가톨릭 신앙생활 Q&A 코너

2,1-3,22. 이 책의 첫 번째 부분을 이루는 이들 장들은, 각각이 이미 언급된, 이 편지가 
수신되는 한 명의 천사에 의하여 나타내어지는, 지역 교회(the churches)들에 보내진
(1,11 참조), 일곱 개의 편지들을 포함하고 있습니다. 이들 편지들에서 (다양한 방식들로 
언급되고 있는) 그리스도와 성령께서 말씀하시며, 따라서 각 편지의 끝 부분에 "귀 있는 사람은 성령께서 여러 [지역] 교회에 하시는 말씀을 들어라" 라는 경고가 있습니다. 바로 이러한 정식(formula)의 첫 번째 부분은 우리의 주님께서 복음(the Gospels)들에서 말씀하셨던 것들에 대하여 상기시키며 (예를 들어, 마태오 복음서 11,15; 13,9.43; 마르코 복음서 9,23 참조), 이와는 달리 두 번째 부분은 이 지역 교회(the churches)들에 대한 성령의 영향력을 강조하며, 따라서, 만약에 이 거룩한 영께서 말씀하시는 바 그리고 바로 이 책에 쓰기 위하여 위탁되고 있는 바를 우리가 이해하고자 한다면, 우리는 [보편] 교회(the Church)에 속할 필요가 있고, [보편] 교회(the Church)와 "함께 느낄" 필요가 있습니다. 그러므로 이 책은 하느님의 참된 말씀으로서 받아들여져야 합니다. 성경 본문들 모두는 다음과 같은 방식으로 접근되어야 할 필요가 있습니다: "영감을 받은 저자들, 혹은 성스러운 저술가들이 확언하는(affirm) 바는 성령에 의하여 확언된 것으로 간주되어야만 하기에, 우리는 성서의 책들이, 하느님께서, 우리의 구원(salvation)을 위하여, 성경 본문들에 맡겨지는 것을 보기를 바라셨던 바로 그 진리를, 확고하게, 충실하게 그리고 아무런 오류 없이, 가르치고 있음을 인정하여야 합니다. 따라서 '성경은 전부 하느님의 영감으로 쓰인 것으로, 가르치고 꾸짖고 바로잡고 의롭게 살도록 교육하는 데에 유익합니다.' (2티모테오 3,16-17)" [제2차 바티칸 공의회(Vatican II), 하느님의 계시에 관한 교의 헌장, "하느님의 말씀(Dei Verbum)", 제11항].

Although the letters are different from one another, they all have the same basic structure: there is reference to the past, which is contrasted with the present; various warnings are given and promises made; then there is an exhortation to repentance and conversion, a reminder that the end, and Christ's definitive victory, will soon come.

비록 이 편지들이 서로 다름에도 불구하고, 그들 모두는 다음과 같은 동일한 기본적 
구조를 가지고 있습니다: 현재와 대조되는 과거에 대한 언급이 있으며, 그리고 다양한 
경고(warnings)들이 주어지고 있고 그리고 약속(promises)들이 되고 있으며, 그런 
다음에, 종말(the end)이, 그리고 그리스도의 최종적(definitive) 승리가, 곧 올 것이라는 
한 개의 암시(a reminder)인, 회개(repentance)와 회심(conversion)를 향하는 한 개의 
간곡한 권고(an exhortation)가 있습니다.
(이상, 발췌 및 우리말 번역 끝).
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2-2. 다음은, 가톨릭 교회의 전례력에 있어, 짝수해 연중 제33주간 화요일 제1독서(요한 묵시록 3,1-6.14-22)에 대한 나바르 성경 주석서의 해설(영문 및 우리말 번역문)에서 발췌한 것입니다. 우리말 번역은 필자가 하였습니다:

출처: http://ch.catholic.or.kr/pundang/4/navarre/ot_33_tue.htm 

(발췌 시작)
14. Laodicea was a city on the border of Phrygia, about 75 kilometers (45 miles) south-west of Philadelphia. It is also mentioned by St Paul when he suggests to the Colossians that they exchange his letter to them for the one he sent the Laodiceans (cf. Col 4:16).

14. 라오디케이아(Laodicea)는 필라델피아(Philadelphia)로부터 약 75 킬로미터(45마일) 
남서쪽에 위치한, 프리기아(Phrygia)의 경계에 있는 도시였습니다. 이 도시는 성 바오로
(St. Paul)에 의하여, 그가 콜로새 사람들에게, 그들에게 보냈던 자신의 편지를 그가 라오디체이아 사람들에게 보냈던 자신의 편지와 교환할 것을 제안할 때에, 또한 언급됩니다(콜로새 4,16 참조).

Jesus Christ is given the title of "the Amen"; a similar description is applied to Christ in 2 Corinthians 1:20. Both texts are instances of a divine name being applied to Christ, thereby asserting his divinity. "Amen", so be it, is an assertion of truth and veracity and connects with the title of "the true one" in the previous letter. It highlights the fact that our Lord is strong, dependable and unchangeable; the words that follow, "faithful and true witness", spell out the full meaning of the
"Amen" title (cf. 1:5).

예수 그리스도께 "아멘(the Amem)" 이라는 칭호(title)가 주어지며, 그리고 어떤 유사한 
서술적 묘사(description)가 2코린토 1,20에서 적용됩니다. 이들 두 본문들 둘 다는 한 개의 하느님 이름(a divine name)이 그리스도께 적용되어, 그것에 의하여 당신의 신성을 단언하는 경우(instances)들입니다. "아멘", 즉, 그대로 이루어지소서(so be it)는 진리(truth)와 진실을 말함(veracity)에 대한 어떤 단언(an assertion)이며 그리고 이전의 편지에 있는 "진실한 이(the true one)"(요한 묵시록 3,7)이라는 칭호와 연관됩니다. 이 표현은 우리의 주님이 강하고, 의존할 수 있는(dependable) 그리고 변하지 않는 (unchangeable) 분이시라는 사실을 돋보이게 하며, 그리고 "성실하고 참된 증인" 이라는 뒤따르는 표현은 "아멘"이라는 칭호의 충만한 의미를 상세히 설명합니다(spell out) (요한 묵시록 1,5를 참조하라).

The most satisfactory interpretation of the phrase "the beginning of God's creation" is in terms of Jesus Christ's role in creation: for "all things were made through him" (Jn 1:3) and therefore he, along with the Father and the Holy Spirit, is the Creator of heaven and earth.

"하느님 창조의 근원(the beginning of God's creation)"이라는 구절에 대한 가장 만족스러운 해석은 창조에 있어 다음과 같은 예수 그리스도의 역할에 의하여서 입니다: 이는 "모든 것이 그분을 통하여 생겨났고 그분 없이 생겨난 것은 하나도 없으며" (요한 복음서 1,3) 그리하여 그 결과 당신께서는, 성부 및 성령과 함께, 하늘과 땅의 창조주이시기 때문입니다.

15-16. The prosperity Laodicea enjoyed may have contributed to the laxity and lukewarmness the church is accused of here (Israel tended to take the same direction when living was easy: the people would become forgetful of Yahweh and adopt an easy-going lifestyle: cf., e.g., Deut 31:20; 32:15; Hos 13:6; Jer 5:7).

15-16. 라오디케이아(Laodicea)의 번영이 여기에서 이 교회가 비난받고 있는 이완(laxity)과 미지근함(lukewarmness)에 기여하였을 수도 있습니다 [이스라엘은 생활이 안락하였을 때에 다음과 같이 동일한 방향을 택하는 경향이 있었습니다: 이 백성은 하느님(Yahweh)께 무관심하게(forgetful of) 되었으며 그리고 너긋한(easy-going) 생활 양식을 택하였습니다: 예를 들어, 신명 31,20; 32,15; 호세아 13,6; 예레미야 5,7을 참조하라].

The presence of hot springs close to the city explains the language used in this passage, which amounts to a severe indictment of lukewarmness. It shows God's repugnance for mediocrity and bourgeois living. As observed by Cassian, one of the founders of Western monasticism, lukewarmness is something that needs to be nipped in the bud: "No one should attribute his going astray to any sudden collapse, but rather [...] to his having moved away from virtue little by little, through prolonged mental laziness. That is the way bad habits gain round without one's even noticing it, and eventually lead to a sudden collapse. 'Pride goes before destruction, and a haughty spirit before a fall' (Prov 16:18). The same thing happens with a house: it collapses one fine day due to some ancient defect in its foundation or long neglect by the occupiers" ("Collationes", VI, 17).

이 도시 바로 곁에 있는 온천(hot springs)들의 존재는, 미지근함에 대한 한 개의 가혹한 비난(indictment)으로 발전하는, 바로 이 구절에서 사용된 언어를 설명합니다. 이것은 평범(mediocrity)과 도회지 사람의 생활(bourgeois living)에 대한 하느님의 반감(repugnance)을 보여줍니다. 서구의 수도원 생활의 창시자들 중의 한 명인 성 요한 카시아노(St. John Cassian, 360-433년)에 의하여 관찰되었듯이, 미지근함은 봉오리 때에 따서 버려야 할 필요가 있는 그 무엇입니다: "어떤 자도 자신이 길을 잃는 것을 어느 갑작스런 무너짐(collapse)의 탓이 아니라, 오히려 자신이, [...] 장기간의 마음의 게으름을 통하여, 조금씩 덕(virtue)으로부터 이미 물러갔음의 탓으로 돌려야만 합니다. 바로 이것이 나쁜 습관들이, 심지어 당사자에 의한 그것에 대한 알아차림 없이, 우회하여 승리하는 방식이며, 그리하여 결국에 어떤 갑작스런 무너짐으로 이르게 합니다. '파멸에 앞서 교만이 있고 멸망에 앞서 오만한 정신이 있다' (잠언 16,18). 동일한 일이 다음과 같이 한 개의 주택(a house)에 발생합니다: 그것은 그 기초에 있어 어떤 오래된 결함 혹은 점유자들에 의한 오랜 기간의 소홀(neglect) 때문에 어느 좋은 날에 무너집니다" [성 요한 카시아노(St. John Cassian), "Collationes", VI, 17].

Spiritual lukewarmness and mediocrity are very closely related: neither is the route Christian life should take. As Monsignor Escriva puts it, "'In medio virtus'.... Virtue is to be found in the middle, so the saying goes, warning us against extremism. But do not make the mistake of turning that advice into a euphemism to disguise your own comfort, calculation, lukewarmness, easygoingness, lack of idealism and mediocrity.

Meditate on these words of Sacred Scripture: 'Would that you were cold or hot. So, because you are lukewarm, and neither cold nor hot, I will spew you out of my mouth'" ("Furrow", 541).

영적 미지근함과 평범은 매우 가깝게 관련되어 있으며, 이들 둘 중의 어느 것도 그리스도인의 삶이 택하지 말아야만 하는 노정(路程, route)입니다. 몬시뇰 에스크리바(Monsignor Escriva)가 그것을 설명하듯이, "'In medio virtus'.... 덕(virtue)은 중도(the middle)에서 발견될 것이며, 그리하여 이 속담은 계속하여, 우리들에게 극단주의(extremism)에 반하라고 주의를 줍니다.  그러나 당신 고유의 안락함, 계산, 미지근함, 느긋함, 이상주의의 결여 그리고 평범을 감추기 위하여(disguise) 바로 이 충고를 어떤 완곡 어법(a euphemism)으로 바꾸는 실수를 하지 마십시오.

성경 본문으로부터인 다음의 표현에 대하여 묵상하십시오: '너는 차지도 않고 뜨겁지도 않다. 네가 차든지 뜨겁든지 하면 좋으련만! 네가 이렇게 미지근하여 뜨겁지도 않고 차지도 않으니, 나는 너를 입에서 뱉어 버리겠다.' (요한 묵시록 3,15-16) [호세마리아 에스크리바(J. Escriva, 1902-1975년), "Furrow", 541].

17-19. The Christians of Laodicea did not realize how precarious their spiritual situation was. The city's flourishing trade and industry, and the fact that the church was not being persecuted in any way, made them feel prosperous and content: they were proud as well as lukewarm. They had fallen victim to that self-conceit the wealthy are always inclined to feel and which moved our Lord to say that rich people enter heaven only with difficulty (cf. Mt 19:23); he often pointed to the dangers of becoming attached to material things (cf. Lk 1:53; 6:24; 12:21; 16:19-31; 18:23-25). The Laodiceans had become proud in their prosperity and did not see the need for divine grace (which is worth more than all the wealth in
the world). As St Paul says in one of his letters: "Whatever gain I had, I counted as loss for the sake of Christ. Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ" (Phil 3:7-8).

17-19. 라오디케이아(Laodicea)의 그리스도 사람들은 자신들의 처지가 얼마나 위험한지(precarious)를 알아차리지 못하였습니다. 이 도시의 번성하는 무역과 산업, 그리고 교회가 어느 방식으로도 박해를 받고 있지 않다는 사실이, 그들로 하여금 부유하다고(prosperous) 그리고 만족한다고 느끼게 만들었습니다: 그들은 미지근하였을 뿐만이 아니라 교만하였습니다. 그들은 부유한 자들이 항상 느끼는 경향이 있는 그리고  부자들은 오로지 어려움과 함께 하늘(heaven)에 들어간다(마태오 복음서 19,23 참조)고 우리의 주님께서 말씀하시도록 움직였던 바로 그 자만심(self-conceit)의 포로가 이미 되어있었으며, 그리고 물질적인 사물들에 애착(affection)을 가지게 되는 위험들에 대하여 당신께서는 이미 지적하셨습니다(루카 복음서 1,53; 6,24; 12,21; 16-19-31; 18,23-25). 라이오케이아 사람들은 자신들의 번영에 대하여 이미 자랑하게 되었으며 그리하여 [이 세상에 있는 모든 부(the wealth)보다 더 가치있는] 하느님의 은총의 필요(need for)를 알아차리지(see) 못하였습니다. 성 바오로(St. Paul)가 자신의 편지들 중의 한 개에서 다음과 같이 말하듯이: "나에게 이롭던 것들을, 나는 그리스도 때문에 모두 해로운 것으로 여기게 되었습니다. 그뿐만 아니라, 나의 주 그리스도 예수님을 아는 지식의 지고한 가치 때문에, 다른 모든 것을 해로운 것으로 여깁니다. 나는 그리스도 때문에 모든 것을 잃었지만 그것들을 쓰레기로 여깁니다. 내가 그리스도를 얻고 ..." " (필리피 3,7-8)

There was an important textile industry in Laodicea which specialized in the manufacture of black woolen cloth. Instead of wearing that material, the Laodiceans must dress in garments which only our Lord can provide and which are the mark of the elect (cf., e.g., Mt 17:2 and par; Rev 3:4-5; 7:9). The city was also famous for its oculists, like Zeuxis and Philetos, who had developed a very effective ointment for the eyes. Jesus offers an even better ointment -- one which will show them the dangerous state they are in. This dire warning comes from God's love, not his anger: it is his affection that leads him to reprove and correct his people: 'the Lord reproves whom he loves, as a father the son in whom he delights" (Prov 3:12). After quoting these same words the Epistle to the Hebrews adds: "It is for discipline that you have to endure. God is treating you as sons;
for what son is there whom his father does not discipline? If you are left without discipline, in which all have participated, then you are illegitimate children and not sons" (12:7-8).

라오디케아아에는 한 개의 중요한 섬유 산업이 있었는데 이 산업은 검은 색의 모직물
(black woolen cloth)의 생산을 전문으로 하였습니다. 바로 이 옷을 입는 대신에, 라오디케이아 사람들은 오로지 우리의 주님께서 제공해 주시는(can) 그리고 선택된 이들의 표시인 겉옷들을 입어야 합니다 (예를 들어, 마태오 복음서 17,2 및 병행 절; 요한 묵시록 3,4-5; 7,9를 참조하라). 그리고 이 도시는, 눈들을 위한 매우 효능있는 안약용 연고(ointment)를 개발하였던, 제우크시스(Zeuxis)와 필레토스(Philetos) 같은, 안과 의사(oculists)들 때문에 유명하였습니다. 예수님께서는 심지어 더 나은 연고를 제시하시는데, 이 연고는 그들이 그 안에 있는 위험한 상태를 그들에게 보여줄 것입니다. 바로 이러한 무서운(dire) 경고는 하느님의 사랑으로부터 오는 것이지, 당신의 분노로부터가 아닙니다: 당신으로 하여금 당신의 백성을 꾸짖고 그리고 교정하도록(correct) 하는 것은 바로 다음과 같은 당신의 애정(affection)입니다:  "아버지가 아끼는 아들을 꾸짖듯 주님께서는 사랑하시는 이를 꾸짖으신다." (잠언 3,12). 바로 이러한 동일한 표현을 인용한 후에 히브리인들에게 보내는 서간은 다음과 같이 추가합니다: "여러분의 시련을 훈육으로 여겨 견디어 내십시오. 하느님께서는 여러분을 자녀로 대하십니다. 아버지에게서 훈육을 받지 않는 아들이 어디 있습니까? 모든 자녀가 다 받는 훈육을 받지 않는다면, 여러분은 사생아지 자녀가 아닙니다." (히브리 12,7-8).

"Be zealous": stop being lukewarm and enter the fervor of charity, have an ardent zeal for the glory of God.

"열성을 다하라(be zealous)": 미지근한 것을 그만두고 그리고 애덕(charity, 사랑)이라는  열정(fervor)에 들어가라, 하느님의 영광을 위한 열렬한 열성(zeal)을 가지도록 하라.

20-21. Christ knocking on the door is one of the most touching images in the Bible. It is reminiscent of the Song of Songs, where the bridegroom says, "Open to me, my sister, my dove, my perfect one; for my head is wet with dew, my locks with the drops of the might" (Song 5:2). It is a way of describing God's love for us, inviting us to greater intimacy with him, as happens in a thousand ways in the course of our life. We should be listening for his knock, ready to open the door to Christ. A writer from the Golden Age of Spanish literature evokes this scene in poetry: "How many times the angel spoke to me:/'Look out of your window now, /you'll see how lovingly he calls and calls.'/Yet, sovereign beauty, how often/I replied, 'We'll open for you tomorrow',/ to reply the same when the morrow came" (Lope de Vega, "Rimas Sacras", Sonnet 18).

Our Lord awaits our response to his call, and when we make the effort to revive our interior life we experience the indescribable joy of intimacy with him. "At first it will be a bit difficult. You must make an effort to seek out the Lord, to thank him for his fatherly and practical concern for us. Although it is not really a matter of feeling, little by little the love of God makes itself felt like a rustle in the soul. It is Christ who pursues us lovingly: 'Behold, I stand at the door and knock' (Rev 3:20). How is your life of prayer going? At times during the day don't you feel the impulse to have a longer talk with him? Don't you then whisper to him that you will tell him about it later, in a heart-to-heart conversation [...]. Prayer then becomes continuous, like the beating of our heart, like our pulse. Without this presence of God, there is no contemplative life; and without contemplative life, our working for Christ is worth very little, for vain is the builder's toil if the house is not of the Lord's building (cf. Ps 126:1)" (St. J. Escriva, "Christ Is Passing By", 8).

Jesus promises that those who conquer will sit beside him on his throne. He gave a similar promise to St Peter about how the Apostles would sit on twelve thrones to Judge the twelve tribes of Israel (cf. Mt 19:28; 20:20ff). The "throne" is a reference to the sovereign authority Christ has received from the Father. Therefore, the promise of a seat beside him is a way of saying that those who stay faithful will share in Christ's victory and kingship (cf. 1 Cor 6:2-3).  
(이상, 발췌 및 우리말 번역 끝).

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3.
질문으로 요청하신 바는, 위의 제2-1항 및 제2-2항에 발췌한 나바르 성경 주석서의 해설(영문/우리말)들에 잘 설명되어 있다는 생각입니다.

[내용 추가 일자: 2013년 6월 4일]

4.
다음은, 요한 목시록 3,14-22에 대한 Haydock's Catholic Bible Commentary 1859 에 주어진 주석 전문입니다. 또한 내용 이해에 도움이 될 수도 있겠다 싶어 영어가 가능한 분들께 추가 읽을꺼리로 안내해 드립니다:

출처: http://haydock1859.tripod.com/id289.html

(발췌 시작)
Ver. 14-22. The seventh and last letter is to the Angel of the Church of Laodicia. Christ here takes the title of the Amen,[3] as if he said, I am the Truth.

--- The beginning of the creation, or of the creatures of God, to which is added in the first chapter, the beginning and the end.

 --- Thou art neither cold nor hot, but lukewarm. A dreadful reprehension, whatever exposition we follow. According to the common interpretation, by the cold are meant those who are guilty of great sins; by the hot, such as are zealous and fervent in piety and the service of God; by the lukewarm or tepid, they who are slothful, negligent, indolent, as to what regards Christian perfection, the practice of virtue, and an exact observance of what regards the service of God. On this account they are many times guilty in the sight of God of great sins, they forfeit the favour and grace of God, fancying themselves good enough and safe, because they live as others commonly do, and are not guilty of many scandalous and shameful crimes, to which they see others addicted.

--- I would thou wert either cold or hot. This is not an absolute wish, because the condition of the cold is certainly worse in itself; but it is to be taken with regard to the different consequences, which oftentimes attend these two states, and to signify to us that the lukewarm may be farther from a true conversion, inasmuch as they are less sensible of the dangers to which they remain exposed, than such as commit greater sins. Their careless indevotion becomes habitual to them, they live and die with a heart divided betwixt God and the world; whereas greater and more shameful sinners are not without an abhorrence of such vices which they commit; a fear of punishment, of hell and damnation, strikes them by the mercies of God offered even to sinners, and makes them enter into themselves like the prodigal son; they detest their past lives, and by the assistance of God's graces become both fervent and constant in the duties of a Christian life. (Witham)

--- Tepidity in a Christian life, and in the service of God, is oftentimes more dangerous than absolute wickedness. The open sinner is easily made sensible of his danger; he experiences the stings and reproaches of conscience, whilst the tepid Christian lives without remorse, fear, or apprehension, and listens not to those who wish to shew him the danger of his situation. I dare venture to affirm, says St. Augustine, that to fall into some public and manifest sin would be of advantage to the proud, that so those who by their self-complacency had so often fallen before, may now become displeased with themselves and humble. (Calmet)

--- To the lukewarm it is said, I will begin to vomit thee out of my mouth; i.e. if thou continue in that state, I will permit thee to run on and be lost in thy sins. Thou blindly sayest within thyself, I am rich, &c. A false conscience generally attends a lukewarm soul and those who serve God by halves; they flatter themselves that all goes well enough with them, when they see they are not so vicious, as many others: but here the spirit of God, who penetrates the secret folds and windings of slothful souls, admonisheth them of their dangerous mistakes, that they are wretched, poor, blind, and naked, when God, by his grace, does not inhabit their souls, though they may have millions of gold and silver in this world. I counsel thee to buy of me gold tried in the fire, the love of God purified by trials and troubles in this life, to recover thy lost innocence, to be clothed with the habit of grace, to anoint thy eyes with eye-salve, by a serious reflection on what regards thy eternal salvation.

--- I chastise those whom I love. He concludes all the former admonitions by telling them: first, that to be under trials and troubles, is a mark of God's favour and his paternal care; secondly, to hearken to the voice of God, when he knocks at the door of their heart; and thirdly, he promises them the reward of eternal happiness

--- he that overcomes, shall sit with me on my throne: though this does not imply an equality of happiness, not even to all the saints, much less with God himself, but only that the elect shall be in the throne as it were of heaven, and partakers of heavenly happiness according to their past good works.

--- I should not here mention the wild and ridiculous fancies of one Mr. Brightman, when he pretends to expound to all men these letters to the seven bishops of Asia[Asia Minor], were it not to shew how the obscure predictions of St. John's revelation have been turned and abused by the loose interpretations of some of the late reformers, as may be seen more at large, when we mention their arbitrary fancies about the whore of Babylon and the popish antichrist. I shall here with Dr. Hammond, give the reader a taste of such licentious expositions of the divine oracles. The Calvinist, Mr. Brightman, pretended he had his expositions by divine inspirations, and so gave his commentary the title of Revelation of the Revelation. I shall quote his words out of Dr. Hammond. "Mr. Brightman assures his readers, that by the churches of Sardis, Philadelphia, and Laodicia, were meant Germany, France, and Britain. He says a most heavy trial was now suddenly to invade the Christian world....that the three said churches were most favourably admonished of this tempest by the epistles written to them by name, nomination....that he found and understood this to be so by divine inspiration, from the inscriptions of these letters, and so should be guilty of a sin against the Divine Majesty, if he concealed them." Not to tire the reader with his fancies about Ephesus and Pergamus, which may be seen in Dr. Hammond, Rev. ii. 13., "on those words, in those days was Antipas, &c. Mr. Brightman has this wanton fancy on the name Antipas, that it doth denote that the martyrs of his time (which was after Luther) should be antipapæ, or antipopes;" i.e. adversaries to the popes and popery. Dr. Hammond (p. 928) gives us Mr. Brightman's conceit on the name Thyatira, which must be taken for the same as Thygatheira, signifying a young daughter, and so denotes the growth of piety in the Church from the year 1300, from Wycliffe's time to 1520, that is, till it came to perfection in Luther's days. Page 932. note a, "Sardis, according to Mr. Brightman," says Dr. Hammond, "is the first reformed church in the antitype, to wit, that of Germany, which began at Wittenburg, by Luther, in the year 1517. And the proof is, that Sardis is more to the south than Thyatira, and so must have more of truth in it; or, because there is no mention made of Balaam and Jezabel, which he resolved must signify the doctrines of Christian Rome, the absence of which must signify a breaking off from the Romish communion; or, that she (the German Church) had a name to be living, but was dead, by the doctrine of consubstantiation among the Lutherans, even after the reformation. This," says Dr. Hammond, "were a strange way of interpreting dreams, which no oneirocritic would allow, but a much stranger of explaining prophecies." Page 933, "Philadelphia, says Mr. Brightman, must needs be the Helvetian, Swedish, Genevan, French, Dutch, and Scotch reformed Churches. No reason again for it, but that the city of Philadelphia was yet farther south than Sardis, and so must needs signify more increase of reformation; 2. that the name of Jezabel was not in it; 3. that the word Philadelphia, signifying brotherly love, cannot be applied to any but this pattern of all piety (to which Mr. Brightman had so much kindness) the Church of Helvetia and Geneva. And the reformed Church of England must be that of Laodicia,....because episcopacy was here retained, and so a mixture of cold with that of heat, and consequently is the lukewarm Church that is found fault with." O the profound interpretations and bright inventions of Mr. Brightman! (Witham)

(이상, 발췌 끝)

[이상, 내용 추가 끝].


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작성자: 교수 소순태 마태오 (Ph.D.)
작업에 소요된 시간: 약6시간 (우리말 번역 포함)