Quest For Freedom

In the Catholic Peace Weekly Philosophy Chat column, a Jesuit professor of philosophy gives us some background on humans' quest for freedom. 

Humans constantly yearn for freedom. This proves that on the one hand, humans are free beings, but at the same time, they are unfree. Philosophically, the two beliefs that dominate the spiritual world, namely the natural scientific belief that the world is under the law of inevitable causality and the theological belief that the world is under the absolute foresight of God, have long been the background for the metaphysical question of ‘Can humans really be free?’

However, freedom is the fundamental concept for human self-understanding and self-realization, and without freedom, human life is also unthinkable. As spiritual beings, humans are free by nature and realize themselves in the world through free actions. 

Emerich Coreth, SJ, was an Austrian philosopher and 

Catholic priest. He is well known for his works on 

metaphysics and philosophical anthropology. 

All 

humans are inherently open to the realm of 

freedom, which is called ‘fundamental freedom.’

Philosophical anthropologists in the early 20th century conceived fundamental freedom as an insight that aligns with humans' essential characteristic, ‘openness to the world.’ According to this, humans, unlike animals, are not bound by the environment and impulses or the immediacy of nature but instead have their own world through it. Humans open the world and are open to the world based on fundamental freedom.

The ancient Greek words for freedom include ‘eleutheria’, ‘parrhesia’, and ‘autarkeia’. ‘Eleutheria’ means ‘freedom of action,’ which means the freedom to practice what I consider right and not being forced by the rules and expectations created by others. ‘Parresia’ refers to ‘freedom of discourse’ that allows one to honestly express one’s thoughts in front of others, and ‘Autarkheia’ refers to ‘inner freedom’ that represents the nobility and dignity of a human being, meaning self-government and autonomy.

This concept has been used in various fields with multiple meanings, such as physical freedom, legal and political freedom, social freedom, psychological freedom, and ethical freedom. In particular, as ancient Stoic and Epicurean philosophers pursued true freedom through ‘Apatheia’ and ‘Ataraxia’, meaning ‘peace of mind and heart,’ freedom is very important for practical life beyond the theoretical level, and above all, for mental health and healing. 

Philosophical counseling invites people to find freedom even in unfree conditions for mental health, mental stability, and pain relief. Freedom is a fundamental principle and an indispensable condition of human existence, and it is a decisive force that allows humans to free themselves from the internal bondages that torment them.

To do this, ‘inner freedom’ that controls oneself and leads to self-determination, free from external pressure and control, is required above all. This is possible when one realizes existential freedom through self-determination in a fundamentally open world, free from material and sensory constraints.

Existential freedom means being open to absolute truth or the totality of meaning. Accordingly, Jaspers (1883-1969) defined existential freedom as ‘the activity of the will to think about the source’ where humans meet the transcendent, which resolves internal compulsion, conflict, and self-deception. Self-awareness is the source of freedom and happiness, which can liberate oneself from the internal constraints that bind oneself and move toward self-healing.

Reception of Gifts of 'the Spirit

 

The Catholic Times, in one of its articles, explains what is done in many parishes in Korea and possibly in other parts of the Catholic world on Pentecost Sunday.

Many parishes, when they come up for the collection during Mass on Pentecost, pick up a prepared cutout of a dove that has one of the seven gifts of the Spirit printed on it. This is a teaching moment - an interesting way to spend time reflecting on one of the gifts we've received.

Just as the apostles received abundant grace from the Holy Spirit and were sent out into the world, we are reminded of the gifts of the Holy Spirit and encouraged to enrich our lives by reflecting on the gifts. What do the gifts of the Holy Spirit mean? 

The gifts of the Holy Spirit are seven graces that the Holy Spirit bestows for the sanctification of individuals and communities.

The gifts of the Holy Spirit are mentioned in the Book of Isaiah (11:2-3). They were not limited to a certain number from the beginning. Later, the Latin Church Fathers identified the seven gifts of the Holy Spirit.

The gifts are received specifically through the sacrament of Confirmation, but are not limited to that occasion: ▲Wisdom ▲ Understanding ▲ Counsel ▲ Knowledge  ▲ Courage  ▲ Piety ▲ Fear of God.

Wisdom is a gift that helps us see things from God’s perspective. Helps us discern God's will and live in a way that pleases him.

Understanding helps us to grasp the truth more deeply and appreciate its deeper meaning in our lives. 

Counsel helps us make wise decisions by seeking counsel from others and giving it to others.

Knowledge helps us understand God's creation and the world around us, enabling us to appreciate God's wisdom and power.

Fortitude, moral strength, and courage, to persevere in the face of failure and stand firm in the face of adversity.

Piety is the gift that enables us to love God as His children and to love all His children. It enables us to forgive and truly love our neighbors. 

Fear of the Lord is awe, reverence, and respect for God, acknowledging that all comes from God. 

These are gifts, but it's necessary to remember that what is received as a gift, how something is understood, or experienced, is always filtered through the individual's existing beliefs, knowledge, and experiences. What's given is not received objectively, but rather shaped by the receiver's internal state—not in the manner of the one giving but in the manner of the one receiving.

Comparisons are Odious

The Catholic Peace Weekly's Preciousness of Faith column by a seminary professor reminds us that comparisons are not a healthy expenditure of time.  

Is there anyone who has never felt hate toward someone? Hatred is a universal emotion. We develop hatred without even realizing it, and that emotion makes us uncomfortable. Since we live our lives with others, the feeling of hatred is a significant issue.

Why do people develop hatred? Why do we have to suffer from hatred that arises regardless of our will, and why do we have to have uncomfortable relationships with others? What should we do about the feeling of hatred that we cannot control?

If we open the Bible and take a quick look, hatred appears to be a fundamental issue. Cain hated his younger brother Abel so much that he killed him. Jacob’s sons thought their father favored Joseph, the youngest, and could not speak to him properly because of their hatred. 

Jesus was also well aware of hatred and the suffering it causes. However, He gave us the commandment to love our enemies, which seems unrealistic (Matthew 5:43). What should we do with the unavoidable feeling of hate and Jesus’ commandment to love our enemies?

First, we need to acknowledge that hatred is a universal emotion. Can we comfort ourselves by saying that all humans, therefore, are bound to feel hatred? In other words, hatred is a natural phenomenon that all can experience. He is not suggesting that we glorify hatred. However, before we judge it negatively, we need to objectively see and acknowledge that such an emotion naturally arises.

Next, we need to acknowledge that we are weak beings who cannot help but feel hatred and are bound to suffer and be hurt because of it. We are not broad-minded beings who can accept any words or actions of others without being hurt. When we acknowledge this, won’t we be able to look at our hatred more freely?

Furthermore, it would be good if we read the psychology behind hatred. Although many factors are at work, the reason hatred arises is, above all, because of ‘comparison’. Cain felt angry and resentful because he thought the Lord only considered Abel’s offering. Jacob’s sons also felt jealous because they were compared to Joseph, and sold their youngest son to merchants in the desert.

Hatred often arises when we feel that someone has more or is loved more than we are, or when someone treats us poorly. Then, isn’t the way to escape resentment not to compare? Of course, it won’t be easy. Above all, it will change if we can deeply realize that God loves us more than anyone else. We compare and are jealous because we do not have the awareness and confidence that we are precious and noble beings loved by God.

However, God never compares. God sees and loves all things and humans in the world He created in various ways. Comparison arises from a heart that does not accept diversity. We are different, but this difference is not for comparison, but to blend together and create a beautiful mosaic.

Let's look at ourselves through God’s eyes and see ourselves in the beautiful mosaic that is everyone. If we can be certain that we are shining as unique and beloved beings of God right where we are, wouldn’t we be able to live in a different relationship with our neighbors than before?

Critical Reflection on the Silent Church of North Korea

 

In a Special Feature on the Catholic Newspaper's 100th Anniversary, we hear about some of the elements of justice that could be seen as a lack of love and repentance on issues of the past.

In 1927, Korea was under Japan's oppressive colonial rule. During this harsh period of suppression, on April 1 of that year, a handful of young laypeople founded 'The Catholic Church Bulletin', the predecessor of the Catholic newspaper.

Korea, enjoying the joy of liberation, once again encountered a national tragedy. With the Soviet and American armies stationed in the South and the North, the Korean Peninsula was caught in the middle of a conflict between the great powers, and the tragedy of the 6.25 War, a fratricidal war, broke out.

The Catholic Church Newspaper, which resumed publication on April 1, 1949, after 16 years, was suspended again for six months due to the outbreak of the war. In the 814th issue, reissued on November 10, an editorial declared anti-communism the proper attitude of Catholics.

In July 1953, while the armistice of the Korean War was in progress, citizens protested against it in Jongno-gu, Seoul, demanding unification through a northward advance.

“We cannot help but emphasize the anti-communist spirit to all Catholics and patriotic compatriots around the world. 1. Atheism is our enemy. All ideologies that deny, doubt, or are indifferent to the existence of God, regardless of the name they use, are our enemies. 2. Materialism is our enemy. Those who over-respect material things and over-evaluate science, those who examine history only from a material perspective and seek to subordinate human freedom, and those who ignore the human soul and deny truth as if they have discovered the newest principle and confuse the trend of the system are our enemies... 

If we criticize communism and countries that believe in communism, with the spirit mentioned above, we will develop a belief in the thorough annihilation of them. "This is the fundamental reason why we are fighting the North Korean puppets now. The time for Christian love for our compatriots has already passed. Now, Christ’s justice must come first." 

The Catholic Newspaper, along with Catholic Youth and Kyunghyang Magazine, which resumed after liberation, were seen as media outlets that fervently promoted the Catholic Church's anti-communism in Korea. However, the wariness and critical and hostile attitude toward communism were the positions of past popes and the Vatican.

As Karl Marx stated, “Religion is the opium of the people. " Communism viewed religion as an obstacle to social change. Past popes have continuously warned of the dangers of communism, and Pope Leo XIII, who issued the encyclical Rerum Novarum in 1891, pointed out the evils of capitalism that communism was causing and expressed a clear opposition to the communists' violent revolutionary line.

In 1917, a communist state was born in Russia, and the oppression of Christianity became a reality. Pope Pius XI criticized communism, which advocated class struggle and the complete abolition of private property, and even described atheistic communism as an “epidemic.” Pope Pius XII (1939–1958) was a staunch anti-communist pope. He consecrated Russia to the Immaculate Heart of Mary. He approved the “Blue Army (World Apostolate of Fatima)” that followed the will of Our Lady of Fatima to oppose the Soviet Union’s “Red Army.” He encouraged prayers for Russia’s conversion and world peace.

The Korean Church’s Strong Anti-Communist Line, Catholic Church Newspaper, and Other Media Lead the Way.

Regretful for the Historical Mistake of Ignoring the North Korean Church, Which Suffered from Oppression.

When our country was liberated from Japanese colonial rule, the Catholic Church strongly criticized communism. Accordingly, the Korean Church also followed the universal church’s critical stance on communism. However, the Korean Church began to express its anti-communism in earnest after the Soviet Union occupied North Korea, and the Church suffered great damage as a result.

The communist regime in North Korea implemented land reform in March 1946, the year after liberation. The Catholic Church, which already owned a considerable amount of land, was bound to suffer significant damage. A representative example is the Benedictine Order located in Deokwon, Hamheung, which had all of its land confiscated except for the monastery garden and some building sites. As a result, it was forced into a desperate situation where it was difficult to make a living. Kyunghyang Magazine reported the situation at the time as follows: “...Looking at Deokwon, it is falling into more and more poverty. The entire monastery and the 47 seminarians are all starving due to the food shortage. ⋯The war between Catholicism and the devil has begun.” (Catholic Bishops’ Conference of Korea, 1947, Kyunghyang Magazine)

Now, the Catholic Church in Korea called the communist forces “devils” and declared that the war against the devil had begun. The media outlets published by the church were at the forefront of this anti-communist line. In particular, the Catholic Youth, which resumed publication in April 1947 after liberation, is a representative example. More than half of the articles published until 1950 were related to anti-communism.

The Catholic Youth specifically described Korea as a place where the struggle between capitalism and communism, the two major camps, was taking place, expanding its meaning to world history and portraying it as a proxy war between the Vatican and the Soviet Union. This logic appears in many editorials and articles in the Catholic Newspaper in almost the same form.

The fight against communism extends to the spirit of martyrdom. Church leaders emphasized the struggle against communism and “appealed to ordinary believers to join the fight against communism with the spirit of martyrdom.” The Catholic Youth states the following in an article titled “Rejecting Bolshevik Communism”:

“The power of darkness, the devil who curses God, has resisted God, so not only all of us who have received the name of Christ, but also all of those who believe in God must unite and entrust our final victory to God, trusting in His protection, and respond to this challenge.”

The anti-communist line of the church spread not only to South Korea but also to North Korea, and the hostile relationship and conflict between the North Korean communist regime and the church became more severe. In particular, the North Korean regime’s oppression of the church became increasingly stronger. Priests and monks were arrested or exiled one after another, church buildings were closed, and property was confiscated.

In the South Korean church, the anti-communist struggle in the name of God took precedence over all other values. Even considering the limitations of the times, the Catholic Church's blind anti-communism cannot help but be the subject of critical reflection in terms of its reflection on the reality of national division, its indifference to the suffering of the North Korean Church, and its lack of efforts for national reconciliation and unity.

The Korean War that finally broke out and the resulting national division remain the most painful wounds of our people to this day. And North Korea has become the so-called ‘silent church’.

Synodality in Catholic Life

In celebration of the election of the new Pope Leo XIV, the Catholic Korean Times conducted a survey titled ‘The Pastoral Tasks of the New Pope - Asking 70 Theologians.’ The aim was to identify the most important pastoral tasks of the Pope, who will lead the church. This will reveal the mission of the entire Catholic Church and teach us how the entire people of God will cooperate and devote themselves to practicing that mission. This is a brief summary of the survey results. A new pope and the path forward for the people of God.

In the survey, theologians selected ‘implementing synodalitas and building the church according to the synodal spirit’ as the most important pastoral task of the new pope. Half of the 70, or 35, responded that building a synodal church is the only way for the church to become the true people of God. One participant responded—

“The implementation of Synodalitas is a continuation of what Pope Francis has been doing. Now, the church cannot go back to the image of just listening. Until now, we have only tried to teach without asking what the people of God want. We must walk together and ask and answer together. The church will no longer create hope if it does not attempt to renew itself and remain immobile. 

Theologians have chosen Synodalitas as the most important pastoral task of the Pope for four reasons. First, Synodalitas is the condensed content of Pope Francis’ efforts to renew, and Pope Leo XIV declared that he would continue that reform. 

Second, Synodalitas is another name for church renewal. Its principle is the spirit of the Second Vatican Council, a larger concept than other pastoral tasks.

Third, Synodalitas goes beyond the church and moves toward communion with the world and nature. The Synodal Church attempts to correct the injustices and unreasonable realities of the world, such as war and peace, poverty and inequality, and the climate crisis. 

Fourth, the journey toward realizing Synodalitas is still far away. Most local churches still have not yet figured out the correct understanding and practice of Synodalitas. Therefore, theologians believe the new Pope Leo XIV should focus more on its full realization.

Pope Francis mentioned Synodalitas in his 2015 speech commemorating the 50th anniversary of establishing the Synod of Bishops. Since then, it has been emphasized as a fundamental principle of the Church's life and activities. In particular, the 16th General Assembly of the Synod of Bishops, held for three years from 2021 on the theme of Synodalitas, was the culmination and synthesis of Pope Francis’ efforts to renew the Church.

The Synod's final document was prepared after two plenary sessions, asking for the opinions of the entire people of God, starting from the diocesan and parish levels, and going through a process of listening, dialogue, and discernment. By explicitly approving this document, the Pope made it a document of the magisterium. He instructed each local church to make arduous efforts to implement Synodalitas over the next three years and share the results. In this way, the entire universal Church is now in the full swing of implementing Synodalitas in the concrete life of the Church.

Theologians said that Pope Francis' core task of renewal is contained in the Synodalitas and that the new pope will continue that task.

One Theologian said: "Pope Francis wants from the Church in the Third Millennium the Synodal journey and that Synodalitas is the essence and way of existence of the Church," and that "building a Synodal Church is an important task for the new pope."

Another Theologian emphasized that "Pope Francis presented a clear roadmap for the renewal of the Church called Synodalitas " and therefore, "Pope Leo XIV's most important task was to faithfully implement the follow-up measures scheduled for 2028 and show that the Church is continuously renewing."

Theologians said that church renewal is necessary to implement Synodalitas, which is consistent with the spirit of the Second Vatican Council. Furthermore, they recognized Synodalitas, church renewal, and the realization of the conciliar spirit as a superior status concept that encompasses all other pastoral tasks.

“Synodalitas is the realization of the conciliar spirit and is a concept that contains the expectations and hopes of believers who desire church renewal.” A senior researcher said, “The synodal church encompasses all tasks such as expanding the role of the laity, church reform, integration of conservatives and progressives, and integration of the episcopal body into Synodalitas.”

Another participant said, "Church renewal and the construction of a synodal church refer to the same goal," and "the church's efforts to return to the spirit of the Gospel. A  Director of Planning in a diocese said, "It is still in the early stages, but I am confident that the church will change if we continue to devote ourselves to formation for the construction of a synodal church."

Meanwhile, theologians recognized the implementation of synodalitas not only as a task of communion within the church, but also as the only way to move toward a relationship of communion with the world and nature.

Another participant said, “In a modern society that has become disconnected from God and has lost its relationship with nature and people, the church must form a community of communion that reveals the relationship of the Trinity. " Another participant said, “When the church is rooted in the communion of the Trinity and becomes a place where people experience the fullness of human relationships, it can become a source of hope for humanity and all life.”

A senior researcher said, “The synod church primarily means internal renewal of the church, but the church must also walk together with the world,” and “What this era demands of the church is to be present, that is, to empathize with the pain of the world as its own.”

The journey to the Synodal Church is still far away. According to theologians, it is still only the first step, and its results fall short of expectations and hopes. However, such a reality makes it imperative for the new pope to make Synodalitas the most important pastoral task.

Another theologian said, “It has been a long time since the synodal journey began, but there are doubts about the specific changes and results.”  Another participant said, “The new pope’s attention is vital to continue efforts to realize the spirit of Synodalitas in the individual situations of each local church.”

A lay editor of a Catholic newspaper considers Pope Francis one of the most reforming leaders in the Church, but he sees no interest in change in the local church. In reality, there is absolutely no interest in synodality at the parish level. We must work to instill the will for reform among all levels of the church and to recognize synodality as an urgent task."

Hope Makes Faith Grow

A Jesuit philosophy professor's meditation on hope for our lives appears in the Philosophy column of the Catholic Peace Weekly.

"Abandon all hope, ye who enter here." This is the phrase written on the gates of Hell in the Inferno section of Dante’s “Divine Comedy” (1265-1321). Hope is an essential element of human life. A life without hope is like hell. In that sense, the philosophical question of what hope is to humans is fundamental.

The “Pandora’s Jar (Box)” in Hesiod’s “Theogony”, which describes the origins of the Greek gods, tells a mysterious story about “hope”. Zeus punishes Prometheus for stealing his fire and giving it to humans. He doesn’t stop there, and sends a woman named Pandora to his brother Epimetheus in order to bring disaster to humans who had become powerful through fire. Curious, Pandora opened the jar that she shouldn’t have opened, allowing all sorts of disasters to enter the world, and when Pandora, surprised, closed the jar, only 'Hope' that had not yet been released remained in the jar. What is this story telling us?  Are we to be tortured by 'hope', initially a disaster? Or do you still have hope even in the midst of disaster?

The French existential philosopher Gabriel Marcel (1889-1973) argues that hope (espérance) is fundamentally different from desire (désir) or wish (souhait). Desire and wish are based on expectations of possibilities outside my being, while hope belongs to the realm of the impossible. In other words, hope is the emotional experience of existence felt under limiting circumstances and is a response to the being that makes me exist. Humans can endure even tragic and desperate situations because there is hope. Marcel paradoxically states that there is also no hope where there is no trial. He claims that our souls exist only through hope. Through trials, hope sprouts, and this hope is non-objective and non-possessive, deriving solely from 'courage for, and joy of existence'. Therefore, simply hoping allows one to continue living without giving up.

Hope is a leap beyond necessity, different from a specific basis of belief or conviction. For a person drifting in the vast sea where nothing is visible, hope is not merely a hand of salvation that may come at any time, but something that sustains and endures. Of course, it is not easy to bear the entirety of one's existence amidst trials, so we tend to rely on an absolute existence (God). Therefore, Kant (1724-1804) argues that 'hope is possible only when morality is supplemented by religion.'

The absence of hope gives rise to despair. According to Kierkegaard (1813-1855), despair arises from a 'mismatch in one's relationship with oneself.' However, even in moments of despair, one can hold onto hope by genuinely wanting to become oneself. Kierkegaard emphasizes that, to not lose hope amidst despair, one needs an absurd 'paradoxical faith', as exemplified by Abraham's faith in sacrificing Isaac.

Hope is the opposing concept to despair, but it does not mean rebellion or escape from despair. Rebellion or escape is merely another form of despair. Instead, hope is based on a firm belief that does not give up on oneself even in despair. Faith nurtures hope, and hope strengthens faith and makes it grow.

New President For Korea!

South Korea will elect a new president on June 3rd. The recent Diagnosis of the Times column of the Catholic Peace Weekly explains the turmoil in the country's political situation and divided society.

Since the declaration of martial law on December 3 last year, many citizens have been living in political instability and turmoil. Everyone has their own opinions regarding the conflict surrounding the president's impeachment and the early presidential election. Anger and hatred sometimes appear unfiltered. When exposed to strong, sharp language for long periods, people feel tired and want a rest. That’s why they say, “Please don’t talk politics.”

What exactly is talking about politics? It's never limited to supporting or criticizing a specific politician's policy. Sometimes, in the midst of confusion, we cannot separate policies from politicians and are trapped in the language of hatred.

However, some policies are far removed from the agenda of mainstream politics. This kind of agenda is sometimes categorized as a ‘progressive’ or ‘leftist’ agenda. Without examining how much it actually connects with progressive or leftist thinking, when unfamiliar and uncomfortable, it is often considered  ‘progressive, leftist, or communist.’ Environmental issues generally fall into this category. Preserving the environment can be extremely anti-progressive on the one hand, a minority agenda.

Small agendas have few people who speak up, so you are not heard unless you shout. Why would you occupy a stage, pitch a tent, and protest without following the procedure? If you follow the procedure, you will be blocked every time. It is natural that it can be tiring to hear the same story over and over again. However, urging such people to “stop talking about politics” is a political act in itself. It is an act of those who do not have to shout and want those who need to be heard to keep quiet.

In environmental issues, creatures who are the subject of the agenda cannot speak for themselves. Therefore, those who sympathize with their suffering speak on their behalf. Their voices can be tiresome and noisy. When Bartimaeus, a blind beggar in Jericho, cried out to Jesus’ companions as they passed by, “Have mercy on me,” someone scolded him to be quiet. But he cried out repeatedly, and Jesus stopped and said, “Call him.”

Shouldn’t we listen to why the ones who are shouting are angry? The ones who should stop talking about politics are not the poor, the suffering, and the alienated, but those who make hatred and exploitation look politically plausible. And it is precisely this politics of hatred that we can guide and sometimes rebuke to pay attention to the suffering of our poor brothers and sisters. That is the politics we can do.

The 21st presidential election is approaching. Let us not hesitate to correctly identify and speak out to create a world where the voices of the little ones are not stifled, but where there is hope and a better tomorrow.