나바르 매일미사 독서/묵상

Saturday

31st Week of Ordinary Time
　

(I) 1st Reading: Romans 16:3-9, 16, 22-27

Greetings and Recommendations
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[3] Greet Prisca and Aquila, my fellow workers in Christ Jesus, [4] who risked
their necks for my life, to whom not only I but also all the churches of the Gen-
tiles give thanks; [5] greet also the church in their house. Greet my beloved
Epanetus, who was the first convert in Asia for Christ. [6] Greet Mary, who has
worked hard among you. [7] Greet Andronicus and Junias, my kinsmen and my
fellow prisoners; they are men of note among the apostles, and they were in
Christ before me. [8] Greet Ampliatus, my beloved in the Lord. [9] Greet Urba-
nus, our fellow worker in Christ, and my beloved Stachys. [16] Greet one ano-
ther with a holy kiss. All the churches of Christ greet you.

[22] I Tertius, the writer of this letter, greet you in the Lord. [23] Gaius, who is
host to me and to the whole church, greets you. Erastus, the city treasurer,
and our brother Quartus, greet you.

Doxology
-------------
[25] Now to him who is able to strengthen you according to my gospel and the
preaching of Jesus Christ, according to the revelation of the mystery which was
kept secret for long ages [26] but is now disclosed and through the prophetic
writings is made known to all nations, according to the command of the eternal
God, to bring about the obedience of faith--[27] to the only wise God be glory for
evermore through Jesus Christ! Amen.

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Commentary:

1-16. This long series of affectionate greetings which the Apostle sends the Ro-
mans shows that the early Christians formed one great family, in which each
saw the rest as brothers and sisters (cf. Acts 15:23; Rom 1:13; 1 Cor 1:10; Jas
1:2; 2 Pet 1:10; 1 Jn 3:13; etc.). As we can see from the names given here, this
family contained people from manly different parts of the Empire--Greeks: Andro-
nicus, Olympas, Asyncritus, Hermes; people from Asia Minor or the Hellenic
world: Epaenetus, Persis, Patrobas; Latins: Junias, Ampliatus, Prisca, Julia,
Urbanus; Jews: Herodion, Mary, Tryphaena, Tryphosa, etc. It also included peo-
ple of all types of social background; most of the people mentioned probably
were of humble condition or slaves or freed men, as can be deduced from texts
on funeral slabs; but there were others who had social positions of some impor-
tance, like Prisca, who was a member of a noble Roman family, Aristobulus and
Narcissus, who belonged to "a family", that is, a household with many servants,
Erastus, etc.

They all felt united by a bond of charity and a common calling to holiness, as
can be seen from references to "the saints" (cf. Rom 1:7; 1 Cor 1:2; Heb 13:24;
Jude 3; etc.). They were not perfect; we are well aware that they had their limita-
tions (cf. the moral irregularities mentioned in chapter 13, and the disagreements
between the "strong" and the "weak" in chapter 14); but their desire for sanctity
and their charity inspired them to serve one another and to put themselves and
their possessions at the disposal of the Church. Their commitment was such
that they managed to spread their influence in a pagan world and light it up with
the light of salvation. They were families "who lived in union with Christ and who
made him known to others. Small Christian communities which were centers for
the spreading of the Gospel and its message. Families no different from other fa-
milies of those times, but living with a new spirit, which spread to all those who
were in contact with them. This is what the first Christians were, and this is what
we have to be--sowers of peace and joy, the peace and joy that Jesus has
brought to us" (St. J. Escriva, "Christ Is Passing By", 30).

1-2. Phoebe was probably the bearer of this letter. She came from Cenchreae,
the eastern port of Corinth. Paul refers to her being a "ministra ecclesiae", a mi-
nister or servant of the church at Cenchreae, perhaps because she helped with
the assistance given to the poor and needy and may have had an auxiliary role
in the baptism of women. Pliny the Younger, in his letter to the emperor Trajan,
makes reference to two such women who helped in the Christian community
("Letter 10", 96).

4. Prisca and Aquila were a well-known married couple, as we can see from
other passages in the New Testament (cf. Acts 18:2, 18; 1 Cor 16:19; 2 Tim 4
19). They probably came to the Apostle's aid in Ephesus at the time of the riot
of the silversmiths (cf. Acts 19:23-40). Prisca or Priscilla, it has been suggested,
was connected with a Roman family of senatorial rank, the Pudentes. According
to an early tradition, St Paul stayed as a guest in their house in Rome.

5. Epaenetus was the "first-fruit" of Asia, that is, the first to be baptized in that
eastern province of the Empire.

23. Gaius, one of the very few Christians of Corinth whom St Paul himself bap-
tized (cf. 1 Cor 1:14), had made his house available to the Apostle and let it be
used for church assembly.

25-27. Unlike other letters, this one ends with an elaborate poem of praise, or
doxology, addressed through Jesus Christ, to God almighty
and wise.

(II) 1st Reading: Philippians 4:10-19

Thanks for Help Received
-------------------------------------
[10] I rejoice in the Lord greatly that now at length you have revived your concern
for me; you were indeed concerned for me, but you had no opportunity. [11] Not
that I complain of want; for I have learned, in whatever state I am, to be content.
[12] I know how to be abased, and I know how to abound; in any and all circum-
stances I have learned the secret of facing plenty and hunger, abundance and
want. [13] I can do all things in him who strengthens me.

[14] Yet it was kind of you to share my trouble. [15] And you Philippians your-
selves know that in the beginning of the gospel, when I left Macedonia, no churc
entered into partnership with me in giving and receiving except you only; [16] for
even in Thessalonica you sent me help once and again. [17] Not that I seek the
gift; but I seek the fruit which increases to your credit. [18] I have received full
payment, and more; I am filled, having received from Epaphroditus the gifts you
sent, a fragrant offering, a sacrifice acceptable and pleasing to God. [19] And
my God will supply every need of yours according to his riches in glory in Christ
Jesus.

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Commentary:

10-20. Gratitude is a very characteristic feature of Christian life; in this passage
we can see the noble soul of St Paul, ever appreciative of any sign of affection
and thoughtfulness.

It also shows what great confidence St Paul had in the Philippians; from them
alone did he accept help, for his general policy was not to accept material aid so
as to leave no one in any doubt about the purity of his intentions in preaching the
Gospel (cf. 1 Cor 9:18; 2 Cor 12:14-18). This meant that he was also practicing
the virtue of poverty, being content with what he had.

Financial resources do make a person's life easier and by helping us meet our
material needs they allow us to cultivate friendship with God and go to the help of
others, but these resources are not an end in themselves; they are only a means.
Therefore there is nothing essentially bad about not having money or property: one
can get to heaven without them. However, if a person is well-to-do and is attached
to his wealth, that is bad. That is what St Paul is saying. "If you want to be your
own masters at all times, I advise you to make a very real effort to be detached
from everything, and to do so without fear or hesitation. Then, when you go about
your various duties, whether personal, family or otherwise, make honest use of
legitimate human resources with a view to serving God, his Church, your family,
your profession, your country, and the whole of mankind. Remember that what
really matters is not whether you have this or lack that, but whether you are living
according to the truth taught us by our Christian faith, which tells us that created
goods are only a means, nothing more. So, do not be beguiled into imagining that
they are in any way definitive" (St. J. Escriva, "Friends of God", 118).

13. "In him who strengthens me": the proposition "in" often refers to the place
"where", in which case the text would mean that the person who lives in Christ,
who is identified with him, can do all things. However, in biblical Greek it frequent-
ly has a causal meaning, in which case the Apostle would be saying that he can
do all things because God lends him his strength.

The difficulties which can arise in apostolic work or in one's search for personal
holiness are not an insuperable obstacle, for we can always count on God's sup-
port. So, we need to let ourselves be helped; we need to go to the Lord whenever
we are tempted or feel discouraged ("Thou art the God in whom I take refuge":
Ps 43:2), humbly recognizing that we need his help, for we can do nothing on
our own. St Alphonsus encourages us always to put our trust in God: "The proud
person relies on his strength and he falls; but the humble person, who puts all his
trust in God, holds his ground and does not succumb, no matter how severely he
is tempted" ("The Love of God Reduced to Practice", 9).

"I have asked you", Monsignor Escriva says, "to keep on lifting your eyes up to
heaven as you go about your work, because hope encou- rages us to catch hold
of the strong hand which God never ceases to reach out to us, to keep us from
losing our supernatural point of view. Let us persevere even when our passions
rear up and attack us, attem- pting to imprison us within the narrow confines of
our selfishness; or when puerile vanity makes us think we are the center of the
universe. I am convinced that unless I look upward, unless I have Jesus, I shall
never accomplish anything. And I know that the strength to conquer myself and
to win comes from repeating that cry, 'I can do all things in him who strengthens
me' (Phil 4:13), words which reflect God's firm promise not to abandon his chil-
dren if they do not abandon him" (St. J. Escriva, "Friends of God", 213).

17-19. Using a metaphor taken from commercial life, the Apostle gives us an in-
sight into the value of generosity. He is not asking the Philippians for donations:
he can survive without them; he is seeking the good that will redound to them
on account of their almsgiving (cf. v. 17): and, given their own limited financial
resources, they are in fact being particularly generous (cf. 2 Cor 8:2).

Since God is the one who rewards men for their actions, then clearly a person
who gives alms ultimately benefits more than he who receives alms. As a reward
for their almsgiving the Philippians will receive nothing less than the eternal glory
won for us by Christ Jesus. And so St Leo the Great recommends that "whoever
gives alms should do so with detachment and joy, for the less he keep back for
himself, the greater will be his gain" ("Tenth Lenten Sermon").

Gospel Reading: Luke 16:9-15

The Unjust Steward (Continuation)
-------------------------------------------------

(Jesus said to His disciples,) [9] "And I tell you, make friends for yourselves
by means of unrighteous mammon, so that when it fails they may receive you
into the eternal habitations.

[10] "He who is faithful in a very little is faithful also in much; and he who is
dishonest in a very little is dishonest also in much. [11] If then you have not
been faithful in the unrighteous mammon, who will entrust to you the true
riches? [12] And if you had not been faithful in that which is another's, who
will give you that which is your own? [13] No servant can serve two masters;
for either he will hate the one and love the other, or he will be devoted to the
one and despise the other. You cannot serve God and mammon."

[14] The Pharisees, who were lovers of money, heard all this, and they scoffed
at Him. [15] But He said to them, "You are those who justify yourselves before
men, but God knows your hearts; for what is exalted among men is an abomi-
nation in the sight of God."

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Commentary:

9-11. "Unrighteous mammon" means temporal good which have been obtained
in some unjust, unrighteous way. However, God is very merciful: even this un-
just wealth can enable a person to practice virtue by making restitution, by
paying for the damage done and then by striving to help his neighbor by giving
alms, by creating work opportunities, etc. This was the case with Zacchaeus,
the chief tax collector, who undertook to restore fourfold anything he had un-
justly taken, and also to give half his wealth to the poor. On hearing that, our
Lord specifically declared that salvation had that day come to that house (cf.
Luke 19:1-10).

9-11. "불의한 재물(unrighteous mammon)"은 어떤 불의한(unjust), 올바르지
않은(unrighteous) 방식으로 이미 획득하게 된 일시적인 재화(temporal
good)를 뜻합니다.그러나, 하느님께서는 다음과 같이 매우 자비로우십니다
(merciful): 심지어 자신의 불의한 재물마저도, 보상(restitution)을 함으로써,
가해진 피해에 대하여 지불을 함으로써 그리고 그러고 나서 자선을 베품으로써,
일을 할 수 있는 기회들을 만들어 냄으로써 등으로, 자신의 이웃을 도우려고
애써 노력함으로써, 사람(a person)이 덕목을 실천하는 것을 가능하게 합니다.
(can enable). 이것이 바로, 자신이 불의하게 취득하였던 모든 것(anything)에
대하여서 네 배로 갚겠다고 약속하였던(undertook), 그리고 또한 가난한
이들에게 자신의 재산의 절반을 내 놓겠다고 약속하였던, 세관장이었던,
자캐오(Zacchaeus)에게 발생하였던 경우였습니다. 바로 이것을 들으시자마자,
우리의 주님께서는 특별히 바로 그날 이 집에 구원이 이미 내렸음을
선포하셨습니다. (루카 복음서 19,1-10을 참조하라).

Our Lord speaks out about faithfulness in very little things, referring to riches
--which really are insignificant compared with spiritual wealth. If a person is
faithful and generous and is detached in the use he makes of these temporal
riches, he will, at the end of his life, receive the rewards of eternal life, which
is the greatest treasure of all, and a permanent one. Besides, by its very na-
ture human life is a fabric of little things: anyone who fails to give them their
importance will never be able to achieve great things. "Everything in which
we poor men have a part--even holiness--is a fabric of small trifles which, de-
pending upon one's intention, can form a magnificent tapestry of heroism or
of degradation, of virtues or of sins.

우리의 주님께서는, 영적인 부(spiritula wealth)와 비교될 때에 정말 중요하지
아니한, 재물(riches)에 대한 언급인, 매우 사소한 일들에 충실할 것에 대하여
말씀하십니다. 어떤 자가 이들 일시적인 재물을 그가 사용함에 있어 충실하고
관대하며 그리고 사심이 없다면(is detached), 그는, 자신의 삶의 마지막
순간에, 모든 보물 중에서 가장 커다란 보물이며, 그리고 항구적인, 영원한
생명이라는 보상을 받을 것입니다. 더구나, 바로 그 본질에 의하여 인간의
삶은 작은 일들로 짜여진 다음과 같은 하나의 직물(a fabric of)입니다:
작은 일들을 중시하는 데에 실패한 자는 커다란 일들을 결코 성취할 수 없을
것입니다. "우리 가난한 사람들이 관여하고 있는(have a part in) 모든 것은
-- 심지어 거룩함은 --, 자신의 의도에 따라, 영웅적 행위 혹은 타락
(degradation)으로 이루어진, 덕목들 혹은 죄들로 이루어진, 참으로 아름다운
테피스트리(tapestry, 색실로 짠 주단)을 형성할 수 있는 작은 사소한 것들로
짜여진 직물입니다.

"The epic legends always relate extraordinary adventures, but never fail to
mix them with homely details about the hero. May you always attach great
importance to the little things. This is the way!" (St. J. Escriva, "The Way",
826).

"이 서사시체의 전설은 비상한 모험들을 항상 이야기합니다만, 그러나
이 모험들을 그 영웅에 관한 가정적인(homely) 세부사항들과 섞는 데에
결코 실패하지 않습니다. 그대가 커다란 중요성을 작은 일들에 항상 붙일
것을 바랍니다. 이것이 바로 그 길입니다!" [성 호세마리아 에스크리바
([St] J. Escriva), "The Way", 826].

The parable of the unjust steward is a symbol of man's life. Everything we
have is a gift from God, and we are His stewards or managers, who sooner
or later will have to render an account to Him.

불의한 집사에 대한 이 비유는 사람의 삶에 대한 한 개의 상징(a symbol)
입니다. 우리가 가진 모든 것은 하느님으로부터 유래하는 선물이며, 그리고
우리는, 조만간 보고서(an account)를 당신께 제출하여야 할, 당신의 집사들
혹은 관리자들입니다.

12. "That which is another's" refers to temporal things, which are essentially
impermanent. "That which is your own" refers to goods of the spirit, values
which endure, which are things we really do possess because they will go
with us into eternal life. In other words: how can we be given Heaven if we
have proved unfaithful, irresponsible, during our life on earth?

12. "남의 것"은, 본질적으로 항구하지 아니한, 일시적은 것들을 말합니다.
"너의 몫"은, 영원한 삶으로 우리와 함께 가게 될 것들이기에, 우리가 진실로
가지고 있는, 오래가는 가치들인 영의 선물들을 말합니다. 다른 말로,
만약에 지상에서의 우리의 삶 동안에 우리가 불충실하고, 무책임함이 이미
증명되었다면 어떻게 우리에게 하늘(Heaven)이 주어질 수 있을까요?

13-14. In the culture of that time "service" involved such commitment to one's
master that a servant could not take on any other work or serve any other
master.

13-14. 그 시기의 문화에 있어 "섬김(service)"은, 섬기는 자가 다른 어떤
일을 떠맡을 수 없는 그리고 다른 어떤 주인(master)을 섬길 수 없는 바로
그러한 자신의 주인에 대한 헌신이 개입되어 있었습니다.

Our service to God, our sanctification, requires us to direct all our actions to-
wards Him. A Christian does not divide up his time, allocating some of it to
God and some of it to worldly affairs: everything he does should become a
type of service to God and neighbor--by doing things with upright motivation,
and being just and charitable.

하느님에 대한 우리의 섬김, 우리의 성화(sanctification)는 우리의 행위들
모두를 당신께로 향할 것을 우리에게 요구합니다. 그리스도인은 자신의
시간을, 그 일부는 하느님께 할당하고 그리고 그 일부는 세상의 일들에
할당함으로써, 자신의 시간을 나누지 않습니다: 그가 행하는 모든 것은,
올바른 동기와 함께, 그리고 공정함 및 자비로움(being just and
charitable)과 함께 일들을 행함으로써, 하느님과 이웃에 대한 어떤 종류의
섬김이 되어야만 합니다.

The Pharisees jeered at what Jesus was saying, in order to justify their own
attachment to material things; sometimes people make fun of total commit-
ment to God and detachment from material things because they themselves
are not ready to practice virtue; they cannot even imagine other people really
having this generosity: they think they must have ulterior motives. See also
the note on Matthew 6:24.

바리사이파 사람들은 , 물질적인 것들에 대한 그들 고유의 집착들을
정당화하기 위하여, 예수님께서 말씀하셨던 바에 대하여 조소하였으며,
그리고 때로는 사람들이 하느님에 대한 전적인 헌신(commitment) 및
물질적인 것들로부터의 초연함(detachment)을 조롱하는데 이는 그들
자신들이 덕목을 실천할 준비가 되어 있지 않기 때문이며, 그리고 심지어
다른 사람들이 실제로 다음과 같은 관대함(generosity)을 가지고 있음을
상상할 수도 없습니다: 그들은 자신들이 궁극적인 동기들을 가지고 있음에
틀림이 없다고 생각합니다. 또한 마태오 복음서 6,24에 대한 주석을 보라.

[The note on Matthew 6:24 states:

[마태오 복음서 6,24에 대한 주석은 다음과 같이 서술합니다:

24. Man's ultimate goal is God; to attain this goal he should commit himself
entirely. But in fact some people do not have God as their ultimate goal, and
instead choose wealth of some kind--in which case wealth becomes their god.
Man cannot have two absolute and contrary goals.]

24. 사람의 궁극적인 목표(goal)는 하느님이며, 그리고 이 목표를 얻기
위하여 그는 전적으로 전념하여야만 합니다. 그러나 실제로 어떤 사람들은
하느님을 자신들의 궁극적인 목표로 가지지 않으며, 그리고 대신에 어떤
종류의 부(wealth of some kind)를 선택하는데, 이 경우에 있어 부는
자신들의 신(god)이 됩니다. 사람은 절대적인 그리고 상반되는(contrary)
두 개의 목표들을 가질 수 없습니다.]

15. "Abomination": the original Greek work means worship of idols, and, by
derivation, the horror this provoked in a true worshipper of God. So the expres-
sion conveys God's disgust with the attitude of the Pharisees who, by wanting
to be exalted, are putting themselves, like idols, in the place of God.

15. "혐오스러운 것(abomination)": 원래의 그리스어 단어는 우상들에 대한 숭배
(worship of idols)를 뜻하며, 그리고, 파생에 의하여(by derivation), 이것이
하느님에 대한 참된 경배자들에게 야기하였던 공포(horror)를 뜻합니다. 그래서
이 표현은, 칭송 받기를 원하였기에, 하느님의 자리에, 마치 우상들처럼, 자기
자신들을 놓고 있는, 바리사이들의 태도에 대한 하느님의 혐오감을 전달합니다.

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번역자 주:

1. 여기를 클릭하면,

(i) 그 내용의 이해가 어려운 '약은 집사의 비유'와 '이 비유의 적용'에 대한
"가톨릭 교회의 말씀 전례에 따른 성경공부 해설서 다해-II" 연중 제25주일 해설,

(ii) 알렉산드리아의 클레멘트(Clement of Alexandria)의 주석을 인용하고 있는
교황 베네딕토 16세에 의한 2005년 11월 2일자 일반 알현 교리 교육 강론 말씀
(제목: 시편 112)에서의 발췌,

(iii) 교황 베네딕토 16세의, 2007년 9월 23일, 다해 연중 제25주일 강론 말씀
에서의 발췌, 그리고

(iv) 이 비유와 관련되는 가톨릭 교회 교리서(CCC)의 가르침

등으로의 안내가 주어져 있으니 또한 참고하라.

2. 위의 제1항의 글에 이어지는 글로서, 특히 루카 복음서 16,2의 "집사 일을
청산하게"라는 우리말 표현이 번역 오류임을 지적하는 엮은이의 졸글은
다음에 있으니 꼭 읽도록 하라:

http://ch.catholic.or.kr/pundang/4/soh/964.htm

(이상, 번역자 주 끝).
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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.