Calvin's Geneva Catechism

301

KO

교사: 우리는 이 말씀을 어디서 찾아야 하는가?

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EN

M. Where must we seek this word?

C. In the holy scriptures, in which it is contained.

302

KO

교사: 우리가 말씀에서 열매를 거두려면 그것을 어떻게 사용해야 하는가?

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EN

M. How must the word be used, that we may receive fruit from it?

C. We must embrace it with a firm persuasion of heart, as the very truth delivered to us from heaven: we must yield ourselves teachable, and submit our understandings and wills, in obedience to it: we must love it from the heart, that being engraven on our souls, it may take deep root and produce its fruits in our lives: and when we are conformed to this rule, it will become our salvation, as it is appointed.

303

KO

교사: 이 모든 것이 우리의 능력 안에 놓여 있는가?

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EN

M. Are all these things put in our power?

C. Not one of them indeed. But it is of God alone, by the grace of his Holy Spirit, to effect in us all that I have mentioned.

304

KO

교사: 그러나 우리는 거기서 유익을 얻기 위하여 읽고 듣고 묵상함으로 부지런히 힘쓰고 온갖 열심으로 애써야 하지 않는가?

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EN

M. But must we not give diligence, and strive with all earnestness, by reading, hearing, and meditating, that we may profit therein?

C. Yes, truly; and each one should not only daily exercise himself in private reading; but also at the same time, with special attention, frequently hear sermons in public meetings, where the doctrine of salvation is explained.

305

KO

교사: 그러면 그대는 누구든지 집에서 혼자 읽는 것으로는 충분하지 않고, 모두가 함께 모여 같은 교리를 들어야 한다고 말하는가?

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EN

M. You say then that it is not sufficient for any one to read by himself at home; but that all must assemble together, to hear the same doctrine.

C. It is a duty to assemble together, when the opportunity is given.

306

KO

교사: 그대는 이것을 내게 증명할 수 있는가?

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EN

M. Can you prove this to me?

C. The will of God alone ought to satisfy us, abundantly, for proof. He commended this order to his Church, not that two or three only should observe it; but that all should unitedly be subject to it. Besides, he declares this to be the only method for the edification and preservation of his Church. This therefore should be to us a holy and inviolable rule, that it is not lawful for any one to assume to himself, to be wise above his master.

307

KO

교사: 그렇다면 교회에 목자들이 있어야 할 필요가 있는가?

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EN

M. Is it then necessary that there should be pastors in the Churches?

C. Yes; and it is our duty to hear them, and to receive from their mouths, with fear and reverence, the doctrines of Christ which they publish. Those then who contemn them, or withdraw from hearing them, despise Christ, and make a division in the society of believers.

308

KO

교사: 사람이 한 번 그의 목자에게 가르침을 받은 것으로 충분한가, 아니면 이 과정을 평생 이어 가야 하는가?

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EN

M. Is it enough for a man, to have been once instructed by his pastor; or ought this course to be pursued through life?

C. It is useless to begin, unless you persevere. For it becomes us to be the disciples of Christ even unto the end, or rather without end. And he hath committed this office to the ministers of the Church, that they should teach us in his name and stead.

309

KO

교사: 하나님께서 자신을 우리에게 전하시는, 말씀 외에 다른 방편들이 있지 않은가?

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EN

M. Are there not other means, besides the word, by which God communicates himself to us?

C. Yes, to the preaching of the word, he has added the sacraments.

310

KO

교사: 성례란 무엇인가?

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EN

M. What is a sacrament?

C. It is an outward testimony of the divine benevolence towards us, which, by a visible sign, shadows forth spiritual graces, by which the promises of God are sealed in our hearts, that the truth of them may be more firmly established.

311

KO

교사: 가시적 표징에 우리 양심을 구원의 확신 가운데 굳건하게 할 만큼 큰 능력이 있는가?

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EN

M. Is there such great power in the visible sign, as to confirm our consciences in the confidence of salvation?

C. It has not indeed that efficacy of itself, but from the will of God, as it is instituted for this end.

312

KO

교사: 우리 마음에 하나님의 약속을 인치시는 것이 성령의 고유한 직무인데, 어찌하여 그대는 이것을 성례에 돌리는가?

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EN

M. Since it is the peculiar office of the Holy Spirit, to seal in our minds the promises of God, how do you attribute this to the sacraments?

C. The difference between the Spirit and these is very great. For it is truly the work of the Spirit alone to move and affect the heart, to illuminate the understanding, and to render the conscience stable and tranquil; and that work ought to be accounted wholly his own, and acceptance should be referred to him, lest the praise be transferred elsewhere. But this by no means prevents, but that God uses the sacraments as secondary organs, and applies those things in their use as seemeth him good; and he so does it, that nothing is derogated from the power of the Spirit.

313

KO

교사: 그러면 그대는 성례의 능력과 효력이 외적 요소에 있는 것이 아니라 오직 하나님의 영에서 나온다고 믿는가?

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EN

M. You believe then, that the power and efficacy of the sacrament, do not consist in the external element, but that they proceed solely from the Spirit of God?

C. So I think. And truly it pleases the Lord to put forth his power, through his own institutions, for that end, for which he appointed them; and he does this in a manner, which detracts nothing from the power of his Spirit.

314

KO

교사: 그분이 어찌하여 이런 방식으로 일하시는지 그 까닭을 내게 말할 수 있는가?

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EN

M. Can you give me a reason why he operates in this way?

C. Truly, in this manner, he consults our infirmity. If we were wholly spiritual, like the angels, then we should be able spiritually to discern both him and his graces: but as we are enclosed in this earthly body, we need figures or glasses, which, in some sensible manner, may exhibit the spiritual aspect of heavenly things; which otherwise we should not be able to discern. At the same time, it is for our benefit that all our senses be exercised on the promises of God, that they may be more strongly confirmed to us.

315

KO

교사: 성례가 우리 연약함의 돕는 것이 되도록 하나님께 제정되었다는 것이 참이라면, 성례 없이도 자신이 충분하다고 여기거나 그것을 무익하다고 치는 자들은 교만으로 마땅히 정죄받지 않아야 하는가?

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EN

M. If it is true, that the sacraments were instituted of God, to be helps of our infirmities, must not those be justly condemned of arrogance, who judge themselves to be sufficient without them, or who account them useless?

C. Most certainly. And therefore, if any one abstain wilfully from the use of them, as if he had no need of them, he despises Christ, spurns at his grace, and extinguishes the Spirit.

316

KO

교사: 그러나 선한 자와 악한 자가 가리지 않고 사용하는 성례에서, 우리 양심을 굳건하게 할 어떤 확신이나 참된 보장을 얻을 수 있는가?

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EN

M. But what confidence or real security, for confirming our consciences, can be derived from the sacraments, which are used promiscuously by the good and the bad?

C. Although the gifts of God are, in the sacraments, offered to the wicked, yet they reduce them to nothing, as I may say, in so far as it respects themselves; still however, they do not destroy the nature and power which the sacraments have in themselves.

317

KO

교사: 성례의 사용에 그 효력이 어떻게, 언제 따르는가?

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EN

M. How and when does the effect follow the use of the sacraments?

C. When we receive them by faith, seeking, in them, only Christ and his grace.

318

KO

교사: 어찌하여 그대는 성례에서 그리스도를 찾아야 한다고 말하는가?

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EN

M. Why do you say that Christ is to be sought in them?

C. I do not understand, that he is inherent in the visible signs, so that we should seek salvation from them, or imagine any power of conferring grace to be affixed to them, or shut up in them. But the sign is rather to be considered as a help, by which we are directly conducted to Christ, seeking from him salvation and every durable blessing.

319

KO

교사: 성례를 바르게 사용하려면 믿음이 요구되는데, 어찌하여 그대는 그것이 믿음의 확증을 위하여, 곧 우리로 하나님의 약속을 더 확신하게 하려고 우리에게 주어졌다고 말하는가?

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EN

M. As faith is required, for the right use of the sacraments, how do you say, that they are given to us for the confirmation of faith, that they may render us more certain of the promises of God?

C. It is by no means sufficient, that faith be once begun in us, unless it be continually nourished and increased daily, more and more. For this end the Lord instituted the sacraments, to nourish, strengthen, and increase our faith. And this Paul teaches, when he says that these avail for sealing the promises of God.

320

KO

교사: 그러나 하나님의 약속이 다른 방편으로 우리에게 확증되지 않고서는 우리에게 확립된 믿음이 없다면, 그것은 불신앙의 증거가 아닌가?

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EN

M. But is it not a proof of unbelief, if we have not an established faith in the promises of God, unless they are confirmed to us by other means?

C. This surely argues the weakness of faith, under which the children of God labour; who still, on that account, do not cease to be believers, although as yet they are endowed with small and imperfect faith. For as long as we are conversant in this world, the remains of distrust always adhere to our flesh, which we are no otherwise able to shake off, than by continually making progress to the end of life. It is the duty of every one therefore to make farther progress in faith.

321

KO

교사: 그리스도의 교회에 성례가 몇 가지 있는가?

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EN

M. How many sacraments are there in the Christian Church?

C. Two only; the use of which is common among all believers.

322

KO

교사: 그것은 무엇인가?

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EN

M. Which are they?

C. Baptism and the Holy Supper.

323

KO

교사: 둘 사이의 유사점이나 차이점은 무엇인가?

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EN

M. What is the resemblance or difference between them?

C. Baptism is the appropriate way of entrance into the Church. For in this we have the testimony, that we who were before strangers and foreigners are received into the family of God, and numbered among his household. But the Supper witnesses that God, by nourishing our souls, shews himself a Father to us.

324

KO

교사: 각각의 본질이 더 분명히 드러나도록, 그것들을 따로 다루자. 먼저, 세례의 의미는 무엇인가?

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EN

M. That the nature of each may more distinctly appear, let us treat them separately. First, what is the signification of Baptism?

C. It has two parts: First, it represents the forgiveness of sins: Secondly, the regeneration of the soul.

325

KO

교사: 물이 이것들을 나타낼 만큼 그것들과 무슨 유사함이 있는가?

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EN

M. What resemblance has water with these things, that it should represent them?

C. Forgiveness of sins is indeed a species of washing, by which souls are cleansed from their defilement, even as the filth of the body is washed off with water.

326

KO

교사: 그러나 물이 어떻게 중생을 나타내는가?

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EN

M. But how does water represent regeneration?

C. As the origin of our regeneration is in the death of Christ, and its end and effect in his resurrection, so, in this respect also, baptism is to us a figure; that being engrafted into the death of Christ, we may be partakers of his resurrection.

327

KO

교사: 우리는 죄 용서와 중생을 어디서 얻는가?

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EN

M. Whence have we the forgiveness of sins, and regeneration?

C. From the blood of Christ; which on this account is shadowed forth by the water, that it might testify the purification of our souls, and also the renewing power which it has in us.

328

KO

교사: 이 유익들이 세례로 어떻게 우리에게 적용되는가?

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EN

M. How are these benefits applied to us by baptism?

C. We receive nothing in baptism, unless we also embrace by faith the promises which are therein offered to us; that is, that we are washed by the blood of Christ, and renewed by his Spirit, that we may live unto God.

329

KO

교사: 이 은혜가 세례를 받는 모든 자에게 차별 없이 이루어지는가?

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EN

M. Is this grace fulfilled in all without distinction, who receive baptism?

C. Many, by their hypocrisy, shut the gate against the efficacy of it, so that it reaches none but believers only; and yet that diminishes nothing from the nature of the sacrament.

330

KO

교사: 우리는 중생을 어디서 얻는가?

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EN

M. Whence have we regeneration?

C. Both from the death and resurrection of Christ. For this power is in his death, that by it our old man is crucified, and the corruption of our nature is, in a manner, buried, so that it no more prevails in us; but it is the benefit of the resurrection, that we are begotten unto a new life, to the obedience of the righteousness of God.

331

KO

교사: 이 유익들이 세례로 어떻게 우리에게 베풀어지는가?

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EN

M. How are these benefits conferred on us by baptism?

C. As by this we are clothed with Christ, and endowed with his Spirit, unless by rejecting the promises, we render the benefits offered therein to us unfruitful.

332

KO

교사: 세례를 바른 방식으로 사용하려면 우리는 무엇을 해야 하는가?

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EN

M. What must we do, in order to use baptism in a right manner?

C. The right use of baptism is placed in faith and repentance; that is, that we first determine, by a sure confidence of soul, that we are cleansed from all spots by the blood of Christ, and are acceptable to God; then that we believe that his Spirit dwells in us; and that we make this manifest by our works among others; and also that we assiduously exercise ourselves in striving for the mortification of the flesh, and obedience to the will of God.

333

KO

교사: 세례의 정당한 사용을 위하여 이것들이 요구된다면, 어찌하여 우리가 유아에게 세례를 베푸는가?

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EN

M. If these things are required for the legitimate use of baptism, how comes it to pass that we baptize infants?

C. It is not necessary, that faith and repentance always precede baptism. These are required only of those who from age are capable of both. It is sufficient, if infants, after they come of age, produce the fruits of their baptism.

334

KO

교사: 이 일에 불합리한 것이 전혀 없음을 내게 증명할 수 있는가?

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EN

M. Can you prove to me that there is nothing unreasonable in this?

C. Truly, I can, if it is conceded to me, that our Lord instituted nothing which is unreasonable. For although Moses and all the prophets teach, that circumcision was the sign of repentance, and Paul that it was the seal of the righteousness of faith; yet, we see, that infants were not excluded from it.

335

KO

교사: 그러나 유아가 그때 할례를 받도록 허락된 것과 같은 이유로, 지금 세례를 받도록 허락되는가?

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EN

M. But are infants admitted to baptism now, for the same reason that they were then admitted to circumcision?

C. Entirely the same. For the promises, which God gave to the people of Israel, are now published through the whole world.

336

KO

교사: 이로부터 그대는 그 표징도 사용되어야 한다고 결론짓는가?

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EN

M. Do you conclude from this that the sign is also to be used?

C. He who well examines the subject on both sides, will observe that this is the consequence. For Christ has not made us partakers of his grace, which was before given to Israel, by a measure, which should be to us either more obscure, or in any part diminished; but he has rather poured forth his grace upon us, in a more clear and abundant manner.

337

KO

교사: 그대는, 만일 유아가 세례에서 제외된다면, 그 때문에 그들이 하나님의 은총을 잃어, 그리스도의 오심으로 그들의 특권이 줄어들었다고 말할 수 있을 정도가 되리라고 생각하는가?

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EN

M. Do you think, that if infants were excluded from baptism, they would, on that account, so lose any of the favour of God, as that it might be said, that their privileges were diminished by the coming of Christ?

C. That is indeed evidently manifest. For the sign being taken away, which availed so much in testifying the mercy, and confirming the promises of God; we should be deprived of that most excellent consolation, which the Church from the beginning enjoyed.

338

KO

교사: 그러면 이것이 그대의 견해인가? 곧 하나님께서 구약 아래에서 자신이 어린아이들의 아버지이심을 보이시려고 구원의 약속을 가시적 표징으로 그들의 몸에 새기라 명하셨던 만큼, 그리스도의 오심 이후 신자들이 더 적은 확증을 받는다면 그것이 수치가 되리라는 것이다. 전에 조상들에게 주어졌던 바로 그 약속이, 하나님께서 그리스도 안에서 그분의 선하심을 더 분명히 나타내시는 이 시대에 우리에게 정해졌으니 말이다.

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EN

M. This is your opinion then; for as much as God, under the Old Testament, that he might shew himself to be the Father of little children, commanded the promise of salvation, to be engraven on their bodies, by a visible sign; that it would be a reproach, if believers, after the coming of Christ, should have a less confirmation; when the same promise, which was formerly given to the Fathers, is ordained for us in these days, when God exhibits to us in Christ a clearer manifestation of his goodness?

C. So I think. Besides, as it is sufficiently evident, that the power and substance (so to speak) of baptism, are common to infants, then if the sign is denied them, which is inferior to the substance, a manifest injury will be done them.

339

KO

교사: 그렇다면 유아는 무슨 목적으로 세례를 받는가?

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EN

M. For what purpose then are infants baptized?

C. That they may have the visible seal, that they are the heirs of the blessings promised to the seed of believers; and that after they come to years of discretion, the substance of their baptism being acknowledged, they may, from it, receive and bring forth fruit.

340

KO

교사: 성찬으로 나아가자. 우선 나는 그대에게 그 의미가 무엇인지 알고자 한다.

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EN

M. Let us proceed to the Supper; and in the first place, I would know of you what is its signification?

C. It was instituted by Christ, that by the communion of his body and blood, he might nourish our souls in the hope, and give us assurance of eternal life.

341

KO

교사: 어찌하여 우리 주의 몸은 빵으로, 피는 포도주로 나타내는가?

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EN

M. Why is the body of our Lord represented by bread and the blood by wine?

C. We are taught by this, that as bread has the power of nourishing our bodies, and of sustaining the present life; so the same power is in the body of our Lord for the spiritual nourishment of our souls: and as with wine the hearts of men are cheered, their powers renewed, and the whole body strengthened, so from the blood of Christ, the same benefits are to be received by our souls.

342

KO

교사: 그렇다면 우리가 주의 몸과 피로 먹임을 받는가?

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EN

M. Are we then fed by the body and blood of the Lord?

C. So I think. For as in this is placed our whole confidence of salvation, that the obedience which he has rendered to the Father should be imputed to us, and accounted as ours, so it is necessary that he should be received by us: for we are not otherwise made partakers of his benefits, but only as he makes himself ours.

343

KO

교사: 그러나 그분이 자신을 죽음에 내주셔서, 죽음의 선고에서 대속된 우리를 아버지와 화목하게 하셨을 때, 이미 자신을 우리에게 주신 것이 아닌가?

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EN

M. But did he not then give himself to us, when he offered himself to death, that he might reconcile us, redeemed from the sentence of death, to the Father?

C. That is indeed true; but it is not sufficient for us, unless we now receive him, that we may partake of the fruit and efficacy of his death.

344

KO

교사: 그렇다면 우리가 그리스도를 받는 방식은 믿음에 있지 않은가?

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EN

M. Does not the manner of our receiving Christ consist then in faith?

C. Yes, but I add this, that it be done, while we not only believe that he died to deliver us from death, and rose again to procure life for us; but also that we acknowledge that he dwells in us; and that we are united to him, by that kind of union, by which the members are united to the head, so that, by the privilege of this union, we may be made partakers of all his benefits.

345

KO

교사: 우리가 이 교통을 오직 성찬을 통해서만 얻는가?

Chưa có văn bản dịch nào.

EN

M. Do we obtain this communion through the Supper only?

C. By no means. For by the gospel, as Paul testifies, Christ is communicated to us, as we are therein taught, that we are flesh of his flesh, and bone of his bone; that he is the living bread, which came down from heaven to nourish our souls; that we are one with him, even as he is one with the Father: and such like things.

346

KO

교사: 이 성례는 우리에게 또 어떤 유익을 베푸는가?

Chưa có văn bản dịch nào.

EN

M. What other benefit does the sacrament confer on us?

C. This—That the communion which I mentioned is strengthened and confirmed to us. For although both in baptism and the gospel, Christ is offered to us; yet in these we receive him, only in part.

347

KO

교사: 그러면 우리는 빵의 표지에서 무엇을 얻는가?

Chưa có văn bản dịch nào.

EN

M. What have we then in the symbol of the bread?

C. The body of Christ: that as he was once offered a sacrifice for us, to reconcile us to God, so now he is to be given to us, that we may assuredly know that reconciliation belongs to us.

348

KO

교사: 우리는 포도주의 표지에서 무엇을 얻는가?

Chưa có văn bản dịch nào.

EN

M. What have we in the symbol of the wine?

C. As Christ poured out his blood once, in satisfaction for sins, and as the price of our redemption; so we believe, that it is now reached out to be drank by us, that we may receive its benefits.

349

KO

교사: 이 두 답변에 따르면, 주의 거룩한 성찬은 우리를 그분의 죽으심으로 다시 불러, 우리가 그 효력에 참여하게 하는가?

Chưa có văn bản dịch nào.

EN

M. According to these two answers, the Holy Supper of the Lord calls us back to his death, that we may partake of its efficacy?

C. Yes, wholly. For at that time, one only and perpetual sacrifice was perfected; which might suffice for our salvation. Therefore nothing more remains for us, but to receive its fruits.

350

KO

교사: 그렇다면 성찬은 우리가 하나님께 그분 아들의 몸을 바치도록 이 목적을 위하여 제정된 것이 아닌가?

Chưa có văn bản dịch nào.

EN

M. Was not the Supper then instituted for this end, that we should offer to God, the body of his Son?

C. By no means. For the prerogative of offering for sins belongs to Christ alone, as he is the eternal Priest. And this is the meaning of his word when he says, Take and eat. He does not here command us to offer his body but only that we should feed upon it.

351

KO

교사: 어찌하여 우리는 두 표징을 사용하는가?

Chưa có văn bản dịch nào.

EN

M. Why do we use two signs?

C. In this the Lord consults our infirmity, as he would teach us more familiarly, that he is not only the food for our souls, but also the drink; that we may seek our spiritual life wholly in him alone.

352

KO

교사: 예외 없이 모든 사람이 둘 다 똑같이 사용해야 하는가?

Chưa có văn bản dịch nào.

EN

M. Should all persons without exception equally use both?

C. So Christ commands; and it is the highest impiety for any one to derogate in any manner from that, by attempting any thing different.

353

KO

교사: 성찬에서 우리는 그대가 언급한 그 유익들의 표징만 가지는가, 아니면 그것들이 그 안에서 참으로 우리에게 주어지는가?

Chưa có văn bản dịch nào.

EN

M. Have we in the Supper the sign only of those benefits, you mentioned, or are they therein, in very deed, given to us?

C. As Christ our Lord is truth itself, it is not to be doubted at all, but that he fulfils to us, at the same time, those promises which he gives to us therein, and adds its substance to the figure. Wherefore I do not doubt, but that as he is witnessed by words and signs, so he will make us partakers of his substance, that we may be united with him in one life.

354

KO

교사: 그러나 그리스도의 몸은 하늘에 있고 우리는 아직 땅의 나그네인데, 이것이 어떻게 이루어질 수 있는가?

Chưa có văn bản dịch nào.

EN

M. But how can this be done, since the body of Christ is in heaven, and we are still sojourners on earth?

C. He effects this by the marvellous and secret influence of his Spirit; with whom it is easy to unite those things which are otherwise separated by a great distance of places.

355

KO

교사: 그렇다면 그대는 그리스도의 몸이 빵 안에, 또는 그분의 피가 잔 안에 갇혀 있다고 생각하지 않는가?

Chưa có văn bản dịch nào.

EN

M. You do not suppose then that the body of Christ is enclosed in the bread, or his blood in the cup?

C. By no means; but I think this, that in order to possess the substance of the signs, our minds must be raised to heaven, where Christ is, and from whence we look for him, the Judge and Redeemer. But it is wicked and useless to look for him in these earthly elements.

356

KO

교사: 그대가 말한 것들을 한 항목으로 요약하자면, 그대는 성찬에 두 가지가 있다고 주장한다. 곧 눈으로 보이고 손으로 만져지며 맛으로 지각되는 빵과 포도주이며, 마지막으로 우리 영혼이 그 고유한 양식으로서 그리스도를 영적으로 먹는다는 것이다.

Chưa có văn bản dịch nào.

EN

M. That we may sum up in one head the things which you have said: You assert that there are two things in the Supper, viz. Bread and wine, which are seen with the eyes, handled with the hands, and perceived by the taste; and finally that our souls spiritually feed upon Christ, as their own proper aliment.

C. Yes, truly; and therein is the resurrection of our bodies also confirmed to us, as by a given pledge, as they are made partakers of the symbol of life.

357

KO

교사: 그러나 이 성례의 참되고 합당한 사용은 무엇인가?

Chưa có văn bản dịch nào.

EN

M. But what is the true and lawful use of this sacrament?

C. Such as Paul defines it to be: Let a man examine himself, and so let him eat of that bread and drink of that cup.

358

KO

교사: 이 살핌의 대상은 무엇이어야 하는가?

Chưa có văn bản dịch nào.

EN

M. What should be the object of this examination?

C. Whether he is a true member of Christ.

359

KO

교사: 그가 그리스도의 참된 지체임을 어떤 증거로 알 수 있는가?

Chưa có văn bản dịch nào.

EN

M. By what evidence shall he know that he is a true member of Christ?

C. If he possesses true faith and repentance; if he exercises sincere love towards his neighbours; if his mind is free from all hatred and malice.

360

KO

교사: 그러나 그대는 사람에게 완전한 믿음과 사랑을 요구하는가?

Chưa có văn bản dịch nào.

EN

M. But do you require in man perfect faith and charity?

C. Truly, it is necessary that both faith and charity be free from all hypocrisy. But among men no one will ever be found absolutely perfect. Therefore the Holy Supper would have been instituted in vain, if no one might partake of it who is not wholly perfect.

361

KO

교사: 그렇다면 우리가 이곳에서 신음하는 불완전함이 우리가 성찬에 나아오는 것을 막아야 하지 않는가?

Chưa có văn bản dịch nào.

EN

M. Should not the imperfection then, under which we here labour, prevent our coming to the Supper?

C. By no means, for if we were perfect, the Supper would have no further use among us, as it is appointed to be a help for relieving our weakness, and a refuge for our imperfection.

362

KO

교사: 이 두 성례에는 또 다른 정해진 목적이 있지 않은가?

Chưa có văn bản dịch nào.

EN

M. Have not these two sacraments some other proposed end?

C. They are also marks, and as it were tokens of our profession. For in the use of them we profess our faith among men, and testify, that we have one mind in the religion of Christ.

363

KO

교사: 누구든지 이것들의 사용을 멸시한다면, 그는 어떻게 평가되어야 하는가?

Chưa có văn bản dịch nào.

EN

M. If any one should despise the use of these, in what estimation is he to be held?

C. This certainly would be judged to be an indirect denial of Christ; and certainly such an one, since he disdains to profess himself a Christian, is unworthy to be numbered among Christians.

364

KO

교사: 평생에 각 성례를 한 번씩 받은 것으로 충분한가?

Chưa có văn bản dịch nào.

EN

M. Is it sufficient to have received each sacrament once in a whole life?

C. One baptism is indeed sufficient, and this cannot lawfully be repeated: but with regard to the Supper it is different.

365

KO

교사: 그 차이는 무엇인가?

Chưa có văn bản dịch nào.

EN

M. What is that difference?

C. By baptism the Lord introduces and adopts us into his Church, and thenceforward considers us, as of his family: after he has written us in the number of his people, he testifies by the Supper, that he takes care of us, and nourishes us as his members.

366

KO

교사: 세례와 성찬의 집행이 모든 사람에게 똑같이 속하는가?

Chưa có văn bản dịch nào.

EN

M. Does the administration of baptism and the Supper alike appertain to all?

C. By no means: for these are the peculiar duties of those to whom is committed the public office of teaching: for to feed the Church with the doctrine of salvation and to administer the sacraments are things united in a perpetual connection among themselves.

367

KO

교사: 그것을 성경의 증언으로 내게 증명할 수 있는가?

Chưa có văn bản dịch nào.

EN

M. Are you able to prove that to me by the testimony of scripture?

C. Christ, indeed, gave the commission of baptizing expressly to the apostles; but in the celebration of the Supper, he commanded us to follow his example: and the Evangelists inform us, that he performed in that distribution the office of a public minister.

368

KO

교사: 그러나 성례의 시행을 맡은 그 목자들이 일반적으로 모든 사람을 차별 없이 받아들여야 하는가?

Chưa có văn bản dịch nào.

EN

M. But ought those pastors, to whom the dispensation of the sacraments is committed, generally to admit all persons without distinction?

C. As it respects baptism, since it is administered at the present day only to infants, all are to be admitted without distinction: but at the Supper, the minister ought to take care not to communicate it to any one who is publicly known to be unworthy.

369

KO

교사: 어찌하여 안 되는가?

Chưa có văn bản dịch nào.

EN

M. Why not?

C. Because it cannot be done without a contempt and profanation of the sacrament.

370

KO

교사: 그러나 그리스도께서 비록 불경했던 유다를 성례로 영예롭게 하지 않으셨는가?

Chưa có văn bản dịch nào.

EN

M. But did not Christ honour Judas, however impious, with the sacrament?

C. Yes, but his impiety was at that time secret; for although Christ himself knew it, still it was not as yet known to man.

371

KO

교사: 그렇다면 위선자들은 어떻게 처리해야 하는가?

Chưa có văn bản dịch nào.

EN

M. What then shall be done with hypocrites?

C. The pastor has no power to reject them as unworthy; but he ought to wait till God so far reveals their iniquity, as that it becomes known to men.

372

KO

교사: 만일 그가 어떤 자가 합당하지 않음을 알거나 그렇게 통고받는다면 어떠한가?

Chưa có văn bản dịch nào.

EN

M. What if he should know or be informed, that some one was unworthy?

C. That would by no means be sufficient for rejecting him from the communion, unless there be first had a legitimate trial and judgment of the Church.

373

KO

교사: 그렇다면 교회에 일정한 치리의 질서가 확립되어 있는 것이 중요한가?

Chưa có văn bản dịch nào.

EN

M. It is important then to have a certain order of government established in the Churches?

C. It is true; for otherwise they can neither be well established nor correctly governed. And this is the order; that Elders be chosen who may preside in the Censura morum, or superintend the discipline of morals, and watch to correct small offences; and who shall reject from the communion, those whom they know to be without a capacity for receiving the Supper; and those who cannot be admitted without dishonouring God, and giving offence to the brethren.

373 mục