가톨릭 신앙생활 Q&A 코너
요한 4,23-24에서 ‘영과 진리 안에서’는 ‘영적으로 그리고 진리 안에서’로 번역이 되어야 할 것이다 |
---|
. [121.190.18.*] 2023-03-12 ㅣ No.3053
1. 다음에 발췌된 바는, 그리스어 성경 및 대중 라틴말 성경(Clementine Vulgate)의 요한 복음서 4,23-24 전문이며, 독자들의 편의를 위하여, 해당 표현을 빨간색 글자들로 표시하였습니다:
출처: https://www.newadvent.org/bible/joh004.htm (발췌 시작) 23 ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ: καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν. 24 πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν
23 Sed venit hora, et nunc est, quando veri adoratores adorabunt Patrem in spiritu et veritate. Nam et Pater tales quærit, qui adorent eum. 24 Spiritus est Deus: et eos qui adorant eum, in spiritu et veritate oportet adorare. (이상, 발췌 끝)
2. 그리고 다음은, 성 토마스 아퀴나스(St. Thomas Aquinas, 1225-1274년)가, 그 당시 교황 우르바노 4세(Urban IV, 재위기간: 1261-1264년)의 명령에 따라, 그 당시까지 교부들이 신약 4복음서들에 남긴 주석들을 깔끔하게 정리하여 마련한, 소위 말하는, "황금 사슬"/"Golden Chain"/"Catena Aurea"에서 요한 복음서 4,23-24의 유관 주석들을 발췌한 것입니다. 사족입니다만, 여기를 클릭하면 구체적으로 확인할 수 있듯이, 성 토마스 아퀴나스는 이 작업을 수행한 직후인 1265-1273년의 기간 동안에, "Catena Aurea"를 참조하면서, 미완성인 "신학 대전"(Summa Theologiae)을 집필하였다고 알고 있습니다.
게시자 주 2: 여기서 한 가지 주목할 것은, 라틴어 표현 "in spiritu et veritate"이, 영어 어법에 따라, 영어로 "in spirit and in truth"로 번역되었다는 점입니다:
출처: http://www.clerus.org/bibliaclerusonline/en/c5j.htm#brx (발췌 시작) CHRYS. The Jewish worship then was far higher than the Samaritan; but even it shall be abolished; The hour comes, and now is, when the true worshipers shall worship the Father in spirit and in truth. He says, and now is, to show that this was not a prediction, like those of the ancient Prophets, to be fulfilled the course of ages. The event, He says, is now at hand, it is approaching your very doors. The words, true worshipers, are by way of distinction: for there are false worshipers, who pray for temporal and frail benefits, or whose actions are ever contradicting their prayers. (이상, 발췌 끝)
3. 다음은, 대단히 유명한 그리고 대단히 소중한 내용의, 17세기에 Cornelius a Lapide 신부님(1567-1637년)에 의하여 마련된 라틴어로 저술된 대중 라틴말 성경(Clementine Vulgate)의 주석서의 영어본인 The Great Biblical Commentary of Cornelius a Lapide 에 주어진 요한 복음서 4,23에 대한 주석 전문을 발췌한 것입니다:
출처: http://www.catholicapologetics.info/scripture/newtestament/4john.htm (발췌 시작) Ver. 23.—But the hour cometh, &c. Now is the time of the New Law of My Gospel, in which the true worshippers, namely, Christians, whether Jews, or Samaritans, or of other nations, being converted unto Me, shall worship God, not in this mountain, nor Jerusalem only, by the carnal sacrifices of beasts, as the Jews and Samaritans do, but in all places throughout the world in spirit and in truth.
In spirit and truth. Observe, the Samaritans ignorantly and falsely worshipped God. But the Jews worshipped the true God indeed, but chiefly by corporeal victims, and other bodily symbols, and in one stated place, Jerusalem: all which things were shadows and types of the spiritual worship which was to he inaugurated by Christ. To both these Christ opposes His faithful Christians, who instead of the body, worship God in spirit; and in truth instead of in falsity, shadows and ignorance. For God is an incorporeal Spirit, most true, and most pure. Spirit therefore here signifies the spiritual worship of faith, hope, and charity, devotion, contrition, and other virtues, by which God is most rightly worshipped by Christians, and not through shadows and figures, but in truth. In truth therefore is in the true, sincere, and worthy worship of God, in which God is well pleased, according to the words (Ps. 1. 18), “In holocausts Thou shalt not be delighted: the sacrifice for God is a broken spirit” (Vulg.). Also (Ps. xlix. 23), “The sacrifice of praise shall honour Me”0 (Vulg.). And (Ps. iv. 6), “Sacrifice the sacrifice of justice, and trust in the Lord.”
As Theophylact says, “Because many seem to worship in soul, but have not right knowledge, such as heretics, therefore He added, and in truth. For it behoves us both to worship God with the mind, and also to have a sound faith with regard to Him. Such a worshipper was Paul, as Origen says, when he declares, “God is my witness, whom I serve’ (Greek, ώ λατζεύω, i.e., worship with latria) in my spirit (Rom. 1. 9).” And the Gloss says, not in the Temple, not in the mountain, but in the innermost temple of the heart, and with a true knowledge must God be worshipped. The Samaritan therefore worshipped God in a mountain, or locally, the Jew in a shadow, or figuratively, the Christian in spirit and in truth, truly and spiritually. For, as S. Chrysostom says, “The former things were figures, now all is truth.”
Others explain thus, we must worship God in spirit, i.e., by the Spirit, or the inspiration of the Holy Spirit.
“Mystically, by the spirit is intended,” says Theophylact, “action: by truth, contemplation.” For all Christians serve God either by an active, or a contemplative life.
Heretics object, since God should be worshipped by Christians in spirit and in truth, therefore all corporal rites and ceremonies ought to be rejected in baptism.
I answer by denying the consequence. For these are not shadows and figures of the Old Law, but ornaments, incentives, and effects of the Spirit, and therefore pertain to the Spirit. For without sacraments and sacrifices the Church cannot exist, because without them she would cease to be visible, and could not be united and gathered together. In form these ceremonies are practised by Christians, and flow from the inward spirit of faith, hope, and charity. Therefore they belong to the Spirit, as results depend upon a cause, and external upon interior actions. It was otherwise with the ignorant and carnal Jews, who placed all their worship in external sacrifices and rites. So SS. Cyril and Ambrose, (De Sp. Sc. l 3. c. 12).
Even the heathen saw that God, to be worshipped acceptably, must be worshipped in spirit and in truth.
God is a Spirit, &c. This is the reason a priori: God is a most pure and true Spirit, therefore He is pleased only with worship in spirit and in truth. “If God were a body,” says S. Augustine, “it would be fitting to worship Him in a mountain, because a mountain is material. Hence it is plain against the Anthropomorphites, and against Tertullian and Lactantius, that God has not a body, even the least material conceivable, but that He is a most immaterial Spirit.” That axiom therefore of Tertullian is false, “that what is incorporeal is non-existent.” However, Tertullian and Lactantius seem to use the words body and corporeal in an improper sense, merely to denote an actual substance.
Listen to S. Augustine expounding these words of Christ (lib. De Spec. c. 1). “God is a Spirit incomprehensible, incorporeal, immutable, that cannot be bounded by space, everywhere whole, nowhere divided: everywhere present, ineffably penetrating all things, containing all things, knowing all things, beholding all things; Almighty, governing all things: wholly in heaven, wholly in earth, wholly everywhere. Always working, always resting, gathering, but needing not, carrying all things without being burdened, filling all things, but not included in them, creating and protecting, nourishing and perfecting all things. Thou seekest, but Thou never wantest anything. Loving, but not inflamed. Thou art jealous, but untroubled. Thou repentest without grieving. Thou art angry, and tranquil all the while. Thou changest Thy works, but Thy counsel knows no alteration. Thou holdest all things, fillest all things, embracest all things, art above all things, sustainest all things. Nor dost Thou in one part sustain, and in another super-exceed: nor in one part dost Thou fill, and in another include. In sustaining Thou super-exceedest, and in super-exceeding Thou sustainest. Thou teachest the hearts of the faithful without the service of words, ‘reaching from one end to another mightily, and sweetly disposing all things.’”
What is God? Listen to Arnobius invoking Him (lib. 1, Cont. Gent.). “0 greatest and highest Creator of things invisible. Thou art invisible, and art never comprehended by any other natures. Worthy, indeed worthy art Thou, if only Thou mayest be called worthy by mortal lips, after whom all intelligent nature aspires, and to whom it never ceases to give thanks: to whom every living thing ought continually to bend the knee, and supplicate with unceasing prayers. For Thou art the First Cause: the locality and space of things: the foundation of whatsoever is infinite, unborn, immortal, eternal, the Only One, whom no corporeal form outlines, no circumscription bounds, without quality or size, without situation, motion, or hold: concerning whom nothing can be said or expressed by mortal words: and that Thou mayest be understood, we must be silent, and that as in a shadow a fallible look may seek after Thee, nothing whatsoever must be muttered.” (이상, 발췌 끝)
4. 다음은, Haydock's Catholic Bible Commentary 1859 on DRB 에 제시된 요한 복음서 4,23에 대한 주석 전문입니다:
출처: https://johnblood.gitlab.io/haydock/id95.html (발췌 시작) 23 But the hour cometh, and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeketh such to adore him.
Ver. 23. Now is the time approaching, when the true adorers shall adore the Father in spirit and in truth, without being confined to any one temple or place; and chiefly in spirit, without such a multitude of sacrifices and ceremonies as even the Jews now practise. Such adorers God himself (who is a pure spirit) desires, which they shall be taught by the Messias. (Witham)--- Our Lord foretells her that sacrifices in both these temples should shortly cease, giving her these three instructions:1. That the true sacrifice should be limited no longer to one spot or nation, but should be offered throughout all nations, according to that of Malachias; (i. 11.) 2. That the gross and carnal adoration by the flesh and blood of beasts, not having in them grace, spirit, and life, should be taken away, and another sacrifice succeed, which should be in itself invisible, divine, and full of life, spirit, and grace; 3. That this sacrifice should be truth itself, whereof all former sacrifices were but shadows and figures. He calleth here spirit and truth that which, in the first chapter, (ver. 17) is called grace and truth. Now this is no more than a prophecy and description of the sacrifice of the faithful Gentiles in the body and blood of Christ; for all the adoration of the Catholic Church is properly spiritual, though certain external objects be joined thereto,on account of the state of our nature, which requireth it. Be careful then not to gather from Christ's words that Christian men should have no use of external signs and offices towards God; for that would take away all sacrifice, sacraments, prayers,churches and societies. &c. &c. (Bristow) (이상, 발췌 끝)
작성 중입니다.
---------- 작성자: 교수 소순태 마태오 (Ph.D.)
0 17 0 |