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.
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 IIIa q44, 그리스도의 기적들: 상세히 전문이며, 그리고 하반부의 글은, 상반부의 글에 대응하는 성 토마스 아퀴나스의 신학 대전, IIIa q44, 그리스도의 기적들: 상세히 전문이다.
초벌 번역 일자: 2013년 05월 19일
----------
44. Miracles of Christ: In Particular
44. 그리스도의 기적들: 상세히
1. It was fitting that our Lord should cast out demons or devils by a miracle. Miracles are arguments for the faith which Christ brought to men; He rightly released, by the miracle of expelling evil spirits, persons whose thralldom to demons prevented them from accepting the faith.
1. 우리의 주님께서 기적으로써(by a miracle) 악령(demons)들 혹은 마귀(devils)들을 내쫓아야만 하셨던 것은 적절하였습니다. 기적들은 그리스도께서 사람들에게 가져다 주셨던 믿음(the faith, 신덕)에 대한 논거들이며, 그리고 당신께서는, 마귀들에 대한 그들의 노예의 상태(thralldom)가 그들이 이 믿음을 받아들이는 것을 방해하였던, 인격(persons)들을, 악령(evil spirits)들을 쫓아내는 기적으로써, 올바르게 해방시키셨습니다.
2. Our Lord wrought miracles in the heavenly bodies, as in the darkening of the sun at the hour of crucifixion (Luke 23:44,45). This was a striking proof of his Godhead, the central truth of the faith which his miracles make manifest.
2. 우리의 주님께서는, 십자가 형의 시간에 태양을 어둡게 함에서 처럼(루카 복음서 23,44.45), 하늘에 있는 물체(the heavenly bodies)들에 기적들을 행하셨습니다. 이것은, 당신의 기적들이 명백하게 만드는 믿음(the faith, 신덕)의 중심 진리인, 당신의 신성(Godhead)에 대한 한 개의 현저한 증거였습니다.
3. Our Lord showed his divine power and his saving mission to men by his miracles wrought on human beings. Scripture tells (Mark 7:37) how the people welcomed these miracles, and cried out in praise of them: "He hath done all things well; he hath made both the deaf to hear, and the dumb to speak."
3. 우리의 주님께서는 인간(human beings)들에게 행하셨던 당신의 기적들로써 사람들에게 당신의 하느님의 힘을 그리고 당신의 구하는 사명(saving mission)을 보여주셨습니다. 성경 본문(마르코 복음서 7,37)은 어떻게 사람들이 이들 기적들을 환영하였는지, 그리고 그들을 찬양하여 외쳤는지를 다음과 같이 말합니다: "저분이 하신 일은 모두 훌륭하다. 귀먹은 이들은 듣게 하시고 말 못하는 이들은 말하게 하시는구나."
4. Our Lord worked miracles on irrational earthly creatures, as when he caused the fig tree to wither away, changed water into wine, made the earth tremble and quake as he died on the cross. All these things were done for man's benefit. It was right that man should be made aware of our Lord's divinity by means of miraculous signs of his absolute control over every kind of creature: spirits, heavenly bodies, men, irrational earthly beings.
4. 우리의 주님께서는, 당신께서 무화과나무를 말라버리게 하셨고(마태오 복음서 21,19; 마르코 복음서 11,20), 물을 포도주로 변화시키셨으며(요한 복음서 2,9), 당신께서 십자가 위에서 죽어 갈 때에 이 땅을 흔들리고 그리고 진동하게 하셨던 때에서(마태오 복음서 27,51) 처럼, 비이성적 이 세상의 피조물들에게 기적을 행하셨습니다. 모든 이러한 일들은 사람의 혜택(man's benefit)을 위하여 행하여졌습니다. 다음과 같은 피조물의 모든 종류에 대하여 당신의 절대적인 통제(control)에 대한 기적적인 표징(miraculous signs)들에 의하여, 사람이 우리의 주님의 신성(divinity)에 대하여 알아차리게 되어야만(should) 하는 것은 올바른 것이었습니다: 정령(spirits)들, 하늘에 있는 물체들, 사람들, 비이성적 이 세상의 있음(beings)들.(*)
-----
(*) 번역자 주: 이 요약 설명에 대한 더 자세한 이해를 위하여, 대응하는 아래의 "신학 대전" 본문 IIIa, q44, 제4조를 또한 꼭 읽도록 하라.
-----
----------
우리말 번역문 출처: http://club.catholic.or.kr/tourofsumma
영어본 원문 출처: http://www.catholictheology.info/summa-theologica/summa-part3.php?q=310
====================
출처 1: http://www.newadvent.org/summa/4044.htm
출처 2: http://www.intratext.com/IXT/ENG0023/__PE3.HTM
신학 대전 IIIa
Question 44. Christ's miracles considered specifically
We have now to consider each kind of miracle:
이제 우리는 다음과 같은 기적(miracle)의 각 종류(kind)를 고찰하여야 합니다:
1. The miracles which He worked in spiritual substances
2. The miracles which He worked in heavenly bodies
3. The miracles which He worked in man
4. The miracles which He worked in irrational creatures
Article 1. Whether those miracles were fitting which Christ worked in spiritual substances?
Objection 1. It would seem that those miracles were unfitting which Christ worked in spiritual substances. For among spiritual substances the holy angels are above the demons; for, as Augustine says (De Trin. ii.): "The treacherous and sinful rational spirit of life is ruled by the rational, pious, and just spirit of life." But we read of no miracles worked by Christ in the good angels. Therefore neither should He have worked miracles in the demons.
Objection 2. Further, Christ's miracles were ordained to make known His Godhead. But Christ's Godhead was not to be made known to the demons: since this would have hindered the mystery of His Passion, according to 1 Corinthians 2:8: "If they had known it, they would never have crucified the Lord of glory." Therefore He should not have worked miracles in the demons.
Objection 3. Further, Christ's miracles were ordained to the glory of God: hence it is written (Matthew 9:8) that "the multitudes seeing" that the man sick of the palsy had been healed by Christ, "feared, and glorified God that gave such power to men." But the demons have no part in glorifying God; since "praise is not seemly in the mouth of a sinner" (Sirach 15:9). For which reason also "He suffered them not to speak" (Mark 1:34; Luke 4:41) those things which reflected glory on Him. Therefore it seems that it was unfitting for Him to work miracles in the demons.
Objection 4. Further, Christ's miracles are ordained to the salvation of mankind. But sometimes the casting out of demons from men was detrimental to man, in some cases to the body: thus it is related (Mark 9:24-25) that a demon at Christ's command, "crying out and greatly tearing" the man, "went out of him; and he became as dead, so that many said: He is dead"; sometimes also to things: as when He sent the demons, at their own request, into the swine, which they cast headlong into the sea; wherefore the inhabitants of those parts "besought Him that He would depart from their coasts" (Matthew 8:31-34). Therefore it seems unfitting that He should have worked such like miracles.
On the contrary, this was foretold (Zechariah 13:2), where it is written: "I will take away . . . the unclean spirit out of the earth."
I answer that, The miracles worked by Christ were arguments for the faith which He taught. Now, by the power of His Godhead He was to rescue those who would believe in Him, from the power of the demons; according to John 12:31: "Now shall the prince of this world be cast out." Consequently it was fitting that, among other miracles, He should also deliver those who were obsessed by demons.
Reply to Objection 1. Just as men were to be delivered by Christ from the power of the demons, so by Him were they to be brought to the companionship of the angels, according to Colossians 1:20: "Making peace through the blood of His cross, both as to the things on earth and the things that are in heaven." Therefore it was not fitting to show forth to men other miracles as regards the angels, except by angels appearing to men: as happened in His Nativity, His Resurrection, and His Ascension.
Reply to Objection 2. As Augustine says (De Civ. Dei ix): "Christ was known to the demons just as much as He willed; and He willed just as far as there was need. But He was known to them, not as to the holy angels, by that which is eternal life, but by certain temporal effects of His power." First, when they saw that Christ was hungry after fasting they deemed Him not to be the Son of God. Hence, on Luke 4:3, "If Thou be the Son of God," etc., Ambrose says: "What means this way of addressing Him? save that, though He knew that the Son of God was to come, yet he did not think that He had come in the weakness of the flesh?" But afterwards, when he saw Him work miracles, he had a sort of conjectural suspicion that He was the Son of God. Hence on Mark 1:24, "I know who Thou art, the Holy one of God," Chrysostom [Victor of Antioch. Cf. Catena Aurea] says that "he had no certain or firm knowledge of God's coming." Yet he knew that He was "the Christ promised in the Law," wherefore it is said (Luke 4:41) that "they knew that He was Christ." But it was rather from suspicion than from certainty that they confessed Him to be the Son of God. Hence Bede says on Luke 4:41: "The demons confess the Son of God, and, as stated farther on, 'they knew that He was Christ.' For when the devil saw Him weakened by His fast, He knew Him to be a real man: but when He failed to overcome Him by temptation, He doubted lest He should be the Son of God. And now from the power of His miracles He either knew, or rather suspected that He was the Son of God. His reason therefore for persuading the Jews to crucify Him was not that he deemed Him not to be Christ or the Son of God, but because he did not foresee that he would be the loser by His death. For the Apostle says of this mystery" (1 Corinthians 2:7-8), "which is hidden from the beginning, that 'none of the princes of this world knew it,' for if they had known it they would never have crucified the Lord of glory."
Reply to Objection 3. The miracles which Christ worked in expelling demons were for the benefit, not of the demons, but of men, that they might glorify Him. Wherefore He forbade them to speak in His praise. First, to give us an example. For, as Athanasius says, "He restrained his speech, although he was confessing the truth; to teach us not to care about such things, although it may seem that what is said is true. For it is wrong to seek to learn from the devil when we have the Divine Scripture": Besides, it is dangerous, since the demons frequently mix falsehood with truth. Or, as Chrysostom [Cyril of Alexandria, Comment. in Luc.] says: "It was not meet for them to usurp the prerogative of the apostolic office. Nor was it fitting that the mystery of Christ should be proclaimed by a corrupt tongue" because "praise is not seemly in the mouth of a sinner" [Cf. Theophylact, Enarr. in Luc.]. Thirdly, because, as Bede says, "He did not wish the envy of the Jews to be aroused thereby" [Bede, Expos. in Luc. iv, 41]. Hence "even the apostles are commanded to be silent about Him, lest, if His Divine majesty were proclaimed, the gift of His Passion should be deferred."
Reply to Objection 4. Christ came specially to teach and to work miracles for the good of man, and principally as to the salvation of his soul. Consequently, He allowed the demons, that He cast out, to do man some harm, either in his body or in his goods, for the salvation of man's soul--namely, for man's instruction. Hence Chrysostom says on Matthew 8:32 that Christ let the demons depart into the swine, "not as yielding to the demons, but first, to show . . . how harmful are the demons who attack men; secondly, that all might learn that the demons would not dare to hurt even the swine, except He allow them; thirdly, that they would have treated those men more grievously than they treated the swine, unless they had been protected by God's providence."
And for the same motives He allowed the man, who was being delivered from the demons, to suffer grievously for the moment; yet did He release him at once from that distress. By this, moreover, we are taught, as Bede says on Mark 9:25, that "often, when after falling into sin we strive to return to God, we experience further and more grievous attacks from the old enemy. This he does, either that he may inspire us with a distaste for virtue, or that he may avenge the shame of having been cast out." For the man who was healed "became as dead," says Jerome, "because to those who are healed it is said, 'You are dead; and your life is hid with Christ in God'" (Colossians 3:3)
Article 2. Whether it was fitting that Christ should work miracles in the heavenly bodies?
Objection 1. It would seem that it was unfitting that Christ should work miracles in the heavenly bodies. For, as Dionysius says (Div. Nom. iv), "it beseems Divine providence not to destroy, but to preserve, nature." Now, the heavenly bodies are by nature incorruptible and unchangeable, as is proved De Coelo i. Therefore it was unfitting that Christ should cause any change in the order of the heavenly bodies.
Objection 2. Further, the course of time is marked out by the movement of the heavenly bodies, according to Genesis 1:14: "Let there be lights made in the firmament of heaven . . . and let them be for signs, and for seasons, and for days and years." Consequently if the movement of the heavenly bodies be changed, the distinction and order of the seasons is changed. But there is no report of this having been perceived by astronomers, "who gaze at the stars and observe the months," as it is written (Isaiah 47:13). Therefore it seems that Christ did not work any change in the movements of the heavenly bodies.
Objection 3. Further, it was more fitting that Christ should work miracles in life and when teaching, than in death: both because, as it is written (2 Corinthians 13:4), "He was crucified through weakness, yet He liveth by the power of God," by which He worked miracles; and because His miracles were in confirmation of His doctrine. But there is no record of Christ having worked any miracles in the heavenly bodies during His lifetime: nay, more; when the Pharisees asked Him to give "a sign from heaven," He refused, as Matthew relates (12,16). Therefore it seems that neither in His death should He have worked any miracles in the heavenly bodies.
On the contrary, It is written (Luke 23:44-45): "There was darkness over all the earth until the ninth hour; and the sun was darkened."
I answer that, As stated above (Question 43, Article 4) it behooved Christ's miracles to be a sufficient proof of His Godhead. Now this is not so sufficiently proved by changes wrought in the lower bodies, which changes can be brought about by other causes, as it is by changes wrought in the course of the heavenly bodies, which have been established by God alone in an unchangeable order. This is what Dionysius says in his epistle to Polycarp: "We must recognize that no alteration can take place in the order end movement of the heavens that is not caused by Him who made all and changes all by His word." Therefore it was fitting that Christ should work miracles even in the heavenly bodies.
Reply to Objection 1. Just as it is natural to the lower bodies to be moved by the heavenly bodies, which are higher in the order of nature, so is it natural to any creature whatsoever to be changed by God, according to His will. Hence Augustine says (Contra Faust. xxvi; quoted by the gloss on Romans 11:24: "Contrary to nature thou wert grafted," etc.): "God, the Creator and Author of all natures, does nothing contrary to nature: for whatsoever He does in each thing, that is its nature." Consequently the nature of a heavenly body is not destroyed when God changes its course: but it would be if the change were due to any other cause.
Reply to Objection 2. The order of the seasons was not disturbed by the miracle worked by Christ. For, according to some, this gloom or darkening of the sun, which occurred at the time of Christ's passion, was caused by the sun withdrawing its rays, without any change in the movement of the heavenly bodies, which measures the duration of the seasons. Hence Jerome says on Matthew 27:45: "It seems as though the 'greater light' withdrew its rays, lest it should look on its Lord hanging on the Cross, or bestow its radiancy on the impious blasphemers." And this withdrawal of the rays is not to be understood as though it were in the sun's power to send forth or withdraw its rays: for it sheds its light, not from choice, but by nature, as Dionysius says (Div. Nom. iv). But the sun is said to withdraw its rays in so far as the Divine power caused the sun's rays not to reach the earth. On the other hand, Origen says this was caused by clouds coming between (the earth and the sun). Hence on Matthew 27:45 he says: "We must therefore suppose that many large and very dense clouds were massed together over Jerusalem and the land of Judea; so that it was exceedingly dark from the sixth to the ninth hour. Hence I am of opinion that, just as the other signs which occurred at the time of the Passion"--namely, "the rending of the veil, the quaking of the earth," etc.--"took place in Jerusalem only, so this also: . . . or if anyone prefer, it may be extended to the whole of Judea," since it is said that "'there was darkness over the whole earth,' which expression refers to the land of Judea, as may be gathered from 1 Kings 18:10, where Abdias says to Elias: 'As the Lord thy God liveth, there is no nation or kingdom whither my lord hath not sent to seek thee': which shows that they sought him among the nations in the neighborhood of Judea."
On this point, however, credence is to be given rather to Dionysius, who is an eyewitness as to this having occurred by the moon eclipsing the sun. For he says (Ep. ad Polycarp): "Without any doubt we saw the moon encroach on the sun," he being in Egypt at the time, as he says in the same letter. And in this he points out four miracles. The first is that the natural eclipse of the sun by interposition of the moon never takes place except when the sun and moon are in conjunction. But then the sun and moon were in opposition, it being the fifteenth day, since it was the Jewish Passover. Wherefore he says: "For it was not the time of conjunction."--The second miracle is that whereas at the sixth hour the moon was seen, together with the sun, in the middle of the heavens, in the evening it was seen to be in its place, i.e. in the east, opposite the sun. Wherefore he says: "Again we saw it," i.e. the moon, "return supernaturally into opposition with the sun," so as to be diametrically opposite, having withdrawn from the sun "at the ninth hour," when the darkness ceased, "until evening." From this it is clear that the wonted course of the seasons was not disturbed, because the Divine power caused the moon both to approach the sun supernaturally at an unwonted season, and to withdraw from the sun and return to its proper place according to the season. The third miracle was that the eclipse of the sun naturally always begins in that part of the sun which is to the west and spreads towards the east: and this is because the moon's proper movement from west to east is more rapid than that of the sun, and consequently the moon, coming up from the west, overtakes the sun and passes it on its eastward course. But in this case the moon had already passed the sun, and was distant from it by the length of half the heavenly circle, being opposite to it: consequently it had to return eastwards towards the sun, so as to come into apparent contact with it from the east, and continue in a westerly direction. This is what he refers to when he says: "Moreover, we saw the eclipse begin to the east and spread towards the western edge of the sun," for it was a total eclipse, "and afterwards pass away." The fourth miracle consisted in this, that in a natural eclipse that part of the sun which is first eclipsed is the first to reappear (because the moon, coming in front of the sun, by its natural movement passes on to the east, so as to come away first from the western portion of the sun, which was the first part to be eclipsed), whereas in this case the moon, while returning miraculously from the east to the west, did not pass the sun so as to be to the west of it: but having reached the western edge of the sun returned towards the east: so that the last portion of the sun to be eclipsed was the first to reappear. Consequently the eclipse began towards the east, whereas the sun began to reappear towards the west. And to this he refers by saying: "Again we observed that the occultation and emersion did not begin from the same point," i.e. on the same side of the sun, "but on opposite sides."
Chrysostom adds a fifth miracle (Hom. lxxxviii in Matth.), saying that "the darkness in this case lasted for three hours, whereas an eclipse of the sun lasts but a short time, for it is soon over, as those know who have seen one." Hence we are given to understand that the moon was stationary below the sun, except we prefer to say that the duration of the darkness was measured from the first moment of occultation of the sun to the moment when the sun had completely emerged from the eclipse.
But, as Origen says (on Matthew 27:45), "against this the children of this world object: How is it such a phenomenal occurrence is not related by any writer, whether Greek or barbarian?" And he says that someone of the name of Phlegon "relates in his chronicles that this took place during the reign of Tiberius Caesar, but he does not say that it occurred at the full moon." It may be, therefore, that because it was not the time for an eclipse, the various astronomers living then throughout the world were not on the look-out for one, and that they ascribed this darkness to some disturbance of the atmosphere. But in Egypt, where clouds are few on account of the tranquillity of the air, Dionysius and his companions were considerably astonished so as to make the aforesaid observations about this darkness.
Reply to Objection 3. Then, above all, was there need for miraculous proof of Christ's Godhead, when the weakness of human nature was most apparent in Him. Hence it was that at His birth a new star appeared in the heavens. Wherefore Maximus says (Serm. de Nativ. viii): "If thou disdain the manger, raise thine eyes a little and gaze on the new star in the heavens, proclaiming to the world the birth of our Lord." But in His Passion yet greater weakness appeared in His manhood. Therefore there was need for yet greater miracles in the greater lights of the world. And, as Chrysostom says (Hom. lxxxviii in Matth.): "This is the sign which He promised to them who sought for one saying: 'An evil and adulterous generation seeketh a sign; and a sign shall not be given it, but the sign of Jonah the prophet,' referring to His Cross . . . and Resurrection . . . For it was much more wonderful that this should happen when He was crucified than when He was walking on earth."
Article 3. Whether Christ worked miracles fittingly on men?
Objection 1. It would seem that Christ worked miracles unfittingly on men. For in man the soul is of more import than the body. Now Christ worked many miracles on bodies, but we do not read of His working any miracles on souls: for neither did He convert any unbelievers to the faith mightily, but by persuading and convincing them with outward miracles, nor is it related of Him that He made wise men out of fools. Therefore it seems that He worked miracles on men in an unfitting manner.
Objection 2. Further, as stated above (Question 43, Article 2), Christ worked miracles by Divine power: to which it is proper to work suddenly, perfectly, and without any assistance. Now Christ did not always heal men suddenly as to their bodies: for it is written (Mark 8:22-25) that, "taking the blind man by the hand, He led him out of the town; and, spitting upon his eyes, laying His hands on him, He asked him if he saw anything. And, looking up, he said: I see men as it were trees walking. After that again He laid His hands upon his eyes, and he began to see, and was restored, so that he saw all things clearly." It is clear from this that He did not heal him suddenly, but at first imperfectly, and by means of His spittle. Therefore it seems that He worked miracles on men unfittingly.
Objection 3. Further, there is no need to remove at the same time things which do not follow from one another. Now bodily ailments are not always the result of sin, as appears from our Lord's words (John 9:3): "Neither hath this man sinned, nor his parents, that he should be born blind." It was unseemly, therefore, for Him to forgive the sins of those who sought the healing of the body, as He is related to have done in the case of the man sick of the palsy (Matthew 9:2): the more that the healing of the body, being of less account than the forgiveness of sins, does not seem a sufficient argument for the power of forgiving sins.
Objection 4. Further, Christ's miracles were worked in order to confirm His doctrine, and witness to His Godhead, as stated above (Question 43, Article 4). Now no man should hinder the purpose of his own work. Therefore it seems unfitting that Christ commanded those who had been healed miraculously to tell no one, as appears from Matthew 9:30 and Mark 8:26: the more so, since He commanded others to proclaim the miracles worked on them; thus it is related (Mark 5:19) that, after delivering a man from the demons, He said to him: "Go into thy house to thy friends, and tell them, how great things the Lord hath done for thee."
On the contrary, It is written (Mark 7:37): "He hath done all things well: He hath made both the deaf to hear and the dumb to speak."
I answer that, The means should be proportionate to the end. Now Christ came into the world and taught in order to save man, according to John 3:17: "For God sent not His Son into the world to judge the world, but that the world may be saved by Him." Therefore it was fitting that Christ, by miraculously healing men in particular, should prove Himself to be the universal and spiritual Saviour of all.
Reply to Objection 1. The means are distinct from the end. Now the end for which Christ's miracles were worked was the health of the rational part, which is healed by the light of wisdom, and the gift of righteousness: the former of which presupposes the latter, since, as it is written (Wisdom 1:4): "Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins." Now it was unfitting that man should be made righteous unless he willed: for this would be both against the nature of righteousness, which implies rectitude of the will, and contrary to the very nature of man, which requires to be led to good by the free-will, not by force. Christ, therefore, justified man inwardly by the Divine power, but not against man's will. Nor did this pertain to His miracles, but to the end of His miracles. In like manner by the Divine power He infused wisdom into the simple minds of His disciples: hence He said to them (Luke 21:15): "I will give you a mouth and wisdom" which "all your adversaries will not be able to resist and gainsay." And this, in so far as the enlightenment was inward, is not to be reckoned as a miracle, but only as regards the outward action--namely, in so far as men saw that those who had been unlettered and simple spoke with such wisdom and constancy. Wherefore it is written (Acts 4:13) that the Jews, "seeing the constancy of Peter and of John, understanding that they were illiterate and ignorant men . . . wondered."--And though such like spiritual effects are different from visible miracles, yet do they testify to Christ's doctrine and power, according to Hebrews 2:4: "God also bearing them witness by signs and wonders and divers miracles, and distributions of the Holy Ghost."
Nevertheless Christ did work some miracles on the soul of man, principally by changing its lower powers. Hence Jerome, commenting on Matthew 9:9, "He rose up and followed Him," says: "Such was the splendor and majesty of His hidden Godhead, which shone forth even in His human countenance, that those who gazed on it were drawn to Him at first sight." And on Matthew 21:12, "(Jesus) cast out all them that sold and bought," the same Jerome says: "Of all the signs worked by our Lord, this seems to me the most wondrous--that one man, at that time despised, could, with the blows of one scourge, cast out such a multitude. For a fiery and heavenly light flashed from His eyes, and the majesty of His Godhead shone in His countenance." And Origen says on John 2:15 that "this was a greater miracle than when He changed water into wine, for there He shows His power over inanimate matter, whereas here He tames the minds of thousands of men." Again, on John 18:6, "They went backward and fell to the ground," Augustine says: "Though that crowd was fierce in hate and terrible with arms, yet did that one word . . . without any weapon, smite them through, drive them back, lay them prostrate: for God lay hidden in that flesh." Moreover, to this must be referred what Luke says (4:30) -- namely, that Jesus, "passing through the midst of them, went His way," on which Chrysostom observes (Hom. xlviii in Joan.): "That He stood in the midst of those who were lying in wait for Him, and was not seized by them, shows the power of His Godhead"; and, again, that which is written John 8:59, "Jesus hid Himself and went out of the Temple," on which Theophylact says: "He did not hide Himself in a corner of the Temple, as if afraid, or take shelter behind a wall or pillar; but by His heavenly power making Himself invisible to those who were threatening Him, He passed through the midst of them."
From all these instances it is clear that Christ, when He willed, changed the minds of men by His Divine power, not only by the bestowal of righteousness and the infusion of wisdom, which pertains to the end of miracles, but also by outwardly drawing men to Himself, or by terrifying or stupefying them, which pertains to the miraculous itself.
Reply to Objection 2. Christ came to save the world, not only by Divine power, but also through the mystery of His Incarnation. Consequently in healing the sick He frequently not only made use of His Divine power, healing by way of command, but also by applying something pertaining to His human nature. Hence on Luke 4:40, "He, laying His hands on every one of them, healed them," Cyril says: "Although, as God, He might, by one word, have driven out all diseases, yet He touched them, showing that His own flesh was endowed with a healing virtue." And on Mark 8:23, "Spitting upon his eyes, laying His hands on him," etc., Chrysostom [Victor of Antioch] says: "He spat and laid His hands upon the blind man, wishing to show that His Divine word, accompanied by His operation, works wonders: for the hand signifies operation; the spittle signifies the word which proceeds from the mouth." Again, on John 9:6, "He made clay of the spittle, and spread the clay upon the eyes of the blind man," Augustine says: "Of His spittle He made clay--because 'the Word was made flesh.'" Or, again, as Chrysostom says, to signify that it was He who made man of "the slime of the earth."
It is furthermore to be observed concerning Christ's miracles that generally what He did was most perfect. Hence on John 2:10, "Every man at first setteth forth good wine," Chrysostom says: "Christ's miracles are such as to far surpass the works of nature in splendor and usefulness." Likewise in an instant He conferred perfect health on the sick. Hence on Matthew 8:15, "She arose and ministered to them," Jerome says: "Health restored by our Lord returns wholly and instantly."
There was, however, special reason for the contrary happening in the case of the man born blind, and this was his want of faith, as Chrysostom [Victor of Antioch] says. Or as Bede observes on Mark 8:23: "Whom He might have healed wholly and instantly by a single word, He heals little by little, to show the extent of human blindness, which hardly, and that only by degrees, can come back to the light: and to point out that each step forward in the way of perfection is due to the help of His grace."
Reply to Objection 3. As stated above (Question 43, Article 2), Christ worked miracles by Divine power. Now "the works of God are perfect" (Deuteronomy 32:4). But nothing is perfect except it attain its end. Now the end of the outward healing worked by Christ is the healing of the soul. Consequently it was not fitting that Christ should heal a man's body without healing his soul. Wherefore on John 7:23, "I have healed the whole man on a Sabbath day," Augustine says: "Because he was cured, so as to be whole in body; he believed, so as to be whole in soul." To the man sick of the palsy it is said specially, "Thy sins are forgiven thee," because, as Jerome observes on Matthew 9:5-6: "We are hereby given to understand that ailments of the body are frequently due to sin: for which reason, perhaps, first are his sins forgiven, that the cause of the ailment being removed, health may return." Wherefore, also (John 4:14), it is said: "Sin no more, lest some worse thing happen to thee." Whence, says Chrysostom, "we learn that his sickness was the result of sin."
Nevertheless, as Chrysostom says on Matthew 9:5: "By how much a soul is of more account than a body, by so much is the forgiving of sins a greater work than healing the body; but because the one is unseen He does the lesser and more manifest thing in order to prove the greater and more unseen."
Reply to Objection 4. On Matthew 9:30, "See that no man know this," Chrysostom says: "If in another place we find Him saying, 'Go and declare the glory of God' (cf. Mark 5:19; Luke 8:39), that is not contrary to this. For He instructs us to forbid them that would praise us on our own account: but if the glory be referred to God, then we must not forbid, but command, that it be done."
Article 4. Whether Christ worked miracles fittingly on irrational creatures?
제4조. 그리스도께서 비이성적 피조물들에 대하여 적절하게 기적들을 행하셨는지요?
Objection 1. It would seem that Christ worked miracles unfittingly on irrational creatures. For brute animals are more noble than plants. But Christ worked a miracle on plants as when the fig-tree withered away at His command (Matthew 21:19). Therefore Christ should have worked miracles also on brute animals.
반대 1. 그리스도께서 비이성적 피조물들에 대하여 부적절하게 기적들을 행하셨던 것 같습니다. 이는 이성이 없는 동물(brute animals)들이 식물들 보다 더 고귀하기(noble) 때문입니다. 그런데(but) 그리스도께서는, 당신의 명령에 따라 무화과나무가 말라버렸던 때에서처럼(마태오 복음서 21,19), 식물들에 대하여 한 개의 기적을 행하셨습니다. 그러므로 그리스도께서는 또한 이성이 없는 동물(brute animals)들에 대하여서도 기적들을 행하셨어야 합니다.
Objection 2. Further, punishment is not justly inflicted save for fault. But it was not the fault of the fig-tree that Christ found no fruit on it, when fruit was not in season (Mark 11:13). Therefore it seems unfitting that He withered it up.
반대 2. 더구나, 벌은 잘못(fault)을 제외하고는 당연하게(justly) 주어지지 않습니다. 그런데, 무화과 철이 아니었을 때에, 그리스도께서 무화과나무에 매달려 있는 아무런 열매도 발견하지 못하였던 것은 이 무화과나무의 잘못이 아니었습니다(마르코 복음서 11,13). 그러므로 당신께서 이 나무를 말라버리게 하였던 것은 적절하지 않다는 생각입니다.
Objection 3. Further, air and water are between heaven and earth. But Christ worked some miracles in the heavens, as stated above (Article 2), and likewise in the earth, when it quaked at the time of His Passion (Matthew 27:51). Therefore it seems that He should also have worked miracles in the air and water, such as to divide the sea, as did Moses (Exodus 14:21); or a river, as did Josue (Joshua 3:16) and Elias (2 Kings 2:8); and to cause thunder to be heard in the air, as occurred on Mount Sinai when the Law was given (Exodus 19:16), and like to what Elias did (1 Kings 18:45).
반대 3. 게다가, 공기와 물은 하늘과 땅 사이에 있습니다. 그러나 예수님께서는, 위에서 서술되었듯이 (제2조), 하늘들에서 어떠한 기적들을 행하셨고, 그리고 마찬가지로 땅에서, 당신의 수난의 때에 땅이 진동하엿습니다 (마태오 복음서 27,51). 그러므로, 모세가 행하였듯이 (탈줄 14,21), 바다를 가르거나 , 혹은, 여호수아가 행하였듯이 (여호수아 3,16) 그리고 엘리야가 행하였듯이 (2열왕 2,8) 한 개의 강을 가르고, 그리고 율법이 주어졌을 때에 시나이 산에서 발생하였듯이(탈출 19,16), 그리고 공기에서 천둥 소리가 들리게 되도록 야기하듯이, 그리고 엘리야가 행하였던 바 쪽으로 처럼(1열와 18,45), 당신께서는 마땅히 또한 공기와 물에서 기적을 행하셨어야(should have worked) 하는 것 같습니다.
Objection 4. Further, miraculous works pertain to the work of Divine providence in governing the world. But this work presupposes creation. It seems, therefore, unfitting that in His miracles Christ made use of creation: when, to wit, He multiplied the loaves. Therefore His miracles in regard to irrational creatures seem to have been unfitting.
반대 4. 게다가, 기적적인 일들은 이 세상을 통치함에 있어 하느님의 섭리의 일/노동에 처음부터 끝까지 유지됩니다/적절합니다(pertains to). 그러나 바로 이러한 일/노동은 창조(creation)를 전제합니다(presupposes). 그러므로, 다음과 같은 당신의 기적들에 있어 그리스도께서 창조를 사용하셨다는 것은 적절하지 않다는 생각입니다: 즉, 당신께서 빵들을 증식하셨을 때에. 그러므로 비이성적인 피조물들에 관련한 당신의 기적들은 부적절하였던 것 같습니다.
On the contrary, Christ is "the wisdom of God" (1 Corinthians 1:24), of whom it is said (Wisdom 8:1) that "she ordereth all things sweetly."
이와는 달리, 그리스도께서는 "하느님의 지혜" (1코린토 1,24) 이시며, 이 지혜에 대하여 "지혜는 만물을 훌륭히 통솔한다(ordereth)" 라고 말해집니다(지혜 8,1).
I answer that, As stated above, Christ's miracles were ordained to the end that He should be recognized as having Divine power, unto the salvation of mankind. Now it belongs to the Divine power that every creature be subject thereto. Consequently it behooved Him to work miracles on every kind of creature, not only on man, but also on irrational creatures.
저는 다음과 같이 답변합니다: 위에서 말해졌듯이, 그리스도의 기적들은 당신께서, 인류의 구원에까지, 하느님의 힘(Divine power)을 가지신 분으로서 반드시 알아차려져야 한다는 끝표(end)을 향하여 명해졌습니다(were ordained). 바로 거기에(thereto) 모든 피조물이 종속시켜져야만 하는 것은 이제 하느님의 힘에 속합니다. 그 결과 당신께서, 사람에 대하여 뿐만이 아니라, 또한 비이성적인 피조물(irrational creatures)들에 대하여, 피조물의 모든 종류에 대하여 기적들을 행하시는 것은 마땅하였습니다.
Reply to Objection 1. Brute animals are akin generically to man, wherefore they were created on the same day as man. And since He had worked many miracles on the bodies of men, there was no need for Him to work miracles on the bodies of brute animals. And so much the less that, as to their sensible and corporeal nature, the same reason applies to both men and animals, especially terrestrial. But fish, from living in water, are more alien from human nature; wherefore they were made on another day. On them Christ worked a miracle in the plentiful draught of fishes, related Luke 5 and John 21; and, again, in the fish caught by Peter, who found a stater in it (Matthew 17:26). As to the swine who were cast headlong into the sea, this was not the effect of a Divine miracle, but of the action of the demons, God permitting.
반대 1에 대한 답변. 이성이 없는 동물(brute animals)들은 사람에게 속적으로(generically) 유사하며, 바로 이 까닭으로 그들은 사람이 창조되었던 바로 그 동일한 날에 창조되었습니다. 그리고 당신께서 사람들의 신체들에 대하여 많은 기적들을 이미 행하셨기에, 당신께서 이성이 없는 동물(brute animals)들의 몸들에 대하여 기적들을 행할 필요가 전혀 없었습니다. 그리고, 그들의 감각적인 그리고 신체적 본성에 관하여, 특히 지구상의, 사람들과 동물들 둘 다에게 동일한 이유를 적용하는 것은 많을수록 더 적습니다(so much the less).(*) 그러나, 물에서 살고 있기에, 물고기들은 인성(human nature)으로부터 더 이질적이며(alien), 그리고 바로 이 까닭 때문에, 그들은 다른 날에 창조되었습니다. 그들에 대하여 그리스도께서는, 루카 복음서 제5장 및 요한 복음서 제21장에 설명되어있는 물고기들의 충분한 어획량에 있어, 그리고, 또다시, 베드로에 의하여 잡히게 되었던, 그가 그 안에서 스타테르 한 닢을 발견하였던, 물고기에 있어(마태오 복음서 17,26), 기적을 행하셨습니다. 호수 안쪽으로 곤두박이로 내던저졌던 돼기 떼에 관하여, 이것은 하느님의 기적의 결과가 아니라, 하느님께서 허락하신, 마귀(demons)들의 행위의 결과였습니다.
-----
(*) 번역자 주: "so much the less"라는 표현을 "많을수록 더 적은" 으로 번역한 것은, 예를 들어, "so much the more" 와 "so much the less" 라는 번역된 표현들이 등장하는 NAB(New American Bible) 레위기 25,16과 대응하는 "새 번역 성경" 레위기 25,16을 정밀하게 상호 비교/검토한 결과이다.
-----
Reply to Objection 2. As Chrysostom says on Matthew 21:19: "When our Lord does any such like thing" on plants or brute animals, "ask not how it was just to wither up the fig-tree, since it was not the fruit season; to ask such a question is foolish in the extreme," because such things cannot commit a fault or be punished: "but look at the miracle, and wonder at the worker." Nor does the Creator "inflict" any hurt on the owner, if He choose to make use of His own creature for the salvation of others; rather, as Hilary says on Matthew 21:19, "we should see in this a proof of God's goodness, for when He wished to afford an example of salvation as being procured by Him, He exercised His mighty power on the human body: but when He wished to picture to them His severity towards those who wilfully disobey Him, He foreshadows their doom by His sentence on the tree." This is the more noteworthy in a fig-tree which, as Chrysostom observes (on Matthew 21:19), "being full of moisture, makes the miracle all the more remarkable."
반대 2에 대한 답변. 크리소스토모(Chrysostom)가 마태오 복음서 21,19에서, 식물들 혹은 이성이 없는 동물(brute animals)들에 대하여 "임의의 그 비슷한 일을 우리의 주님께서 행하실 때에" 말하듯이, "무화과 철이 아니었기에, 무화과나무를 말려버리는 것이 어떻게 정당한지(just)를 묻지마십시오, 그리고 그러한 질문을 하는 것은 극도로 어리석은 것인데", 왜냐하면 그러한 일들은 어떤 잘못을 저지를 수 있거나 혹은 처벌될 수 없기 때문입니다: "그러나 이 기적을 바라보고, 그리고 이 기적을 행한 자에 경탄하십시오." 그리고 창조주께서 당신 고유의 피조물을 다른 피조물들의 구원을 위하여 사용하고자 선택하신다면, 창조주께서 그 소유자(the owner)에게 어떠한 해(hurt)도 가하지 않으며, 그리고 오히려 힐라리오(Hilary)가 마태오 복음서 21,19에 대하여 말하듯이, "우리는 바로 이것에서 하느님의 선함(God's goodness)에 대한 한 개의 증거(a proof)를 반드시 보아야 하는데, 이는 당신께서 구원에 대한 한 개의 예(example)를 당신에 의하여 야기되는 것으로서 제공하기를 바라셨을 때에, 당신께서 인간의 몸(the human body)에 당신의 전능한 힘을 행사하셨기 때문입니다: 그러나 고의로 당신께 불순종하는(disobey) 자들을 향하는 당신의 엄격(severity)을 그들에게 묘사하는(picture) 것을 바라셨을 때에, 당신께서는 이 나무에 대한 당신의 선고(sentence)로써 그들의 운명(doom)을 예시하십니다(foreshadows)." (마태오 복음서 21,19에 대하여) 크리소스토모가 말하듯이, "습기로 가득 차 있기에, 이 기적을 더욱 더 두드러지게 만드는" 한 그루의 무화과나무에 있어 이것은 더 주목할 만합니다.(*)
-----
(*) 번역자 주: 여기서 언급되고 있는, 마태오 복음서 21,19에 대한 크리소스토모(Chrysostom)의 주석과 힐라리오(Hilary)의 주석은 다음에, 즉, 또한, 교황 우르바노 4세의 명에 따라, 성 토마스 아퀴나스에 의하여 편집된 Golden Chain(Catena Aurea)에 있다:
http://www.clerus.org/bibliaclerusonline/en/cvw.htm#sr
-----
Reply to Objection 3. Christ also worked miracles befitting to Himself in the air and water: when, to wit, as related Matthew 8:26, "He commanded the winds, and the sea, and there came a great calm." But it was not befitting that He who came to restore all things to a state of peace and calm should cause either a disturbance in the atmosphere or a division of waters. Hence the Apostle says (Hebrews 12:18): "You are not come to a fire that may be touched and approached [Vulgate: 'a mountain that might be touched, and a burning fire', and a whirlwind, and darkness, and storm."
반대 3에 대한 답변. 그리스도께서는 또한 공기와 물에 있어 당신 자신께 적합한 기적들을 다음과 같이 행하셨습니다: 즉, 마태오 복음서 8,26에 설명되어 있듯이, "바람과 호수를 꾸짖으셨다. 그러자 아주 고요해졌다" 의 때에. 그러나 모든 사물들을 평와와 고요의 어떤 지위(a state)로 회복시키고자 오셨던 분께서 대기(大氣, atmosphere)에 있어 어떤 교란(a disturbance) 혹은 유수(流水, waters)의 어떤 분할 이들 둘 중의 하나를 마땅히 야기하셔야 한다는 것은 적합하지 않았습니다. 그러므로 사도는 다음과 같이 말합니다(히브리 12,18): "여러분은 만져 볼 수도 있는 그리고 다가갈 수도 있는 어떤 불(a fire) [대중 라틴말 성경: '접촉할 수도 있는 어떤 산, 그리고 어떤 타오르는 불'], 그리고 어떤 회오리바람(whirlwind), 그리고 어두움, 그리고 폭풍 쪽으로 나아간 것이 아닙니다." (엮은이 번역)
At the time of His Passion, however, the "veil was rent," to signify the unfolding of the mysteries of the Law; "the graves were opened," to signify that His death gave life to the dead; "the earth quaked and the rocks were rent," to signify that man's stony heart would be softened, and the whole world changed for the better by the virtue of His Passion.
그렇지만, 당신의 수난의 때에 율법의 신비들의 펼침을 나타내기 위하여(signify) "장막은 찢어졌으며," 그리고 당신의 죽음이 죽은 이들에게 생명을 제공함을 나타내기 위하여 "무덤들은 열렸고," 그리고 당신의 수난의 덕에 의하여 사람의 돌처럼 단단한 심장이 부드러워질 것임을, 그리하여 전체 세상이 보다 더 나은 쪽으로 변화될 것임을, 나타내기 위하여 "땅은 진동하였고 그리고 바위들은 갈라졌습니다."
Reply to Objection 4. The multiplication of the loaves was not effected by way of creation, but by an addition of extraneous matter transformed into loaves; hence Augustine says on John 6:1-14: "Whence He multiplieth a few grains into harvests, thence in His hands He multiplied the five loaves": and it is clearly by a process of transformation that grains are multiplied into harvests.
반대 4에 대한 답변. 빵들의 증식/늘림(multiplication)은 창조(creation)의 방식으로 결과로서 초래된 것이 아니라, 빵들로 변하게 되는 외래의 질료(extraneous matter)의 어떤 추가에 의하여서 였으며, 따라서 아우구스티노(Augustine)는 요한 복음서 6,1-14에 대하여 다음과 같이 말하며: "그러므로 당신께서는 몇 개의 낟알(grains)들을 추수(harvests)들로 증식하시며, 그러한 여건으로부터(thence) 당신의 손들 안에서 당신께서 다섯 개의 빵들을 증식하셨습니다",(*) 그리하여 이것은 낟알들이 추수들로 증식되는 변형(transformation)의 한 과정에 의하여서인 것이 분명합니다.
-----
(*) 번역자 주: 출처들은 다음에 있다:
출처 1: http://www.newadvent.org/fathers/1701024.htm [Traité 24 sur S. Jean]
출처 2: http://dhspriory.org/thomas/CAJohn.htm#6 [라틴어본 및 영어본 Catena Aurea]
출처 3: http://catho.org/9.php?d=bdp#bwn [프랑스어본, Catena Aurea]
출처 4: http://www.clerus.org/bibliaclerusonline/en/c0j.htm#bsj [영어본, Catena Aurea]
(출처 2로부터 발췌 시작)
Augustinus in Ioannem: Unde enim multiplicat de paucis granis segetes, inde in manibus suis multiplicavit quinque panes: potestas enim erat in manibus Christi, panes autem illi quinque quasi semina erant, non quidem terrae mandata, sed ab eo qui terram fecit, multiplicata.
(이상, 발췌 끝)
(출처 3으로부터 발췌 시작)
S. Aug. (Traité 24 sur S. Jean). Notre-Seigneur multiplie ces cinq pains de la même manière qu'il fait sortir de quelques grains seulement d'abondantes moissons. Les mains de Jésus-Christ étaient pleines d'une puissance toute divine, et ces pains étaient comme des semences qui n'étaient pas confiées à la terre, mais qui étaient multipliées par celui qui a créé la terre.
(이상, 발췌 끝)
(출처 4로부터 발췌 시작)
AUG. He multiplied in His hands the five loaves, just as He produces harvest out of a few grains. There was a power in the hands of Christ; and those five loaves were, as it were, seeds, not indeed committed to the earth, but multiplied by Him who made the earth.
(이상, 발췌 끝)
(우리말 졸번역 시작)
아우구스티노. 당신께서 몇 개의 낟알들로부터 추수를 산출하시는 것과 꼭 마찬가지로, 당신께서는 당신의 손들 안에서 다섯 개의 빵들을 증식하셨습니다. 그리스도의 손들 안에(#) 어떤 힘이 있었으며, 그리하여 이들 다섯 개의 빵들은, 말하자면, 정말로 땅에 묻히지 않고, 땅을 만드셨던 당신에 의하여 증식되었습니다.
-----
(#) 번역자 주: 아우구스티노(Augustine) 및 성 토마스 아퀴나스(St. Thomas Aquinas)와 마찬가지로, 그리스도의 손들 안에서 빵들의 늘림/증식 기적이 발생하였다는 많이 부족한 죄인인 필자의 독자적인 연역적 추론(deductive reasoning)의 결과는 다음의 글의 제 마 항과 이어지는 글에서 또한 읽을 수 있다:
http://ch.catholic.or.kr/pundang/4/soh/827.htm <----- 필독 권고
그리고 다음의 주소를 클릭하면, 예수님께서 직접 행하셨던 "빵 늘림 기적들(the miracles of the multiplication of the loves)"에 대한 글들 모두를 읽을 수 있다: http://ch.catholic.or.kr/pundang/4/soh/miracle_of_mult_of_loaves.htm <----- 필독 권고
-----
(이상, 우리말 번역 끝)
-----
----------
번역자: 교수 소순태 마태오 (Ph.D.)
