Today is a New Beginning

In the Life of Wisdom Learned from the Desert Fathers, the Benedictine priest columnist in the Catholic Times reminds us to move forward without hesitation.

There is nothing that can stop the determined march toward God. Living means moving toward somewhere. Moving toward a specific goal is a journey. The process of moving toward God in this world is called a 'spiritual journey'. In this sense, we are beings on a journey.

This earthly journey is much like a pilgrimage. Like the Israelites in the wilderness, all Christians are pilgrims and travelers. The primary concern of the Desert Fathers was progress in the internal life. Their teachings focused on how to advance on this pilgrimage toward God.

They were concerned that the monotony of daily life might lead to stagnation or regression in the inner life. They paid attention to maintaining their zeal, mindful that each day is a new beginning.

Abba Moses asked Abba Silvanus: "Can a person start anew every day?" The elder replied, "If one is diligent, one can start anew at any moment.”

During a spiritual conversation between two monks, one monk said to the other, “What we need to do is to keep the fire lit, which represents our zeal. A cold heart without zeal is the greatest obstacle to the spiritual life. When the heart lacks zeal, life becomes bland and meaningless.

It means a continuous journey that extends through life. According to Saint Benedict, a monastery is a 'school for serving the Lord'. In this school, graduation occurs either voluntarily or involuntarily when one leaves this school or completes this earthly journey.

The same applies to the spiritual life. The spiritual journey of seeking God can never end. We must keep moving forward. Stopping is regression and death. We are still on Earth. The perfection that the saints achieved on earth is merely a foretaste of what will be fully obtained after the resurrection, 'when the resurrected body is clothed with a new divine garment and nourished with heavenly food'.

There is no end to perfection. We need the attitude of starting afresh every day as beginners. This is because we possess an insatiable longing. When we think we have had enough, or when everything becomes familiar and we grow complacent, we stop, and eventually, we fall behind. Moving forward is never easy. Still, we must strive endlessly to move forward. Until we complete this earthly journey, and even after crossing to the next world, we must continue to progress. This is because God is infinite.

Life Can Be Beautiful!

In his weekly column, From the Philosophical Armchair, the professor in the Catholic Weekly shows us how to prevent our emotions from hurting us.

Humans are beings that are easily hurt. This is because the human soul is fragile. Emotional wounds always leave traces on the soul, so it is necessary to cultivate the strength of the soul through philosophical training in daily life to avoid getting hurt as much as possible. The primary goal of philosophical counseling is to solve personal problems, but it is also to prevent being easily wounded by strengthening the soul in daily life.

So where do wounds come from? The ancient Stoic philosopher Epictetus (55–135) said, "No one can hurt you except yourself." John Chrysostom, the Archbishop of Constantinople (349–407), also said, "No one is harmed except when they hurt themselves." In fact, the one who truly wounds us is not another, but ourselves.

Humans are influenced externally on a mental level. Human perception, which begins with sensation and perception, is a kind of influence and infection. Harmful and painful experiences can harm us. However, not all of this necessarily needs to be a wound. Even if the injury we receive is inflicted from the outside, whether it becomes a wound depends on how we interpret it. In other words, how we deal with pain coming from outside depends entirely on our attitude. For this reason, Stoic philosophers practiced philosophy in daily life to attain 'peace of mind' (apatheia).

Wounds have neither a corresponding external object nor an absolute standard of depth. Wounds depend on the mind of the one being hurt. However, to reach this understanding, one must view one’s life, suffering, and personal wounds in a creative and mature way. Father Anselm Grün (1945–) advises, "Do not hurt yourself." The seeds of pain and wounds depend on external factors, leading to the loss of "inner freedom".

Wounds have neither an external object that corresponds to them nor an absolute standard of depth. Wounds depend on the heart of the one who receives them. However, to reach that understanding, it is necessary to view one’s life, suffering, and personal wounds in a creative and mature way. Father Anselm Grün advises: "Do not hurt yourself." This is because the seeds of pain and wounds stem from losing 'inner freedom' by relying on or being shaken by external factors, ultimately leading to acts of self-harm. What truly confuses us is not the external events themselves but the 'representations' we create and perceive about them. In reality, death is painful not because of the actual experience of death, which we can never truly encounter, but because of our negative representations.

In other words, it is our mistaken representations of suffering that torment and wound us. Therefore, having the correct representations is the path to inner freedom. Of course, this is impossible without philosophical training. Without philosophical reflection on reality and the real, we can never surpass limitations and move toward a world of 'greater reality.'

Developing the correct representations for healing wounds begins with genuine deliberation in everything. Through sound common sense, an unbiased sense of discomfort, and letting go of disorderly attachments to things, one can free oneself from external control and domination and move toward correct representations. We also need reverence that allows us to look at the world in awe before the mystery of existence. Without reverence, we can never gain the insight to intuit the full meaning of life.

Carpe Diem: Seize the Day

 

Be grateful for everyday life, for this very moment is time spent with God. This was our meditation from the Desert Fathers column in the Catholic Times.

‘Live today!’ This exhortation from the Desert Fathers resonates with the Latin adage ‘Carpe diem’—'Seize the day.' This phrase originates from a line in a poem Horace wrote for Augustus. It urges us not to worry about an uncertain future, but to focus on the present, cherish today, and live to the fullest. In short, it emphasizes the attitude of living faithfully in the present. Live today also means living each day with gratitude, joy, and doing our best. 

We can easily become ensnared by the past that has already passed, or live in the future, burdened by a future that has not yet come. In doing so, we fail to live in the most certain present, instead dwelling in the past or future. In truth, the only thing we can be certain of is today, this very moment. The past has already passed, and the future is uncertain. Today could be the last day of my life. And if I open my eyes the next morning to see a new day, it is as if I have been given new life.

When we finish each day, we enter death once more. In a way, our lives are a continuous cycle of resurrection and death. We rise with Christ and die with Christ. This is precisely the life of participating in the Paschal Mystery as Christians. There is a line in a well-known gospel song: “I don't know what tomorrow holds, I live day by day.”

It's a perfectly apt expression. That's because the only certain time given to us is today. No one knows what tomorrow will bring. Who can guarantee I will see another new day? In this sense, we are all living day to day. Of course, this is meant positively, not negatively.

Remaining in the present is crucial. It means living today. The Desert Fathers strove to dwell in the present, here and now, living each day fully. We often fail to dwell in the present. This is commonly observed in daily life. For example, when shaking hands with several people, looking at the next person instead of the one whose hand you are shaking. Such greetings feel formal and ritualistic, lacking any sincerity. Because it means letting this precious time of life—today, which will never come again—slip away so meaninglessly. 

Whether cleaning, washing dishes, cooking, or doing any other seemingly trivial task, whatever you do, it is important to focus your heart and mind on it. Even when opening or closing a door, or setting the table, your heart must be present there. This is what it means to live in the present.
 

Dignity and Artificial Intelligence

 

A journalist for the Catholic Peace Weekly has quoted a Korean Bishop in his article on Dignity and Artificial Intelligence.

The bishop, in his recent statement at a gathering of domestic and international artificial intelligence (AI) experts, stated that “the AI era must be human-centered, not technology-centered.” He also stressed the inclusion of the socially vulnerable, appealing that “the benefits from AI should not be for the few, but for the common good of all humanity.”

The bishop is a member of the Vatican's Pontifical Council for Culture and Education and chairman of the Social Communications Committee of the Catholic Bishops' Conference of Korea. He delivered a presentation titled ‘The Dignity and Participation of the Socially Vulnerable in the AI Era’ at the 2025 Seoul Future Conference hosted by the Seoul Newspaper. 

The bishop stressed the inclusion of the most marginalized and vulnerable, stating: “To understand who the socially vulnerable are in the AI era, it is crucial to ask, ‘What lies at its core?’” He then quoted the words of the Italian-born German theologian, the Servant of God Romano Guardini, warning: “When technological civilization in the AI era turns humans into formless beings, we will become a new kind of vulnerable group, disconnected from nature, the world, and our neighbors.” 

In his 1920s book Letters from the Shore of Lake Como, Guardini urged: “We must become masters of these unleashed forces, and the task of imposing a new order upon them must proceed in close association with humanity. This can never be achieved through technical problems alone; it must be accomplished through living, breathing human beings. A new humanity must awaken, armed with deeper spirituality, new freedom, inner strength, and a new capacity for growth." 

Citing Pope Leo XIV's exhortation “I Have Loved You”, the bishop said: “Love for the Lord is one with love for the poor. Encountering the lowly and powerless is the fundamental way to encounter the Lord within history. The Pope urges us to uphold this ‘fundamental way of encountering the Lord’ in the AI era.”

The bishop also urged, “In the AI era, we must jointly establish ethics that uphold the dignity and participation of the socially vulnerable.” He then quoted French theologian Cardinal Henri de Lubac (1869–1991)."Human happiness can be pursued in the future, but human dignity can only be respected in the present. Happiness without dignity is not human happiness.”

Micro-Breaks in Daily Life

 

Not long ago, in his Preciousness of Faith column of the Catholic Peace Weekly, the seminary professor tells us of a story he heard about a person weary of city life, who quit his job to return to the countryside to rest and, for the first time in a long while, felt the leisure of life. Listening to the world’s stories over the radio, he gradually gave up the thought of returning to the city and began looking for work in the countryside. These kinds of stories are many.
 

Although one cannot simply quit their job and spontaneously move to the countryside, it is very important to make time for rest and leisure in our busy daily lives. We need to learn how to work, but actually, we also need to learn how to rest. It seems that learning to rest might be the most necessary thing for people in our country, as we are generally not good at taking a break.

Recently, he heard the term 'micro-break' on the radio. It refers to a 'very short break'—5 to 10 minutes of rest, stretching, a brief walk, looking out the window or at distant scenery, deep breathing, closing the eyes for a one-minute pause or spacing out, drinking coffee or tea while clearing your mind, listening to one or two favorite songs—these are examples of physical and mental activities. Such breaks are said to reset the brain, improve focus and productivity, reduce stress, enhance physical health, and stimulate creativity.

When you think about it, smartphones have occupied the empty spaces in our daily lives. Meanwhile, our brains are continuously stimulated and forced to focus without rest. Our everyday lives are exhausting, so frequently taking short breaks to restore energy and vitality is very important. Rest may seem slow or backward, but in reality, it is the way to go further and be more effective.

Along with this, he thinks a 'spiritual micro-break' is also necessary. When the heart feels empty or lonely, that is when the Holy Spirit invites us to conversation. The Spirit gives rest to my weary soul and provides energy to renew my strength. How much do I listen to and respond to the voice of the Spirit as I go through my day?

There are 'micro breaks of faith,' such as the Rosary, Eucharistic adoration, or the short prayers offered while briefly looking at sacred images. Listening to 'Today's Sermon' on the Daily Mass app is also a good method. With just the intention, one can easily create moments of rest with the Lord in daily life. In fact, true rest and relaxation are impossible if we are not with the Lord. 

 “Come to me, all you who are weary and burdened, and I will give you rest.” (Matthew 11:28) We often feel life as a heavy burden. Sometimes things don’t go well, and we wander in uncertainty. That’s precisely when we should remember Jesus’ words. The Lord knows the weight of our lives well and looks upon us with a heart of empathy. Knowing that we are weak, tired beings in need of rest, He invites us, who carry heavy burdens and struggle, into His rest. 

The only thing we need to do as those whose hearts need peace and rest is to take a single step toward the Lord. And it requires the courage to pause our work temporarily to go to Him. Let us listen to our souls that long for rest. And let us approach the Lord. Let us lay down our burdens and entrust ourselves to His arms. In that way, we gradually come to resemble the gentle and humble heart of the Lord, become a place of rest for those around us, and guide them to the Lord.

Becoming Our True Self!

In the Catholic Peace Weekly's Philosopher's Chat Column, the professor makes clear the need to understand the meaning of the word 'existence' to appreciate philosophical counseling properly, and help the counselee appreciate their freedom and responsibility for their life—No easy task.

Existence, the translation of the Latin word 'existentia,' etymologically corresponds to 'being' in ancient Greek, that is, a concept denoting the reality of being. However, the metaphysical term 'existence' became closely associated with human self-explanation through the influence of existential philosophy.

Søren Kierkegaard (1813–1855), known as the precursor of modern existential philosophy, defines humans as existents, understood not as defined by an essential 'what,' but as 'how'—freely and responsibly actualizing themselves as a subject. In other words, for humans, what matters is not 'what one is,' but 'how one is.'

In this regard, Kierkegaard argues that humans, as spirits, realize themselves as existence only through a synthesis that relates the infinite and the finite, eternity and time, freedom and necessity, and soul and body to themselves. Kierkegaard calls the highest passion of subjective human inwardness toward truth: 'faith'.

Karl Jaspers (1883–1969) understands existence as a 'possibility of being' that realizes the true self through acts of self-choice and self-determination within historical circumstances. For him, existence is the deepest, most profound concept. Existence is unique and cannot be substituted; it reveals the self in a transcendent way concerning one's possibility of being, particularly within situations of limitation. This refers to humans fundamentally striving to transcend their own limits (suffering, struggle, guilt, death)

Jaspers also identifies freedom, reason, and (existential) communication as conditions for becoming an actual existent. As a fundamentally free being, a human can relate to the transcendent 'One' (the ultimate and absolute truth that unifies everything) and move beyond a defined world toward the realization of true existential potential.

Jaspers called this free relationship with the transcendent being ‘philosophical faith’ arising from the self-assurance of existence. Unlike revealed faith, it is based solely on ‘reason’. For reason is the source of open transcendence, extending infinitely without self-constraint. That is, reason can be called ‘the source of the impulse that infinitely pursues unity toward the One’ and ‘the space of infinite communication’. Within this unrestricted space of reason, existence engages in existential communication with the transcendent being to become its true self. As an existence, humanity is never a predetermined ‘being that is’, but rather a ‘being that becomes,’ advancing toward its potential existence. This is why we constantly strive to become ourselves.

Overcoming Cultural Ambiguities

 

The Philosopher's Chat column offers readers a way to understand the problems we face in society and to help navigate the culture.

 The development of modern society is a history of achievements built upon human reason and creativity. Yet, it simultaneously generates self-contradiction by being dominated by the systems and products humans themselves create, thereby causing human self-alienation.

The thinkers who provided the most profound insights into modernity's self-contradiction and the resulting phenomenon of human self-alienation are Karl Marx (1818–1883), Max Weber (1864–1920), and Georg Simmel (1858–1918). All three addressed the problem of humans becoming alienated from their own creations and losing their subjectivity, although their analytical focus and diagnostic logic differed.

Marx argued for ‘economic alienation’ arising from the relationship between labor and capital; Weber for ‘social alienation’ where rationalized institutional systems suppress human autonomy; and Simmel for ‘cultural alienation’ emerging from modern cities and the monetary economy.

Simmel particularly defines the phenomenon of the human subject's disappearance amid cultural expansion as the 'Tragedy of Culture'. For him, culture is not merely art, but the process by which the human subjective spirit creates objective products and achieves self-fulfillment through them. This is because culture itself demonstrates a dialectical development: the subjective energy of the soul acquires an independent, objective form generated in the creative life process, and this object dissolves back into the subjective life process of humanity.

In other words, culture is a process where subject and object interact to mutually enhance value. It first creates ‘objective culture’—such as art, science, technology, and institutions—which are products of the human spirit, and through this, generates ‘subjective culture’ that fosters its own internal growth. Culture develops continuously when these two realms circulate harmoniously.

However, Simmel argues that in modernity, the cycle between these two cultures breaks down and a cultural tragedy occurs because the objective culture—the systems and institutions humans created for efficiency—determines and controls human life. This cultural tragedy arises from an imbalance between the two cultures: the objective culture overwhelms the subjective culture, and humans become dominated by their own creations, rendering the objective culture incapable of enriching individual lives. 

Consequently, this tragedy arises from the self-contradiction within the developmental process of culture, where the generative principle of ‘Life’ confronts the fixed principle of ‘Form’ that Life itself has created. Within this tragedy, humans become trapped within the forms generated by Life, experience a loss of meaning, and undergo internal collapse.

However, rather than being an insurmountable fate, the tragedy of culture becomes a valuable opportunity for rebirth as a cultural subject through its recognition. This is because humans can overcome it by fully exercising inner freedom and creatively renewing the meaning of their own lives, even under the overwhelming pressure of objective culture.

Simmel's tragedy of culture carries a positive message: rather than focusing solely on its negative aspects, it reveals that humans can transcend the structural contradictions of modern society through self-reflection and lead their own cultural world as cultural subjects.