가톨릭 신앙생활 Q&A 코너

출처: http://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p7.htm

 

406 The Church's teaching on the transmission of original sin was articulated more precisely in the fifth century, especially under the impulse of St. Augustine's reflections against Pelagianism, and in the sixteenth century, in opposition to the Protestant Reformation. Pelagius held that man could, by the natural power of free will and without the necessary help of God's grace, lead a morally good life; he thus reduced the influence of Adam's fault to bad example. The first Protestant reformers, on the contrary, taught that original sin has radically perverted man and destroyed his freedom; they identified the sin inherited by each man with the tendency to evil (concupiscentia), which would be insurmountable. The Church pronounced on the meaning of the data of Revelation on original sin especially at the second Council of Orange (529) and at the Council of Trent (1546).

 

출처: 여기를 클릭하십시오

 

406 원죄의 전달에 관한 교회의 교리는 5세기 펠라지우스 이단에 반대하는 아우구스티노 성인의 사색에서 특히 자극을 받았고, 16세기에는 프로테스탄트의 종교 개혁에 대항하여 세부적으로 확정되었다. 펠라지우스는 인간이 하느님 은총의 필연적인 도움 없이 자신의 자유 의지의 자연적 힘으로 윤리적으로 선한 생활을 유지할 수 있다고 주장하였다. 그는 아담의 죄의 영향을 단순히 나쁜 표양 정도로 축소시켰다. 이와는 반대로 프로테스탄트의 초기 개혁자들은, 인간은 원조의 죄로 근본적으로 타락했으며 그의 자유는 소멸되었다고 가르쳤다. 그들은 인간이 저마다 물려받은 죄와 악으로 기우는 경향(사욕편정, concupiscence, concupiscentia, 私慾偏情)을 동일시하여,(*) 이 경향을 극복할 수 없는 것이라고 주장하였다. 교회는 529년 제2차 오랑주 공의회와 297) 1546년 트리엔트 공의회에서 298) 특히 원죄에 관하여 계시된 내용의 의미를 밝혔다.

 

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297) 제2차 오랑주 공의회, 제1-2조: DS 371-372 참조.
298) 트리엔트 공의회, 제5회기, 원죄에 대한 교령, 제1조: DS 1510`-1516 참조.

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[내용 추가 일자: 2012.12.17]

(*) 번역자 주: 현재까지 국내의 가톨릭계에서 사용중인, 영어로 "concupiscence"로 번역되는 라틴어 단어 "concupiscentia"의 번역 용어인 "邪慾偏情"은 대단히 심각한 번역 오류이다. 이에 대하여서는 다음의 주소를 클릭한 후에, 제2-2-4항과 제2-2-5항을 반드시 필독하라:
http://ch.catholic.or.kr/pundang/4/soh/1295.htm <----- 필독 권고

[이상, 내용 추가 끝].
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6-1. 여기를 클릭하여, 이 글의 부록으로 안내되어 있는 라틴어본 DS index 주소를 확보한다:

 

6-2. 다음은 제6-1항에 의하여 확보한 라틴어본 및 프랑스어본 DS 371-772(클릭하십시오) 이다:

 

(라틴어 본)
371 174 Can.1. Si quis per offensam praevaricationis Adae non totum, id est secundum corpus et animam, 'in deterius' dicit hominem 'commutatum', sed animae libertate illaesa durante, corpus tantummodo corruptioni credit obnoxium, Pelagii errore deceptus adversatur Scripturae dicenti: 'Anima, quae peccaverit, ipsa morietur' (Ez 18,20); et: 'Nescitis, quoniam, cui exhibetis vos servos ad oboediendum, servi estis eius, cui oboeditis?' (Rom 6,16); et: 'A quo quis superatur, eius et servus addicitur' (cf. 2 Petr 2,19).

 

372 175 Can. 2. Si quis soli Adae praevaricationem suam, non et eius propagini asserit nocuisse, aut certe mortem tantum corporis quae poena peccati est, non autem et peccatum, quod mors est animae, per unum hominem in omne genus humanum transiisse testatur, iniustitiam Deo dabit contradicens Apostolo dicenti : 'Per unum hominem peccatum intravit in mundum (mundo), et per peccatum mors, et ita in omnes homines (mors) pertransiit, in quo omnes peccaverunt' (cf. Rom 5,12).

 

(프랑스어 본)
371 Can. 1. Si quelqu'un dit que, par l'offense résultant de la prévarication d'Adam, l'homme n'a pas été tout entier, dans son corps et dans son âme, " changé dans un état pire ", et s'il croit que le corps seul a été assujetti à la corruption cependant que la liberté de l'âme demeurait intacte, trompé par l'erreur de Pélage, il contredit l'Ecriture qui dit : " l'âme qui a péché périra " Ez 18,20 et : " Ignorez-vous que si vous vous livrez à quelqu'un comme esclave, pour lui obéir, vous êtes esclave de celui à qui vous obéissez ? ". Rm 6,16 et : " On est esclave de celui par qui on s'est laissé vaincre " 2P 2,19.

 

372 Can. 2. Si quelqu'un affirme que la prévarication d'Adam n'a nui qu'à lui seul et non à sa descendance, ou s'il déclare que c'est seulement la mort corporelle, peine du péché, et non le péché, mort de l'âme, qui par un seul homme a passé dans tout le genre humain, il attribue une injustice à Dieu en contredisant l'Apôtre qui dit : " Par un seul homme, le péché est entré dans le monde, et ainsi la mort a passé dans tous les hommes, tous ayant péché en lui " Rm 5,12.

6-3. 위의 371번 및 372번 직후에 있는 번호가 174번 및 175번인데, 특히 영어본 DS의 항 번호가 최근에 들어와 바뀐 관계로, 영어본 DS 174-175 가 라틴어본 DS 371-372 에 대응하므로, 여기를 클릭하여, 영어본 DS index에서 제174-175항(Council of Orange II 529)을 찾는다.

 

6-4. 다음은, 여기를 클릭하면 읽을 수 있는, 영어본 DS 174-175 ( = 라틴어본 DS 371-372) 전문이다: 

 

174 [I. Original sin] Can. 1. If anyone says that by the offense of Adam's transgression not the whole man, that is according to body and soul, was changed for the worse [St. Augustine], * but believes that while the liberty of the soul endures without harm, the body only is exposed to corruption, he is deceived by the error of Pelagius and resists the Scripture which says:"The soul, that has sinned, shall die" (Ez 18,20); and: "Do you not know that to whom you show yourselves servants to obey, you are the servants of him whom you obey?" (Rm 6,16); and: Anyone is adjudged the slave of him by whom he is overcome (2P 2,19).

175 Can. 2. If anyone asserts that Adam's transgression injured him alone and not his descendants, or declares that certainly death of the body only, which is the punishment of sin, but not sin also, which is the death of the soul, passed through one man into the whole human race, he will do an injustice to God, contradicting the Apostle who says: Through one man sin entered in the world, and through sin death, and thus death passed into all men, in whom all have sinned (Rm 5,12 Cf. St. Augustine). *

 

6-5. 위의 제6-3항 및 제6-5항에서 적용한 방법으로 찾아낸, 위의 각주에서 언급되고 있는, 라틴어본 DS 1510`-1516 및 에 대응하는 영어본 DS 787-792 는 다음과 같다:

Conc. (oecum. XIX) de Trente; Sessio V, 17 juin 1546; 

 

 

(라틴어 본)
출처: http://www.catho.org/9.php?d=bx2#b5k 

 

1510 787 Ut fides nostra catholica, 'sine qua impossibile est placere Deo' (Hebr 11,6), purgatis erroribus in sua sinceritate integra et illibata permaneat, et ne populus christianus 'omni vento doctrinae circumferatur' (Eph 4, 14), cum serpens ille antiquus, humani generis perpetuus hostis, inter plurima mala, quibus Ecclesia Dei his nostris temporibus perturbatur, etiam de peccato originali eiusque remedio non solum nova, sed etiam vetera dissidia excitaverit: sacrosancta oecumenica et generalis Tridentina Synodus... iam ad revocandos errantes et nutantes confirmandos accedere volens, sacrarum Scripturarum et sanctorum Patrum ac probatissimorum conciliorum testimonia et ipsius Ecclesiae iudicium et consensum secuta, haec de ipso peccato originali statuit, fatetur ac declarat: 

 

1511 788 1. Si quis non confitetur, primum hominem Adam, cum mandatum Dei in paradiso fuisset transgressus, statim sanctitatem et iustitiam, in qua constitutus fuerat, amisisse incurrisseque per offensam praevaricationis huiusmodi iram et indignationem Dei atque ideo mortem, quam antea illi comminatus fuerat Deus, et cum morte captivitatem sub eius potestate, 'qui mortis' deinde 'habuit imperium' (Hebr 2, 14), hoc est diaboli, 'totumque Adam per illam praevaricationis offensam secundum corpus et animam in deterius commutatum fuisse' (cf. DS 371): anathema sit. 

 

1512 789 2. 'Si quis Adae praevaricationem sibi soli et non eius propagini asserit nocuisse', acceptam a Deo sanctitatem et iustitiam, quam perdidit sibi soli et non nobis etiam eum perdidisse; aut inquinatum illum per inoboedientiae peccatum 'mortem' et poenas 'corporis tantum in omne genus humanum transfudisse, non autem et peccatum, quod mors est animae': an. s. 'cum contradicat Apostolo dicenti: 'Per unum hominem peccatum intravit in mundum, et per peccatum mors et ita in omnes homines mors pertransiit, in quo omnes peccaverunt' (Rom 5, 12: cf. DS 372). 

 

1513 790 3. Si quis hoc Adae peccatum, quod origine unum est et propagatione, non imitatione transfusum omnibus inest unicuique proprium, vel per humanae naturae vires, vel per aliud remedium asserit tolli, quam per meritum unius mediatoris Domini nostri Jesu Christi (cf DS 1340), qui nos Deo reconciliavit in sanguine suo, "factus nobis justitia, sanctificatio et redemptio" (Cor1 1.30); aut negat, ipsum Christi Jesu meritum per baptismi sacramentum, in forma Ecclesiae rite collatum, tam adultis quam parvulis applicari: an. s. Quia "non est aliud nomen sub caelo datum hominibus, in quo oporteat nos salvos fieri" (Act 4.12). Unde illa vox: "Ecce agnus Dei, ecce qui tollit peccata mundi" (cf Jo 1.29). Et illa: "Quicumque baptizati estis, Christum induistis" (Gal 3.27). 

 

1514 791 4. "Si quis parvulos recentes ab uteris matrum baptizandis negat", etiam si fuerint a baptizatis parentibus orti, "aut dicit, in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati, quod regenerationis lavacro necesse sit expiari" ad vitam aeternam consequendam, "unde fit consequens, ut in eis forma baptismatis in remissionem peccatorum non vera, sed falsa intelligatur: an. s. Quoniam non aliter intelligendum est id, quod dicit Apostolus: 'per unum hominem peccatum intravit in mundum, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt' (Rom 5.12), nisi quemadmodum ecclesia catholica ubique diffusa semper intellexit. Propter hanc enim regulam fidei, ex traditione Apostolorum, "etiam parvuli, qui nihil peccatorum in semetipsis adhuc committere potuerunt, ideo in remissionem peccatorum veraciter baptizantur, ut in eis regeneratione mundetur, quod generatione contraxerunt" (cf D.102). "Nisi enim quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei" (Jo 3.5). 

 

1515 792 5. Si quis per Iesu Christi Domini nostri gratiam, quae in baptismate confertur, reatum originalis peccati remitti negat, aut etiam asserit non tolli totum id, quod veram et propriam peccati rationem habet, sed illud dicit tantum radi aut non imputari : an. s. In renatis enim nihil odit Deus, quia 'nihil est damnationis iis, qui vere consepulti sunt cum Christo per baptisma in mortem' (Rom 6, 4), qui 'non secundum carnem ambulant' (Rom 8,1), sed veterem hominem exuentes et novum, qui secundum Deum 'creatus est, induentes' (cf: Eph 4,22ss; Col 3,9s), innocentes, immaculati, puri, innoxii ac Deo dilecti filii effecti sunt, 'heredes quidem Dei, coheredes autem Christi' (Rom 8,17), ita ut nihil prorsus eos ab ingressu caeli remoretur. Manere autem in baptizatis concupiscentiam vel fomitem, haec sancta Synodus fatetur et sentit; quae cum ad agonem relicta sit, nocere non consentientibus et viriliter per Christi Iesu gratiam repugnantibus non valet. Quin immo 'qui legitime certaverit, coronabitur' (2 Tim 2,5). Hanc concupiscentiam, quam aliquando Apostolus 'peccatum' (cf. Rom 6,12ss; 7,7 14-20) appellat, sancta Synodus declarat, Ecclesiam catholicam numquam intellexisse, peccatum appellari, quod vere et proprie in renatis peccatum sit, sed quia ex peccato est et ad peccatum inclinat. Si quis autem contrarium senserit: an. s. 

 

1516 792 6. Declarat tamen haec ipsa sancta Synodus, non esse suae intentionis, comprehendere in hoc decreto, ubi de peccato originali agitur, beatam et immaculatam Virginem Mariam Dei genitricem, sed observandas esse constitutiones felicis recordationis Sixti Papae IV, sub poenis in eis constitutionibus contentis, quas innovat (DS 1400, 1425s).

 

(영어본)
출처: http://www.clerus.org/bibliaclerusonline/en/dfu.htm#jr

 

 

787 That our Catholic faith, "without which it is impossible to please God" (He 11,16) may after the purging of errors continue in its own perfect and spotless purity, and that the Christian people may not be "carried about with every wind of doctrine" (Ep 4,14), since that old serpent, the perpetual enemy of the human race, among the very many evils with which the Church of God in these our times is troubled, has stirred up not only new, but even old dissensions concerning original sin and its remedy, the sacred ecumenical and general Synod of Trent lawfully assembled in the Holy Spirit with the same three legates of the Apostolic See presiding over it, wishing now to proceed to the recalling of the erring and to the confirming of the wavering, and following the testimonies of the Holy Scriptures and of the holy Fathers and of the most approved Councils, as well as the judgment and the unanimity of the Church itself, has established, confesses, and declares the following concerning original sin:

788 I. If anyone does not confess that the first man Adam, when he had transgressed the commandment of God in Paradise, immediately lost his holiness and the justice in which he had been established, and that he incurred through the offense of that prevarication the wrath and indignation of God and hence the death with which God had previously threatened him, and with death captivity under his power, who thenceforth "had the empire of death" (He 2,14), that is of the devil, and that through that offense of prevarication the entire Adam was transformed in body and soul for the worse [see n. 174], let him be anathema.

789 2. If anyone asserts that the transgression of Adam has harmed him alone and not his posterity, and that the sanctity and justice, received from God, which he lost, he has lost for himself alone and not for us also; or that he having been defiled by the sin of disobedience has transfused only death "and the punishments of the body into the whole human race, but not sin also, which is the death of the soul," let him be anathema, since he contradicts the Apostle who says: "By one man sin entered into the world, and by sin death, and so death passed upon all men, in whom all have sinned" (Rm 5,12 see Rm 175).

790 3. If anyone asserts that this sin of Adam, which is one in origin and transmitted to all is in each one as his own by propagation, not by imitation, is taken away either by the forces of human nature, or by any remedy other than the merit of the one mediator, our Lord Jesus Christ [see n. 711], who has reconciled us to God in his own blood, "made unto us justice, sanctification, and redemption" (1Co 1,30); or if he denies that that merit of Jesus Christ is applied to adults as well as to infants by the sacrament of baptism, rightly administered in the form of the Church: let him be anathema. "For there is no other name under heaven given to men, whereby we must be saved . . ." (Ac 4,12). Whence that word: "Behold the lamb of God, behold Him who taketh away the sins of the world" (Jn 1,29). And that other: "As many of you as have been baptized, have put on Christ" (Ga 3,27).

791 4. "If anyone denies that infants newly born from their mothers' wombs are to be baptized," even though they be born of baptized parents, "or says they are baptized indeed for the remission of sins, but that they derive nothing of original sin from Adam, which must be expiated by the laver of regeneration" for the attainment of life everlasting, whence it follows, that in them the form of baptism for the remission of sins is understood to be not true, but false: let him be anathema. For what the Apostle has said: "By one man sin entered into the world, and by sin death, and so death passed upon all men, in whom all have sinned" (Rm 5,12), is not to be understood otherwise than as the Catholic Church spread everywhere has always understood it. For by reason of this rule of faith from a tradition of the apostles even infants, who could not as yet commit any sins of themselves, are for this reason truly baptized for the remission of sins, so that in them there may be washed away by regeneration, what they have contracted by generation, [see n. 102]. "For unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God" (Jn 3,5).

792 5. If anyone denies that by the grace of our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted, or even asserts that the whole of that which has the true and proper nature of sin is not taken away, but says that it is only touched in person or is not imputed, let him be anathema. For in those who are born again, God hates nothing, because "there is no condemnation, to those who are truly buried together with Christ by baptism unto death" (Rm 6,4), who do not "walk according to the flesh" (Rm 8,1), but putting off "the old man" and putting on the "new, who is created according to God" (Ep 4,22 ff.; Col 3,9 ff.), are made innocent, immaculate, pure, guiltless and beloved sons of God, "heirs indeed of God, but co-heirs with Christ" (Rm 8,17), SO that there is nothing whatever to retard their entrance into heaven. But this holy Synod confesses and perceives that there remains in the baptized concupiscence of an inclination, although this is left to be wrestled with, it cannot harm those who do not consent, but manfully resist by the grace of Jesus Christ. Nay, indeed, "he who shall have striven lawfully, shall be crowned" (2Tm 2,5). This concupiscence, which at times the Apostle calls sin (Rm 6,12 ff.) the holy Synod declares that the Catholic Church has never understood to be called sin, as truly and properly sin in those born again, but because it is from sin and inclines to sin. But if anyone is of the contrary opinion, let him be anathema.

 

6. This holy Synod declares nevertheless that it is not its intention to include in this decree, where original sin is treated of, the blessed and immaculate Virgin Mary mother of God, but that the constitutions of Pope SIXTUS IV of happy memory are to be observed, under the penalties contained in these constitutions, which it renews [see n. 734 ff:].

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7. 끝으로, 여기를 클릭하면(필독 권고), 원죄(original sin)에 대한 가톨릭 교회 교리서(CCC)의 가르침을 학습할 수 있습니다. 되도록 많은 분들께서 차분히 읽고 묵상하셨으면 좋겠습니다.