가톨릭 신앙생활 Q&A 코너
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그리스도교에서 뱀이 지혜의 상징??? - 마태오 10,16; 이사야 11,2-3 [성경용어_뱀] [_지혜의상징] [_성령칠은] [번역오류] wisdom 1039_ |
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2013-07-16 ㅣ No.1417
이사야서 11,2에는 소위 말하는 성령의 선물들이 나열되어 있는데, 1979년 판 새 대중 라틴어 성경(the New Vulgate)과 RSV(the Revised Standard Version]이 뒤따르는 히브리어 본문에 따르면, 이들 선물들을 여섯 개로 나누나, 그러나 칠십인 역 그리스어본 대중 라틴어본(Clementine Vulgate)에는 이들 선물들을 일곱 개로 나눔에 대한 언급, 그리고 이 일곱 선물들의 소유자가 그리스도이신 예수님이심(가톨릭 교회 교리서 제1831항)(<----- 클릭하십시오)에 대한 언급은, 다음의 주소에 있는 가해 대림 제1주일 제1독서(이사야 11,1-10)에 대한 나바르 성경 주석서의 해설에 주어져 있으니 필히 읽도록 하십시오: Gnosticism 영지주의 Schools of Gnosticism Gnosticism possessed no central authority for either doctrine or discipline; considered as a whole it had no organization similar to the vast organization of the Catholic Church. It was but a large conglomeration of sects, of which Marcionism alone attempted in some way to rival the constitution of the Church, and even Marcionism had no unity. No other classification of these sects is possible than that according to their main trend of thought. We can therefore distinguish: (a) Syrian or Semitic; (b) Hellenistic or Alexandrian; (c) dualistic; (d) antinomian Gnostics. The Syrian school This school represents the oldest phase of Gnosticism, as Western Asia was the birthplace of the movement. Dositheus, Simon Magus, Menander, Cerinthus, Cerdo, Saturninus Justin, the Bardesanites, Sevrians, Ebionites, Encratites, Ophites, Naassenes, the Gnostics of the "Acts of Thomas", the Sethians, the Peratae, the Cainites may be said to belong to this school. The more fantastic elements and elaborate genealogies and syzygies of æons of the later Gnosis are still absent in these systems. The terminology is some barbarous form of Semitic; Egypt is the symbolic name for the soul's land of bondage. The opposition between the good God and the World-Creator is not eternal or cosmogonic, though there is strong ethical opposition to Jehovah the God of the Jews. He is the last of the seven angels who fashioned this world out of eternally pre-existent matter. The demiurgic angels, attempting to create man, created but a miserable worm, to which the Good God, however, gave the spark of divine life. The rule of the god of the Jews must pass away, for the good God calls us to his own immediate service through Christ his Son. We obey the Supreme Deity by abstaining from flesh meat and marriage, and by leading an ascetic life. Such was the system of Saturninus of Antioch, who taught during the reign of Hadrian (c. A.D. 120). The Naassenes (from Nahas, the Hebrew for serpent) were worshippers of the serpent as a symbol of wisdom, which the God of the Jews tried to hide from men. The Ophites (ophianoi, from ophis, serpent), who, when transplanted on Alexandrian soil, supplied the main ideas of Valentinianism, become one of the most widely spread sects of Gnosticism. Though not strictly serpent-worshippers, they recognized the serpent as symbol of the supreme emanation, Achamoth or Divine Wisdom. They were styled Gnostics par excellence. The Sethians saw in Seth the father of all spiritual (pneumatikoi) men; in Cain and Abel the father of the psychic (psychikoi) and hylic (hylikoi) men. According to the Peratae there exists a trinity of Father, Son, and Hyle (Matter). The Son is the Cosmic Serpent, who freed Eve from the power of the rule of Hyle. Chapter 25. — The Same Word Does Not Always Signify the Same Thing. And when it is shown to be figurative, the words in which it is expressed will be found to be drawn either from like objects or from objects having some affinity. 35. But as there are many ways in which things show a likeness to each other, we are not to suppose there is any rule that what a thing signifies by similitude in one place it is to be taken to signify in all other places. For our Lord used leaven both in a bad sense, as when He said, 35. 그러나 사물들이 그 안에서 서로에게 어떤 비슷함(a likeness)을 나타내는 많은 방식들이 있기에, 다른 장소들 모두에서 나타내기 위하여, 한 장소에서 유사(similitude)에 의하여 한 사물이 나타내는, 바로 그 방식이 택하여져야 한다는 어떤 규칙이 있다고 우리가 가정하지 않아야 합니다. 이는 우리의 주님께서 누룩을, 당신께서 바리사이들의 누룩을 조심하여라 (루카 복음서 12,1) 라고 말씀하셨을 때에, 어떤 나쁜 의미로, 그리고 당신께서, 하느님 나라는 누룩과 같다. 어떤 여자가 그것을 가져다가 밀가루 서 말 속에 집어넣었더니, 마침내 온통 부풀어 올랐다 라고 (루카 복음서 13,21)말씀하셨을 때에, 어떤 좋은 의미로 이들 둘 다로 사용하셨기 때문입니다. How the simple and the crafty are to be admonished. (Admonition 12.) Differently to be admonished are the simple and the insincere. The simple are to be praised for studying never to say what is false, but to be admonished to know how sometimes to be silent about what is true. For, as falsehood has always harmed him that speaks it, so sometimes the hearing of truth has done harm to some. Wherefore the Lord before His disciples, tempering His speech with silence, says, I have many things to say unto you, but you cannot bear them now (John 16:12). The simple are therefore to be admonished that, as they always avoid deceit advantageously, so they should always utter truth advantageously. They are to be admonished to add prudence to the goodness of simplicity, to the end that they may so possess the security of simplicity as not to lose the circumspection of prudence. For hence it is said by the teacher of the Gentiles, I would have you wise in that which is good, but simple concerning evil (Romans 16:19). Hence the Truth in person admonishes His elect, saying, Be wise as serpents, but simple as doves (Matthew 10:16); because, to wit, in the hearts of the elect the wisdom of the serpent ought to sharpen the simplicity of the dove and the simplicity of the dove temper the wisdom of the serpent, to the end that neither through prudence they be seduced into cunning, nor from simplicity grow torpid in the exercise of the understanding. (권고 12.) 다르게 권고되어야 하는 자들은 순박한 자(the simple)들과 진솔하지 않은 자(the insincere)들입니다. 순박한 자들은 거짓인 바를 결코 말하지 않고자 애쓰는 것에 대하여 칭찬을 받아야 하나, 그러나 진리인(true) 바에 관하여 때로는 어떻게 침묵하여야 하는지를 알게 되도록 권고되어야 합니다. 이는, 허위(falsehood)가 그것을 말하는 자를 항상 해쳐 왔던 것처럼, 마찬가지로 때로는 진리에 대하여 들음이 어떤 자들에게 해를 끼쳐왔기 때문입니다. 바로 이러한 까닭으로 주님께서는 당신의 제자들 앞에서, 당신의 연설을 침묵으로써 완화하시면서, 내가 너희에게 할 말이 아직도 많지만 너희가 지금은 그것을 감당하지 못한다 (요한 복음서 16,12) 라고 말씀하십니다. 그러므로 순박한 자들은, 그들이 유익하게 속이는 것을 항상 피하는 것처럼, 마찬가지로 그들이 유익하게 진리를 항상 입 밖에 내어야 한다고 권고되어야 합니다. 그들이 현명(prudence)이라는 신중(circumspection)을 잃지 않을 만큼 순박함(simplicity)이라는 두려움 또는 염려로부터 자유로움(security)을 소유할 수 있도록, 순박함이라는 선함(goodness)에 현명을 추가하도록 그들은 권고되어야 합니다. 이는 따라서 이방인들의 선생에 의하여, 여러분이 선에는 지혜롭고 악에는 물들지 않기(simple)를 바랍니다 (로마 16,19) 라고 말해지고 있기 떄문입니다. 따라서 위격으로 계신 거룩한 진리께서 당신에 의하여 선택된 자들에게, 뱀처럼 슬기롭고 비둘기처럼 순박하게 되어라 (마태오 복음서 10,16) 고 말씀하시면서 권고하시는데, 왜냐하면, 즉, 현명을 통하여 그들이 간교함으로 유혹을 받게되지 않기 위하여, 그리고 순박함으로부터 오성(understanding, 이해)의 행사에 있어 둔함(torpid)이 성장하지 않도록 하기 위하여, 선택된 자들의 심장(hearts)들 안에 뱀의 슬기가 비둘기의 순박함을 날카롭게 하여야만 하고 그리고 비둘기의 순박함이 뱀의 슬기를 완화하여야만 하기 때문입니다. 17. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18. And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.” ---------------------------------------------------------------- Chrys., Hom. 33: Having removed all care and anxiety from the Apostles, and armed them with the miraculous powers, He proceeds to foretell the evils which should befal them. First, that they might know his knowledge of the future; secondly, that they should not think that these things befel them because of the want of power in their Master; thirdly, that they might not be amazed if these things had come upon them unexpectedly; fourthly, that after hearing these things, they might not be dismayed in the season of His cross; and lastly, that they might learn a new method of warfare. He sends them unprovided, bidding them look to those who should receive them for support; but rests not in that, but shews his power still further, “Lo, I send you as sheep in the midst of wolves.” Where observe that He does not say merely ‘to wolves,’ but “in the midst of wolves,” to shew His [p. 380] excellent might therein, that the sheep would overcome the wolves though they were in the midst of them; and though they received many bites from them, yet were they not destroyed, but rather convert them. And it is a much greater and a more wonderful power that can change their hearts than that can kill them. Among wolves He teaches them to shew the meekness of sheep. Greg., Hom. in Ev., xvii. 4: For he who undertakes the office of preacher ought not to do evil, but to suffer it, and by his meekness to mollify the wrath of the angry, and by his wounds to heal the wounds of sinners in their affliction. And even should the zeal of right-doing ever require that He should be severe to those that are placed under Him, His very severity will be of love and not of cruelty, outwardly maintaining the rights of discipline, and inwardly loving those whom He corrects. Too many, when they are entrusted with the reins of government, burn to make the subjects feel them, display the terrors of authority, and forgetting that they are fathers, rather desire to be thought lords, changing a station of lowliness into that of lofty dominion, if they ever seem outwardly to fawn on any one, they inwardly hate him; of such He spoke above; “They come to you in sheep’s clothing, but inwardly they are ravening wolves.” [Matt 7:15] For prevention whereof we ought to consider that we are sent as sheep among wolves, whose innocence we ought to preserve, not having the tooth of malice. Jerome: He calls the Scribes and Pharisees who are the clergy of the Jews, “wolves.” Hilary: The wolves indeed are all such as should pursue the Apostles with mad fury. Chrys.: Their consolation under their hardships was the excellent power of Him who sent them; wherefore He puts that before all, “Lo, I send you.” Be not dismayed, though you be sent into the midst of wolves; for I am able to bring it to pass that you suffer no hurt, and that ye should not only prevail over the wolves, but be made more terrible than lions. But it is good that it should be thus; hereby your virtue is made brighter, and My power is more manifested. Also that somewhat should proceed from themselves, that they should not think themselves to be crowned without reason. He add, “Be ye therefore wise as serpents, simple as doves.” Jerome: “Wise,” that they might escape [p. 381] snares; “simple,” that they might not do evil to others. The craft of the serpent is set before them as an example, for he hides his head with all the rest of his body, that he may protect the part in which life is. So ought we to expose our whole body, that we may guard our head which is Christ; that is, that we study to keep the faith whole and uncorrupt. Raban.: The serpent moreover seeks out narrow chinks through which it crawls to draw off its old skin; so the preacher passing through the narrow way lays aside the old man. Remig.: Beautifully the Lord bids the preacher have the wisdom of the serpent; because the first man was beguiled by a serpent; as though He had said, The foe is subtle to deceive, be ye therefore wise to rescue; he commended the tree, do ye also commend the tree of the Cross. Hilary: He first attempted the softer sex, allured her by hope, and promised a share of immortality. Do you in like manner seize every opportunity, look well into each man’s nature and inclination, use wisdom of speech, reveal hope of good things to come; that what he promised falsely we may preach truly according to God’s promise, that they that believe shall be like to the Angels. Chrys.: But as we ought to have the wisdom of the serpent, that we should not be hurt in any deadly part, so also we should have the simplicity of the dove, not to retaliate when we are hurt, nor to avenge ourselves on those who have designed aught against us. Remig.: The Lord unites these two thing; because simplicity without wisdom might be easily deceived, and wisdom is dangerous unless it be tempered with simplicity that does no man hurt. Jerome: The harmlessness of doves is shewn by the assumption of that form by the Holy Spirit; as the Apostle speaks, “In malice be ye children.” Chrys.: What is harder than these commands? It is not enough that we suffer ill, but we must not be angry thereat, as is the dove’s nature, for anger is extinguished not by anger, but by meekness. Raban.: That by the wolves above He intended men, He shews when He adds, “Take heed of men.” Gloss, ap. Anselm: Ye have indeed need to be wise as serpents, for, as they are wont to do, “they will deliver you to councils,” forbidding you to preach in My name; then if ye be not corrected, “they will scourge you,” [p. 382] and at length “ye shall be brought before kings and governors.” Hilary: Who will endeavour to extort from you either to be silent or to temporize. Chrys.: How wonderful that men who had never been beyond the lake in which they fished, did not straighway depart from Him on hearing these things. It was not only of their goodness, but of the wisdom of their Teacher. For to each evil He attaches somewhat of alleviation; as here He adds, “for my sake;” for it is no light consolation to suffer for Christ’s sake, for they did not suffer as evil or wrong doers. Again He adds, “for a testimony against them.” Greg., Hom. in Ev., xxxv, 2: Either that they had presented to the death, or that they had seen and were not changed. For the death of the saints is to the good an aid, to the bad a testimony; that thus the wicked may perish without excuse in that from which the elect take example and live. Chrys.: This was matter of consolation to them, not that they sought the punishment of others, but that they were confident that in all things they had One present with them, and all-knowing. Hilary: And by this their testimony not only was all excuse of ignorance of His divinity taken away from their persecutors, but also to the Gentiles was opened the way of believing on Christ, who was thus devotedly preached by the voices of the confessors among the flames of persecution; and this is that He adds, “and the Gentiles.” (이상, 발췌 끝) Therefore by these words, Behold I send you, are signified the Divine authority, power, assistance, and protection of Christ whereby He defends His Apostles, as it were innocent sheep, against the wolves their enemies, that they may convert them by preaching, or else nobly vanquish them by dying. He therefore that will be Christ�s true servant, disciple, and Apostle, let him look upon himself as sent forth like a sheep in the midst of wolves. So let him be lavish of his life, as though he were doomed, and prepared to endure labours and crosses, yea death itself, for Christ�s sake. Albanus, the Captain General of the army of Charles V., had 400 stout and resolute youths, who were prodigal of life, and devoted to death, called the forlorn hope. In a battle, he despatched these against the strongest part of the enemy�s ranks, that by their audacity and determination to die, they might throw those ranks into confusion, and so prepare the way for victory. Thus devoted and prodigal of his life let the Apostolic preacher of Christ deem himself, that he may subdue unbelievers to Christ the conqueror. Such a one blessed Xavier deemed himself, when he was going to the Indies, and said to his weeping friends: “Do merchants at such expense and such peril, prodigal of life, sail to India from zeal for earthly merchandise; and shall not I go thither for the sake of God and souls?” Be ye therefore wise, &c. Wise, i.e., prudent. 1. “That by prudence,” says S. Jerome, “ye may avoid snares, and by harmlessness or simplicity ye may do no evil. And the craft of a serpent is given as an example, because with its whole body it hides its head, to protect that wherein is its life. So too let us, by the exposure of our whole body, guard Him who is our Head�Christ; that is, let us strive to keep the faith whole and undefiled.” 2. Rabanus Maurus says, that the serpent is wont craftily to choose narrow chinks, so as by passing through them, to put off his old skin. Hear Isidore of Pelusium (lib. i. epist. 26): “The serpent by crafty artifice puts off his old skin, by compressing himself into some narrow chink. So Christ wishes us, by means of the narrow way and affliction, to put off the old man and to put on instead the new man, which is renewed after His image.” 3. Remigius says, Beautifully doth the Lord admonish preachers to have the prudence of serpents, because the first man was deceived by a serpent. It was as though He had said, Because the enemy was crafty to deceive, do ye be prudent to deliver. He commanded the Tree, do ye praise the virtue of the Cross. Hilary adds, He falsely promised immortality, saying, Ye shall be as gods; do ye promise true immortality, that they who believe shall be as angels. 4. The serpent has most clear sight. Whence the adage�the eye of a serpent. So let an Apostle behold all things with the piercing sight of his mind, that he may avoid what is evil and forward what is good. And harmless (Vulg. simplices) as doves. Because, as Remigius says, “Simplicity without prudence is easily deceived, and wisdom is dangerous unless it be tempered with simplicity.” And as S. Gregory says (lib. iv. epist. 31 ad Mauritium), “As the astuteness of the serpent sharpens the simplicity of the dove, so does the simplicity of the dove temper the astuteness of the serpent.” For harmless the Gr. is α̉κέραιοι, which (if it be derived from α̉, privative, and κέρας, a horn) means devoid of malice or harm, innocent, innocuous. So S. Basil: or if from α̉, privative, and κερα̉ννυμι, to mingle, it is the same as unmixed, i.e., pure, sincere�those who, without prevarication, express with their mouths what they think in their hearts. Christ therefore bids them “by prudence avoid snares, by simplicity to do no evil,” says S. Jerome. S. Chrysos. says, anger is not extinguished by anger, but by meekness. It is not enough to bear evils, but we must not even be troubled, which is dove4ike. Theoph. and Euthym. remark that doves, although they be deprived of their young ones, yet return to the same nests and masters. As though Christ said, “So also, 0 ye Apostles, do not ye remember the injuries done unto you, but meekly and lovingly return ye to those who have vexed and injured you, that ye may help and convert them. This is the ninth precept of Christ. The tenth follows. (이상, 발췌 끝)
3 And he shall be filled with the spirit of the fear of the Lord. He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears. (발췌 시작) 3 And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: [3] And his delight shall be in the fear of the Lord. He shall not judge by what his eyes see, or decide by what his ears hear; 3 and his delight shall be the fear of the LORD. Not by appearance shall he judge, nor by hearsay shall he decide, 3 그는 주님을 경외함으로 흐뭇해하리라. 그는 자기 눈에 보이는 대로 판결하지 않고 자기 귀에 들리는 대로 심판하지 않으리라.
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