가톨릭 신앙생활 Q&A 코너
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앞으로 올 도성을 찾고 있다? -히브리 13,14; 묵시록 21; 22 [성경용어_도성] [_천상예루살렘] [_영광의빛] [_성삼위의영광] |
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2013-06-14 ㅣ No.1400 질문: 다음은 히브리서 13,14-16 전문입니다: (발췌 시작) 14 사실 땅 위에는 우리를 위한 영원한 도성이 없습니다. 우리는 앞으로 올 도성을 찾고 있습니다. 15 그러므로 예수님을 통하여 언제나 하느님께 찬양 제물을 바칩시다. 그것은 그분의 이름을 찬미하는 입술의 열매입니다. 16 선행과 나눔을 소홀히 하지 마십시오. 이러한 것들이 하느님 마음에 드는 제물입니다. (이상, 발췌 끝). 제14절에서 말하는 "앞으로 올 도성"은 무엇을 말하는지요? -------------------- 당부의 말씀: 많이 부족한 죄인인 필자의 글들은 어떤 특정인의 감정을 자극하기 위하여 마련된 글들이 결코 아니기에, 다음의 당부의 말씀을 드립니다: (1) 지금까지 필자의 글들을 읽고서 필자에 대한 "분노(anger)" 혹은 "질투(envy)"를 가지게 된 분들은, 혹시라도 그분들께 "걸림돌(stumbling block)"일 수도 있는, 많이 부족한 죄인의 글들을 더 이상 읽지 마시기 바랍니다. 꼭 부탁드립니다. (2) 그리고 위의 제(1)항의 당부의 말씀을 읽고도 굳이 이 화면의 아래로 스스로 이동하여, 많이 부족한 죄인의 아래의 본글을 읽는 분들은, 필자에 대한 "분노(anger)"와 "질투(envy)" 둘 다를 가지지 않을 것임에 동의함을 필자와 다른 분들께 이미 밝힌 것으로 이해하겠습니다. (3) 그리 길지 않은 인생 여정에 있어, 누구에게나, 결국에, "유유상종[類類相從, 같은 무리끼리 서로 사귐 (출처: 표준국어대사전)]"이 유의미할 것이라는 생각에 드리는 당부의 말씀입니다. 답변: + 찬미 예수님! 1. 들어가면서 우선적으로, 히브리서 13,14-16는, 가톨릭 교회의 전례력에 있어, 홀수해 연중 제4주간 토요일 제1독서(히브리 13,15-17.20-21)의 일부분으로 발췌되고 있고, 홀수해 연중 제4주간 금요일 제1독서는 히브리서 13,1-8이나, 그러나 히브리서 13,9-14은, 가톨릭 교회의 전례력에 있어, 독서로 발췌되지 않고 있는 것으로 파악이 되고 있습니다. 2. 2-1. 히브리서 13,14에서 언급되고 있는 "앞으로 올 도성" 에 대한 주석은 "주석 성경"에 주어져 있지 않으며, 그리고 NAB의 주석에도 없습니다. 2-2. 다음은 성 토마스 아퀴나스(St. Thomas Aquinas)의 히브리서 13,14-16에 대한 주석입니다: 출처: http://dhspriory.org/thomas/SSHebrews.htm#132 (발췌 시작) 750. – He adds the reason when he says: For here we have no lasting city, but we seek one that is to come. For a man willingly remains in his own place. For our end is not in the things of the Law or in temporal things: ‘Our end is Christ unto the salvation of all who believe’ (Rom. 10:4). Therefore, we have not here a lasting city, but where Christ is. Therefore, let us go to Him: ‘If you have risen with Christ, seek the things that are above, where Christ is sitting on the right hand of God’ (Col. 3:1); ‘Look upon Sion, the city of our solemnity’ (Is. 33:20); ‘He looked for a city that has foundations; whose builder and maker is God’ (supra 11:10). They also seek a better city, i.e., the heavenly one. For we strive to be transferred to it as to our place and altar. Therefore, let us go to it. 752. – In regard to the first he says that the sacrifices of the Law are not to be offered: ‘Sacrifice and oblation you did not desire’ (Ps. 59:7); therefore, by him, i.e., by Christ, let us offer the sacrifice of praise: ‘A sacrifice of praise will honor me’ (Ps. 49:25). But that sacrifice of praise is called the fruit of our lips, i.e., confession with the mouth. For God is praised better by the mouth than by the killing of animals; hence he says, the fruit of lips that acknowledge his name, for this is necessary: ‘With the heart we believe unto justice; but with the mouth, confession is made unto salvation’ (Rom. 10:10); ‘We will render the calves of our lips’ (Hos 14:3); ‘I created the fruit of the lips’ (Is. 57:19). But this sacrifice should be offered always, i.e., continually, as there was a continual sacrifice during the Law, as it says in Numbers (chap. 28): ‘I will bless the Lord at all times: his praise shall be always in my mouth’ (Ps. 33:2). 753. – He mentions another sacrifice, when he says, Do not neglect to do good and to share what you have. As if to say: You formerly performed works of mercy; but now at least with the heart, if you cannot in deed. Therefore, he says, Do not neglect to do good, be liberal, in regard to the things you give: ‘In doing good, let us not fail’ (Gal. 6:9); ‘Do good to the humble, and give not to the ungodly’ (Sir. 12:6). Do not forget to share what you have, i.e., the things you have saved: ‘All they that believed were together, and had all things in common’ (Ac. 2:44); ‘Communicating to the necessities of the saints’ (Rom. 12:13). Or share, namely, by charity, through which all things are common. 754. – But why should we share that double benefit is shown when he says: for such sacrifices are pleasing to God, i.e., we can merit God by such sacrifices: ‘I am your protector and your reward exceeding great’ (Gen. 15:1); ‘Then you shall accept the sacrifice of justice, oblations and whole burnt offerings’ (Ps. 50:21); ‘They shall worship him with sacrifices and offerings; and they shall make vows to the Lord and perform them’ (Is. 19:21). (이상, 발췌 끝)2-3. 다음은 Haydock's Catholic Bible Commentary 1859 에 주어진 히브리서 13,14-15에 대한 주석입니다: 출처: http://haydock1859.tripod.com/id257.html (발췌 시작) Ver. 14-15. We have not a permanent city in this world, but are like pilgrims or banished men, seeking for our happy country of heaven; but in the mean time must offer to God a sacrifice of praise and thanksgiving, which is done chiefly in the holy sacrifice of the Eucharist, also by confessing his name, and praying to him with our lips and hearts; and by a kind of sacrifice of charity, by doing good to every one, and of communication to others; literally, of communion, or union with our neighbours. (Witham) --- When we read in the psalms, and in the old Scripture, of a sacrifice of praise, we may look upon it as a prophecy of the Christian Eucharist or sacrifice of praise, of which St. Augustine says: "What is a more holy sacrifice of praise, than that which consisteth in thanksgiving, which the faithful offer now in the sacrifice of the Church." (lib. 1. contra Advers. leg. and proph. chap. xviii.) And again in chap. xx., "The Church from the time of the apostles, by an uninterrupted succession of prelates, offers to God in the body of Christ the sacrifice of praise." Ver. 14-15. 이 세상에 항구한 도성(permanent)을 우리가 가지고 있지 않으나, 그러나 우리는, 하늘(heaven)이라는 우리의 행복한 고향(country)을 추구하며, 그러나 그러는 동안에 하느님께 찬양(praise)과 감사(thanksgiving)로 이루어진 한 개의 제물을 봉헌하여야 하는, 도보 여행자(pilgrims, 나그네)들 혹은 추방을 당한 사람(banished men)들인데, 이 봉헌은 성체(the Eucharist)라는 거룩한 제물로 주로(chiefly) 행하여지며, 또한 당신의 이름을 고백하고, 그리고 우리의 입술들 및 심장들과 함께 당신께 기도함으로써 행하여지고, 그리고 애덕(charity)이라는 제물의 한 종류에 의하여, 모든 이에게 선(good)을 행함으로써, 그리고 다른 이들에 이르도록 함께 나눔(communication)에 의하여, 그리고 글자 그대로, 친교(communion, 통공, 하나 됨), 혹은 우리의 이웃들과의 일치(union)에 의하여 행하여집니다. (Witham) --- 우리가 시편들에서, 그리고 구약 성경에서, 찬양의 제물에 대하여 읽을 때에, 우리는 이것을 그리스도교 성체성사 혹은 찬양의 제물에 대한 한 개의 예언으로서 간주하는데, 이 예언에 대하여 대하여 성 아우구스티노(St. Augustine)는 "열심 신자들이 지금 교회의 제물에서 봉헌하는, 감사(thanksgiving)를 주된 부분으로 가지는 바로 그것보다 무엇이 더 거룩한 찬양의 제물일까" (lib. 1. contra Advers. leg. and proph. chap. xviii.) 라고 말하고 그리고 또다시 제20장에서 "사도들의 시대부터 교회는, 고위 성직자들의 중단되지 않는 한 개의 계승에 의하여, 그리스도의 몸 안에 계신 하느님께 찬양의 제물을 봉헌한다" 라고 말합니다. (이상, 발췌 및 우리말 번역 끝) 3. 사실, "영광의 빛(lumen gliriae, the light of glory)" 이라는 표현을 사용하고 있는, 교황 요한 바오로 2세의 대희년인 2000년 6월 28일자 교리 교육용 일반 알현 강론 말씀[제목: 천상 예루살렘에 있는 성삼위의 영광]은 그 시작 부분에서 히브리서 13,14를 발췌 인용하고 있는데, 바로 이 강론 말씀의 전후 문맥이 위의 질문에 대한 답변을 또한 제시하고 있습니다. 출처: http://ch.catholic.or.kr/pundang/4/vatican/hf_jp-ii_aud_20000628_en.htm (발췌 시작) JOHN PAUL II GENERAL AUDIENCE
Glory of the Trinity in the heavenly Jerusalem 1. "The Church on earth, like a pilgrim in a foreign land away from the Lord, sees herself as an exile. She seeks and is concerned about those things which are above, where Christ is seated at the right hand of God, where the life of the Church is hidden with Christ in God, until she appears in glory with her Spouse" (Lumen gentium, n. 6). These words of the Second Vatican Council describe the journey of the Church, which knows that she has "here no lasting city", but "seeks the city which is to come" (Heb 13: 14), the heavenly Jerusalem, "the city of the living God" (ibid., 12: 22). 1. "주님으로부터 멀리 떨어진 외국 땅에 있는 한 명의 도보 여행자(a pilgrime, 나그네)처럼, 지상의 교회(the Church on earth)는 자기 자신을 한 명의 추방자(an exile)로서 봅니다. 교회는, 교회가 자신의 정배(Spouse)(*)와 함께 영광 안에서 나타날 때까지, 교회의 생명이 하느님 안에 그리스도와 함께 감추어진 곳에 있는, 그리스도께서 하느님의 오른편에 앉아 계시는 곳에 있는, 위에 있는, 사물(things)들을 추구하고 그리고 그것들에 관심을 가집니다" [제2차 바티칸 공의회, 교회에 관한 교의 헌장, 인류의 빛(Lumen gentium), 제6항, 마지막 문장](**). 제2차 바티칸 공의회의 바로 이러한 표현들은 교회의 도정(道程, journey)을 묘사하는데, 교회가 "영속하는(lasting) 도성을 여기에 가지고 있는 것이 전혀 아니고", 오로지 "살아계신 하느님의 도성" (히브리 12,22)인, 천상 예루살렘(the heavenly Jerusalem)인, "장차(將次) 오게 될 도성을 찾고 있음" (히브리 13,14)을 교회는 알고 있습니다. Beyond the frontiers of history, then, the full, shining epiphany of the Trinity awaits us. In the new creation God will give us the intimate, perfect communion with him that the fourth Gospel calls "eternal life", the source of a "knowledge" which in biblical language is precisely a communion of love: "This is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent" (Jn 17: 3). First of all we will meet the Father, "the Alpha and the Omega, the beginning and the end" of all creation (Rv 21: 6). He will be fully manifest as Emmanuel, the God who dwells with humanity, wiping away tears and mourning, and making all things new (cf. Rv 21: 3-5). But the Lamb, Christ, to whom the Church is joined in marriage, will also rise up in the midst of the city. From him she will receive the light of glory; with him she will no longer be intimately joined through a temple but in a direct and total way (cf. Rv 21: 9, 22, 23). The Holy Spirit spurs us towards that city. It is he who sustains the loving dialogue between the elect and Christ: "The Spirit and the Bride say, "Come'" (Rv 22: 17). 4. Our gaze turns to this full manifestation of the Trinity's glory, looking beyond the limits of our human condition, beyond the weight of misery and guilt that pervade our human existence. For this meeting we pray each day for the grace of continual purification, knowing that "nothing unclean shall enter" the heavenly Jerusalem, "nor anyone who practises falsehood, but only those who are written in the Lamb's book of life" (Rv 21: 27). As the Second Vatican Council teaches, the liturgy we celebrate in the course of our days is a "taste" as it were of that light, of that contemplation, of that perfect love: "In the earthly liturgy we take part in a foretaste of that heavenly liturgy which is celebrated in the Holy City of Jerusalem towards which we journey as pilgrims, where Christ is sitting at the right hand of God, minister of the sanctuary and of the true tabernacle" (Sacrosanctum Concilium, n. 8). Therefore, we already turn to Christ so that through the Holy Spirit he will help us to stand pure before the Father. This is what Simeon Metaphrastes asks us to do in a prayer which the liturgy of the Eastern Churches offers the faithful: "You, who by the descent of the Consoler Spirit made your holy disciples vessels of honour, make me a worthy dwelling for his coming. You, who will come again to judge the world in justice, allow me also to come before you, my Judge and my Creator, with all your saints, to praise you and sing to you eternally, with your eternal Father and with your all-holy, good and life-giving Spirit, now and forever" (Communion Prayer). 5. Together with us, "the whole created world eagerly awaits the revelation of the sons of God.... not without hope, because the world itself will be freed from its slavery to corruption and share in the glorious freedom of the children of God" (Rom 8: 19-21). The Book of Revelation proclaims "a new heaven and a new earth", because the first heaven and the first earth will pass away (cf. Rv 21: 1). And in his Second Letter, Peter uses traditional apocalyptic images to stress the same idea: "The heavens will be kindled and dissolved, and the elements will melt with fire! But according to his promise we wait for new heavens and a new earth in which righteousness dwells" (2 Pt 3: 12-13). In expectation of this harmony and full praise, all creation must now sing with mankind a song of joy and hope. Let us do so as well in the words of a third-century hymn discovered in Egypt: "Together let none of God's marvellous creatures keep silent either morning or evening! Let none of the shining stars or the high mountains or the depths of the seas or the springs of the swift rivers keep silent as we sing our hymns to the Father, the Son and the Holy Spirit. Let all the angels of heaven respond: Amen! Amen! Amen!" (text published by A. Gastoné in La Tribune de saint Gervais, September-October 1922). ---------- 작성자: 교수 소순태 마태오 (Ph.D.) 작성에 소요된 시작: 약8시간. 0 1,212 1
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