A Strong Faith Life

A professor at a Catholic University gives the readers of the Catholic Times a story of life in an African village where there is a river not very deep but with a strong current.  

When people cross this river, they each carry a heavy stone each to avoid being swept away by the rough current.

Faith is, in short, a grateful stone. Faith can be heavy and burdensome like a stone, yet in moments of crisis, it becomes a life-giving, precious stone. 

In life we encounter rough currents, unexpected trials and suffering, moments of frustration and despair. In these times, the grateful stone called faith acts like an anchor, holding us firmly so we are not swept away by the torrent. Especially in the final moment of death, at the most significant moments of pain and crisis, it allows us to face death with peace. Faith is a grateful stone in life and in the face of death, and a precious gift from God to humanity.

During the baptism ceremony, the officiating priest asks the candidates for baptism, 'What do you ask of the Church?' At this, the candidates respond, 'We ask for faith.' They are not asking for money or wealth, not power or honor, but they say, 'We ask for faith.' As human beings with bodies and souls, they are asking for the best, the most precious, and the most valuable thing.

Then the officiating priest asks, 'What does faith give you?' The candidates respond, 'It gives eternal life.' Neither wealth nor riches can give eternal life. Neither power nor honor can give eternal life. Only faith grants humans eternal life. Faith alone gives humans eternal life and guides them to truth and happiness. Therefore, nothing is better than faith. Through faith, humans are saved. Without faith, humans cannot be saved. The word 'faith' is one of the most commonly used words we have.

 We have heard it so many times that we might think we already know its full meaning. But is that really so? How much do we really know about this faith? The word 'faith' is the first thing we are asked about when we enter the church, it is an absolute element of salvation, and it grants eternal life. 

Therefore, wouldn’t it be wonderful if we could deeply and accurately understand what the Catholic Church means by 'what is faith?' so that it could serve as a stepping stone for joyful and proper faith life? To help ordinary Catholic believers live happily while alive and die peacefully with a smile.

Vatican Observatory

The Catholic Times had an article featuring the Church's interest in astronomy. An interest deeply connected to its history.

 The calendar we use today, the 'Gregorian calendar,' is also the result of the church's long-standing astronomical research. Going further back, the fact that the date for the celebration of the Lord's Resurrection could be determined at the Council of Nicaea in 325 was based on astronomical knowledge that allowed calculation of the vernal equinox and the full moon. 

Above all, the Bible tells us that the first people to worship Jesus when he was born in this world came following a 'star.' These were the Magi from the East. In his 2009 Epiphany sermon, Pope Benedict XVI explained, 'The Magi, who were astronomers, observed the appearance of a new star in the sky and understood this phenomenon as a sign heralding the birth of the King of the Jews, as foretold in the sacred Scriptures.' He continued, 'Even today, thanks to the passion and faith of many scientists following in the footsteps of Galileo, the Christian understanding of the universe demonstrates interesting new signs that unfold without abandoning reason or faith, allowing both to bear fruit together.'

Following the successful launches of Nuri and Arirang-7, interest in space and astronomy in Korea is growing. While observing the stars and conducting research are often regarded as the domain of secular scientists, the Church has long shown a profound interest in astronomy. Why does the Church look to the 'stars'?

When it comes to the Church and astronomy, many people think of the 'trial of Galileo Galilei.' The debate over the heliocentric and geocentric models is often perceived as a conflict between faith and astronomy, but in fact, before Galileo, the heliocentric theory was systematically established by the priest Nicolaus Copernicus (1473–1543).

Even afterward, priests continued to leave their mark on the history of astronomy. Father Christoph Scheiner (1575–1650) was a representative astronomer who left systematic records of sunspots through telescopic observations. Father Benedict Sestini (1816–1890) was the astronomer to first begin classifying and cataloging the 'colors' of stars.

Jesuit priests also played a major role in astronomy, which is why today, 33 craters on the Moon are named after Jesuit priests. Furthermore, Father Georges Lemaître (1894–1966) was the first to propose the ‘Big Bang theory,’ which is the most widely recognized theory explaining the origin of the universe today.

The fact that the Church has produced such distinguished priest-astronomers demonstrates its deep interest in astronomy. Astronomical discoveries like the heliocentric model and the Big Bang theory might seem to contradict the teachings of the Bible, but the Church teaches that such discoveries actually allow a deeper understanding of God’s creative mystery. Since 1891, the Vatican Observatory has been operated by the Holy See, conducting research in astronomy and space science for precisely this reason.

The Church’s focus on astronomy is also tied to its history and Following the successful launches of Nuri and Arirang-7, interest in space and astronomy is growing in Korea. While observing the stars and conducting research are often regarded as the domain of secular scientists, the Church has long shown a profound interest in astronomy.

When it comes to the Church and astronomy, many people think of the 'trial of Galileo Galilei.' The debate over the heliocentric and geocentric models is often perceived as a conflict between faith and astronomy, but in fact, before Galileo, the heliocentric theory was systematically established by the priest Nicolaus Copernicus (1473–1543).

Even afterward, priests continued to leave their mark on the history of astronomy. Father Christoph Scheiner (1575–1650) was a representative astronomer who left systematic records of sunspots through telescopic observations. Father Benedict Sestini (1816–1890) was the astronomer to first begin classifying and cataloging the 'colors' of stars.

Jesuit priests also played a major role in astronomy, which is why today, 33 craters on the Moon are named after Jesuit priests. Furthermore, Father Georges Lemaître (1894–1966) was the first to propose the ‘Big Bang theory,’ which is the most widely recognized theory explaining the origin of the universe today.

The fact that the Church has produced such distinguished priest-astronomers shows how deeply interested it has been in astronomy. Astronomical discoveries like the heliocentric model and the Big Bang theory might seem to contradict the teachings of the Bible, but the Church teaches that such discoveries actually allow a deeper understanding of God’s creative mystery. Since 1891, the Vatican Observatory has been run by the Holy See, conducting various research projects related to astronomy and space science for precisely this reason.

Pope Francis also remarked at a 2014 meeting of the Pontifical Academy of Sciences, saying, 'The Big Bang theory, which posits that the universe began with a massive explosion, does not contradict the intervention of the Creator; rather, it requires the existence of a Creator.'
 

The church's interest in astronomy is deeply connected to its history. The calendar we use today, the 'Gregorian calendar,' is also the result of the church's long-standing astronomical research. Going further back, the fact that the date for the celebration of the Lord's Resurrection could be determined at the Council of Nicaea in 325 was based on astronomical knowledge that allowed calculation of the vernal equinox and the full moon. 

Above all, the Bible tells us that the first people to worship Jesus at his birth came following a 'star.' These were the Magi from the East. In his 2009 Epiphany sermon, Pope Benedict XVI explained, 'The Magi, who were astronomers, observed the appearance of a new star in the sky and understood this phenomenon as a sign heralding the birth of the King of the Jews, as foretold in the sacred Scriptures.' He continued, 'Even today, thanks to the passion and faith of many scientists following in the footsteps of Galileo, the Christian understanding of the universe demonstrates interesting new signs that unfold without abandoning reason or faith, allowing both to bear fruit together.'

Changes from Artifcial Intelligence

 

 In the Eyes of the Priest column of the Catholic Peace Weekly, the columnist brings to the attention of the readers the theme of Sogang University's Christmas nativity scene, artificial intelligence (AI). 

Like Michelangelo’s 'Creation of Adam,' the fingers of baby Jesus in the arms of the Virgin Mary touch the fingers of a robot. It is said to express that AI is ultimately a created being. Instead of stars, the night sky glows with the binary numbers 0 and 1, the language of computers. In a rapidly changing world, the church also feels it cannot ignore this enormous trend.

AI is quickly permeating every corner of the world and transforming our lives. In the U.S. and China, where AI has advanced, there are reports of mass unemployment. Searching is now a thing of the past. We now ask AI as if having a conversation to learn what we want to know. AI-driven cars travel through Seoul’s city center, and AI writes novels and poetry. In this age of AI, another thing disappearing is magazines.

In 1970, former National Assembly Speaker founded the monthly magazine Samto, describing it as a “cultural magazine for the happiness of ordinary people.” Later led by his son, Samto was so popular at its peak that it sold up to 500,000 copies per month. One reason for Samto’s popularity was that readers could access works by leading writers of the time.
This Samto, however, has faced changes in the media environment.

Samto, will enter an indefinite hiatus with its final issue due to management difficulties caused by changes in the media environment. 

Samto continued publishing even while selling its iconic red brick building in Seoul, but it could no longer bear the several hundred million won in annual losses. Nowadays, the people who used to receive Samto have smartphones in their hands, and in an era where AI algorithms recommend news and videos, Samto’s future may have already been determined. Yet, it feels disheartening that something that fought so hard to overcome a crisis is now leaving us. 

It is Christmas. This Christmas, I am paying attention to things that are gradually disappearing. Although the world is changing so quickly that some call it a monumental shift in civilization, it is heartbreaking to see cherished memories vanish. Things that once made our hearts race now seem to be treated as junk, which is upsetting. Still, some things never change. Even if robots appear in the Christmas manger, the miracle that God became human and came into the humblest manger will continue.

Just Anger

 

 

Anger that follows a righteous judgment made by proper reason is 'good.' A philosophy professor in the Catholic Times presents the thoughts of St. Thomas Aquinas on what is meant by Just Anger.
 

These days, the news frequently reports crimes that are difficult to understand, caused by 'anger.' There have been instances where people, filled with rage, have taken weapons to the streets and attacked complete strangers with knives. Anger toward neighbors due to noise between floors can even escalate to murder.

Looking at similar incidents, one might agree with some ethicists who view the inability to control anger as a kind of disease or who claim that 'anger is a flaw and therefore cannot contribute to a virtuous life.'
 

This raises the question: does anger harm human happiness, or can it also have a positive side for our well-being? Is suppressing anger always virtuous, or only sometimes?

Thomas Aquinas' theory on anger provides a framework for answering these difficult questions. Moreover, it offers insight into “for what, how, and to what extent one should be angry.”

Even Christ was angry when He purified the temple (see Matthew 21:12-13). This anger arises not from wounded emotions but from love for justice and piety. However, using anger for its own sake gives rise to many vices and sins.
 
Thomas defines anger as 'the desire for revenge (ira est appetitus vindictae).' Anger, however, arises not from trivial matters but from 'important matters,' that is, when one experiences significant and grave evils. Anger is the impulse of the heart to retaliate for the wrongs suffered, and within it lies a dual purpose: to defend the good that one desires, hopes for, and enjoys, and at the same time to demand reparation for the injury received, hoping that the evil will be repaid. 

However, just because anger is accompanied by reason does not mean that anger always obeys reason. Therefore, Thomas says, "Anger more clearly obstructs the judgment of reason more so than other passions do". 

 Anger varies according to each person's temperament and can disturb the mind and whole body, making it comparable to fire. When anger intensifies, the blood boils, the heart races, and the tongue may even become immobile, causing stammering or blocking speech. Due to this physical and mental agitation, anger makes deep reflection, contemplation, and calm judgment very difficult. Rather than merely suppressing anger, it should be used for justice and love. When it aims at disorderly revenge, it becomes unjust and a source of sin, turning otherwise righteous anger into sinful anger. 

 However, Thomas does not view anger as inherently immoral. Anger can be just or unjust. In fact, since it arises from the desire for rightful revenge against an unjust act, anger is closer to justice (iustitia) than to injustice (iniustitia) (I-II,46,7). When anger arises under proper control of reason and constitutes 'rightful revenge,' it is regarded as an expression of the virtue of justice. Conversely, when anger aims at disorderly revenge—acting outside legal order in a private manner, or seeking to destroy and annihilate the wrongdoer rather than address the sin—it becomes sinful. 

Because of this issue, Thomas considers anger one of the seven deadly sins and analyzes how various vices, such as quarrels, cursing, and violence, flow out of it. When appropriately managed, anger becomes a fire that burns for justice, but if left unchecked, it becomes the 'mother of vices,' producing many sins. 

Furthermore, Thomas sees the state of witnessing injustice without any response as yet another vice. He explains the lack of movement corresponding to a just cause—the absence of the will to punish—as a vice of deficient anger. In other words, it is a failure to feel anger where it should be felt. Justified anger and sinful anger

However, Thomas does not see anger as a sin unconditionally. Anger can be just or unjust. Rather, because they want just revenge for an unjust act, anger is closer to justice (iustitia) than to iniustitia (injustice). (I-II,46,7) If anger arises under the proper control of reason and is 'just revenge', it is considered to be the virtue of justice.

On the contrary, when anger is directed towards disorderly revenge - when it tries to punish in a private way outside the legal order, or when it seeks to destroy and annihilate the sinner instead of sin, Thomas sees anger as one of the capital seven sins and analyzes that various bad habits such as quarrels, curses, and violence flow from rage. When anger is dealt with justly, it becomes a fire that burns for justice, but when left unattended, it becomes the 'mother of bad habits' that gives rise to many sins.

Furthermore, Thomas sees the state of seeing injustice and not making any movement as a bad habit. He explains the lack of movement corresponding to the feeling of a justifiable cause, that is, the lack of will to punish, as a bad habit called the lack of anger. In other words, not being angry at all where you should be angry, and being insensitive in the face of fire is morally wrong.

Based on this reflection, Thomas says that hatred (odium) is much worse than anger. This is because hatred wants evil in itself, but anger wants evil in the 'good of just revenge'. The justly angry man at least puts forward the name of justice, and the punishment inflicted on him may be for the common good in a sense. On the other hand, hatred is a more evil passion than anger, because it seeks no good from the other person.

Thomas acknowledges 'righteous and commendable anger aligned with right reason.' Anger that precedes reason and disturbs it is evil, but anger that follows and aligns with the just judgment of reason is good and can be meritorious. Such anger can also manifest in struggles for the Church's common good, social justice, and the protection of the weak. Christ Himself was angry when He purified the temple (see Matthew 21:12-13). This kind of anger arises not from wounded feelings but from love of justice and piety. When anger is used for justice and love, it becomes an aid to virtue. 

However, if anger is used merely for revenge, it becomes one of the seven deadly sins, giving rise to many vices. Believers should not merely deny or suppress their anger but should examine where their anger comes from, what sense of justice and what wounds provoke it, and then transform it into a force for justice and love.