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.

The Joy of Reconciliation

 

In the Preciousness of Faith Column of the Catholic Peace Weekly, the priest reminds us of the difficulty of reconciliation that often arises in life.

One of the most challenging tasks of living as a priest is reconciling people. He was an assistant priest for one year, and he spent much of that time mediating conflicts among parishioners. Since then, he has witnessed many fights and disputes. 

Conflict and division exist wherever people live, in parishes, in schools, dioceses, and other communities. Seeing children quarrel and fight while trying to mediate, from a parent’s perspective, is unbearably painful. It is tempting to think, if reconciliation isn’t possible, should I really try to stop the fight?

In such situations, hearing Jesus’ words can make one pause. “Do you think I have come to bring peace on earth? No, I tell you, but rather division.” (Luke 12:51)

What could it mean that He came to bring division, not peace? It means that we should approach division and conflict not idealistically, but realistically.

We dream of a world without any conflict or division. Yet, we know well that such a world will never come. Just when we think a fight is over, a larger conflict may arise and continue to trouble us. However, because fighting and conflict should neither be the final word, the work of those striving for peace is indispensable.

What Jesus wishes for is not a world free of conflict and division, but one in which, even though humans are different and conflict is inevitable, people rise above it and create peace. Achieving this requires an attitude and culture that accepts differences. Because Jesus acknowledged differences, He was able to choose disciples of various temperaments, backgrounds, and political orientations, and this foundation made possible a church that respects diversity and achieves unity.
 

However, true peace and harmony are achieved only after we go through our differences and the difficulties and conflicts that come with them. Therefore, it is necessary to acknowledge division rather than conceal it. This is to understand how different we are and to realize that 'unity' is not something given all at once, but a task we must accomplish together. Right now, we are walking that path. Therefore, even if there is conflict and division, let us not be disappointed. There is no true peace without striving to achieve peace beyond conflict and division, caring for one another, and growing together. 

Jesus came to achieve precisely this, dedicating His entire life to it. Today, through my small sacrifices and acceptance, let us pray that greater unity will be realized within us. What if we could recognize that the differences we have, dispositions, speech, and thoughts, are, in fact, gifts for a greater self, for a greater 'us'?

"Every Thing to Everyone"

 

This week we have the last of  'The Science and Faith Columns' in the Catholic Peace Weekly. 

The reverse side of the Nobel Prize medals in Physics and Chemistry depicts the Goddess of Science gazing at the Goddess of Nature as she lifts her veil. This symbolizes that science is humanity's intellectual endeavor and effort to perceive nature's proper form. 

Throughout history, countless individuals have strived to understand humanity, the world, and the universe through science. In 1543, Copernicus recognized the flaws in the geocentric theory that placed Earth at the center of the universe and published 'On the Revolutions of the Heavenly Spheres'. In 1610, Galileo observed Jupiter's moons through a telescope, proving Copernicus's heliocentric theory. In 1687, after studying gravity, Newton mathematically explained what moves the universe in his “Principia,” while Darwin ignited the debate on evolution with his 1859 publication, “On the Origin of Species.”

Einstein, who ushered in modern physics, presented a new paradigm in 1915 with his general theory of relativity, replacing Newton's law of universal gravitation. The cutting-edge science of 21st-century quantum mechanics has empowered humanity to reach the moon and beyond. One cannot help but marvel at the power of science that transformed the world and admire the extraordinary brilliance of human intellect.

Nature and the world viewed through science are mysteries in themselves. Science seeks out nature's hidden principles and rules, proving them mathematically. Yet while science explains the principles governing all things, it cannot explain their reasons or essence. This is because natural phenomena transcend universal laws. When science's perspective on the universe and world differed from religion's, conflicts large and small arose between them.

But differing perspectives do not imply incorrectness. ‘Different’ and ‘wrong’ are distinctly separate. Different means not the same; wrong means mistaken. Perceiving ‘different’ as ‘wrong’ is a product of human prejudice and ignorance. We have witnessed such examples throughout history across various domains—race, ethnicity, gender, religion, culture, values—and observed the tragic consequences of misunderstanding and conflict that followed. Recognizing difference as diversity, rather than viewing it as wrong, is precisely what aligns with the nature of the universe.

Science and religion may differ in perspective and method, but their ultimate goal of pursuing absolute truth is the same. This Sunday, November 16th, is UNESCO's designated ‘International Day for Tolerance’. Tolerance is the recognition of mutual difference and a prerequisite for progress. Einstein said, ‘Science without religion is lame, and religion without science is blind.’ Pope Saint John Paul II demonstrated tolerance when he pardoned Galileo, excommunicated by the Church, 359 years later, stating, 'Thanks to science, religion was freed from error and superstition. Thanks to religion, science was freed from idolatry and false absolutes.'

Pope Francis stated, “For believers, the two paths of science and faith can harmonize because they are both grounded in God's absolute truth.” Science and faith are gifts and blessings for humanity, capable of offering “everything to everyone (Omnibus Omnia).” 

Pope Francis stated, 'For believers, the two paths of science and faith can harmonize with each other, as both are grounded in God's absolute truth.' Science and faith are gifts and blessings for humanity, capable of offering ‘everything to everyone (Omnibus Omnia)’. As he concludes this year-long series of writings, aiming toward the ultimate goal of harmony between science and faith, he asks himself and the world: 'Where did we come from? Where are we now? Where should we go?'

Walking Together: Synodality

"The church is not a closed alley. The alley leader does not go outside the alley, because if he goes out, he can't be the leader. The church, however, must go outside and constantly walk with Jesus." This was taken from the Korean Now/Here Catholic Website.

"There is no church in Korea that faces as many obstacles in realizing synodality as ours. It's because of bishops like me. We have this treasure, but we are burying it in the ground." These were the words of a bishop of a large diocese.

The Joy and Hope Pastoral Research Institute, which has sought gospel-based solutions to the realities and historical issues that institutional churches have overlooked or ignored, has marked its 30th anniversary.

On the 20th, the institute offered a commemorative Mass at the Familia Chapel in Myeongdong, Seoul, and held a regular symposium at the Catholic Hall under the theme 'The Synod and the Church - The Synodality We Will Live'.

This discussion was a reflection on the current state of the Korean church, looked at coldly and honestly. Laypeople, religious, priests, and bishops shared their experiences of synodality (walking together) in their respective positions, pointed out the authoritarianism and closed nature of the Korean church, and conveyed concrete voices from the field on how to become a 'church that walks together'. The sermon at the Mass emphasized 'Universal Priesthood.

The chairman emphasized that the orientation of the institute is rooted in the pastoral constitution 'Joy and Hope.' He honored all the comrades who opposed the Park Chung-hee Yushin dictatorship, including Bishop Ji Hak-soon, stating: 'We remember and cherish the lives and testimonies of the National Priests' Association for Justice in the Catholic Church'.

He introduced the first reading of the day (1 Peter 2:9-10) as the verse that inspired Martin Luther for the Reformation, explaining that the core idea is the concept of 'universal priesthood,' meaning 'all are priests'.

He said, 'This universal priesthood was declared in Chapter 2 of the Second Vatican Council's Church Constitution', emphasizing that 'the value of the church community as the People of God precedes the hierarchical system described in Chapter 3'.

The 23rd symposium in the afternoon, with five speakers, including young and older laypeople, religious, priests, and bishops, discussing the theme of 'synodality.'

The presenters diagnosed the current state of the Korean Church with keywords such as 'authoritarianism,' 'closedness,' and 'exclusion'.

One of the lay presenters spoke about 'love and hospitality for different voices'. She began by saying: 'Synodality does not seem to be well practiced in Korean parishes today'. She cited her experiences in meetings while preparing for the World Youth Day as examples. She noted, 'Priests continuously tried to lead or conclude meetings from a position of teaching and guiding laypeople, especially the youth, and young people received their 'orders'...

A Religious Sister who runs the youth free meal program ‘House of Charity,’ shared her experience under the title ‘Hey kids~! Let's eat!’ and deeply resonated with the audience.

She recounted a school violence incident involving a youth who was a “problem student” at school but a “model student” at the cafeteria. She appealed to the school, saying: “When you look at the children, please don't just see what's visible; I hope you can also see what lies beneath the person,” and shared how this led to a peaceful resolution of the problem.

The Sister emphasized, “While we didn't set out to do this under the name ‘synodality,’ isn't this very spirit of striving to live together synodality itself?” She stressed that “not blaming someone else for problems, but taking shared responsibility and caring together” is the path of walking together.

Memento Mori!

In this lesson from the Desert Fathers column of the Catholic Times, we have a meditation on Memento Mori! 'Remember death!' A health-filled thought for November and not out of place on Thanksgiving Day 2025 or any day of the year.     

This is one of the desert fathers' most important teachings. Remembering death rather than life might sound strange. In Christianity, death is not the end but the prerequisite for resurrection, the gateway to another life (eternal life). In this sense, Christian death can be described as a death that holds life within it. If everything ended with death, life would not have the same meaning. What would life be like without death? 

Life and death are like two sides of the same coin. Life is death, and death is life. Plato said true philosophy is preparation for death. Life is also preparation for death. Ultimately, living well means dying well. 

Holy people are always prepared to meet death well. The 4th-century Egyptian desert monks constantly meditated on death, living with it ever before their eyes. The idea that a monk must remember death daily is frequently found in early monastic literature. It was an excellent means of avoiding discouragement and self-abandonment. The memory of death, on the one hand, guards the monk against falling into error, and on the other, urges him to cultivate and practice virtue.

The following sayings show us how the monks put this rule into practice. “If you live as if you were to die every day, you will not sin. This means that when we wake each morning, we should think we may not live until evening, and when we lie down at night, we should think we may not wake again.” “A monk should always be prepared as if he were to die the next day.” 

The Desert Fathers did not greet death as a dreaded uninvited guest but rather prepared themselves to welcome death as a guest, always remaining vigilant. They regarded death as a grateful friend that liberates one from the toil of this world.

 “Remember that you do not know when the thief will come, and remember the impending death of your brother.”  Another elder said, “I await death every morning and evening.” Yet another elder advised: “Ask yourself when you sleep: ‘Will I wake tomorrow morning, or will I not?’

There are many more examples. Ultimately, to constantly remember death is to live as if today were your last day. The Fathers paid particular attention to maintaining fervor by thinking each day was a new beginning. 

Happy Thanksgiving!