World Day of the Poor

 

The 'Catholic Times reminds us that on November 16, the Sunday before the Solemnity of Christ the King, the Church commemorates the 9th World Day of the Poor. The theme of the Pope Leo’s message for the day, released on the memorial of St. Anthony of Padua, patron saint of the poor (June 13), is “You are my hope” (cf. Ps 71:5).

While preparing articles on the global church, the reporter encountered church activities aimed at helping the poor.

First, news stood out that on November 6, ahead of World Day of the Poor, Pope Leo XIV opened a free laundromat called 'St. Francis’ Laundry of Assisi' in Parma, northern Italy. It was encouraging to hear that Pope Leo XIV is continuing the free laundromat project that began during Pope Francis' papacy.

It is said that the poor and homeless can use the laundromat to wash their clothes and take showers. As Cardinal Konrad Krajewski, the head of the Vatican's Office for Charitable Works, stated, although the free laundromat may not provide significant material help, it can act as a catalyst for the poor to regain their dignity and transform their lives.

Around the same time the free laundromat opened, an article noted that on November 8, Archbishop Alexander Sample of the Archdiocese of Portland, Oregon, released a statement criticizing the Trump administration's continued strict policies against immigrants who came to the U.S. from various countries seeking to escape poverty. In his statement, Archbishop Sample said, 'Even if immigrants do not have the proper documents, they are our brothers and sisters.' This reflects the Catholic Church's spirit of prioritizing the poor. The same article also mentioned protests supporting the Immigration and Customs Enforcement (ICE), which enforces immigration laws.

Our country also has many poor neighbors and immigrants. Some blame poverty solely on the poor and try to exclude immigrants. As Christians, we should look upon the poor with the heart of the Pope, who created the 'St. Francis’ Laundry of Assisi.'

Usefulness of Uselessness

In the Preciousness of Faith column of the Catholic Peace Weekly, the seminary professor gives us a reflection on Uselessness in his column

Some time ago, he wrote an essay titled “The Usefulness of Uselessness.” Later, he learned that Zhuangzi's Miscellaneous Discourses contain a parable called “The Usefulness of the Useless,” which reaffirmed to him how the Gospel and Eastern classics resonate with each other.

One of life's greatest sorrows is when our efforts go unrecognized. Or when our hard-won achievements crumble into nothingness. Often, we become unconsciously intoxicated by our accomplishments, greed takes root, passion turns to overreach, and when things go wrong, it becomes a heavy burden. We may even feel like we're becoming useless, experiencing a deep sadness. 

As we age, our strength wanes, our minds grow foggy, and we lose confidence. We may feel depressed when no one seeks us out anymore, as if we are becoming unnecessary.

Truthfully, admitting one's own uselessness is no easy task. Conversely, it is also true that the moment one acknowledges their uselessness, they experience great freedom. In that sense, isn't life a school where we learn our own uselessness?

A nun who traveled with him on a pilgrimage to Italy shared that during a complex and heavy journey, she suddenly felt hope and freedom upon seeing the simple bed where Saint Clare passed away. Perhaps true hope isn't something we create, but rather a gift given when we let go of what we possess and our attachments.

Even if I possess nothing and have achieved nothing, if only I could meet God who treasures me just as I am and gazes upon me with love. Even if I am a pitiful being whom no one else notices, if only I could meet the Lord who takes notice of me and holds me in His heart, I would be satisfied with that.

Lately, he often meditates on God's heart, which cares for and watches over the smallest and weakest. “Whatever you did for one of these least brothers of mine, you did for me.” (Matthew 25:40) Jesus' words remind us that the most important thing in faith is caring for and watching over the weakest.

The smallest and weakest deserve the greatest care and nurturing. This stems not from ‘ideology’ but from the ‘heart’. When we see the smallest and weakest, we feel compassion and a desire to protect them. This is because the ‘image of God’ is imprinted within our hearts.

Seeing a fetus, he recalls that he too was once a fetus. Human beings, helpless creatures who cannot survive without care and are constantly threatened by life's dangers, require unceasing care and nurturing from birth through growth, old age, and death. Jesus too experienced everything human. Conceived in the womb of the Virgin Mary, lying in a manger, He was exposed to all manner of threats and nearly sacrificed to Herod's tyranny. Beginning His public ministry, He reached out to the least, the poor, and the sick. It was to care for the smallest and weakest.

God granted us life to care for the most powerless. Our lives begin in a state of great smallness and weakness, and they end in a state of great weakness. When we are strong and healthy, our task is precisely to care for the smallest and weakest—our past, present, and future selves. And when we stand before the Lord again at life's end, may we be able to say:

“We are useless servants. We have only done our duty.” (Luke 17:10)

Amor Fati —Love of Fate

 

A Korean priest doing pastoral work in Vietnam writes in the Catholic Pusan bulletin about the concept 'Amor Fati,' better known, he says, through the songs of various trot singers. This phrase is Latin for "Love your Fate," a concept popularized by Nietzsche and originating in Stoic philosophy.

The priest reminds us that, as Christians, we have an understanding of God's Providence that differs from that of the Stoics and Nietzsche. It is the belief that everything happening in our lives can fit into God's plans. Therefore, "Amor fati" can be understood not merely as accepting fate, but as loving and trusting the life God has granted us. 

St. Paul says, "We know that all things work together for good for those who love God, who are called according to His purpose" (Romans 8:28). 'God writes straight with crooked lines.' This means that even trials, suffering, and wounds we face eventually bear good fruit through efforts to recognize God's providence. Jesus also prayed in Gethsemane, "Not my will, but yours be done" (Luke 22:42). This was an attitude of not rejecting His own fate but entirely accepting love.

This concept, Amor Fati, as used by the pre-Christian Stoics and by Nietzsche, was not the same, but what is interesting is the trust they both had in accepting their 'fate'. 

The Stoics understood Amor Fati to be a part of a rationally ordered Nature. They followed reason in all that was within their control and paid no attention to irrational feelings outside of their control. This, they considered, was conforming to Nature's rational order.

Stoics believed in a spiritual dimension: a rational, pantheistic Logos governing the universe, and efforts to cultivate virtue and reason show a profound engagement with questions of meaning, purpose, and the Nature of the divine.

Nietzsche rejects this order and is determined to reconcile himself to necessity —a life without meaning or purpose, without unjustified assumptions, without God. Life had no purpose; it was chaotic, and the only response to nihilism was to affirm our own lives and accept existence. We can exist and make life worth living if we ourselves believe it is worth living.

 

Nietzsche thus advises us to practice amor fati because, in the face of a Godless, purposeless, chaotic universe, it is the only valid response to nihilism: only by affirming the story of our own lives can we possibly bear existence. The burden is on us; it cannot be outsourced to teleology — life can only be justified and made worth living if we ourselves believe that it is.  

It is remarkable to see someone accept fate with love, without any belief in life's meaning or order, and without God. This was the understanding of Amor Fati in the life of Nietzsche, who we must remember was brought up in a Christian home, the son of a Lutheran Minister.

Changing Distorted Perceptions

Korean Labor Issues: Correcting Distorted Perceptions is Essential… Article featured in the Catholic Times.

With the ‘Yellow Envelope Law’ set to take effect next March, a shift in the ‘labor’ sector is underway… Legal/institutional improvements and a shift in perception must occur together.

With the so-called ‘Yellow Envelope Law’ (amendments to the Labor Union and Labor Relations Adjustment Act) set to take effect next March, along with the enactment and revision of labor-related laws and shifts in government policy direction, a current of change is detectable in the ‘labor’ issues long considered a chronic problem in Korean society.

However, critics point out that legal and institutional changes alone are insufficient in a reality where corporate management culture remains deeply rooted in viewing labor and workers solely through the lens of ‘cost reduction’ and ‘efficiency’. The root of the problem lies in perception.

This distorted perception is not solely a societal issue. The Church, too, sometimes misunderstands solidarity with labor as a political matter or casts a negative view on solidarity groups like labor unions. While the Church has long spoken out to guarantee workers' legitimate rights based on the dignity of labor and to change social perceptions, the reality remains that it often speaks of the value of labor while keeping its distance from the workers themselves, the very subjects of that labor.

Secretary General of the Labor Ministry Subcommittee of the Justice and Peace Commission of the Catholic Bishops' Conference of Korea, stated: “Just as Jesus worked as a carpenter, most of us are workers. We cooperate in God's work of creation and salvation through labor, yet often fail to recognize its true value. Nothing takes precedence over safeguarding the happiness, well-being, and lives of workers and their families. Therefore, it is only natural for the Church to stand with workers.”

The cry of workers simply asking: “Let us work,” remains an ongoing reality. Workers from many of our places of work have lost their jobs and stand on the streets today, hoping for a chance to talk.

Tragedies like the Arisell fire disaster and the death of a Gyeongbu Line train worker would never have occurred if there had been even a shred of recognition for the ‘dignity’ of labor. Yet similar accidents continue to repeat.

Experts trace the roots of these structural problems to the deepening dual structure of the labor market since the 1990s. The reality between large corporations and small-to-medium enterprises, regular and non-regular workers, has even class-based the value of labor itself.

Nevertheless, signs of change are slowly emerging. After much struggle, the Yellow Envelope Law passed the National Assembly, and the Ministry of Employment and Labor announced policy changes to ensure the revised law's implementation. Yet society still calculates labor solely as a cost and treats workers merely as variables of efficiency.

Church experts say improving church members' awareness of labor is as important as labor pastoral activities. A  member of the Seoul Archdiocese Labor Pastoral Committee, emphasized: “When the Church voices concerns on labor issues and other social matters, many believers perceive it as a political act. However, the path of ‘a Church that walks with the poor and vulnerable,’ as Pope Francis has stated, is not about following secular logic but about turning our hearts toward the weak.”

The son of one who died in an accident at an apartment construction site, stated: “I hope people don't view the pain of laid-off workers or the bereaved families of workers killed in industrial accidents as someone else's suffering. Just as the late Bishop Yoo  said: ‘What else can humans do in the face of suffering but grieve and weep together?’ The Church's small acts of comfort become a great source of strength.”

Today, the workplace remains harsh and unforgiving. Yet within it dwells someone's life, someone's family, someone's faith. To reaffirm the dignity of the ‘working human being’ is not merely to discuss workplace issues, but to reexamine human dignity and communal justice.

Don Quixote and Saint Ignatius of Loyola

In the Sunday Talk column of The Catholic Times, a Spanish Literature university professor offers some insight into understanding St. Ignatius of Loyola, whose feast day we recently celebrated.

Don Quixote is a renowned classic literary work. However, many people misunderstand the protagonist, Don Quixote. Don Quixote is not a ‘madman’ or a ‘delusional person’. The Royal Spanish Academy defines Don Quixote as “a person who prioritizes ideals over personal gain and acts selflessly and devotedly for a righteous cause.” In other words, he is an ‘idealist’ and ‘hero’ who plunges into an absurd world to realize justice.

Don Quixote bears a resemblance to Spain's saint, Ignatius of Loyola (1491–1556). This is not the author's claim but the view of Miguel de Unamuno, a prominent Spanish philosopher of the early 20th century. In Vida de Don Quijote y Sancho, Unamuno analyzed not only the behavioral patterns but also the character and spiritual commonalities between the two figures.

First, their appearance and temperament are similar. Both have broad foreheads, are balding, serious, and hot-tempered, and are often unable to control their anger. Such individuals are typically destined to become knights. Reading also served as a turning point in their lives. Just as Don Quixote, after devouring chivalric romances, resolved to become a knight-errant himself and right the wrongs of the world, Ignatius, after reading the lives of Jesus and the saints, decided to emulate their lives.

Their actions of impulsively leaving home to become a knight-errant (Don Quixote) and a pilgrim (Ignatius), despite their families' pleas, are also strikingly similar. Ignatius's actions in late March 1522—stopping at the Monastery of Montserrat to seek confession from a priest and perform an all-night penance—evoke the episode in Chapter 3 of Part 1 of Don Quixote where he stops at an inn, asks the innkeeper to knight him, and stands guard.

Meanwhile, while riding a mule to Montserrat, Ignatius encountered a Moor who insulted the Virgin Mary and fled. Ignatius pursued him, intent on revenge with his sword, but hesitated at a fork in the road. This hesitation stemmed from his recent conversion, where he resolved to leave his rough past behind and become a new man. After deep contemplation, he decided to leave the execution of his revenge to Heaven's will, loosening the reins and letting the mule go where it pleased. Fortunately, the mule veered not onto the main road where the Moor had fled, but onto a narrow path leading toward Montserrat.

This anecdote, recounted by Ignatius in his autobiography The Pilgrim, resembles scenes in Don Quixote where the knight-errant, having left home, believes each fork in the road is determined by fate and leaves the choice to his steed, Rocinante (Part I, Chapters 2 and 4). Unamuno interprets their actions as “the deepest humility and absolute submission to God's will.”

Beyond this, they share resemblances in many aspects: the courage to leap into adventure, a pilgrim-like existence, respect for the socially vulnerable, confidence rooted in faith, and even the solitary moment of facing death. Yet their most fundamental commonality lies in their noble spirit—unbowed by hostile environments, relentlessly pursuing idealistic values. Unamuno held up these figures, Ignatius and Don Quixote, as prime examples of the sublime ‘Spanish spirit’.

When you think about it, even saints have nationalities. To understand a saint from Spain, one must grasp the temperament and national character of its people. Those wishing to feel Saint Ignatius more deeply and emotionally this autumn, the columnist recommends reading the novel.

Contemplative Focus

Han Byung-chul (1959–), a Korean-born philosopher living in Germany, defines modern humans as 'achievement subjects' in his work, The Burnout Society. The philosophy professor, in his weekly column in the Catholic Peace Weekly, provides readers with some background on the book.

Persons with records of achievement often surrender themselves to a 'paradoxical freedom' which they impose upon themselves by pursuing excessive affirmation and overachievement. This excessive fixation on performance stems not from external coercion but from a voluntary belief in one's own capability. Consequently, driven by self-imposed pressure, one remains perpetually fatigued, ultimately reaching a state of burnout.

German sociologist Tönnies (1855–1936) viewed human society as a 'structural entity of will that is  oriented toward bonding', distinguishing it into 'community', an actual and organic structure based on relational modes, and 'society', an ideological and mechanical structure.

The community has a strong sense of common identity and close personal relationships. Society, on the other hand, is characterized by impersonal relationships and emphasizes rationality and efficiency. 

In contemporary society, individuals must align with society's desired objectives to thrive. Within this society, which functions like a vast machine, each member must not only exert their maximum ability to perform their assigned role but also achieve the highest possible results. The 'performance subject' is precisely the product of this profit society, and the 'capability' of the autonomous subject can be seen as a form of self-suggestion for survival.

However, to be truly free, we must break away from the profit society that fuels endless competition and transition to a non-utilitarian society bound by fellowship, sharing, and service—a communal society, or life. Communal life signifies living as a 'fruit-bearing subject'. Unlike the 'performance-oriented subject' of the profit society, members of the community perform their roles with a unique sense of vocation as integral members, drawing on their distinct personalities.

This is most evident when all members, as autonomous beings, respect the uniqueness of individual personalities and personal freedom, while striving for the common good. Here, each individual's unique role relates to their 'innate talents', as seen in the New Testament's 'Parable of the Talents' (Matthew 25:14-30). This parable vividly illustrates the importance and essence of life as a 'fruit-bearing subject'.

The life of a 'fruit-bearing subject' means valuing the process and its fruits over mere outcomes, grounded in the 'originality' and 'innate talents' of human existence, which naturally reveal one's capabilities. Humans in a meritocracy, evaluated by outcomes, may appear autonomous but are not truly free. This is because the life of an outcome-driven subject, fixated solely on results rather than the process, cannot be fulfilling in itself.

Heidegger (1889–1976) emphasized the 'clearing' (Lichtung) as the ground for contemplating existence. The open space encountered on a dark forest path densely packed with trees is also a place where light enters, sprouting new life. When we step away from the obsession with results and take a moment to breathe and contemplate, we may realize that our precious life itself is the ultimate fruit.

Need for Humility

One year ago, on October 10, 2024, the Swedish Academy selected South Korean author Han Kang for the Nobel Prize in Literature. The Catholic Korean Peace Weekly, Science and Faith columnist, reminds us of its significance. This is the first Asian woman to win the Nobel Prize in Literature. There have been a total of 120 Nobel Prizes in Literature, but only 18 were women.

The first female Nobel Prize in Literature was Swedish children's author Selma Lagerlöf (awarded in 1909). Her Nobel Prize-winning work, “The Wonderful Adventures of Nils Holgersson,” was introduced worldwide under the titles “Nils' Wonderful Journey” or “Nils' Adventures”. In Korea, it was broadcast as a TV cartoon for one year starting in 1981, beloved by children.

The protagonist Nils was always a troublemaker who drove his parents crazy. One day, he falls under the spell of a dwarf fairy and shrinks to the size of a squirrel. Nils sets off on an adventure with Morten, the goose he raised at home, following a flock of wild geese on a journey around Sweden. Ultimately, he becomes a good boy who realizes the importance of family and nature, and returns home.

When the columnist as a child read the book, he didn't know geese were domesticated wild geese, so he found it truly amazing that geese could fly like wild geese. Similar to ducks but larger with longer necks. 

Geese are migratory birds belonging to the Anatidae family. They inhabit Siberia and fly in flocks to Korea each autumn to spend the winter before returning. Their V-formation flight over the approximately 4,000 km journey from Siberia to Korea is quite impressive.

In 2014, a research team led by Professor James Asherwood of the University of London published in Nature that migratory birds fly in a V-formation to minimize energy expenditure during flight. This is achieved by the birds following the leader, which creates an aerodynamic updraft. The lead bird is typically the most experienced and oldest goose. When the leader vocalizes, other geese in the flock respond vocally, encouraging each other. However, the lead bird faces the greatest wind resistance, causing significant energy expenditure. In such cases, the lead goose yields its position to a following goose. In this way, the geese take turns at the front to conserve energy, helping each other. If a companion falls behind during flight, one or two others stay by its side until it can fly again.

Did the geese know the African proverb quoted by former U.S. Vice President Al Gore at the 2007 Nobel Peace Prize ceremony: “If you go alone, you go fast. If you go together, you go far?” The wisdom of geese holds profound implications for humanity. Reverend Martin Luther King Jr. stated, “Leadership should aim not at management but at encouragement; a true leader persuades opponents and motivates followers.”

What qualities should leaders in our era's political, economic, social, cultural, religious, and workplace communities possess? Could they not embody the courage and wisdom of a flock leader while also demonstrating the humility to yield their own position? Moses, the indomitable leader who guided the ancient Israelites out of Egypt, exemplifies the qualities of a true leader for us today. “Now Moses was a very humble man, more humble than anyone else on the face of the earth.” (Numbers 12:3)