작성일 : 18-04-30 12:31
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“디오그네투스에게 보내는 편지”
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인쇄
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 조회 : 1,640
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[디오그네투스께]
그리스도인은 나라나, 언어나, 전통 때문에 다른 사람들과 구별되는게 아닙니다.
그들은 그들만의 도시에 사는 것도 아니고,
이상한 언어를 쓰는 것도 아니며,
특유한 삶을 사는 것도 아닙니다.
그들은 각자 주어진 삶에 따라 그리스나 다른 이방 도시들에 흩어져 살고,
도시의 관습에 따라 옷을 입고, 음식을 먹으며, 삶을 영위합니다.
그들은 자기 조국에 살면서도 마치 나그네와 같습니다.
시민으로서 모든 의무를 수행하지만 외국인과 같이 모든 것을 참습니다.
다른 사람들처럼 결혼하여 아이를 가지지만, 아이를 버리지 않습니다.
다른 사람들과 식탁은 공유하지만, 아내를 공유하지 않습니다.
육신을 입고 있지만, 육신을 따라 살지는 않습니다.
지상에서 시간을 보내고 있지만, 시민권은 하늘에 있습니다.
그들은 주어진 법에 순종하지만, 그들의 삶은 그 법을 초월합니다.
그들은 모든 사람을 사랑하지만, 사람들에 의해 박해를 받습니다.
그들은 가난하지만, 많은 사람들을 부유하게 합니다.
그들은 능욕을 받을 때 능욕하는 자를 축복하고,
멸시을 당할 때 멸시하는 자를 존중합니다.
그들은 착한 일을 하는데도 죄인들처럼 벌을 받고,
벌을 받을 때는 생명을 얻는 것 같이 기뻐합니다.
그들은 유대인에 의해 공격받고, 헬라인들에 의해 핍박받지만
유대인들과 헬라인들은 왜 그들을 미워하는지 모른답니다.
편지에 의하면 초대 교회의 성도들이 세상 사람들과 구별되었던 이유는 겉모습이 아니라 예수님을 사랑하는 영성에 기초한 도덕성이었다.
세상 사람들은 사회의 악습까지 답습했지만 성도는 착한 일만 선택했다.
그들은 예수님의 아름다운 덕을 이 모든 것들 보다 더 가치있게 여겼기 때문이다.
- 옮긴글
The Christians are not distinguished from other men by country, by language, nor by civil institutions. For they neither dwell in cities by themselves, nor use a peculiar tongue, nor lead a singular mode of life. They dwell in the Grecian or barbarian cities, as the case may be; they follow the usages of the country in dress, food, and the other affairs of life. Yet they present a wonderful and confessedly paradoxical conduct They dwell in their own native lands, but as strangers.
They take part in all things, as citizens; and they suffer all things, as foreigners. Every foreign country is a fatherland to them, and every native land is a foreign. They marry, like all others; they have children; but they do not cast away their offsprings. They have the table in common, but not wives. They are in the flesh, but do not live after the flesh. They live upon the earth, but are citizens of heaven. They obey the existing laws, and excel the laws by their lives.
They love all, and are persecuted by all. They are unknown, and yet they are condemned. They are killed and made alive. They are poor and make many rich. They lack all things, and in all things abound. They are reproached, and glory in their reproaches. They are calumniated, and are justified. They are cursed, and they bless. They receive scorn, and they give honor.
They do good, and are punished as evil-doers. When punished, they rejoice, as being made alive. By the Jews they are attacked as aliens, and by the Greeks persecuted; and the cause of the enmity their enemies cannot tell.
In short, what the soul is to the body, the Christians are in the world.
The soul is diffused through all the members of the body, and the Christians are spread through the cities of the world. The soul dwells in the body, but it is not of the body; so the Christians dwell in the world, but are not of the world. The soul, invisible, keeps watch in the visible body; so also the Christians are seen to live in the world, for their piety is invisible.
The flesh hates and wars against the soul; suffering no wrong from it, but because it resists fleshly pleasures; and the world hates the Christians with no reason, but they resist its pleasures. The soul loves the flesh and members, by which it is hated ; so the Christians love their haters.
The soul is enclosed in the body. but holds the body together; so the Christians are detained in the world as in a prison; but they contain the world. Immortal, the soul dwells in the mortal body; so the Christians dwell in the corruptible, but look for incorruption in heaven. The soul is the better for restriction in food and drink; and the Christians increase, though daily punished. This lot God has assigned to the Christians in the world; and it cannot be taken from them (Epist. ad Diognetum, C. 5 and 6 p.69 sq. Otto. Lips., 1852).
That was from the second century, a commentary written by a Christian to a pagan who wanted to know how a Christian acts.
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