하나님나라를 꿈꾸며(Kingdom of God)

oLet all who are under a yoke as bondservants1 regard their own masters as worthy of all honor, pso that the name of God and the teaching may not be reviled. 2 Those who have believing masters must not be disrespectful on the ground that they are qbrothers; rather they must serve all the better since those who benefit by their good service are believers and beloved.rTeach and urge these things.

o See 1 Pet. 2:18

1 For the contextual rendering of the Greek word doulos, see Preface)

p Isa. 52:5; Rom. 2:24; Titus 2:5

q See Philem. 16

r ch. 4:11, 13; 5:7

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 6:1–2.

6 무릇 멍에 아래에 있는 종들은 자기 상전들을 범사에 마땅히 공경할 자로 알지니 이는 하나님의 이름과 교훈으로 비방을 받지 않게 하려 함이라

2 믿는 상전이 있는 자들은 그 상전을 형제라고 가볍게 여기지 말고 더 잘 섬기게 하라 이는 유익을 받는 자들이 믿는 자요 사랑을 받는 자임이라 너는 이것들을 가르치고 권하라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 6:1–2.

앞서 5장 17-25절을 통해서 장로들에 대한 존경과 고발을 어떻게 해야하는지를 다룬 바울은 이제 1-2절을 통해 상전에 대한 종들의 바람직한 자세를 언급한다. 

 

1절) ‘종들’로 번역된 ‘둘로이’의 원형 ‘둘로스’는 ‘묶다, 매다’라는 의미의 동사 ‘데오’에서 유래된 명사로 ‘속박 가운데 있는 자, 다른 사람의 법적 소유인 사람, 노예’를 의미한다. 본절에서는 ‘멍에 아래에 있는’이라는 표현으로 수식하고 있다. ‘멍에’에 해당하는 ‘쥐곤’의 원형 ‘쥐고스’는 ‘두마리의 끄는 짐승을 엮어 한 조로 부리기 위한 마구인 멍에, 저울’을 의미하는 표현이다(마 11:29; 행 15:10). 당시 로마 사회에서 노예제도는 매우 일반적인 것이었다. 로마에서 노예는 전쟁 포로나 죄인, 채무자나 피유괴인, 또는 부모가 노예였기 때문에 자연스럽게 노예가 된 이들로 이들의 노동력으로 경제가 돌아갔다라고 해도 과언이 아니다. 일부 학자들중에 당시 로마 인구의 절반이 노예였다라고 주장하기도 한다. 이들의 주인은 노예들에 대해 생사여탈권을 가지고 있었기에 철저히 예속된 상태로 살아갈수 밖에 없었기에 바울은 가축에게 사용된 ‘멍에’라는 표현을 사용하며 그들의 처지가 얼마나 억압가운데 있는지를 표현하고 있다. 

 

 

‘상전’으로 번역된 ‘데스포타스’의 원형 ‘테스포테스’는 묶다라는 의미의 동사 ‘데오’와 ‘남편’이라는 뜻의 명사 ‘포시스’의 합성어로 절대적 권한을 갖는 통치자를 의미한다. 이 표현은 성경에서 일반적으로 ‘주’로 번역되는 ‘퀴리오스’와 동일한 의미로 사용되기도 하지만 ‘퀴리오스’가 보다 폭넓은 의미를 지니고 있다면, ‘데스포타스’는 종과의 관계를 나타내는데 사용된다(딤후 2:21; 딛 2:9; 벧전 2:18). 특이한 것은 이 표현이 신약 성경에서 하나님(눅 2:29; 행 4:24; 계 6:10)과 그리스도(유 1:4)에게 적용되었다는 점이다. 여기서 바울은 이 단어를 사용하여 마치 그리스도인이 하나님과 그리스도를 섬겨야 하듯이 그와 같은 방식으로 종들은 자기 상전을 범사에 마땅히 공경해야한다라고 말하는 것이다. 

어떤 이들은 바울이 이러한 방식으로 종과 상전의 관계를 다루는 것으로 인하여 바울이 노예제도를 인정했고 이는 성경적이지 않다라고 주장하기도 한다. 하지만 바울은 갈 3:28을 통해서 주장했듯이 그리스도 안에서 유대인이나 헬라인, 종이나 자유자, 남자나 여자가 모두 하나라는 혁명적인 사실을 주장한바 있다. 

당시 바울의 주장은 체제전복적이고 혁명적이었다. 하지만 당시 로마 사회의 구조가 노예제도를 통해 운영되고 있었고, 이 노예들이 서기나 장인, 교사, 군인과 같은 매우 전문적인 역할을 수행하기도 했기에 이를 전면적으로 폐지하는 것은 로마사회의 기반자체를 흔드는 행위가 되었을 것이다. 바울은 이러한 상황속에서 그리스도안에서 모두가 하나님을 주장하는 이러한 성경의 가치가 파괴적인 항거나 폭력에 의해서가 아니라 상호간의 사랑과 존경속에서 이루어져야 한다는 사실을 깊이 인식했다.(갈 6:9)

바울이 본절을 통해서 믿음을 가지고 있는 종들이 자기 상전들을 공경하라는 것은 노예제도를 옹호하려는 목적이라기 보다는 복음전파를 염두에 두고 있는 것이다. 앞서 2:2에서 말한것과 같이 위정자들을 위한 도고의 기도를 하는 이유는 고요하고 평안한 생활을 하기 위해서인데 이런 상태에서야 우리가 자유롭게 복음을 전할 수 있기 때문이다. 

 

본절에서 ‘히나’라는 접속사가 사용되었는데 이는 이유나 목적을 이끄는 접속사로 멍에 아래 있는 종들이 그들의 상전을 범사에 마땅히 공경해야하는 이유와 목적을 말하고 있다. 그 목적은 바로 그리스도인 종들의 불순종으로 인한 마찰과 갈등으로 인하여 하나님의 이름이 비방을 받지 않게 하기 위해서이다. ‘훼방을 받지’로 번역된 ‘블라스페메타이’는 ‘비방하다, 욕하다, 신성모독하다’라는 의미의 ‘블라스페메오’의 가정법 표현으로 만일 종들이 자신들의 상전들을 공경하지 않는다면 ‘하나님의 이름’과 ‘사도들의 교훈’이 힘을 잃거나 공경을 받지 못할 것이기 때문에 도리어 종들로 하여금 상전들을 공경하라고 이야기하는 것이다. 

 

 

-  6:1 Whether Paul is speaking in this verse about the slave-master relationship in general terms or exclusively or primarily in terms of non-Christian masters is not easily resolved. In favor of the more general understanding is the generally unspecific nature of the verse (ὅσοι) in describing the slave condition, the word ζυγός, which designates slavery in general, the request made of slaves (which would apply in any situation) that they regard their masters as worthy of all honor, and negatively the lack of a specific designation of the masters as unbelievers analogous to that found in v. 2, where Christian masters are spoken of. It could be added, in the light of these arguments, that the motivation given in the ἵνα clause could be regarded as indicating a general concern for non-Christians observing Christian slaves, whether their own or those of Christians, not just a concern for non-Christians observing their own Christian slaves.

But the ἵνα clause with its evangelistic and apologetic concern seems to be decisive, so that, as v. 2 addresses the situation of the slave of a Christian master, so v. 1 addresses exclusively or primarily the situation of the slave of a non-Christian master. ζυγός can, then, be seen as indicating an oppressive attitude that regards slaves as property, which might be the attitude of a non-Christian (but not Christian) master, ὅσοι can be regarded as used in that context for slaves in that situation, and a need would certainly exist to ask slaves in that kind of situation to still regard their masters as worthy of all honor. At any rate, the following discussion will be carried on in the light of this preliminary decision and the various exegetical details will be tested as to whether or not they fit with it.

The first major consideration is the phrase ὑπὸ ζυγόν, “under a (or “the,” understood) yoke.” ζυγός (Pl.* 2x: here and Gal. 5:1) is used in connection with slavery in extrabiblical literature (see BAGD for references) and in the LXX (e.g., Lv. 26:13; Is. 9:4; Ezk. 34:27; 1 Maccabees 8:18). It is also used in the political sphere for domestic tyranny (cf. 2 Ch. 10:4f.; Gn. 27:40) and for oppressive rule by alien nations (Dt. 28:48; Is. 9:4; 14:29; 47:6; 58:6; for further LXX references see G. Bertram, TDNT II, 897). The yoke is used in a sort of parallelism with tortures and torments for an evil servant in Sirach 33:26–27. The correlation with slavery is stated explicitly elsewhere in a phrase such as “the yoke of slavery” (genitive δουλείας with ζυγός, e.g., Sophocles, Ajax 944). The term is also used to express severity and harshness, as certain LXX occurrences indicate.

ὅσοι, a correlative pronoun meaning “as many as,” indicates “those who belong to a particular class or group” (Rienecker-Rogers, Linguistic Key, 632), that group being δοῦλοι that are ὑπὸ ζυγόν. δοῦλος means “slave,” i.e., one who is subject “to an alien will, to the will of his owner,” and whose service “is not a matter of choice” but “which he has to perform whether he likes it or not” (K. H. Rengstorf, TDNT II, 261).

Such a situation might seem to justify for slaves the worst kind of attitude and the least amount of service. But Paul urges slaves “under a yoke” to “regard their own masters as worthy of all honor.” δεσπότης, “master,” “owner” (NT 10x, Pl.* 4x, all in PE), is used of masters of slaves in this verse and the next, in Tit. 2:9, and in 1 Pet. 2:18. It does not necessarily carry negative overtones, as can be seen by its application to God (all other NT occurrences, including 2 Tim. 2:21). But Paul may choose the stronger word here rather than κύριος because non-Christian masters are primarily in view, or he may use it simply because it is the technically appropriate term. And he may have used κύριος rather than δεσπότης in Ephesians and Colossians because there he wanted to remind both slaves and masters of their relation to and responsibility to “the Lord” (ὁ κύριος, cf. Eph. 6:7–9 and 5:20; Col. 3:22–4:1 and 3:17).

It is suggested by some (e.g., BAGD s.v. ἴδιος 2) that ἴδιος is used here without emphasis, “their” rather than “their own.” But it may well be that Paul wants to emphasize that slaves are called to certain tasks and attitudes with respect to “their own” (ἰδίους), in distinction from other, masters (as wives are asked to submit to their own husbands in Eph. 5:22; Tit. 2:5; 1 Pet. 3:1 and as bishops and widows are asked to govern and care for one’s own house in 1 Tim. 3:4, 5; 5:4).

Paul urges that slaves “regard” (ἡγέομαι, PE* 2x, see 1 Tim. 1:12) their masters “worthy” (ἀξίους) of “all honor.” He is thus asking them to make a self-conscious evaluation analogous to that which he elsewhere asks Christians to make in regard to civil rulers: The ruler may not be personally “worthy” (nor the government be regarded as satisfactory), but he in his position is to be so regarded (Rom. 13:1–7; Tit. 3:1, 2; for 1 Pet. 2:13–17 note the connection in the context). Similarly, Paul is asking for an attitude, and attendant actions, that focus on the fact that masters are in authority in the sphere of work (even though one is in that sphere as a slave under a yoke), and thus it is appropriate to recognize that position as worthy of respect. Simultaneously, he may also be asking slaves to regard their masters as fellow human beings who as such are worthy of such service and respect (cf. the admonitions of Tit. 3:1, 2, especially “showing every consideration for all”). That which they are worthy of is τιμή, “honor” or “respect” expressed in appropriate action. The construction πάσης τιμῆς can indicate that the honor or respect shown should not be partial or grudging, and it can also indicate that the honor should extend to various duties and actions.

The motivation for showing this respect is presented in the ἵνα μή clause: “so that the name of God and our doctrine may not be spoken against.” Paul appeals to slaves to conduct themselves appropriately under their difficult situation in order that God and his gospel may not be ill spoken of by non-Christian masters, who would do so if they thought that God and gospel made slaves less respectful and poorer workers. τὸ ὄνομα τοῦ θεοῦ, “the name of God,” is that by which God makes himself known and by which people speak evil of him or blaspheme him (cf., e.g., Ex. 20:7). The phrase τὸ ὄνομα τοῦ θεοῦ is found 3x in the NT (Rom. 2:24; here; Rev. 16:9; cf. Rev. 3:12 with μου), all three with βλασφημέω (cf. also Rev. 13:6). τὸ ὄνομα τοῦ κυρίου is used elsewhere in the NT, and τὸ ὄνομα τοῦ θεοῦ may be used in these three places in part because in these three places it is non-Christians who blaspheme, and the general name (θεός), rather than the covenantal name (κύριος), is more likely to designate the one whom they blaspheme.

Joined here to τὸ ὄνομα τοῦ θεοῦ by καί as that which might be blasphemed is ἡ διδασκαλία (see 4:6; 6:3), used here in the sense of “that which is taught.” Tit. 2:10, a parallel in situation and in content, uses διδασκαλία and describes the “teaching” as τὴν τοῦ σωτῆρος ἡμῶν θεοῦ, i.e., teaching about God as Savior, i.e., the gospel. Slaves must not let their attitude and actions be a cause for God and his gospel to be “spoken evil of” (the best understanding in this setting of the various nuances of βλασφημέω; cf. Tit. 2:5; 3:2).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 243–246.

 

2절) 당시 믿는 상전도 있었고 믿지 않는 상전들도 있었다. 본절은 그리스도인 상전을 모시고 있는 그리스도인 노예들에게 소극적으로는 ‘그 상전을 형제라고 가볍게 여기지 말고’, 더 적극적으로 ‘더 잘 섬기라’라고 명령한다. ‘가볍게 여기다’라고 번역된 ‘카나프로네이토산’은 ‘~에서 내리’란 의미의 전치사 ‘카타’와 ‘생각하다, 여기다’라는 동사 ‘프로네오’의 합성어로 ‘무시하다’라는 ‘카타프로네오’의 현재 명령형이다. 이를 통해서 우리는 교회안에 동일한 그리스도인이라는 이유로 믿는 상전을 무시하고 그 권위에 도전했던 종들이 있었음을 알 수 있다. 실제로 당시 노예들이 교회의 장로가 되기도 했기에 이러한 일이 있을 수 있었다. 하지만 바울은 디모데에게 이런 노예들의 태도에 대해 오히려 그들의 상전을 더 잘 섬겨야 한다고 말하고 있다. 

바울은 그리스도인 상전을 둔 그리스도인 종들로 하여금 그의 주인을 더욱 잘 섬길 것을 당부한다. 그렇게 잘 섬겨야 하는 이유는 그리스도인 노예의 섬김의 대상인 ‘유익을 받는 자들’이 ‘믿는 자이고 사랑을 받는 자’이기 때문이다. 

‘믿는 자’는 ‘피스토이’로 그리스도 안에서 동일한 믿음으로 한 형제가 되었다는 사실을 나타낸다. ‘사랑을 받는 자’로 번역된 ‘아가페토이’에서 누구의 사랑을 받는 것인지 분명하지 않다. 일차적으로는 하나님의 사랑을 받는 자이며 나아가서 다른 성도들로부터 사랑을 받는 자이다. 우리는 동일한 신앙을 가진 믿음의 공동체 안에서 서로를 공경하고 존중해야 한다. 상전이라고 종을 무시해서도 안되고 종이라고 해서 상전을 교회안에서 무시하는 것은 올바른 태도가 아니며 복음 전파에 방해가 될 수 있다. 만약 상전이 초신자이고 종이 교회의 장로라고 할 때 종이 자신이 교회의 장로라고 해서 상전을 무시한다면 상전이 시험에 빠지게 될 수 있고 깊은 신앙으로 나아가는데 방해가 될 수 있을 뿐만 아니라 자신의 종들에 대한 신앙의 자유를 억압할 수도 있을 것이다. 반면에 그리스도안에서 한 형제된 종이 한 형제인 주인을 더욱 잘 섬기게 된다면 이는 복음 전파에 큰 유익을 줄 것이다. 

 

-  6:2 This verse admonishes slaves with believing masters (οἱ πιστοὺς ἔχοντες δεσπότας) not to be disrespectful just because their masters are Christian brothers. It urges them rather to let that be an incentive for even better service. δέ need not be translated (so RSV, NEB, NIV, TEV, BAGD). οἱ ἔχοντες is used here to indicate a relationship, namely, “those who have” believers as masters, i.e., who are under a believing master’s control (cf. Col. 4:1). πιστοί is used here in the sense of “believers,” i.e., Christians, as elsewhere in the NT (2 Cor. 6:15; 1 Tim. 4:10; 5:16; Tit. 1:16) and is put first for emphasis. δεσπότης is used again, as in v. 1, as the technical term for the “master” of a slave. Slaves who have Christian masters are commanded μὴ καταφρονείτωσαν, “not to despise (them, understood),” “not to look down on (them).”

The clause ὅτι ἀδελφοί εἰσιν, “because they are brothers,” “gives the reason the slaves might have for despising their masters; it is not the reason for the command not to despise” (Bratcher, Translator’s Guide, ad loc.). RSV captures the sense well: “must not be disrespectful on the ground that they are brothers.” ἀδελφοί, “brothers,” is used to indicate the spiritual relationship Christians have to one another, through Jesus Christ, as members of the family of God (cf. Rom. 1:13; 8:29; 1 Thes. 1:4).

ἀλλά, “but,” introduces a contrast to μὴ καταφρονείτωσαν, which NIV and TEV render “instead.” μᾶλλον is used here in an intensive sense, “all the more” (NASB), “all the better” (RSV, NEB), “even better” (NIV). That which is intensified is the imperative δουλευέτωσαν, which means here “serve” or “obey,” although possibly with its stronger and more literal sense, “perform the duties of a slave” (cf. Eph. 6:7).

A second ὅτι clause gives the grounds for this imperative, i.e., because they (the masters) are believers and beloved. “πιστοὶ καὶ ἀγαπητοί must be the predicate of the sentence, which determines that οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι, the subject, must be a description of the masters who have already been called πιστούς at the beginning of the verse” (Bernard). Both halves of the verse follow the same pattern: imperative with slaves as subject, followed by ὅτι clause with masters as the subject.

In the first ὅτι clause the masters are called ἀδελφοί; here they are called πιστοί, which answers to ἀδελφοί (Bernard). ἀγαπητοί (Pl. 27x) means “beloved.” Paul uses the word in Rom. 1:7 of those loved by God and because of that fact to be loved by other Christians (cf. 1 Thes. 2:8). The latter usage, though informed and influenced by the former, is the prevailing usage for Paul and is to be understood unless the text specifically indicates that it is speaking of one loved by God (see BAGD s.v. 2 for passages in which Paul calls Christians “beloved” or “dear friends”; see further 1 Cor. 10:14; 15:58; Phil. 2:12; 4:1). God’s love for both slave and master has made them brothers and brought them to regard one another as “beloved.” Thus just as Paul asks the master Philemon to regard the slave Onesimus as a “beloved (ἀγαπητός) brother” (Phm. 16), so here he reminds Christian slaves that their Christian masters are “beloved.”

οἱ ἀντιλαμβανόμενοι is used here in the specialized sense, which best fits the context (especially τῆς εὐεργεσίας), of “those who take part in receiving” (Lock) or “those who benefit by” (BAGD s.v. 3; Field, Notes, 210) with εὐεργεσία as its object. The suggestion that the masters are said here to be “those who devote themselves to kindness” (BAGD s.v. 2), although more in line with the usual meaning of the verb, puts the phrase badly out of step with the direction of the passage and therefore should not be followed (contra Kidd, Wealth and Beneficence, 140–56). εὐεργεσία** (Acts 4:9) means here “good deed,” “benefit,” or “service,” or “benefit of service” (BAGD). The first century associated this word with the actions of one in authority who was a benefactor toward one under him (see Spicq). By the use of this word Paul turns the service of a slave into an act of bestowing good on another, even his master. Paul has thereby made the difficult role of a slave the means by which the slave can benefit his master. The slave has been reminded thereby that in the spiritual realm he is an equal, one who can also give. The brotherhood among slave and master should not encourage slaves to disrespect but rather to generosity and graciousness.

Paul adds the admonition ταῦτα δίδασκε καὶ παρακάλει, “these things teach and exhort,” which is similar to the admonition added at 4:11. These two admonitions indicate a pattern in the letter, coming between sections of instruction for the church (here 5:1 [or 5:3] through 6:2) and more direct instruction of Timothy (here 6:3ff.; note σύ in v. 11). Before he turns to this more personal and direct instruction, just as at 4:11, Paul urges Timothy to be sure to teach and exhort the previously given truths.

ταῦτα is thus used in a similar formula in 4:11, and it is also used similarly in Tit. 2:15 (cf. 3:8) and 2 Tim. 2:14. In all of these cases it appears to refer to what precedes and not to what follows, and the pattern holds here also, where it includes all the material from the last personal section ending at 4:16 or 5:2. For the significance of δίδασκε, “teach,” see 4:11. παρακαλέω (see 1 Tim. 1:3; Tit. 2:6, 15) has a spectrum of meanings, which can be partially spanned by the general meaning “appeal to.” Used here with δίδασκε, the sense is that of appealing to those who are also being taught to apply the teaching to their lives. Timothy is to “urge” (RSV, NASB mg., NIV) the teaching upon them and exhort them to respond (NEB and NASB text use “preach”). The meaning of the corresponding verb in 4:11, παράγγελλε, “direct, urge, insist on,” helps to pinpoint which nuance of meaning the virtual synonym παρακαλέω has in the parallel here.

RSV Revised Standard Version

NEB New English Bible

NIV New International Version

TEV Today’s English Version (Good News Bible)

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

RSV Revised Standard Version

NIV New International Version

TEV Today’s English Version (Good News Bible)

NASB New American Standard Bible

RSV Revised Standard Version

NEB New English Bible

NIV New International Version

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

RSV Revised Standard Version

NASB New American Standard Bible

NIV New International Version

NEB New English Bible

NASB New American Standard Bible

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 246–248.