Language: the Root of Misunderstanding

In the "Window of the Ark" column of the Korean Catholic Times, a scholar of Religious Peace Studies at The Catholic University of Korea sheds light on the phrase: "Language is the root of all misunderstanding."  

While language points to external events and internal emotions, it cannot convey them exactly as they are. Language possesses concepts and boundaries, and meaning is transmitted only partially within those limits. Moreover, the "edges"—or boundaries—of the language envisioned by the speaker differ from those envisioned by the listener.

People speak and listen only to the extent of their own experiences, situations, interests, and intentions. Consequently, the content contained within language becomes further restricted, and the speaking mouth and listening ear often fail to align. Consider, for instance, the differing interpretations and reactions of the Democratic Party of Korea and the People Power Party regarding statements made by North Korean leader Kim Jong-un.

Language points to certain content while simultaneously obscuring what lies "outside" that content. For example, if one focuses on the full moon in the night sky, the surrounding stars fade from view. One person might recall literary language upon seeing the full moon, another might engage in astronomical speculation, and yet another might share a romantic conversation. In this way, language functions by aligning with individual interests while inevitably masking other aspects.

Imagining a vast world often places the smaller world within parentheses. For instance, the statement "Jesus is the Savior" evokes God’s eternal and universal providence, yet this association often obscures the humble, everyday details of Jesus's life. The Jesus of everyday life—walking through desert sandstorms, subsisting on bread given in charity, and occasionally relieving himself in solitude—is often pushed into the background by the grand concept of eternal salvation.

Yet, salvation that excludes the everyday is a contradiction. After all, a full moon shines brightest against a dark backdrop. There is no light without darkness, no resurrection without death. One must look at the hidden aspects of the world to truly perceive reality.

Religious people, in particular, ought to reflect more deeply on the meaning of their own words. For instance, when an atheist claims "there is no God," a Christian counters that "there is a God." However, the assertion "there is a God" implies a background—a specific "place" where God resides. If God exists, 'where' is He? Questioning that "place" reveals how human imagination diminishes God; a God located "somewhere" inevitably becomes smaller than that "somewhere." Christians, too, often encounter this paradox.

Take, for example, the verse "God created the heavens and the earth" (Genesis 1:1); one might imagine God somewhere in the heavens, fashioning light, animals, and humans. Yet, the moment one does so, the heavens become an entity greater and more primary than God Himself. It reduces God to a small being dwelling within a vast space. The notion that God is in the heavens elevates the heavens above God, while the idea that God resides within the human heart implies His absence from the human body.

The moment we conceive of God as existing "somewhere," the space *outside* that location becomes a realm devoid of God. We must constantly ask ourselves whether we have unwittingly grown accustomed to imagining God in ways that contradict the fundamental confession that He is the Creator of heaven and earth.

To avoid the contradiction where the statement "God exists" presupposes a space larger than God or a time preceding Him, we must perceive God within all space and time. The space that exists must be God, and the time that changes must be God. If such a perspective feels dangerous, it is evidence that one has not seriously probed the depths of the concept of "God."

Of course, a God who transmits revelations—like radio waves—from a point in the universe to humans (who are smaller than grains of sand) on Earth (which is smaller than a speck of dust) is also God. Yet such a God is imagined in human terms, confined by the limitations of language. To avoid the error of objectifying God in an egocentric manner, we must repeatedly question the concepts, backgrounds, and contexts of the language we use and delve into their depths.

We must not confine God within our existing self-conceptions, nor fall into the delusion that often masquerades as faith. Only then can we encounter God, who dwells in the depths of all things and reveals Himself through their very forms. Does the scripture not say, "For from Him and through Him and to Him are all things" (Romans 11:36)? We must not remain trapped within the ark of language; instead, we must look out the window of that ark and move forward.

Longing and Thirst

There is both spiritual thirst and physical thirst. While traveling from the region of Judea toward Galilee, Jesus arrived at a Samaritan town called Sychar and sat down to rest by Jacob’s Well. Around noon, when the sun was blazing, a Samaritan woman came out to draw water. She was living a difficult life, struggling daily to quench her physical thirst.  A professor emeritus of  Scriptural Studies, in his column in the Catholic Times, helps us understand the incident.

Jesus asked the woman for water: "Give me a drink" (John 4:7). Surprised, the woman replied, "How can you, a Jew, ask me, a Samaritan woman, for a drink?" (John 4:9). The Evangelist John briefly explains the situation: "For Jews do not associate with Samaritans" (John 4:9).

At that time, Jews viewed the Samaritans—a mixed-race people—as religiously impure and were extremely reluctant to have any contact with them. One day, when Jesus sent out the Twelve Apostles, He said... “Do not go among the Gentiles or enter any town of the Samaritans.” (Matthew 10:5)

Jesus continues with a profound statement, suggesting that had the woman known who was asking her for water, she would have been the one to receive living water: “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst.” (John 4:13–14)

Hearing Jesus’s words of revelation, the woman replies, “I know that the Messiah—called Christ—is coming. When he comes, he will explain everything to us.” (John 4:25) In response, Jesus clearly declares his identity: “I, the one speaking to you, am he (*ego eimi*—‘I am the one’ or ‘I exist’).” (John 4:26)

Here, Jesus’s revelation reaches its climax. He applies to himself the very form of revelation God used when revealing Himself to Moses: “I AM WHO I AM” (Exodus 3:14).

Leaving her water jar behind, the Samaritan woman runs to the village and cries out, “There is a man who told me everything I have ever done. Come and see! Could this be the Christ?” (John 4:29) A joy greater than the burden of daily survival—the joy of encountering the Lord—has begun to move her. Thanks to her proclamation, “many Samaritans from that town came to believe in Jesus.” (John 4:39) Sychar is evangelized.

The Samaritan woman becomes a proclaimer of the Gospel, and the Samaritans, having met Jesus, find their perspective on the world completely transformed. We have come to possess the "living water" that instantly satisfies the longing for eternity—as well as all the regrets and yearnings of the world.

The human soul originates from the Lord in heaven, journeys toward Him, and finds its fulfillment in Him. Thus, the thirst of our souls cannot be quenched by anything in this world. If we, too, listen to Jesus’ words—just as the Samaritan woman did—will not that persistent inner longing and thirst finally be satisfied?

War Cannot Be Blessed by God

 

Pope Leo XIV reaffirmed the Church’s mission of peace while discussing issues such as war, polarization, human dignity in the age of artificial intelligence (AI), and the implementation of synodality with cardinals from around the world.

The Pope convened a special consistory at the Vatican on June 26–27 to discuss current issues facing the Church and the world with cardinals gathered from across the globe. This marked the second special consistory of his pontificate, following the one held in January of this year.

War and peace were the most prominent topics addressed during the meeting. In his homily at the opening Mass held at St. Peter's Basilica on June 26, the Pope stated, “War is never worthy of humanity, and it can never be blessed by God.” He emphasized that even in an era of advanced weaponry, human beings have been endowed with intellect and free will to resolve conflicts as humans, not as beasts. He further declared that peace is not merely an optional ideal but a “duty of justice.” During the meeting, a view was raised that the language of "Just War Theory"—a concept long debated within the Catholic tradition—needs to be re-examined. According to the Holy See Press Office, various discussion groups emphasized that the Gospel cannot be imposed by force; they reached a consensus that, moving beyond the logic of "Just War," the focus should shift to the "right to proportionate self-defense."

This reflects an awareness of the changing nature of modern warfare. In today’s reality—characterized by a combination of AI, advanced weaponry, the logic of preemptive strikes, and mass civilian casualties—it is increasingly difficult to deter or even define war using only traditional "Just War" criteria.

The Prefect of the Dicastery for the Doctrine of the Faith addressed the issues of war and legitimate self-defense as outlined in the encyclical 'Laudate Deum'. He pointed out that if the concept of legitimate self-defense is interpreted too broadly, it can be misused to justify unjust wars. He particularly emphasized that self-defense must not be invoked to legitimize preemptive strikes or excessive military intervention.

The meeting also addressed issues such as deepening social polarization, distrust in institutions, disinformation, religious violence, loneliness, and the breakdown of relationships across the globe. The cardinals expressed concern that these social fissures inflict greater suffering on the poor, the marginalized, and the youth. Some participants highlighted the despair, suicide, and substance abuse affecting young people, stressing that the Church must listen to their suffering and walk alongside them.

AI was also a key agenda item. The cardinals stated that steps must be taken to ensure AI does not reduce human beings to mere numbers and statistics, and that the Church should provide criteria for discernment to ensure technological advancements do not undermine human dignity or the value of labor. Discussions also highlighted that acknowledging human limitations is, in fact, the starting point for upholding human dignity.

The Pope urged the cardinals not to merely criticize the world's wounds but to propose paths toward healing and the common good rooted in the Gospel. In his opening remarks, he noted, "We have not gathered primarily to reflect on the internal life of the Church," explaining that the core focus of the discussion was "how we can help our churches today proclaim the Gospel more faithfully, freely, and credibly."

The meeting also demonstrated the Pope's leadership style, which prioritizes listening and communal discernment. He told the cardinals that "the papacy cannot exist in isolation" and asked them to share their experiences, pastoral wisdom, and knowledge of their local churches. He also stated, "I need your freedom, candor, and faithfulness," welcoming honest differences of opinion expressed within the spirit of communion.

The meeting was conducted through a combination of round-table discussions, plenary sessions, and open floor discussions. Sharing the realities of their respective local churches, the cardinals engaged in communal discernment regarding global crises and the Church's response. This reflects a broader trend of the Pope convening the College of Cardinals more frequently to discuss the mission of the universal Church together.

In his closing address, the Pope remarked that synodality is not merely a meeting format or a working method, but a "spiritual way of proceeding." He explained that synodality arises from encounters, grows through listening, and matures through discernment. He also urged the cardinals to faithfully accompany the Synod implementation process within their respective local churches.

The Pope expressed his intention to continue holding consistories. He emphasized that what matters is not increasing the number of meetings, but learning to listen to one another and to the will of the Lord together.

Helping Unmarried Mothers in Korea

The childbirth-support single-parent family welfare facility “Maeumjari” has opened “Soul Bloom,” a workshop designed to help unmarried mothers achieve economic independence, as it celebrates its 20th anniversary. This was an article in the  Catholic Peace Weekly.

Maeumjari has provided a safe environment for single-parent families caring for children under the age of three, as well as for pregnant women in crisis and those needing support due to domestic violence. It has served as a parental home for unmarried mothers who had nowhere else to turn.

Having spent the past 20 years supporting numerous single-parent families through crisis pregnancies, childbirth, and child-rearing, Maeumjari is now taking active steps to help them become self-sufficient. In response to the steady increase in single-parent families over the past five years, it established the workshop to help them maintain stable daily lives even after achieving independence.

According to the National Data Agency in 2023, there were approximately 1.53 million single-parent households in Korea, accounting for 8% of all households. Among them, 84% were female-headed households, many of whom faced difficulties becoming self-reliant due to low-income and non-regular employment. An analysis of 35 families that Maeumjari had supported through follow-up care over the past five years found that 29 households (83%) were recipients of basic livelihood assistance. Only one household had regular full-time employment.

To provide more than one-time assistance, Maeumjari opened “Soul Bloom,” a self-reliance support workshop that offers vocational training. Funding from the charitable foundation Babo Nanum played a significant role in making the project possible.

At a press conference on June 11 marking the opening of Soul Bloom, Maeumjari announced, “We have selected five mothers from single-parent families as the first class of ‘Bloomies,’ who will participate in the single-parent self-reliance support project.” It explained that these women face not only the challenges of raising children alone as unmarried mothers but also career interruptions and depression, making it difficult for them to enter the workforce immediately. Maeumjari added, “Just like the name Bloomie suggests, we hope these mothers discover their own potential and blossom again.”

Soul Bloom is equipped with facilities for coffee preparation, baking, and cooking. Maeumjari plans to continue promotional and networking activities to promote single-parent family self-reliance across 10 parishes and to sell a variety of products made by participants.

One mother selected as a Bloomie said, “My heart races at the thought of being able to work again. I want to become a mother who sets a positive example for my child and helps change society’s prejudice against single-parent families.” 

Christian Prayer

“Forget it. There’s no point in talking about it.”On the surface, these sound like complaints, irritation, or even criticism. So we immediately become defensive.“I’m having a hard time too.” “What’s with that tone?” Words quickly clash with more words, and hearts retreat even deeper into hiding.

Marshall B. Rosenberg, the founder of Nonviolent Communication, believed that beneath most speech lie two things: a request and gratitude. Even in rough or awkward words, there are hidden messages, such as “Thank you for listening to me.” An article in the Korean Catholic Newspaper introduces us to these words.

Christian prayer is not very different. We thank God. We give thanks for allowing us to live another day, and we ask for the strength to rise again. During Mass, we say “Lord, we thank You.” “Lord, have mercy.”The language of faith moves back and forth between gratitude and petition.

Family conversations are much the same. The difference is that within families, this simple language often becomes distorted. Under the words “It’s fine, I’ll take care of it myself,” there may be the feeling, “Thank you for looking after me.” Beneath “Why are you late again?” lies the request, “I was waiting for you.”

Under “Why do I always have to do everything?” there may be the plea, “I’d like some rest too.”The problem is that we judge one another’s words too quickly. As we divide right from wrong and calculate each person’s share, we hear only the surface of what is said and miss the feelings underneath.

Loving one’s family means recognizing the requests and gratitude of those who remain by our side, even amid rough and disorderly words. Jesus listened to people in this way. When blind Bartimaeus cried out by the roadside, begging for mercy, many people rebuked him and told him to be quiet. But Jesus stopped. Others heard only a disturbance; Jesus heard the plea within the noise.

A small change is needed within families as well. When words that sound like criticism reach us, we can pause and ask: “What is this person asking of me right now?” And when the day ends, we can quietly ask ourselves: “Whom was I grateful to today, but never told?”

Gratitude is the language that transforms a relationship from something taken for granted back into a gift. Preparing a meal, waiting for someone, quietly staying by another person’s side—these things become so familiar that they easily disappear from view.

That is why sometimes we must speak first: “Thank you for today.”Those few words open a closed heart just a little. The gratitude I offer first can draw out gratitude from the other person as well.

Concerns Over Emcouraging Euthanasia

Moving Life-Sustaining Treatment Withdrawal to the 'Terminal Stage'? Concerns Over Encouraging Euthanasia was an article in the Catholic Peace Weekly.

The government has recently initiated public discussion on a plan to move the timing for withdrawing life-sustaining treatment from the "imminent death phase" to the "terminal stage."

However, the Catholic Church is voicing concerns, warning that this could lead to euthanasia. Under current law, the withdrawal of life-sustaining treatment is permitted only during the "imminent death phase"—that is, a state where death is immediately impending.

The government has recently launched a public discussion to pursue institutional changes that would extend this practice to the "terminal stage."

While both the imminent death phase and the terminal stage involve conditions with no possibility of recovery, the former refers to cases where death is expected within days, whereas the latter refers to cases where death is expected within months.

The issue lies in the difficulty of determining the "terminal stage" for severe non-cancerous illnesses—such as diabetes, dementia, or cerebral infarction—as opposed to cancer.

A Professor in the Department of Pulmonology, Yeouido St. Mary's Hospital"(In non-cancer cases,) when there is an acute exacerbation, the patient might appear to be in the terminal stage or the imminent death phase, yet their condition could improve with treatment. Therefore, distinguishing the terminal stage is extremely difficult. The biggest problem is the high likelihood that the terminal stage or imminent death phase will be judged arbitrarily in non-cancer cases."

There are other concerns regarding the proposal to shift the timing of withdrawing life-sustaining treatment from the imminent death phase to the terminal stage.

The Director, of Catholic Institute of Bioethics: "Rather than prioritizing the patient's right to self-determination or their own judgment and decisions, the focus shifts to medical judgment, effectively offloading all responsibility onto the patient..." From the patient's perspective, one cannot rule out the possibility that this could lead to "passive euthanasia"—where a patient dies because they are denied treatment they ought to receive.

"The greatest concern is the tendency that, once a doctor confirms a patient is in the terminal stage, necessary and appropriate medical care could be discontinued based on the patient's wishes. Furthermore, if the patient is unable to express their own will and such decisions are instead made by guardians or family members, it could effectively be viewed as euthanasia or assisted suicide."

There are concerns that expanding the scope of withdrawing life-sustaining treatment to include terminal-stage patients—without first establishing a care infrastructure that upholds human dignity—could drive vulnerable populations toward what amounts to "socially induced death." A Professor in the Department of Pulmonology, Yeouido St. Mary's Hospital.

"It could effectively force death upon those who lack the financial means to pay for medical care or the support system to look after them—people who might say, 'I won't get treated' or 'I'm a terminal patient; I don't want life-sustaining treatment' simply because they feel they have no other choice..."

Critics also point out that misunderstandings and misconceptions regarding the right to self-determination are fueling the push to accelerate the implementation of decisions on life-sustaining treatment.

"I believe the right to self-determination entails the right and duty to care for and enhance one's life by choosing the best available options; it is not the right to do whatever one pleases with one's own life."

South Korea has the highest suicide rate among the elderly (aged 65 and older) in the OECD. Behind the concept of a "death with dignity" lies a life devoid of dignity.

This is why we must not become a society that emphasizes only the "right to die" under the banner of "death with dignity."

"Ultimately, the move to halt life-sustaining treatment for terminal patients carries a significant risk: it could transform our society into one that encourages death rather than one that cherishes and nurtures life."

What is the Gospel?

Theologically speaking, what is the Gospel? The Gospel is the fact that those who could not be saved by following their conscience, keeping the Law, or through their own enlightenment alone—that is, sinners, tax collectors, prostitutes, and thieves—have been saved. The good news is that those at the bottom of society—the outcasts, the poor, and the marginalized—have been saved through faith in Jesus Christ.

Before Christianity, sinners, tax collectors, prostitutes, and thieves were considered utterly beyond salvation—those excluded from it. However, the fact that they have been saved through the crucifixion and resurrection of Jesus Christ—and that they have been saved not by their own strength or ability, but solely through faith in Jesus Christ—is precisely the Gospel.

The history of Christianity did not begin with the elite, scholars, nobles, or the wealthy. Rather, it began with the poor, the uneducated, and the marginalized. It began with Simon Peter and Andrew, uneducated fishermen; with Matthew, a sinner and tax collector; with Simon, a revolutionary who dreamed of a new world; and with Mary Magdalene, who had been possessed by seven demons.

The history of Christianity is the very story of how these people, through repentance and faith in Christ, lived such great lives—lives filled with truth and happiness. No matter how lowly one’s life may be, no matter how great a sinner one may be, if one repents and believes in Christ, one will be saved. This is the Gospel.

Human beings cannot be completely good. Human beings cannot be perfectly righteous. However, if one repents while turning toward God—who is “Goodness” itself—and believes in Jesus Christ, one will be saved. Human beings cannot love perfectly. Yet those who continue to practice love—loving God and their neighbors with this small heart—will be saved.

Those who fall again and again but get back up, believe in Jesus as their Savior, and begin a life of love anew will be saved. Though we may close the door to love when we are hurt, all who resolve to love again—remembering the passionate love of Jesus Christ, the supreme love on the cross, and that perfect love that gave His life for our salvation—will be saved. This is the Gospel.

It is not that one must be a blameless, righteous person or practice perfect love like the saints to be saved; rather, a person is saved when they acknowledge before Jesus that they are a sinner, that they are a human being with weaknesses and wounds, repent deeply before Him, and believe in Him. This is the Gospel.

We are saved when we confess that we are creatures before God the Creator, sinners before Jesus the Savior, and fragile human beings like clay pots before the Holy Spirit, the Sanctifier. This is the Gospel.