가톨릭 신앙생활 Q&A 코너
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IIa IIae q121, 한 개의 선물로서 경의와 함께 당연한 의무들에 대한 충실 [신학대전여행] 1444_piety [교리용어_piety] |
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2013-09-28 ㅣ No.1451
번역자 주: 다음은, 성 토마스 아퀴나스의 신학 대전의 약 600여 개에 달하는 각 문항(Questions)들에 대한 "압축된 바꾸어 말하기"인 Paul J. Glenn 몬시뇰(1893-1957)의 저서: "A Tour of the Summa(신학대전여행)"의 IIa IIae q121, 한 개의 선물로서 경의(敬意)와 함께 당연한 의무들에 대한 충실(piety as a gift) 전문이며, 그리고 하반부의 글은, 상반부의 글에 대응하는 성 토마스 아퀴나스의 신학 대전, IIa IIae q121, 경의(敬意)와 함께 당연한 의무들에 대한 충실(piety as a gift) 전문이다. 121. Piety as a Gift 121. 한 개의 선물로서 경의(敬意, respect)/존중(尊重, esteem)과 함께 당연한 의무들에 대한 충실(piety)
1. We have seen that the virtue of piety disposes a person to venerate those who have excellence and who bestow benefit on him. Piety thus venerates God, parents, kinsfolk, and country. Now we speak of the supernatural piety which is a gift of the Holy Ghost. By this gift a person exercises the supernatural virtue of filial piety towards God, and worships him as the all-perfect and all-loving Father.
1. 우리는 경의(敬意, respect)/존중(尊重, esteem)과 함께 당연한 의무들에 대한 충실(piety)이라는 덕(virtue)이 한 인격(a person)을 탁월성(excellence)을 가진 자들에게 그리고 자신에게 혜택을 수여하는 자들에게 공경하도록(venerate) 기울어지게 함(disposes)을 이미 보았습니다 (IIa IIae, q101). 따라서 경의(敬意, respect)/존중(尊重, esteem)과 함께 당연한 의무들에 대한 충실(piety)은 하느님, 부모들, 친척(kinsfolk), 그리고 조국을 공경합니다/존경합니다(venerates).(*) 이제 우리는, 성령의 선물인, 초자연적 경의(敬意, respect)/존중(尊重, esteem)과 함께 당연한 의무들에 대한 충실(the supernatural piety)에 대하여 말합니다. 바로 이 선물에 의하여 한 인격은 하느님을 향하는 자식으로서의 경의(敬意, respect)/존중(尊重, esteem)과 함께 당연한 의무들에 대한 충실(filial piety)이라는 초자연적 덕(the supernatural virtue)을 수행하고(exercises), 그리고 그분을 전적으로 완미하신(all-perfect) 그리고 전적으로 애정 있으신(all-loving) 성부(Father)로서 경배합니다(worships).(**)
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(**) 번역자 주: "덕(virtue)"과 "성령의 선물(gifts)"의 차이점에 대한 설명은 다음의 글에 있으니 또한 필독하라:
2. Because meekness removes from the soul the obstacles which obstruct the exercise of piety towards God as our Father, it is said that the gift of piety finds a special correspondence in the second beatitude: "Blessed are the meek, for they shall possess the earth" (Matt. 5:5).
2. 온유함(meekness)이 영혼으로부터 우리의 성부로서 하느님을 향하는 경의(敬意, respect)/존중(尊重, esteem)과 함께 당연한 의무들에 대한 충실(piety)의 행사를 방해하는 장애물(obstacles)들을 제거하기 때문에, 경의(敬意, respect)/존중(尊重, esteem)과 함께 당연한 의무들에 대한 충실이라는 선물(the gift of piety)은 다음과 같은 두 번째 참행복이라고 하는 어떤 대응(a correspondence in)을 발견한다고 말해집니다: "행복하여라, 온유한 사람들! 그들은 땅을 차지할 것이다." (마태오 복음서 5,5).
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출처 1: http://www.newadvent.org/summa/3121.htm
신학 대전 IIa IIae
Question 121. Piety
We must now consider the gift that corresponds to justice; namely, piety. Under this head there are two points of inquiry:
이제 우리는 정의(justice, 의로움)에 대응하는 선물(gift), 즉, 경의(敬意, respect)/존중(尊重, esteem)과 함께 당연한 의무들에 대한 충실(piety)을 고찰하여야 합니다. 바로 이 표제 아래에서 질문에 있어서의 두 개의 요지들이 다음과 같이 있습니다:
1. Is it a gift of the Holy Ghost?
Article 1. Whether piety is a gift?
Objection 1. It seems that piety is not a gift. For the gifts differ from the virtues, as stated above (I-II, 68, 1). But piety is a virtue, as stated above (Question 101, Article 3). Therefore piety is not a gift.
Objection 2. Further, the gifts are more excellent than the virtues, above all the moral virtues, as above (I-II, 68, 8). Now among the parts of justice religion is greater than piety. Therefore if any part of justice is to be accounted a gift, it seems that religion should be a gift rather than piety.
Objection 3. Further, the gifts and their acts remain in heaven, as stated above (I-II, 68, 6). But the act of piety cannot remain in heaven: for Gregory says (Moral. i) that "piety fills the inmost recesses of the heart with works of mercy": and so there will be no piety in heaven since there will be no unhappiness [Cf. 30, 1]. Therefore piety is not a gift.
On the contrary, It is reckoned among the gifts in Isaiah 11:2 [Douay: 'godliness'] ["Pietas," whence our English word "pity," which is the same as mercy.]
I answer that, As stated above (I-II, 68, 1; I-II, 69, 1,3), the gifts of the Holy Ghost are habitual dispositions of the soul, rendering it amenable to the motion of the Holy Ghost. Now the Holy Ghost moves us to this effect among others, of having a filial affection towards God, according to Romans 8:15, "You have received the spirit of adoption of sons, whereby we cry: Abba (Father)." And since it belongs properly to piety to pay duty and worship to one's father, it follows that piety, whereby, at the Holy Ghost's instigation, we pay worship and duty to God as our Father, is a gift of the Holy Ghost.
Reply to Objection 1. The piety that pays duty and worship to a father in the flesh is a virtue: but the piety that is a gift pays this to God as Father.
Reply to Objection 2. To pay worship to God as Creator, as religion does, is more excellent than to pay worship to one's father in the flesh, as the piety that is a virtue does. But to pay worship to God as Father is yet more excellent than to pay worship to God as Creator and Lord. Wherefore religion is greater than the virtue of piety: while the gift of piety is greater than religion.
Reply to Objection 3. As by the virtue of piety man pays duty and worship not only to his father in the flesh, but also to all his kindred on account of their being related to his father so by the gift of piety he pays worship and duty not only to God, but also to all men on account of their relationship to God. Hence it belongs to piety to honor the saints, and not to contradict the Scriptures whether one understands them or not, as Augustine says (De Doctr. Christ. ii). Consequently it also assists those who are in a state of unhappiness. And although this act has no place in heaven, especially after the Day of Judgment, yet piety will exercise its principal act, which is to revere God with filial affection: for it is then above all that this act will be fulfilled, according to Wisdom 5:5, "Behold how they are numbered among the children of God." The saints will also mutually honor one another. Now, however, before the Judgment Day, the saints have pity on those also who are living in this unhappy state.
Article 2. Whether the second beatitude, "Blessed are the meek," corresponds to the gift of piety?
Objection 1. It seems that the second beatitude, "Blessed are the meek," does not correspond to the gift of piety. For piety is the gift corresponding to justice, to which rather belongs the fourth beatitude, "Blessed are they that hunger and thirst after justice," or the fifth beatitude, "Blessed are the merciful," since as stated above (1, Objection 3), the works of mercy belong to piety. Therefore the second beatitude does not pertain to the gift of piety.
Objection 2. Further, the gift of piety is directed by the gift of knowledge, which is united to it in the enumeration of the gifts (Isaiah 11). Now direction and execution extend to the same matter. Since, then, the third beatitude, "Blessed are they that mourn," corresponds to the gift of knowledge, it seems that the second beatitude corresponds to piety.
Objection 3. Further, the fruits correspond to the beatitudes and gifts, as stated above (I-II, 70, 2). Now among the fruits, goodness and benignity seem to agree with piety rather than mildness, which pertains to meekness. Therefore the second beatitude does not correspond to the gift of piety.
On the contrary, Augustine says (De Serm. Dom. in Monte i): "Piety is becoming to the meek."
I answer that, In adapting the beatitudes to the gifts a twofold congruity may be observed. One is according to the order in which they are given, and Augustine seems to have followed this: wherefore he assigns the first beatitude to the lowest gift, namely, fear, and the second beatitude, "Blessed are the meek," to piety, and so on. Another congruity may be observed in keeping with the special nature of each gift and beatitude. On this way one must adapt the beatitudes to the gifts according to their objects and acts: and thus the fourth and fifth beatitudes would correspond to piety, rather than the second. Yet the second beatitude has a certain congruity with piety, inasmuch as meekness removes the obstacles to acts of piety.
This suffices for the Reply to the First Objection.
Reply to Objection 2. Taking the beatitudes and gifts according to their proper natures, the same beatitude must needs correspond to knowledge and piety: but taking them according to their order, different beatitudes correspond to them, although a certain congruity may be observed, as stated above.
Reply to Objection 3. In the fruits goodness and benignity may be directly ascribed to piety; and mildness indirectly in so far as it removes obstacles to acts of piety, as stated above.
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