나바르 매일미사 독서/묵상

Thursday

32nd Week of Ordinary Time

(I) 1st Reading: Wisdom 7:22b-8:1

Wisdom, a Reflection of Eternal Light
------------------------------------------------------
[22b] For in her there is a spirit that is intelligent, holy, unique, manifold, subtle,
mobile, clear, unpolluted, distinct, invulnerable, loving the good, keen, irresistible,
[23] beneficent, humane, steadfast, sure, free from anxiety, all-powerful, oversee-
ing all, and penetrating through all spirits that are intelligent and pure and most
subtle. [24] For wisdom is more mobile than any motion; because of her pure-
ness she pervades and penetrates all things. [25] For she is a breath of the po-
wer of God, and a pure emanation of the glory of the Almighty; therefore nothing
defiled gains entrance into her. [26] For she is a reflection of eternal light, a spot-
less mirror of the working of God, and an image of his goodness. [27] Though
she is but one, she can do all things, and while remaining in herself, she renews
all things; in every generation she passes into holy souls and makes them friends
of God, and prophets;

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

7:22-8:1. Somehow, mysteriously, Wisdom is the same thing as the Spirit of
God who gives life to and enlightens all other beings and who transcends them.
In vv. 22-24 there are so many terms from the language of Greek philosophy (es-
pecially Plato and the Stoics) that the author must mean them to be recognized
as such. However, even though he borrows this terminology, he clearly maintains
his independence; nothing he says undermines his belief in there being only one
God. He does attribute to divine Wisdom properties that Greek philosophy con-
ferred on the "soul of the cosmos", the nous and the logos, but he clearly does
not mean to associate himself with that sort of thinking; he is simply using these
terms to emphasize the excellence of divine Wisdom.

The sacred writers of the New Testament (St John and St Paul, particularly)
have things to say somewhat along the lines of these verses when dealing with
the mysteries of the Holy Spirit and Jesus Christ (cf. Jn 1:5, 9; 15:26; Col 1:5-6;
Heb 1:3; etc.). Sacred texts like these were among the first to be used when,
later on, Christian theology about the incarnate Word and the Holy Spirit began
to take shape: we can see this from the writings of the Fathers. For example, v.
26 is used in a work attributed to St Augustine dealing with the unity of Father
and Son: "A 'reflection', because the pure light of the Father is in the Son; 'a
clear mirror', for the Father can be seen in the Son" ("Solutiones diversarum
quaestionum", 18).

(II) 1st Reading: Philemon 7-20

Thanksgiving (Continuation)
----------------------------------------
[7] For I have derived much joy and comfort from your love, my brother, because
the hearts of the saints have been refreshed through you.

A Plea on Onesimus' Behalf
-----------------------------------------
[8] Accordingly, though I am bold enough in Christ to command you to do what is
required, [9] yet for love's sake I prefer to appeal to you--I, Paul, an ambassador
and now a prisoner also for Christ Jesus--[10] I appeal to you for my, child, Onesi-
mus, whose father I have become in my imprisonment. [11] Formerly he was use-
less to you, but now he is indeed useful to you and to me. [12] I am sending him
back to you, sending my very heart. [13] I would have been glad to keep him with
me, in order that he might serve me on your behalf during my imprisonment for the
gospel; [14] but I preferred to do nothing without your consent in order that your
goodness might not be by compulsion but of your own free will.

[15] Perhaps this is why he was parted from you for a while, that you might have
him back for ever, [16] no longer as a slave but more than a slave, as a beloved
brother, especially to me but how much more to you, both in the flesh and in the
Lord. [17] So if you consider me your partner, receive him as you would receive
me. [18] If he has wronged you at all, or owes you anything, charge that to my
account. [19] I, Paul, write this with my own hand, I will repay it--to say nothing
of your owing me even your own self. [20] Yes, brother, I want some benefit from
you in the Lord. Refresh my heart in Christ.

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

8-12. At this point St Paul gives his main reason for writing--to intercede for
Onesimus. Typically, he appeals to Philemon's charity, rather than demanding
his cooperation (cf. 2 Cor 1:23), and to support this appeal he refers to his
(Paul's) being "an old man" and a "prisoner" for love of Jesus Christ (v. 9).

The Apostle's generosity of spirit is plain to see: in spite of being imprisoned he
is self-forgetful and he uses every opportunity that presents itself to win converts
--as was the case with Onesimus; and now he intercedes on his behalf. If once
he was "useless" to his master, Onesimus can now be very "useful"; there is
here a play on words, because the name Onesimus means "useful": it is as if
he were saying that maybe Onesimus did not formerly live up to his name, but
now he does; he has been very useful to Paul and now that he is going back
he will also be useful to Philemon, who should receive him as if he were the
Apostle himself (v. 12).

We should never have fixed ideas about people; despite mistakes and short-
comings, everyone can improve and, with God's grace, undergo a true change
of heart.

The New Testament writings clearly show that the first Christians' apostolate
extended to all sectors of society with the result that Christians were to be found
everywhere. St John Chrysostom points this out as follows: "Aquila worked at a
manual wade; the lady who sold purple ran a workshop, another [Christian] was
in charge of a gaol; another a centurion, like Cornelius; another was sick, like
Timothy; another, Onesimus, was a slave and a fugitive; yet none of them found
any of this an obstacle, and all shone for their holiness--men and women, young
and old, slaves and free, soldiers and civilians" ("Hom. on St Matthew", 43).

13-14. This is another example of the Apostle's typical refinement. Although his
first idea was to keep Onesimus with him to help him during his imprisonment,
he prefers that he who has the force of law onhis side (Roman law, in this in-
stance) should freely decide what action to take (cf. his approach to making
collections: 2 Cor 9:7).

In line with the teaching of Christ and his Apostles, the Second Vatican Council
"urges everyone, especially those responsible for educating others, to try to form
men and women with a respect for the moral order and who will obey lawful au-
thority and be lovers of true freedom -- men, and women, who direct their activi-
ties with a sense of responsibility, and strive for what is true and just in willing
cooperation with others" ("Dignitatis Humanae", 8).

St Paul's refinement was not inspired only by reasons of friendship nor was it a
mere tactic: he wants people--in this case, Philemon--to come to free personal
decisions, for freedom is a great gift which God has given to every person. "If
only we lived like this, if only we knew how to imbue our behavior with generosity,
with a desire for understanding and peace! We would encourage the rightful in-
dependence of all. Everyone would take a responsible approach to the tasks
that correspond to him in temporal matters" (St. J. Escriva, "Christ Is Passing
By", 124).

15-16. At this point Paul's thinking becomes exceptionally theological and inci-
sive. What at first sight could have been seen as something bad--Onesimus' run-
ning away--can now be viewed in another light, the sharper light of divine provi-
dence: God can draw good out of evil, for "in everything, God works for good with
those who love him" (Rom 8:28); he has allowed this incident to happen so as
to give Onesimus the chance to discover the Christian faith.

Therefore, Philemon should now recognize him as a brother, for faith in Jesus
Christ makes us all children of the same Father (cf. Gal 3:27- 28; Eph 6:9).
"Look at Paul writing on behalf of Onesimus, a runaway slave; he is not ashamed
to call him his child, his very heart, his brother, his partner. What can I say?", St
John Chrysostom asks; "Jesus Christ lowered himself to the point of making our
slaves his brothers. If they are brothers of Jesus Christ, then they are also our
brothers" ("Hom. on Philem", 2, ad loc.).

Due to this teaching slavery gradually died out. The teaching of the Church's Ma-
gisterium has contributed to a growing realization that all workers have innate
dignity and rights as men and as sons and daughters of God. In an early ency-
clical of modern times Leo XIII called on employers to see that "it is truly shame-
ful and inhuman to misuse men as though they were mere things designed just
to be used in the pursuit of gain", and reminded them of their duties never "to
look upon workers as their bondsmen but to respect in every man his dignity
and worth as a man and a Christian" ("Rerum Novarum", 16).

Christianity, then, elevates and gives a new dignity to interpersonal relationships,
thereby helping produce changes and improvements in social structures. Every
Christian insofar as he can should contribute to bringing these changes about,
but the methods used to do so must always be moral. Neglect to play one's
part in social reform could even constitute a grave sin, a "social" sin against the
virtue of justice.

John Paul II teaches that "the term 'social' applies to every sin against justice in
interpersonal relationships, committed either by the individual against the com-
munity or by the community against the individual. Also 'social' is every sin
against the rights of the human person, beginning with the right to life and in-
cluding the life of the unborn, or against a person's physical integrity. Likewise
'social' is every sin against others' freedom, especially against the supreme
freedom to believe in God and adore him; 'social' is every sin against the dignity
and honor of one's neighbor. Also 'social' is every sin against the common good
and its exigencies in relation to the whole broad spectrum of the rights and du-
ties of citizens. The term 'social' can be applied to sins of commission or omis-
sionon the part of political, economic or trade union leaders, who though in a
position to do so do not work diligently and wisely for the improvement and
transformation of society according to the requirements and potential of the
given historic moment; as also on the part of workers who through absen-
teeism or non-cooperation fail to ensure that their industries can continue to
advance the well-being of the workers themselves, of their families, and of the
whole of society" ("Reconciliatio Et Paenitentia", 16).

17-21. Paul identifies himself with Onesimus because they share the same faith
--and Paul is an extremely generous person. Here we can clearly see his great
charity which leads him to love everyone much more than is his strict duly. "Be
convinced that justice alone is never enough to solve the great problems of man-
kind. When justice alone is done, do not be surprised if people are hurt: the
dignity of man, who is a son of God, requires much more. Charity must penetrate
and accompany justice because it sweetens and deifies everything: 'God is love'
(1 Jn 4:16). Our motive in everything we do should be the Love of God, which
makes it easier for us to love our neighbor and which purifies all earthly love and
raises it on to a higher level" (St. J. Escriva, "Friends of God", 172). It is not sur-
prising, then, that the Apostle should ask Philemon to charge it to his account
if Onesimus has wronged him or owes him anything (v. 18). And as if to confirm
this commitment with affection and good humor he as it were signs a docket
promising to pay any charge there may be. However, he immediately goes on to
remind Philemon that if they worked out their accounts Philemon would be found
to be in debt to Paul, because it was due to Paul that he became a Christian (v.
l9). On this account Paul feels that he can ask him to forgive Onesimus: that
sign of love and affection would really do Paul good in his present circumstances.
But, he goes on to say (it is a suggestion that delicately respects Philemon's
decision) that he hopes Philemon's obedience will lead him to do "even more"
(v. 21). As suggested in the Introduction to this letter he is probably hoping that
he will set Onesimus free. In the eyes of the law Onesimus is still a slave; but
as a Christian he is already a free man.

St Paul does not directly ask for Onesimus' freedom, although he does hint at it,
encouraging his old master to set him free but leaving it up to him to decide (and
thereby merit). He reminds Philemon how generous he, Paul, was towards him
(vv. 18-19), in the hope that Philemon will reciprocate. "This is a repetition of the
same testimony he expressed earlier in his letter", St John Chrysostom points
out; "'knowing that you will do even more than I say': it is impossible to imagine
anything more persuasive, any more convincing argument than this tender regard
of his generosity which St Paul expresses; Philemon cannot but agree to his de-
mand" ("Hom. on Philem, ad loc."). **********
**********

Gospel Reading: Luke 17:20-25

The Coming of the Kingdom of God
---------------------------------------------------
[20] Being asked by the Pharisees when the Kingdom of God was coming, He
(Jesus) answered them, "The Kingdom of God is not coming with signs to be
observed; [21] nor will they say, 'Lo, here it is!' or 'There!' for behold, the King-
dom of God is in the midst of you."

The Day of the Son of Man
---------------------------------------
[22] And He said to His disciples, "The days are coming when you will desire
to see one of the days of the Son of Man, and you will not see it. [23] And they
will say to you, 'Lo, there!' or 'Lo, here!' Do not go, do not follow them. [24] For
as the lightning flashes and lights up the sky from one side to the other, so will
the Son of Man be in His day. [25] But first He must suffer many things and be
rejected by this generation."

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

20-21. Like many Jews of their time, the Pharisees imagined the establishment
of the Kingdom of God in terms of external, political authority; whereas Jesus
teaches that it is something eminently spiritual, supernatural, which has been
happening since Jesus' coming, although its climax will be after His Second
Coming or Parousia at the end of the world; its effect is to be seen, above all,
in men's hearts, although it is also something visible and external, just as the
Church has a visible dimension.

20-21. 바리사이파 사람(the Pharisees)들은, 자신들의 시대의 많은 유다인들과 마찬가지로,
하느님 나라의 제정이 외면적인, 정치적 권위의 관점에서일 것으로 상상하였으나, 이에
반하여 예수님께서는 탁월하게 영적인, 초자연적인 어떤 것이라고 가르치시는데, 이 나라는,
비록 그 정점이 이 세상의 종말에서 당신의 재림(His second coming) 즉 예수 재림
(Parousia) 이후에 있을 것이나, 예수님의 오심(Jesus' coming) 이후로 이미 존재해
오고 있으며, 그리고, 교회가 어떤 가시적 양상(a visible dimension)을 가지고 있는
것과 꼭 마찬가지로, 비록 이 나라가 또한 가시적이고 외면적인 그 무엇(something)
이기는 하나, 그 영향(effect)은, 무엇보다도, 사람들의 심장(hearts)들 안에서 보여지고
있습니다.(*)

The presence of the Kingdom of God in each soul is something one perceives
through the affections and inspirations communicated by the Holy Spirit. St.
Therese of Lisieux says this about her own experience: "The Doctor of doctors
teaches us without the sound of words. I have never heard Him speak, and yet
I know He is within my soul. Every moment He is guiding and inspiring me,
and, just at the moment I need them, 'lights' till then unseen are granted me.
Most often it is not at prayer that they come but while I go about my daily
duties" ("The Story of a Soul", Chapter 8).

각 영혼(soul) 안에 있는 하느님 나라의 현존(presence)은 성령께서 나누어 주시는
(communicated by the Holy Spirit)(**) 애정(affections)들과 영감들을 통하여
각자가 인지하는(perceives) 그 무엇(something)을 말합니다.(***) Lisieux의 성녀
테레사(St. Therese of Lisieux)는 이것을 그녀 고유의 경험과 관련하여 다음과 같이
말합니다: "학자들 중의 학자[the Doctor of Doctors, 즉 성 토마스 아퀴나스(St. Thomas
Aquinas)]는 말들의 소리 없이(without the sound of the words) 우리를 가르친다. 나는 그가
말하는 것을 들은 적이 없으나, 그러나 여전히 그가 나의 영혼 안쪽에 있음을 나는 안다.
그가 인도 중인 그리고 나에게 영감을 주고 있는(inspiring) 각 순간에, 그리고 내가 이들을
필요로 하는 바로 그 순간에, 그때까지 보이지 않았던 '교화의 빛들(lights)'이 나에게 허락된다.
대부분의 경우에 이 빛들이 오는 시기는 기도에서가 아니고 내가 나의 일상의 의무들에
전념하고 있을 때이다" [Lisieux의 성녀 테레사(St. Therese of Lisieux), "The Story of
a Soul", Chapter 8).

-----
(*) 번역자 주:
(1) 예수님께서 공생활 초기에 선포하신 "하느님의 나라[the Kingdom of God,
즉 하늘 나라(the Kingdom of Heaven)]"에 대한 번역자의 안내 및 교황 요한 바오로
2세의 교리 교육용 일반 알현 강론 말씀들의 모음은 다음에 있으니, 별도의 시간을
내어서라도 차분히 꼭 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/894.htm <----- 필독 권고

그리고, "하느님의 나라가 각자의 마음(mind) 안에 있다" 가 아니라, "하느님의 나라가
영성체에서 우리들 가운데에 있다(is in our midst)" 고 가르치는 가톨릭 교회
교리서(CCC) 제2816항은 다음에 있다:
http://ch.catholic.or.kr/pundang/4/soh/876.htm <----- 필독 권고

그리고 다음은 NAB(New American Bible)에 주어진 루카 복음서 17,21에 대한 주석
전문이다:
출처: http://old.usccb.org/nab/bible/luke/luke17.htm

(발췌 시작)
[21] Among you: the Greek preposition translated as among can also be translated
as "within." In the light of other statements in Luke's gospel about the presence of
the kingdom (see Luke 10:9, 11; 11:20) "among" is to be preferred.

[21] 너희들 사이에(among you): 사이에(among)로 번역된 그리스어 전치사는 또한
"안에(within)"로 번역될 수 있습니다. 이 나라의 현존에 관한 루카 복음서에 있는 다른
문장들에 비추어(루카 10:9, 11; 11:20을 보라) "사이에(among)"가 선호되어야 할 것입니다.
(이상, 발췌 및 우리말 번역 끝).

[내용 추가 일자: 2015년 2월 16일]
교회 안에 현존하는(present in the Church) 그리고 종말론적 충만함을 향하여
노력하는 그리스도의 나라(즉, 하느님의 나라)와 관계가 있지 않으면 불완전한 상태로
존속하는(remain incomplete), 일시적 양상(temporal dimension)의, "하느님의 나라의
존재에 있어 오로지 부분적인 실재(the inchoate reality of the kingdom)"(*) 가
교회의 범위(confines)를 넘어서 발견될 수(can) 있다는 성 요한 바오로 2세 교황님의
가르침은 다음의 1990년 12월 7일자 회칙[제목: 구세주의 사명(Redemptoris
Missio)] 제20항 세 번째 단락에 주어져 있다:
http://ch.catholic.or.kr/pundang/4/vatican/hf_jp-ii_enc_07121990_rm_en.htm

-----
(*) 번역자 주: "inchoate" 를 "존재에 있어 오로지 부분적인"으로 번역한 것은 다음의
Merriam-Webster Dictionary에 주어진 설명을 따른 것이다:
http://www.merriam-webster.com/wdictionary/inchoate
-----
[이상, 2015년 2월 16일자 내용 추가 끝]

(2) 마태오 복음서 5,8에서 NAB 및 RSV에서 "the heart"로 번역한 표현이 "새 번역
성경"에서 "마음"으로 번역되었는데, 위의 해설에 의하면, "마음" 보다는, 예를 들어,
"심장"으로 번역되는 것이 더 나은 번역일 것이다. 이는 "the mind"로 번역되는
표현과 "the heart"로 번역되는 표현은, 예를 들어, 성경의 구절들을 필요시 많이
인용하고 있으며 성경에 사용되고 있는 형용사들과 명사들의 신학적 의미들을
또한 규명하고 있는, 성 토마스 아퀴나스(St. Thomas Aquinas)의 신학 대전
(Summa Theologica)에서 구분되는 의미를 가지고 있다고 가르치고 있기 때문이다.
그리고 "the mind"로 번역되는 표현을 우리말로 번역할 때에 보통 "마음"으로 번역하고
있는 것도 또한 사실이다.

여기를 클릭하면 읽을 수 있는, "가톨릭 교회가 정의하는 양심(conscience)"에 대한
엮은이의 졸글의 참고 2에서는, 성경에 있어, 구약 성경 혹은 신약 성경이거나
간에, "heart"라는 단어는 마음의 인식 양상(the cognitive aspects of the mind)
들에 대한 언급이라고 설명하고 있다.

또한, 여기를 클릭하면 읽을 수 있는, "가톨릭 교회가 정의하는 양심(conscience)"에 대한
엮은이의 졸글의 참고 3에서 교황 바오로 2세는 그리고 영문본 가톨릭 교회교리서
제1777항은, "'가톨릭 교회가 정의하는 윤리적 양심(conscience)'이, 성경 용어에
따르면, 성경에서 "심장(heart)"로 번역된 표현에 존재한다" 라고 언급하고 있다.

이에 대하여서는, 여기를 클릭하여, 성 토마스 아퀴나스가 자신의 저술인 신학 대전
(Summa Theologica)에서 "기도(prayer)"에 대하여 어떻게 설명하고 있는지를 또한
참고하라.

[내용 추가 일자: 2015년 2월 13일]
히브리어 구약 성경이 그 기원인, 영어로 "heart"로 번역되는, 우리의 신체의 중요한 장기를
나타내는 성경 용어가, 우리말본 성경과 우리말본 가톨릭 교회 교리서 등의 문헌들에서,
"심장(心臟)"으로 직역 번역(literal translation)이 되는 대신에, 추상적 개념을 나타내는
순수한 우리말 단어인 "마음"으로 의역 번역이 된 중대한 번역 오류에 대한 지적의 글들의
모음은 다음에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1585_heart.htm <----- 필독 권고
[이상, 2015년 2월 13일자 내용 추가 끝]

(**) 번역자 주: 영어로 "communicate" 로 번역되는 가톨릭 그리스도교 신학적 용어의
의미/정의(definition)는 다음의 글에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1395.htm

(***) 번역자 주:
(1) 이 문장과 직전의 문장은 "하느님의 나라" 자체가 실제로 각자의 영혼 안에(within)
존재하고 있다는 주장에 대하여, 간접적인 방식으로 그러나 대단히 분명하게, 그러한
주장이 오류(error)임을 설명하고 있음에 주목하라. 예를 들어, 다음은 루카 복음서
17,21에 대한 "주석 성경"의 주석 전문이다:

(발췌 시작)
"... 너희 가운데에 있다.": "... 너희 안에 있다." 로 옮길 수도 있지만, 이러한 번역은
하느님의 나라를 순전히 내적이고 개인적인 실재로 만들어 버리는 것이 되어
적절하지 않다. 예수님께는 사실 하느님의 백성 전체와 관련되는 이 나라가, 구원을
가져오는 그분의 행동 안에 현존한다(11,20). 하느님의 나라는 곧 '너희 손이 미치는
곳' 에 있다는 것이다.
(이상, 발췌 끝).

이 지적과 관련하여, 위에 있는 (*) 번역자 주를 또한 필히 읽도록 하라.

(2) 다른 한편으로, "The Kingdom of God is Within You(하느님의 나라는 너희 안에
(within) 있다" 라는 제목의 저서를 출판하였던 러시아의 문호 톨스토이(Tolstoi,
1818-1910년)는 1901년쯤에 러시아 정교회로부터 파문당하였다고 잘 알려져 있다.
이에 대하여서는, 예를 들어, 다음의 저서 (제목: A Revolution of the Spirit: Crisis
of Value in Russia, 1890-1924), 제209쪽을 참고하라:
http://goo.gl/EYC9Im 혹은
http://ch.catholic.or.kr/pundang/4/fiatlux2000/Tolstoi_KG_is_Within_You.htm

(3) "애정(愛情, affection)"의 정의(definition)는 다음의 글 중에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1288.htm
-----

22. After the Apostles receive the Holy Spirit on the day of Pentecost they will
devote their whole lives to preaching boldly the message of Jesus Christ, and
winning all people over to the Lord. This will lead them to experience many
severe contradictions; they will suffer so much that they will yearn to see even
"one of the days of the Son of Man", that is, one of the days of the victory of
Jesus Christ. But this day will not arrive until the Lord's Second Coming.

22. 사도들이 오순절에 성령을 받은 다음에 예수 그리스도의 메시지를 용감하게
설교하는 데에, 그리고 주님을 향하여 모든 사람들을 설득하는 데에 자신들의 전체
삶들을 바칠 것입니다. 이러한 것은 많은 혹독한 모순들을 경험하도록 그들을 이끌
것이며, 그리고 그들은 너무도 크게 고통을 겪어 그들은 심지어 "사람의 아들의
날들 중의 하루", 즉 예수 그리스도의 승리의 날들 중의 하루를 보는 것을 열망하게
될 것입니다. 그러나 이러한 날은 주님의 재림 때까지는 일어나지(arrive) 않을 것입니다.

23-36. These words of our Lord are a prophecy about the last coming of the Son
of Man. We should remember that prophecy often involves events on different
levels, many symbols, a terminology of its own; the "chiaroscuro" which they
create gives us insight into future events, but the concrete details only become
clear when the events actually occur. Our Lord's last coming will be something
sudden and unexpected; it will catch many people unprepared. Jesus illustrates
this by giving examples from sacred history: as in the time of Noah (cf. Genesis
6:9-19:7) and that of Lot (cf. Genesis 18:16-19:27) divine judgment will be visited
on men without warning.

23-36. 우리의 주님의 이러한 말씀들은 사람의 아들의 최후의 오심에 관한 예언입니다.
우리는 예언이 서로 다른 수준들, 그 고유의 용어인, 많은 상징들에 대한 사건들을
수반함을 기억하여야 하며, 그리고 그들이 창조하는 "명암대조법(chiaroscuro)"은
우리에게 미래의 사건들로의 영감을 제공하나, 그러나 확실한 세부 사항들은 실제로
이 사건들이 발생할 때에 비로소 오로지 분명하게 됩니다. 우리의 주님의 마지막
오심은 갑자기 그리고 예상밖의 어떤 것일 것이며, 그리고 이것은 준비되지 않은
많은 사람을을 붙잡을 것이며, 예수님께서는 성스러운 역사(sacred history)로부터
다음과 같은 예(examples)들을 제공함으로써 이것을 예증하십니다: 노아(Noah)의
시기에 있어서와 같이(창세기 6,9-19,7을 참조하라) 그리고 롯(Lot)의 시기에 있어서와
같이(창세기 18,16-19,27을 참조하라) 하느님의 심판은 아무런 주의 없이 엄습하게
될 것입니다.

However, it is useful to recall here that everyone will find himself before the divine
Judge immediately when he dies, at the Particular Judgment. Thus Jesus' tea-
ching has also a present urgency about it: here and now a disciple should scru-
tinize his own conduct, for the Lord can call him when he least expects.

그러나 각자는 자신이 죽자마자, 개별 심판(Particular Judgment, 사심판)에서, 즉시
하느님의 심판 앞에 있는 자신을 발견할 것임을 여기서 상기하는 것은 도움이 될
것입니다. 그러므로 예수님의 가르침은 이에 관한 현재의 긴급성(present urgency)을
다음과 같이 또한 가지고 있습니다: 여기에서 그리고 지금 제자(a disciple)는 자신
고유의 처신을 면밀히 검토하여야(scrutinize)만 할 것인데, 이는 주님께서는 그가
최소한도로 예상하고 있을 때에 그를 부르실 수 있기 때문입니다.
　

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