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Andy Sukho Mun blog.chosun.com/andychun

바로가기 -------- 내블로그 가기 산과 바다에 우리가 살고... 칸토르-이상화 사랑의 빛 서신동 누구라도 그러하듯이 살아가는 이야기 어디서 왔다가 어디로 가는가 喜希 아델라. 울고싶을때 우는남자 함 혜 숙 바람처럼.. 촛불 우물안 개구리 Hi_story 선 브론즈 꼬맹이의사 패리스의 시사 앤 뷰 Andante, Andante 우린친구 아리랑 이 따뜻한 슬픔의 시간에,,, 한 ‧ 묶음 미리내 관악산 중앙SNP funny 사랑의 여신 ★강남베드로병원의 건강이야기 바람처럼 구름처럼 shinga67 람단 品安 (江湖煙波) 숨겨둔 이야기 smile queen 그 곳에 가고싶다 joy 살아가는동안 가로등 조선닷컴의 당찬 PB 꿈길 밖에 길이 없어 살만한 세상을 만들며 경희궁 건강 100세를 향해 浪 漫 貴 族(낭만귀족) 늘보 定處 없는 旅程 누리누빔 보고듣고 배우고 Engineer가 바라보는 세상이야기 삼시세끼의 밥에담긴 깨달음~ 흔적2 행복의 문 choi 반야월半夜月 유산요 장백산은 백두산 길바닥에 돌부리 하나 ponte 광야 *** 美花 야호야 들국화 이다 세상속으로 빈센트 오크통건강연구소 해피투게더 Freedom is not free. 편안한 오후 아름다운 미래 메타세쿼이어의 속삭임 특별한 시사회로의 초대 choijinsang 경옥이 흔적 따낀미얀마 늘~사랑 육공사 SunnySideUp 홍콩초신자 shinsuner 구지미 스테파노 자유공간 말라브리고 포인트 기쁨 행복한 한나 북치고 장구치고 入 古 出 新 북극성(北極星) 무명무상 마음이 머무는곳 흐르는 강물처럼 오가네 임사깟 사랑방 고국을 그리며....... 감동과 사랑이 있는... 미술품투자카페 람세스 캔버스 누가 이룩해 놓은 나라인가? 솔바람 柱聯찾아 천리길 나그네김 오두의 꿈꾸는 풍경 우표 골드 문 고향의 봄 제이주의 음악감상실 화라지를 아시나요/ 침묵 전원(田園)통신 입양부모의 마음 지게꾼 연미산 수색 그 물빛 무늬 '광야'에서 '하나님'만 바라보다 설악 청봉 찰리의 중국이야기 밝고 둥근달(moon) 앵두나무 newwindow 고방 톰서영과 로르 빛과 같이 지나는 시간들 slapshot 감사하며 살기 사슴의 집 green roof 想 開 靑松의 문학향기 신화의 거울 성경과 이스라엘, 한국과 세계 나나리카페 김홍주 만년설 seven N a half mindfulness 산다화 핀 섬 동산위의 소나무 자작나무숲에서 기대와 설레임 무심의 작은 둥지 오병규 세아이 여행 diver zinggumdari 오悉V의 블로그 일월-인권 프라자 그날이 오면,,,, 아름다운 세상 낙엽 지는 가을날 수봉 무용과 오페라 말레이코리아 passion for life 옥 색 천 목 BlueSky 존재의 신비 본드걸 꿈이있는자 봄내소리 '진리가 너희를 자유케 하리라' 검은눈동자 아낌없이 주는 나무 늘푸른 나무의 도토리 하루하루를 금모래의 '강변에 살자' 아바단 주향아로마 francisco 나도 한마디 안나의 삶 kims 풍기순흥 살며 사랑하며 조약돌 天地人 산속에 숨은달 음악과추억 물따라 바람따라 소박한 꿈 사람@함께 하는 세상 산과들 은혜위에 은혜러라 사계절 흐르는 강물처럼 월보 삼마 cognoscere 有緣千里來相會 청라원 일기 flyfish ○ Classicidea Minuette*♬ ○ 아카시아 향기나는 시루떡 루르드의 베르나데트 備忘錄 인연 신세계 마미앙의 산책 조금 느리게 노매드의 여정 가야만 해 불가지지대 소시민 事事佛供 處處佛像 최상철 우연 - ^.^ 雨淵 삶 고구려의 혼 프로사진실전훈련원 銀河天使의 나라 세상이야기 靑睦閒筆 오두막 웃는 돌 빈계절 오면 다시채울수있을까. 까치밥을 생각하는 마음 유 천 꿈꾸는 섬 si*jo문어발 반란을 꿈꾸는 여자 simbidium 가자~~~~~ 귀성전쟁 없애기 aunai 마음을 여는 감로수 아침이슬 가야산 먼 곳 안에서 바깥보기 사랑 조선닷컴 通達人클럽 골프通지기 울타리에 앉은 새 숲이 되고 싶은 나무 미래지향 천하부부의 여행 그리고 삶 cafe summer moon lead6012 본대로 느끼는대로 미도요 田元 具誠會 더불어사는 세상 Georgia on my mind 봄날처럼~~~ 술래 대한민국 愚農 亭 hanulove 초원의 집 기호의 섬 Law & Order travelessay 채움과 비움 우리나라 삼국지 보물 없는 보물섬 행복속에 머물고 싶어라 무화(無火) 백선균입니다 The Secret Garden 씨밀레 4evergreen solafide..나눔의 삶을 준비하며 따뜻한 비즈니스 화분 캄파눌라 주인공 나날이 좋은날 되소서 푸른잎사귀 세실 蒼村 함지박 크리스박 Alice in wonderland sohn430323 노오란 향기 Jeannie's Diary 꿈나무 minwhee rainbow 추풍 만리경 해변의 길손 주님의 품안 Seriyoon™ 오~☆천사 선희! 갈무리 밤골 물의나라 culture 오리&또또 달빛 흐르는 샘 부자되시고 싶은 분 오세요 조선닷컴 한 촌사람... 하이레티쿠스 무영탑 산사람들 봄여울 새로운 삶 멋진 이웃 마음 동양의학 쉽게이해하기 The Waste Land 영화, 축구, 그리고 음악 도란도란 사랑방 세사레 뜨거운 햇살.여기는 텍사스 시나위 기다림의 그늘아래서 때때로 바람부는 날이면 니구로 길 위에서 길을 잃다 좌충우돌 흐르는 강물처럼 ^_^..New Palladini 영화처럼 행복하게 살아가기 ^^ ... Endorphin Virus intermezzo Just-do-it mooyong66. 아름다운 이야기 두강산책 Robin Times 초록정원 아이..귀찮아.. 神話에 묘사된 기술자의 심리-上 Takeyosi Evergreen 오또산1 Mansio de Litteratura 우리 다시 만날 때까지 김홍석입니다 고운사람들 바람재 아이사랑 종달새 수레바퀴 사랑의 고을 해산 아름다운 오늘을 만드는 사람들 21C뉴스(www.21cnews.com) BOBOS 조민사사 경대승 munam (최승달) Flag 블랙리스트 관악산방 ccsslim(昌) wnduddlqslek 도On도 思索의 공간 흐르는강물처럼 불 괴 심 승환이가 신광철의 지구여행열차 창가에 가는세월 elitei 21세기 지전의 보이는대로 들리는대로 미르 來者勿拒 去者勿追 그린필 ☆ 시와 신앙 Poem & Faith ☆ 감사하는 나날 훼드라의 세상만사 백인대장의 '쑥덕공론' 건전한 보수 loveness Sous Le Ciel Gris Manon 흐르는데로... 동백 한숲아산 들빛마을 친환경 전문 에스엔비 Natural 전태수팔각정= 040810～ 아다다 psb0549 똑똑바보 먼 과거와 깊은 미래로 오가는길 쉼터.. always 행복 통! 통! 통하는[정수천]부천사랑 김완곤 a line's drive 타이거블로그 서투른 木工 바람소리... 이름없는 풀뿌리 천연염색 꽃물 풀물 이야기 어울림 바람 소리 세월 소리 젬워드(gemWord) 1월 눈 솔방울 아저씨 싱그런 풀냄새 물같이, 바람같이 김한수 vs 김한수 수레바퀴 저 산길 끝에는 옛님의 숨결... 아내(남편)가 아픈 사람들 김창호와 함께 하는 운하가 희망 鳳 頭 亭 (봉두정) 한 번뿐이므로 소중한... 고목나무에 꽃피우기 mountainpark 東夷敎會 한마음 운동 류한_말그림 La Chambre d'Echos 내 안에, 뜰 달리는 큰법당 UFO! 미지의 세계를 동경하며... 난... 행복해야 돼!!! 아름다운 세계 먼 산 kimyt 野生花 피는 들녘. 화양동계곡신토불이 시인 김인숙의 숭어리 숲 새슬 스트라이크테러 꿈꾸는 샹송인형 끌리는 것에 빠져보는 거야 ebony 팜 향로봉 산머리곡산 CEO와 영이 김동주원장의 여행이야기 온새미... 굳바이 마이 블로그 비엔나 당랑거철(螳螂拒轍) Welcome To My World .. 공간과 시간 보나 Universal Peace Fedevation Sunflower 조선미꽃방 www.00.ne.kr 청포도의 꿈 나무친구들 그대 이름은 모란 아름다운 세상 만들기 해외트레킹&스노우보딩 자키홍의 턴테이블 도인으로서의 시작 옛날에 금잔디 못다판 꽃한송이 함박골신사 다니엘의 기도하는 손 석양(夕陽) jch2319 노들나루 차나한잔 그리움이 바람되어 ★사람에게선 좋은 냄새가 난다★ 학문의 즐거움 상림남강 그리움! 아름다운 우리 ... ♥ 산새들꽃 바다야 쉬어가기 오드리의 방 초심초월初心超越 James' Leadership Note 피레네숲과 그리고 지중해변 한국인 유엔 사무총장 0212 Listen to my heart 파란하늘 밝고 따뜻한 세상을 위하여 秋山 생각하는 휴게실 아라리 한마음 남한강의 장 이어도 얼음꽃 작은눈 세상보기! 월송정 달빛 나의 정원 일기 상림사운정 Suitcase of memories 소석정(素石亭) 트리티_Doctorkimh 한국의 美 松林房 초암의 쉼터 靑山文學日記 雪中梅花 아름다운 迎瑞堂 믿거나 말거나~ 조화유 블로그 김종선의 캐나다 이야기 박원의 제비꽃 이야기 인간과 우주 그리고 공유 영화를 좋아하는 사람 DOLCE 살아 있으매.. 삶과 문학 ldg 동해 핑크로즈 취미로 그리는 캐리커처 하늘바라기 바람처럼... 겨울 그리고 야생마 바람 KPK악극단 스페셜리스트 충격예언 세상에 이런일이 나만의 세상...^^ shworld 마악산 하나님의 갈망 맛과 색깔 있는 영/어/세/상/ 칼럼니스트 columnist 이강석 등대지기 버팔로 능금꽃 향기로운 고향 정치에 대하여... 밀금 miracle 동서남북의 에너지 아름다운세상 mdyooao101 cool Chamber of mine 여란 망울이 고요한 호숫가 그대 그리고 나 혼자서 간다 premolar 그늘님의쉼터 노을빛처럼 편안한집 세상만사 두남 溫哥華-北山居師 방효문 이상철 ahnno 곰 좋은세월 설매화 박대통령 임기 끝까지 비공개 명경지수 베 잠뱅이 행복 바이러스 不法音源 청산 내인생의향기 Worm King 은은한 蘭香이 흐르는곳 사진 이야기 문학과 여행 주인으로 살기 머슴으로 살기 북경반점 청풍명월 八月花 디딤은 어디로 멋썸의 잡기장 常懷 디카로 부르는 노래(아마사진) 소로우의 월든 Say Goodbye! 소낙비 작별 노을 누운 산자락 그대에게 던지는 사랑의 그물 픽션 난픽션 김태공 마을 지 맘대로 씨부리는 헛소리 엄마냄새 삶의 한 가운데에서 해피 루루 코코의 집 홍익인간 미국 유학정보 잃어버린 시간을 찾아 맨발 Living Beautiful 솔이 댕기네 집 수선화 지저스가든 JESU'S GARDEN 아홉개의 필연과 우연.. 제스나의 뜰 Sanctification 샘물한모금의행복 먼산바라기 내 마음의 풍경소리 토민 그대 있음에 산책로 강가의 아침 언젠가는 랑~새 둥지 moon뭉치 빈처 내 마음에 집 시온성 기억속으로~ 이미희 이용남의 세계여행 갈대 고원에 핀 사랑 작은바다 나비건달 가라스 필휴먼(Philhuman) 헤드헌터, 사람을 만나다. 道可道 非常道 수색, 그 물빛 무늬 2 이런 저런 고도를 기다리며 ♡ ½ dorade 칸타빌레 hyuckc 다 이루리... 참나로가는길 하늘만큼 땅만큼 타는 불 수양 히라공주 아름다운 풍경 지난 시간을 괴어놓은 노을 심슨-free hsh0402 인디언 보호구역 Dr. Suh's Library 실루엣 세런딥 대청화곡(대정수포럼 상임대표) 翠軒 맑은 아침 ~바람처럼~ 詩도 아닌, 散文도 아닌 것이 玉蘭齋 소라의 꿈 작은 곰 자리 北 極 星 다 돌아볼때까지 休 yeshua 찬양 늑대굴 내가 사는 삶 피그말리온 China Inside 선물 (The Present) 은빛하늘 마셀의 노랑잠수함 아름다운세상 즐거운인생 다시, 나에게 소리네 까르페 디엠! 아까시꽃의 살아가는 이야기 행복을 찾어서 설원 鹿 野 苑 (DEERFIELD)

	Kepa(Sukho Mun) (andychun)   2008년 사순시기를 보내면서 베드로 사제(Kepa, Peter)를 본받는 삶을 살고 싶어 블로그명을 Kepa로 바꾸었습니다. 블로그 벗님들의 많은 기도를 부탁드립니다. 내 마음에 드는 사람들에 대한 사랑 때문에 마음에 들지 않는 사람들에 대한 사랑이 줄어들지 않기를 기도드립니다. 하느님께 감사드리는 삶입니다. 이곳 우리집 가까이에 있는 Saint Cecilia 성당에 다니고 있습니다. 매일 새벽미사 봉헌에 참례할 때가 하루 중에 가장 행복한 순간입니다. 위젯설정 통계 컨텐츠설정

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모세는 구리 뱀을 만들어 그것을 기둥 위에 달아 놓았다    2007/03/24 02:31

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http://blog.chosun.com/andychun/1951946

성경의 창세기를 보면, 뱀은 아담과 하와가 죄를 범하도록 유혹하는 악마의

다른 상징물로 등장한다(창세기 3장). 한편 민수기 21장에 나오는 구리뱀,

"광야에서 불평하는 이스라엘 백성 앞에 보여주신 기둥에 걸어놓은 구리 뱀"은 십자가에 못 박히신 예수님을 예시(豫示)한다. 모세가 광야에서 뱀을 들어

올린 것처럼, 사람의 아들도 들어 올려져야 한다. 믿는 사람은 누구나 사람의

아들 안에서 영원한 생명을 얻게 하려는 것이다(요한 3,14-15).

이집트를 탈출해 사막생활을 할 때 부족한 음식과 물 때문에 이집트 노예생활을 다시 그리워하고 그들을 이집트 노예생활에서 구원해 주신 하느님께 불평을

하였다. 그래서 이스라엘 백성을 하느님께서는 단죄하셨다. 그들은 이집트

탈출 후 광야생활을 하는 동안 주변 다른 민족들에게 항상 생존의 위협을

겪어야 했다. 한 곳에 안주하는 생활이 아니었고, 젖과 꿀이 흐르는 약속의

땅을 찾아 방랑하는 삶이었다. 방랑하는 삶은 그들이 단련되고, 스스로 위기를

극복할 수 있는 힘을 길러주시기 위한 하느님의 배려이었다. 이러한 고된 생활 중에 이스라엘 백성은 모세에게 불평을 하였다.

"백성은 하느님과 모세에게 불평하였다. '당신들은 어쩌자고 우리를 이집트에서 올라오게 하여, 이 광야에서 죽게 하시오? 양식도 없고 물도 없소. 이 보잘것

없는 양식은 이제 진저리가 나오.' 그러자 주님께서 백성에게 불 뱀들을

보내셨다. 그것들이 백성을 물어, 많은 이스라엘 백성이 죽었다. 백성이 모세에게 와서 간청하였다. 우리가 주님과 당신께 불평하여 죄를 지었습니다. 이

뱀을 우리에게서 치워 주시도록 주님께 기도해 주십시오. 그래서 모세가 백성을 위하여 기도하였다. 그러자 주님께서 모세에게 말씀하셨다. 너는 불 뱀을

만들어 기둥 위에 달아 놓아라. 물린 자는 누구든지 그것을 보면 살게 될 것이다. 그리하여 모세는 구리 뱀을 만들어 그것을 기둥 위에 달아 놓았다. 뱀이

사람을 물었을 때, 그 사람이 구리 뱀을 쳐다보면 살아났다(민수 21,5-9).

하느님께서는 구리뱀에 물린 사람은 누구나 구리 뱀을 쳐다보면 목숨을 건지게 하셨다. 이처럼 모세를 통해 하느님께서 구원의 방법으로 제시한 것이 구리

뱀이었다. 당시 매일 끊임없이 장소를 이동해야 했던 이스라엘 백성은 이방인

신을 섬기고 싶은 유혹도 받았다. 이스라엘 사람들이 구리 뱀 사건을 통해

체험한 것은 하느님의 구원과 은총은 인간의 힘으로 얻어지는 것이 아니라

하느님께 대한 충성과 신뢰 속에서 얻어진다는 것이었다. 구리 뱀은 이미

그 자체가 당시에 뱁에 물린 백성의 배신을 넘어서는 하느님의 용서와 자비,

그리고 목숨을 건지도록, 생명을 다시 주시는 하느님 선물이 드러난 상징이었다.

하느님 사랑은 거저 주시는 것이다. 하느님 사랑은 죄와 배신을 초월하는 것이다. 예수님께서는 요한 복음에서 하느님이 아들을 세상에 보내신 것은 세상을

단죄하려는 것이 아니라 구원하시려는 것이다. 구리 뱀은 신약에서 십자가에

높이 달리신 예수님의 구원사건을 미리 보여주신 것이다. 십자가 자체가 세상에 구원과 생명을 주기보다는 십자가에 높이 달려 못 박혀 돌아가신 사람의 아들, 즉 하느님 스스로가 영원한 생명을 주는 것이다.

구리 뱀을 쳐다보는 것은 구리 뱀 자체를 쳐다보는 것이 아니라, 위(하느님)을 쳐다보는 것이다. 구원은 아래로부터 이뤄지는 것이 아니라 위로부터 내려오는 하느님 은총임을 예시해주는 하느님의 놀라운 신비이기 때문이다.

구리 뱀은 당시 뱁에게 물린 사람들에 대한 상징물이지 우리에게 구원을 가져다 주는 것은 아니다. 당시는 물론이고 모세 이후의 이스라엘 사람들은 마치

구리뱀을 신통한 물건인양 여겨 구리뱀을 모시다가 어려운 일을 당할 때에 쳐다보곤 하였다. 그래서 이스라엘의 열왕기 시대에 구리 뱀이 미신화되는 것을

방지하려고 구리뱀을 부셔버렸다. 그 이후 이스라엘에서는 구리뱀을 더 이상

신비스러운 상징물로 여기지 않았다.

하느님의 권능은 절대적이시기 때문에  하느님께서 명령하시는 것만을 실천하면 우리는 은총과 축복을 받을 수 있는 것이다. 

엘리사 예언자 시대의 시리아 장수 나아만의 사례를 보자. 나아만도 처음에는

엘리사 예언자의 말을 믿지 않았다. 우리 인간은 하느님께서 명하시는 것을

철학이나, 과학, 논리학으로 따질 필요는 없는 것이다. 구리뱀을 쳐다본다고

우리가 죽음에 직면한 상처가 나을 수 있을까? 치료약도 아닌 요르단강 물에

몸을 담근다고 문둥병이 나을 수 있겠어? 하고 의심하면  전혀 은총을 얻을 수

없다. 다만, 순명하는 자세가 필요할 뿐이다.

하느님의 심오한 사랑과 신비를 깨닫는 것은 쉬운 일이 아니다. 우선 무엇보다도 중요한 것은 하느님께서 지시하신 것을 무조건 순명하고 이행하는 것이다.

엘리사 예언자 시대의 시리아 장수 나아만의 사례에서 우리는 순명의 사례를 볼 수 있다.  

 

Silence

31. Listening and meditation are nourished by

silence. After the announcement of the mystery

and the proclamation of the word, it is fitting to

pause and focus one's attention for a suitable

period of time on the mystery concerned, before

moving into vocal prayer. A discovery of the

importance of silence is one of the secrets of

practicing contemplation and meditation. One

drawback of a society dominated by technology

and the mass media is the fact that silence becomes

increasingly difficult to achieve. Just as moments

of silence are recommended in the Liturgy, so too

in the recitation of the Rosary it is fitting to pause

briefly after listening to the word of God, while

the mind focuses on the content of a particular

mystery.

The "Our Father"

32. After listening to the word and focusing on

the mystery, it is natural for the mind to be lifted

up towards the Father. In each of his mysteries,

Jesus always leads us to the Father, for as he

rests in the Father's bosom (cf. Jn 1:18) he is

continually turned towards him. He wants us to

share in his intimacy with the Father, so that we

can say with him: "Abba, Father" (Rom 8:15; Gal

4:6). By virtue of his relationship to the Father

he makes us brothers and sisters of himself and

of one another, communicating to us the Spirit

which is both his and the Father's. Acting as a

kind of foundation for the Christological and

Marian meditation which unfolds in the

repetition of the Hail Mary, the Our Father makes

meditation upon the mystery, even when carried

out in solitude, an ecclesial experience.

The ten "Hail Marys"

33. This is the most substantial element in the

Rosary and also the one which makes it a Marian

prayer par excellence. Yet when the Hail Mary is

properly understood, we come to see clearly that

its Marian character is not opposed to its

Christological character, but that it actually

emphasizes and increases it. The first part of the

Hail Mary, drawn from the words spoken to Mary

by the Angel Gabriel and by Saint Elizabeth, is a

contemplation in adoration of the mystery

accomplished in the Virgin of Nazareth. These

words express, so to speak, the wonder of heaven

and earth; they could be said to give us a glimpse

of God's own wonderment as he contemplates his

"masterpiece" � the Incarnation of the Son in the

womb of the Virgin Mary. If we recall how, in the

Book of Genesis, God "saw all that he had made"

(Gen 1:31), we can find here an echo of that "

pathos with which God, at the dawn of creation,

looked upon the work of his hands".³⁶The repetition

of the Hail Mary in the Rosary gives us a share in

God's own wonder and pleasure: in jubilant

amazement we acknowledge the greatest miracle

of history. Mary's prophecy here finds its fulfilment:

"Henceforth all generations will call me blessed"

(Lk 1:48). The centre of gravity in the Hail Mary, the

hinge as it were which joins its two parts, is the

name of Jesus. Sometimes, in hurried recitation, this

centre of gravity can be overlooked, and with it the

connection to the mystery of Christ being contemplated.

Yet it is precisely the emphasis given to the name

of Jesus and to his mystery that is the sign of a

meaningful and fruitful recitation of the Rosary. Pope

Paul VI drew attention, in his Apostolic Exhortation

Marialis Cultus, to the custom in certain regions of

highlighting the name of Christ by the addition of a

clause referring to the mystery being contemplated.³⁷

 This is a praiseworthy custom, especially during public

recitation. It gives forceful expression‎ to our faith

 in Christ, directed to the different moments of the

Redeemer's life. It is at once a profession of faith

and an aid in concentrating our meditation, since it

facilitates the process of assimilation to the mystery

of Christ inherent in the repetition of the Hail Mary.

When we repeat the name of Jesus � the only name

given to us by which we may hope for salvation (cf.

Acts 4:12) � in close association with the name of

his Blessed Mother, almost as if it were done at her

suggestion, we set out on a path of assimilation

meant to help us enter more deeply into the life of

Christ. From Mary's uniquely privileged relationship

with Christ, which makes her the Mother of God,

Theot�kos, derives the forcefulness of the appeal

we make to her in the second half of the prayer,

as we entrust to her maternal intercession our lives

and the hour of our death.

The "Gloria"

34. Trinitarian doxology is the goal of all Christian

contemplation. For Christ is the way that leads us

to the Father in the Spirit. If we travel this way to

the end, we repeatedly encounter the mystery of

the three divine Persons, to whom all praise, worship

and thanksgiving are due. It is important that the

Gloria, the high-point of contemplation, be given due

prominence in the Rosary. In public recitation it

could be sung, as a way of giving proper emphasis

to the essentially Trinitarian structure of all Christian

prayer.To the extent that meditation on the mystery

is attentive and profound, and to the extent that it

is enlivened � from one Hail Mary to another � by

love for Christ and for Mary, the glorification of the

Trinity at the end of each decade, far from being a

perfunctory conclusion, takes on its proper

contemplative tone, raising the mind as it were to

the heights of heaven and enabling us in some way

to relive the experience of Tabor, a foretaste of the

contemplation yet to come: "It is good for us to be

here!" (Lk 9:33).

The concluding short prayer

35. In current practice, the Trinitarian doxology is followed

by a brief concluding prayer which varies according to

local custom. Without in any way diminishing the value

of such invocations, it is worthwhile to note that the

contemplation of the mysteries could better express

their full spiritual fruitfulness if an effort were made to

conclude each mystery with a prayer for the fruits

specific to that particular mystery. In this way the

Rosary would better express its connection with the

Christian life. One fine liturgical prayer suggests as

much, inviting us to pray that, by meditation on the

mysteries of the Rosary, we may come to "imitate what

they contain and obtain what they promise".³⁸

Such a final prayer could take on a legitimate variety

of forms, as indeed it already does. In this way the

Rosary can be better adapted to different spiritual

traditions and different Christian communities. It is to be

hoped, then, that appropriate formulas will be widely

circulated, after due pastoral discernment and possibly

after experimental use in centres and shrines particularly

devoted to the Rosary, so that the People of God may

benefit from an abundance of authentic spiritual riches

and find nourishment for their personal contemplation.

The Rosary beads

36. The traditional aid used for the recitation of the

Rosary is the set of beads. At the most superficial level,

the beads often become a simple counting mechanism to

mark the succession of Hail Marys. Yet they can also

take on a symbolism which can give added depth to

contemplation. Here the first thing to note is the way

the beads converge upon the Crucifix, which both opens

and closes the unfolding sequence of prayer. The life and

prayer of believers is centred upon Christ. Everything begins

from him, everything leads towards him, everything, through

him, in the Holy Spirit, attains to the Father.

As a counting mechanism, marking the progress of the

prayer, the beads evoke the unending path of

contemplation and of Christian perfection. Blessed

Bartolo Longo saw them also as a "chain" which links us to

God. A chain, yes, but a sweet chain; for sweet indeed is

the bond to God who is also our Father. A "filial" chain

which puts us in tune with Mary, the "handmaid of the

Lord" (Lk 1:38) and, most of all, with Christ himself,

who, though he was in the form of God, made himself

a "servant" out of love for us (Phil 2:7).A fine way to

expand the symbolism of the beads is to let them remind

us of our many relationships, of the bond of communion

and fraternity which unites us all in Christ.

The opening and closing

37. At present, in different parts of the Church, there are many ways to introduce the Rosary. In some places, it is customary to begin with the opening words of Psalm 70: "O God, come to my aid; O Lord, make haste to help me", as if to nourish in those who are praying a humble awareness of their own insufficiency. In other places, the

Rosary begins with the recitation of the Creed, as if to

make the profession of faith the basis of the

contemplative journey about to be undertaken. These and similar customs, to the extent that they prepare the

mind for contemplation, are all equally legitimate. The

Rosary is then ended with a prayer for the intentions of

the Pope, as if to expand the vision of the one praying to embrace all the needs of the Church. It is precisely in

order to encourage this ecclesial dimension of the

Rosary that the Church has seen fit to grant indulgences to those who recite it with the required dispositions.

If prayed in this way, the Rosary truly becomes a

spiritual itinerary in which Mary acts as Mother, Teacher and Guide, sustaining the faithful by her powerful

intercession. Is it any wonder, then, that the soul feels

the need, after saying this prayer and experiencing so

profoundly the motherhood of Mary, to burst forth in

praise of the Blessed Virgin, either in that splendid

prayer the Salve Regina or in the Litany of Loreto? This

is the crowning moment of an inner journey which has

brought the faithful into living contact with the mystery of Christ and his Blessed Mother.

Distribution over time

38. The Rosary can be recited in full every day, and there are those who most laudably do so. In this way it fills

with prayer the days of many a contemplative, or keeps

company with the sick and the elderly who have

abundant time at their disposal. Yet it is clear  and this applies all the more if the new series of mysteria lucis is

included � that many people will not be able to recite

more than a part of the Rosary, according to a certain weekly pattern. This weekly distribution has the effect of

giving the different days of the week a certain spiritual "colour", by analogy with the way in which the Liturgy

colours the different seasons of the liturgical year.

According to current practice, Monday and Thursday are dedicated to the "joyful mysteries", Tuesday and

Thursday to the "sorrowful mysteries", and Wednesday, Saturday and Sunday to the "glorious mysteries". Where might the "mysteries of light" be inserted? If we

consider that the "glorious mysteries" are said on both

Saturday and Sunday, and that Saturday has always had a special Marian flavour, the second weekly meditation

on the "joyful mysteries", mysteries in which Mary's

presence is especially pronounced, could be moved to

Saturday. Thursday would then be free for meditating on the "mysteries of light".This indication is not intended to limit a rightful freedom in personal and community

prayer, where account needs to be taken of spiritual and pastoral needs and of the occurrence of particular

liturgical celebrations which might call for suitable

adaptations. What is really important is that the Rosary

should always be seen and experienced as a path of

contemplation. In the Rosary, in a way similar to what

takes place in the Liturgy, the Christian week, centred on Sunday, the day of Resurrection, becomes a journey

through the mysteries of the life of Christ, and he is

revealed in the lives of his disciples as the Lord of time

and of history.

CONCLUSION

"Blessed Rosary of Mary, sweet chain linking us to God"

39. What has been said so far makes abundantly clear

the richness of this traditional prayer, which has the

simplicity of a popular devotion but also the theological depth of a prayer suited to those who feel the need for

deeper contemplation.The Church has always attributed particular efficacy to this prayer, entrusting to the

Rosary, to its choral recitation and to its constant

practice, the most difficult problems. At times when

Christianity itself seemed under threat, its deliverance

was attributed to the power of this prayer, and Our Lady of the Rosary was acclaimed as the one whose

intercession brought salvation.Today I willingly entrust

to the power of this prayer � as I mentioned at the beginning � the cause of peace in the world and the cause of

the family.

Peace

40. The grave challenges confronting the world at the

start of this new Millennium lead us to think that only an intervention from on high, capable of guiding the hearts of those living in situations of conflict and those

governing the destinies of nations, can give reason to

hope for a brighter future.The Rosary is by its nature a

prayer for peace, since it consists in the contemplation

of Christ, the Prince of Peace, the one who is "our

peace" (Eph 2:14). Anyone who assimilates the mystery of Christ � and this is clearly the goal of the Rosary 

learns the secret of peace and makes it his life's project. Moreover, by virtue of its meditative character, with the tranquil succession of Hail Marys, the Rosary has a peaceful effect on those who pray it, disposing them to receive and experience in their innermost depths, and to spread around them, that true peace which is the special gift of

the Risen Lord (cf. Jn 14:27; 20.21).The Rosary is also

a prayer for peace because of the fruits of charity which

it produces. When prayed well in a truly meditative way, the Rosary leads to an encounter with Christ in his

mysteries and so cannot fail to draw attention to the face of Christ in others, especially in the most afflicted. How

could one possibly contemplate the mystery of the Child of Bethlehem, in the joyful mysteries, without

experiencing the desire to welcome, defend and promote life, and to shoulder the burdens of suffering children all over the world? How could one possibly follow in the

footsteps of Christ the Revealer, in the mysteries of light, without resolving to bear witness to his "Beatitudes" in daily life? And how could one contemplate Christ

carrying the Cross and Christ Crucified, without feeling

the need to act as a "Simon of Cyrene" for our brothers

and sisters weighed down by grief or crushed by

despair? Finally, how could one possibly gaze upon the

glory of the Risen Christ or of Mary Queen of Heaven,

without yearning to make this world more beautiful,

more just, more closely conformed to God's plan?

In a word, by focusing our eyes on Christ, the Rosary

also makes us peacemakers in the world. By its nature as an insistent choral petition in harmony with Christ's

invitation to "pray ceaselessly" (Lk 18:1), the Rosary allows us to hope that, even today, the difficult "battle" for peace can be won. Far from offering an escape from the problems of the world, the Rosary obliges us to see them with responsible and generous eyes, and obtains for us

the strength to face them with the certainty of God's

help and the firm intention of bearing witness in every

situation to "love, which binds everything together in

perfect harmony" (Col 3:14).

The family: parents...

41. As a prayer for peace, the Rosary is also, and always has been, a prayer of and for the family. At one time this prayer was particularly dear to Christian families, and it certainly brought them closer together. It is important

not to lose this precious inheritance. We need to return

to the practice of family prayer and prayer for families,

continuing to use the Rosary.In my Apostolic Letter

Novo Millennio Ineunte I encouraged the celebration of

the Liturgy of the Hours by the lay faithful in the

ordinary life of parish communities and Christian

groups;³⁹ I now wish to do the same for the Rosary. These two paths of Christian contemplation are not mutually exclusive; they complement one another. I would

therefore ask those who devote themselves to the pastoral care of families to recommend heartily the recitation

of the Rosary.The family that prays together stays

together. The Holy Rosary, by age-old tradition, has

shown itself particularly effective as a prayer which

brings the family together. Individual family members,

in turning their eyes towards Jesus, also regain the

ability to look one another in the eye, to communicate, to show solidarity, to forgive one another and to see their

covenant of love renewed in the Spirit of God.

Many of the problems facing contemporary families,

especially in economically developed societies, result

from their increasing difficulty in communicating.

Families seldom manage to come together, and the

rare occasions when they do are often taken up with

watching television. To return to the recitation of the

family Rosary means filling daily life with very different

images, images of the mystery of salvation: the image

of the Redeemer, the image of his most Blessed Mother. The family that recites the Rosary together reproduces

something of the atmosphere of the household of

Nazareth: its members place Jesus at the centre, they

share his joys and sorrows, they place their needs and

their plans in his hands, they draw from him the hope

and the strength to go on.... and children

42. It is also beautiful and fruitful to entrust to this prayer the growth and development of children. Does the

Rosary not follow the life of Christ, from his conception

to his death, and then to his Resurrection and his glory? Parents are finding it ever more difficult to follow the

lives of their children as they grow to maturity. In a

society of advanced technology, of mass communications and globalization, everything has become hurried, and

the cultural distance between generations is growing

ever greater. The most diverse messages and the most

unpredictable experiences rapidly make their way into

the lives of children and adolescents, and parents can become quite anxious about the dangers their children

face. At times parents suffer acute disappointment at the failure of their children to resist the seductions of the

drug culture, the lure of an unbridled hedonism, the

temptation to violence, and the manifold expressions

of meaninglessness and despair.To pray the Rosary for

children, and even more, with children, training them

from their earliest years to experience this daily "pause

for prayer" with the family, is admittedly not the solution to every problem, but it is a spiritual aid which should not be underestimated. It could be objected that the Rosary seems hardly suited to the taste of children and young people of today. But perhaps the objection is directed to an impoverished method of praying it. Furthermore, without prejudice to the Rosary's basic structure, there is nothing to stop children and young people from praying it � either within the family or in groups � with appropriate

symbolic and practical aids to understanding and

appreciation. Why not try it? With God's help, a pastoral approach to youth which is positive, impassioned and

creative � as shown by the World Youth Days! � is

capable of achieving quite remarkable results. If the

Rosary is well presented, I am sure that young people

will once more surprise adults by the way they make this prayer their own and recite it with the enthusiasm typical of their age group.

The Rosary, a treasure to be rediscovered

43. Dear brothers and sisters! A prayer so easy and yet

so rich truly deserves to be rediscovered by the Christian community. Let us do so, especially this year, as a means of confirm‎ing the direction outlined in my Apostolic

LetterNovo Millennio Ineunte, from which the pastoral

plans of so many particular Churches have drawn

inspiration as they look to the immediate future.

I turn particularly to you, my dear Brother Bishops,

priests and deacons, and to you, pastoral agents in your different ministries: through your own personal

experience of the beauty of the Rosary, may you come to promote it with conviction.I also place my trust in you,

theologians: by your sage and rigorous reflection, rooted in the word of God and sensitive to the lived experience of the Christian people, may you help them to discover

the Biblical foundations, the spiritual riches and the

pastoral value of this traditional prayer.I count on you,

consecrated men and women, called in a particular way

to contemplate the face of Christ at the school of Mary.

I look to all of you, brothers and sisters of every state of life, to you, Christian families, to you, the sick and

elderly, and to you, young people: confidently take up

the Rosary once again. Rediscover the Rosary in the light of Scripture, in harmony with the Liturgy, and in the

context of your daily lives.May this appeal of mine not go unheard! At the start of the twenty-fifth year of my

Pontificate, I entrust this Apostolic Letter to the loving

hands of the Virgin Mary, prostrating myself in spirit

before her image in the splendid Shrine built for her by

Blessed Bartolo Longo, the apostle of the Rosary. I

willingly make my own the touching words with which

he concluded his well-known Supplication to the Queen

of the Holy Rosary: "O Blessed Rosary of Mary, sweet

chain which unites us to God, bond of love which unites us to the angels, tower of salvation against the assaults of Hell, safe port in our universal shipwreck, we will

never abandon you. You will be our comfort in the hour

of death: yours our final kiss as life ebbs away. And the

last word from our lips will be your sweet name, O

Queen of the Rosary of Pompei, O dearest Mother, O

Refuge of Sinners, O Sovereign Consoler of the Afflicted. May you be everywhere blessed, today and always, on

earth and in heaven".From the Vatican, on the 16th day

of October in the year 2002, the beginning of the

twenty-fifth year of my Pontificate. JOHN PAUL II

¹ Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 45.
² Pope Paul VI, Apostolic Exhortation Marialis Cultus (2 February 1974), 42: AAS 66 (1974), 153.
³ Cf. Acta Leonis XIII, 3 (1884), 280-289.
⁴ Particularly worthy of note is his Apostolic Epistle on the Rosary Il religioso convegno (29 September 1961): AAS 53 (1961), 641-647.
⁵ Angelus: Insegnamenti di Giovanni Paolo II, I (1978): 75-76.
⁶ AAS 93 (2001), 285.
⁷ During the years of preparation for the Council, Pope John XXIII did not fail to encourage the Christian community to recite the Rosary for the success of this ecclesial event: cf. Letter to the Cardinal Vicar (28 September 1960): AAS 52 (1960), 814-816.
⁸ Dogmatic Constitution on the Church Lumen Gentium, 66.
⁹ No. 32: AAS 93 (2001), 288.
¹⁰ Ibid., 33: loc. cit., 289.
¹¹ It is well-known and bears repeating that private revelations are not the same as public revelation, which is binding on the whole Church. It is the task of the Magisterium to discern and recognize the authenticity and value of private revelations for the piety of the faithful.
¹² The Secret of the Rosary.
¹³ Blessed Bartolo Longo, Storia del Santuario di Pompei, Pompei, 1990, 59.
¹⁴ Apostolic Exhortation Marialis Cultus (2 February 1974), 47: AAS (1974), 156.
¹⁵ Constitution on the Sacred Liturgy Sacrosanctum Concilium, 10.
¹⁶ Ibid., 12.
¹⁷ Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 58.
¹⁸ I Quindici Sabati del Santissimo Rosario, 27th ed., Pompei, 1916, 27.
¹⁹ Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 53.
²⁰ Ibid., 60.
²¹ Cf. First Radio Address Urbi et Orbi (17 October 1978): AAS 70 (1978), 927.
²² Treatise on True Devotion to the Blessed Virgin Mary.
²³ Catechism of the Catholic Church, 2679.
²⁴ Ibid., 2675.
²⁵ The Supplication to the Queen of the Holy Rosary was composed by Blessed Bartolo Longo in 1883 in response to the appeal of Pope Leo XIII, made in his first Encyclical on the Rosary, for the spiritual commitment of all Catholics in combating social ills. It is solemnly recited twice yearly, in May and October.
²⁶ Divina Commedia, Paradiso XXXIII, 13-15.
²⁷ John Paul II, Apostolic Letter Novo Millennio Ineunte (6 January 2001), 20: AAS 93 (2001), 279.
²⁸ Apostolic Exhortation Marialis Cultus (2 February 1974), 46: AAS 6 (1974), 155.
²⁹ John Paul II, Apostolic Letter Novo Millennio Ineunte (6 January 2001), 28: AAS 93 (2001), 284.
³⁰ No. 515.
³¹ Angelus Message of 29 October 1978 : Insegnamenti, I (1978), 76.
³² Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 22.
³³ Cf. Saint Irenaeus of Lyons, Adversus Haereses, III, 18, 1: PG 7, 932.
³⁴ Catechism of the Catholic Church, 2616.
³⁵ Cf. No. 33: AAS 93 (2001), 289.
³⁶ John Paul II, Letter to Artists (4 April 1999), 1: AAS 91 (1999), 1155.
³⁷ Cf. No. 46: AAS 66 (1974), 155. This custom has also been recently praised by the Congregation for Divine Worship and for the Discipline of the Sacraments in its Direttorio su piet� popolare e liturgia. Principi e orientamenti (17 December 2001), 201, Vatican City, 2002, 165.
³⁸ "...concede, quaesumus, ut haec mysteria sacratissimo beatae Mariae Virginis Rosario recolentes, et imitemur quod continent, et quod promittunt assequamur". Missale Romanum 1960, in festo B.M. Virginis a Rosario.
³⁹ Cf. No. 34: AAS 93 (2001), 290.  

바다의 별이여(Ave Maris Stella)
바다의 별이여 기뻐하소서,/ 지존의 영광된 어머니시여,
영원한 동정의 화관인 당신/ 하늘로 오르는 문이오이다.
가브리엘 정중한 인사의 말씀,/ 복되다 하심을 받으신 이여,
에와의 이름을 갈아 바꾸어,/ 우리에게 평화를 얻어 주소서.
성모여, 죄악의 질곡 끊으사,/ 불쌍한 소경들 눈뜨게 하고,
나약한 우리가 악을 물리쳐/ 선한 일 행하게 빌어 주소서.
만인의 자모여 전구자시니,/ 애절한 우리 청 전달하소서.
구세주 당신을 모친 삼으사/ 세상을 구하러 오셨나이다.
꽃스런 고움을 뉘게 비하랴./ 절세의 가인인 동정녀시여,
우리가 지은 죄 용서받고서/ 어질고 깨끗함 입게 하소서.
성모여 우리도 정덕 지니어/ 바르고 고운 길 걷게 하시고,
아드님 예수를 마주 뵙는 날,/ 무궁한 복락을 얻게 하소서.
하느님 아버지 높이 기리며,/ 온 누리 성자를 찬미하오니,
성령과 더불어 삼위일체여,/ 누리실 그 영광 영원하셔라.
아멘.

Ave Maris StellaAve Maris Stella ("Hail Star of the Sea") is

a plainsong hymn to the Virgin Mary. It is of uncertain origin

and can be dated back at least as far as the ninth century. It

was especially popular in the Middle Ages and has been used

by many composers as the basis of other compositions. It

finds particular prominence in the Way of Consecration to

the Blessed Virgin Mary by St Louis De Montfort.

Kepa(Sukho Mun)님의 인기글

   Pope John Paul II (1920. 5.18 -2005. 4. ..

   마냐니따

   성체조배의 의미 성체강복 성시간 Glo..

   HOLY GOD, WE PRAISE THY NAME

   Via Dolorosa

Kepa(Sukho Mun)님의 최신글

   성모 성월

   In the world

   Forever with you

   The Lily of the Valley

   잠자리에서 아이에게 들려주면 좋은 말

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