Spiritual Laziness

In the Wisdom of the Church Fathers Column, we hear about the sin 'acedia' (spiritual laziness). Desert monks consistently sought to preserve the zeal of the early days of monastic life, and each day began anew as if they were beginners. Progressing forward is never easy, but we must keep moving. Because God is infinite.

Desert monks always tried to preserve the zeal of the early days of monastic life. So, they would start each day anew as beginners. “Who is the faithful and wise monk who maintains the fire of zeal? It is the person who, until death, never ceases to add fire to the fire, zeal to zeal, eagerness to eagerness, and desire to desire every day.” It is essential to keep and continuously nurture the initial zeal. As time passes, we lose that initial zeal, and our hearts can become cold and extinguished like firewood. Therefore, we must ignite our hearts with fresh zeal every time.

On this journey toward God, zeal is the energy that keeps us from growing weary and drives us forward. Like Moses, who endlessly moved toward the promised land, the desert fathers emphasized maintaining new zeal in the heart daily and spiritual progress. Do not settle for the familiar present and continue the spiritual journey without pause. This concept of progress is a key idea, particularly highlighted in Gregory of Nyssa's 'Life of Moses'. It indicates that we must continually advance in our spiritual life. The relentless movement of the soul toward the immutable God—that is Gregory's concept of progress. Since the soul is not identical with God, the soul’s participation in goodness results in endless progress. This is because only God is infinite. Humans, created in the image of God, are finite beings striving toward God. This implies beings in motion, beings of desire. Moses, who lived a life moving toward the promised land, is a model of this.

It signifies existence. Moses, who lived a life moving toward the promised land, is a prime example. St. John Climacus also states that virtue and love have no limits or endpoints, whether in this world or the next. Progress is a sign of life not only in this world but also in heaven. The essence of perfection, paradoxically, lies in the fact that we never become absolutely perfect and continuously move from glory to glory.

The more he becomes aware of his spiritual growth, the more he feels a hunger and thirst to receive more grace and to grow within that grace. The richer he becomes spiritually, the poorer he considers himself, for his spiritual longing for the heavenly Bridegroom has become insatiable.” Therefore, saying ‘It is enough. I need nothing more’ is very dangerous. “The Lord is infinite and hard to reach, and a Christian must never dare to say that he has reached the Lord but must seek Him day and night and remain humble.” There is no graduation in monastic life.’ This means that monastic life is not a temporary process but a continuous journey throughout one’s life.

According to Saint Benedict, a monastery is “a school for serving the Lord. Graduation from this school likely comes, whether voluntarily or involuntarily, when one leaves the school, and ultimately when one completes this earthly journey. The same applies to spiritual life. The spiritual journey toward God can have no end. We must continue to move forward. Stopping is regression; it is death. We are still on earth. The perfection that saints attained on this earth is only after the resurrection, “when the resurrected body is clothed in a new divine garment and in heaven.

A Home is a Fundamental Human Right

 

A home is not a commodity but a fundamental human right. This recognition became institutionalized in Europe around the year 1900. 

A professor in an urban engineering department in Seoul provides readers of The Catholic Times' View from the Ark column with background on a serious issue in many countries worldwide.

As capitalism developed and urbanization led to the spread of slums and overcrowded housing, countries like the UK, France, Germany, the Netherlands, and Austria judged they could not leave housing solely to the market, and continued to enact 'Housing Acts'. 

These laws provided a legal basis for public and non-profit institutions to directly supply public rental housing and social housing, and institutionalized rent caps and tenant protection measures. The Housing Acts marked the starting point of elevating homes from 'commodities' to 'social infrastructure'.

As a result, a significant portion of European cities is characterized by social housing and public rental housing. In Vienna, Austria, consistently ranked among the most livable cities in the world, there are far more renters than homeowners. Most rental housing in Europe is effectively a lifelong lease. Tenants cannot be evicted unless they wish to vacate, and rent is subject to legal regulation to prevent sudden increases. Renting is not a temporary stopover, but a normal way of life, and social housing is a universal housing system that includes not just the socially vulnerable but also the middle class.

What about our reality? It is quite the opposite. Most rental housing in Korea is temporary. Beyond private rentals, even public rentals are typically set for 5 or 10 years. Rent is left to market forces and can skyrocket with each renewal. Renting is not a place to establish a life, but a temporary waiting space. It is unstable and precarious for many.

This instability has given rise to the phrases meaning 'borrowing everything to buy a house,' and meaning 'it must be a new construction even if you freeze to death. A home is an investment in which one must stake their life. 

Past government policies were no different. Without exception, they clung to the 'supply theory', measured performance by the 'home ownership rate', and treated renting only as a step toward ownership. Although the number of rental homes increased, their proportion remains small. Policies have failed to make renting a stable way of life.

It is now time to change the goal. 'How many people own homes?' should no longer be the question. This kind of anxiety gave rise to the concept of 'borrowing to the max, to buy a house', and it has to be a new house. A house became an investment to bet your life on, not a place for a family to live. 

Policies by past governments were no different. Without exception, they clung to the idea of 'supply' and evaluated performance by the 'home ownership rate', treating rental housing merely as a step before ownership. Although the number of rental homes increased, their proportion still remains small. 

Efforts to make renting a stable way of life have failed. Now, the goal must change. The focus should not be 'How many people own homes?' but 'How many people can live long, with peace of mind, without worrying about moving?' The proportion of public and social rental housing should be increased, and the rental system, mainly based on short-term contracts, should be converted into long-term rental structures. The method of supplying rental housing must also change. Instead of large-scale development such as new towns or large-scale redevelopment and reconstruction, rental housing should be expanded through 'small-scale regeneration', converting vacant houses, empty stores, and unused offices into homes. 

There are many viable alternatives, including the public purchase of aging low-rise housing, renovating it into comfortable homes, allowing original residents to live in their new homes for life while receiving the transaction proceeds as a pension, and renting the additional homes to young people and newlyweds. Housing policy should also be integrated with population and family policies. Models like (public rental housing for newlyweds linked to multiple children), which provide newlyweds with affordable rental homes and extend the rental period and size by 10 years and 10 pyeong proportional to the number of children, must be institutionalized. 

 Creating a structure where having more children reduces housing worries can also provide a solution to low birth rates. Many people suffer because of housing: young people and newlyweds losing sleep over rising rent, tenants packing up each time their contracts expire. Looking at our urgent housing reality, one cannot help but ask: If Jesus lived as a youth in South Korea today, would he have been able to own a home?

 

The Place of Conscience

 

The armchair philosophy professor in the Catholic Peace Weekly offers his reflections on the place of conscience in our lives.

The ancient Greek word for conscience, 'syneidesis', etymologically combines 'syn (συν),' meaning 'together,' and 'oida (οἶδα),' meaning 'to know,' and is the root of the Latin 'conscientia'. Literally translated, conscience means 'to know together,' implying that the basis of certain and firm inner awareness lies within oneself. One might ask on what this firm knowledge is based. Socrates was executed in part because he described it as the 'divine thing' within oneself, the 'daimonion'.

Stoic philosophers understood conscience as moral confidence and conscious wisdom based on rational self-awareness. The Stoic concept of conscience, as the foundation for moral judgment and action, was later adopted and developed by Christianity. Conscience serves as the criterion for moral judgment in human actions, stemming from the soul's inherent tendency toward goodness. Its basis is reason, but ultimately it points to God, the absolute good. When conscience is grounded in human reason, there is a possibility of error; when grounded in God, it may appear mysterious and, at times, rigid and severe.

During the Enlightenment, conscience was completely separated from God and understood solely as an autonomous capacity to judge on the basis of individual reason. Immanuel Kant (1724–1804) transformed conscience from an entirely external level to an internal and autonomous one. Conscience functions like an 'internal court' where reason legislates for itself. Religion can no longer serve as an objective basis for moral judgment; all judgments are made solely based on reason. Of course, Kant still calls for religion as a regulative principle for ethical life.

For the German philosopher Karl Jaspers (1883–1969), who resisted the Nazis to the very end, conscience is an “inner call demanding existence” directed at me. This call of conscience is neither the voice of a judge, nor the voice of God, nor the voice representing any objective moral law. Rather, conscience is the ‘absolute consciousness’ demanding that one become one's authentic self, transcending mere existence.

This absolute consciousness, which grasps existence, paradoxically reveals itself to me as the voice of conscience precisely in moments of crisis when my being is shaken. At the moment of existential crisis, when everything is at stake, this voice of conscience becomes the decisive catalyst guiding my existential decision. This decision is a fundamental choice, made by staking one's entire being, to truly become oneself.

Of course, finite humans are beings with limitations, so such self-determination is not only uncertain but also carries the possibility of error. What is crucial here is accepting and acknowledging these limitations. For it is precisely this acknowledgment that speaks to our authenticity. Conscience is not absolute; rather, it can be prone to delusion and error. Therefore, the constant and thorough self-examination before conscience is the path to true courage and to becoming fully human. This conscience, as envisioned by Jaspers, becomes a clarion call for healing in our contemporary society, wounded by a conscience dulled before false power and law.

Today is a New Beginning

In the Life of Wisdom Learned from the Desert Fathers, the Benedictine priest columnist in the Catholic Times reminds us to move forward without hesitation.

There is nothing that can stop the determined march toward God. Living means moving toward somewhere. Moving toward a specific goal is a journey. The process of moving toward God in this world is called a 'spiritual journey'. In this sense, we are beings on a journey.

This earthly journey is much like a pilgrimage. Like the Israelites in the wilderness, all Christians are pilgrims and travelers. The primary concern of the Desert Fathers was progress in the internal life. Their teachings focused on how to advance on this pilgrimage toward God.

They were concerned that the monotony of daily life might lead to stagnation or regression in the inner life. They paid attention to maintaining their zeal, mindful that each day is a new beginning.

Abba Moses asked Abba Silvanus: "Can a person start anew every day?" The elder replied, "If one is diligent, one can start anew at any moment.”

During a spiritual conversation between two monks, one monk said to the other, “What we need to do is to keep the fire lit, which represents our zeal. A cold heart without zeal is the greatest obstacle to the spiritual life. When the heart lacks zeal, life becomes bland and meaningless.

It means a continuous journey that extends through life. According to Saint Benedict, a monastery is a 'school for serving the Lord'. In this school, graduation occurs either voluntarily or involuntarily when one leaves this school or completes this earthly journey.

The same applies to the spiritual life. The spiritual journey of seeking God can never end. We must keep moving forward. Stopping is regression and death. We are still on Earth. The perfection that the saints achieved on earth is merely a foretaste of what will be fully obtained after the resurrection, 'when the resurrected body is clothed with a new divine garment and nourished with heavenly food'.

There is no end to perfection. We need the attitude of starting afresh every day as beginners. This is because we possess an insatiable longing. When we think we have had enough, or when everything becomes familiar and we grow complacent, we stop, and eventually, we fall behind. Moving forward is never easy. Still, we must strive endlessly to move forward. Until we complete this earthly journey, and even after crossing to the next world, we must continue to progress. This is because God is infinite.

Life Can Be Beautiful!

In his weekly column, From the Philosophical Armchair, the professor in the Catholic Weekly shows us how to prevent our emotions from hurting us.

Humans are beings that are easily hurt. This is because the human soul is fragile. Emotional wounds always leave traces on the soul, so it is necessary to cultivate the strength of the soul through philosophical training in daily life to avoid getting hurt as much as possible. The primary goal of philosophical counseling is to solve personal problems, but it is also to prevent being easily wounded by strengthening the soul in daily life.

So where do wounds come from? The ancient Stoic philosopher Epictetus (55–135) said, "No one can hurt you except yourself." John Chrysostom, the Archbishop of Constantinople (349–407), also said, "No one is harmed except when they hurt themselves." In fact, the one who truly wounds us is not another, but ourselves.

Humans are influenced externally on a mental level. Human perception, which begins with sensation and perception, is a kind of influence and infection. Harmful and painful experiences can harm us. However, not all of this necessarily needs to be a wound. Even if the injury we receive is inflicted from the outside, whether it becomes a wound depends on how we interpret it. In other words, how we deal with pain coming from outside depends entirely on our attitude. For this reason, Stoic philosophers practiced philosophy in daily life to attain 'peace of mind' (apatheia).

Wounds have neither a corresponding external object nor an absolute standard of depth. Wounds depend on the mind of the one being hurt. However, to reach this understanding, one must view one’s life, suffering, and personal wounds in a creative and mature way. Father Anselm Grün (1945–) advises, "Do not hurt yourself." The seeds of pain and wounds depend on external factors, leading to the loss of "inner freedom".

Wounds have neither an external object that corresponds to them nor an absolute standard of depth. Wounds depend on the heart of the one who receives them. However, to reach that understanding, it is necessary to view one’s life, suffering, and personal wounds in a creative and mature way. Father Anselm Grün advises: "Do not hurt yourself." This is because the seeds of pain and wounds stem from losing 'inner freedom' by relying on or being shaken by external factors, ultimately leading to acts of self-harm. What truly confuses us is not the external events themselves but the 'representations' we create and perceive about them. In reality, death is painful not because of the actual experience of death, which we can never truly encounter, but because of our negative representations.

In other words, it is our mistaken representations of suffering that torment and wound us. Therefore, having the correct representations is the path to inner freedom. Of course, this is impossible without philosophical training. Without philosophical reflection on reality and the real, we can never surpass limitations and move toward a world of 'greater reality.'

Developing the correct representations for healing wounds begins with genuine deliberation in everything. Through sound common sense, an unbiased sense of discomfort, and letting go of disorderly attachments to things, one can free oneself from external control and domination and move toward correct representations. We also need reverence that allows us to look at the world in awe before the mystery of existence. Without reverence, we can never gain the insight to intuit the full meaning of life.

Carpe Diem: Seize the Day

 

Be grateful for everyday life, for this very moment is time spent with God. This was our meditation from the Desert Fathers column in the Catholic Times.

‘Live today!’ This exhortation from the Desert Fathers resonates with the Latin adage ‘Carpe diem’—'Seize the day.' This phrase originates from a line in a poem Horace wrote for Augustus. It urges us not to worry about an uncertain future, but to focus on the present, cherish today, and live to the fullest. In short, it emphasizes the attitude of living faithfully in the present. Live today also means living each day with gratitude, joy, and doing our best. 

We can easily become ensnared by the past that has already passed, or live in the future, burdened by a future that has not yet come. In doing so, we fail to live in the most certain present, instead dwelling in the past or future. In truth, the only thing we can be certain of is today, this very moment. The past has already passed, and the future is uncertain. Today could be the last day of my life. And if I open my eyes the next morning to see a new day, it is as if I have been given new life.

When we finish each day, we enter death once more. In a way, our lives are a continuous cycle of resurrection and death. We rise with Christ and die with Christ. This is precisely the life of participating in the Paschal Mystery as Christians. There is a line in a well-known gospel song: “I don't know what tomorrow holds, I live day by day.”

It's a perfectly apt expression. That's because the only certain time given to us is today. No one knows what tomorrow will bring. Who can guarantee I will see another new day? In this sense, we are all living day to day. Of course, this is meant positively, not negatively.

Remaining in the present is crucial. It means living today. The Desert Fathers strove to dwell in the present, here and now, living each day fully. We often fail to dwell in the present. This is commonly observed in daily life. For example, when shaking hands with several people, looking at the next person instead of the one whose hand you are shaking. Such greetings feel formal and ritualistic, lacking any sincerity. Because it means letting this precious time of life—today, which will never come again—slip away so meaninglessly. 

Whether cleaning, washing dishes, cooking, or doing any other seemingly trivial task, whatever you do, it is important to focus your heart and mind on it. Even when opening or closing a door, or setting the table, your heart must be present there. This is what it means to live in the present.
 

Dignity and Artificial Intelligence

 

A journalist for the Catholic Peace Weekly has quoted a Korean Bishop in his article on Dignity and Artificial Intelligence.

The bishop, in his recent statement at a gathering of domestic and international artificial intelligence (AI) experts, stated that “the AI era must be human-centered, not technology-centered.” He also stressed the inclusion of the socially vulnerable, appealing that “the benefits from AI should not be for the few, but for the common good of all humanity.”

The bishop is a member of the Vatican's Pontifical Council for Culture and Education and chairman of the Social Communications Committee of the Catholic Bishops' Conference of Korea. He delivered a presentation titled ‘The Dignity and Participation of the Socially Vulnerable in the AI Era’ at the 2025 Seoul Future Conference hosted by the Seoul Newspaper. 

The bishop stressed the inclusion of the most marginalized and vulnerable, stating: “To understand who the socially vulnerable are in the AI era, it is crucial to ask, ‘What lies at its core?’” He then quoted the words of the Italian-born German theologian, the Servant of God Romano Guardini, warning: “When technological civilization in the AI era turns humans into formless beings, we will become a new kind of vulnerable group, disconnected from nature, the world, and our neighbors.” 

In his 1920s book Letters from the Shore of Lake Como, Guardini urged: “We must become masters of these unleashed forces, and the task of imposing a new order upon them must proceed in close association with humanity. This can never be achieved through technical problems alone; it must be accomplished through living, breathing human beings. A new humanity must awaken, armed with deeper spirituality, new freedom, inner strength, and a new capacity for growth." 

Citing Pope Leo XIV's exhortation “I Have Loved You”, the bishop said: “Love for the Lord is one with love for the poor. Encountering the lowly and powerless is the fundamental way to encounter the Lord within history. The Pope urges us to uphold this ‘fundamental way of encountering the Lord’ in the AI era.”

The bishop also urged, “In the AI era, we must jointly establish ethics that uphold the dignity and participation of the socially vulnerable.” He then quoted French theologian Cardinal Henri de Lubac (1869–1991)."Human happiness can be pursued in the future, but human dignity can only be respected in the present. Happiness without dignity is not human happiness.”