Standing on the Shoulders of Giants

In the Science and Faith column of the Catholic Peace Weekly, the scientist offers readers a reflection on the ways we are all connected, all entangled.

The Google Scholar website (scholar.google.co.kr) displays Isaac Newton's words: “Stand on the shoulders of giants to see a wider world.” This originates from Newton's 1676 letter to his rival scientist Robert Hooke, where he wrote, “If I have seen further, it is by standing on the shoulders of giants.” The source is the ancient Latin phrase “Nanos gigantum humeris insidentes” (dwarfs standing on the shoulders of giants). 

The giants Newton referred to were Kepler, who mathematically explained the motion of the planets in the solar system based on Copernicus's heliocentric theory; Galileo, who laid the foundations of classical mechanics; and Descartes, who presented a mechanistic philosophy of nature. They were the giants who served as mentors to Newton in completing the scientific revolution.

In Nicolas Poussin's 17th-century French classical painting “Orion the Blind Seeking the Sun,” the dwarf Cadalius is perched on the shoulders of Orion, the giant hunter from Greek mythology. Cadalius climbs onto Orion's shoulders to see farther, seeking the rising sun alongside him. Newton likened himself to the dwarf Cadalius. Newton, one of the most outstanding scientists in human history, mathematically explained the principles of force and the motion of objects to describe natural phenomena. His scientific ideas profoundly influenced society as a whole, providing the decisive impetus for the Enlightenment era to begin in 18th-century Europe.

Modern Britons commemorate Newton by engraving the phrase ‘STANDING ON THE SHOULDERS OF GIANTS’ on the edge of the two-pound coin. 

The Catholic Church has its own great Doctors of the Church, no less significant than Newton. These include St. Augustine, St. Ambrose, St. Jerome, and St. Thomas Aquinas. This title is bestowed by the Catholic Church upon authors or preachers who possess profound knowledge, steadfast faith, and live holy lives. Currently, there are 33 Doctors of the Church. Their lives and faith are the shoulders of giants upon which we must stand.

Gustav Mahler's Symphony No. 1, composed during the late Romantic period of the 19th century, bears the subtitle ‘Titan’. Mahler was a Jew born into German culture who converted to Catholicism at age 37. Mahler's Symphony No. 1 ‘Titan’ is a work steeped in his extraordinary background and youthful experiences. Listening to this lengthy piece, over 50 minutes long, one comes to think that titans are not born, but made. In that music, the titan was Mahler himself. Like Newton, I must strive to stand on the shoulders of giants. And to become a giant myself, capable of offering my shoulders to others, my life must become more intense and sincere—a harmonious blend of secular existence and faith.

Reflecting on the Gospel reading  "Can a blind man lead a blind man? Will they not both fall into a pit? A disciple is not above his teacher, but everyone who is fully trained will be like his teacher." (Luke 6:39-40) Reflecting on these words, the columnist prays to stand on the shoulders of giants who are teachers, to live a life that sees farther and deeper. ‘Pray not for lighter burdens, but for stronger shoulders'.

Living the Abundant Life

In the Catholic Peace Weekly's "Preciousness of Faith" column, the professor offers some thoughts on the path of life well-traveled.

There's a saying: "How did I become an adult?" It means that while living frantically, one suddenly finds oneself an adult. Still, it also expresses the regret of having to live as an adult unprepared. But what does it mean to become an adult?

Passing the years or growing older does not make one an adult. One must die to the state of a child to become a true adult. We need to be born anew daily.

To be born anew, one must pass through the cross. For the cross symbolizes death. Yet the cross is also called the 'tree of life'. Because only when one truly dies can one gain new life.

Every year on the Feast of the Exaltation of the Holy Cross (September 14th), we hear the story of the bronze serpent. (See Numbers 21:4-9) The Israelites, having escaped Egypt and journeying through the wilderness, grew impatient and complained bitterly to Moses. The Lord sent fiery serpents among them, and many Israelites died. When Moses prayed for the people, the Lord commanded him to make a bronze serpent and mount it on a pole. Moses made the bronze serpent and mounted it on the pole. Anyone bitten by a fiery serpent who looked at the bronze serpent was healed.

The journey from Egyptian slavery to the land of freedom could not have been easy. If only we had stayed in Egypt, we wouldn't have suffered like this! The 'fiery serpents' serve to kill the part of me that wants to give up walking the path, the part of me that grows impatient and doubts the Lord's presence. The 'bronze serpent' likely symbolizes God's generosity and mercy, who does not cast me aside when bitten by the fiery serpent, but welcomes me back with my pleading. God knows human weakness, does not turn away from supplication, and reopens the path.

The journey the Israelites walked is also the life journey each of us walks. Through baptism, we died to the past and were reborn, receiving a new life. Yet the journey of faith is also a difficult one, constantly composed of moments of self-denial, requiring us to be reborn anew each time. Like the Israelites experienced, we too struggle, agonize, and suffer amid the trials and hardships life brings, sometimes doubting God's presence and companionship. Though thoughts of returning to Egypt (the past) may arise, and though we bear wounds and bruises, the Lord never turns a deaf ear to our pleas. He hears us, heals our wounds, and strengthens us.

In this process, we gradually shed and discard parts of ourselves, like a snake shedding its skin. Faith does not free us like magic. It does not provide complete answers. Instead, it compels us to keep walking the path, practicing the gradual letting go, emptying, and shedding of self. Thus, it is a difficult path, yet one that simultaneously brings joy, making us forget the pain. Just as the joy of seeing a newborn baby makes a mother forget the labor pains.

Life is a school. It is a school where we learn to shed, to abandon, to let go. And it is a school where we learn about God's boundless mercy, which endlessly accepts my fragile self, my wounded self. Let us acknowledge that the path we are on now is not an ideal one, but a realistic one. The life we live is the right answer; there is no separate, predefined correct answer. Let us not be lazy today in practicing stripping ourselves bare through the cross, so that we may continue to walk this path well.

Place of Evil in Life

In the Philosophical Chat Column of the Catholic Peace Weekly, the professor gives the readers a meditation on a concept that is profoundly deep, the place of 'evil' in life.

For ages, philosophy has strived to explain the origin, essence, and manifestations of evil. As the opposite of ‘good’, evil signifies the ‘absence of good’ or a ‘deficiency of good’. The negative element of evil, which is itself mysterious, is that it causes humans to despair and become ‘sinful beings’. The reason evil is philosophically problematic is, above all, because evil itself drives humans into suffering.

Evil manifests in various forms in the world. There is incomprehensible evil like natural disasters, evil committed unwittingly like ignorance, and evil that seems inevitable like ‘structural evil’. Regarding healing, what we must focus on are the various forms of evil wrought by humans. This is because such evil wounds people and directly inflicts suffering upon them.

While it is true that evil brings suffering to humans, evil and suffering are not strictly interchangeable concepts. This is because suffering does not always entail evil. From the perspective of Epicurus (341–270 BC), who understood suffering as an unpleasant emotion, suffering might be judged as misfortune and evil. However, suffering such as physical pain or that arising from extreme situations, functioning as a self-defense mechanism, clearly possesses positive aspects.

Regarding the origin and nature of evil, Augustine (354–430) argued that since perfect being is desirable in itself—the ‘highest good’—evil does not truly exist as a substance but only as a phenomenon of ‘lack of being’. In other words, evil can only exist attached to a deficient good; it cannot exist independently. Therefore, the evil that appears to us is neither true being (substance) nor absolute nothingness; it is solely a form of ‘relative nothingness’—an imperfect lack of being (contingent existence).

So what is the direct cause of this non-substantial evil? Philosophy traditionally locates its cause in human ‘free will’. From an ethical perspective, when human free will is exercised negatively, it is defined as ‘moral evil’; particularly when it stems from humanity's flawed nature, it is termed ‘fundamental evil’. In other words, moral evil or fundamental evil signifies an undesirable state rooted in human nature.

In this regard, Karl Jaspers (1883–1969) asserts that ‘evil resides in the freedom that permits untruth’. Hannah Arendt (1906–1975) goes a step further, defining evil as 'banality arising from the absence of thought'. That is, the root of evil lies in our ‘inability’ to think and judge correctly, not in any external, grand reality of evil.

Given this reality of evil, we need the habit and training of thinking and judging correctly in our daily lives to overcome it. Communication for healthy human relationships is also crucial. This is because the phenomenon of evil arising from flawed relationships undeniably exists. The misguided desire to possess others is the most common manifestation of evil stemming from inappropriate relationships. Such inappropriate relationships produce, on the level of knowledge, a lack of dialogue and communication, and on the level of will, power, and domination.

Communication Problems

The science teacher in the Science and Faith column of the Catholic Peace Weekly shares his understanding of some problems with communication.

In 1848, an explosion accident occurred at a railroad construction site in Vermont, USA. As a result of this accident, 25-year-old Phineas Gage, who was overseeing the railroad construction, suffered a severe injury when an iron rod pierced beneath his right eye, passed through his frontal brain, and emerged from the top of his head. Miraculously, he survived, but his personality and behavior, which had previously been gentle and outgoing, changed drastically, making him impatient and prone to using coarse language. 

This incident became a significant issue in the field of 19th-century neuroscience, playing a crucial role in revealing the connection between personality and the brain. 

Phineas Gage suffered severe damage to the frontal lobe, which is the front part of the cerebrum. The frontal lobe, situated in the forehead region, is a part of the cerebral cortex that plays a crucial role in regulating and controlling a person's thoughts, emotions, and behaviors, thereby shaping their personality. Therefore, damage to the frontal lobe can result in severe personality disorders. Additionally, the frontal lobe is the last part of the brain to fully develop, and its development process into the twenties has a significant impact on personality formation. 

Attention-Deficit/Hyperactivity Disorder (ADHD) is commonly known as a result of delayed development of the frontal lobe. As people age and undergo brain aging, the number of brain cells decreases, and the function of the frontal lobe declines. This can manifest as resistance to accepting new information or changes, leading to a tendency to persist only in what they already know or believe. 

When this manifests as the authoritative language or behavior of the older generation, the slang term 'kkondae' is often used to belittle them. Typical 'kkondae' expressions such as 'Back in my day...' or 'I know because I've done it' are not exclusive to older people or bosses; they also appear among younger individuals. 

In 2017, a second diagnostic report on the corporate culture and organizational health of Korean companies, announced by the Korea Chamber of Commerce and Industry in collaboration with the American management consulting firm McKinsey, identified outdated corporate culture elements in Korea, including habitual overtime work, inefficient meetings, and poor communication methods. One of the key points for improving this corporate culture was to support young employees just starting their careers...

A change to the corporate culture was the so-called 'jeans-wearing old-school bosses,' the immediate senior employees who make life difficult for young newcomers just starting their social careers. Now, new terms such as 'young-kkondaes' (young bosses) and 'old-kkondaes' (old bosses) have emerged, showing that aversion to the speech and behavior of bossy people transcends generations. The reason socially oppressive behaviors, such as those exhibited by 'kkondaes,' which cause harm to others, persist even when the frontal lobes of the brain are biologically intact or not affected by aging, may be due to other reasons for impairment, resulting in rigid thinking. 

No matter what belief system one follows, if a person does not listen to others, does not empathize with their circumstances, does not recognize diversity, and treats others solely according to their own standards and principles, they are a 'kkondaes' in their home, workplace, and community. This is no different than the  Gospel reading: 'If they do not listen to Moses and the Prophets, neither will they be convinced even if someone rises from the dead' (Luke 16:31). 

Confucius said in the Analects,  (The foolish and incompetent cannot change) We must reflect on whether we ourselves might be one of those whose frontal lobe is impaired. 

Winning Hearts Within the Church

In the Reader's Column of the Catholic Times, a layperson expresses hope that the Church will move from Catching the Youth to Winning the Hearts of the Youth.

In the summer of 2025, the young people who participated in the 'Year of the Young' filled the streets of Rome with passion and vitality as protagonists of the Church. Responding to Pope Francis's invitation, participants from around the world powerfully testified to the presence and potential of youth within the church community. That experience did not end with that moment in time. Even after returning to their daily lives, the youth gathered again for a Thanksgiving Mass. At that gathering, they filled out the 'Application Form to Serve at the 2027 World Youth Day in Seoul.'  

Encouraging volunteer work is not wrong, but when I heard that news, I felt a sense of frustration. The atmosphere, which seemed to demand action before the reverberations of a deep faith experience had fully subsided, felt as if it did not allow enough time to fully savor the inspiration. Of course, turning that inspiration into service is another form of experiencing God, and it is meaningful for both the individual and the Church.  

Reflecting carefully on why my heart felt heavy at that moment, memories surfaced of how youth in the Church have always been perceived as 'obvious workers.' In parish events, young people's labor was naturally expected. When it came to moving heavy loads or dismantling the nativity scene, the youth were invariably the first to be called. Even while saying, "Youth are members of the community and should participate," in reality, it took a long time and complex procedures before the voices of young people were respected and reflected within the Church.  

I once served as a catechism teacher for middle and high school students myself. The coordination among teachers was good, and I planned activities and prepared lesson materials to make time with the children more enjoyable. The children enjoyed attending the parish, and some high school seniors even showed an interest in becoming catechism teachers after entering college. Contrary to concerns about a shortage of catechism teachers, in flourishing communities, youth felt a sense of belonging and joy in their faith.

I often observed that when people experience joy in their faith, it naturally leads to service. A friend who majored in cello in college was also an excellent piano accompanist, so he was welcomed at every parish event. When concerts were held, he participated in orchestra practice months in advance, and he never missed volunteering for the sacred music committee. The problem was that he was teaching students or performing part-time at a Protestant church to earn tuition. Yet, the parish did not even cover transportation costs. Balancing part-time work, primary practice, and volunteering, he one day complained, "Today I'm going to forced volunteer work again." 

My own youth activities at the parish were certainly nourishing in my life, but whether I can confidently say that the frustrations I experienced 20 years ago no longer occur today is still uncertain. The way of encouraging service also needs to adapt to the changing times. It is necessary to explain kindly why volunteering is meaningful from the perspective of young people, and to persuade them with empathy. We need to move away from seeing youth as mere labor and recognize them as the protagonists and agents at youth conferences, requiring consistent and patient efforts to encourage voluntary participation. 

To win the hearts of young people, the Church must approach them more patiently and warmly. A fisherman who catches people is not someone who catches them with skill all at once, but someone who earns their hearts through communication and shared moments. Similarly, the Church should have the patience and willingness to invest in relationships rather than focusing solely on immediate results. 

The 2027 World Youth Day in Seoul will serve as a mirror reflecting the challenges of youth ministry today. Along the way, old wounds may resurface, and long-buried issues may come to light. It will undoubtedly be a challenging path, but I believe this time will be a crucial period of reflection for the Korean Church. To allow more young people to take root in the Church, this journey will be both a time of healing that soothes pain and a beginning that sprouts new hope. 

A Plastic Free Church

 

Achieving a ‘Plastic-Free Church’ Requires Not Only Individual Action but Also Supporting Systems and the Catholic press gives the readers some help in understanding the issue. 

Plastic, used indiscriminately in daily life, is identified as a major factor hindering carbon neutrality throughout its entire lifecycle, from production to recycling. The Catholic Bishops' Conference of Korea's Ecological Environment Committee setting this year's Catholic Environmental Award theme as ‘Solving the Plastic Problem in the Era of Climate Crisis’ clearly demonstrates the Church's commitment to addressing this issue.

In line with the Church's recommendation to minimize the use of plastic products, dioceses and parishes are also presenting practical tasks to reduce single-use items and promote a culture of resource conservation. Specific measures include providing reusable cups, installing umbrella rainwater removers, utilizing reusable fabric banners, establishing separate collection systems for paper packs, and expanding the availability of water purifiers and drinking fountains.

If these external changes in parishes lead to improved awareness among parishioners, they could expand into environmental campaigns linked with local communities or the operation of resource recycling centers. Many churches already operate resource recycling shops that reward parishioners with mileage points or cash based on the weight of cleanly washed and sorted recyclables they bring in.

The head of an Ecology and Environment Subcommittee at one of the parishes, stated, “When the resource recycling corner first opened, some parishioners were unfamiliar with it, but through consistent education, they came to understand the meaning of environmental practice and now actively utilize it. By naturally practicing waste separation and reducing single-use items at the church, we are participating in preserving God's creation.”

Ecological conversion requires not only individual action but also efforts to improve climate and environmental policies. Pope Francis stated: “Without citizens exercising political power over national, regional, and local governments, environmental damage cannot be prevented. Moreover, when neighboring communities agree to support the same environmental policies, local laws become more effective.”  

The Consumer Climate Action, recipient of the 20th Catholic Environmental Award, is an organization putting this spirit into practice. They gather the voices of environmentally conscious consumers and strive to change climate and environmental systems, actively promoting campaigns and legislation to address the plastic problem.

The representative of Consumer Climate Action, stated, “While individual actions are important for solving the plastic problem, we need regulations that reduce the amount produced in the first place,” adding, “Special legislation requiring compliance with safety standards for microplastics when manufacturing or importing products is also absolutely necessary to build a sustainable society.” 

Consumer Climate Action is focusing its efforts on enacting relevant laws through campaigns and signature drives that raise awareness about the impact of plastic consumption on the climate crisis and the dangers of microplastics. A leader in society said, “We hope Catholic parishes and organizations will also take an interest in how current systems and laws affect environmental issues and join efforts to improve them,” adding, “Especially during parish clothing swaps, sharing and recycling a lot of clothing would also greatly help reduce microplastics.”  

Secretary General of the Ecological Environment Committee of the Bishops' Conference stated, “Plastics produced from petrochemicals are a major obstacle to carbon neutrality, so this year we focused on solving the plastic problem.” He added, “Alongside the practices of parishes and individuals using less plastic, institutional improvements are also needed to enable us to voluntarily choose environmentally friendly products for the protection of creation.”

Mission Sunday October 19, 2025

The Overseas Mission and Overseas Korean Pastoral Care Committee of the Bishops' Conference holds an annual "Overseas Mission Day" to review the overseas missionary activities of the Korean Church and explore more passionate missionary prospects. This year is particularly significant as it marks the 50th anniversary of the Korean Foreign Mission Society, which was established for overseas missions.

The Korean Church has grown from a 'receiving church' to a 'sharing church' through the love and support of the universal Church. Built upon the blood of martyrs, the Korean Church has become a proud member of the universal Church, grounded in the fervent spirit of martyrdom that inspired its martyrs. It has been entrusted with the missionary mandate to spread the Gospel beyond the Korean Peninsula to the entire world.

The Korean Church recognized this calling early on. Over the past decades, it has focused on establishing churches in regions where the Gospel has not been sufficiently spread, such as Asia, Africa, and Latin America. It has served the poor and marginalized through medical, educational, and social welfare activities. This was exemplary practice, testifying to a life of faith and love for neighbors, going beyond mere proclamation.

Today's world urgently demands the witness of the Gospel. Climate crisis, migrant and refugee issues, regional conflicts, economic inequality, and human alienation call for the Gospel of Christ to be revealed not only in words but through concrete practices of justice and love.

This year's 15th Overseas Mission Day, themed "The Catholic Church in Korea Speaks of Lay Missionaries," emphasizes the importance of lay missionaries. 

Mission is not solely the responsibility of clergy, religious, or professional missionaries. Proclaiming the Gospel is a spiritual calling given to all disciples of Christ. This Overseas Mission Day is an opportunity for all laypeople to rediscover the meaning and importance of mission as disciples of Christ.