Dignity of All Life

In the Window of the Ark column of the Catholic Times, a Catholic professor at the Graduate School of Life Sciences, Catholic University of Korea, gives us some words to ponder on the meaning of Life and Suffering.

Dr. Viktor Frankl, a world-renowned psychiatrist and survivor of Nazi concentration camps, says that death, suffering, and guilt are the three great tragedies that humans can never avoid. However, despite all of this, he emphasizes that humans can discover the meaning of their own lives and that pursuing this meaning is inherent to human nature.

Recently, however, the debate over physician-assisted suicide has been causing a stir in our society and raises, above all, the question of the meaning of life and the meaning of suffering. British journalist Katie Engelhart investigates in detail why people choose assisted suicide in her book "The Inevitable". Various reasons are presented, including the limitations of modern medicine, aging, and physical and mental suffering. But the final reason presented is 'freedom'. People believe that their lives are dignified and meaningful when they can freely choose their own life and death.

Viktor Frankl also emphasized human freedom. However, Frankl's concept of freedom was not the freedom to end a painful life. Even in the horrific Nazi concentration camps, he tried to find meaning in his life and always remembered human dignity. And he survived. Although the dreadful suffering of the concentration camps was unavoidable, he did not lose the fact that his life held meaning even within that suffering.

Conversely, when people believe that their freedom is realized through assisted suicide, neither the unchanging value of life nor the meaning of life can exist. When life itself is considered meaningless, suffering becomes something that must be avoided at all costs, and a painful life becomes something to end as quickly as possible.

Christianity does not teach that suffering is valuable in itself. Suffering serves as a warning light that helps us avoid harmful things. Because we tend to avoid suffering, we can maintain our physical and mental health. The development of medicine has also been directed toward freeing humans from much suffering. However, Pope John Paul II states in paragraph 23 of the encyclical "Evangelium Vitae" the following: “Suffering, which is an unavoidable burden of human existence and at the same time a necessary element for personal growth, is 'deleted' and rejected as unnecessary, and in practice is always opposed as an evil to be avoided.” Suffering is not only a warning light that protects our life and health, but also an element necessary for the growth of each of our personalities. In fact, the human growth process is a continuous series of sufferings, because human life is a journey of constantly solving problems. Becoming an adult means enduring the suffering of taking on responsibilities. Conversely, as Carl Jung mentioned, “Neurosis is the result of avoiding the suffering that one should rightly experience.”

What about the suffering at the end of life? None of us can avoid suffering at the end of life. However, it is our choice to decide our attitude toward that suffering. Accepting the suffering at the end of life simultaneously means rejecting acts such as euthanasia or assisted suicide. In other words, it testifies that human life possesses an inviolable value even amid illness and suffering. And such an attitude is not unrelated to hope for life after death. “Beyond all human consolation, no one can overlook the great help that faith in God and hope for eternal life give to the dying and their families.” The suffering at the end of life may perhaps be like the labor pains for being born into a new life.

AMEN: The Hebrew Word

Is it necessary to say "Amen" at the end of a prayer? A reporter for the Catholic Times provides the reader with some information on the Hebrew word "Amen". 

"Confession of Faith" Not an Obligation... The Final Period that Completes Prayer

We often end our prayers with "Amen." If we don't say "Amen" at the end of a prayer, it feels as if the prayer isn't finished. Why is "Amen" so often used?

"Amen" has many uses. Let's first examine the "Amen" we often say at the end of prayers. The Hebrew word "Amen" comes from the same root as the word "believe," and carries the meaning of "steadfastness, reliability, and sincerity." It's used to express the certainty and validity of something, often meaning "so be it". 

Amen appears frequently in the Bible. In the Old Testament, it primarily confirms the tasks assigned to humanity according to God's will, expresses personal conviction about God's judgment, praises God, and appears at the end of the Psalms.

The New Testament also frequently uses "Amen" at the end of prayers and praises. Epistles often reveal that prayers ended with "Amen." The Apostle Paul also criticized the misuse of spiritual language, saying, "How can a novice respond to your prayer of thanksgiving by saying, 'Amen,' if he doesn't understand what you're saying?" (1 Corinthians 14:16). This passage shows that even in the early church, just as we do today, when the church community gathered together to pray, they said "Amen" as an answer to prayer.

"Amen" is a word Jesus used frequently. You might wonder, "Did Jesus ever say "Amen?" The original text of the phrase "Truly I say to you" translated as "Truly" says "Amen." He uses it so often in the Gospel of Matthew that it appears 30 times, in the Gospel of Mark 13 times, in the Gospel of Luke 6 times, and in the Gospel of John 25 times.

"Amen" particularly expresses trust and faith in God. In the Gospel of John, Jesus uses it twice, saying, "Truly, truly (Amen, amen)" (Amen, amen). This emphasizes the authority of Jesus' teachings, grounded in the truth of God. The prophet Isaiah also refers to God as "the God of Amen." In the Korean Bible, it is translated as "the faithful God" (Isaiah 65:16).

Above all, the Church teaches that “Jesus Christ himself is the Amen” (Catechism of the Catholic Church, 1065). The Apostle Paul says, “For in him all the promises of God are ‘Yes,’ and through him we say ‘Amen,’ to the glory of God” (2 Corinthians 1:20). Jesus is the definitive Amen to God’s love for us. As the Amen, Jesus receives and completes our ‘Amen’ to God.

There is no rule that says ‘Amen’ at the end of a prayer. However, there is no word that concludes a prayer as beautifully as ‘Amen’.

Life After Death

People often think of purgatory in terms of time and space. What kind of life will we Christians face after we leave this world and die? A Scripture scholar in the Inchon Diocese offers readers of the Catholic Times an understanding of life after death.

We confess in the Apostles' Creed, "I believe in the resurrection of the body and life everlasting." Many ask, "How can a dead body be resurrected? What will the resurrected person be like? What is the so-called purgatory like?" Some, as if believing in reincarnation, wish to be born a little differently in the next life.

In Christian teaching, there is no such thing as a return to this world. Either eternal happiness (salvation) or darkness follows. The Apostle Paul gives a clear answer: "For as in Adam all die, so in Christ all will be made alive" (1 Corinthians 15:22).

It may be impossible to describe in detail the appearance of a person who has been resurrected in secular language. Nevertheless, I believe that searching for the image of a "resurrected person" in the Bible holds great significance.

The following passages in the New Testament most clearly explain death and resurrection: “So also is the resurrection of the dead. What is sown perishable will be raised imperishable; what is sown in dishonor will be raised in glory.” (1 Corinthians 15:42-43)

The apostle goes on to describe the state of the dead in more detail: “What is sown a material body will be raised a spiritual body. For if there is a material body, there is also a spiritual body.” (1 Corinthians 15:44) The apostle continues, “And just as we have borne the image of the man of dust (the first human), we shall also bear the image of the one who is heavenly.” (1 Corinthians 15:49)

Now we can consider three dimensions of creation: creation from nothing (creatio ex nihilo), ongoing creation (creatio continua), and new creation (creatio nova), as described in Genesis 1-2. Continuous creation refers to the Lord, who created the world from nothing and continually breathes life into it. The new creation refers to the realm of mystery from death to resurrection.

The Apostle Paul contrasts the resurrected (newly created) body, the heavenly mystery that the children of the Lord will attain and enjoy, with the earthly body. He emphasizes that just as there are pitiful bodies, bound by the cycle of birth, aging, and illness, there are also spiritual and glorious bodies that belong to the heavenly mystery. “There are celestial bodies and earthly bodies” (1 Corinthians 15:40).

John, the author of the Book of Revelation, clearly describes the glorious state of the redeemed saints in heaven: “In the city will be the throne of God and of the Lamb… they will see his face, and his name will be written on their foreheads” (Revelation 22:3-4). “When he appears, we too will see him as he is” (1 John 3:2).

Trying to Understanding Faith with Reason: Theology

A pastor, in a recent article in the Catholic Times, reminded readers that theology is the study of God that originates in revelation.

 As an academic discipline, theology is the study of believers who use reason to better understand what has already been accepted by faith. Simply put, theology is the ‘understanding of faith (Intellectus fidei)’ through academic methods. Human beings, even when accepting revelation as a mystery through faith, always possess an intellectual curiosity to know its content. Thus, while believing, they also strive to grasp it more accurately and fully through the power of the intellect.

This very intellectual inquiry is called theology. Therefore, to understand the faith we hold more precisely, we need to rationalize it—that is, to engage in theology. Theology is faith exercised by the thinking mind.

When a historian without faith academically addresses the facts of Christian revelation, they cannot transcend the dimensions of religious studies or history. This is because encountering the essential content of revelation is impossible without faith as a prerequisite. Revelatory events belong to a higher dimension than natural religious phenomena, and faith is essential to perceive them correctly. Faith, so to speak, elevates the dimension of cognition to the supernatural, making true theology possible.

Saint Anselm's “I believe in order to understand (credo ut intelligam)” expresses precisely this truth. Without faith, one cannot comprehend the highest, the supernatural. We humans attain greater knowledge through faith. That is, we attain the beatific vision of God. That happiness exists within suffering, that spirit exists within matter, that eternity exists within history and time, that God exists within the world—these things cannot be known by our eyes or reason alone.

It is through faith that we come to know that happiness exists within suffering, that God exists within the world. Ultimately, it is through faith that we can perceive the supernatural.

Saint Anselm states, “Faith seeks understanding (Fides querens intellectum)”. Theology is faith seeking understanding—faith striving to comprehend its object. Ultimately, theology is the scholarly understanding of faith.

Without faith, the theologian cannot develop theology. Therefore, theology is not merely a doctrine about God, but an act of faith, by faith, and for faith. Faith is not only the starting point of theology, but its center and its goal. Theology is born within faith, grows within faith, and is perfected within faith. Reading theological works born of faith greatly helps nurture our own faith. Though challenging, the pastor  encourages us to read at least one theological book per year.

Korean Catholic Rural Communities

 

The Cover Story in the latest Catholic Times Weekly examines Catholic rural life, mission stations, and population decline.      

One pastor, looking back at the Catholic Church and the small rural communities he has known, felt he was “Looking back at the Catholic Church at its beginning; he was returning to the early Church.

A priest  of the Paris Foreign Missions Society, the first pastor of one of these rural communities in 1889, compared the Catholic Church to the early Church community in the Acts of the Apostles, saying, “Although the Catholics of the Catholic Church are poor in worldly goods, they share what little they have with one another, regardless of social status.” He expressed his admiration, saying, “Even the catechumens are following the example of their elder brothers.”

This passage demonstrates that the Catholic community, the root of the Korean Church, testified to its faith through the lived experience, which serves as a living history of the Church, carrying on that faith.

However, today, these Catholic communities are disappearing one by one. According to statistics from the Catholic Church in Korea, the number of Catholic communities decreased from 1,416 in 1993 to 989 in 2003, 791 in 2013, and finally to 702 in 2024.

The situation is particularly serious for Catholic communities in rural areas. Younger generations have migrated to the cities, and the remaining faithful are rapidly declining due to aging and death. Many Catholic communities are finding it difficult to sustain themselves. The social trend of depopulation in rural areas is accelerating the end of Catholic communities.

One of the last parishioners of a mission station that closed in 2025 after 70 years of history said, "There were still some parishioners when the parish was founded in 2023, but since then, as parishioners passed away one by one or became ill and were unable to attend, the number has dwindled to three or four." He added, "I tried to keep the parish alive, even if it was just me, but my health was too poor to sustain it any longer."

While it is difficult to reverse the massive decline in population, the Church continues its efforts to preserve parishes. Some dioceses continue to provide pastoral care for rural parishes by dispatching priests to these areas. Several parishes have also been revived through the collaboration of returning parishioners. There are also movements to preserve mission stations of significant ecclesiastical historical value and develop them into pilgrimage sites.

The memories of a Paris Foreign Missioner of the early Church in 19th-century Korean mission stations resonate with the confessions of those who maintain them today. The religious memory and community spirit preserved in these rural communities remain assets of the Church and warrant preservation.

One of the priests responsible for the mission stations in the diocese stated, "Although these rural communities and populations are declining, we must keep these stations alive." He continued, "Visiting mission stations reveals many heartwarming stories, and I discover that these stories of faith can be valuable assets for us." He emphasized the importance of these stations, saying, "It is important to reflect on the Church's memories and past history while finding a direction from the present to the future."

Penance in Preparation for Easter, from Ash Wednesday to Holy Thursday.

The most important thing to remember during Lent is the 40 days Jesus fasted in the desert after his baptism. During this time, Jesus was tempted by Satan but resisted all temptations. The Catechism of the Catholic Church teaches that "every year, through the 40-day season of Lent, we unite ourselves with the mystery of Jesus in the desert." A reporter for the Catholic Times offers some thoughts to keep in mind. 

The number "40" is undoubtedly the first thing we encounter during Lent. "Lent" (Quadragesima) literally means "forty."

Lent, the period from Ash Wednesday to the evening Mass of the Lord's Supper on Holy Thursday, is a time of penance, atonement, and prayer in preparation for the Easter Triduum, commemorating the Passion and Resurrection of Christ. This season is called "40" because, in the Bible, the number "40" symbolizes the period of purification we must endure before encountering God.

When God, disappointed by the fall of humanity, brought Noah aboard the ark and wiped out all living creatures from the earth, it rained for 40 days and nights. Similarly, the Israelites, after their Exodus from Egypt, paid the price for their disobedience to God for 40 years. Thus, the number "40" symbolizes a time of purification.

The prophets also used the number "40" when addressing God. Moses fasted for 40 days on Mount Sinai when he received the Ten Commandments, and Elijah walked for 40 days and nights to Horeb, the mountain of God.

Of the 40 days mentioned in the Bible, the one most worthy of our Lent is the 40 days Jesus fasted in the wilderness after his baptism. During this time, Jesus was tempted by Satan, the high priest who "has been tempted in every way, just as we are, yet without sin" (Hebrews 4:15), and overcame the tempter in the wilderness, foreshadowing his victory through his Passion.

Therefore, the Church teaches that "each year, through the 40-day season of Lent, we unite ourselves with the mystery of Jesus in the wilderness." 

The 40-day Lent began to be established around the 4th century. During this period, believers practiced penance and asceticism through abstinence and fasting. However, the Lenten season observed by the Church today is strictly 44 days. This is because, around the 5th and 6th centuries, the four days between Ash Wednesday and the First Sunday of Lent were added.

This stemmed from believers' desire to fast for 40 days like Jesus. Since fasting on Sunday, the day of rejoicing in the Lord's resurrection, was not permitted, they sought to fast for six additional days during Lent. Adding Good Friday and Holy Saturday, the four additional days of fasting during the Easter Triduum, made for a total of 40 days of fasting before Easter.

Today, however, we face many changes that call for greater creativity in our penance. 

The Church regulations are not complicated. Ash Wednesday and Good Friday are obligatory days of fasting and abstinence for Catholics. In addition, Fridays during Lent are obligatory days of abstinence. 

Self-Care In Old Age

In the Diagnosis of the Times column of the Catholic Times, a sociology professor gives us her opinion on a serious issue in Korean Society.

In February 2024, the Constitutional Court ruled unconstitutional a provision in the Medical Service Act prohibiting the disclosure of a fetus's sex, thereby guaranteeing parents the right to know their unborn child's gender. The longstanding practice of prohibiting sex disclosure stemmed from a deep-rooted preference for sons. 

The tradition of relying on sons, particularly the eldest, for important family matters such as inheritance and ancestral rites naturally fostered a culture favoring male offspring. While daughters were viewed as ‘outsiders’ who became part of another family upon marriage, sons inherited property and assumed the role of caring for their parents in old age. In the Bible, the ‘birthright’ signifies a double portion of inheritance and spiritual authority.

However, it is now rare to find parents who keep having children until they have a son, or parents who rely solely on their children for their old age. According to the 2023 Survey on the Status of the Elderly, only 1 in 4 seniors aged 65 and older wished to live with their children. Even among those, they preferred “a child with suitable circumstances” (42.3%) or “a child they get along with” (24.9%) over the “eldest son” (19.0%). This indicates that the elderly themselves have let go of the expectation of relying on their eldest son or sons in their later years. In reality, over half of the elderly live only with their spouse, and one-third live alone. Furthermore, if the trend of the total fertility rate remains at just 0.7 to 0.8, the reality for future elderly generations will be even harsher.

Reflecting this situation, ‘self-care’ has recently emerged as a crucial topic. As life expectancy increases, the period of old age lengthens, and in an era where one must care for one's own later years rather than relying on children or family, self-care is essential. Self-care goes beyond simply looking after oneself; it signifies a lifestyle attitude that pursues health and well-being across all areas of life and actively manages illness when it occurs. In today's world, where nearly half of life is spent in old age, self-care is a personal capacity that neither children nor the state can substitute for.

Self-care can be broadly divided into four areas. First is ‘physical care,’ maintaining health through proper nutrition, regular exercise, and sufficient sleep. Second is ‘psychological and emotional care,’ which involves relieving inner tension and restoring emotional stability through sufficient rest and active leisure activities. Third is ‘relational care,’ which means building supportive relationships beyond family, within neighbors and communities, to avoid isolation and maintain social bonds.

Lastly, ‘spiritual self-care’ involves finding inner peace through prayer, meditation, self-reflection, and communion with nature, and practicing a life aligned with one's values and beliefs. It also includes rediscovering the purpose of life bestowed by God and cultivating a practical attitude of living in accordance with that conviction. Spiritual self-care is the most essential and crucial domain of care, not only for believers but for everyone.

In this era of centenarians, where over 2 million elderly live alone, we must prepare for a life of self-care and responsibility, no longer relying on children or others. The journey of self-care begins by acknowledging my own frailty and leaning on the mercy of God.