교황 베네딕토 16세의 자의교서 “Summorum Pontificum(교황들)”에 대한 신학적 분석 및 성 비오 5세 미사와 바오로 6세 미사의 역사적 및 방법적 고찰 = Theological analysis about Motu Proprio “Summorum Pontificum(The Popes)” of Pope Benedict 16th & Study on the History and methodology of the Mass according to Pope St.Pius Ⅴ and Pope Paul Ⅵ

다국어 초록 (Multilingual Abstract)

On the night before he suffered Our Lord Jesus Christ celebrated the Passover meal with his disciples. In that meal He instituted the Holy Eucharist to give His body and blood in the form of bread and wine for our salvation. The disciples who received His Body and Blood at that meal, later celebrated the Holy Eucharist according to the intention of Jesus Christ who said, "Do this in memory of me"<Luke 22,19; 1Cor 11,24~25>, They did this in all the places where believers who accept the Good News gathered.
The Holy Catholic Church based on Apostolic succession has always regarded this command as applying also to herself when she gives directives about the preparation of people's hearts and minds, and of the places, rites, and texts for the celebration of the Most Holy Eucharist. These regulations arose according to the culture and sentiments of the area in which evangelization took place and the ceremonies were celebrated according to regional characteristics. Responding to the demands of the times the Church reworked the style and prayers of the liturgy. By doing so she adapted Jesus' Holy Sacrifice of the Mass to the situation of the times. In this way liturgical reforms enabled the people of a particular time to understand the mystery and belief of the Eucharistic Liturgy according to their own level.
In fact, when they reformed the liturgy one can see very new elements being introduced. Some of them had never been seen before. Notwithstanding, the reforms were made in accordance with the apostolic succession and the traditions of the Fathers of the Church, so that they did not seem like something different. Rather, they were received in gratitude as coming from God through the liturgy. Also, just because a new liturgy was promulgated doesn't meant that the old liturgy should be abrogated or that it is no longer relevant to the present times. The main reason for this is that the Holy Liturgy handed down through the ages is to be considered free of error and the new liturgy that has been adopted is adopted simply as a response to the demands of the times. (And not because the old liturgy was full of error.) Therefore, the celebration of the Old Rite of Mass brings back to mind the traditions of the liturgy that had been accumulating over the ages. With this in mind we can understand the continuity of the new liturgy (with the old one.)
The Catholic Church entering the third millennium, under the providence and the grace of God, chose as Pope, Joseph Cardinal Ratzinger, at the time head of the Congregation for Doctrine of the Faith. Joseph Cardinal Ratzinger was installed Pope and took the name Benedict 16th. Even before he was elected Pope, Benedict the XVI emphasized Church's tradition and reform. Based on this understanding of liturgy he issued a new Motu Proprio called Summorum Pontificium, on July 7th 2007.
The contents of the Motu Proprio has as its main focus that people who want to celebrate the so-called 'Tridentine Mass' which was celebrated before Vatican Council II, can do so freely according to the old liturgical rite without any dispensations or any privileges. It also established the legal conditions for the concrete execution of the liturgy.
However Motu Proprio issued by Pope Benedict 16th lead to controversy. And the non-Catholic press accused the Catholic Church of turning too conservative again. In reality, the Motu Proprio which is issued by Pope Benedict 16th isn't a new one entirely. Even before Pope Benedict, Pope John Paul II issued the Motu Proprio ‘Ecclesia Dei(the church of God)’ about the celebration of 'Tridentine Mass.' The contents of this Motu Proprio were amended and supplemented by Pope Benedict 16th. He did this in order lay a solid legal foundation and guarantee for the celebration of the Tridentine Mass.
Pope Benedict 16th anticipated arguments about the Motu Proprio both inside and outside of the Church. In an unprecedented move, before issuing the Motu Proprio he therefore, showed his reasons for doing so in a letter to the bishops. In fact, even though the Catholic Church allows the celebration of the Mass according to Tridentine rite, the church cannot be logically considered as changing conservatively. Likewise it is illogical to openly criticize the Church as if she had gone against the liturgical spirit of Vatican II. To take the holy sacrifice of the Mass which exists for the glory of God and the salvation of humankind and divide into conservative and progressive camps is to politicize the sanctity of the common worship of the Church and debase it to therealm of a social problem. Even if only a minority of the faithful and priests are desirousof celebrating the Tridentine Liturgy, to disallow them this right in the name of the Second Vatican Council and to consider them as traditionalistswould mean that one is denigrating the Tridentine Mass which was the established form of worship for 400 years before Vatican II.
On the other hand, although the Motu Proprio issued by Benedict XVI allows for the celebration of the Tridentine Mass, it I no way disregards the liturgical spirit of Vatican II. The Motu Proprio even specifically states that the missal issued by Paul VI as a result of the liturgical reforms of Vatican II is the general liturgical norm for the Church. From this we can see that the Motu Proprio certainly does not damage the spirit of liturgical reform. This theses, by showing the true meaning of the Motu Proprio, "Summorum Pontificium" of Benedict XVI, hopes to clear up misunderstandings about it. At the same time, by comparing the new rite with the old, this thesis hopes to show today’s faithful who have been born after Vatican II that the two rites contribute to the fullness of the Church.

국문 초록 (Abstract)

우리 주 예수 그리스도께서는 수난 전날 저녁에 제자들과 함께 구원의 파스카 만찬을 거행하시면서 당신의 몸과 피를 구원의 양식으로 주심으로써 거룩한 성찬례를 제정하셨다. 파스카 만찬에서 거룩한 주님의 몸과 피를 받아 모신 제자들은 ‘너희는 나를 기억하여 이를 행하여라.<루카 22,19; 1고린토 11,24~25>’고 말씀하신 예수 그리스도의 뜻에 따라 복음을 받아들인 신앙인이 있는 곳이라면 어디에서나 이 거룩한 성찬례를 집전하였다. 그리고 사도전승의 기초를 둔 거룩한 가톨릭 교회는 지극히 거룩한 성찬례를 거행하기 위하여 사람들의 마음을 준비시키고, 장소와 예식 및 기도문 등을 마련하는데 관계된 규정들을 제정하여 왔다. 이러한 규정들은 복음화가 이루어진 지역의 문화와 정서에 따라 여러 형태의 예법으로 탄생하게 되었고 지역적 특성에 맞게 전례가 집전되었다. 또한 교회는 시대의 요청에 응답하여 예식의 형태와 전례문들을 개정함으로써 예수 그리스도의 거룩한 희생 제사를 시대상황에 맞게 적용시켰다.
이렇듯 전례의 개정은 거룩한 성찬례의 신비와 믿음을 동시대의 사람들의 수준에 맞게 이해하고 받아들이는데 도움을 주었다. 사실 전례를 개정하는 가운데 예전에는 볼 수 없었던 새로운 요소들이 도입이 되는 경우가 많았다. 하지만 이러한 개정은 끊임없이 이어지는 사도적 전승과 거룩한 가톨릭 교부들의 전통 안에서 이루어진 것들이기에 이질적인 것이 아니라 오히려 전례를 통해 내려주시는 하느님의 은총에 감사하며 기꺼이 받아들여야 한다. 그리고 새로운 미사 예법이 도입되었다고 해서 지난 날 거행되던 거룩한 미사를 폐지하거나 또한 옛 미사를 시대의 상황에 맞지 않는 옛 것으로 여겨 이를 도외시해서는 안된다. 이유는 역사를 통해 이어져 내려오던 미사성제는 오류가 없으며 새로운 미사 예법의 도입은 단순히 시대적 요청에 이루어진 것이기 때문이다. 따라서 옛 전례를 거행한다는 것은 오랜 시간동안 쌓아온 가톨릭 전례의 전통을 다시금 되새기고 이를 바탕으로 새로운 전례의 영속성을 이해할 수 있다고 할 수 있다.
제3천년기를 보내고 있는 거룩한 가톨릭 교회는 하느님의 섭리와 은총으로 신앙교리성 장관이었던 요셉 라칭거 추기경을 교황으로 선출하였다. 요셉 라칭거 추기경은 자신의 교황명을 베네딕토 16세로 정하고 교황으로 착좌하였다. 가톨릭 교회의 전통과 쇄신을 강조한 교황 베네딕토 16세는 교황으로 선출되기 전부터 구상해 오던 전례관을 바탕으로 새로운 자의교서(Motu Proprio)를 발표하게 되는데 이것이 바로 ‘Summorum Pontificum(교황들)’이다. 이 자의교서의 내용은 제2차 바티칸 공의회 이전에 집전되던 ‘트리엔트 미사’의 집전을 원하는 사람들은 어떠한 관면이나 특전이 없이도 자유롭게 옛 예법에 따른 전례를 집전해도 된다는 조항이 중심이 되며 이를 구체적으로 실현하기 위한 법적 조건들을 정립한 것이다. 하지만 교황 베네딕토 16세의 자의교서 발표는 가톨릭 교회 내에서도 많은 논란을 야기했고 또 비가톨릭 언론들도 가톨릭이 보수적으로 변해가고 있다고 비난을 하였다. 사실 교황 베네딕토 16세가 발표한 자의교서는 예전에는 없었던 전혀 새로운 자의교서가 아니라 선임교황인 요한 바오로 2세가 반포한 트리엔트 미사 집전에 대한 자의교서 ‘Ecclesia Dei(하느님의 교회)’의 내용을 수정보완하고 옛 예법에 따른 미사를 집전하는데 있어서 필요한 법적 보장을 확실하게 해 놓은 것이라고 할 수 있다.
교회의 안팎에서 논란이 일어날 것을 예상한 교황 베네딕토 16세는 자의교서를 반포하기 전에 이례적으로 주교들에게 서한을 보내면서 자신의 의도를 소개하였다. 사실 가톨릭이 옛 예법에 따른 미사성제의 봉헌을 허용한다고 해서 가톨릭 교회가 보수적으로 바뀐다거나 또 그것이 제2차 바티칸 공의회의 전례정신을 훼손시키는 행위라고 비난하는 것은 어불성설이다. 하느님의 영광과 인간의 구원을 위한 거룩한 미사성제의 방식을 놓고 보수적, 진보적으로 나눈다는 것은 가톨릭의 신성한 공적 예배인 미사를 정치화시켜 이를 종교적이고 사회적인 쟁점으로 확대해석하려는 의도로밖에 볼 수 없기 때문이다.
또한 비록 소수의 인원일지라도 옛 예법을 그리워하고 이를 집전하기를 바라는 사제와 평신도들의 바람을 제2차 바티칸 공의회의 전례개혁의 이름으로 무시하고 전통주의자로 인식해 버린다면 공의회가 개최되기 전 400년 동안 가톨릭 교회의 흔들리지 않는 기둥이 되었던 트리엔트 미사에 대한 가치를 폄훼하는 결과를 낳게 된다.
한편 교황 베네딕토 16세가 반포한 자의교서 ‘Summorum Pontificum(교황들)’을 통해 옛 예법에 따르는 미사성제를 허용했지만 제2차 바티칸 공의회의 전례정신을 전혀 무시하지 않는다. 오히려 전례개혁의 결과인 ‘바오로 6세’ 미사를 가톨릭 교회의 일반적인 전례 양식으로 확실히 언급함으로써 자의교서의 반포가 전례 개혁 정신을 훼손시키는 행위가 아님을 분명히 알 수 있다.
따라서 본 논문에서는 교황 베네딕토 16세가 반포한 자의교서 ‘Summorum Pontificum(교황들)’에 대한 연구를 통해

목차 (Table of Contents)

• Ⅰ. 서 론 ···························································································· 1
• Ⅱ. 본 론 ···························································································· 5
• 제1부 자의교서 ‘Summorum Pontificum(교황들)’의 개괄적 이해 ················ 5
• 제1장 자의교서 ‘Summorum Pontificum(교황들)’의 발표배경 ··················· 5
• 1. 교황 베네딕토 16세가 바라보는 오늘날의 전례 ·································· 6
• 2. 르페브르 대주교의 분열 ································································ 11
• 제2장 자의교서 ‘Summorum Pontificum(교황들)’의 반포의 목적 ············ 19
• 1. 로마 미사 전례서 안의 두 양식의 인정 ··········································· 20
• 1.1 로마 미사 전례의 특별양식과 일반양식 ········································ 21
• 1.2 자의교서 ‘Ecclesia Dei(하느님의 교회)’의 계승발전 ······················ 23
• 1.3 옛 예법주의들에 대한 새 예법 수용 요구 ····································· 25
• 2. 가톨릭 내에서 분열된 이들과의 일치 도모 ······································· 25
• 2.1 옛 예법 허용을 통한 일치 노력 ·················································· 26
• 2.2 제2차 바티칸 공의회를 중심으로 한 신학적 대화 기틀 마련 ··········· 29
• 2.3 성 비오 10세회의 주교들에 대한 파문 철회 ································· 31
• 제3장 자의교서 ‘Summorum Pontificum(교황들)’의 구조와 내용 분석 ······ 35
• 1. 자의교서 서문 - 전례에 대한 신학적․교회사적 고찰 ·························· 35
• 1.1 옛 전통에 따른 전례 보전의 의미 ··············································· 35
• 1.2 옛 전통에 따른 전례보존을 위해 노력한 교황들 ···························· 37
• 1.3 시대의 흐름에 따른 전례쇄신의 정통성 ········································ 39
• 1.4 옛 전례를 지지하는 이들에 대한 교회의 포용 ······························· 40
• 2. 자의교서 본문 - 자의교서 안에 드러나는 전통 예법의 규범 ·············· 42
• 2.1 기도 법칙(Lex orandi)의 두 종류(제1조) ····································· 42
• 2.2 사제의 권리와 특별 양식에 따른 미사 집전의 허용(제2조~제3조) ··· 44
• 2.3 특별양식 사용에 대한 신자들의 권리(제4조~제5조) ······················· 45
• 2.4 모국어 독서의 허용(제6조) ························································· 49
• 2.5 특별 양식에 대한 권익 보호 및 조정 권한(제7조~제8조) ··············· 50
• 2.6 교구 직권자와 본당 신부의 특별양식 사용 권한(제9조~제10조) ······ 52
• 2.7 Ecclesia Dei(하느님의 교회) 위원회의 권한(제11조~제12조) ········· 55
• 제4장 소결론 ··················································································· 59
• 제2부 미사의 특별양식과 일반양식의 비교 연구 ······································ 63
• 제1장 두 양식에 따른 미사의 개관 ······················································· 63
• 1. 특별양식(Forma extraordinaria) ·················································· 63
• 2. 일반양식(Forma ordinaria) ·························································· 66
• 제2장 특별양식 및 일반양식의 전례 비교 연구 ···································· 71
• 1. 입당 및 성수 예절(Introitus et Aspersio) ······································ 71
• 2. 예비미사(Missa Catechumenorum) ··············································· 76
• 2.1 층하경(Preces ante gradum altaris) ······································· 76
• 2.1.1 시편 제42편(Psalma 42) ··············································· 76
• 2.1.2 고죄경(Confíteor) ································································· 77
• 2.1.3 사죄경 및 제단으로 올라감(Indulgéntia et Ascensio ad altare) · 80
• 2.2 제대 친구(Osculum Altaris) ······················································· 81
• 2.3 제대 분향(Incénsum Altaris) ······················································