Ia q. 19 a. 3 arg. 3 (1 time). Here, "praeter naturam" = "over and above His nature"
http://www.logicmuseum.com/authors/aquinas/summa/Summa-I-19-21.htm
Sed naturale est ei velle quidquid vult, quia in Deo nihil potest esse praeter naturam, ut dicitur in V Metaphys.
But it belongs to His nature to will whatever He wills; since in God there can be nothing over and above His nature as stated in Metaph. v, 6.
-----
Ia q. 29 a. 4 co. (1 time). Here, "praeter naturam" = "in contrast to the nature"
http://www.logicmuseum.com/authors/aquinas/summa/Summa-I-29-32.htm
Respondeo dicendum quod circa significationem huius nominis persona in divinis, difficultatem ingerit quod pluraliter de tribus praedicatur, praeter naturam essentialium nominum; neque etiam ad aliquid dicitur, sicut nomina quae relationem significant.
I answer that, A difficulty arises concerning the meaning of this word "person" in God, from the fact that it is predicated plurally of the Three in contrast to the nature of the names belonging to the essence; nor does it in itself refer to another, as do the words which express relation.
-----
Ia q. 89 a. 1 co. (2 times). Here, "beside its nature" or 번역되지 않은 듯.
http://www.logicmuseum.com/authors/aquinas/summa/Summa-I-87-89.htm
-----
Ia q. 105 a. 6 ad 1 (1 time). Here, "praeter naturam inditam" = "outside this natural order"
http://www.logicmuseum.com/authors/aquinas/summa/Summa-I-103-105.htm
Ad primum ergo dicendum quod, cum aliquid contingit in rebus naturalibus praeter naturam inditam, hoc potest dupliciter contingere.
In natural things something may happen outside this natural order, in two ways.
-----
Ia q. 118 a. 3 co. (1 time). Here, "praeter naturam" = "unnatural"
http://www.logicmuseum.com/authors/aquinas/summa/Summa-I-115-119.htm
Non fuit autem conveniens ut Deus ab imperfectis suum opus inchoaret, et ab his quae sunt praeter naturam, non enim fecit hominem sine manu aut
sine pede, quae sunt partes naturales hominis.
Now it was not fitting that God should begin His work with things imperfect and unnatural, for He did not make man without a hand or a foot, which are natural parts of a man.
-----
[IIa] q. 24 a. 2 arg. 2 (3 times). Here, "praeter naturam" = "contrary to nature" or "against nature"
http://www.logicmuseum.com/authors/aquinas/summa/Summa-IIa-22-25.htm
Praeterea, Damascenus dicit quod operatio quidem qui secundum naturam motus est, passio vero qui praeter naturam. Sed quod est praeter naturam in motibus animae, habet rationem peccati et mali moralis, unde ipse alibi dicit quod Diabolus versus est ex eo quod est secundum naturam, in id quod est praeter naturam. Ergo huiusmodi passiones sunt malae moraliter.
Further, Damascene says (De Fide Orth. ii, 22) that "movement in accord with nature is an action, but movement contrary to nature is passion." But in movements of the soul, what is against nature is sinful and morally evil: hence he says elsewhere (De Fide Orth. ii, 4) that "the devil turned from that which is in accord with nature to that which is against nature." Therefore these passions are morally evil.
-----
[IIa] q. 73 a. 6 co. (1 time). Here, "praeter naturam" = "against the nature"
http://www.logicmuseum.com/authors/aquinas/summa/Summa-IIa-71-74.htm
Aliae vero causae sunt quae inclinant voluntatem ad peccandum, praeter naturam et ordinem ipsius voluntatis, quae nata est moveri libere ex seipsa secundum iudicium rationis.
Other causes incline the will to sin, against the nature and order of the will, whose natural inclination is to be moved freely of itself in accord with the judgment of reason.
-----
[IIa] q. 109 a. 2 arg. 2 (1 time). Here, "praeter naturam" = "beyond (his) nature"
http://www.logicmuseum.com/authors/aquinas/summa/Summa-IIa-109-114.htm
Praeterea, unumquodque magis potest in id quod est sibi secundum naturam, quam in id quod est sibi praeter naturam.
Further, man has more power over what is according to his nature than over what is beyond his nature.
-----
IIa-IIae q. 78 a. 1 ad 3 (1 time). Here, "praeter naturam" = "unnatural"
http://www.logicmuseum.com/authors/aquinas/summa/Summa-IIb-77-79.htm
Et philosophus, naturali ratione ductus, dicit, in I Polit., quod usuraria acquisitio pecuniarum est maxime praeter naturam.
Moreover the Philosopher, led by natural reason, says (Polit. i, 3) that "to make money by usury is exceedingly unnatural."
-----
IIa-IIae q. 175 a. 1 co. (1 time). Here, "praeter naturam" = "contraty to its nature"
http://www.logicmuseum.com/authors/aquinas/summa/Summa-IIb-171-178.htm
Sic igitur et anima hominis dicitur rapi in id quod est praeter naturam, uno modo,
Accordingly man's soul also is said to be carried away, in a twofold manner, to that which is contrary to its nature: in one way,
-----
IIIa q. 3 a. 7 co. (1 time). Here, "praeter naturam humanam" = "over and beyond the human nature"
http://www.logicmuseum.com/authors/aquinas/summa/Summa-III-1-6.htm
praeter naturam humanam quam assumpsit possit aliam numero naturam humanam assumere.
over and beyond the human nature which He has assumed, can assume another distinct human nature.
-----
IIIa q. 34 a. 3 ad 1 (3 times) Here, "praeter naturam" = "beside the nature"
http://www.logicmuseum.com/authors/aquinas/summa/Summa-III-27-34.htm
Ad primum ergo dicendum quod liberum arbitrium non eodem modo se habet ad bonum et ad malum, nam ad bonum se habet per se et naturaliter; ad malum autem se habet per modum defectus, et praeter naturam. Sicut autem philosophus dicit, in II de caelo, posterius est quod est praeter naturam, eo quod est secundum naturam, quia id quod est praeter naturam, est quaedam excisio ab eo quod est secundum naturam.
Free-will does not bear the same relation to good as to evil: for to good it is related of itself, and naturally; whereas to evil it is related as to a defect, and beside nature. Now, as the Philosopher(*) says (De Coelo ii, text. 18): "That which is beside nature is subsequent to that which is according to nature; because that which is beside nature is an exception to nature."
자유의지(free-will)는 악(evil)에 대하여서와 같은 동일한 관계를 선(good)에 대하여 가지지 않는데, 이는 선에 대하여 이 의지는 그 자체로(of itself), 그리고 본성적으로(naturally) 관련되어 있으나, 이와는 달리 악에 대하여 이 의지는 어떤 결함(a defect), 그리고 자연 밖에 있는 것(beside nature)으로서 관련되어 있기 때문입니다. 이제, 이 철학자(*)는 다음과 같이 말합니다 (De Coelo ii, text. 18): "자연 밖에 있는(beside nature, 본래와는 다른) 것은 자연에 따르는(according to nature, 본래의) 것에 수반하는 (is subsequent to) 것인데(**), 이는 자연 밖에 있는 것은 자연에 대한 어떤 예외(an exception)이기 때문입니다.
-----
(*) 번역자 주:
(1) 성 토마스 아퀴나스의 신학 대전(Summa Theologica) 본문에서 "the Philosopher"는 그리스의 철학자인 "아리스토텔레스(Aristotle)"을 말한다. 따라서, "preternatural", 즉 "praeter naturam" 이라는 용어가 나타내는 개념이 이미 적어도 기원전 4세기 그리스 시대에, 특히 아리스토텔레스에 의하여 나름대로 다루어졌음을 알 수 있다.
(2) 다음의 주소를 클릭한 후에, 아리스토텔레스의 저술인 "De Coelo" 에 대한 성 토마스 아퀴나스의 라틴어본 해설의 영어 번역본인 "De Coelo ii, text. 18" 을 들여다 보도록 하라. 제540항에는 "some violent or preternatural cause" 라는 표현이 있으며, 또 제576항에는 "a violent motion is called 'beside nature' [praeter naturam]" 이라는 영어본 번역자의 주를 볼 수 있다:
http://dhspriory.org/thomas/DeCoelo.htm#2-18
(3) 또한 바로 위의 (2)에서 언급한 아리스토텔레스의 저술인 "De Coelo" 에 대한 성 토마스 아퀴나스의 라틴어본 해설의 영어본을 더욱 더 정밀하게 들여다 보면 다음의 표현들도 있다: "which is outside nature, i.e., violent is contrary to a natural motion" [제38항, 입문(introduction)], "is not violent for them or against nature" [제39항], "be violent and outside their nature" [제156항], "what is violent cannot be eternal" [제335항], "for nothing violent can be eternal" [제433항], "violent [compulsory] motion" [제507항], "by reason of some violent or preternatural cause" [제540].
(4) 그리고, 아리스토텔레스는, 다음의 주소에 있는, 자신의 저술인 "De Coelo (영어본 제목: On the Heavens)", Book I, 2-3 에서, "unnatural" 로 번역되는 단어와 "contrary to nature" 로 번역되는 표현을 이미 사용하고 있다:
http://ebooks.adelaide.edu.au/a/aristotle/heavens/book1.html#book1
(5) 이상 살펴본 바로부터, 다신교 시절이었던 기원전 4세기의 그리스 철학자인 아리스토텔레스의 경우에 있어, "violent" = "unnatural" = "preternatural" 임을 파악하였다. 즉 아리스토텔레스는 자연법에 근거한 인간의 이성적 추론만으로는 제대로 이해할 수가 없는 경이로운 현상(wonderous phenomina)들인, 예를 들어, "탄생(birth)", "창조(creation)" 등과 같은, 자연계에 있어서의 다양한 초기 과도/불평형 상태에 있는 움직임(movements)들을 두고서 "violent" [즉, "preternatural"] 이라고 표현하고 있다는 생각이다.
(6) 또한 "second nature"에 대한 다음의 어원 사전 설명을 참고하라:
http://www.etymonline.com/index.php?term=second+nature&allowed_in_frame=0
(발췌 시작)
second nature
late 14c., from Latin secundum naturam "according to nature" (Augustine, Macrobius, etc.), lit. "following nature;" from medieval Aristotelian philosophy, contrasted to phenomena that were super naturam ("above nature," such as God's grace), extra naturam ("outside nature"), supra naturam ("beyond nature," such as miracles), contra naturam "against nature," etc.
(이상, 발췌 끝).
따라서, 이미 14세기 말기쯤에 오면, 이러한 구분들이 사용되고 있었음을 알 수 있다.
(7) 그리고 다음은 Merriam-Webster's Unabridged Dictionary에 주어진 "second nature" 에 대한 설명이다:
(발췌 시작)
second nature
acquired ingrained habits or traits as distinguished from innate or instinctive ones [타고난 혹은 본능적인 것들로부터 구별되는, 획득된 깊이 배어든 습관들 혹은 특성들을 말한다] second nature -- Edith Wharton>
(이상 발췌 및 우리말 번역 끝)
(8) 다른 한편으로, 여기를 클릭하면 읽을 수 있는 이전의 글에서 이미 언급되고 있는 용어들로서, 다음의 주소에 접속한 후에, 제112쪽과 제113쪽을 잘 들여다 보면, "according to nature", "contrary to nature", 그리고 "beyond nature" 라는 표현들이 동방 교회측의 짧은 찬미가(sticheron)의 작곡가(hymnographer)로 알려진, 비잔틴 수녀, 시인이었던 Kassia(810-865년 이전)에 의하여 사용되고 있음을 알 수 있다:
http://www.academia.edu/1074079/Life_According_to_Nature_Ascetic_Ideals_
in_a_Sticheron_by_Kassia
특히, 제113쪽에는 다음의 설명이 주어져 있다:
(발췌 시작)
I assert, however, that the ascetic way of life of John the Forerunner provided an occasion for Kassia to include an ascetic doctrine in this sticheron, naturally only to the degree a short hymnographic text such as sticheron allowed. Accordingly, I will try to situate it in the context of a Christian ascetic tradition which had been developed by the ninth century, the time when the sticheron was written. The aim of my analysis is to slum that the fourfold repetition of the word 그리스어* is not simply a rhetorical figure but has a deeper significance. This is particularly true for verses 14-16, where this word is preceded by three different prepositions - 그리스어A, 그리스어B, and 그리스어C, which give three different meanings to 그리스어*: a) according to nature, b) contrary to nature and c) beyond nature.
(이상, 발췌 끝).
또한 원죄(original sin) 이전과 원죄 이후의 인간의 인성(human nature)에 대한 교부들의 이해에 대하여 또한 언급하고 있는 글이기도 한, 위의 주소에 있는 논문을 들여다 보면, 이 세상에서 경험하게 되는 바들에 대한 이러한 해석이 이미 기원후 1세기의 복음사가들과 기원후 3-4세기의 초기 교회 시절의 교부들을 시작으로 하여 점차적으로 발전되었고, 그리고 9세기에 이르면, 위와 같이, 대단히 구체적으로 그리고 명확하게 구분되어 표현되고 있다고 한다.
복음사가들 이후 특히 초기 교회 시절의 오리제네스(Origen, 184-254년경)와 4세기 중반에 저술된 알렉산드리아의 아타나시오(Athanasius of Alexandria)의 저서 Vita Antonii [Life of St. Antony(251-356년경)]가 언급되고 있고, 그리고 - 하느님에 의한 오름의 사다리(The Ladder of Divine Ascent, 낙원의 사다리)- 에 헌신하였던, 요한 클리마코(John Climacus, 7세기) 등이 연대순으로 언급되고 있음에 주목하라. 요한 클리마코에 대한 요한 바오로 2세 교황님의 언급은, 요한 바오로 2세 교황님의 시편 84에 대한 교리 교육 강론 말씀인 다음의 글에 있다. 클릭한 후에 제4항을 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1308.htm <----- 필독 권고
또한 다음의 주소에 있는 다운로드할 수 있는 논문(pdf 파일)을 읽도록 하라:
http://core.kmi.open.ac.uk/download/pdf/1141008
[제목: KASSIA’S HYMNOGRAPHY IN THE LIGHT OF PATRISTIC SOURCES AND EARLIER HYMNOGRAPHICAL WORKS]
(**) 번역자 주: "본래의" 및 "본래와 달리" 라는 표현들은 로마서 10,24에서 사용되고 있다. 따라서, "preternatural" 이라는 용어의 성경적 근거는 로마서 10,24일 것이다.
-----
IIIa q. 75 a. 4 co. (1 time). Here, "praeter naturam" = "beyond nature"
http://www.logicmuseum.com/authors/aquinas/summa/Summa-III-73-79.htm
Et hoc quod conficimus, corpus ex virgine est. Quid igitur quaeris naturae ordinem in Christi corpore, cum praeter naturam sit ipse dominus Iesus partus ex virgine?
"It is clear that a Virgin begot beyond the order of nature: and what we make is the body from the Virgin. Why, then, do you look for nature's order in Christ's body, since the Lord Jesus was Himself brought forth of a Virgin beyond nature?"
-----
3.
혹시 어떤 분들께서는, 자신 고유의 무지 때문에, 1997년에 라틴어 정본이 발행된 "가톨릭 교회 교리서" 의 본문 중에는 "preternatural" 이라는 용어가 사용되고 있지 않기에, 가톨릭 그리스도교 신자들이 이 용어의 신학적 정의(definition)를 알 필요가 없다는 주장으로써 독자들을 헷갈리게 할 수도 있는데, 그러나 그러한 주장은 대단히 심한 억지 주장입니다.
왜냐하면, 비록 "가톨릭 교회 교리서" 의 본문 중에는 "preternatural" 이라는 용어가 사용되고 있지는 않으나, 그러나 이 용어에 의하여 설명되고 있는 것들은 "가톨릭 교회 교리서" 의 본문 중에 모두 포함되어 있기 때문입니다.
이러한 주장에 대한 반례(counter-examples)들로서, 유구한 가톨릭 교회의 역사 속에서 교도권의 가르침들을 모아둔 Denzinger 에 이미 추가된 것도 있는, "preternatural" 이라는 용어가 사용되고 있는 교황 문헌들 등의 용례들을 지금부터 살펴보도록 하겠습니다. 연대 순으로 나열하였으니 또한 참고하시기 바랍니다:
3-1. 1929년 12월 31일자 교황 비오 11세 회칙
출처: http://www.vatican.va/holy_father/pius_xi/encyclicals/documents/
hf_p-xi_enc_31121929_divini-illius-magistri_en.html
(발췌 시작)
DIVINI ILLIUS MAGISTRI
ENCYCLICAL OF POPE PIUS XI
교황 비오 11세 회칙
ON CHRISTIAN EDUCATION
58. In fact it must never be forgotten that the subject of Christian education is man whole and entire, soul united to body in unity of nature, with all his faculties natural and supernatural, such as right reason and revelation show him to be; man, therefore, fallen from his original estate, but redeemed by Christ and restored to the supernatural condition of adopted son of God, though without the preternatural privileges of bodily immortality or perfect control of appetite. There remain therefore, in human nature the effects of original sin, the chief of which are weakness of will and disorderly inclinations.
-----
(Denzinger EN 2212)
출처: http://www.clerus.org/bibliaclerusonline/en/dmh.htm
[From the Encyclical, "Divini illius magistri," December 31, 1929]
2212 It should never be forgotten that in the Christian sense the entire man is to be educated, as great as he is, that is, coalescing into one nature, through spirit and body, and instructed in all parts of his soul and body, which either proceed from nature or excel it, such as we finally recognize him from right reason and divine revelation, namely, man whom, when fallen from his original estate, Christ redeemed and restored to this supernatural dignity, to be the adopted son of God, yet without the preternatural privileges by which his body had before been immortal, and his soul just and sound. Hence, it happened that the defilements which flowed into the nature of man from Adam's sin, especially the infirmity of the will and the unbridled desires of the soul, survive in man.
And, surely, "folly is bound up in the heart of a child and the rod of correction shall drive it away" ( Prov. Pr 22,15). Therefore, from childhood the inclination of will, if perverse, must be restrained; but if good, must be promoted, and especially the minds of children should be imbued with the teachings that come from God, and their souls strengthened by the aids of divine grace; and, if these should be lacking, no one could be restrained in his desires nor be guided to complete perfection by the training and instruction of the Church, which Christ has endowed with heavenly doctrine and divine sacraments for the purpose of being the efficacious teacher of all men.
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3-2. 1975년 6월 25일
출처: http://www.vatican.va/roman_curia/congregations/cfaith/documents/
rc_con_cfaith_doc_19750626_fede-cristiana-demonologia_en.html
(발췌 시작)
Christian Faith and Demonology*
그리스도교 믿음과 귀신학
Nevertheless, in her fidelity to the example of Christ, the Church considers that the admonition of the Apostle Saint Peter to “sobriety” and vigilance is still relevant (123). It is true that in our days it is a new “drunkenness” that we must beware of. But knowledge and technical power can also inebriate. Man today is proud of his discoveries and often rightly so. But in our case, is it certain that his analyses have clarified all the phenomena which characterize and reveal the presence of the devil? Do no further problems remain on this point? Have hermeneutical analysis and the study of the Fathers resolved the difficulties of all the texts? Nothing could be less certain. It is true that in times gone by there was a certain ingenuous fear of meeting some devil at the cross-roads of our thoughts. But would it be any less naive today to assert that our methods will soon say the last word on the depths of the consciousness, the meeting-place of the mysterious relationships between body and soul, between the supernatural, the preternatural and the human, between reason and revelation? For these questions have always been considered vast and complex. As far as our modern methods are concerned, they, like those of the past, have limits beyond which they cannot go. Modesty, which is also a quality of the intellect, must preserve its rightful place here and uphold us in the truth. For this virtue – while taking account of the future – here and now enables the Christian to make room for the data of revelation, in short, for faith.
(*) L’Osservatore Romano, English Edition, July 10, 1975, pp. 6-10. This text was first published in Italian in L’Osservatore Romano, Italian Edition, June 26, 1975, pp. 6-7. The original text was published in French in L’Osservatore Romano, French Edition, July 4, 1975.
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3-3. 1986년 8월 13일자 요한 바오로 2세 교리 교육용 일반 알현 강론 말씀
출처: http://www.vatican.va/holy_father/john_paul_ii/audiences/alpha/data/
aud19860813en.html
(발췌 시작)
The Fall of the Rebellious Algels
모반하는 천사들의 떨어짐/타락
...
It is possible that in certain cases the evil spirit goes so far as to exercise his influence not only on material things, but even on the human body, so that one can speak of "diabolical possession" (cf. Mk 5:2-9). It is not always easy to discern the preternatural factor operative in these cases, and the Church does not lightly support the tendency to attribute many things to the direct action of the devil. But in principle it cannot be denied that Satan can go to this extreme manifestation of his superiority in his will to harm and lead to evil.
...
(이상, 발췌 끝).
-----
3-4. 1986년 9월 3일자 교황 요한 바오로 2세의 교리 교육용 일반 알현 강론 말씀
출처: http://www.vatican.va/holy_father/john_paul_ii/audiences/alpha/data/
aud19860903en.html
(발췌 시작)
Sin Involves the Misuse of God's Gifts
죄는 하느님의 선물들의 오용을 수반합니다
...
In the light of the Bible, the state of man before sin appears as a condition of original perfection. Genesis expresses this in a certain way by the image of "paradise" that it offers us. We may ask what the source of this perfection was. The answer is that it was found above all in friendship with God by means of sanctifying grace, and in the other gifts that in theological language are called preternatural, which were lost through sin. Thanks to such divine gifts, man, who was joined in friendship and harmony with his principle of being, had and maintained in himself an interior equilibrium. He was not worried about the prospect of decay and death. The "dominion" over the world, which God had given man from the beginning, was realized first of all in man himself, as dominion over himself. In this self-dominion and equilibrium he had the "integrity" (integritas) of existence, in the sense that man was intact and well-ordered in all his being. He was free from the triple concupiscence that inclines him to the pleasures of the senses, to coveting earthly goods, and to assert himself against the dictates of reason.
...
(이상, 발췌 끝).
-----
3-5. 2007년 1월 25일
출처: http://www.vatican.va/roman_curia/tribunals/apost_penit/documents/
rc_trib_appen_doc_20070125_decreto-giornata-malato_en.html
(발췌 시작)
APOSTOLIC PENITENTIARY (내사원)
DECREE (교령)
Plenary Indulgences for the 15th World Day of the Sick
제15번째 병자의 날을 위한 한대사들
Since man fell in consequence of original sin which deprived him of both supernatural and preternatural gifts, God the Creator and Redeemer, in his infinite mercy, has closely united in a mysterious bond what justice demands and what forgiveness obtains; therefore, suffering that has a penal character becomes a favourable opportunity for expiating sin and for obtaining the growth of virtue, and hence, for attaining eternal salvation.
(이상, 발췌 끝).
4.
끝으로, "preternatural gifts(과성 은혜, 과자연적 선물들)" 에 대한 체계적 설명들은 다음의 글의 후반부에 주어져 있습니다:
http://ch.catholic.or.kr/pundang/4/soh/1195.htm <----- 필독 권고
클릭한 후에, 제8항과 제9항을 읽도록 하십시오
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약간의 추가 읽을 꺼리들:
http://www.calledtocommunion.com/2011/06/michael-horton-on-terrence-malicks-tree-of-life/
http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp238.11012011/02whole.pdf
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작성자: 교수 소순태 마태오 (Ph.D.)
작성에 소요된 시간: 약17시간
