abolished hatred in his own flesh (cf. Eph
2:16; Col 1:20-22) and, having been lifted up through his resurrection, he poured
forth the Spirit of love into the hearts of men" (Vatican II, "Gaudium Et Spes",
78).

God's plan to attract mankind to himself and to reestablish peace included the
election of the Jewish people, from whom the Messiah would be born; and in
that Messiah all the nations of the world would be blessed (cf. Gen 11:3). He
is in fact called "prince of peace" (Is 9:6; cf. Mic 5:4). However, many Jews had
come to regard their election in such a narrow-minded way that they saw it as
creating a permanent barrier between themselves and the Gentiles. Some rabbis
of our Lord's time despised and even hated the Gentiles. The separation between
the two peoples was reflected in the temple wall which divided the court of the
Gentiles from the rest of the sacred precincts (cf. Acts 21:28). The real roots of
the separation lay in Jewish pride at being the only ones to have the Law of God
and keep it by scrupulous attention to countless legal niceties.

By his death on the cross Jesus Christ has broken down the barriers dividing
Jews from Gentiles and also those which kept man and God apart. St Paul says
this metaphorically when he says that Christ "has broken down the dividing wall",
referring to the wall in the temple. But he is not resorting to metaphor when he
says that Christ abolished "in his flesh the law of commandments and ordinances".
Christ, through his obedience to the Father unto death (cf. Phil 2:8), has brought
the Law to fulfillment (cf. Mt 5:17 and note on Mt 5:17-19); he has become, for all
mankind, the way to the Father. The Law of the Old Testament, although it was
something good and holy, also created an unbridgeable gap between God and
man, because man, on his own, was incapable of keeping the Law (cf. notes on
Gal 3:19-20; 3:21-25; and Acts 15:7-11). Christ, through grace, has created a
new man who can keep the very essence of the Law--obedience and love.

The "new man" of whom St Paul speaks here is Jesus Christ himself, who stands
for both Jews and Gentiles, because he is the new Adam, the head of a new man-
kind: the "new man", St Thomas Aquinas explains, "refers to Christ himself, who
is called 'new man' because of the new form his conception took, ...the newness
of the grace which he extends ..., and the new commandment which he brings"
("Commentary on Eph, ad loc.").

By taking human nature and bringing about our redemption, the Son of God has
become the cause of salvation for all, without any distinction between Jew and
Greek, slave and free, male and female (cf. Gal 3:28): only through Christ's grace
can peace be achieved and all differences overcome. Pope John XXIII explains
this in his encyclical "Pacem In Terris": peace is "such a noble and elevated task
that human resources, even though inspired by the most praiseworthy goodwill,
cannot bring it to realization alone. In order that human society may reflect as
faithfully as possible the Kingdom of God, help from on high is necessary. For
this reason, during these sacred days our supplication is raised with greater fer-
vor towards him who by his painful passion and death overcame sin--the root of
discord and the source of sorrows and inequalities--and by his blood reconciled
mankind to the Eternal Father: 'For he is our peace, who has made us both one'."

16. Through his death on the cross, Jesus Christ reestablishes man's friend-
ship with God, which sin had destroyed. Pope John Paul suggests that "With
our eyes fixed on the mystery of Golgotha we should be reminded always of that
'vertical' dimension of division and reconciliation concerning the relationship be-
tween man and God, a dimension which in the eyes of faith always prevails over
the 'horizontal' dimension, that is to say, over the reality of division between peo-
ple and the need for reconciliation between them. For we know that reconciliation
between people is and can only be the fruit of the redemptive act of Christ, who
died and rose again to conquer the kingdom of sin, to reestablish the covenant
with God and thus break down the dividing wall which sin had raised up between
people" ("Reconciliatio Et Paenitentia", 7). Redemption therefore brings about our
reconciliation with God (cf. Rom 5:10-2 Cor 5:18) and it affects everyone, Gentiles
as well as Jews, and all creation (cf. Col 1:20). This reconciliation is achieved in
the physical body of Christ sacrificed on the cross (cf. Col 1:22) and also in his
mystical body, in which Christ convokes and assembles all whom he has recon-
ciled with God by his redemptive sacrifice (cf. 1 Cor 12:13ff). The words "in one
body" can be taken in two senses--as referring to Christ's physical body on the
cross and to his mystical body, the Church.

The sacrifice of the body and blood of Christ, "the memorial of the death and
resurrection of the Lord, in which the Sacrifice of the cross is forever perpetuated,
is the summit and the source of all worship and Christian life. By means of it the
unity of the body of Christ is signified and brought about, and the building up of
the body of Christ is perfected" (Code of Canon Law, can. 897).

18. Prior to Christ's coming, man was excluded from the Father's house, living
like a slave rather than a son (cf. Gal 4:1-5). But in the fullness of time God sent
his Son to give us the spirit of sonship that enables us to call God our Father (cf.
note on Rom 8:15-17).

"The way that leads to the throne of grace would be closed to sinners had Christ
not opened the gate. That is what he does: he opens the gate, leads us to the
Father, and by the merits of his passion obtains from the Father forgiveness of
our sins and all those graces God bestows on us" (St Alphonsus, "Thoughts on
the Passion", 10, 4).

Here we see the part played by the Holy Spirit in the work of salvation decreed
by the Father and carried out by the Son. The words "in one Spirit", as well as
identifying the access route to the Father, also imply two basic facts: on the
one hand, that the mysterious union which binds Christians together is caused
by the action of the Holy Spirit who acts in them; on the other, that this same
Holy Spirit, inseparable from the Son (and from the Father) because they con-
stitute the same divine nature, is always present and continually active in the
Church, the mystical body of Christ. "When the work which the Father gave the
Son to do on earth (cf. In 17:4) was accomplished, the Holy Spirit was sent on
the day of Pentecost in order that he might continually sanctify the Church,
and that, consequently, those who believe might have access through Christ in
one Spirit to the Father (cf. Eph 2:18). [...] Hence the universal Church is seen
to be 'a people brought into unity from the unity of the Father, the Son and the
Holy Spirit' (cf. St Cyprian, "De Oratione Dominica", 23)" (Vatican II, "Lumen
Gentium", 4).

Christ has brought about salvation, and, to enable all to appropriate that salva-
tions he calls them to form part of his body, which is the Church. The Holy Spirit
is, as it were, the soul of this mystical body; it is he who gives it life and unites
all its members. "If Christ is the head of the Church, the Holy Spirit is its soul:
'As the soul is in our body, so the Holy Spirit is in the body of Christ, that is,
the Church' (St Augustine, "Sermon 187")" (Leo XIII, "Divinum Illud Munus", 8).
The Holy Spirit is inseparably united to the Church, for St Irenaeus says, "where
the Church is, there is the Spirit of God; and where the Spirit of God is, there is
the Church and the fullness of grace" ("Against Heresies", III, 24).

19. After describing the Redemption wrought by Christ and applied in the Church
by the Holy Spirit, St Paul arrives at this conclusion: the Gentiles are no longer
strangers; they belong to Christ's Church.

In the new Israel (the Church) privileges based on race, culture or nationality
cease to apply. No baptized person, be he Jew or Greek, slave or free man, can
be regarded as an outsider or stranger in the new people of God. All have proper
citizenship papers. The Apostle explains this by using two images: The Church
is the city of saints, and God's family or household (cf. 1 Tim 3:15). The two
images are complementary: everyone has a family, and everyone is a citizen. In
the family context, the members are united by paternal, filial and fraternal links,
and love presides; family life has a special privacy. But as a citizen one is acting
in a public capacity; public affairs and business must be conducted in a manner
that is in keeping with laws designed to ensure that justice is respected. The
Church has some of the characteristics of a family, and some of those of a polity
(cf. St Thomas Aquinas, "Commentary on Eph, ad loc.").

The head of the Church is Christ himself, and in his Church are assembled the
children of God, who are to live as brothers and sisters, united by love. Grace,
faith, hope, charity and the action of the Holy Spirit are invisible realities which
forge the links bringing together all the members of the Church, which is moreover
something very visible, ruled by the successor of Peter and by the other bishops
(cf. Vatican II, "Lumen Gentium", 8), and governed by laws--divine and ecclesias-
tical--which are to be obeyed.

20-22. To better explain the Church, the Apostle links the image of "the house-
hold of God" to that of God's temple and "building" (cf. 1 Cor. 3:9). Up to this he
has spoken of the Church mainly as the body of Christ (v. 16). This image and
that of a building are connected: our Lord said, "Destroy this temple and in three
days I will raise it up" (Jn 2:19), and St John goes on to explain that he was spea-
king "of the temple of his body" (Jn 2:21). If the physical body of Christ is the true
temple of God because Christ is the Son of God, the Church can also be seen as
God's true temple, because it is the mystical body of Christ.

The Church is the temple of God. "Jesus Christ is, then, the foundation stone of
the new temple of God. Rejected, discarded, left to one side, and done to death--
then as now--the Father made him and continues to make him the firm immovable
basis of the new work of building. This he does through his glorious resurrection
[...].

"The new temple, Christ's body, which is spiritual and invisible, is constructed by
each and every baptized person on the living cornerstone, Christ, to the degree
that they adhere to him and 'grow' in him towards 'the fullness of Christ'. In this
temple and by means of it, the 'dwelling place of God in the Spirit', he is glorified,
by virtue of the 'holy priesthood' which offers spiritual sacrifices (1 Pet 2:5), and
his kingdom is established in the world.

"The apex of the new temple reaches into heaven, while, on earth, Christ, the
cornerstone, sustains it by means of the foundation he himself has chosen and
laid down--'the apostles and prophets' (Eph 2: 20) and their successors, that is,
in the first place, the college of bishops and the 'rock', Peter (Mt 16: 18)" (John
Paul II, "Homily at Orcasitas, Madrid", 3 November 1981).

Christ Jesus is the stone: this indicates his strength; and he is the cornerstone
because in him the two peoples, Jews and Gentiles, are joined together (cf. St
Thomas Aquinas, "Commentary on Eph, ad loc".). The Church is founded on this
strong, stable bedrock; this cornerstone is what gives it its solidity. St Augustine
expresses his faith in the perennial endurance of the Church in these words:
"The Church will shake if its foundation shakes, but can Christ shake? As long
as Christ does not shake, so shall the Church never weaken until the end of time"
("Enarrationes in Psalmos", 103).

Every faithful Christian, every living stone of this temple of God, must stay fixed
on the solid cornerstone of Christ by cooperating in his or her own sanctification.
The Church grows "when Christ is, after a manner, built into the souls of men
and grows in them, and when souls also are built into Christ and grow in him;
so that on this earth of our exile a great temple is daily in course of building, in
which the divine majesty receives due and acceptable worship" (Pius XII, 'Media-
tor Dei", 6).


Gospel Reading: Luke 12:35-38

The Need for Vigilance and the Parable of the Steward
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(Jesus said to His disciples,) [35] "Let your loins be girded and your lamps bur-
ning, [36] and be like men who are waiting for their master to come home from
the marriage feast, so that they may open to him at once when he comes and
knocks. [37] Blessed are those servants whom the master finds awake when
he comes; truly, I say to you, he will gird himself and have them sit at table,
and he will come and serve them. [39] If he comes in the second watch, or in
the third, and finds them so, blessed are those servants!"

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Commentary:

35-39. In the preaching of Christ and of the Apostles we are frequently exhorted
to be watchful (cf. Matthew 24:42; 25:13; Mark 14:34)--for one thing, because
the enemy is always on the prowl (cf. 1 Peter 5:8), and also because a person
in love is always awake (cf. Song of Songs 5:2). This watchfulness expresses
itself in a spirit of prayer (cf. Luke 21:36; 1 Peter 4:7) and fortitude in faith (cf.
1 Corinthians 16:13). See the note on Matthew 25:1-13.

[The note on Matthew 25:1-13 states:

1-13. The main lesson of this parable has to do with the need to be on the alert:
in practice, this means having the light of faith, which is kept alive with the oil of
charity. Jewish weddings were held in the house of the bride's father. The virgins
are young unmarried girls, bridesmaids who are in the bride's house waiting for
the bridegroom to arrive. The parable centers on the attitude one should adopt
up to the time when the bridegroom comes. In other words, it is not enough to
know that one is "inside" the Kingdom, the Church: one has to be on the watch
and be preparing for Christ's coming by doing good works.

This vigilance should be continuous and unflagging, because the devil is forever
after us, prowling around "like a roaring lion, seeking someone to devour" (1
Peter 5:8). "Watch with the heart, watch with faith, watch with love, watch with
charity, watch with good works [...]; make ready the lamps, make sure they do
not go out [...], renew them with the inner oil of an upright conscience; then
shall the Bridegroom enfold you in the embrace of His love and bring you into
His banquet room, where your lamp can never be extinguished" (St. Augustine,
"Sermon", 93).]

35. To enable them to do certain kinds of work the Jews used to hitch up the
flowing garments they normally wore. "Girding your loins" immediately suggests
a person getting ready for work, for effort, for a journey etc. (cf. Jeremiah 1:17;
Ephesians 6:14; 1 Peter 1:13). Similarly, "having your lamps burning" indicates
the sort of attitude a person should have who is on the watch or is waiting for
someone's arrival.
　

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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.

[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태, 출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다].