가톨릭 신앙생활 Q&A 코너

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(2-9) "새 번역 성경" 1코린토서 10,22 와 "주석 성경" 주석:

우리가 주님을 질투하시게23) 하려는 것입니까? 우리가 주님보다 강하다는 말입니까?

NAB 1코린토서 10,22 :

출처:

(발췌 시작)

Or are we provoking the Lord to jealous anger? Are we stronger than he?

(이상, 발췌 끝).

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23) 구약 성경에서 "질투" 는 우상 숭배에 빠진 당신 백성에 대한 하느님의 진노를 가리킨다(신명 32,16.21 참조).

게시자 주 3-(2-9): NAB 해당 본문에서 "jealous anger(시기하시는 분노/진노"로 번역된 표현을 "새 번역 성경"의 해당 본문에서 단순히 "질투하시게"로 번역하였음을 알 수 있다. 여기서도 "질투(jealously)" 를 "시기(jealously)" 로 교체하여야 한다. 이에 대하여서는 게시자 주 3-(2-6)를 꼭 읽도록 하라.

(2-10) "새 번역 성경" 2코린토 11,2 와 "주석 성경" 주석:

나는 하느님의 열정을 가지고 여러분을 위하여 열정을 다하고 있습니다.1) 사실 나는 여러분을 순결한 처녀로 한 남자에게, 곧 그리스도께 바치려고 그분과 약혼시켰습니다.  

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1) "열정" 은 "질투" 로도 옮기기도 한다. 탈출 20,5; 나훔 1,2 각주 참조.

게시자 주 3-(2-10): 여기서 "새 번역 성경"의 해당 본문은 직역 번역이 아니고 의역 번역에 가깝다는 생각이다. 그리고 "새 번역 성경"의 해당 본문에서 "열정" 으로 번역을 한 후에, "주석 성경" 의 해당 본문에서 위의 1)과 같은 주석을 제시하는지 그 이유를 정말로 납득할 수 없다. 특히 "새 번역 성경" 2코린토 11,2의 우리말 번역문의 문제점에 대하여서는 위의 제2-2항을 필히 읽도록 하라.

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게시자 주 4-1: 다들 잘 알고 계시겠지만, 특히 가톨릭 보편 교회의 핵심 문헌들의 지역 언어로의 번역은, 어느 특정 지역의 언어에 결코 종속되지 않는 가톨릭 보편 교회가 유규한 역사 속에서 가르쳐온 교의(dogmas)들과 교리(doctrines)들의 범주 내에 머물러 있어야 하므로, 따라서 어떠한 경우에도 세속의 문학 작품의 번역의 범주에 속하지 않으므로, 소위 말하는 "번역은 반역(反逆)이다" 라는 세속의 수사학적 주장에 동의하면서 안주하고자 하는 분들의 필독과 각성을 정중하게 요청드립니다.

게시자 주 4-2: 다들 잘 알고 계시겠지만, 특히 가톨릭 보편 교회의 핵심 문헌들의 지역 언어로의 번역은, 어느 특정 지역의 언어에 결코 종속되지 않는 가톨릭 보편 교회가 유규한 역사 속에서 가르쳐온 교의(dogmas)들과 교리(doctrines)들의 범주 내에 머물러 있어야 하므로, 따라서 어떠한 경우에도 세속의 문학 작품의 번역의 범주에 속하지 않으므로, 소위 말하는 "번역은 반역(反逆)이다" 라는 세속의 수사학적 주장에 동의하면서 안주하고자 하는 분들의 필독과 각성을 정중하게 요청드립니다.

4-3. 이 글은, 다음과 같은, 교황청 홈페이지 제공의, 전례문, 성경 등의 가톨릭 보편 교회의 문헌들의 지역 언어로의 번역 지침서인, 교황청 경신성사성 문헌 [제목: Liturgiam authenticam, 2001년 5월 7일], 제41항 b)에 의거하여 마련된 글입니다. 아래의 출처를 클릭한 후에, 제일 마지막으로 이동하십시오:

출처: http://ch.catholic.or.kr/pundang/4/soh/1290.htm

(발췌 시작)

출처: http://www.vatican.va/archive/ENG0839/__PZX.HTM

(발췌 시작)

For I am jealous of you with the jealousy of God, since I betrothed you to one husband to present you as a chaste virgin to Christ.

이는, 그리스도에게 한 명의 순결한 처녀로서 여러분을 바치고자 제가 여러분을 이 한 분의 남편에게 약혼시켰기에, 제가 하느님의 시기(the jealousy of God)로써 여러분에 대하여 시기하기(jealous) 때문입니다.

(이상, 발췌 및 우리말 번역 끝).

5-1. 그 당시에 바오로의 서간문을 받아본 코린토 지역의 그리스도교 신자들과 유다인들이, "새 번역 성경"의 2코린토 11,2의 우리말 번역문과는 달리, 탈출기 20,5 혹은 탈출기 34,14를의 시기하는 하느님(a jealous God)을 즉시 연상하기에 충분한 직역 번역문인 바로 위의 NAB 2코린토 11,2 본문 자체가 코린토 지역의 그리스도인들에 대한 성 바오로의 사랑이, 결코 질투하는(envious) 사랑이 아니고, 시기하는(jealous) 사랑이라는, 질문 5에 대한 답변을 바로 제시함에 주목하십시오.

왜냐하면, 자신의 사랑이 "시기하는 사랑"임을 성 바오로는 그 당시의 코린토 지역 그리스도인들과 유다인들이 잘 이해하고 있었을 내용을, 다음에 발췌된, 이어지는 2코린토 11,3에서 또한 자신이 말하고 있는 바에 대한 한 개의 예(an example)를 구약 성경 본문으로부터 구체적으로 제시함으로써, 명확하게 밝히고 있기 때문입니다:

(2코린토 11,3 발췌 시작)
그러나 하와가 뱀의 간계에 속아 넘어간 것처럼, 여러분도 생각이 미혹되어 그리스도를 향한 성실하고 순수한 마음을 저버리지 않을까 두렵습니다.

(이상, 발췌 끝)

(이상, 질문 5에 대한 답변 끝)

5-2. 그러나 혹시라도 바로 위의 제5-1항에서 드린 답변에 대하여 이해가 잘 되지 않는 분들께서는 우선적으로, 예를 들어, 다음에 발췌해 드린 2코린토 11,2에 대한 "주석 성경"의 주석을 참고할 수도 있을 것입니다:

(발췌 시작)

구약 성경에서는 하느님께 선택된 백성 이스라엘이 가끔 그분의 약혼녀로 서술된다(이사 54,5-6; 에제 16,8; 호세 2,21-22 등. 그리고 에페 5,27 참조). 바오로는 자신을 코린토 신자들에게 아버지와 같은 사람이라고 여긴다(1코린 4,15). 그래서 그는 여기에서 자신을 아버지, 코린토 신자들을 그리스도와 약혼한 자기의 딸에 빗대어 이야기한다. 옛날에 이스라엘에서는 아버지가 딸을 약혼시키고 또 자기 책임 아래 잘 보호하다가 신랑에게 내주었다. 그렇기 때문에 아버지는 줄곧 딸을 지켜보면서 돌보고 보호해야 했다.
(이상, 발췌 끝).

5-3. 그런데 여기서 여기까지 인내하면서 읽으신 독자들께서 꼭 인식하셔야 할 것이 한 가지 있는데, 바로 위의 제5-2항에 발췌된 설명은, 소위 말하는 부수적인(accidental) 설명이지, 결코 본질적인(essential) 내용에 대한 설명이 아니라는 점입니다. 왜냐하면, "시기(jealousy)" 와 "질투(envy)"의 커다란 차이점에 대한 설명이 전혀 제시되지 않고 있기 때문입니다. 이들 용어들의 가톨릭 그리스도교의 전통적 정의(definition)는 다음에 있습니다:

http://ch.catholic.or.kr/pundang/4/soh/1035.htm <----- 필독 권고

그러나, 다른 한편으로, 다음의 주소에 접속하면, 국내의 개신교측 "대한성서공회" 홈페이지 제공의 용어사전 [즉, 독일성서공회판 해설성경전서 및 굿뉴스 스터디 바이블]들에 "질투" 와 "시기" 에 대한 용어 정의(definition)가 주어지지 않음을 확인할 수 있습니다:

참고 자료 1 (클릭하십시오)

참고 자료 2 (클릭하십시오)

6.

질문 6: 그렇다면, 2코린토11,2에서의 코린토 지역의 그리스도교 신자들에 대한 "성 바로오의 시기하는(jealous) 사랑"의 대상(object)은 누구입니까?

질문 6에 대한 답변: 코린토 지역의 그리스도교 신자들에 대한 "그의 시기하는(jealous) 사랑"의 대상(object)은, 시기(jealousy)의 정의(definition)에 의하여 이미 자신의 소유물이라고 생각하고 있는 (즉, 자신이 사랑하는) 것을 또한 자신의 소유물이라고 생각하는 (즉, 사랑하는) 제3자를 말하므로, 2코린토 11,2의 전후 문맥 안에서, 이어지는 2코린토 11,13 및 2코린토 11,15 에서 각각 구체적으로 언급되고 있는 "거짓 사도들(the false apostles)" 그리고 "사탄의 일꾼들(the ministers of Satan)" 입니다.

게시자 주 6: 위의 질문 6에 대한 답변을 다음의 주소에 있는 글의 질문 4에 대한 답변 및 질문 5에 대한 답변과 정밀하게 비교/검토하돌고 하십시오. 아마도 그리 어렵지 않게,.

"C에 대한 A의 시기하는 사랑의 대상은 B이다."

라는 한 개의 정식화(a formulation)가 존재함을 발견할 수 있을 것입니다:

http://ch.catholic.or.kr/pundang/4/soh/1509.htm <----- 그리 바쁘지 않은 분들의 필독 권고

7.

이 글의 끝으로, 이번 항에서는 2코린토 11,2에 대한 가톨릭 그리스도교의 유익한 주석/해설들을 연대순으로 거슬러 올라가면서 살펴보도록 하겠습니다. 특히 강론 준비 등에 상당히 유익할 것이라는 생각입니다.

7-1. 가톨릭 교회의 전례력에 있어, 홀수 해 연중 제11주간 목요일 제1독서(2코린토 11,1-11)에 대한 나바르 성경 주석서의 해설은 다음에 있습니다:

http://ch.catholic.or.kr/pundang/4/navarre/ot_11_thu.htm

[내용 추가 일자: 2014년 2월 6일]

게시자 주 7-1:

(1) 특히 2코린토 11,2에 대하여 해설하면서, 곧바로, 모세 오경의 본문에서 2코린토 11,2와 동일한 어근(root)이 사용된 탈출기 20,5 의 첫 문장을 발췌 인용한 후에, 이어서 신명기 6,5를 발췌 인용하고 있음을 확인하십시오.

(2) 다음의 주소에 있는, 개신교의 Holman Bible Dictionary 에 주어진 "jealousy"에 대한 설명에서도 또한 탈출기 20,5 와 함께 2코린토 11,2를 언급하고 있습니다. 이러한 설명을 하는 이유도 동일한 어근(root)이 이들 절들에서 사용되었기 때문입니다 :

http://ch.catholic.or.kr/pundang/4/soh/1516.htm <----- 필독 권고

[이상, 내용 추가 끝].

7-2. Haydock's Catholic Bible Commentary 1859 에 주어진 2코린토 11,2에 대한 주석은 다음에 있습니다:

http://haydock1859.tripod.com/id189.html

7-3. The Great Biblical Commentary of Cornelius a Lapide(1567-1637년)에 주어진 2코린토 11,2에 대한 주석은 다음에 있습니다:

http://www.corneliusbiblecommentary.faithweb.com/2ndCor91011.htm

게시자 주 7-3: 특히 바로 위의 주석에 주어진 방대한 양의 해설은, 예를 들어, 성 요한 크리소스토모(St. John Chrysostom) 등의 가톨릭 교회의 교부들과 주석자들의 강론들의 요약을 정확한 출처 제시와 함께 제공하고 있기에, 대단히 유익하다는 생각입니다:

(발췌 시작)

          Ver. 2.—For I am jealous over you with a godly jealousy. I cannot endure any rivals, such as these false apostles, who seek to seduce you. Paul calls his great and unbounded love “jealousy,” implying that he seeks to be first in the affections of the Corinthians.  S. Chrysostom remarks on this jealousy being a jealousy of God, which implies that Paul does not seek the bride for himself but for Christ and God—not for his own glory, pleasure, or gain. Christ is the Bridegroom, he is but the paranymph.

          Chrysostom remarks that the betrothal takes place in this life, the union in the next, when the espoused Church, i.e., all the elect, shall be brought to the marriage of the Lamb and the eternal kingdom (Rev. xxi. 2).

          The Church of Corinth is described by S. Paul as the virgin spouse of Christ, whose paranymph he is. Then he transfers to himself the jealous love of the Bridegroom, and protests against Christ’s bride being stolen by false apostles, and handed over to the tender mercies of heretics. Just as true Apostles and preachers are paranymphs of Christ and His Church (S. John. iii. 29), so, on the other hand, false preachers are Satan’s panders.

          This passage of the espousal of the Church and each faithful soul is famous and full of consolation. It has been commented on beautifully by most of the Fathers, and still is frequently treated in pulpits and elsewhere. That it may be clearly and fully understood, let us then dwell on it a little more at length.

          Observe, then, firstly, that this espousal takes place by faith and hope and other virtues. For, as S. Augustine says (Tract. xiii. in Johan.), “the mind’s virginity consists in perfect faith, well-grounded hope, and unfeigned love.” On the other hand, the soul becomes an adulteress or prostitute when she consents to unbelief, to sin, to the suggestions and wiles of the devil. “If, therefore,” says Origen (Hom. 12 in Lev. ii.), “you have admitted an adulterous devil into the chamber of your soul, then your soul has committed fornication with the devil. If there has entered there the spirit of anger, envy, pride, uncleanness, and you have welcomed in and listened to its words, and taken pleasure in its suggestions, then you have committed fornication with him.”

          Secondly, this betrothal makes the goods of each common to both, and therefore endows the Church and each faithful soul with the abundant riches of Christ. Hence, since the Bridegroom is a King, He makes His bride, even if she be a slave, however lowly and poor she be, a queen. S. Basil (de Vita Virgin.) says, quoting Ps. xlv. “Upon thy right hand did stand the queen, in a vesture of gold wrought about with divers colours. Wherefore, she who now is counted vile for her sordid dress and servile habit, is ennobled by her station at the King’s hand, and found in the kingdom of heaven to be a queen. Let her, then, despise all visible things, and with open face beholding her Spouse, let her be filled with His love, and make all her faculties His handmaidens. In no respect should a virgin be an adulteress, not in tongue, in ears, eyes, or any other sense, no, nor yet in thought; but let her keep her body as a temple, or bride-chamber ready for her Spouse. No unfaithfulness can escape the eye of Him of whom it is said, ‘He that planted the ear, shall He not hear; or He that made the eye, shall He not see.”

          S. Bernard (Serm. 2, Domin. 1, post Epiph.) thus describes the election, dignity, and glory of this bride: “For the sake of that Ethiopian woman, the Son of God came from afar to espouse her to Himself. Moses, indeed, married an Ethiopian wife, but her colour he could not change; but Christ, loving the Church, who till then was contemptible and foul, presented her to Himself, not having spot or wrinkle, or any such thing. Whence, 0 human soul, whence comes this to thee? Whence is the inestimable glory of meriting to be His spouse on whom the angels desire to gaze? Whence is it to thee that thou art the spouse of Him, whose beauty sun and moon wonder at, at whose will all things are changed? . . . What reward, then, will you give unto the Lord for all the benefits that He hath done unto you, in making you a sharer of His table, of His Kingdom, of His chamber? See with what arms of love should He be in turn lovingly embraced, who has thought so much of you, and made you so great. Leave all carnal affections, forget all worldly ways, undo all evil habits. For what thinkest thou? Does not the angel of the Lord stand ready to cut thee asunder, if perchance, which may He prevent, thou admittest any other lover?” Then he goes on to describe the nuptial feast: “Now thou art espoused to Him, now the wedding feast is being celebrated, for the banquet is prepared in heaven. There the wine will not fail for we shall be inebriated with the fulness of the house of Gad, and shall drink of the torrent of His pleasure. For that marriage, truly, there is got ready a river of wine, which maketh glad the heart, an impetuous stream, which maketh glad the city of God.”

          Thirdly, be it observed that from this betrothal and union of the soul to God, the fairest offspring are born. Origen (Hom. 20 in Num. xxv.) thus Describes them. “When the soul, therefore, clings to her Spouse, and listens to His voice, and embraces Him, she doubtless receives from Him seed, even as He said: ‘Of Thy fear, 0 Lord, have I conceived in the womb, and brought forth, and caused on the earth the spirits of Thy salvation.’ Thence will proceed a noble offspring—thence will be born chastity, righteousness, patience, meekness, and charity, and a fair family of all the virtues. . . . But if the unhappy soul forsakes the chaste embraces of the Divine Word, and surrenders herself to the devil’s adulterous endearments, without a doubt she will bring forth children, but they will be such as those of whom it is written: ‘The adulterous children shall be imperfect, and the seed of the wicked bed shall be destroyed.’ All sins, therefore, are children of adultery and fornication.”

          Fourthly, although this espousal is brought about by any virtues, yet the chief agent among them is charity. Charity carries with it towards God all the powers and affections of the soul, so much so that the more charity increases in a soul, the more closely is that soul united to God. Hence those whose souls are on fire with charity, and who are ever exercising themselves in it, enjoy the bliss of betrothal to God and the possession of His nuptial gifts of Divine joys. For charity is a marriage-union, the welding of two wills, the Divine and human, into one, whereby God and man mutually agree in all things. Hence springs familiar intercourse between the soul and God, hence spring peace and a wondrous delight of the soul. So great becomes the thirst for the Divine love that all other affections of the soul are absorbed in it and lost in God. S. Bernard (Serm. 38 Cantic.) says: “Such conformity weds the soul to the Word, that, though naturally like Him, she none the less exhibits that likeness in the will, by loving as she has been loved. If, then, she loves perfectly, she is wedded to Him. What is more pleasant than this conformity? what more to be longed for than this charity? By it it comes to pass that you are not content, 0 my soul, to rest on human teaching, but you boldly approach the Word, and cling closely to Him, hang lovingly on His lips, and consult Him on everything. You are as bold in your longings will allow. Surely this is a holy and spiritual wedding contract. Contract, do I say?—nay, it is an embrace; for where the same will to have or not have is, where one spirit is made out of two, there there must have been an embrace. Nor need we fear that the disparity of the persons can make this union of wills imperfect, for love knows no fear. Love is self-sufficient: wherever he comes he draws to himself and makes prisoners all the other affections. Therefore she loves what he loves, and knows nought else. There is a bride and there is a bridegroom. What other relation or connection do you seek between them that are wedded than that of loving and being loved?”

          If you say that the soul is so far inferior to God in its nature and love as to make it impossible for friendship to exist between them, and much less betrothal and marriage union, all of which can only be between equals, then S. Bernard replies: “It is true that there is not the same copious flow in the soul that Loves as in Love Himself, in the soul as in the Word, and in the bride as in the Bridegroom, in the creature as in the Creator, ably more than there is the same in him that is athirst and the spring that quenches his thirst. But what of that? Are we therefore to lose and see destroyed utterly the devotion of her that is about to wed, the desire of the longing soul—the eagerness of the lover, the confidence of one that boldly draws near—just because a dwarf cannot run on equal terms with a giant, because sweetness cannot rival honey, gentleness cannot compare with a lamb, whiteness with the lily, brightness with the sun, charity with Him who is charity? No, for though the creature’s love is less because it is itself less, yet if it loves with all its might, it withholds nothing, and its love is entire. Therefore have I said, ‘So to love is to be wedded already,’ unless any one doubt that the soul is first loved and more loved by the Word. But truly He prevents and surpasses the soul in love. Happy the soul that has merited to be prevented with the blessings of goodness.”

          Fifthly, it follows that this espousal is most perfectly brought about by virginity and vows of chastity and religion.  S. Augustine (Tract. 9 in Johan.) says: “They who vow to God virginity, although they may hold a higher position of honour and dignity in the Church, yet are they not without nuptials; for they belong to those nuptials in which the whole Church is united to Christ as her Bridegroom.” And the reason is, that as a bride gives her heart and all her goods to her husband, so does a virgin, or a religious, consecrate herself and all that she has to Christ. Hence religion is called and is a state of perfection, or of perfect charity. Moreover, as a bride in contracting matrimony says. “I take thee for mine,” so does a religious say: “I vow to God poverty, chastity, obedience,” and by these she is bound to Christ as a wife to her husband. Hence Tertullian (de Veland. Virgin. c. 16) says: “Thou hast been wedded to Christ, thou hast committed to Him thy body; thou hast betrothed to Him the bloom of thy life; walk, therefore, according to the will ,of thy Spouse.” For this reason S. Jerome (Ep. 27) dared to call the mother of a virgin consecrated to God, “God’s mother-in-law,” and for this he was found fault with hypercritically by Ruffinus. A ring used to be given to virgins, in token that by it they were betrothed to Christ. “He gave me a ring,” says S. Agnes (Ambrose, Serm. 90), “as an earnest of my betrothal to His faith.” For this virgins were given veils, even as those who are married to husbands, and that solemnly, by priests, on appointed days alone, as Gelasius says (ad Episc. Lucaniæ, c. 14), and Optatus Milevit. (lib. 6). He says: “Spiritual wedlock is of this kind. In will and profession they had already come to be betrothed to their spouse; and to show that they had abjured all secular nuptials, they had cut off their hair for their spiritual Bridegroom, and had already celebrated their heavenly nuptials.” Ambrose (ad Virg. Lapsam) says: “She who has betrothed herself to Christ, and received the sacred veil, is already wedded, is already united to an immortal husband; and if she now wishes to marry under the common law, she commits adultery, and is made the handmaiden of death.” S. Cyprian too (Ep. 62) calls such lapsed virgins adulteresses. From all this it is evident, whatever Marloratus may say, that the Church applies this passage of the Apostle to virgins, and reads it as the Epistle in the Mass of Holy Virgins.

          Let these virgins ponder this, and recognise their dignity, so as to religiously keep these nuptials pure, and give themselves wholly to their one Bridegroom, Christ.  S. Jerome says to Eustochius: “Hear, 0 daughter, and consider, and incline thine ear; forget also thine own people and thy father’s house, and then shall the King take pleasure in thy beauty. It is not enough for thee to leave thy land, unless thou also forget thy own peop1e and thy father’s house, and, despising the flesh, yield thyself to the embraces of thy spouse. You will say perhaps: ‘I have come from the house of my shame; I have forgotten the house of my father; I am born again in Christ. What reward for this am I to receive?’ It tells you: ‘So shall the King have pleasure in thy beauty.’ This then is a great sacrament: there-fore shall a man leave his father and mother, and shall cling to his wife, and they twain shall be not one flesh but one spirit. Thy Spouse is not haughty; He has married an Ethiopian woman. As soon as you desire to hear the wisdom of the true Solomon and come to Him, He will tell you all that He knows; He will as a King lead you into His chamber, and thy colour being wondrously changed, the words will apply to you, ‘Who is this that cometh up all white?’ . . . The bride of Christ is, like the Ark of the Covenant, covered within and without with gold, the guardian of the law of the Lord. As in it there was nothing save the tables of the law, so in thee let there be no other thought. Over this mercy-seat, as upon the cherubim, the Lord wills to sit. The Lord wishes to set you free from earthly cares, that leaving the bricks and straw of Egypt, you may follow Moses in the wilderness and enter the Promised Land. Whenever in your virgin breast there rages anxiety about earthly business, immediately the veil of the temple is rent in twain, your Bridegroom rises in wrath and says: ‘Your house is left unto you desolate’ . . . Do thou once for all cast aside every burden of the world, sit at the feet of thy Lord, and say: ‘I have found Him in whom my soul delighteth; I have held Him fast; I will not let Him go.’ He will answer: ‘My dove, any undefiled, is but one.’ Let the secret places of thy chamber ever keep thee, let thy Spouse ever play with thee within. When thou prayest thou speakest to thy Spouse. When thou readest He speaks to thee; and when sleep oppresses thee, He will come behind the wall; and when thou art awakened thou wilt say: ‘I am sick with love,’ and in return thou wilt hear Him say: ‘A garden enclosed is My sister, My spouse.’”

          S. Paul converted to Christ at Iconium that most illustrious virgin Thecla: he drew her from marriage and espoused her to Christ.  S. Gregory of Nyssa is our authority for this. He says (Hom. 4 in Cantic.): “Such myrrh did Paul once pour from his mouth, mingled with the pure lily of chastity, into the ears of a holy virgin. That virgin was Thecla, who, as the drops fell from the lily into her soul, to her salvation put to death the outward man and quenched the heat of lust within.” S. Epiphanius too (Hæres. 78) says: “Thecla fell in with S. Paul, and was by him set free from wedlock, though she had a husband at once surpassingly handsome, rich, nobly-born, and famous.” S. Augustine (contra Faustum, lib. xxx. c. 4) says: “This Saint in her lifetime despised all earthly things, that she might gain possession of things heavenly, and, though bound in wedlock, she was kindled by the eloquence of S. Paul with love of life-long virginity.” Through this Thecla overcame fire, lions, bulls, and serpents, and when thrown for her virginity into the midst of flames, she, like asbestos, remained unharmed. So did S. Paul arm the harlot Poppæa and virgins against the blandishments of Nero, to despise his embraces and dedicate themselves to Christ. For this he was condemned by Nero to the sword, and obtained the martyr’s and virgin’s crown, and therefore from his neck there flowed, when his head was cut off, a stream of white milk instead of red blood.

(이상, 발췌 끝)

7-4. 성 토마스 아퀴나스(St. Thomas Aquinas, 1225-1274년)의 2코린토 11,2에 대한 해설은 다음에 있습니다. 라틴어 원문과 영어 번역문이 제시되고 있으며, 특히 "jealousy(시기)" 라는 용어의 자구적 어의/의미(literal sense)에 대하여 자세하게 설명하고 있는 제375항을 잘 읽어 보시기 바랍니다:

http://dhspriory.org/thomas/SS2Cor.htm#111