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Á¦¸ñ ¿¡»ç¿ì(¿¡¼­)¿Í ¾ß°öÀÇ À̾߱â/Esau and Jacob
ÀÛ¼ºÀÚ °ü¸®ÀÚ ÀÛ¼ºÀÏ 2017-03-06







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1/¿¡»ç¿ì´Â ÆÏÁ×À» ÇÑ Á¢½Ã ¸ÔÀ¸·Á°í ÀÚ½ÅÀÇ ÀåÀÚ±ÇÀ» ÆȾҽÀ´Ï´Ù. ¼º°æÀº ºÐ¸íÈ÷ ¿¡»ç¿ìÀÇ Àú ÇàÀ§¸¦ ¹Ý´ëÇÕ´Ï´Ù: ¡°¿¡»ç¿ì´Â ¸Ô°í ¸¶½Ã°í ³ª¼­, ÀϾ °¡´Ï¶ó. ÀÌ·¸°Ôµµ ¿¡»ç¿ì´Â ¸º¾Æµé ±Ç¸®¸¦ °¡º­ÀÌ ¿©±â´Ï¶ó.¡±(â¼¼±â 25:34) ±×·¡¼­ ¿¡»ç¿ì´Â À°¿åÀûÀÎ »ç¶÷ÀÌ°í Æø·ÂÀûÀÌ°í ºÐ³ë¿¡ °¡µæ Âù »ç¶÷ÀÌ µÉ ¼ö ÀÖ½À´Ï´Ù. (â¼¼±â 27:41ÀýÀ» º¸¼¼¿ä) ±×¸®°í ±×´Â ½Å¾ÓÀÌ °ÅÀÇ ¾ø´Â »ç¶÷À¸·Î¼­, ¾Æºê¶óÇÔÀÇ ¾Æµé ÀÌ»ç¾ÇÀÇ »ó¼ÓÀÚ¿ä, ±×°ÍÀÌ Àú ¡®ÀåÀڱǡ¯ÀÇ ÀϺÎÀÎ (¾Æºê¶óÇÔ¿¡°Ô ÇϽÅ) õÁÖ´ÔÀÇ ¾à¼ÓÀ» °í¸¶¿öÇÏÁö ¾Ê¾ÒÀ¸³ª, ±×¿Í ¹Ý¸é¿¡ ¾ß°öÀº ±âµµÇÏ´Â »ç¶÷À̾ú°í, Àڱ⠾ƹöÁö·ÎºÎÅÍ Àú »ç½ÇÀ» ¹è¿ü½À´Ï´Ù. ±×´Â ¡®¾Æ¹öÁö ÀÌ»ç¾Ç¿¡ ´ëÇÑ °æ¿Ü°¨¡¯À» °¡Áý´Ï´Ù. (â¼¼±â 31:42, 53¿¡¼­ º¸¸é ÀÌ»ç¾ÇÀº ÁÖ´Ô¿¡ ´ëÇÑ °æ¿Ü°¨À» °¡Á³´Âµ¥, ÀÌ·± ÀÚ¼¼´Â ±×·Î ÇÏ¿©±Ý ¾Æºê¶óÇÔ¿¡ ÀÇÇØ ÀÚ½ÅÀÌ Èñ»ýµÇ¾î¾ßÇÔÀ» ¹Þ¾Æµå¸®°Ô µÇ¾ú°í, ¾ß°öÀº ÀÌ»ç¾ÇÀ¸·Î ºÎÅÍ ±×°É ¹è¿ü½À´Ï´Ù)


2/¹«½¼ ÀÏÀÌ ÀϾ´Â°¡¸¦ ±ú´ÞÀº ÈÄ¿¡ - ÀåÀÚ±ÇÀÌ ¾ß°öÀ¸·Î °£ »ç½ÇÀ» ¾Ë°í ³­ ÈÄ, ³î¶õ ÀÌ»ç¾ÇÀº ±×¸®°í¼­ ÀÚ½ÅÀÌ ¾ß°ö¿¡°Ô ÁØ ÃູÀ» È®ÁõÇÕ´Ï´Ù. ÀåÀÚ±Ç »ó¼Ó¿¡¼­ ¸î °¡Áö ÁÖ¿äÇÑ ºÒÀÇ°¡ ÀÖ¾ú´Ù´Â °ÍÀ» ¾Ë¾Ò´õ¶ó¸é, ÀÚ½ÅÀÌ ÁØ ÃູÀ» ºÐ¸íÈ÷ È®ÁõÇÏÁö ¾Ê¾ÒÀ» °Ì´Ï´Ù. ¿©±â ÀÌ»ç¾ÇÀÇ ¸»ÀÌ ÀÖ½À´Ï´Ù: ¡°ÀÌ»ç¾ÇÀÌ ¾ÆÁÖ ³î¶ó°í ³î¶ó¸ç °¡·ÎµÇ, ³×°¡ µé¾î¿À±â Àü ±Û½ê ´©°¡ ¸äÁü½ÂÀ» »ç³ÉÇÏ¿© ³ª¿¡°Ô °¡Á®¿Ô±â¿¡, ±×°ÍÀ» ³»°¡ ´Ù ¸Ô°í Àú¿¡°Ô °­º¹À» ÁÖ¾î ¹ö·ÈÀ»²¿, ¾îÂî µÇ¾úµç ³ª´Â ±×¸¦ °­º¹ÇÏ¿´°í ±×´Â °­º¹À» ¹Þ¾Æ °¬´À´Ï¶ó.¡±(â¼¼±â 27:33)


ÀÚ, ±× ±¸Àý óÀ½ÀÇ ¸»¿¡ ´ëÇØ »ý°¢Çغ¸´Â °ÍÀÌ À¯ÀÍÇÕ´Ï´Ù. ¡®ÀÌ»ç¾ÇÀÌ ¾ÆÁÖ ³î¶ó°í ³î¶ó¸ç¡¯ ......ÀÌ´Â ¹Ï±âÁö ¾ÊÀ» Á¤µµ·Î ³î¶õ °ÍÀε¥, È÷ºê¸®¾î´Â ÀÌ ¸»¾¸ÀÌ ¡®µÎ·Á¿ò¿¡ ½×ÀΡ¯ Ä¿´Ù¶õ °øÆ÷¸¦ ÀǹÌÇÏ°í, ±×¸®½º¾î·Î´Â ¡®°æź, ´çȲ, ȲȦ°æ¡¯À» ¶æÇÕ´Ï´Ù. ¡®ÀÌ»ç¾ÇÀÇ µÎ·Á¿ò¡¯ÀÌ ÃµÁÖ´ÔÀÇ Àü´ÉÇϽŠÈû¿¡ ´ëÇÑ ±²ÀåÇÑ Á¸°æ½ÉÀ» ¶æÇÏ°í, Ä£¹ÐÇÏ°Ô (¾Æºê¶óÇÔÀÇ Èñ»ýÁ¦»ç¿¡¼­ Ç¥½ÃµÇ´Â) ±×¸®½ºµµ¿Í ¿¬°üµÊÀ» ±â¾ïÇϼ¼¿ä. ÁÖ´Ô²²¼­ ¡°¾Æºê¶óÇÔÀÌ ³ªÀÇ ³¯À» º¸°í¼­ ±â»µÇÏ¿´´Ù¡±°í ÇϼÌÀ» ¶§, ÀÌ°ÍÀº Àڱ⠾ƵéÀ» Èñ»ýÁ¦»ç·Î ¹ÙÄ¡°í ³­ ÈÄ, ±×°¡ º» ȯ½Ã¸¦ ¾ð±ÞÇÑ °ÍÀ¸·Î »ý°¢µË´Ï´Ù. ÀÌ»ç¾ÇÀº ¾Æ¸¶µµ Àú ¹¬»óÀ» °¡Áö°í ÀÖ¾úÀ» °ÍÀÔ´Ï´Ù. ¡®È²È¦°æ(ecstasy)¡¯À̶õ ¹Ù·Î ±× ´Ü¾î´Â ±×¸®½º¾î¿¡¼­ ¿Â ¹ø¿ªÀε¥, ¾Æ¸¶µµ °°Àº ¶æÀ» ¸»ÇÒ °ÍÀÔ´Ï´Ù. ¸¸¾à Á¦ ±â¾ïÀÌ ¿Ç´Ù¸é, ÀÌ¿¡ ´ëÇØ ¼º º£¸£³ª¸£´Â ¼³¸íÇϽñæ, ÀÌ»ç¾ÇÀÇ ´çȲÇÔÀ» ȲȦ°æÀ¸·Î ¼³¸íÇÏ°í ÀÖ½À´Ï´Ù.


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ÁÖ¸ñÇØ¾ß ÇÒ ÀÏ: ¹Ù¿À·Î ¼ºÀÎÀº ·Î¸¶Àε鿡°Ô (·Î¸¶ 9:12-13) ¼­ÇÑÀ» º¸³»´Âµ¥ â¼¼±â 25Àå 23Àý¿¡¼­ ÀοëÇÏ¿© ·Î¸¶Àε鿡°Ô ¸»ÇÕ´Ï´Ù ¡°Å« ÀÌ(Çü)°¡ ÀÛÀº ÀÌ(¾Æ¿ì)¸¦ ¼¶±â¸®¶ó.¡± ±×¸®°í ÀüÀÚ´Â ¡°ÀúµéÀÌ ¼±À̳ª ¾ÇÀ» ÇàÇϱâ Àü¡±ÀÌ°í, ÀÌ´Â ¿¡»ç¿ì ÀÚ½ÅÀ» ¾ð±ÞÇϴµ¥ 13Àý¿¡¼­ ¼ºÀÎÀº ¸»¶óÅ° 1Àå 2-3ÀýÀ» ÀοëÇÕ´Ï´Ù. ¡°³ª ¾ß°öÀº »ç¶ûÇÏ¿´À¸³ª, ¿¡»ç¿ì´Â ¹Ì¿öÇÏ¿´µµ´Ù.¡± ±×¸®°í ÀÌ´Â ÀúµéÀÌ ¼±À̳ª ¾ÇÀ» ÇàÇϱâ ÀüÀÌ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á ÀåÀÚ±ÇÀ» ÆÈ°í Àڱ⠵¿»ý¿¡°Ô ºÐ³ë¿Í Áõ¿À¸¦ ÇÑ ¿¡»ç¿ìÀÇ À°ÀûÀÎ ´ÜÀý ÀÌÈÄÀÔ´Ï´Ù. ÀÌ°ÍÀº ¿¡»ç¿ì ÀڽŰú ±×ÀÇ Èļյ鿡°Ôµµ Àû¿ëµË´Ï´Ù. ¿ì¸®¿¡ ´ëÇÑ ÃµÁÖ´ÔÀÇ »ç¶ûÀº ¿ì¸®ÀÇ ÀåÁ¡À» ¼±Çà(à»ú¼)ÇÏ°í ¿øÀÎÀÌ µË´Ï´Ù. ¡®ÃµÁÖ´ÔÀÇ Àdzë(Á¤ÀÇ)¡¯´Â ¿ì¸®ÀÇ ¾ÇÇÑ Çà½ÇÀ» ¼±ÇàÇÏ´Â °ÍÀÌ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á ±× µÚ¿¡ ¿À´Â °ÍÀÌ°í ±× ÈÄ¿¡ ¹úÇÏ´Â °ÍÀÔ´Ï´Ù.


Yours sincerely in Jesus and Mary
Father François Laisney



Esau and Jacob


Q Could you teach me the story that Jacob Receives His Father's Blessing. In fact, Esau was deceived by his mother and younger brother. Is it just?


A There are two important points to remember, in order to get a proper understanding of that passage:


1/ Esau had sold his first-born rights to Jacob for a dish of lentils. The Scriptures clearly disapprove Esau for that: ¡°And so taking bread and the pottage of lentils, he ate, and drank, and went his way; making little account of having sold his first birth-right¡± (Gen. 25:34). Thus Esau was a sensual man, who could be violent and full of hatred (see Gen. 27:41), and a man of little faith, who did not appreciate the promises of God to Abraham of which Isaac was the heir and which was part of that ¡°first birth-right¡±. Jacob on the contrary was a man of prayer, who had learnt that from his father (he swears ¡°by the fear of my father Isaac¡± (Gen. 31:42,53): Isaac had the holy fear of the Lord, which had made him accept to be sacrificed by Abraham; and Jacob had learnt from him).

 

2/ Isaac, after he realised what happened, ¡°marvelled¡± and then confirmed his blessing of Jacob. He would certainly not have confirmed his blessing if he had seen some major injustice in it. Here are his words: ¡°Isaac was struck with fear, and astonished exceedingly: and wondering beyond what can be believed, said Who is he then that even now brought me venison that he had taken, and I ate of all before thou camest? and I have blessed him, and he shall be blessed¡± (Gen. 27:33).


Now it is useful to mediate on the words at the beginning of the sentence: ¡°Isaac was struck with fear, and astonished exceedingly: and wondering beyond what can be believed¡±. In Hebrew, the words signify a great fear (¡°struck with fear¡±), and in Greek they signify ¡°admiration, bewilderment, ecstasy¡±: remember the ¡°fear of Isaac¡± refers to his immense respect for God¡¯s almighty power and is intimately connected with Christ (signified by the sacrifice of Abraham: when our Lord says ¡°Abraham saw my day and was glad¡±, it most likely refers to the vision he had after the sacrifice of his son: Isaac would probably have shared in that contemplation). The very word ¡°ecstasy¡±, possible translation from the Greek, would refer to the same. St Bernard, if my memory is right, does explain Isaac¡¯s bewilderment as an ecstasy.


Then one understand why Isaac approved what happened: he saw the hand of Divine Providence, doing for Jacob (the younger shall serve the elder) what God had done for his own self (being preferred to Ismael, his older brother), and he probably had an understanding ¡°from afar¡± (Heb. 11:13) of its marvellous signification.


Keeping these two points in mind, one understands much better what happened. Rebecca knew that Esau had sold his birth-right to Jacob. Thus, hearing that Isaac was on the point of giving the first-born¡¯s blessing to Esau, she saw that this would be a mistake of her husband, due to his liking Esau¡¯s venison. Hence she called her son Jacob and, knowing that arguments with her husband would not work, devised the trick so that Jacob would receive his due. When Jacob said: ¡°I am your first-born¡±, he did not lie, because he had purchased that title. The only lie would consist in him saying ¡°I am Esau¡± – Some Fathers of the Church did criticise him on that one point – the Scriptures does not necessarily approve everything done by even some of its greatest saints such as David with Bethsabee, but even then, St Augustine says about Jacob ¡°not mendacium sed mysterium – not a lie but a mystery¡±. So whether Jacob was with fault or without is not a matter of faith, but of opinion; my opinion is that we should not be fast in condemning such great saints, but rather see the importance of what is signified by this, and get the lesson from what is figured/signified rather than from the figure itself.


There is a moral lesson (=with regard to each one¡¯s moral life) and there is a typological lesson (with regard to Christ).


The moral lesson is to avoid sensuality, violence and irascibility which were the vices of Esau, knowing that one can lose the Promise of God because of them, as he did. The moral lesson is the importance of the spirit of faith of Rebecca and Jacob (and Isaac, who, once he understood in his ecstasy, approved it), searching for these spiritual blessings rather than sensuality. Thus St Paul says: ¡°Lest there be any fornicator, or profane person, as Esau; who for one mess, sold his first birth-right¡± (Heb. 12:16).


The typological lesson is the preference of God for the second/spiritual people, the Church, over the first/sensual people, the synagogue: the promise being received by the Church and the synagogue losing it by its serving of the letter rather than the spirit. Thus St Paul says: ¡°By faith also of things to come, Isaac blessed Jacob and Esau¡± (Heb. 11:20).


There is another lesson, given by St Louis Marie Grignon de Montfort, but it is more ¡°accomodatice¡± than in conformity with the literal sense (as St Thomas teaches in Ia qu.1 a.10): in his lesson, the fruit that he draws is good, but whether it really comes from the text is questionable, because he disregards the sensuality of Esau, and his having sold his birth-right which can hardly be legitimately ignored in that context. He makes Esau an image of Christ and Jacob an image of us, who through the mediation of Mary signified by Rebecca would receive the blessings earned by Christ: but in the type Esau is stripped of the blessing, and that does not fit at all. Yet looking at what positively fits in his interpretation we can say that, in order to receive the blessings of the Father (signified by Isaac), we have to ¡°put on Christ¡± signified by Jacob putting on the clothes of Esau: and this is the advice of our spiritual mother, Mary, signified by Rebecca (Mary said: ¡°do all whatsoever He shall say to you¡± (Jn 2:5).


Note: the passage of St Paul to the Romans, Rom. 9:12-13, quotes in verse 12 Gen. 25:23 ¡°the elder shall serve the younger¡±, and that is ¡°before they have had done any good or evil¡± and it refers to Esau himself, and in verse 13 he quotes Malachy 1:2-3 ¡°I have loved Jacob and hated Esau¡± and that is not before they had done any good or evil, but rather after Esau¡¯s sensual renunciation to his birth-right and his anger and hatred of his brother: it applies both to Esau himself and to his descendants. The love of God for us precedes our merits and is the cause of it; the ¡°anger of God¡± (=His Justice) does not precede our evil deeds but rather comes after them and punishes them.


Yours sincerely in Jesus and Mary
Father François Laisney