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작성일2008-11-11 | 조회수687 | 추천수2 |
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"The Poem of the Man-God" is a five-volume "narrative" of the life of
Jesus written in the 1940s by a sickly Italian woman named Maria Valtorta.
"Poem" purports to fill in the details of Jesus' life left blank by the
four Gospels. Such narratives have been produced since the second century
A.D. Some were written by gnostic heretics. Some by New Agers and
occultists. And some were produced by pious Christians who made up stories
about Jesus to edify their readers and listeners.
"The Poem of the Man-God"은 마리아 발토르타라는 이름을 가진
어느 병이들거나 (병적인) 이탈리아 여자가 1940년 쓴 예수님 생애에 관한 대화체 5권분량 책이다.
책은 4복음서에 나타나지 않은 예수님 생애의 자세한 내용으로 채워졌다고 고집을 부린다.
이런 대화체들은 AD 2세기부터 양산이 되어왔는데,
어떤 것들은 이단 영지주의자들이,
어떤 것들은 뉴에이지 영성가들과 신비술사가,
또 어떤 것들은 자신들의 독자들과 귀를 내주는 사람들에게 훈도할 목적으로
예수님의 생애에 관하여 이야기를 만들어 낸 것들도 있다.
<아래 ㅡ 이인호님의 자료에서 참조>
..........................................................................................................................................
< 참 조 >
2008-11-10 오후 11:56:20 이인호 126954 [ 제목 : 박여향, 소순태, 문경준형제님외 여러분들께....]
IS "THE POEM OF THE MAN-GOD" SIMPLY A BAD NOVEL?
이 책은 단순히 나쁜 소설일뿐인가?
Maria Valtorta's multi-volume life of Jesus flirts with heresy and
exhibits bad taste. Its claim to authenticity have been rejected by Rome.
마리아 발토르타의 멀티 이바구는 이단의 장난질이며 고약한 냄새를 풍긴다. 진정성에 대한 요구는 로마에서 거부되었다.
by Father Mitch Pacwa, S.J.
Mitch Pacwa, 신부
"The Poem of the Man-God" is a five-volume "narrative" of the life of
Jesus written in the 1940s by a sickly Italian woman named Maria Valtorta.
"Poem" purports to fill in the details of Jesus' life left blank by the
four Gospels. Such narratives have been produced since the second century
A.D. Some were written by gnostic heretics. Some by New Agers and
occultists. And some were produced by pious Christians who made up stories
about Jesus to edify their readers and listeners.
"The Poem of the Man-God"은 마리아 발토르타라는 이름을 가진 어느 병이들거나 (병적인) 이탈리아 여자가 1940년 쓴 예수님 생애에 관한 대화체 5권분량 책이다. 책은 4복음서에 나타나지 않은 예수님 생애의 자세한 내용으로 채워졌다고 고집을 부린다. 이런 대화체들은 AD 2세기부터 양산이 되어왔는데, 어떤 것들은 이단 영지주의자들이, 어떤 것들은 뉴에이지 영성가들과 신비술사가, 또 어떤 것들은 자신들의 독자들과 귀를 내주는 사람들에게 훈도할 목적으로 예수님의 생애에 관하여 이야기를 만들어 낸 것들도 있다.
The four Gospels do not give a biography of Jesus--or of anyone else in
His life. Their purpose is evangelical and theological--to proclaim the
Good News that human beings need for their salvation. Thus, for centuries,
the "hidden life" of Jesus has been the subject for speculation.
4복음서는 예수님이나 예수님과 관계된 어느 누구의 전기도 기록하지 않았는데 여기에는 인간은 구원을 필요로 한다는 복음을 선포하기위한 복음적이며 신학적인 목적이 있다. 그런 이유로 수 세기 동안 “드러나지 않은 예수님의 생애는 추측의 주제가 되어왔다.
"The Poem of the Man-God" is in this tradition of apocryphal literature on
New Testament themes. Valtorta claimed that she was the "secretary" of
Jesus and Mary, and was setting down the divinely inspired truth about
Jesus' life. The Church has rejected this claim. Nevertheless, "Poem" has
become quite popular, particularly among Catholics as well.
이 책은 신약의 주제들에 대하여 외전 문학전통을 띠고서 주장하기를 “그녀 자신이 예수님과 마리아의 비서(격)이었으며 예수님의 생애에 관한 진실을 신적 영감을 받아 쓴 사실이다 라고”썼다. 교회는 이런 주장을 거부하였음에도 이 책은 특히 가톨릭신자들을 포함한 여러 대중들에게 인기를 얻게되었다.
Remarkably, the book has grown in popularity in part because its champions
claim that high Church officials--including one Pope--endorsed it. They
haven't. In fact, "Poem" was included on the Index of Forbidden books
until the abolition of the Index in the 1960s. No less an authority than
Cardinal Joseph Ratzinger, prefect of the Congregation for the Doctrine of
the Faith, reiterates the Church's rejection of the claims made for "The
Poem of the Man-God."
희한하게도, 교황을 포함한 고위성직자들이 인준했다는 주장을 통해서 인기를 얻게 되었는데 이는 허무맹랑한 거짓말이다. 실제 이 책은 1960년대 금서해지 까지 금서에 포함되어 있었고 다름아닌 신앙교리성의 라칭거 추기경이 교회로부터 거부되었음을 되풀이했다.
How did "The Poem of the Man-God" come to be, and how has the notion
become widely accepted that it contains important religious truth?
어찌하여 이 책이 중요한 종교적 진실을 담고있다는 생각이 널리 받아드려지게 되었는가?
Maria Valtorta, author of "Poem," was born in 1897 into a sadly
dysfunctional family, where she suffered emotional abuse at the hands of a
despotic mother. When she was 23, she was attacked and beaten by a mugger.
She was never completely well after that. From 1933 on, she was unable to
leave her bed.
마리아 발토르다는 1897년 장애가있는 가정에서 전제적인 어머니의 손에 감정적으로 아이를 악용당하는 고통을 받았고, 23살 때 강도로부터 공격받아 폭행을 당하기도 했다. 그 후로 발또르다는 전혀 좋아진 상태가 아니었으며 1933년부터 침대에서 일어날 수 없는 지경이 되었다.
Maria began to receive "dictations" on Good Friday, 1943. In 1947, she
handed over 10,000 handwritten pages to her spiritual director, Father
Romuald Migliorini, O.S.M. Father Migliorini typed them and Father
Corrado Berti, O.S.M. bound them. Fr. Berti, brought them to Father later
Cardinal Augustin Bea, S.J., spiritual director to Pope Pius XII.
발또르다는 1943년 성목요일에 구술지시를 받게 되었는데 1947년 그의 영적 지도자인 Romuald Migliorini,신부에게 10,000 페이지의 손으로 쓴 원고를 넘겼고, 이를 Romuald Migliorini,가 타자하고 묶어서 후에 교황 비오 12세에게 영적지도를 하였고 후에 추기경이 된 Augustin Bea에게 가져갔다.
Did Pope Pius read the whole manuscript or parts? If only part, which
part? Advertisements by the Canadian Central distributors for Valtorta
(CEDIVAL) quote Father Bea: "I have read in typed manuscripts many of the
books written by Maria Valtorta . . . As far as exegesis is concerned, I
did not find any errors in the parts which I examined." Notice, he read
only parts of the books. Which were they?
비오교황께서 전체 필사본이나 혹은 일부분을 읽었을까? 만일 일부만 보았다면 어느부분일까? 발또르다 책의 카나다 배포 센터(CEDIVAL)에서 낸 광고가 Bea 신부의 말을 인용하기를 ….. <성서주석이 관련되는 한, 내가 검토한 부분에서 어떤 실수도 발견하지 못했다.> 그러나 그는 책의 일부분만 읽었을 뿐임을 주의해야한다.
On Feb. 26, 1948, Fathers Migliorini, Berti and A. Cecchin enjoyed a
private audience with Pope Pius XII, as listed in L'Osservatore Romano's
daily announcement of audiences. Standing in St. Peter's Square after the
audience, Father Berti wrote down Pope Pius' words as he remembered them.
These words were "not" printed in L'Osservatore Romano, but Father Berti
remembered the Pope saying:
1948년 2월 26일 Migliorini, Berti, A. Cecchin 3명의 신부가 교황12세를 사적으로 접견하였고, Berti 신부가 비오 교황의 말씀을 기억나는대로 받아 적었는데, 이 말씀들은 매일 접견내용을 발표하는 L'Osservatore Romano 에 인쇄되지는 않앗으나 Berti신부는 교황의 말씀을 기억하고 있다.
"Publish this work as it is. There is no need to give an opinion about its
origin, whether it be extraordinary or not. Who reads it, will understand.
One hears of many visions and revelations. I will not say they are all
authentic; but there are some of which it could be said that they are."
있는 그대로 출판하시오. 기이한 것이던 아니던 그 근원에 대하여는 의견을 줄 필요가 없고 읽는 사람들이 이해하고 다양한 시각과 뜻밖의 사실을 듣게됩니다. 나는 그 모두가 근거있다고 말하지 않을 것이지만 부분적으로는 그럴 수도 있다고 봅니다.
CEDIVAL calls this a "Supreme Pontifical Imprimatur," where "he took upon
himself to pass the first official judgment on these writings." CEDIVAL
glues this inside the cover, though the publisher does not print an
imprimatur. The reason: it has none!
카나다 배포센터는 이 것을 교황이 출판을 승인한 것으로 이 소설에 대한 첫 판결이 통과되었노라고 주장하였다. 카나다 배포센터는 이런 주장을 책 표지 안에 붙였는데 정작 발행자는 출판승인을 인쇄하지 않았다. 왜냐하면 그런 출판승인은 아예 존재하지 않기 때문이다.
Confident of papal approval, Father Berti brought the books to the Vatican
press. However, in 1949, two commissioners of the Holy Office, Msgr.
Giovanni Pepe and Father Berruti, O.P., condemned the "Poem," ordering
Berti to hand over every copy and sign an agreement not to publish it.
Father Berti returned the manuscripts to Valtorta and handed over only his
typed versions.
교황의 승인여부를 확신하기 위해 Berti신부는 이 책들을 Vatican 출판에 들고갔으나1949년 Giovanni Pepe 몬시뇰과 Berruti 신부는 이 책을 비난하면서 Berti 신부에게 모든 낱장까지 넘기고 출판하지 않겠다는 동의에 서명하라고 명령하였다. Berti 신부는 필사본을 발또르다에게 돌려주었으며 그의 타자본만 넘겼다.
Despite his signed promise, in 1952 Father Berti went to publisher
Emiliano Pisani. Though aware of the Holy Office's opposition, Pisani
printed the first volume in 1956, and a new volume each year through 1959.
1952년 약속에 서명하였음에도 불구하고 Berti 신부는 출판업자 Emiliano Pisani에게 접근하고 교황청의 반대가 있음을 뻔히 알면서도 첫 판을 1956년 발행하였고 59년 까지 매년 새 판을 찍어냈다.
When volume four appeared, the Holy Office examined the "Poem" and
condemned it, recommending that it be placed on the Index of Forbidden
Books Dec. 16, 1959. Pope John XXIII signed the decree and ordered it
published. L'Osservatore Romano, on Jan. 6, 1960, printed the
condemnation with an accompanying front-page article, "A Badly
Fictionalized Life of Jesus," to explain it.
4판이 발행되었을 때 교황청은 1959년 12월 16일 검토후 금서목록에 포함하도록 추천하면서 이 책을 비난하였다. 요한 23세 교황이교령을 서명하고 출판토록 명령했다. 교황청의 L'Osservatore Romano 는 1960년 1월6일 이를 설명하기 위해
비난을 앞면 기사에 인쇄하였다.
"사악하게 가공사실로 만들어진 예수의 생애"라는 것이다.
The article complained that the "Poem" broke Canon Law. "Though they treat
exclusively of religious issues, these volumes do not have an
"imprimatur," which is required by Canon 1385, sect. 1, n. 2."
Second, the long speeches of Jesus and Mary starkly contrast with the
evangelists, who portray Jesus as "humble, reserved; His discourses are
lean, incisive." Valtorta's fictionalized history makes Jesus sound "like
a chatterbox, always ready to proclaim Himself the Messiah and the Son of
God," or teach theology in modern terms. The Blessed Mother speaks like a
"propagandist" for modern Marian theology.
Third, "some passages are rather risque," like the "immodest" dance before
Pilate (vol. 5, p. 73). There are "many historical, geographical and
other blunders." For instance, Jesus uses screwdrivers (Vol. 1, pp. 195,
223), centuries before screws existed.
There are theological errors, as when "Jesus says" (vol. 1, p. 30) that
Eve's temptation consisted in arousing her flesh, as the serpent
sensuously "caressed" her. While she "began the sin by herself," she
"accomplished it with her companion." Sun Myung Moon and Maria Valtorta
may claim the first sin was sexual, but Scripture does not.
Vol. 1, p. 7, oddly claims, "Mary can be called the 'second-born' of the
Father . . ." Her explanation limits the meaning, avoiding evidence of an
authentic heresy; but it does not take away the basic impression that she
wants to construct a new mariology, which simply goes beyond the limits of
propriety." "Another strange and imprecise statement" made of Mary (vol.
4, p. 240) is that she will "be second to Peter with regard to
ecclesiastical hierarchy. . . " Our Lady surpasses St. Peter's holiness,
but she is not in the hierarchy, let alone second to St. Peter.
Further, Valtorta did not claim to write a novel, but called herself a
"secretary" of Jesus and Mary, so, "in all parts on reads the words 'Jesus
says. . .' or 'Mary says . . .'" The Church takes this claim to revelation
very seriously, since it has the God-given duty to discern what is or is
not truly from the Holy Spirit. In Valtorta's case, the Church decided
against Divine inspiration.
Finally, "Poem" is condemned for reasons of disobedience. Competent Church
authority had prohibited the printing of Valtorta's work.
Pope John's approval of the condemnation of the "Poem of the Man-God"
should have ended the issue, but it did not. The publishers printed a
second edition of 10 volumes, which the Church condemned in another
front-page article in L'Osservatore Romano, Dec. 1, 1961. This second
Italian edition was later translated into German, French, Spanish and
English.
CEDIVAL asserts that a "modernist clan in the Church" . . .
"surreptitiously attempted to seize the manuscripts and destroy them,"
claiming "firsthand documentation on this." These "enemies" included Msgr.
Pepe and Father Berruti, the Holy Office censors.
I asked the head of CEDIVAL, Prof. Leo Brodeur, for evidence that Msgr.
Pepe and Father Berruti held any modernist heresies, but he had none. He
assumed they were modernists because the "Poem" claims "to help the Church
fight against the terrible heresy of modernism." If the "Poem's enemies
are modernists, Msgr. Pepe and Father Berruti must be modernists, too.
Such assertions are unacceptable. Accusations of modernism or any other
heresy without proof is slander.
Cardinal Joseph Ratzinger, present head of the Sacred Congregation for the
Doctrine of the Faith (formerly the same office that condemned the
"Poem"), informed Cardinal Siri in 1985 of the "Poem's condemnation:
After the dissolution of the Index, when some people thought the printing
and distribution of the work was permitted, they were reminded again in
L'Osservatore Romano (June 15, 1966) that "The Index retains its moral
force despite its dissolution."
More recently (April 17, 1993, Prot. N. 144/58i), he wrote:
"The 'visions' and 'dictations' referred to in the work, "The Poem of the
Man-God," are simply the literary forms used by the author to narrate in
her own way the life of Jesus. They cannot be considered supernatural in
origin."
The best that can be said for "The Poem of the Man-God" is that it is a
bad novel. This was summed up in the L'Osservatore Romano headline, which
called the book "A Badly Fictionalized Life of Jesus."
At worst, "Poem's" impact is more serious. Though many people claim that
"Poem" helps their faith or their return to reading Scripture, they are
still being disobedient to the Church's decisions regarding the reading of
"Poem." How can such disregard for Church authority and wisdom be a help
in renewing the Church in these difficult times?
When Catholics insist on reading "Poem," despite Church condemnation, I
make these requests: First, read three hours of Scripture for every one
hour spent in the "Poem." The Church guarantees that the Bible is God's
Word, inspired by the Holy Spirit. The Church has judged the "Poem" to be
a poorly done human work. Second, read solid Catholic theology books in
addition to Scripture. G.K. Chesterton, Frank Sheed, Archbishop Sheen's
"Life of Christ" and many other works are excellent starts. Third,
maintain a strong prayer life, drawing closer to Christ Jesus, Our Lord,
at Mass and at eucharistic adoration, and to our Blessed Mother Mary,
especially in the Rosary.
If sheep insist on bad pasturage, at least let them take antidotes.
This article appeared in February 1994 edition of "New Covenant"
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