가톨릭 신앙생활 Q&A 코너
|
recapitularion 단어를 언급하고 있는 교황님들의 문헌들 [교리용어_recapitulation_] |
|---|
|
2012-09-02 ㅣ No.1251 + 찬미 예수님 이 참고의 글은, 여기를 클릭하면 읽을 수 있는 글에서 옮겨다 놓은, 제2차 바티칸 공의회 이전과 이후에, 교황청 발신의 문헌들(여기에는 교황님들의 문헌들 포함) 중에서 리옹의 성 이레네오와 그의 "recapitulation" 개념을 사용하고 있는 문헌들의 모음입니다. 그리고 당연히 이들이 전부는 아닐 것입니다: (발췌 시작) http://ch.catholic.or.kr/pundang/4/vatican/hf_p-xii_apc_19501101_md_en.htm 38. From these considerations, the proof develops on these lines: if Mary, in taking an active part in the work of salvation, was, by God's design, associated with Jesus Christ, the source of salvation itself, in a manner comparable to that in which Eve was associated with Adam, the source of death, so that it may be stated that the work of our salvation was accomplished by a kind of "recapitulation,"[49] in which a virgin was instrumental in the salvation of the human race, just as a virgin had been closely associated with its death; if, moreover, it can likewise be stated that this glorious Lady had been chosen Mother of Christ "in order that she might become a partner in the redemption of the human race";[50] and if, in truth, "it was she who, free of the stain of actual and original sin, and ever most closely bound to her Son, on Golgotha offered that Son to the Eternal Father together with the complete sacrifice of her maternal rights and maternal love, like a new Eve, for all the sons of Adam, stained as they were by his lamentable fall,"[51] then it may be legitimately concluded that as Christ, the new Adam, must be called a King not merely because He is Son of God, but also because He is our Redeemer, so, analogously, the Most Blessed Virgin is queen not only because she is Mother of God, but also because, as the new Eve, she was associated with the new Adam. In the evangelization of cultures and the inculturation of the Gospel, a wondrous exchange is brought about: on the one hand, the Gospel reveals to each culture and sets free within it the final truth of the values which that culture carries. On the other hand, each and every culture expresses the Gospel in an original fashion and manifests new aspects of it. Thus inculturation is an aspect of the recapitulation of all things in Christ (Eph 1:10) and of the catholicity of the Church (LG 16, 17). http://ch.catholic.or.kr/pundang/4/vatican/aud19861217en.htm http://ch.catholic.or.kr/pundang/4/vatican/aud19890419en.htm The Constitution Gaudium et Spes of the Second Vatican Council has taken up this fascinating theme by stating that: "The Lord is the goal of human history, the focal point of the longings of history and civilization, the center of the human race, the joy of every heart and the answer to all its yearnings" (GS 45). We can summarize this by saying that Christ is the Lord of history. In him the history of man, and it may be said of all creation, finds its transcendent fulfillment. This is what was called in tradition the recapitulation, that is, the uniting or summing up (re-capitulatio). This concept is based on the Letter to the Ephesians which describes God's eternal design "to unite all things in Christ, things in heaven and things on earth...as a plan for the fullness of time" (Eph 1:10). http://ch.catholic.or.kr/pundang/4/vatican/aud19910731en.htm The same Pauline texts regard the destiny of the human person, chosen and called to be an adopted child of God, not only in the individual dimension of the human race, but in its community dimension as well. God conceives, creates and calls to himself a community of persons. This divine plan is expressed more explicitly in an important passage from Ephesians: "He has made known to us the mystery of his will in accord with his favor that he set forth in him [Christ] as a plan for the fullness of times, to sum up all things in Christ, in heaven and on earth" (Eph 1:9-10). Therefore, in God's eternal design, the Church, as the unity of humanity in Christ the head, becomes part of a plan which includes all creation. One could say it is a "cosmic" plan, that of uniting everything in Christ the head. The firstborn of all creation becomes the principle of "recapitulation" for this creation, so that God can be "all in all" (1 Cor 15:28). Therefore, Christ is the keystone of the universe. As the living body of those who belong to him by their response to the vocation of being children of God, the Church is associated with him, as participant and minister, at the center of the plan of universal redemption. 15. In the "Sermon on the Mount", the magna charta of Gospel morality,24 Jesus says: "Do not think that I have come to abolish the Law and the Prophets; I have come not to abolish them but to fulfil them" (Mt 5:17). Christ is the key to the Scriptures: "You search the Scriptures...; and it is they that bear witness to me" (Jn 5:39). Christ is the centre of the economy of salvation, the recapitulation of the Old and New Testaments, of the promises of the Law and of their fulfilment in the Gospel; he is the living and eternal link between the Old and the New Covenants. Commenting on Paul's statement that "Christ is the end of the law" (Rom 10:4), Saint Ambrose writes: "end not in the sense of a deficiency, but in the sense of the fullness of the Law: a fullness which is achieved in Christ (plenitudo legis in Christo est), since he came not to abolish the Law but to bring it to fulfilment. In the same way that there is an Old Testament, but all truth is in the New Testament, so it is for the Law: what was given through Moses is a figure of the true law. Therefore, the Mosaic Law is an image of the truth".25 In Christ, religion is no longer a "blind search for God" (cf. Acts 17:27) but the response of faith to God who reveals himself. It is a response in which man speaks to God as his Creator and Father, a response made possible by that one Man who is also the consubstantial Word in whom God speaks to each individual person and by whom each individual person is enabled to respond to God. What is more, in this Man all creation responds to God. Jesus Christ is the new beginning of everything. In him all things come into their own; they are taken up and given back to the Creator from whom they first came. Christ is thus the fulfilment of the yearning of all the world's religions and, as such, he is their sole and definitive completion. Just as God in Christ speaks to humanity of himself, so in Christ all humanity and the whole of creation speaks of itself to God—indeed, it gives itself to God. Everything thus returns to its origin. Jesus Christ is the recapitulation of everything (cf. Eph 1:10) and at the same time the fulfilment of all things in God: a fulfilment which is the glory of God. The religion founded upon Jesus Christ is a religion of glory; it is a newness of life for the praise of the glory of God (cf. Eph 1:12). All creation is in reality a manifestation of his glory. In particular, man (vivens homo) is the epiphany of God's glory, man who is called to live by the fullness of life in God. Cosmic reality also is summoned to give thanks because the whole universe is called to recapitulation in Christ the Lord. This concept expresses a balanced and marvelous teaching on the dignity, respect and purpose of creation and of the human body in particular. With the rejection of all dualism and every cult of pleasure as an end in itself, the body becomes a place made luminous by grace and thus fully human. Your life, with its separation from the world expressed concretely and effectively, proclaims the primacy of God and is a constant reminder of the preeminence of contemplation over action, of the eternal over the transitory. Consequently it suggests, as an expression and anticipation of the goal towards which the ecclesial community is heading, the future recapitulation of all things in Christ. http://ch.catholic.or.kr/pundang/4/vatican/rc_cti_1997_cr_en.htm 35. We should note above all that all that exists has been made through Christ (cf. 1 Cor 8:6; 1: 3—10; Heb 1:2). According to Colossians 1:15—20, everything has been created in him and through him, and everything is moving toward him. This same text shows that this causal role of Christ in creation is related to his saving mediation, toward which creation is directed. Jesus is the firstborn of creation and the firstborn from among the dead; in being the firstborn from among the dead, the fact that Jesus is the firstborn of creation seems to attain its full meaning. The recapitulation of everything in Christ is the ultimate intention of God the Father (cf. Eph 1:10). In this universal recapitulation the special role of Christ in the Church stands out: "He has put all things under his feet and has made him the head over all things for the church, which is his body, the fullness of him who fills all in all" (Eph 1:22—23; cf. Col 1:17). The Pauline parallelism between Adam and Christ (cf. 1 Cor 15:20-22, 44—49; Rom 5:12-21) seems to point in an identical direction. If the first Adam has a universal relevance as the first man and the first sinner, Christ also must have a salvific significance for all, even though the terms of this significance are. not clearly spelled out. The vocation of every human being, who now bears the image of the earthly Adam, is to become an image of the heavenly Adam. While the Pastors of the Church "know that they themselves were not established by Christ to undertake alone the whole salvific mission of the Church to the world",(13) they do exercise and absolutely indispensable evangelizing role. New evangelization needs urgently to find a form for the exercise of the priestly ministry really consonant with contemporary conditions so as to render it effective and capable of adequately responding to the circumstances in which it is exercised. This, however, can only be done by constant reference to Christ, our only model, who enables us to move in contemporary conditions without losing sight of our final goal. Genuine pastoral renewal is not motivated solely by socio-cultural considerations but, more importantly, by a burning love for Christ and his Church. The end of all our efforts is the definitive Kingdom of Christ, recapitulation of all created things in Him. This will only be fully achieved at the end of time but already it is present through the power of the life-giving Spirit through whom Jesus Christ constituted his body, the Church, as universal sacrament of salvation.(14) 다음은 요한 바오로 2세 교황님의 2001년 2월 14일자 일반 알현 교리 교육 강론 말씀 전문은 다음과 같습니다. 사도 바오로의 에페소서 1,10에 대한 리옹의 성 이레네오에 의한 해석에 대한 가르침입니다: All creation will be "recapitulated' in Christ John Paul II, General Audience, Feb 14, 2001 1. God's saving plan, "the mystery of his will" (cf. Eph 1: 9) for every creature, is described in the Letter to the Ephesians with a distinctive term: to "recapitulate" all things in heaven and on earth in Christ (Eph 1: 10). The image could also refer to the roller around which was wrapped the parchment or papyrus scroll of the volumen with a written text: Christ gives a single meaning to all the syllables, words and works of creation and history. The first person to take up this theme of "recapitulation" and develop it in a marvellous way was St Irenaeus of Lyons, a great second-century Father of the Church. Against any fragmentation of salvation history, against any division of the Old and New Covenants, against any dispersion of God's revelation and action, Irenaeus extols the one Lord, Jesus Christ, who in the Incarnation sums up in himself the entire history of salvation, humanity and all creation: "He, as the eternal King, recapitulates all things in himself" (Adversus Haereses, III, 21, 9). 3. To illustrate this movement, Irenaeus refers to the difference, already presented by St Paul, between Christ and Adam (cf. Rom 5: 12-21): Christ is the new Adam, that is, the Firstborn of faithful humanity, who lovingly and obediently welcomes the plan of redemption which God designed as the soul and goal of history. Christ must therefore cancel the work of devastation, the horrible idolatries, violence and every sin that rebellious Adam sowed in the age-old history of humanity and in the created realm. By his total obedience to the Father, Christ opens the era of peace with God and among men, reconciling dispersed humanity in himself (cf. Eph 2: 16). In himself he "recapitulates" Adam, in whom all humanity can see itself, transforms him into a child of God and restores him to full communion with the Father. Through his brotherhood with us in flesh and blood, in life and death, Christ becomes "the head" of saved humanity. St Irenaeus writes again: "Christ has recapitulated in himself all the blood shed by all the just and by all the prophets who have lived since the beginning" (Adversus Haereses, V, 14, 1; cf. V, 14, 2). Therefore, the full realization of the Creator's original plan emerges: that of a creation in which God and man, man and woman, humanity and nature are in harmony, in dialogue and in communion. This plan, upset by sin, is restored in the most marvellous way by Christ, who mysteriously but effectively carries it out in the present reality, waiting to bring it to fulfilment. Jesus himself said he was the fulcrum and point of convergence of this saving plan when he said: "I, when I am lifted up from the earth, will draw all men to myself" (Jn 12: 32). And the Evangelist John presents this work precisely as a kind of recapitulation: "to gather into one the dispersed children of God" (Jn 11: 52). The last page of the Book of Revelation - proclaimed at the start of our gathering - depicts this goal in vivid colours. The Church and the Spirit are waiting and praying for the moment when Christ will "deliver the kingdom to God the Father after destroying every rule and every authority and power.... The last enemy to be destroyed is death. "For God has put all things in subjection under his [Son's] feet'" (1 Cor 15: 24, 26-27). At the end of this battle - described on marvellous pages in the Book of Revelation - Christ will complete the "recapitulation", and those who are united with him will form the community of the redeemed, which "will not be wounded any longer by sin, stains, self-love, that destroy or wound the earthly community. The beatific vision, in which God opens himself in an inexhaustible way to the elect, will be the ever-flowing well-spring of happiness, peace and mutual communion" (CCC, n. 1045) The Church, the loving Bride of the Lamb, with her gaze fixed on that day of light, raises the ardent prayer: "Marana tha" (1 Cor 16: 22), "Come, Lord Jesus!" (Rv 22: 20). (발췌 시작) (악으로부터) 총괄 되돌림(總歸)/총괄복귀(總括復歸)(recapitulation): 이레네오(Irenaeus)에 따라, 거룩한 말씀(the Logos)께서 인간의 경험의 모든 단계들을 겪으셨던 바로 그러한 방식(thus)으로써 죄에 의하여 야기되었던 악을 되돌려서(reversing) 그리하여 사람을 위한 완미한 구원을 쟁취하는(winning) 바로 그 과정을 말한다. http://ch.catholic.or.kr/pundang/4/vatican/hf_jp-ii_hom_20041208_ic_en.htm http://ch.catholic.or.kr/pundang/4/vatican/hf_ben-xvi_hom_20060106_e_en.htm In the mystery of the Epiphany, therefore, alongside an expanding outward movement, a movement of attraction toward the centre is expressed which brings to completion the movement already written in the Old Covenant. The source of this dynamism is God, One in Three Persons, who draws all things and all people to himself. The Incarnate Person of the Word is presented in this way as the beginning of universal reconciliation and recapitulation (cf. Eph 1: 9-10). http://ch.catholic.or.kr/pundang/4/vatican/rc_committ_euchar_doc_20070913_49a-tb_en.htm God had prepared for this gift of gifts throughout the whole course of salvation history. The holy Eucharist is the recapitulation and crown of God’s many gifts to humanity since the creation of the world. It fulfills God’s plan to establish a definitive covenant with humanity. Despite the tragic story of sin and rejection that has marked history since its origins, God clearly institutes by this sacrament the new covenant sealed in the blood of Christ. This covenant definitively seals a long history of covenants between God and the children of Abraham, our father in faith. Like the celebration of the Jewish Passover in the era of the Promise, the holy Eucharist accompanies the pilgrimage of God’s people throughout the time of the new covenant. The Eucharist is a living memorial of the gift that Jesus Christ made of his own body and blood to redeem humanity from sin and death, and give us eternal life. (이상, 발췌 끝). 0 835 1
|
