Abba: God The Father (Mark 14: 36)

The Catholic Times, in a recent article, gives readers a meditation on addressing God as Abba.

What are the first words a baby says? Probably "Mom" and "Dad," right? Since these are easy sounds for babies to pronounce, it's said that in many languages, not just Korean, the words for "mother" and "father" used by infants are similar in pronunciation to "Mom" and "Dad." (Ma and Pa)

In Aramaic, the word for "father" used by children is "abba." Aramaic was a language widely used in the Middle East from the 8th century BC to around the 7th century AD. Similar in meaning to the Korean word, it's said that babies used "abba" to call their fathers when they first started speaking, and even as adults, they used it as an affectionate term for their fathers.

This term, "abba," has given rise to a title within the Church: Abbot. In the Eastern regions of Egypt and Syria, monks called their spiritual teachers "abba," meaning "spiritual father," in Aramaic. Later, monasteries following the spirituality of Saint Benedict also adopted this term, and the Abbot's duties and roles were systematized.

Today, "Abbot" is primarily used to refer to the head of a large monastery that follows the Rule of Saint Benedict. Therefore, the Latin word for a large monastery is "Abbatia." Abbatia is also the origin of the English word "Abbey." A female head of a large monastery is called an "Abbatissa" (Abbess). All these words come from "abba."

In fact, besides Abbot, there are many other "fathers" in the Church. For example, "Papa," which refers to the Pope, is similar in pronunciation to "abba." "Papa" comes from the Greek word "papas (πάπας)," meaning father. Originally, this term referred to the highest-ranking leaders of local churches, such as bishops and abbots, but since the 8th century, it has come to refer to the Bishop of Rome, the Pope.

The term "Church Father" (pater ecclesiae), meaning "leader of the church" or "teacher of the faith" after the apostles, also refers to "father of the church". More closely, the term "priest" (pater spiritualis) is also a title meaning "spiritual father."

While there are many "fathers" in the Church, all of these fathers ultimately serve one Father.

As mentioned earlier, "abba" is an Aramaic word. Aramaic was the language spoken by Jesus 2000 years ago. Jesus called God "Abba! Father!" (Mark 14:36). He called God "Abba" with the same sound and meaning as a child calling their father, in a very intimate way.

And Jesus allowed us to call God "Abba" as well. The Church teaches that "we have become children of God in the Son, and in the Holy Spirit we can call God 'Abba, Father!'" 

Do you feel that God is distant and difficult to approach? If so, why not try calling Him "Abba"?

World Day of the Sick

    

The Catholic Times Weekly provides an overview of one group in Korea and their activities on the World Day of the Sick.

World Day of the Sick (February 11th) is a day to raise social awareness of the sick and to reflect on the mission of healthcare professionals and volunteers who support them in their work. 

Today, there are patients we should pay attention to: undocumented immigrants, those with long-term arrears in health insurance premiums due to financial hardship, and neighbors in healthcare blind spots who are excluded from support. Through the activities of Joseph's Clinic of the Joseph Sharing Foundation, which diagnoses their desperate reality and provides 'social prescriptions' encompassing medical, emotional, welfare, and legal support in the heart of slum areas, we reflect on the true meaning of "being there" for the sick.

The World Health Organization (WHO) constitution stipulates that all human beings have the right to the highest attainable standard of health, regardless of economic or social conditions, without discrimination. However, in Korean society today, some are excluded even from this basic right.

According to Ministry of Justice statistics, there are approximately 500,000 undocumented immigrants residing in Korea. These individuals are outside the public healthcare system and receive virtually no support even in the event of accidents or serious illnesses. The Emergency Welfare Support Act also only applies to South Korean citizens and registered immigrants.

Even within the health insurance system, blind spots exist. According to data from the National Health Insurance Service in 2025, over 66,000 households are experiencing limited access to benefits due to their inability to pay insurance premiums. While the system aims to cover all citizens, in reality, economic poverty leads to exclusion from medical welfare. Furthermore, since insurance is based on registered residential addresses, those without a fixed residence are also pushed outside the welfare safety net.

The Ministry of Health and Welfare's "Third Comprehensive Plan for Basic Livelihood Security (2024-2026)" estimates that approximately 50,000 people are in the blind spot of medical assistance. These are individuals who are excluded from support because, legally, they have "responsible family members" even though they live disconnected from their families.  They cannot afford non-covered medical expenses and therefore do not receive proper treatment. Many of these individuals live in slum areas, resulting in significant healthcare gaps in these communities. According to investigations by the National Human Rights Commission and the Seoul Metropolitan Government, two out of ten residents in slum areas cannot access hospitals even when they want to, and approximately 40% of respondents reported having financial difficulties.

Since its opening in 1987, Joseph Clinic has provided free charitable medical care in various areas of Seoul. The people served by Joseph Clinic are not simply sick. Many have delayed treatment, leading to worsened conditions, and many also suffer from mental illness, isolation, and trauma. Sometimes people have approached them without considering their mental trauma, causing secondary harm.  

The suffering they experience goes beyond simple medical problems. It's a complex issue involving exclusion from social safety nets, the collapse of their livelihoods, and psychological and emotional isolation. Therefore, beyond simple treatment, integrated care, companionship for fundamental recovery, and comprehensive support are desperately needed.

Responding to this need, Joseph Clinic has consistently carried out a "home visit medical care" program for patients with mobility difficulties or those suffering from serious illnesses or disabilities. After relocating the clinic near Seoul Station in July 2025, they established a separate organization, the "Joseph Neighborhood Love Center," to further expand home-visit medical care. The center's home-visit medical team serves patients in slum areas and the tent village near Seoul Station. They provide diagnosis, prescriptions, medication guidance, and, if necessary, transfer to a hospital.

The core of the program is to provide comprehensive "social prescriptions" that include medical, emotional, welfare, and legal support. The foundation's secretary-general, said, "Following the church's spirit that no one should be discriminated against in terms of the preciousness of life, and in accordance with the wishes of the founder, we plan to provide more specialized care." He added, "We are waiting for the participation of volunteers from various fields, including mental health professionals, psychological counselors, alcohol addiction specialists, and trauma specialists."

The Joseph Neighborly Love Center plans to officially launch in February, moving into a building in a slum area to provide hands-on support to patients in medically deprived areas.

Digesting the Word

A Faith That "Digests" the Word was an article in the Catholic Times by a professor emeritus in the Sunday Reflection Column.

These days, we sometimes find ourselves searching for "spiritual hotspots" even within our faith. We travel to attend lectures that explain the Word well, and we listen to recordings and videos, receiving deep inspiration. These are undoubtedly moments of grace. Our hearts are warmed, and we feel a renewal of faith. I, too, cherish such experiences.

However, at some point, a question lingers in my mind: Am I only listening to the Word, or am I living it? I may have been moved, but it's hard to say whether that Word is actually changing my daily choices and attitudes.

The Word is similar to food. No matter how good the food is, if you don't chew and swallow, it won't be absorbed into your body. Words heard only with the ears and forgotten provide only temporary satisfaction. They won't remain within us for long because it hasn't been properly digested. 

So, what does it mean to digest the Word? It means taking the time to reflect on the Word. Keeping a sentence heard during Mass or a sermon in your heart and recalling it throughout the day.

"What does this Word demand of me today?", "What would the Lord do in this situation?" When these questions are repeated, the Word begins to slowly break down within us. Words whose meaning wasn't initially clear reveal a new face as they encounter the scenes of our lives. At that moment, the Word of God becomes not just knowledge, but a standard.

Jesus' parables were not given to be understood all at once. Rather, the more we ponder them, the more they touch our hearts, and the more we live, the more different meanings they reveal. That's how the Word of God is digested.

When the Word is digested and absorbed, transformation occurs. The Word begins to take root beyond our emotions and judgments. It stops us when we are angry and points us to a different path when we feel wronged.

"Forgive seventy times seven times."

This saying is easy to understand, but difficult to live.  However, when the Word begins to permeate us, we make slightly different choices than before. Instead of an immediate reaction, we pause, and instead of a firm judgment, we leave room for possibility.

The absorbed Word changes the tone of our speech, the direction of our relationships, and the rhythm of our day. At some point, we realize the Word is no longer just sentences in a book, but an inner compass guiding our lives.

Just as a blockage in the body leads to illness, so too does a failure to let go in faith lead to spiritual sickness. If we hear the Word, are moved by it, and understand it, but all of that ends with us, then our faith easily remains self-satisfied. It can become hardened into a mere personal spiritual experience.

The release in faith is the practice of love towards our neighbors. Small acts of attention, small acts of consideration, and small acts of sharing are enough. Swallowing a harsh word, extending a helping hand one more time—these are actions that may go unnoticed, but have results in God's time.

Jesus clearly said: "Whatever you did for one of the least of these brothers and sisters of mine, you did for me." (Matthew 25:40)

Faith flows and circulates without obstruction when it doesn't remain merely in hearing the Word, but is digested and becomes a part of life, and then flows out again as love. From a faith that listens well to the Word, to a faith that lives according to the Word. Perhaps the "delicious meal" we should be seeking today is not in a lecture hall, but in our daily lives. 

Why Theology?

A diocesan priest in the Catholic Peace Weekly gives readers some thoughts on entering the world of theology and the possible results. 

Without Jesus' words, life, death, and resurrection, there is no Christian theology. God did not reveal Himself through dreams or visions, but fully revealed Himself in history, in a concrete, flesh-and-blood human being: Jesus of Nazareth. Therefore, theology is grounded in God's historical self-revelation, decisively revealed in Jesus of Nazareth.

Moses did not encounter God through contemplation; he encountered God while living his life, while tending sheep. Jesus' disciples did not encounter God through contemplation; they did not encounter God while sitting in meditation. They encountered God while living their lives, while fishing on the shores of the Sea of Galilee, while responding to Jesus' call and following him.

The disciples experienced Jesus, who died on the cross and rose again after three days, within concrete time and space, and encountered God. Theology seeks to know the God whom Moses encountered, the God whom Jesus' disciples encountered. It seeks to speak of that God.

Yet that God is invisible. Nevertheless, theology seeks to know the invisible God, the God who transcends human reason. It seeks to comprehend. It seeks to understand the unknowable God. Herein lies both contradiction and breakthrough. For while God is invisible to the eyes of reason, God is visible to the eyes of faith.

Ultimately, theology is not blind, but faith born of understanding. Understanding fosters greater faith. A more certain faith is born. Believing without knowing leads to blindness, but believing with knowledge brings certainty, greater obedience, and the ability to advance with even greater faith.

Ultimately, theology is about seeking to know God. It is about seeking to know this faith that has accepted God. Therefore, theology operates on an epistemological horizon. Believing with proper knowledge gained through theology is different from believing without such knowledge.

Those who believe without knowing, when trials and suffering come in life, abandon their faith, saying, 'This isn't the God I believed in. But those who know and properly believe in faith through theology gain greater faith during times of suffering and trial and mature more profoundly.

Since we have entered the world of knowledge, the world of theology, knowing properly leads to believing properly. This is precisely why we study theology. Through theology, we come to know the experience of God as it is expressed by the Apostles, the Church Fathers, the saints, the clergy and religious, and the people of God. Through this knowledge, we walk the path of true faith. Faith grows when we know and believe.

Overcoming Distortions in our World

In his armchair column in the Catholic Times, the philosophy professor reflects on how philosophical counseling helps us transcend the self-imposed boundaries of thought that confine, limit, and can distort our understanding of the world.

The expansion of thought is closely related to existential philosophy, as it pursues true "selfhood". According to existential philosophy, the true meaning of a human being is revealed not in "essence" but in "existence". Unlike essence, human existence can only be attained through free and responsible self-determination at every moment. 

So, what exactly do we aim to transcend through the transcendence technique? It is the fixed ideas, concepts, and ideologies that constitute the boundaries of our thinking when we encounter limiting situations, and the attitudes, patterns, and strong forces that emerge from them, which strive to maintain the self. 

These elements determine our lives, cause tension, and create problems. In reality, a person's thought system is like a "vessel" accumulated over many years of life. This is specifically shaped by factors such as culture, personality, psychology, and education, forming our unique world. 

However, problems arise when the framework of thought that has sustained us no longer functions effectively. This not only causes tension and bewilderment but also pain and suffering. While we may try to resolve this tension and pain by carefully examining the situation or communicating through dialogue, we often encounter insurmountable limitations. At this point, the only path available to us for problem-solving is self-transcendence, which involves moving beyond the boundaries of thought—the dimension of spiritual inquiry.

Just as Jaspers connects true existence to an unconditioned, transcendent being in existential philosophy, the technique of transcendence is based on the experience of self-transcendence through an encounter with that being.

Humans are creative beings who embody freedom and are constantly transcending themselves. The technique of transcendence, rather than relying on the laws of cause and effect in the unconscious or removing external obstacles to solve problems, instead seeks—as the Stoic philosophers did long ago—an "inner freedom" that is not bound by limitations.

Of course, crossing these boundaries is by no means easy. It requires considerable philosophical insight, patience, and courage, and especially the help of a counselor. 

The boundaries of thought are the mental dwelling place of our lives, so crossing that threshold is a challenge and a source of fear, a journey into the unknown. Transcending the boundaries of thought is inevitably accompanied by the pain of breaking out of the framework that has protected us until now, much like a bird breaking out of its egg. Without breaking out of this framework, we cannot embrace a new world. In Hermann Hesse's novel "Demian", Sinclair, with Demian's help, finally breaks free from his limitations and enters a new world. The relationship between the searcher and the counselor in philosophical counseling is similar.

Using Solar Power in Parishes

Solar power is a relatively accessible energy source for private individuals compared to other renewable energy sources. The Catholic Peace Weekly has an article about the growing number of churches achieving energy independence through solar power.

One parish in a Korean Diocese has one self-consumption solar power plant and two commercial solar power plants installed. The two commercial solar power plants can produce over 79 kilowatts of electricity. Last year, the parish's annual electricity consumption was 34,000 kilowatt-hours. The electricity produced by the two commercial solar power plants alone was 88,000 kilowatt-hours, far exceeding the parish's annual electricity consumption. The surplus electricity from the parish is sold to Korea Electric Power Corporation and flows back into the regional power grid.

There is a growing trend of using empty spaces to build solar power plants to generate and consume electricity. In one Korean diocese, more than 30 churches have installed solar power plants. The head of the Social Evangelization Committee said, "We thought this would be a way to address the problems caused by high-voltage transmission towers by demonstrating to the local community that we are using the electricity we produce ourselves."

Behind the active movement in the diocese is the "Sunlight Power Cooperative," established in 2019. Three years after the cooperative was established, the  Diocese officially declared "carbon neutrality by 2040," expanding the energy transition as a task for the entire diocese. 

"Now, the number of priests who want to install solar power plants in their parishes is increasing, and if we combine all the parishes that have requested it, there are at least 10 parishes applying (currently), and if we calculate that in kilowatts, it's over 1,000 kilowatts."

The number of cooperative members is also increasing each year, reaching over 2,600 as of the end of last year, with capital contributions totaling 4.1 billion won. Members also received dividends of around 3% last year.

The Seoul Archdiocese is relatively slow in installing solar power plants. This is due to significant physical constraints, such as land availability, inherent in Seoul's geographical characteristics.

The Chairman of the Seoul Archdiocese's Ecology and Environment Committee stated that they are considering installing solar power plants near Seoul to supplement the archdiocese's electricity consumption with renewable energy produced there. They got the idea from the agricultural-type solar power plant created by the Vatican near Rome.

"The Seoul Archdiocese is also considering installing solar power plants in other regions of Korea under the name of the Seoul Archdiocese, and if renewable energy is produced through solar power there, we think it might be possible to supplement the electricity used by the Seoul Archdiocese with that."

The movement for energy self-reliance within the church is starting from the parishes.

Bereavement from Suicide

In the Catholic Times 'Opinion of a Cleric column', we hear some thoughts on a serious issue, not limited to Korea.

Families who have lost someone to suicide live as if they are criminals. The moment they tell neighbors that a family member or acquaintance has committed suicide, people start whispering. Instead of offering comfort, people looked for reasons for the suicide in the bereaved families, saying things like 'the family devoured its own' or 'there were always problems in that family.' This inflicts secondary trauma upon the families. Burdened with self-blame for not preventing the suicide and the criticism from neighbors, the bereaved carry the cross of guilt in their hearts for the rest of their lives.

Even in their own parish, they were uncomfortable. Suicide was a major event in the neighborhood, spreading gossip instantly. Families stayed quietly at their local parish, only consulting with priests or religious members. That is why Masses, where only families who lost someone to suicide could gather, became a sanctuary where they could reveal their true feelings.

Seeing volunteers who persevere through deep sorrow and live their lives offers comfort to the bereaved. Even before Mass began, the church was already a sea of tears. Families participating in the Mass cried as they looked at the crucifix, sang hymns, called out 'Lamb of God,' and received the Eucharist. The priest leading the Mass could not hold back his tears and cried with the bereaved.

Although the bereaved participating in the Mass were strangers to each other, they wept comfortably during the service, as if it was okay to cry here. Families who have lost someone to suicide are classified as a high-risk group from the moment after the loss. Since most suicides occur suddenly and unexpectedly, the psychological pain for those bereaved by suicide is greater than that of ordinary bereaved families.

According to the '2023 Suicide Prevention White Paper,' 83.3% of suicide-bereaved families experienced 'depressive symptoms after losing a loved one.' Nearly 60% thought about suicide themselves, with the highest risk occurring 'within 3 months after the loss'.

Masses for suicide-bereaved families save lives. In this way, although the bereaved are exposed to the risk of suicide, they receive spiritual comfort.

It is not easy for bereaved families to obtain information or find institutions to receive spiritual comfort. Even in Korean churches, the only Mass for the families of suicide victims is held at the Suicide Prevention Center of the One Heart One Body Movement Headquarters.

It's been almost a month since we started 2026. I hope that by the end of 2026, the 'Mass for the families of suicides' will disappear.

Can Humans Be Happy Without Virtue?

Can Humans Be Happy Without Virtue? With these words, a university priest-philosophy professor, teaching the philosophy of St. Thomas Aquinas, gives us his answer from the Philosopher's chair of the Korea Times.

Nietzsche declared, “Virtue is a word people can no longer conceive of, an antiquated term that provokes laughter.” Indeed, since the modern era, discussions of virtue—once the most crucial ethical standard in traditional philosophy—have vanished, replaced by utilitarianism and sentimentalism. 

Enlightenment thought and modern natural science excluded the concept of purpose from nature and humanity, relegating associated virtues to mere incidental or personal inclinations. Consequently, while language related to morality persisted in modern life, the common foundation for ethical judgment collapsed.

The situation began to change after the mid-20th century, with scholars like E. Anscombe and A. MacIntyre emphasizing the importance of studying virtue for moral living. Alongside this, the theories of Aristotle and St. Thomas Aquinas, representing virtue ethics, gained renewed attention. However, despite this shift, unlike the era when the classical virtue tradition functioned as a moral standard encompassing actual life, in modern society, virtue ethics itself is treated merely as one ‘competing theory’.

Modern people, as Nietzsche put it, view virtue like forced domestication or an athlete's excessive training, treating it as something suitable only for monasteries. According to G. Achenbach, the founder of philosophical counseling, where virtue disappears today, vices grow rampant like weeds. Yet virtue is neither special nor mysterious; it is ordinary. Without virtue, we might not even be able to live our ordinary daily lives.

So what does Thomas Aquinas, who discusses virtue in greater detail than anyone else in the Summa Theologica, explain virtue? Before delving into a thorough reflection, let us first sketch the broad outline of how theories of virtue developed within the history of philosophy and how Thomas assimilated them. 

Saint Thomas Aquinas embraces the tradition of the cardinal virtues in the Summa Theologica, stating, “Human virtue, as an active habit, is a good habit that produces good.” The concept of virtue developed over the course of history. Socrates already emphasized that virtuous habits aid in consistently performing actions aimed at achieving the right purpose. However, he did not arrive at a precise definition of what virtue is and how its elements relate to each other. Plato famously asserts that virtue is knowledge  suggesting that what is good, once known, one will  naturally act accordingly.

Korean Catholic Holy Sites

 

The Catholic Times editorial offers some interesting insights into foreigners visiting the Holy Sites.

Korea has a long history of contact with the West. The Spanish Jesuit priest Gregorio Cespedes was the first priest in Korea who came with the Japanese troops in 1593. However, Catholicism is considered to have started in1784 when Yi Seung-hun (Peter) was baptized in China and returned to Korea to baptize his fellow Koreans.

The number of foreigners visiting the holy sites of the Korean Church is increasing. In 2025, the number of foreign pilgrims visiting holy sites in the Archdiocese of Seoul exceeded 380,000, and attendance at holy mass also increased by 11% compared to the previous year.

It is timely that holy sites across the country are preparing to welcome foreign pilgrims by organizing multilingual guides and expanding digital content. However, the essential question is how to elevate the martyrdom spirituality of the Korean Church into universal values that people around the world can relate to.

Content such as 'K-pop ' has garnered enthusiastic responses worldwide by combining traditional Korean elements. This is an example of how uniquely Korean characteristics can be highly persuasive.
 

Pilgrimages to holy sites can follow a similar dynamic flow as this 'K-Culture.' When a holy site, which preserves the dramatic lives of martyrs and their journeys of faith, is connected to the vibrant presence of the Korean Church, it can become a more attractive and profound spiritual experience for foreign pilgrims.

During his 2014 visit to Korea, Pope Francis emphasized, “The legacy of the Korean martyrs provides hope and unity not only to the faithful here but to everyone.” As the Pope remarked, the devotion and spirituality of the Korean martyrs are not relics of the past, but embody essential values of equality, sacrifice, and human dignity that are deeply relevant to our society today.

The lives of our forebears who testified to their faith just over 200 years ago can approach pilgrims from around the world not as 'stories of a distant land,' but as 'living models of faith.' It is time to carefully prepare a welcoming environment where every pilgrim can experience Christ’s love through the spirit of the Korean martyrs.

Reflection On Prayer for Christian Unity

The Korean Catholic Peace Weekly, during the recent Prayer for Christian Unity, mentions in its Peace Column that the writer always reflects on a Bible verse during the "Week of Prayer for Christian Unity." After washing his disciples' feet, Jesus said, "If I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you." (John 13:14-15) Did Jesus, knowing the fallen nature of humanity, foresee the suffering and conflict his disciples would face?

At the Last Supper, Jesus earnestly desired unity among his disciples. "That all of them may be one, Father, just as you are in me and I am in you. May they also be in us..." (John 17:21) Although Jesus desired unity among Christians, this has not been achieved.

Over the past thousand years, Christianity has been divided into various denominations due to conflict. However, in the 20th century, the ecumenical movement gained momentum. This is not a movement to merge all churches into a single denomination, but rather a movement for churches that believe in the same God and Jesus to overcome division and strive for unity.

Pope Leo XIV, in his first overseas pastoral visit after his inauguration last year, visited Iznik (formerly Nicaea) in Turkey, where the Council of Nicaea was held 1700 years ago. At that time, the church confessed its faith with one voice and laid the foundation for the doctrine of the Trinity. In his message of unity, the Pope urged that religion should not be confused with fanaticism.

But what is the state of religion in the world today? Religion is being used to justify war and violence. Intoxicated by capital and power, it is colluding with political power, abandoning its true role and identity. There is a real and a false side to religion. The leaders of cults that deviate from orthodox doctrine claim to be God or the Messiah. They distort and manipulate the belief in Jesus' resurrection, using various forms of deception, violence, and extortion to satisfy their own greed.

Cults use politics to expand their influence, and politicians use them to gain votes through collective action. Hiding behind the freedom of religion and the separation of church and state guaranteed by the Constitution, they engage in illegal and unethical practices, exchanging favors and showing bias towards each other. Since the nation's founding, religion and politics have not been separated, but have subtly influenced each other. While collusion between politics and mainstream religions has decreased significantly, collusion with cults is increasing.

On January 12th, President Lee Jae-myung mentioned the harmful effects of cults during a meeting with religious leaders. He stated, "This is a truly difficult topic, but we have neglected the harm they inflict on our society for too long, resulting in significant damage." Religious leaders agreed, saying, "Practices that cause great harm to the lives of citizens must be dealt with strictly."

The ultimate goal of both politics and religion is to realize the common good of society. No religious group or individual, whether from a mainstream religion or a cult, can justify illegal activities in the name of religion. Illegal election interference or lobbying by religious groups and politicians must be thoroughly investigated and punished according to legal procedures.

The harmful effects of cults and heresies cannot be eradicated solely by the president's will. It is only possible when mainstream religions set an example of the separation of church and state and faithfully fulfill their original purpose of resolving social conflicts and achieving justice. To achieve this, divided Christians must overcome prejudice and strengthen solidarity and cooperation to achieve the church's unity. 

Furthermore, through active exchange with neighboring religions, we must further broaden the space for mutual understanding and pursue a path of coexistence and shared prosperity that enhances national interests and national prestige.

During the martial law and impeachment crisis, we were appalled by the political propaganda and incitement of some corrupt religious groups that fueled hatred and animosity. Now, mainstream religions that pursue "true faith" must break down the walls between them and join forces with the government to prevent the harm caused by pseudo-religions that unduly interfere in politics. When what is normal functions normally, the fake cannot take root.

Carbon Neutrality Not an Option

 

A professor in the department of Climate and Energy Convergence at a Korean University had a column in the Catholic Times: "Carbon neutrality, a response to faith, not an option."
 

The Korea Meteorological Administration recently released the "Korea's 113-Year Climate Change Analysis Report". According to the report, the average annual temperature in Korea has risen from 12.0°C in the 1910s to 14.8°C in the 2020s, and the number of heat wave days has increased by 2.2 times compared to the 1910s to 16.9 days in the 2020s. The number of tropical nights increased 4.2 times to 19.7 days during the same period.

The characteristics of precipitation have also changed significantly. In the 2020s, the rainfall was 1,336 mm, an increase of 156 mm from the 1910s, but the number of precipitation days decreased from 112 to 106. As a result, extreme heavy rain of more than 100 mm per hour occurred in 2025 alone. It shows that climate change is no longer just a statistic, but a reality that threatens our daily lives.

Fine dust in winter has almost reached the level of a 'national disaster'. The concentration of fine dust, which had gradually improved since the implementation of special measures to improve the air environment in the metropolitan area in 2005, deteriorated again in the fall of 2013. Since then, fine dust pollution has become more serious, and the number of advisories issued has almost doubled compared to previous years.

The OECD is the only member country in South Korea to predict that about 1,100 people per million will die prematurely from air pollution in 2060. This is a shocking warning that more than 10,000 people may die prematurely every year in Seoul alone.

We regard climate change and air pollution as the work of distant countries that have nothing to do with us, and we blame them only for power plants and the industrial sector.

Virtue and Happiness

 

 

The Philosophy professor at a Catholic university offers his reflections on happiness in his Catholic Times column, drawing on St. Thomas Aquinas. 

One characteristic of modern society is an increased obsession with the joy and pleasure derived from immediate, intense rewards. This is evident in the great success of spicier, sweeter, and even "sweet and salty" foods. Also, short-form content that captures attention quickly is popular on the internet, rather than long films or lectures that encourage reflection on life. Nowadays, you can get the information you need instantly by asking AI any question without having to wait. In this situation, can activities that require time and training still retain value?

A vital reflection that prompts us to reconsider this phenomenon appears in the "Treatises on Habits" section of the Summa Theologica. Thomas Aquinas addresses this to prepare for a discussion on virtues and vices, which are closely connected to human happiness. What inspiration can his reflections offer to us who seek happiness?
 
When many hear the word "habit," they think of boring activities that involve repeating the same thing over and over again. Conversely, it's easy to believe that geniuses across fields surprise the world with unexpected, unusual actions, breaking free from habits born of endless daily repetition.

However, Thomas defines "habit" differently. The Latin word for "habit," "habitus," comes from the verb "habere," meaning "to possess," and signifies "a state in which something is well or poorly prepared. In these regulations, Thomas follows Aristotle, who held that habits differ from (temporary) states (dispositio) in being more persistent and longer-lasting. According to Thomas, these habits are something between potential (potentia) and action (actio). Therefore, a potential activated by a habit allows for better performance of the same actions in the future.
 

The artistry displayed by a great pianist is not simply talent, but a "habit" acquired through countless hours of training. A good habit that guides humans toward their natural purpose is called "virtue". 
People tend to think of animals, rather than humans, as the prime examples of habits. Furthermore, research that observes animal or even insect behavior to define human behavior reinforces this tendency. However, according to Thomas, humans can acquire strictly defined habits, but animals cannot. In the case of animals, the activity of sensory desires is given and already described along with their nature. Animals can only develop a certain degree of habituation when trained by humans.

In contrast, humans, often described as creatures of habit, are born with almost infinite potential that can be developed. However, these abilities themselves are merely seeds that can grow; to bear abundant fruit, they must acquire special "habits" through training. Therefore, for Thomas, habit, in the strict sense, is never merely a physical constitution or a simple "animal" instinct, but a property of the soul.  Thus, Thomas argues that the operative habits of the soul belong to the intellectual and volitional principles of action.

Habits acquired through repeated actions can be strengthened by training, expanding their limits.

They can be distinguished into virtues and vices based on whether they lead to natural ends.

Thomas also mentions "natural" habits, which easily grasp the principles of intellect, and "infused" habits, which help in reaching the ultimate end beyond human capacity. However, here we will focus on the more fundamental "acquired" habits for human happiness.

Generally, habits are acquired through repeated actions. While everyone possesses the same fundamental innate abilities, the habits acquired by each individual differ significantly. Because habits are abilities intentionally developed through arduous, repeated effort and are rooted in nature like a grafted value, they are called "second nature."

At the beginning of habit formation, meticulous attention and a strong will are required. As the habit strengthens, less effort is needed, and the same action can be completed more easily and smoothly. Therefore, Thomas calls habit a "principle of action." In this case, habit is not at all contrary to freedom; rather, because it is acquired, it can be considered a fruit of freedom.
 

Habits can be "increased" or "diminished". The growth of habits depends not merely on the quantity of repetitions, but on the quality and intention of the actions, and the depth of free choice. Habits are strengthened not by every action, but only by actions that are stronger and more serious than the habit itself. Therefore, athletes can perform tasks more quickly and accurately through more intense training that pushes their limits.

Conversely, a habit can be weakened by failing to act in accordance with it. To destroy an existing habit, it's not even necessary to perform opposing actions; simple laziness or idleness is sufficient. Just as one forgets most of a foreign language if they don't use it for a long time, simply not using a habit can weaken it considerably and sometimes completely eliminate it. Someone who constantly associates with intellectually inferior individuals will rapidly regress.

So, what is the relationship between habits and happiness? Like nature, habits make our actions flow more easily and pleasantly, thus becoming a condition for all progress. A genius can display such extraordinary abilities because, through habit, natural skills are perfected.

Thomas Aquinas's discussion of the strengthening and weakening of habits raises a particular question for the daily life of a person of faith: "What habits am I cultivating?" Habits are judged as good or bad depending on whether they lead a person towards their natural purpose or away from it. Thomas calls these good habits "virtues" and bad habits "vices". Habits, as the fruit of freedom, strengthen freedom itself in the case of virtues, but weaken it in the case of vices. 

Importance of Interpretation

 

The director of the Emmaus Training Center of the Korean Bishops' Conference offers the readers some reflections on aging in the Catholic Times.

During a lecture a famous doctor asked: “What is it that you eat to live long?” People answered, “You have to eat well to live long,” and “You have to endure insults to live long.” Everyone laughed heartily. However, the doctor shook his head and answered, “Age.”

Then the doctor asked another question: “What is it that you eat that causes death?” Someone answered, “Age.” The doctor replied, “Correct.” Humans live long by aging, but eventually, aging leads to death. Age is always present, but the interpretation can vary depending on the perspective from which it is viewed.

The same goes for death. Death is always present, but non-believers see it as the end of everything. That’s why they fear death. However, believers see death as the day they will meet God. The day to be reborn into eternal life, the day to enter the kingdom of God, like a caterpillar becoming a butterfly. Therefore, death can be embraced peacefully.

The same applies to faith. How we interpret our faith can influence how we live it. How did the Jewish people, a nation of faith, interpret the Babylonian exile? In the 6th century BCE, the kingdom of Judah was destroyed by the Babylonian invasion. Most people were taken into captivity in Babylon. During this harsh exile, they deeply pondered, “Why were we destroyed?”

Other nations might have interpreted their destruction like this: “Because Babylon, which was stronger than us, invaded and we lost the war.” That is an accurate interpretation. On the other hand, some might have attributed the cause to internal factors: “Because our leaders were incompetent and corrupt.”

But the Jewish people, a nation of faith, did not interpret it this way. How did they interpret it? It wasn’t because the neighboring country was strong, nor was it because we were corrupt. Then why were we destroyed? "Because we sinned against God. Because we practiced idolatry. Because we did not follow the Law." They went on to interpret it as, "If we abandon idols and serve God again, He will revive us. If we follow the life-giving Law, God will revive us again." Because of this interpretation, they focused on strictly adhering to God's Law, which eventually gave rise to Judaism. 

How one interprets an event can vary substantially. After interpreting an event, the extent to which one acts on that interpretation affects one’s life, a nation, and one’s faith.

Frugality the unpopular Virtue

 

In  the  Peace Column of the Catholic Peace Weekly,  the journalist reflects on the way we celebrate Christmas.  

As the years go by, the decorations and lights that once helped us prepare for Christmas are becoming less of a sign of anticipation and more of a device to stimulate consumption. They encourage us to buy things we don't really need. Of course, a festival should be celebrated as a festival. Preparing gifts or special meals is not the problem. Joy is meant to be shared. The problem is what, or rather, who, we put at the center of our joy.

The one we follow was born poor, lived poor, and died poor. Jesus' poverty wasn't misery, but rather an attraction. People gathered around him. At the same time, that poverty was also a condition for becoming a disciple.

A few months ago,  he wrote a column about the "least popular virtues." If purity is one of them, then poverty or the spirit of frugality would also be at the top of that list of unpopular virtues. Today, success is judged by bank account balances, evaluated by fashionable clothing, and proven by the latest gadgets, travel frequency, and the number of social media followers. This society rewards wealth and punishes poverty. The greatest punishment the poor receive is indifference.

Following Pope Francis, Pope Leo XIV also continuously revisits this theme. The Pope's recent apostolic exhortation, "I Have Loved You" (Dilexi te), is not simply a social message. It is a confession, "I have loved the poor," and a question posed to us.

Let us look at Jesus again. He came into the world with nothing, lived by the work of his hands, and left the world without even a tomb to be buried in. In the past, poverty was often a given condition of life. However, today, voluntary poverty is not a forced fate but a path we can choose. This makes it a more difficult, yet simultaneously more liberating, choice. Nevertheless, there have always been those within the Church who intentionally chose this path. Their poverty attracted people because in them, people saw not trendy leaders or "cool people," but Jesus himself.

What can we do? I would like to divide this into two aspects: personal poverty and a life dedicated to serving the poor. First, personal poverty. We live in the midst of the world. We need clothes, phones, transportation, and food. The problem is not "need," but "excess." It's about practicing letting go of things we don't truly need. If our lives are completely filled, where can God enter? The reason we strive for the spirit of poverty is because we want to live like Jesus.

Secondly, it's about dedicating ourselves to the poor. Today, poverty includes those trapped in loneliness, those struggling with addiction, those who are sick, and those in prison. The poor are always among us. How we approach them is a question we must answer in our lives.

Pope Leo XIV, in his message for the World Day of the Poor, said, "The greatest poverty is not knowing God." Caring for the poor is not just about sharing material possessions, but also about proclaiming God. Poverty cannot be solved with money; it can only be overcome with love. To love our neighbors, we must first accept God's love.

Literature and Christian Spirituality

Through the light of theology and the breath of spirituality... the fruits of literature helps us to grow. A Jesuit professor in the English department at the Korean Jesuit University provides background on the topic in his Catholic Times article.

There is a well-known quip by Cardinal John Henry Newman regarding the English term for mysticism. This word is composed of 'mist,' meaning fog, and 'schism,' meaning division, suggesting that mysticism begins in a fog and ends in division.

Although it sounds like a joke, it hints at the possibility that vague personal spiritual experiences could deviate from Church teachings. If theology is the universal teaching that transcends time and place, spirituality is a reflection on the concrete experiences of each individual. In this sense, theologians sometimes cast a wary eye on spirituality.
 

Just because the personal experiences depicted in literature do not directly use the language of Christian faith does not mean they are fundamentally different. This is because the human nature of believers and that of non-believers is fundamentally the same. The Samaritan, who was a pagan, was actually a figure walking the path of light.
 

 However, theology and spirituality do not proceed independently; rather, they form a close, fundamental relationship. While theology deals with a systematic and universal understanding of God and Christian truths, spirituality is the realm in which individuals practice and live out such understanding and truths in daily life. Spirituality is the space where the teachings of theology are put into everyday practice.

Additionally, theology tends to perceive history as a unified and universal phenomenon, whereas spirituality is the living experience of God's presence revealed within specific historical contexts. Spirituality gives life to the universal historicity of theology.
 

The primary concern of literature and Christian spirituality is precisely the experience of individual life. Not an embellished experience, but an experience as it is. Because God seeks the authentic self, just as He sought Adam and Eve, not a flawless, artificially crafted image.

The primary concern of literature and Christian spirituality is precisely the experience of individual life. Not a colored or decorated experience, but an experience as it is, raw. Because God seeks the real self, just as He sought Adam and Eve, not a flawless, artificially crafted image. 

William James argued that the essence of religion lies not in doctrine or institutions, but in the practical and concrete experiences of an individual’s feelings and actions. The Second Vatican Council also reveals a perspective on revelation not as a traditional proposition that concluded with the death of the last apostle, but as a dynamic, continually acting influence. The reason revelation must remain dynamic is that every human being is a pilgrim on the road until death.

Christian spirituality is distinguished from literature in that it understands individual experiences within the truth of Christianity. However, the fact that personal experiences depicted in literature do not employ the language of Christian faith directly does not make them markedly different from those revealed in Christian spirituality. This is because the human nature of believers and non-believers is fundamentally the same. The Samaritan, who was a pagan, was in fact walking the path of light. 

Karl Rahner, who emphasized the ‘anonymous Christian,’ proposed transcendence within ‘foundational human experiences.’ That is, even those who have not directly heard the gospel of Christ or who are outside the Church can, through their own experiences, unconsciously have transcendent experiences of the Absolute.

Research on various literary works from ancient Western times through the medieval period, the Renaissance, the modern era, and contemporary times, which explore fundamental human experiences, can be the subject of Christian spirituality. The universality of theology and the individuality of spirituality do not exist in isolation but interact with each other.