준비 중입니다
우선적으로, 다음의 주소들에 접속하면, "divine love"가 그리스도교 전통적 성경 용어가 아님을 확인할 수 있습니다:
https://www.vatican.va/archive/ENG0839/B0.HTM
https://quod.lib.umich.edu/r/rsv/simple.html [주: "divine love" 라는 key words로 검색하세요]
출처: https://isidore.co/aquinas/Compendium.htm
(발췌 시작)
CHAPTER 48
LOVE IN GOD NOT ACCIDENTAL
Sicut autem intelligere Dei est suum esse, ita et eius amare. Non igitur Deus amat seipsum secundum aliquid suae essentiae superveniens, sed secundum suam essentiam. Cum igitur amet seipsum secundum hoc quod ipse in seipso est ut amatum in amante, non est Deus amatus in Deo amante per modum accidentalem, sicut et res amatae sunt in nobis amantibus accidentaliter, sed Deus est in seipso ut amatum in amante substantialiter. Ipse ergo spiritus sanctus, quo nobis insinuatur divinus amor, non est aliquid accidentale in Deo, sed est res subsistens in essentia divina, sicut pater et filius. Et ideo in regula Catholicae fidei ostenditur coadorandus, et simul glorificandus cum patre et filio.
Just as God’s understanding is His existence, so likewise is His love. Accordingly God does not love Himself by any act that is over and above His essence, but He loves Himself by His very essence. Since God loves Himself for the reason that He is in Himself as the beloved in the lover, God the beloved is not in God the lover in any accidental fashion, in the way that the objects of our love are in us who love them, that is, accidentally. No, God is substantially in Himself as beloved in lover. Therefore the Holy Spirit, who represents the divine love to us, is not something accidental in God, but subsists in the divine essence just as the Father and the Son do. And so in the rule of Catholic faith He is exhibited as no less worthy of adoration and glorification than the Father and the Son are.
CHAPTER 50
THE TRINITY OF DIVINE PERSONS AND THE UNITY OF THE DIVINE ESSENCE
[...]
In Deo autem idem est esse, intelligere, et amare. Deus ergo in esse suo naturali existens, et Deus existens in intellectu, et Deus existens in amore suo, unum sunt; unusquisque tamen eorum est subsistens. Et quia res subsistentes in intellectuali natura personas Latini nominare consueverunt, Graeci vero hypostases, propter hoc in divinis Latini dicunt tres personas, Graeci vero tres hypostases, patrem scilicet, et filium, et spiritum sanctum.
In God, on the contrary, to be, to know, and to love are identical. Therefore God existing in His natural being and God existing in the divine intellect and God existing in the divine love are one thing. Yet each of them is subsistent. And, as things subsisting in intellectual nature are usually called persons in Latin, or hypostases in Greek, the Latins say that there are three persons in God, and the Greeks say that there are three hypostases, namely, the Father, the Son, and the Holy Spirit.
CHAPTER 143
GOD’S SPECIAL PROVIDENCE OVER MAN BY GRACE
[...]
Huiusmodi autem dona, sive auxilia supernaturaliter homini data, gratuita vocantur duplici ratione. Primo quidem quia gratis divinitus dantur: non enim potest in homine aliquid inveniri cui condigne huiusmodi auxilia debeantur, cum haec facultatem humanae naturae excedant. Secundo vero quia speciali quodam modo per huiusmodi dona homo efficitur Deo gratus. Cum enim dilectio Dei sit causa bonitatis in rebus non a praeexistente bonitate provocata, sicut est dilectio nostra, necesse est quod quibus aliquos speciales effectus bonitatis largitur, respectu horum specialis ratio dilectionis divinae consideretur. Unde eos maxime et simpliciter diligere dicitur quibus tales bonitatis effectus largitur per quos ad ultimum finem veniant, quod est ipse, qui est fons bonitatis.
These gifts or aids supernaturally given to man are called graces for two reasons. First, because they are given by God gratis. Nothing is discoverable in man that would constitute a right to aids of this sort, for they exceed the capacity of nature. Secondly, because in a very special way man is made gratus, or pleasing to God, by such gifts. Since God’s love is the cause of goodness in things and is not called forth by any pre-existing goodness, as our love is, a special intensity of divine love must be discerned in those whom He showers with such extraordinary effects of His goodness. Therefore God is said chiefly and simply to love those whom He endows with these effects of His love by which they are enabled to reach their last end, which is He Himself, the fountainhead of all goodness.
CHAPTER 9
SECOND PETITION: PRAYER FOR PARTICIPATION IN GOD’S GLORY
[...]
Oportet ergo plenitudinem gaudii attendi non solum secundum rem de qua gaudetur, sed secundum dispositionem gaudentis, ut scilicet rem de qua gaudet, praesentem habeat, et totus affectus gaudentis per amorem feratur in gaudii causam. Iam autem ostensum est, quod per visionem divinae essentiae mens creata praesentialiter tenet Deum: ipsa etiam visio totaliter affectum accendit ad divinum amorem. Si enim unumquodque est amabile inquantum est pulchrum et bonum, secundum Dionysium de divinis nominibus cap. IV, impossibile est quod Deus, qui est ipsa essentia pulchritudinis et bonitatis, absque amore videatur. Et ideo ex perfecta eius visione sequitur perfectus amor: unde et Gregorius dicit super Ezech.: amoris ignis qui hic ardere inchoat, cum ipsum quem amat viderit, in amore ipsius amplius ignescit. Tanto autem maius est gaudium de aliquo praesentialiter habito, quanto magis amatur, unde sequitur quod illud gaudium sit plenum non tantum ex parte rei de qua gaudetur, sed etiam ex parte gaudentis. Et hoc gaudium est humanae beatitudinis consummativum, unde et Augustinus dicit X confessionum, quod beatitudo est gaudium de veritate.
This fullness of joy must be understood not only of the object of the rejoicing, but also with reference to the disposition of him who rejoices. In other words, the object of the rejoicing must be present, and the entire affection of the joyful person must be centered on the cause of the joy. As we have shown, in the vision of the divine essence the created spirit possesses God as present; and the vision itself sets the affections completely on fire with divine love. If any object is lovable so far as it is beautiful and good, as Dionysius remarks in De divinis nominibus [IV, 10], surely God, who is the very essence of beauty and goodness, cannot be gazed at without love. Therefore perfect vision is followed by perfect love. Gregory observes in one of his homilies on Ezekiel: “The fire of love which begins to burn here on earth, flares up more fiercely with love of God when He who is loved is seen” [ In Ezechielem homiliae, II, 2]. Moreover, joy over an object embraced as present is keener the more that object is loved; consequently that joy is full, not only because of the object that gives joy, but also on the part of him who rejoices. This joy is what crowns human beatitude. Hence Augustine writes in his Confessions that happiness is joy in truth [X, 23].
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https://isidore.co/aquinas/TenCommandments.htm
PROLOGUE
A fourfold law
[...]
Sicut ergo iam praedictum est, quadruplex lex invenitur: et prima quidem lex naturae, quam Deus in creatione infudit; secunda lex concupiscentiae; tertia lex Scripturae; quarta est lex caritatis et gratiae, quae est lex Christi. Sed manifestum est quod non omnes possunt scientiae insudare; et propterea a Christo data est lex brevis, ut ab omnibus posset sciri, et nullus propter ignorantiam possit ab eius observantia excusari. Et haec est lex divini amoris. Apostolus, Rom. IX, 28: verbum breviatum faciet dominus super terram. Sed sciendum, quod haec lex debet esse regula omnium actuum humanorum. Sicut enim videmus in artificialibus quod unumquodque opus tunc bonum et rectum dicitur quando regulae coaequatur; sic etiam quodlibet humanum opus rectum est et virtuosum quando regulae divinae dilectionis concordat; quando vero discordat ab hac regula, non est bonum nec rectum aut perfectum. Ad hoc autem quod actus humani boni reddantur, oportet quod regulae divinae dilectionis concordent.
As has been said, there is a fourfold law: the first, the law of nature which God implanted at creation; the second the law of concupiscence; the third the law of Scripture, and the fourth, the law of charity and grace, which is the law of Christ. But it is clear that not all can sweat away to gain knowledge. Therefore Christ gave an abridged law which all can know, and no one can be excused from observing it because of ignorance. And that is the law of divine love. The Apostle says (Rm 9:28): “The Lord will issue a brief statement on the earth.” But it should be realized that this law must be the rule of all human acts. We see that manufactured goods are good and right when they measure up to a standard. So also any human work is right and virtuous when it harmonizes with the standard of divine love, and when it is out of tune with this standard it is not good or right or perfect. For human acts to be good, they must harmonize with the standard of divine love.
Four effects of charity
Prooemium PROLOGUE
Tria sunt homini necessaria ad salutem: scilicet scientia credendorum, scientia desiderandorum, et scientia operandorum. Three things are necessary for man to be saved: (1) knowledge of what is to be believed, (2) knowledge of what is to be desired, and (3) knowledge of what is to be done.
Primum docetur in symbolo, ubi traditur scientia de articulis fidei; secundum in oratione dominica; tertium autem in lege. The first is taught in the Creed, where knowledge of the articles of faith is given; the second is in the Lord’s Prayer; the third is in the Law.
A fourfold law
[...]
Sicut ergo iam praedictum est, quadruplex lex invenitur: et prima quidem lex naturae, quam Deus in creatione infudit; secunda lex concupiscentiae; tertia lex Scripturae; quarta est lex caritatis et gratiae, quae est lex Christi. Sed manifestum est quod non omnes possunt scientiae insudare; et propterea a Christo data est lex brevis, ut ab omnibus posset sciri, et nullus propter ignorantiam possit ab eius observantia excusari. Et haec est lex divini amoris. Apostolus, Rom. IX, 28: verbum breviatum faciet dominus super terram. Sed sciendum, quod haec lex debet esse regula omnium actuum humanorum. Sicut enim videmus in artificialibus quod unumquodque opus tunc bonum et rectum dicitur quando regulae coaequatur; sic etiam quodlibet humanum opus rectum est et virtuosum quando regulae divinae dilectionis concordat; quando vero discordat ab hac regula, non est bonum nec rectum aut perfectum. Ad hoc autem quod actus humani boni reddantur, oportet quod regulae divinae dilectionis concordent.
As has been said, there is a fourfold law: the first, the law of nature which God implanted at creation; the second the law of concupiscence; the third the law of Scripture, and the fourth, he law of charity and grace, which is the law of Christ. But it is clear that not all can sweat away to gain knowledge. Therefore Christ gave an abridged law which all can know, and no one can be excused from observing it because of ignorance. And that is the law of divine love. The Apostle says (Rm 9:28): “The Lord will issue a brief statement on the earth.” But it should be realized that this law must be the rule of all human acts. We see that manufactured goods are good and right when they measure up to a standard. So also any human work is right and virtuous when it harmonizes with the standard of divine love, and when it is out of tune with this standard it is not good or right or perfect. For human acts to be good, they must harmonize with the standard of divine love.
Four effects of charity
Sed sciendum quod haec lex, scilicet divini amoris, quatuor efficit in homine valde desiderabilia. Primo causat in eo spiritualem vitam. Manifestum est enim quod naturaliter amatum est in amante. Et ideo qui Deum diligit, ipsum in se habet: I Ioan. IV, 16: qui manet in caritate, in Deo manet, et Deus in eo. Natura etiam amoris est quod amantem in amatum transformat: unde si vilia diligimus et caduca, viles et instabiles efficimur: Os. IX, 10: facti sunt abominabiles sicut ea quae dilexerunt. Si autem Deum diligimus, divini efficimur, quia, ut dicitur I Cor. VI, 17: qui adhaeret domino, unus spiritus est. Sed sicut Augustinus dicit, sicut anima est vita corporis, ita Deus est vita animae. Et hoc manifestum est. Tunc enim dicimus corpus per animam vivere quando habet operationes proprias vitae, et quando operatur et movetur; anima vero recedente, corpus nec operatur nec movetur. Sic etiam tunc anima operatur virtuose et perfecte quando per caritatem operatur, per quam habitat Deus in ea; absque caritate vero non operatur: I Ioan. III, 14, qui non diligit, manet in morte. Considerandum est autem, quod si quis habet omnia dona spiritus sancti absque caritate, non habet vitam. Sive enim sit gratia linguarum, sive sit donum fidei, vel quicquid sit aliud, sine caritate vitam non tribuunt. Si enim corpus mortuum induatur auro et lapidibus pretiosis, nihilominus mortuum manet. Hoc est ergo primum quod efficit caritas.
At this point note that this law of divine love produces four very desirable effects in man: (1) First it causes spiritual life in him. For it is clear that what is loved is inside the lover. Therefore whoever loves God has him in himself (1 Jn 4:16): “Whoever remains in love, remains in God and God in him.” It is also the nature of love that it transforms the lover into what is loved (Hos 9:10): “They became abhorrent, just like the things they loved.” But if we love God, we become divine, because, as it is said (1 Cor 6:17): “Whoever sticks to the Lord becomes one spirit with him.” Augustine says, “Just as the soul is the life of the body, so God is the life of the soul.” And that is clear, because we say that the body lives through the soul when it performs living functions, such as action and motion; but when the soul leaves, the body neither acts nor moves. Likewise the soul acts virtuously and perfectly when it acts through charity, through which God dwells in it; but without charity it cannot act (1 Jn 3:14): “Whoever does not love remains in death.” It should be noted, however, that anyone who has all the gifts of the Holy Spirit apart from love does not have life. Whether it is the gift of tongues or the gift of faith or any other, without charity they do not give life. For if a dead body is dressed in gold and precious stones, it nonetheless remains dead. So this is the first effect of charity.
Secundum quod facit caritas, est divinorum mandatorum observantia. Gregorius: nunquam est Dei amor otiosus: operatur enim magna si est; si vero operari renuit, amor non est. Unde manifestum signum caritatis est promptitudo implendi divina praecepta. Videmus enim amantem propter amatum magna et difficilia operari. Ioan. XIV, 23: si quis diligit me, sermonem meum servabit. Sed considerandum, quod qui mandatum et legem divinae dilectionis servat, totam legem implet. Est autem duplex modus divinorum mandatorum. Quaedam enim sunt affirmativa: et haec quidem implet caritas; quia plenitudo legis quae consistit in mandatis, est dilectio, qua mandata servantur. Quaedam vero sunt prohibitoria; haec etiam implet caritas, quia non agit perperam, ut dicit apostolus I Cor. XIII.
The second effect of charity is the observance of the divine commandments. Gregory says: “The love of God is never lazy. It does great things if it is there; if it refuses to work it is not love.” So a clear sign of charity is promptness in carrying out the divine precepts. For we see lovers doing great and difficult things for the sake of their beloved (Jn 14:23): “If anyone loves me, he will keep my word.” We should note that whoever keeps the law of divine love fulfils the whole law. Yet the divine commandments are twofold: Some are affirmative, and charity fulfils these, because the fulfilment of the law of commandments is love, by which the commandments are observed. Other commandments are prohibitive; charity also fulfils these, because it does not act perversely, as the Apostle says (1 Cor 13).
Other effects of charity
[...]
Item facit caritas hominem magnae dignitatis. Omnes enim creaturae ipsi divinae maiestati serviunt (omnia enim ab ipso sunt facta) sicut artificialia subserviunt artifici; sed caritas de servo facit liberum et amicum. Unde ait dominus apostolis, Ioan. XV, 15: iam non dicam vos servos (...) sed amicos. Sed nunquid Paulus non servus; sed et alii apostoli, qui se servos scribunt? Sed sciendum, quod duplex est servitus. Prima est timoris; et haec est poenosa, et non meritoria. Si enim aliquis a peccato abstinet solum timore poenae, non meretur ex hoc, sed adhuc est servus. Secunda est amoris. Si enim quis operatur non timore iustitiae sed amore divino, non sicut servus operatur, sed sicut liber, quia voluntarie. Et ideo dicit: iam non dicam vos servos. Et quare? Ad hoc respondet apostolus, Rom. VIII, 15: non accepistis spiritum servitutis iterum in timore; sed accepistis spiritum adoptionis filiorum. Timor enim non est in caritate, sicut dicitur I Ioan. IV; habet enim poenam; sed caritas facit non solum liberos, sed etiam filios, ut scilicet filii Dei nominemur et simus, ut dicitur I Ioan. III. Tunc enim extraneus efficitur alicuius filius adoptivus, quando acquiritur sibi ius. In hereditate illius. Sic et caritas acquirit ius in hereditate Dei, quae est vita aeterna: quia, ut dicitur Rom. VIII, 16-17: ipse spiritus testimonium reddit spiritui nostro, quod sumus filii Dei. Si autem filii, et heredes: heredes quidem Dei, coheredes autem Christi. Sap. V, 5: ecce quomodo computati sunt inter filios Dei.
Another effect of charity is to give man great dignity. For all creatures serve the divine majesty? since they were all made by him?as manufactured goods serve their maker. But charity turns a slave into a free man and friend. So the Lord said to the Apostles (Jn 15:15), “I no longer call you slaves/servants... but friends.” But was Paul not a slave, like he other Apostles who described themselves that way? In answer, we must distinguish two kinds of servitude. The first is that of fear, and that is painful and no meritorious. For anyone who refrains from sin only because of fear of punishment does not merit because of this, but is still a slave. The second kind of servitude is that of love. If someone acts not from fear of judgment but from divine love, he is not acting like a slave, but like a free man, because he does so voluntarily. Therefore he says: “I no longer call you slaves.” And why? the Apostle answers (Rm 8:15): “You did not receive the spirit of servitude again in fear, but you received the spirit of adoption of children.” For there is no fear in charity, as is said (1 Jn 14), since fear is penal, but charity makes us not only free people but also sons, so that we can be called and be sons of God, as it is said (1 Jn 3). For an outsider becomes the adopted son of someone when he acquires a right to his property. So also charity acquires for us a right to the inheritance of God, which is eternal life, because, as it is said (Rm 8:16-17): “The Spirit himself gives testimony to our spirits that we are the sons of God. And if we are sons, we are also heirs, heirs of God, co-heirs with Christ.” And (Wis 5:5): “See how they are numbered among the sons of God.”
How to get and increase charity
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Sed licet caritas sit donum divinum, ad ipsam tamen habendam requiritur dispositio ex parte nostra. Et ideo sciendum, quod duo specialiter ad acquirendam caritatem necessaria sunt, et duo ad augmentum caritatis iam acquisitae. Ad acquirendam igitur caritatem primum est diligens divini verbi auditio. Et hoc manifestum est satis ex his quae sunt apud nos. Audientes enim bona de aliquo, in eius dilectionem accendimur. Sic et Dei verba audientes, accendimur in amorem ipsius. Psal. CXVIII, 140: ignitum eloquium tuum vehementer, et servus tuus dilexit illud. Item Psal. CIV, 19: eloquium domini inflammavit eum. Et propterea illi duo discipuli divino amore aestuantes dicebant, Luc. XXIV, 32: nonne cor nostrum ardens erat in nobis dum loqueretur in via, et aperiret nobis Scripturas? Unde et Act. X, legitur, quod praedicante Petro, spiritus sanctus in auditores divini verbi cecidit. Et hoc frequenter accidit in praedicationibus, quod qui duro corde accedunt, propter verbum praedicationis ad divinum amorem accenduntur.
In spite of the fact that charity is a divine gift, to possess it requires a disposition on our part. So it should be known that there are two requisites for acquiring charity and two others for increasing the charity one already possesses. This is clear from human experience. For if we hear good things about someone, we are fired up to love him. So when we hear the words of God, we are fired up to love him (Ps 98:140): “Your word is fire-tested, and your servant loves it.” Likewise (Ps 104:19): “The word of the Lord fire-tested him.” Therefore the two disciples, burning with divine love, said (Lk 24:32): “Weren’t our hearts burning within us when he spoke on the way and opened the Scripture for us?” And in Acts 10 it is written that while Peter preached the Holy Spirit fell on those listening to the divine word. And it often happens in preaching that those who come with a hard heart are fired with divine love because of the preaching message.
Secundum est bonorum continua cogitatio. Psal. XXXVIII, 4: concaluit cor meum intra me. Si ergo vis divinum amorem consequi, mediteris bona. Durus enim nimis esset qui divina beneficia quae consecutus est, pericula etiam quae evasit, et beatitudinem quae sibi a Deo repromittitur, cogitans, ad divinum amorem non accenderetur. Unde Augustinus: durus est animus hominis, qui etsi dilectionem nolit impendere, saltem non velit rependere. Et universaliter, sicut cogitationes malae destruunt caritatem, ita bonae eam acquirunt, nutriunt et conservant. Unde iubemur Isai. I, 16: auferte malum cogitationum vestrarum ab oculis meis. Sap. I, 3: perversae cogitationes separant a Deo.
The second requisite is continual thinking about good things (Ps 38:4): “My heart became hot within me.” So if you want to acquire divine love, meditate on good things. Someone would have to be very hard if, after thinking about the divine favors he received, the dangers he avoided and the happiness promised him by God, he is not fired with divine love. Augustine said: “It would take a hard-hearted man who, even if he doesn’t want to show love, would refuse to repay it.” And on a general level, just as bad thoughts destroy charity, so good thoughts acquire, nourish and conserve it. So we are commanded (Is 1:16): “Remove the evil of your doings [Vulgate: thoughts] from my sight. And (Wis 1:3): “Perverse thoughts separate one from God.”
Sunt autem et duo quae habitam caritatem augent. Primum est cordis separatio a terrenis. Cor enim perfecte in diversa ferri non potest. Unde nullus valet Deum et mundum diligere. Et ideo quanto magis ab amore terrenorum noster animus elongatur, tanto magis firmatur in dilectione divina. Unde Augustinus dicit in Lib. 83 quaest.: caritatis venenum est spes adipiscendorum aut retinendorum temporalium; nutrimentum eius est imminutio cupiditatis; perfectio, nulla cupiditas: quia radix omnium malorum est cupiditas. Quisquis igitur caritatem nutrire vult, instet minuendis cupiditatibus. Est autem cupiditas amor adipiscendi aut obtinendi temporalia. Huius imminuendae initium est Deum timere, qui solus timeri sine amore non potest. Et propter hoc ordinatae fuerunt religiones, in quibus et per quas a mundanis et corruptibilibus animus trahitur, et erigitur ad divina: quod signatur II Mac. I, 22, ubi dicitur: refulsit sol, qui prius erat in nubilo. Sol, idest intellectus humanus, est in nubilo, quando deditus est terrenis; sed refulget, quando a terrenorum amore elongatur et retrahitur. Tunc enim splendet, et tunc divinus amor in eo crescit.
There are two other factors that increase the charity one already has. The first is the heart’s separation from earthly things. For the heart cannot be perfectly directed towards disparate things. So no one can love God and the world. Therefore, the more our heart is removed from love of earthly things, the more it is settled in divine love. So Augustine says in the Book of 83 Questions: “What poisons charity is the hope of gaining or retaining temporal things. What nourishes it is the diminishing of cupidity. What perfects it is the elimination of cupidity, because the root of all evils is cupidity.” So whoever wants to nourish his charity should concentrate on reducing cupidity. Cupidity is the love of acquiring or receiving temporal things. The beginning of reducing it is to fear the Lord. He alone cannot be feared without some love. And this is the reason religious orders were instituted, so that in and through them the human heart can be drawn away from earthly and corruptible things and lifted up to divine things. This is symbolized in the passage (2 Mac 1:22): “The sun shone, which previously had been under a cloud.” The sun, that is, the human intellect, is under a cloud when it is fastened on earthly things, but it shines out when it is removed and taken away from the love of earthly things. Then it shines, and then divine love grows in it.
[...]
ARTICLE 1
Love of God
ARTICLE 2
Love of neighbor
Four motives for loving our neighbor
Sed sciendum, quod ad dilectionem proximi quatuor nos inducunt. Primo divinus amor: quia sicut dicitur I Ioan. IV, 20: si quis dixerit quoniam diligo Deum, et fratrem suum oderit, mendax est. Qui enim dicit se diligere aliquem, et filium eius vel eius membra odio habet, mentitur. Omnes autem fideles filii et membra Christi sumus. Apostolus, I Cor. XII, 27: vos estis corpus Christi, et membra de membro. Et ideo qui odit proximum, non diligit Deum.
There are four motives for loving our neighbor: The first is divine love, since it is said (1 Jn 4:20): “If anyone says that he loves God, while he hates his brother, he is a liar.” For anyone who says he loves someone, while hating his son or his members, he is lying. But all of us faithful are sons and members of Christ. The Apostle says (1 Cor 12:27): “You are the body of Christ, and each of you a member of it.” Therefore anyone who hates his neighbor does not love God.
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https://isidore.co/aquinas/Creed.htm
ARTICLE 8
Benefits
Provenit autem nobis multiplex fructus a spiritu sancto. Primo quia purgat a peccatis.
Many benefits come to us from the Holy Spirit:
Cuius ratio est, quia eiusdem est reficere cuius est constituere. Anima autem creatur per spiritum sanctum, quia omnia per ipsum facit Deus. Deus enim diligendo suam bonitatem causat omnia. Sap. XI, 25: diligis omnia quae sunt, et nihil odisti eorum quae fecisti. Dionysius in 4 cap. de divinis nominibus: divinus amor non permisit eum sine germine esse. Oportet ergo quod corda hominum per peccatum destructa reficiantur a spiritu sancto. Psal. CIII, 30: emitte spiritum tuum et creabuntur, et renovabis faciem terrae. Nec mirum si spiritus purgat, quia omnia peccata dimittuntur per amorem: Luc. VII, 47: dimissa sunt ei peccata multa, quoniam dilexit multum. Prov. X, 12: universa delicta operit caritas; item I Petr. IV, 8: caritas operit multitudinem peccatorum.
(1) He cleanses us from our sins. The reason is that one must repair that which one has made. Now, the soul is created by the Holy Spirit, because God has made all things through Him; for God, by loving His goodness, created everything: “You love all things that are, and hate none of the things which You made” [Wis 11:25]. Thus, Dionysius says: “Divine love did not permit Him to be without offspring” [ Div nom. IV, 20]. It is necessary, therefore, that the hearts of men, destroyed by sin, be made anew by the Holy Spirit: “Send forth your Spirit, and they shall be created; and You shall renew the face of the earth” [Ps 103:30]. Nor is it any wonder that the Spirit cleanses, since all sins are taken away by love: “Many sins are forgiven her, because she has loved much” [Lk 7:47]. “Charity covers all sins” [Prov 10:12]. And likewise: “Charity covers a multitude of sins” [1 Pt 4:8].
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https://isidore.co/aquinas/QDdePotentia2.htm
Q. II:
ARTICLE IV
Can There Be Several Sons in God?
[...]
Ad septimum dicendum, quod spiritus sanctus procedit per modum amoris. Amor autem non significat aliquid figuratum vel specificatum specie amantis vel amati, sicut verbum significat speciem dicentis et eius quod dicitur habens; et ideo cum filius procedat per modum verbi, ex ipsa ratione suae processionis habet, ut procedat in similem speciem generantis, et sic quod sit filius, et eius processio generatio dicatur. Non autem spiritus sanctus hoc habet ratione suae processionis, sed magis ex proprietate divinae naturae, quia in Deo non potest esse aliquid quod non sit Deus; et sic ipse amor divinus Deus est, in quantum quidem divinus, non in quantum amor.
Reply to the Seventh Objection. The Holy Spirit proceeds after the manner of love. Now love does not denote something that is stamped and specified with the likeness of the lover or of the beloved, whereas the word expresses the idea of the speaker and the thing to which that idea corresponds. Consequently, as the Son proceeds as Word, by the very nature of his procession it belongs to him to proceed in likeness to his Begetter, and therefore he is his Son, and his procession is called a generation. On the other hand this belongs to the Holy Spirit not by reason of his procession, but rather from a property of the divine nature; because in God there can be nothing that is not God: so that the divine love itself is God, precisely because it is divine, not because it is love.
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https://isidore.co/aquinas/SubstSepar.htm
DE SUBSTANTIIS SEPARATIS
TREATISE ON SEPARATE SUBSTANCES
CHAPTER XVIII
WHAT MUST BE HELD CONCERNING THE CONDITION OF THE ANGELS’ NATURE
Dicit enim in secundo capitulo caelestis hierarchiae, quod furor irrationabilibus ex passibili motu ingignitur; sed in Angelis furibundum demonstrat virilem ipsorum rationabilitatem. Et similiter dicit quod concupiscentia in eis significat amorem divinum. Cui convenienter Augustinus dicit in nono de Civ. Dei, quod sancti Angeli sine ira puniunt quos accipiunt aeterna Dei lege puniendos; et miseris sine miseriae compassione subveniunt; et periclitantibus eis quos diligunt, sine timore opitulantur; et tamen istarum nomina passionum consuetudine locutionis humanae etiam in eos usurpantur propter quamdam operum similitudinem, non propter affectionum infirmitatem.
For he says in the second chapter of the Celestial Hierarchy Footnote “Rage is begotten in irrational beings from a passible movement, but in angels, the irascible must be understood in a different way, namely as showing ? as I believe ? their strength and reason.” Another translation has it thus, “But in angels, rage shows their strength of reason.” And in like manner, he says that concupiscence in the angels signifies a divine love. Agreeing with this, Augustine says in the ninth book of the City of God Footnote : “The holy angels punish without anger those whom they receive for punishment by the eternal law of God; they help the suffering without the compassion of pity; and when those whom they love fall in danger, they minister without fear; and yet, the names of these passions are applied to them from a habit of human speech because of a kind of likeness in works and not because of a weakness in affections.”
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https://isidore.co/aquinas/John3.htm
Notandum est autem, quod omnium bonorum nostrorum causa est dominus et divinus amor. Amare enim proprie est velle alicui bonum. Cum ergo voluntas Dei sit causa rerum, ex hoc provenit nobis bonum, quia Deus amat nos. Et quidem amor Dei est causa boni naturae; Sap. XI, 25: diligis omnia quae sunt et cetera. Item est causa boni gratiae; Ier. XXXI, 3: in caritate perpetua dilexi te, ideo attraxi te, scilicet per gratiam. Sed quod sit etiam dator boni gloriae, procedit ex magna caritate. Et ideo ostendit hic, hanc Dei caritatem esse maximam ex quatuor.
477 Here we should note that the cause of all our good is the Lord and divine love. For to love is, properly speaking, to will good to someone. Therefore, since the will of God is the cause of things, good comes to us because God loves us. And God’s love is the cause of the good of nature: “You love everything which exists” (Wis 11:2 5). It is also the cause of the good which is grace: “I have loved you with an. everlasting love, and so I have drawn you” i.e., through grace (Jer 3 1:3). But it is because of his great love that he gives us the good of glory. So he shows us here, from four standpoints, that this love of God is the greatest.
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https://isidore.co/aquinas/ContraGentiles1.htm
Chapter 91
Quod in Deo sit amor THAT IN GOD THERE IS LOVE
[...]
Amorem etiam Dei Scriptura commemorat, Deut. 33-3: dilexit populos; Ierem. 31-3: in caritate perpetua dilexi te; Ioan. 16-27: ipse enim pater amat vos. Philosophi etiam quidam posuerunt rerum principium Dei amorem. Cui consonat Dionysii verbum, IV cap. de Div. Nom.; dicentis quod divinus amor non permisit ipsum sine germine esse.
[14] Sacred Scripture likewise records the love of God: “He hath loved the people” (Deut. 33:3); “I have loved you with an everlasting love” (Jer. 31:3); “For the Father Himself loves you” (John 16:27). Certain philosophers likewise made God’s love to be the principle of things. With this view the words of Dionysius agree when he says that “the divine love did not allow Him to be without offspring” [ De div. nom. IV, 11].
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https://isidore.co/aquinas/ContraGentiles3b.htm
Chapter 90
THAT HUMAN ACTS OF CHOICE AND OF WILL ARE SUBJECT TO DIVINE PROVIDENCE
[...]
Adhuc. Gubernatio providentiae ex amore divino procedit, quo Deus res a se creatas amat: in hoc enim praecipue consistit amor, quod amans amato bonum velit. Quanto ergo Deus aliqua magis amat, magis sub eius providentia cadunt. Hoc autem et sacra Scriptura docet in Psalmo, dicens, custodit dominus omnes diligentes se; et etiam philosophus tradit, in X Ethicorum, dicens quod Deus maxime curat de his qui diligunt intellectum, tanquam de suis amicis. Ex quo etiam habetur quod maxime substantias intellectuales amet. Sub eius igitur providentia cadunt earum voluntates et electiones.
[6] Furthermore, the governance of providence stems from the divine love whereby God loves the things created by Him; in fact, love consists especially in this, “that the lover wills the good for his loved one.” So, the more that God loves things, the more do they fall under His providence. Moreover, Sacred Scripture also teaches this in the Psalm (144:20) when it states: “The Lord keeps all those who love Him.” And the Philosopher, also, supports this view, in Ethics X [8], when he says that God takes greatest care of those who love understanding, as He does of His friends. It may, then, be gathered from this, that He loves intellectual substances best. Therefore, their acts of will and choice fall under His providence.
Chapter 150
THAT THE AFORESAID DIVINE HELP IS CALLED GRACE, AND WHAT SANCTIFYING GRACE IS
[...]
Est autem et alia ratio propter quam praedictum Dei auxilium gratiae nomen accepit. Dicitur enim aliquis alicui esse gratus, quia est ei dilectus: unde et qui ab aliquo diligitur, dicitur gratiam eius habere. Est autem de ratione dilectionis ut diligens bonum velit ei quem diligit, et operetur. Et quidem Deus bona vult et operatur circa omnem creaturam: ipsum enim esse creaturae, et omnis eius perfectio, est a Deo volente et operante, ut supra ostensum est; unde dicitur Sap. 11-25: diligis omnia quae sunt, et nihil odisti eorum quae fecisti. Sed specialis ratio divinae dilectionis ad illos consideratur quibus auxilium praebet ad hoc quod consequantur bonum quod ordinem naturae eorum excedit, scilicet perfectam fruitionem non alicuius boni creati, sed sui ipsius. Hoc igitur auxilium convenienter gratia dicitur, non solum quia gratis datur, ut ostensum est: sed etiam quia hoc auxilio homo speciali quadam praerogativa redditur Deo gratus. Unde et apostolus dicit, Ephes. 1-5 praedestinavit nos in adoptionem filiorum, secundum propositum voluntatis suae, in laudem gloriae gratiae suae, in qua gratificavit nos in dilecto filio suo.
[2] But there is another reason why the aforesaid help of God has taken the name grace. In fact, a person is said to be in the “good graces” of another because he is well liked by the other. Consequently, he who is loved by another is said to enjoy his grace. Now, it is of the essence of love that the ]over wishes good and does what is good for the object of his love. Of course, God wishes and does good things in regard to every creature, for the very being of the creature and all his perfection result from God’s willing and doing, as we showed above. Hence, it is said in Wisdom (11:25): “For You love all things that are, and hate none of the things which You have made.” But a special mark of divine love is observable in the case of those to whom He offers help so that they may attain a good which surpasses the order of their nature, namely, the perfect enjoyment, not of some created good, but of Himself. So, this help is appropriately called grace, not only because it is given gratis, as we showed, but also because by this help man is, through a special prerogative, brought into the good graces of God. Hence, the Apostle says, in Ephesians (1:5-6): “Who predestinated us to the adoption of children... according to the purpose of His will, to the praise of the glory of His grace, in which He hath graced us in His beloved Son.”
[...]
Per hoc autem excluditur opinio quorundam dicentium quod gratia Dei nihil in homine ponit: sicut nihil in aliquo ponitur ex hoc quod dicitur gratiam regis habere, sed solum in rege diligente. Patet ergo eos fuisse deceptos ex hoc quod non attenderunt differentiam inter dilectionem divinam et humanam. Divina enim dilectio est causativa boni quod in aliquo diligit: non semper autem humana.
[9] By this we set aside the opinion of certain men who say that the grace of God places nothing within man, just as something is not put into a person as a result of the statement that he has the good graces of a king, but only in the king who likes him. It is clear, then, that they were deceived by their failure to note the difference between divine and human love. For divine love is causative of the good which He loves in anything, but human love is not always so.
Chapter 151
THAT SANCTIFYING GRACE CAUSES THE LOVE OF GOD IN US
Ex praemissis autem manifestum fit quod per auxilium gratiae divinae gratum facientis hoc homo consequitur, quod Deum diligat.
[1] From the foregoing it becomes evident that man achieves this result through the help of divine sanctifying grace: the fact that he loves God.
Gratia enim gratum faciens est in homine divinae dilectionis effectus. Proprius autem divinae dilectionis effectus in homine esse videtur quod Deum diligat. Hoc enim est praecipuum in intentione diligentis, ut a dilecto reametur: ad hoc enim praecipue studium diligentis tendit, ut ad sui amorem dilectum attrahat; et nisi hoc accidat, oportet dilectionem dissolvi. Igitur ex gratia gratum faciente hoc in homine sequitur, quod Deum diligat.
[2] For sanctifying grace is an effect in man of divine love. But the proper effect in man of divine love seems to be the fact that he loves God. Indeed, this is the principal thing in the lover’s intention: to be loved in turn by the object of his love. To this, then, the lover’s main effort inclines, to attract his beloved to the love of himself; unless this occurs, his love must come to naught. So, this fact that he loves Cod is the result in man of sanctifying grace.
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https://isidore.co/aquinas/ContraGentiles4.htm
CONTRA GENTILES
BOOK FOUR: SALVATION
Chapter 20
ON THE EFFECTS ATTRIBUTED TO THE HOLY SPIRIT IN SCRIPTURE REGARDING THE WHOLE CREATION
Ostensum est enim in superioribus quod bonitas Dei est eius ratio volendi quod alia sint, et per suam voluntatem res in esse producit. Amor igitur quo suam bonitatem amat, est causa creationis rerum; unde et quidam antiqui philosophi amorem deorum causam omnium esse posuerunt, ut patet in I Metaph.; et Dionysius dicit, IV cap. de Div. Nom., quod divinus amor non permisit ipsum sine germine esse. Habitum est autem ex praemissis quod spiritus sanctus procedit per modum amoris quo Deus amat seipsum. Igitur spiritus sanctus est principium creationis rerum. Et hoc significatur in Psalmo: emitte spiritum tuum et creabuntur.
[2] For it was shown in the foregoing that the goodness of God is His reason for willing that other things be, and that by His will He produces things in being. The love, then, by which He loves His own goodness is the cause of the creation of things: whence, even certain ancient philosophers held that “the love of the gods” is the cause of all things as is plain in Metaphysics I [4]; and Dionysius says that “the divine love did not allow itself to be without seed” [ De div. nom. 4]. But it was held in the preceding that the Holy Spirit proceeds by way of the love by which God loves Himself. Therefore, the Holy Spirit is the principle of the creation of things. And this is signified in the word of the Psalmist: “Send forth your Spirit, and they shall be created” (Ps. 103:30).
Chapter 34
ON THE ERROR OF THEODORE OF MOPSUESTE AND NESTORIUS ON THE UNION OF THE WORD TO MAN
[14] [...] Et apostolus mortem Christi indicium divinae dilectionis ad mundum esse ostendit, dicens, Rom. 5-8 commendat suam caritatem Deus in nobis, quoniam, cum adhuc inimici essemus, Christus pro nobis mortuus est. Recte igitur dici potest quod verbum Dei, Deus, sit passus et mortuus.
And the Apostle makes the death of Christ an indication of the divine love for the world by saying: “God commends His charity towards us; because when as yet we were sinners, according to the time, Christ died for us” (Rom. 5:8-9). Rightly, then, does one say that the Word of God, that God, suffered and died.
Chapter 54
THAT IT WAS SUITABLE FOR GOD TO BE MADE FLESH
Item. Cum beatitudo hominis perfecta in divina fruitione consistat, oportuit affectum hominis ad desiderium divinae fruitionis disponi: sicut videmus homini beatitudinis desiderium naturaliter inesse. Desiderium autem fruitionis alicuius rei ex amore illius rei causatur. Necessarium igitur fuit hominem, ad perfectam beatitudinem tendentem, ad amorem divinum induci. Nihil autem sic ad amorem alicuius nos inducit sicut experimentum illius ad nos. Amor autem Dei ad homines nullo modo efficacius homini potuit demonstrari quam per hoc quod homini uniri voluit in persona: est enim proprium amoris unire amantem cum amato, inquantum possibile est. Necessarium igitur fuit homini, ad beatitudinem perfectam tendenti, quod Deus fieret homo.
[5] Again, since man’s perfect beatitude consists in the enjoyment of divinity, man’s love had to be disposed toward a desire for the enjoyment of divinity, as we see that there is naturally in man a desire of beatitude. But the desire to enjoy anything is caused by love of that thing. Therefore, man, tending to perfect beatitude, needed inducement to the divine love. Nothing, of course, so induces us to love one as the experience of his love for us. But God’s love for men could be demonstrated to man in no way more effective than this: He willed to be united to man in person, for it is proper to love to unite the lover with the beloved so far as possible. Therefore, it was necessary for man tending to perfect beatitude that God become man.
Chapter 55
ANSWER TO THE ARGUMENTS PREVIOUSLY SET DOWN AGAINST THE SUITABILITY OF THE INCARNATION
Non oportuit autem Deum carnem impassibilem et immortalem suscipere, secundum quod undecima ratio proponebat: sed magis passibilem et mortalem. Primo quidem, quia necessarium erat hominibus quod beneficium incarnationis cognoscerent, ut ex hoc ad divinum amorem inflammarentur. Oportuit autem, ad veritatem incarnationis manifestandam, quod carnem similem aliis hominibus sumeret, scilicet passibilem et mortalem. Si enim impassibilem et immortalem carnem suscepisset, visum fuisset hominibus, qui talem carnem non noverant, quod aliquod phantasma esset, et non veritas carnis.
[14] It was not right for God to take flesh incapable of suffering and death, as the eleventh argument was proposing, but, rather, capable of suffering and death. First, indeed, because it was necessary for men to know the beneficence of the Incarnation so as to be thereby inflamed in the divine love. But to manifest the truth of the Incarnation He had to same flesh like that of other men; namely, capable of suffering and death. For, if He had taken flesh incapable of suffering and death, it would have seemed to men who did not know such flesh that it was a phantom and not the reality of flesh.
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작성 중입니다
VISIT TO THE MARIAN SHRINE OF DIVINE LOVE
HOMILY OF HIS HOLINESS JOHN PAUL II
1May 197
https://www.vatican.va/content/john-paul-ii/en/homilies/1979/documents/hf_jp-ii_hom_19790501_divino-amore.html
(벌췌 시작)
and with the dove descending upon her as a symbol of the Holy Spirit who is precisely Divine Love ...
(이상, 발췌 끝)
ENCYCLICAL OF POPE PIUS XII
May 15, 1956
ON DEVOTION TO THE SACRED HEART
May 15, 1956
https://www.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_15051956_haurietis-aquas.html
2. (제2항) 다음의 주소에 접속하면,
http://ch.catholic.or.kr/pundang/4/soh/2341.htm <----- 필히 시청 요망
"KF94 마스크 미착용, 착용 시의 커다란 차이점을 잘 보여주는 실험 동영상들 - 오미크론 출현 이전인 2021년 10월 14일에 확보한 자료들임" 제목의 졸글에 추가된 중요한 방역 수칙들을 읽을 수 있습니다.
게시자 주: 다음의 인터넷 주소, http://ch.catholic.or.kr/pundang/4/q&a.htm 에 접속하면, 본글의 제목이 포함된, "가톨릭 신앙생활 Q&A 코너" 제공의 모든 게시글들의 제목들의 목록을 가질 수 있습니다. 또한 (i) 2006년 12월 16일에 개시(開始)하여 제공 중인 미국 천주교 주교회의/중앙협의회 홈페이지 제공의 날마다 영어 매일미사 중의 독서들 듣고 보기, 그리고 (ii) 신뢰할 수 있는 가톨릭 라틴어/프랑스어/영어 문서들 등은, 다음의 주소들에 접속하면, 손쉽게 접근할 수 있습니다: http://ch.catholic.or.kr/pundang/4/ (PC용, 날마다 자동으로 듣고 봄) [주: 즐겨찾기에 추가하십시오]; http://ch.catholic.or.kr/pundang/4/m (스마트폰용) [주: 네이버 혹은 구글 검색창 위에 있는 인터넷 주소창에 이 주소 입력 후 꼭 북마크 하십시오]
† 성부와 성자와 성령의 이름으로 아멘.
