나바르 매일미사 독서/묵상

Friday

8th Week of Ordinary Time

(I) 1st Reading: Sirach 44:1, 9-13

Prologue
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[1] Let us now praise famous men, and our fathers in their
generations. [9] And there are some who have no memorial, who
have perished as though they had not lived; they have become
as though they had not been born, and so have their children
after them. [10] But these were men of mercy, whose righteous
deeds have not been forgotten; [11] their prosperity will remain
with their descendants, and their inheritance to their children's
children. [12] Their descendants stand by the covenants; their
children also, for their sake. [13] Their posterity will continue
for ever, and their glory will not be blotted out.

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Commentary:

44:1-50:29. This eulogy of ancestors begins with a short prologue
(44:1-15), which summarizes Ben Sirach' teachings. What it says
about them is what we have read elsewhere in the book about wise
people, people who were loyal to the Law: they "have left a name"
(44:8; cf. 41:12-13), whereas the ungodly "have no memorial" (44:9;
cf. 41:11); "their righteous deeds have not been forgotten" and they
have left an "inheritance" to their descendants (44:10-11; cf.
23:25-26); their name "lives to all generations", in all peoples
and in the praise of the "congregation" (44:14-15; cf. 39:10-11).
But these admirable lives are, in the last analysis, further
evidence of the greatness of God (44:2). In the Church this same
teaching applies in the case of saints.. In their memory we remind
God that "You are glorified in your saints, for their glory is the
crowning of your gifts. In their lives on earth you gave us an
example. In our communion with them, you give us their friendship.
In their prayer for the Church you give us strength and protection.
This great company of witnesses spurs us on to victory, to share
their prize of lasting glory" ("Roman Missal", Preface of the holy
men and women).

The author goes on to survey sacred history from Enoch (44:16) to
the priest Simon (50:1-21), In fact he goes right back to Adam,
because Adam stands at the very origin of man (cf. 49:16). In this
survey one can see the author's teaching is close to the the
Deuteronomic Tradition-fidelity to the Covenant with God, adherence
to the Law, the temple as the sole place of divine worship. The only
three kings given praise in Deuteronomic history (David, Hezekiah
and Josiah) are lauded here too (cf. 49:4). Even Solomon, despite
all his wisdom, despite the fact that he built the temple, put a
stain on the honor of God (47:20) and as a consequence (in line with
Ben Sirach's persistent message) his son Rehoboam was ample in
folly" (47:23).

The list of people praised also includes the main judges and
prophets. However, one cannot help noticing the somewhat over-
generous amount of space given to Aaron (45:6-22). In fact what
Sirach praises is not just Aaron himself; he revels in the
magnificence of Aaron's sacred vestments, thereby emphasizing
the reverence that is due to priests and to things to do 'with the
liturgy. The last person to be eulogized, the high priest Simon:
50:1-21 really marks the climax of all this praise: Simon in some
way embodies all the very best to be learned from these great
ancestors.
　

(II) 1st Reading: 1 Peter 4:7-13

A call for charity
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[7] The end of all things is at hand; therefore keep sane and sober for your pra-
yers. [8] Above all hold unfailing your love for one another, since love covers a
multitude of sins. [9] Practice hospitality ungrudgingly to one another. [10] As
each has received a gift, employ it for one another, as good stewards of God's
varied grace; [11] whoever speaks, as one who utters oracles of God; whoever
renders service, as one who renders it by the strength which God supplies: in
order that in everything God may be glorified through Jesus Christ. To him be-
long glory and dominion for ever and ever. Amen.

The Christian meaning of suffering
-------------------------------------------------
[12] Beloved, do not be surprised at the fiery ordeal which comes upon you to
prove you, as though something strange were happening to you. [13] But rejoice
in so far as you share Christ's sufferings, that you may also rejoice and be glad
when his glory is revealed.

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Commentary:

1-6. The Apostle continues his exposition, possibly following the pattern of baptis-
mal instruction. Christians have to identify with Christ, dead and risen: they have
died with him, to rise with him (cf. Rom 6:3); their lives can no longer be the way
they were before Baptism, even if the change of lifestyle results in their being mis-
understood and reviled. They should remember that they will in due course
appear before the Judge of the living and the dead, Jesus Christ.

"Whoever has suffered in the flesh has ceased from sin" (v. 1): this looks like a
legal adage, meaning that one who has suffered the pain of death has paid for
all his crimes (cf. Rom 6:7). St Peter would have adapted it to give it a theologi-
cal meaning: Christians, by dying mystically with Christ in Baptism, have had
all their sins forgiven and therefore it does not make sense to continue to live in
them (cf. Rom 6:1ff; 1 Jn 3:9; 5:18).

This new mode of behaviour has led to opposition from pagans, who cannot un-
derstand why they have given up the vices they previously indulged in. Some of
the sins mentioned (sins not common among Jews), and the reference to abuse
by Gentiles, suggest that the letter was originally written to Christian converts
from paganism. The reaction of the pagans to their behaviour, constituting as it
does a moral reproach for their sinful lives, is nothing new: Why did Cain kill A-
bel, St John asks himself, and he replies, "Because his deeds were evil and his
brother's righteous" (1 Jn 3:12). This type of reaction is always liable to occur.

In this connexion the Apostle reminds them that Judgment is nigh (cf. note on
4:7), and that judgment will show everything up in its true light. He who "is ready
to judge the living and the dead" (v. 5) is Jesus Christ; in many other passages
of the New Testament it reads "who will come to judge" (cf. 5:4; Acts 10:42; 2
Tim 4:1): this must have been a standard formula in early Christian catechesis,
which passed into the Apostles' Creed.

6. "The gospel was preached even to the dead": it is not easy to work out what
this means; it may be an allusion to our Lord descending into the bosom of Abra-
ham (cf. 3:19-20). However, St Peter is possibly referring to Christians who have
already died without seeing, in this life, the final victory of Christ: the preaching
they heard, and their lives according to the Gospel (which brought them insults
from their contemporaries), have not been in vain.

In either case, St Peter would be referring to those who remained faithful to God,
whose life seemed folly to people without supernatural outlook. This passage is
evocative of the following text from the Book of Wisdom: "The souls of the right-
eous are in the hand of God, and no torment will ever touch them. In the eyes of
the foolish they seemed to have died, and their departure was thought to be an
affliction, and their going from us to be their destruction; but they are at peace.
For though in the sight of men they were punished, their hope is full of immorta-
lity" (Wis 3:1-4).

7-11. "The end of all things is at hand": the incarnation of Jesus Christ marked
the beginning of the last days, a period which extends to the end of the world
and the Last Judgment (cf. note on 1 Jn 2:18). That is why the last stage of the
world "is at hand", or, as some translate it, "has arrived". Because the End is
imminent (cf. 4:5), St Peter urges them to practise prayer and charity, Christ's
"new commandment" (cf. Jn 13:34-35), and also hospitality, which was highly
valued among the Semites and encouraged among Christians (cf., e.g., Rom
12:13; 1 Tim 3:2; 5:10).

This readiness to make available to others the gifts one has received from God,
will cause God to be glorified in everything through Jesus Christ (v. 11). The pas-
sage ends with a doxology or hymn in praise of Christ (possibly as a formula
used in early liturgy and familiar to the first Christians). As elsewhere in the New
Testament, the doxology does not appear at the end of the letter (cf. Rom 1:25;
9:5; Gal 1:5; Eph 3:21); in fact only three epistles end with a doxology (Romans,
Jude and 2 Peter). Therefore, the fact that the doxology comes at this point does
not mean that it originally marked the end of the letter; it may indicate that St Pe-
ter has been following up to this point the structure of an early form of baptismal
catechesis. The themes dealt with in the rest of the letter, the style, and even
the vocabulary, all support the view that the same author is writing throughout.

8. "Love covers a multitude of sins": this quotation from the Old Testament (Prov
10:12; cf. Jas 5:20) can be taken to refer both to other people's sins (which chari-
ty understands and forgives) and to one's own. After teaching us to pray in the
Our Father, "Forgive us our trespasses as we forgive those who trespass against
us", our Lord added: "if you forgive men their trespasses, your heavenly Father
also will forgive you" (Mt 6:12, 14). And, when he pardoned the sinful woman, he
said, "her sins, which are many, are forgiven, for she loved much" (Lk 7:47).

The Church teaches that perfect love for God wins pardon for sins, but it stresses
that that love includes a desire to receive the sacrament of Penance, for one can-
not love God without wanting to do what he has laid down: "The Sacred Council
also teaches that even if it sometimes happens that a person has this contrition
made perfect by charity and becomes reconciled to God prior to receiving this
sacrament, his reconciliation should not be attributed to his contrition but rather
to his desire for the sacrament which is included in his contrition" (Council of
Trent, De Sacramento paenitentiae, chap. 4).

10-11. The Christian receives various gifts from God, that is, charisms or graces
given mainly for the benefit of others: they should not be kept for oneself but used
for the purpose for which they were intended.

Speaking of the apostolic action of the faithful, the Second Vatican Council re-
calls that "the Holy Spirit sanctifies the people of God through the ministry and
the sacraments. However, for the exercise of the apostolate he gives the special
gifts besides (cf. 1 Cor 12:7), 'apportioning them to each one as he wills' (1 Cor
12:11), so that each and all, putting at the service of others the grace received,
may be 'as good stewards of God's varied grace' (1 Pet 4:10), for the building up
of the whole body in charity (cf. Eph 4:16). From the reception of these charisms,
even the most ordinary ones, there arises for each of the faithful the right and du-
ty of exercising them in the Church and in the world for the good of men and the
development of the Church" (Apostolicam actuositatem, 3).

12-19. St Peter now returns to the main theme of this part of the letter (3:13 - 4:
19) -- the trials Christians unjustly suffer on account of being followers of Christ
(cf. 1: 6-7; 2:18-25; 3:13-17). They should not be surprised or ashamed by this;
rather, it should make them happy and lead them to glorify God, for if they share
in Christ's suffering it means they will also share in his exaltation. St John of A-
vila wrote: "God wants to open our eyes and have us realize what favours are
being done us in things the world regards as disadvantages, and how honoured
we are to be scoffed at for seeking the honour of God, and what great reward
awaits us for our present depression, and how God's gentle, sweet and loving
arms are opened wide to receive those wounded in doing battle on his behalf'
(Letter, 58).

Moreover, the "spirit of God" will rest on them (v. 14): our Lord promised the spe-
cial assistance of the Holy Spirit to persecuted Christians hauled before courts
on account of their faith (cf. Mt 10:19-20); St Peter here calls him "the spirit of
glory", because his indwelling in the Christian is a guarantee and an anticipation
of eternal glory (cf. 2 Cor 1:22).

Before the divine judgment which lies ahead (it is one of the frequent themes of
the letter) no one can be complacent (vv. 17-18). The Apostle's severe warnings
are reminiscent of those Jesus gave the women of Jerusalem on his way to Cal-
vary: "if they do this when the wood is green, what will happen when it is dry?"
(Lk 23:31). However, if one has suffered on Christ's account in this life it is clear
that one can approach the judgment with greater confidence (cf. Mt 5:11-12; 10:
32).

13. "To the prospect of the Kingdom of God," Pope John Paul II teaches, "is lin-
ked hope in that glory which has its beginning in the Cross of Christ. The Resur-
rection revealed this glory -- eschatological glory -- which in the Cross of Christ
was completely obscured by the immensity of suffering. Those who share in the
suffering of Christ are also called, through their own sufferings, to share in glory"
(Salvifici doloris, 22).

Gospel Reading: Mark 11:11-26

The Messiah Enters Jerusalem (Continuation)
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[11] And He (Jesus) entered Jerusalem, and went into the temple; and when He
had looked around at everything, as it was already late, He went out to Bethany
with the Twelve.

The Barren Fig Tree. The Expulsion of the Money-Changers
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[12] On the following day, when they came from Bethany, He was hungry. [13]
And seeing in the distance a fig tree in leaf, He went to see if He could find any-
thing on it. When He came to it, He found nothing but leaves, for it was not the
season for figs. [14] And He said to it, "May no one ever eat fruit from you again."
And His disciples heard it.

[15] And they came to Jerusalem. And He entered the temple and began to drive
out those who sold and those who bought in the temple, and He overturned the
tables of the money-changers and the seats of those who sold pigeons; [16] and
He would not allow any one to carry anything through the temple. [17] And He
taught, and said to them, "Is it not written, 'My house shall be called a house of
prayer for all the nations'? But you have made it a den of robbers." [18] And the
chief priests and the scribes heard it and sought a way to destroy Him; for they
feared Him, because all the multitude was astonished at His teaching. [19] And
when evening came they went out of the city.

[20] As they passed by in the morning, they saw the fig tree withered away to its
roots. [21] And Peter remembered and said to Him, "Master, look! The fig tree
which You cursed has withered." [22] And Jesus answered them, "Have faith in
God. [23] Truly, I say to you, whoever says to this mountain, 'Be taken up and
cast into the sea,' and does not doubt in his heart, but believes that what he says
will come to pass, it will be done for him. [24] Therefore I tell you, whatever you
ask in prayer, believe that you receive it, and you will. [25] And whenever you
stand praying, forgive, if you have anything against any one; so that your Father
also who is in Heaven may forgive you your trespasses."

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Commentary:

12. Jesus' hunger is another sign of His being truly human. When we contem-
plate Jesus we should feel Him very close to us; He is true God and true man.
His experience of hunger shows that He understands us perfectly: He has shared
our needs and limitations. "How generous our Lord is in humbling Himself and ful-
ly accepting His human condition! He does not use His divine power to escape
from difficulties or effort. Let's pray that He will teach us to be tough, to love work,
to appreciate the human and divine nobility of savoring the consequences of self-
giving" (St. J. Escriva, "Christ Is Passing By", 161).

12. 예수님의 배고픔은 당신께서 진실로 인간이심에 대한 또 하나의 표징(sign)입니다.
우리가 예수님을 묵상할 때에 우리는 당신께서 우리에게 매우 가까이에 계심을 느껴야만
하며, 그리고 당신께서는 참 하느님이시며 그리고 참 사람이심을 느껴야만 합니다.
당신의 배고픔 경험은 당신께서 우리를 완벽하게 이해하심을 다음과 같이 보여주십니다:
당신께서 우리의 필요들과 한계들을 함께 나누셨습니다. "우리의 주님께서는, 당신
자신을 낮추시어 그리하여 완전하게 당신의 인간적 조건을 받아들이심에 있어,
얼마나 관대하신지! 당신께서는 어려움들 혹은 노고(effort)로부터 회피하기 위하여
당신의 거룩한 권능을 사용하지 않으십니다. 당신께서 우리에게 강인해 질 것을,
일을 사랑할 것을, 자기 희생의 결과들에 맛을 냄이라는 인간적인 그리고 하느님의
고귀함에 대하여 감사할 것을 가르쳐 주실 것을 함께 기도하도록 합시다."
[성 J. 에스크리바(St. J. Escriva), "Christ Is Passing By", 161).

13-14. Jesus, of course, knew that it was not the right time for figs; therefore, He
was not looking for figs to eat. His action must have a deeper meaning. The Fat-
hers of the Church, whose interpretation St. Bede reflects in his commentary on
this passage, tells us that the miracle has an allegorical purpose: Jesus had
come among His own people, the Jews, hungry to find fruit of holiness and good
works, but all He found were external practices--leaves without fruit. Similarly,
when He enters the temple, He upbraids those present for turning the temple of
God, which is a house of prayer (prayer is the fruit of piety), into a place of com-
merce (mere leaves). "So you", St. Bede concludes, "if you do not want to be
condemned by Christ, should guard against being a barren tree, by offering to
Jesus, who made Himself poor, the fruit of piety which He expects of you" ("In
Marci Evangelium Expositio, in loc.").

13-14. 예수님께서는 무화과나무 열매들에 있어 적기(right time)가 아님을 당연히 알고
계셨으며, 따라서 당신께서는 무화과나무 열매들을 먹을 것을 기대하지 않으셨습니다.
당신의 행위는 더 깊은 의미를 가지고 있는 것이 틀림없습니다. 성 베다(St. Bede,
672-735년)가 이 절에 대한 자신의 주석에서 교부들의 해석을 묵상하는데, 교부들은
이 기적(the miracle)이 다음과 같은 어떤 풍유적 목적(an allegorical purpose)을
가지고 있다고 우리에게 말합니다: 예수님께서는, 거룩함과 선행들이라는 열매를
열망하시면서, 당신고유의 백성인 유다인들 사이에 이미 오셨으나, 그러나 당신께서
발견하셨던 모든 것들은, 열매가 없는 잎사귀들인, 형식적인 습관들뿐이었다. 마찬가지로,
예수님께서 성전에 들어가실 때에, 당신께서는 거기에 있는 자들이, 기도의 장소인 [기도는
당연한 의무들에 대한 충실(piety)(*)의 열매이다] 하느님의 성전을 장터(단순한 잎사귀들)로
바꾸어 버리는 것에 대하여 꾸짖으십니다. 성 베다는 다음과 같이 끝맺습니다:, "그러므로,
그대가 그리스도에 의하여 비난을 받지 않기를 원한다면, 그대는, 당신 스스로를 가난하게
만드셨던 예수님께, 당신께서 그대에게 기대하고 계시는 당연한 의무들에 대한 충실(piety)의
열매를 봉헌함으로써, 열매를 맺지 못하는 나무가 되지 않도록 조심하여야 한다" [성 베다
(St. Bede, 672-735년), In Marci Evangelium Expositio, in loc."].

-----
(*) 번역자 주: "piety/pietas"를 그 자구적 어의(語義)/의미(literal sense)에 따라,
"공경/받듦" 혹은 "효경/효심" 등으로 번역하지 않고, "당연한 의무들에 대한 충실"로
번역한 근거/이유는 다음의 글들에 있다:
http://ch.catholic.or.kr/pundang/4/soh/piety_concept_error.htm
-----

God wants both fruit and foliage; when, because the right intention is missing,
there are only leaves, only appearances, we must suspect that there is nothing
but purely human action, with no supernatural depth--behavior which results from
ambition, pride and a desire to attract attention.

하느님께서는 열매와 잎사귀 둘 다를 원하시기에, 올바른 의향이 없기에, 오로지
잎사귀들만, 오로지 겉모습들만 있을 때에는, 우리는, 아무런 초자연적 깊이 없이, 야망,
교만 그리고 주의를 끌고자 하는 욕구에 기인하는 행동인, 오로지 순전히 인간적
행위만 있는지 의심하여야 합니다.

"We have to work a lot on this earth and we must do our work well, since it is
our daily task that we have to sanctify. But let us never forget to do everything for
God's sake. If were to do it ourselves, out of pride, we could produce nothing but
leaves, and no matter how luxuriant they were, neither God nor our fellow man
would find any good in them" (St. J. Escriva, "Friends of God", 202).

"우리는 이 땅에서 일을 많이 하여야 하며 그리고 우리는 우리의 일을 잘 하여야 하는데,
이는 이것이 바로, 우리가 신성하게 하여야 하는, 우리의 날마다 임무이기 때문입니다.
그러나 모든 것을 하느님을 위하여 행함을 절대로 잊지 않도록 합시다. 만약에, 교만에
기인하여, 우리 자신들을 위하여 행한다면, 우리는 오로지 잎사귀들만 산출할 것이며,
그리고 아무리 그들이 무성하다고 하더라도, 하느님과 우리의 동료인 사람은 그들
안에서 어떠한 선함도 발견할 수 없을 것입니다." [성 에스크리바(St. J. Escriva),
"Friends of God", 202].

15-18. Our Lord does not abide lack of faith or piety in things to do with the wor-
ship of God. If He acts so vigorously to defend the temple of the Old Law, it indi-
cates how we should truly conduct ourselves in the Christian temple, where He
is really and truly present in the Blessed Eucharist. "Piety has its own good
manners. Learn them. It's a shame to see those 'pious' people who don't know
how to attend Mass -- even though they go daily -- nor how to bless themselves
(they throw their hands about in the weirdest fashion), nor how to bend the knee
before the Tabernacle (their ridiculous genuflections seem a mockery), nor how
to bow their heads reverently before a picture of our Lady" (St. J. Escriva, "The
Way", 541). Cf. note on Matthew 21:12-13.

15-18. 우리의 주님께서는 하느님에 대한 경배와 관련된 것들에 있어 믿음 혹은 경건의
결핍을 참지 않으십니다. 당신께서 그렇게도 열정적으로 옛 율법의 성전을 옹호하신다면,
이것은, 당신께서 복된 성체 안에 실제로 그리고 진실로 현존하고 계시는 장소인,
그리스도교 성전 안에서 우리가 진실로 어떻게 처신하여야 하는지를 보여주십니다.
"경건은 그 고유의 선한 방식들을 가지고 있습니다. 이들을 배우도록 하십시오. 미사에,
심지어 날마다 가면서도, 어떻게 참례하는지 모르는, 혹은 어떻게 스스로를 축복하는지
모르거나(그들은 가장 기묘한 양식으로 자신의 손들을 던져 흩뜨립니다), 혹은 감실
(Tabernacle) 앞에서 어떻게 무릎을 꿇는지 모르는 (그들의 우스운 한 쪽 무릎 꿇기들은
비웃음 같습니다), 혹은 우리의 성모님의 그림(picture) 앞에서 어떻게 공손하게 자신의
머리들을 숙이는지 모르는, 바로 그러한 경건한' 사람들로 보는 것은 유감입니다."
[성 에스크리바(St. J. Escriva), "The Way", 541]. 마태오 복음서 21,12-13에 대한
주석을 참조하라.

20-25. Jesus speaks to us here about the power of prayer. For prayer to be effec-
tive, absolute faith and trust are required: "A keen and living faith. Like Peter's.
When you have it -- our Lord has said so--you will move mountains, the humanly
insuperable obstacles that rise up against your apostolic undertakings" (St. J.
Escriva, "The Way", 489).

20-25. 예수님께서는 여기서 기도의 힘에 대하여 우리에게 말씀하십니다. 기도가
효과가 있기 위하여서는, 다음과 같은 절대적인 믿음과 신뢰가 요구됩니다: "예리하고
살아있는 믿음. 베드로의 믿음처럼. 그대가 그러한 믿음을 가지고 있을 때, 우리의
주님께서 이미 그렇게 말씀하셨듯이, 그대는 산들을, 그대의 사도로서의 일에
반하여 일어나는 인간적으로 대처할 수 없는 장애들을 옮길 것입니다." [(성 J.
에스크리바 (St. J. Escriva, "The Way", 489].

For prayer to be effective, we also need to love our neighbor, forgiving him every-
thing: if we do, then God our Father will also forgive us. Since we are all sinners
we need to admit the fact before God and ask His pardon (cf. Luke 18:9-14).

기도가 효과를 가지기 위하여, 우리는 우리의 이웃을 사랑하고, 모든 것에 있어 이웃을
용서 할 필요가 있으며, 그리고 우리가 그렇게 하면, 우리의 성부이신 하느님께서는
또한 우리를 용서해 주실 것입니다. 우리는 모두가 죄인들이기에 우리는 하느님 앞에서
이 사실을 인정하고 그리고 당신의 자비를 청하여야 할 필요가 있습니다 (cf. 루카
복음서 18,9-14).

When Christ taught us to pray He required that we have these predispositions (cf.
Matthew 6:12; also Matthew 5:23 and notes on same). Here is how Theophylact
("Ennaratio in Evangelium Marci, in loc.") puts it: "When you pray, if you have any-
thing against anyone, forgive him, so that your Father who is in Heaven may for-
give you [...]. He who believes with great affection raises his whole heart to God
and, in David's words, opens his soul to God. If he expands his heart before God
in this way, he becomes one with Him, and his burning heart is surer of obtaining
what he desires."

그리스도께서 기도하는 것을 가르치셨을 때에 당신께서는 우리가 이런 성향들을
가지고 있음을 요구하셨습니다 (cf. 마태오 복음서 6,12; 또한 마태오 복음서 5,23
그리고 이들에 대한 주석들). 바로 테오필라또(Theophylact)가 ["Ennaratio in
Evangelium Marci, in loc."] 어떻게 표현하는지는 다음에 있습니다: "만약에 그대가
기도할 때에, 어떤 이에게 반하는 어떤 것을 가지고 있다면, 하늘에 계신 그대의
성부께서 그대를 용서할 수 있도록, 그를 용서하십시오 [...]. 커다란 애착과 함께 믿는
자는 자신의 본심 전부를 하느님을 향하여 들어올리며 그리고, 다윗의 말들로, 하느님께
자신의 영혼을 개방합니다. 그가 이러한 방식으로 하느님 앞에서 자신의 본심을
확대시킨다면, 그는 당신과 하나가 될 것이며, 그리고 불타는 그의 본심은 그가 바라는
바를 반드시 얻을 것입니다."

Even when he is in the state of sin, man should seek God out in prayer; Jesus
places no limitations at all: "Whatever you ask..." Therefore, our personal unwor-
thiness should not be an excuse for not praying confidently to God. Nor should
the fact that God already knows our needs be an excuse for not turning to Him.
St. Teresa explains this when she prays: "O my God, can it be better to keep
silent about my necessities, hoping that Thou wilt relieve them? No, indeed, for
Thou, my Lord and my Joy, knowing how many they must be and how it will al-
leviate them if we speak to Thee of them, dost bid us pray to Thee and say that
Thou will not fail to give" (St. Teresa, "Exclamations", 5). Cf. notes on Matthew
6:5-6 and Matthew 7:7-11.

사람은, 심지어 그가 죄의 상태에 있을 때라도, 기도로 하느님을 찾아야만 하는데,
예수님께서는 다음과 같이 아무런 제한들도 두지 않으셨습니다: "청하는 것이
무엇이든..." 그러므로, 우리의 인격적 자격 없음이 하느님께 확신하면서 기도하지
않는 데에 대한 변명이어서는 결코 아니 됩니다. 그리고 하느님께서 우리의 필요들을
이미 알고 계신다는 사실이 당신을 향하지 않는 데에 대한 변명이어서도 아니 됩니다.
성 테레사(St. Tereas)는 이것을 자신이 기도할 때에 다음과 같이 설명합니다: "오 나의
하느님, 나의 필수품들에 관하여, 당신께서 그들을 덜어줄 것임을 희망하면서, 침묵
하는 것이 더 나은 것인지요? 정말로 그렇지 않은데, 이는 나의 주님이시며 나의 기쁨이신
당신께서는, 이들이 얼마나 많아야 하는지를 아시며 그리고 이들에 대하여 우리가 당신께
말씀드린다면 어떻게 이것이 이들을 어떻게 완화할 것인지를 아시기에, 당신께서는
우리가 당신께 기도하도록 애쓰시며 그리고 당신께서는 반드시 내어 주실 것입니다."
[St. Teresa, "Exclamations", 5]. 마태오 복음서 6,5-6 및 마태오 복음서 7,7-11에
대한 주석들을 참조하라.

26. As the RSV note points out, many ancient manuscripts add a v. 26: but it is
clearly an addition, taken straight from Matthew 6:15. This addition was included
by the editors of the Old Vulgate.

26. RSV 주석이 지적하듯이, 많은 수의 고대 사본들은 제26절을 덧붙이고 있습니다만,
그러나 이것은 분명히, 마태오 복음서 6,15로부터 수정 않고 가져온, 추가입니다. 이러한
추가는 옛 불가타 라틴어 성경(the Old Vulgate)의 편집자들에 의하여 포함되었습니다.

　

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