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CHAPTER 22 The Bishops that were well known at this Time In the tenth year of the reign of Commodus, Victor succeeded Eleutherus, the latter having held the episcopate for thirteen years. In the same year, after Julian a had completed his tenth year, Demetrius received the charge of the parishes at Alexandria. At this time the above-mentioned Serapion, the eighth from the apostles, was still well known as bishop of the church at Antioch. Theophilus presided at Caesarea in Palestine; and Narcissus, whom we have mentioned before, still had charge of the church at Jerusalem. Bacchylus at the same time was bishop of Corinth in Greece, and Polycrates of the parish of Ephesus. And besides these a multitude of others, as is likely, were then prominent. But we have given the names of those alone, the soundness of whose faith has come down to us in writing.
CHAPTER 24 The Disagreement in Asia But the bishops of Asia, led by Polycrates, decided to hold to the old custom handed down to them. He himself, in a letter which he addressed to Victor and the church of Rome, set forth in the following words the tradition which had come down to him: "We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord's coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus; and, moreover, John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate. He fell asleep at Ephesus. And Polycarp in Smyrna, who was a bishop and martyr; and Thraseas, bishop and martyr from Eumenia, who fell asleep in Smyrna. Why need I mention the bishop and martyr Sagaris who fell asleep in Laodicea, or the blessed Papirius, or Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead ? All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people put away the leaven. I, therefore, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every Holy Scripture, am not affrighted by terrifying words. For those greater than I have said ' We ought to obey God rather than man.' " He then writes of all the bishops who were present with him and thought as he did. His words are as follows: "I could mention the bishops who were present, whom I summoned at your desire; whose names, should I write them, would constitute a great multitude. And they, beholding my littleness, gave their consent to the letter, knowing that I did not bear my gray hairs in vain, but had always governed my life by the Lord Jesus." Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox; and he wrote letters and declared all the brethren there wholly excommunicate. But this did not please all the bishops. And they besought him to consider the things of peace, and of neighborly unity and love. Words of theirs are extant, sharply rebuking Victor. Among them was Irenaeus, who, sending letters in the name of the brethren in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord's day. He fittingly admonishes Victor that he should not cut off whole churches of God which observed the tradition of an ancient custom and after many other words he proceeds as follows:
"For the controversy is not only concerning the day, but also concerning the very manner of the fast. For some think that they should fast one day, others two, yet others more; some, moreover, count their day as consisting of forty hours day and night. And this variety in its observance has not originated in our time; but long before in that of our ancestors. It is likely that they did not hold to strict accuracy, and thus formed a custom for their posterity according to their own simplicity and peculiar mode. Yet all of these lived none the less in peace, and we also live in peace with one another; and the disagreement in regard to the fast confirms the agreement in the faith."
He adds to this the following account, which I may properly insert:
"Among these were the presbyters before Soter, who presided over the church which thou now rulest. We mean Anicetus, and Plus, and Hyginus, and Telesphorus, and Xystus. They neither observed it themselves, nor did they permit those after them to do so. And yet though not observing it, they were none the less at peace with those who came to them from the parishes in which it was observed; although this observance was more opposed to those who did not observe it. But none were ever cast out on account of this form; but the presbyters before thee who did not observe it, sent the eucharist to those of other parishes who observed it. And when the blessed Polycarp was at Rome in the time of Anicetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this matter. For neither could Anicetus persuade Polycarp not to observe what he had always observed with John the disciple of our Lord, and the other apostles with whom he had associated; neither could Polycarp persuade Anicetus to observe it as he said that he ought to follow the customs of the presbyters that had preceded him.
But though matters were in this shape, they communed together, and Anicetus conceded the administration of the eucharist in the church to Polycarp, manifestly as a mark of respect. And they parted from each other in peace, both those who observed, and those who did not, maintaining the peace of the whole church."
Thus Irenaeus, who truly was well named, became a peacemaker in this matter, exhorting and negotiating in this way in behalf of the peace of the churches. And he conferred by letter about this mooted question, not only with Victor, but also with most of the other rulers of the churches.
But this did not please all the bishops. And they besought him to consider the things of peace, and of neighborly unity and love. Words of theirs are extant, sharply rebuking Victor. Among them was Irenaeus, who, sending letters in the name of the brethren in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord's day.
이용섭(06-03-19 20:00 )
내용 : 부활절 준수 문제로 로마 주교 빅토르가 월권행위를 하자
주변의 모든 주교들이 빅토르를 심하게 꾸짖었고 그들 중에는
그 유명한 이레네오(Irenaeus) 주교도 있었다.
이용섭(06-03-19 20:08 )
◆ 이레네오 ◆ 라틴어 Irenaeus
Irenaeus(140?∼202?). 성인. 초기 교부. 리용(Lyons)의 주교. 생애에 대해 거의 알려진 바가 없으나 소년 때 폴리카르포(Polycarpus)를 따랐다는 사실로 보아 소아시아의 스미르나(Smyrna) 출신으로 추정된다. 로마에서 수학 후 리용의 장로가 되었으며 소아시아의 몬타니즘 신봉자들에게 관용책을 취할 것을 호소하기 위해 로마로 교황 엘레우테리오(Eleutherius)를 방문했을 때 리용에서 벌어진 잔혹한 박해로 주교가 순교하자(177년경) 178년경 이 교구를 계승하였다. 그의 순교 여부는 확실하지 않다. 축일은 6월 28일.
최초의 위대한 가톨릭 신학자이자 사상과 행동에 있어서 동서교회의 중요한 연결점이었던 그는 ≪모든 이단을 논박함≫(Adversus Haereses)과 근대에 발견된 ≪사도 연설집≫(Demonstration of the Apostolic Preaching) 등의 작품을 남겼는데 전자는 영지주의(靈知主義) 발렌티누스(Valentinus)의 체계, 몬타니즘 신봉자들에게 인기 있던 천년왕국설에 등에 대한 공격들을 자세히 싣고 있다. 또한 영지주의를 공격함에 있어서도 글레멘스(Clement of Alexandria)처럼 반대되는 그리스도교의 영지주의로 시작하는 것이 아니라 주교의 지위, 성서정전, 현존하는 신학적 · 종교적 전통 등 교회의 전통적 요소를 강조하는 방법을 취하고 있다. 그는 그리스도의 완전한 인간성에 대하여 나름대로 긍정적인 가치를 부여하였으며 4개 복음서의 상호보완적인 권위를 깊이 강조하였다.
출처 한국 가톨릭 대사전
이용섭(06-03-19 20:11 )
조정제님의 각성을 위해서...
그리고 깨어있는 교우 분들을 위하여...
여숙동(06-03-19 20:20 )
앵무새같은 소릴랑 작작하고 공개적으로 제기한 의문에 대해 대답하시오. 난처하면 슬쩍 피하고 또 엉뚱한 걸 갖고 엉뚱하게 치고 나오는 식의 작태는 더이상 통하지 않음을 명확히 인식하시오.
이용섭(06-03-19 20:22 )
여기서 배울 교훈 :
로마 주교 빅토르 당시에 로마 주교의 수위권이나 무류성이라는
것은 아예 존재하지도 않았다. 인근 교구의 모든 주교들이 빅토르
로마 주교를 심하게 질책했던 전례를 보라 ! 요사이 같으면 꿈도
꿀 수 없는 일이로다 !!!
조정제(06-03-19 21:14 )
주정뱅이 용섭님에게 하는 말이 아님 그냥 독백임^^
교황의 수위권과 교황이 잘못하였을 때 주위에서 질책하는 것과는 별개의 문제임^^
교회사안에서 교황의 암흑기(중세의 암흑기가 아님^^)에 교황이 사적으로 못할 짓을 한적이 한두번이 아니었거늘^^
그렇다고 그것을 질책하는 교회 학자들이 수위권을 부정하였는지 그것이 알고 싶습니다.^^
베드로는 어디 수위권과 무류성이 없었고 더욱이 천국의 열쇄를 잃어 버려 바울로사도에게 질책을 당하였남?? 응?
로마전례에서 로마어(민중라틴어)로 번역한 성경을 검증하여 공적 성경(전례용 성경)으로 삼는 것은 당연히 올바른 선택이지요.
고급 라틴어 성경을 민중라틴어성경(불카타역)으로 번역한 것은 성경 보급을 위해서도 당연한 일.
최창원(06-03-20 01:25 )
저는 이런 영어 내용 제대로 해석 못합니다^^ 이용섭님! 저는 그냥 만약 저에게 이럴 시간이 있다면 매주 토요일 주보를 접거나 남들이 어떤일을 제가 했음을 모르는 일을 하고 혼자 있을때 스스로 제 입가에 미소짓는 일을 하렵니다! 이용섭님의 자유이시니 뭐라 말씀 드릴 수는 없지만요^^ 영어 모른다고 주님 곁에 못 간다고 생각한적은 절대로 단 한 번도 없습니다! 차라리 청각장애인 제가 말주변 없는 제가 전혀 부끄럽지 않군요^^ 저는 그저 성서의 말씀대로 가난한 과부의 헌금 이야기를 믿으며 울법학자, 바리사이 등 보이기 위해서 기도하는 사람이 되지 않도록 노력할 뿐입니다^^ 좋은 일이던 나쁜일이던 언젠가는 한계가 오겠지요^^ 부디 건강하시기를 바랍니다^^
이용섭(06-03-20 02:43 )
조정제 (06-03-19 21:59 ) 로마전례에서 로마어(민중라틴어)로 번역한 성경을 검증하여 공적 성경(전례용 성경)으로 삼는 것은 당연히 올바른 선택이지요.
고급 라틴어 성경을 민중라틴어성경(불카타역)으로 번역한 것은 성경 보급을 위해서도 당연한 일.
이용섭(06-03-20 03:45 )
최창원님, 그냥 제가 올리는 자료 보지 마세요. 제 자료를 안 보는 사람이 나올 때까지 하렵니다. 그럼...
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