나바르 매일미사 독서/묵상

Friday

6th Week of Ordinary Time

(I) 1st Reading: Genesis 11:1-9

Babel: the confusion of language
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[1] Now the whole earth had one language and few words. [2] And as men mi-
grated from the east, they found a plain in the land of Shinar and settled there.
[3] And they said to one another, "Come, let us make bricks, and burn them
thoroughly." And they had brick for stone, and bitumen for mortar. [4] Then they
said, "Come, let us build ourselves a city, and a tower with its top in the heavens,
and let us make a name for ourselves, lest we be scattered abroad upon the face
of the whole earth." [5] And the Lord came down to see the city and the tower,
which the sons of men had built. [6] And the Lord said, "Behold, they are one
people, and they have all one language; and this is only the beginning of what
they will do; and nothing that they propose to do will now be impossible for them.
[7] Come, let us go down, and there confuse their language, that they may not
understand one another's speech." [8] So the Lord scattered them abroad from
there over the face of all the earth, and they left off building the city. [9] Therefore
its name was called Babel, because there the Lord confused the language of all
the earth; and from there the Lord scattered them abroad over the face of all the
earth.

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

11:1-9. The text goes on to describe the growth of evil (cf. 8:21; 9:20-27), and,
as one of its results, the fact that mankind is scattered and its God-given unity
is fragmented. Thus, the text begins by talking about mankind when it was still
together; it came from the east, where it originated and settled in the plains of
Mesopotamia (in Shinar; cf. 10:10). But the people are filled with pride, and want
to make a name for themselves, and to guarantee their own security by reaching
heaven by their own efforts. This attitude is epitomized by the project of building
a massive tower (we can get some idea of it from the tower-temples of Mesopota-
mia, the ziggurats, on whose high terraces the Babylonians thought they could
gain access to the godhead and thus dominate God).

The text also offers an explanation for why there are so many languages; it sees
language as a sign of division and misunderstanding between individuals and na-
tions. It is based on the popular meaning of the word "babel", connecting it with
the Hebrew balbalah, confusion; but in fact Babel means "gate of God". We have
here an instance of literary devices being used to expound deep convictions – in
this case the view that disunion in mankind is the outcome of men's pride and
sinfulness.

Babel thus becomes the opposite of Jerusalem, the city to which, the prophets
say, all the nations will flock (cf. Is 2:2-3). And it will be in the Church, the new
Jerusalem, that men of all nations, races and tongues will join in faith and love,
as will be seen in the Pentecost event (cf. Acts 2:1-13). There the phenomenon
of Babel will be reversed: all will understand the same language. In the history
of mankind, in effect, the Church is a kind of sign or sacrament of the union of
God and men, and of the unity of the whole human race (cf. Vatican II, Lumen
Gentium, 1).

11:4. St Augustine explains the frustration of man's designs against God in
this way: "Where would man's vain presumption have ended if it succeeded in
rearing a building of such size and height, even to the sky in the face of God –
since they would have been higher than any mountain and would have reached
beyond the limits of our atmosphere? In any case, no harm could have come
to God from any straining after spiritual or physical elevation" (De civitate Dei,
16, 4).

This new sin of mankind is basically the same sort of sin as was committed in
paradise; it is a kind of continuation of it. It is the sin of pride to which man is
always prone and it has been well described in the following words of Blessed
Josemaria Escriva when he comments on 1 John 2:16: "They eyes of our soul
grow dull. Reason proclaims itself sufficient to understand everything, without
the aid of God. This is a subtle temptation, which hides behind the power of our
intellect, given by our Father God to man so that he might know and love him
freely. Seduced by this temptation, the human mind appoints itself the centre of
the universe, being thrilled with the prospect that 'you shall be like gods' (cf. Gen
3:5). So, filled with love for itself, it turns its back on the love of God. In this way
does our existence fall prey unconditionally to the third enemy: pride of life. It's
not merely a question of passing thoughts of vanity or self-love, it's a state of
general conceit. Let's not deceive ourselves, for this is the worst of all evils, the
root of every false step. The fight against pride has to be a constant battle, to
such an extent that someone once said that pride only disappears twenty-four
hours after a person dies. It is the arrogance of the Pharisee whom God cannot
transform because he finds in him the obstacle of self-sufficiency. It is the
haughtiness which leads to despising other people, to lording it over them, and
so mistreating them. For 'when pride comes, then comes disgrace' (Prov 11:2)"
(Christ Is Passing By, 6).
**********

(II) 1st Reading: James 2:14-24, 26

Faith Without Good Works Is Dead
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[14] What does it profit, my brethren, if a man says he has faith but has not
works? Can this faith save him? [15] If a brother or sister is ill-clad and in lack
of daily food, [16] and one of you says to them, "Go in peace, be warmed and
filled," without giving them the things needed for the body, what does it profit?
[17] So faith, by itself, if it has no works, is dead.

[18] But some one will say, "You have faith and I have works." Show me your
faith apart from your works, and I by my works will show you my faith. [19] You
believe that God is one; you do well. Even the demons believe--and shudder.

Examples from the Bible
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[20] Do you want to be shown, you foolish fellow, that faith apart from works is
barren? [21] Was not Abraham our father justified by works, when he offered his
son Isaac upon the altar? [22] You see that faith was active along with his works,
and faith was completed by works, [23] and the scripture was fulfilled which says,
"Abraham believed God, and it was reckoned to him as righteousness"; and he
was called the friend of God. [24] You see that a man is justified by works and
not by faith alone. [26] For as the body apart from the spirit is dead, so faith
apart from works is dead.

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

14-26. This passage forms the core of the letter. The sapiential method (often
used in the Old Testament) and pedagogical style of the passage help to engrave
the message on the readers' minds: unless faith is accompanied by works, it is
barren, dead. This basic message, with different variances, is stated up to five
times (verses 14, 17, 18, 20, 26), in a cyclical, repetitive way.

14-26. 이 구절은 이 서간의 핵심을 정리합니다(forms). 이 구절의 (구약 성경에서
자주 사용되는 지혜 방법론(sapiential method)과 교수법 양식(pedagogical style)은
독자들의 마음들에 다음과 같은 메시지를 새깁니다: 믿음(faith, 신덕)이 실천(works,
일)들을 수반하지 못하면 그것은 열매를 맺지 못하는(barren), 죽은 것(dead)이다.
이러한 기본 메시지는, 각각 다른 변동들과 함께, 순환하는, 반복적인 방식으로, 다섯
번에 이르기까지 말해지고 있습니다(14.17.18.20.26).

The initial rhetorical question (verse 14) and the simple, vivid example of a person
who is content with giving good advice to someone in urgent need of the bare es-
sentials (verses 15-16), catch the disciples' attention and predispose them to ac-
cept the core message, which is couched in the form of a sapiential maxim
(verse 17).

처음의 질문(제14절)과, 있는 그대로의 본질들(제15-16절)의 다급한 필요에 대하여
누군가에게 좋은 충고를 주는 것에 만족하는 어떤 자에 대한 단순하고, 생생한 예제
(example)는 이 제자들의 주의(attention)를 끌며 그리고 그들로 하여금, 한 개의
지혜 격언(a sapiential maxim)의 양식으로 나타내어진(제17절), 이 핵심 메시지를
수용하도록 기울어지게 합니다.

The narrative retains its conventional tone, with a series of questions; we are
given three examples of faith: firstly (a negative example), the faith of demons,
which is of no avail (verses 18-19); contrasting with this, the faith of Abraham,
the model and father of believers (verses 20-23); and finally, the faith of a sinner
whose actions won her salvation, Rabah, the prostitute (verses 24-25). The last
sentence once again repeats the essential idea: "faith apart from works is dead"
(verse 26).

이 이야기는, 일련의 질문들과 함께, 그 관습적인 말투를 유지하며, 그리고 우리에게
믿음(faith, 신덕)에 대한 세 개의 예제들이 다음과 같이 주어집니다: 첫 번째로 (한 개의
부정적인 예제), 전혀 쓸모가 없는 마귀들의 믿음(faith)(제17-18절들), 그리고 이것과
대조를 이루는, 믿는 이(believers)들의 귀감이며 선조인 아브라함(Abraham)의 믿음
(faith)(제20-23절들), 그리고 마지막으로, 그 행동들이 그녀의 구원을 획득하였던,
창녀인 라합(Rahab)이라는, 한 죄인의 믿음(faith)(제24-25절들). 마지막 문장은 본질적
개념을 다음과 같이 한 번 더 반복합니다: "실천이 없는 믿음은 죽은 것입니다" (제26절).

14. This teaching is perfectly in line with that of the Master: "Not every one who
says to Me, `Lord, Lord', shall enter the Kingdom of Heaven, but he who does
the will of My Father who is in Heaven" (Matthew 7:21).

14. 이러한 가르침은 다음과 같은 스승님의 바로 그것과 완미(完美)하게1) 일치합니다:
"나에게 '주님, 주님!' 한다고 모두가 하늘 나라에 들어가는 것이 아니다. 하늘에 계신
내 아버지의 뜻을 실행하는 이라야 들어간다"2) (마태오 복음서 7,21).

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1) 번역자 주: 영어로 perfectly 로 번역되는 신학적 용어를 "완미(完美)하게"로 번역한
것에 대한 자세한 글은 다음에 있으니 참고하라:
http://ch.catholic.or.kr/pundang/4/soh/1094.htm

2) 번역자 주: "지복직관"이라는 영원한 구원(eternal salvation)에 이른 영혼들을 위한
"하늘(Heaven, 천국, 천당)"과 다른, 즉 동일하지 않은, 이 세상의 죄인들을 위한
"예수님께서 이 땅에 개시하신 하늘 나라[the Kingdom of Heaven, 즉 하느님의 나라
(Kingdom of God)]"가 당신 교회의 탄생일인 첫 성령 강림일 이후로 지상의 가톨릭 교회
안에서 지금까지 현존하면서 점차로 성장해 왔음에 대한 글들은 (요한 바오로 2세
교황님의 교리 교육 강론 말씀들 포함), 다음에 있으니 그리스도교 신앙의 핵심 개념인
이 중요한 사실을 모르는 분들께서는 필히 참고하시기 바랍니다:
http://ch.catholic.or.kr/pundang/4/soh/intro2KH_JohnPalu_II.htm
-----

A faith without deeds cannot obtain salvation: "Even though incorporated into the
Church, one who does not however persevere in charity is not saved. He remains
indeed in the bosom of the Church, but `in body' not `in heart'. All children of the
Church should nevertheless remember that their exalted condition results not
from their own merits but from the grace of Christ. If they fail to respond in
thought, word, and deed to that grace, not only shall they not be saved, but they
shall be the more severely judged" (Vatican II, "Lumen Gentium", 14).

행위들이 없는 믿음(a faith without deeds)은 다음과 같이 구원을 획득할 수 없습니다:
"비록 교회에 편입되어 있다고 하더라도, 그러나 애덕(charity, 사랑) 안에서 인내하지
않는 자는 구함을 받지 못한다. 그는 교회의 품(the bosom of the Church) 안에 정말로
머무르고 있으나, 그러나 '몸 안에 있는 것이지(in body)' '심장 안에 있는 것(in heart)'이
아니다. 교회의 자녀들 모두는 그럼에도 불구하고 자신들의 높여진 상태(their
exalted condition)가 자신들 고유의 공로(their own merits)들로부터가 아니라
그리스도의 은총(the grace of Christ)으로부터임을 마땅히(should) 기억하여야
한다. 만약에 그들이 생각과, 말과, 행동에 있어 바로 이 은총에 응답하는 데에 실패한다면
(fail to respond), 그들은 마땅히(shall) 구함을 받지 못할 뿐만이 아니라, 또한 그들은
마땅히 더 엄격하게 심판을 받게 될 것이다" [제2차 바티칸 공의회 (Vatican II), "인류의
빛(Lumen Gentium)", 14].

In the Christian life, therefore, there needs to be complete consistency between
the faith we profess and the deeds we do. "Unity of life", one of the key features
of the spirituality of Opus Dei, tries to counter the danger of people leading a dou-
ble life, "on the one hand, an inner life, a life related to God; and on the other, as
something separate and distinct, their professional, social and family lives, made
up of small earthly realities [...]. There is only one life, made of flesh and spirit.
And it is that life which has to become, in both body and soul, holy and filled with
God: we discover the invisible God in the most visible and material things" (St. J.
Escriva, "In Love with the Church", 52).

그러므로, 그리스도인의 삶에 있어 우리가 고백하는 믿음(faith, 신덕)과 우리가 행하는
행동(deeds)들 사이에 완전한 일치(complete consistency)가 있어야할 필요(needs)들이
있습니다. 오푸스 데이(Opus Dei)의 영성의 핵심 특징들 중의 하나인, "삶의 단일성
(unity of life)"은 사람들을, "한 편으로, 하느님께 관련된 어떤 삶인, 어떤 내면적 삶,
그리고 다른 한 편으로, 분리되고 분명한 어떤 것으로서, 중요하지 않은 세속적 실체
(small earthly realities)들로 구성된, 자신들의 직업적, 사회적 및 가정의 삶들인 [...],
어떤 이중적 삶으로 이끄는 위험을 저지하고자 노력합니다. 살과 영으로 구성된
오로지 한 개의 삶뿐입니다. 그리고 이 삶은 다음과 같이, 몸과 영혼(body and soul)
둘 다에 있어, 거룩하게 되고 그리고 하느님으로 가득채워지게 되어야만 하는 바로
그러한 삶입니다: 우리는 가장 가시적이고 그리고 물질적인 사물들에서 가시적인
하느님을 발견합니다." [성 호세마리아 에스크리바(St. J. Escriva), "In Love with the
Church", 52].

15-16. This very graphic example is similar to that in the First Letter of St. John:
"If any one has the world's goods and sees his brother in need, yet closes his
heart against him, how does God's love abide in him?" (1 John 3:17); and the
conclusion is also along the same lines: "Little children, let us not love in word
or speech but in deed and in truth" (1 John 3:18). St. Paul gives the same tea-
ching: "the Kingdom of God does not consist in talk but in power" (1 Corinthians
4:20). Actions, works, measure the genuineness of the Christian life; they show
whether our faith and charity are real.

15-16. 바로 이러한 그림을 보는 것 같은 예제들은 성 요한(St. John)의 첫 번째 서간에
있어서의 다음의 언급과 유사하며: "누구든지 세상 재물을 가지고 있으면서도 자기
형제가 궁핍한 것을 보고 그에게 마음을 닫아버리면, 하느님 사랑이 어떻게 그 사람
안에 머물 수 있겠습니까?" (1요한 3,17), 그리고 그 결론도 또한 다음과 같이 동일한
선상에 있습니다: "자녀 여러분, 말과 혀로 사랑하지 말고 행동으로 진리 안에서
사랑합시다"(1요한 3,18). 성 바오로(St. Paul)는 다음과 같이 동일한 가르침을 줍니다:
"하느님의 나라는 말이 아니라 힘에 있기 때문입니다" (1코린토 4,20). 실천(works)들인
행동(actions)들은 그리스도인의 삶의 진실성(genuineness)을 측정하며(measure),
그리고 그들은 우리의 믿음(faith, 신덕)과 애덕(charity, 사랑)이 진실한지의
여부를 보여줍니다.3)

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3) 번역자 주: 이에 대한 번역자의 다음의 졸글을 또한 참고하라:
http://ch.catholic.or.kr/pundang/4/soh/630.htm
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Almsgiving, for example, so often praised and recommended in Scripture (cf.,
e.g., Deuteronomy 15:11; Tobias 4:7-11; Luke 12:33; Acts 9:36; 2 Corinthians 8:
9), is very often a duty. Christ "will count a kindness done or refused to the poor
as done or refused to Himself [...]. Whoever has received from the divine bounty
a large share of temporal blessings whether they be external or material, or gifts
of the mind, has received them for the purpose of using them for the perfecting
of his own nature, and, at the same time, that he may employ them, as the ste-
ward of God's providence, for the benefit of others" (Leo XIII, "Rerum Novarum",
24).

예를 들어, 성경 본문에서 대단히 자주 칭찬되며 그리고 추천되는, 자선 행위(almsgiving)는
(예를 들어, 신명기 15,11; 토빗기 4,7-11; 루카 복음서 12,33; 사도행전 9,36; 2코린토 8,9)
대단히 자주 어떤 의무(a duty)입니다. 그리스도께서는 "가난한 이들에게 행하여지거나
혹은 거절하는 어떤 친절을 당신 자신께 행하여지거나 혹은 거절하는 것으로서 헤아릴
것입니다 [...]. 누구든지 하느님의 선함(bounty, 관대)4)으로부터, 그들이 외형적 혹은
물질적이든지, 혹은 마음의 선물들이거나간에, 커다란 몫의 세속적 축복(temporal
blessings)들을 이미 받은 자들은, 그들을 자신 고유의 본성을 완미하게 하기 위하여(完美,
perfecting) 그들을 사용할 목적으로 그들을 이미 받았으며, 그리하여, 동시에, 그가 그들을,
하느님 섭리의 집사(the steward of God's providence)로서, 다른 이들의 혜택(benefits)을
위하여, 사용하여야 할 것입니다." [교황 레오 13세(Leo XIII), "Rerum Novarum", 24].

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4) 번역자 주: "bounty"를 "선함(goodness, 관대)"으로 번역한 것은 다음에 있는 Merriam
Webster's Unabridged Dictionary의 설명에 따른 것이다:
http://ch.catholic.or.kr/pundang/4/mw/u_d.htm
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17. As well as involving firm adherence to revealed truth, faith must influence a
Christian's ordinary life and be a standard against which he measures his con-
duct. When one's works are not in accordance with one's beliefs, then one's
faith is dead.

17. 믿음(faith,신덕)은, 계시된 진리에 대한 확고한 집착(adherence)을 수반할
(involving) 뿐만이 아니라, 그리스도인의 일상적 삶에 영향을 끼쳐야 하며 그리하여
거기에 대하여 그가 자신의 처신을 측정하는 (measure) 어떤 기준(a standard)이어야만
합니다. 어떤 이의 실천들이 자신의 믿는 바(one's beliefs)들과 일치 상태에 있지
않으면, 그의 믿음(faith, 신덕)은 죽은 것입니다.

Christian teaching also describes as "dead faith" the faith of a person in mortal
sin: because he is not in the grace of God he does not have charity, which is as
it were the soul of all the other virtues. "Faith without hope and charity neither
perfectly unites a man with Christ nor makes him a living member of His body.
Therefore it is said most truly that `faith apart from works is dead' (James 2:17ff)
and useless" (Council of Trent, "De Iustificatione", 7).

그리스도교 가르침은 또한 대죄의 상태에 있는 자의 믿음(faith, 신덕)은 "죽은 믿음
(dead faith)"으로 설명하는데, 왜냐하면 그가 하느님의 은총 안에 있지 않기 때문에
그는, 말하자면 다른 모든 덕(virtues)들의 영혼인, 애덕(charity, 사랑)을 가지고 있지
못합니다. "희망(hope, 망덕)과 애덕(charity, 사랑)이 없는 믿음(faith, 신덕)은 사람을
그리스도와 완미(完美)하게 결합시키지 못할뿐만이 아니라 그를 당신 지체의 한 개의
살아있는 구성원으로 만들지 못합니다. 그러므로 '믿음에 실천이 없으면 죽은 것이며'
(야고보 2,17 및 이어지는 몇 개의 절들) 그리고 소용없다(useless)고 가장 참되게
말해집니다" [트리엔트 공의회(Council of Trent), "의화(De Iustificatione)", 7].

18. The Apostle makes it crystal clear that faith without work makes no sense at
all. "The truth of faith includes not only inner belief, but also outward profession,
which is expressed not only by declaration of one's belief, but also by the actions
by which a person shows that he has faith" (St. Thomas, "Summa Theologiae",
II-II, q. 124, a. 5).

18. 이 사도는 실천이 없는 믿음(faith without work)은 전혀 의미가 있지 않다고 아주
명백하게(crystal clear) 합니다. "믿음(faith, 신덕)이라는 진리는 내적 믿음(inner
belief)뿐만이 아니라, 또한, 자신의 믿음(one's belief)의 선언(declaration)에
의하여서 뿐만이 아니라 또한 그것에 의하여 한 인격(a person)이 그가 믿음(fafith,
신덕)을 가지고 있음을 보여주는, 바로 그 행동(actions)들에 의하여 표현되는, 밖으로
향하는 고백(outward profession)을 포함합니다(inclues)." [성 토마스 아퀴나스(St.
Thomas), "신학 대전(Summa Theologiae)", II-II, q. 124, a. 5].

19. St. James goes as far as to compare a faith without works with the kind of
faith devils have, for they do believe: they are forced to believe by the evidence
of the signs (miracles and prophecies, for example) which support Christian tea-
ching (cf. "Summa Theologiae", II-II, q. 5, a. 2). However, that faith is not saving
faith; on the contrary, it causes them to cringe by reminding them of divine jus-
tice and eternal punishment.

19. 성 야고보(St. James)는 실천들이 없는 어떤 믿음(a faith)을 마귀(devils)들이
가지고 있는 믿음(faith)의 한 종류와 비교하는 정도에까지 멀리 나아가는데, 이는
그들이 다음과 같이 정말로 진리라고 믿어 주기(believe) 때문입니다: 그들은
그리스도교 가르침을 지지하는 표징(signs)들[예를 들어, 기적(miracles)들과 예언들]
로 이루어진 증거에 의하여 진리라고 믿어 보도록(believe) 강제됩니다[성 토마스
아퀴나스(St. Thomas Aquinas), "신학 대전(Summa Theologica)", II-II, q. 5, a. 2 를
참조하라]. 그러나, 바로 그러한 믿음(faith)은 구하는 믿음(saving faith)이 아니며,
그리고 이와는 달리, 그들에게 하느님의 정의(divine justice)와 영벌(eternal punishment,
영원한 벌)을 상기시킴으로써 그들로 하여금 무서워 떨도록(cringe) 합니다.

Commenting on this verse, St. Bede says that it is one thing to believe God, a-
nother thing to believe in God, and another to believe "towards" God ("credere in
illum"). "Believing Him is believing that what He says is true. Believing in Him
is believing that He is God. Believing `towards' Him is loving Him. Many people,
even bad people, believe that God tells the truth; they believe it is the truth and
they do not want to, are too lazy to, follow the way truth points. Believing that
He is God is something the devils are able to do. But believing and tending to-
wards Him is true only of those who love God, who are Christians not in name
only but whose actions and lives prove them to be so. For without love faith is
of no avail. With love, it is the faith of a Christian; without love, it is the faith of
the devil" ("Super Iac. Expositio, ad loc.").

이 절에 대하여 주석하면서 성 베다(St. Bede, 672-735년)는, 하느님을 믿는 것
(believe God), 하느님에 관하여 믿는 것(believing in [a] God), 그리고 하느님
"쪽으로/향하여(toward)" 믿는 것("credere in illum")은 서로 다르다고 다음과
같이 말합니다:

"그분을 믿는 행위(believing Him)는 그분께서 말씀하시는 바가 참(true)임을
믿는 행위를 말합니다. 그분에 관하여 믿는 행위(believing in Him)는 그분께서
하느님이심을 믿는 행위를 말합니다. 그분 '쪽으로/향하여' 믿는 행위(believing
'toward' Him)는 그분을 사랑하는 행위(loving)를 말합니다. 많은 사람들이,
심지어 나쁜(bad) 사람들도, 하느님께서 진리를 말씀하신다고 믿으며, 그리고 그들은
그것이 진리이나 그러나 진리가 가리키는 길을 뒤따르는 것을 원하지 않고, 너무
게을러(lazy) 뒤따르지 못합니다. 그분께서 하느님이심을 믿는 행위는 마귀(devils)들도
할 수 있는 그 무엇입니다(something). 그러나 그분을 믿고 그리고 그분을 향하여
(towards) 기울어지는 행위(tending)는, 오로지 이름만으로가 아니라 그들의 행동
(actions)들과 삶(lives)들로 그들이 그러함을 증명하는(prove) 그리스도인들인, 오로지
하느님을 사랑하는(love) 자들에 대하여서만 참(true)입니다. 이는 사랑(love, 애덕)
없이 믿음(faith)은 아무런 쓸모가 없기(of no avail) 때문입니다. 사랑(love, 애덕)과
함께, 그것은 한 그리스도인(a Christian)의 믿음(faith, 신덕)이 되며, 그리고 사랑
(love, 애덕) 없이, 그것은 마귀(the devil)의 믿음(faith)이 됩니다" [성 베다(St. Bede,
672-735년), "Super Iac. Expositio, ad loc."].(*)

-----
(*) 번역자 주: 여기에 주어진 성 베다(St. Bede, 672-735년)의 가르침은 사실은
히포의 성 아우구스티노(St. Augustine, 354-430년)의 가르침을 따르고
있다는 생각이다. 이에 대하여서는, 가톨릭 보편 교회 교도권에서 사용할 목적으로
교황 우르바노 4세의 명에 따라 성 토마스 아퀴나스(St. Thomas Aquinas)에
의하여 편집되어 마련되었다고 널리 알려진, 가톨릭 보편 교회의 "신앙의 문헌들
(documents of the faith)" 중의 하나인,, Catena Aurea(Golden Chains 황금
사슬들)에 주어진 요한 복음서 6,29에 대한 성 아우구스티노(St. Augustine)의
주석인 다음의 발췌문을 참조하라:

출처: http://dhspriory.org/thomas/CAJohn.htm#6
(발췌 시작)
AUG. He does not say, That you believe Him, but, that you believe in Him.
For the devils believed Him, and did not believe in Him; and we believe Paul,
but do not believe in Paul. To believe in Him is believing to love, believing
to honor Him, believing to go to Him, and be made members incorporate of
His Body. The faith, which God requires of us, is that which works by love.
Faith indeed is distinguished from works by the Apostle, who says, That man
is justified by faith without the deeds of the law. But the works indeed which
appear good, without faith in Christ, are not really so, not being referred to
that end, which makes them good. For Christ is the end of the law for
righteousness to every one that believes. And therefore our Lord would not
separate faith from works, but said that faith itself was the doing the work
of God; He said not, This is your work, but, This is the work of God, that
you believe in Him: in order that he that glories might glory in the Lord.

성 아우구스티노(AUG) 당신께서는, 너희는 나를 믿어라(believe Him)가 아니라,
너희는 나 쪽으로 믿어라(believe in Him)고 말씀하신다. 이는 마귀(the devils)들도
그분을 믿었으나, 그러나 그분 쪽으로 믿지 않았기 때문이며, 그리고 우리는 바오로
(Paul)를 믿으나(believe), 그러나 바오로 쪽으로 믿지(believe in) 않기 때문이다.
그분 쪽으로 믿는 것(to believe in Him)은 사랑하기 위하여(to love) 믿는
행위(believing)이고, 그분을 공경하기 위하여(to honor) 믿는 행위이며,
그리고 그분께로 나아가기 위하여(to go)을 믿는 행위이고, 그리하여 그분의
거룩한 몸(His Body)에 결합한 구성원들이 되는 것을 말한다. 하느님께서
우리에게 요구하는 믿음(faith, 신덕)은 사랑(love, 애덕)에 의하여 일하는 바로
그 믿음(faith, 신덕)을 말한다. 믿음(faith, 신덕)은, 사람은 율법에 따른 행위
(deeds)와 상관 없이 믿음(faith, 신덕)에 의하여 의롭게 된다(로마 3,28)라고
말한 이 사도에(*) 의하여, 일(works)들로부터 정말로 구분된다(distinguished). 그러나,
그리스도 쪽으로 믿음(faith, 신덕) 없이, 선(good)하게 보이는 일들은 실제로 그렇지
않은데, 이는 그들을 선하게 만드는 바로 그 끝(목표)(that end) 쪽으로 되돌려지지
않기 때문이다(not being referred to).(**) 이는 그리스도께서는 믿는 자 모두에게
의로움(righteousness, 정의)을 위한 율법의 끝(the end, 목표)이시기 때문이다.
그리하여 그 결과 우리의 주님께서는 믿음(faith, 신덕)을 일들로부터 분리하지
(separate) 않으실 것이며, 그와는 반대로(but) 믿음(faith, 신덕) 자체가 하느님의
일(work)을 하고 있다고 말씀하였으며, 그리하여, 자랑으로 여기는(glories) 자가
주님 쪽으로 자랑으로 여기도록 하기 위하여, 그대가 그분 쪽으로 믿는 것은 그대의
일이 아니라, 하느님의 일이라고 그분께서 말씀하셨던 것이다.

-----
(*) 번역자 주: 여기서 말하는 이 사도는 성 바오로(St. Paul)를 말한다.

(**) 번역자 주: 여기의 전후 문맥 안에서 "is referred to" 를 "쪽으로 되돌려지다" 로
번역한 것은 다음의 라틴어 사전에 주어진 "refero" 에 대한 설명과 Merriam-
Webster Dictionary에 주어진 "refer" 의 라틴어 어원 설명을 따른 것이다:
http://www.perseus.tufts.edu/hopper/text?doc=refero&fromdoc=
Perseus%3Atext%3A1999.04.0059
http://www.merriam-webster.com/wdictionary/refer
-----
(이상, 발췌 및 우리말 번역 끝)

그리고 또한, 성 아우구스티노의 가르침에 근거한 성 토마스 아퀴나스의
신학 대전(Summa Theologica)에 주어진 가르침에 대하여 고찰하는, 다음의
주소에 있는 글들을 꼭 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1548.htm <----- 필독 권고

특히, 성 아우구스티노가 정의한(define) 그리고 성 토마스 아퀴나스도 자신의
저술인 신학대전에서 따르고 있는, 그리고 가톨릭 교회의 문헌들(여기에는
성경도 포함됨)에서 사용되고 있는 "믿다(to believe)" 라는 용어의 가톨릭
그리스도교 신학적 정의(definition)는 다음의 글 중에 안내되어 있다:
http://ch.catholic.or.kr/pundang/4/soh/1549.htm <----- 필독 권고
-----

20-26. The original addressees of the letter (Christians of Jewish background
steeped in Scripture) would have been very familiar with the two examples from
the Old Testament (Abraham and Rahab).

The patriarch Abraham is a model of faith (cf. especially Hebrews 11:8ff). St.
James highlights the fact that his faith was manifested in deeds (verse 22),
so much so that he was ready to sacrifice his own son when God, to test him,
asked him to do so (cf. Genesis 22:1ff). The text of Genesis 15:6 quoted here
(verse 23) is also used by St. Paul in his polemic against the Judaizers, to show
that "first justification" comes from faith and not from works of the Mosaic Law
(cf. Romans 4:1-25; Galatians 3:6-9); that is, Abraham was justified from the
very moment he believed in God; his works would not have any value without that
direct reference to God. In Abraham, as in every Christian who acts consistently,
faith and works totally imbue each other: works show forth faith, and faith inspires
and performs works (verses 22, 24).

The story of Rahab (verse 25) is told in the Book of Joshua (2:1-21; 6:17-25): this
woman, who was living among the Canaanites, saved the lives of two Israelite
spies whom Joshua had sent into Jericho, and for this reason she and her family
were saved when the Israelites took the city. Her actions showed her faith (cf. Jo-
shua 2:9-14; Hebrews 11:31), and led not only to her coming out unscathed and
becoming a member of the people of Israel; it also won her the honor of being one
of the four foreign women mentioned in the Gospel in our Lord's ancestral tree (cf.
Matthew 1:5).

These two examples clearly show that God calls all men to believe and that all
can and should manifest their faith by exemplary living.

22-24. The Magisterium of the Church quotes these verses when it teaches that
justification, righteousness, received as a free gift in the Sacrament of Baptism,
grows in strength as the Christian responds to grace by keeping the command-
ments of God and of the Church; the righteous, the just, "increase in the very
justice which they have received through the grace of Christ, their faith is com-
pleted by works (cf. James 2:22), and they are justified the more, as it is written,
`Let the righteous still do right' (Revelation 22:11), [...] and again: `You see that
a man is justified by works and not by faith alone (James 2:24)" (Council of
Trent, "De Iustificatione", 10).

23. "It was reckoned to him as righteousness": St. Paul (cf. Galatians 3:6 and
note) uses these words of Genesis 15:6 to explain that righteousness is attained
not just by Abraham's descendants but by all who believe the word of God, whe-
ther they be Jews or not; St. James, from another perspective, quotes this text
to show that Abraham's faith made him righteous, that is, holy. Both teachings
are complementary. Abraham believed in the divine promise that he would be
the father of a great people despite his age and his wife's sterility; but that faith
was reinforced and manifested when it met the test God set--that of sacrificing
his only son, while still believing in the earlier promise. The same thing happens
in the case of the Christian: his initial faith is strengthened by obedience to the
commandments, and he thereby attains holiness.

"The friend of God": Scripture also gives this touching title to Abraham (cf. Isaiah
41:8; Daniel 3:35, New Vulgate) and our Lord uses it to describe His Apostles: "I
have called you friends" (John 15:15). These are not just isolated examples, for
God calls all to be His friends; He wishes to be as intimate with everyone as He
was with Abraham and the Apostles: "We do not exist in order to pursue just any
happiness. We have been called to penetrate the intimacy of God's own life, to
know and love God the Father, God the Son, and God the Holy Spirit, and to love
also--in that same love of the one God in three divine Persons--the angels and all
men" (St. J. Escriva, "Christ Is Passing By", 133).

26. In speaking of "the spirit" St. James is referring to the "breathe of life", "brea-
thing". The comparison (like all those in the letter) is very graphic: we recognize
a body to be alive by its breathing: if it is not breathing it is a corpse; similarly, a
faith that is alive expresses itself in actions, especially in the acts of charity.

"Just as when a body moves we know it is alive," St. Bernard explains, "so too
good works show that faith is alive. The soul gives life to the body, causing it to
move and feel; charity gives life to faith, causing it to act, as the Apostle says,
`faith working through love' (Galatians 5:6). Just as the body dies when its soul
leaves it, so faith dies when charity grows cold. Therefore, when you see some-
one who is active in good works and happy and eager in his conduct, you can
be sure that faith is alive in him: his life clearly proves it to be so" ("Second
Sermon on the Holy Day of Easter", 1).

Gospel Reading: Mark 8:34-9:1

Christian Renunciation (Continuation)
------------------------------------------------------
[34] And He (Jesus) called to Him the multitude with His disciples, and said to
them, "If any man would come after Me, let him deny himself and take up his
cross and follow Me. [35] For whoever would save his life will lose it; and who-
ever loses his life for My sake and the Gospel's will save it. [36] For what does
it profit a man to gain the whole world and forfeit his life? [37] For what can a
man give in return for his life? [38] For whoever is ashamed of Me and of My
words in this adulterous and sinful generation, of him will the Son of Man also
be ashamed, when He comes in the glory of His Father with the holy angels".

[1] And He said to them, "Truly, I say to you, there are some standing here
who will not taste death before they see the Kingdom of God come with power."

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

35. "Life": in the original text and the New Vulgate the word literally means
"soul." But here, as in many other cases, "soul" and "life" are equivalent. The
word "life" is used, clearly, in a double sense: earthly life and eternal life, the life
of man hereon earth and man's eternal happiness in Heaven. Death can put an
end to earthly life, but it cannot destroy eternal life (cf. Matthew 10:28), the life
which can only be given by Him who brings the dead back to life.

Understood in this way, we can grasp the paradoxical meaning of our Lord's
phrase: whoever wishes to save his (earthly) life will lose his (eternal) life. But
whoever loses his (earthly) life for Me and the Gospel, will save his (eternal) life.
What, then, does saving one's (earthly) life mean? It means living this life as if
there were no other--letting oneself be controlled by the lust of the flesh and the
lust of the eyes and the pride of life (cf. 1 John 2:16). And losing one's (earthly)
life means mortifying, by continuous ascetical effort, this triple concupiscence--
that is, taking up one's cross (verse 34)--and consequently seeking and savoring
the things that are God's and not the things of the earth (cf. Colossians 3:1-2).

36-37. Jesus promises eternal life to those who are willing to lose earthly life for
His sake. He has given us example: He is the Good Shepherd who lays down
His life for His sheep (John 10:15); and He fulfilled in His own case what He said
to the Apostles on the night before He died: "Greater love has no man than this
that a man lay down his life for his friends" (John 15:13).

38. Each person's eternal destiny will be decided by Christ. He is the Judge
who will come to judge the living and the dead (Matthew 16:27). The sentence
will depend on how faithful each has been in keeping the Lord's commandments
--to love God and to love one's neighbor, for God's sake. On that day Christ will
not recognize as His disciple anyone who is ashamed to imitate Jesus' humility
and example and follow the precepts of the Gospel for fear of displeasing the
world or worldly people: he has failed to confess by his life the faith which he
claims to hold. A Christian, then, should never be ashamed of the Gospel (Ro-
mans 1:16); he should never let himself be drawn away by the worldliness around
him; rather he should exercise a decisive influence on his environment, counting
on the help of God's grace. The first Christians changed the ancient pagan world.
God's arm has not grown shorter since their time (cf. Isaiah 59:1). Cf. Matthew
10:32-33 and note on same.

1. The coming of the Kingdom of God with power does not seem to refer to the
second, glorious coming of Jesus at the end of time (the Parousia); it may, ra-
ther, indicate the amazing spread of the Church in the lifetime of the Apostles.
Many of those present here will witness this. The growth and spread of the
Church in the world can be explained only by the divine power God given to the
mystical body of Christ. The Transfiguration of our Lord, which is recounted in
the next passage, is a sign, given to the Apostles, of Jesus' divinity and of the
divine powers which He will give His Church.
　

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