Burn-Out for a Christian

Burn-out is a word we hear often. In Biblelife, a priest with a doctorate in spirituality and now  studying counseling writes on the topic. He uses the phrases he found on the Internet to begin the article.

"The burn-out syndrome-- one starts out full of passion why does it end  spiritless? How do we break out of the situation? Not only lacking  passion but becoming despondent. Three ways of breaking out of the malaise. Test for the symptoms of burnout. It is not easy to cure."

The above words leave one with a very negative feeling about the situation. There are many different ways to judge and cope with the person's burn-out. One of the easiest ways to illustrate the case of burn-out is to use the example of fuel for a car. When the car has fuel, it runs well,without fuel it stops. If you continue trying to move the car, you will harm the engine. When this happens even after you put in the fuel you have problems with the engine. This is also true with burn-out, without finding the reason for the problem, we can do damage to the psyche and even our bodies.

When we are without fuel, we have to understand the situation. 'Why am I having this trouble?' This is not working for myself but for others why so lethargic?' These should not be our thoughts. It is not the time to put more effort into what you are doing but to rest. There is a need for the person to be loved and to receive help from others. The person needs to know his limits and humble enough to accept them, and as a believer to entrust oneself to God.

We have to search for what is missing. When we feel burn-out working in service to others, does that mean we need more prayer in our life? Does that take away our feeling of lethargy? When a person works from morning to evening for others, doesn't eat, is hungry and is utterly exhausted, do we tell such a person to pray, and they will regain strength? What good is that? They need to rest and take care of their health. They have to examine themselves and determine what the problem is. Back to the example of the car, if the engine needs oil, and we think it needs gas the car will not move.

When dealing with a machine, we can solve the problem easily, but we are not machines so the example can go just so far. Finding the cause is not easy, and even if we know the cause not everything goes back to normal once we know it. So what is necessary?

We have to remember our hope is in God. As people of faith, we have to return to God. We have to rest in God. Once we know what we need we have to find out what God wants to give us and ask for that. It is not prayer for a return to a relationship with God: vague and sentimental, but a prayer that is concrete and humble, giving myself to God and asking for help in the relationship we want. We need to surrender to God.

Our trust is in God. When the object of our services are only the persons we want to help we are going to have trouble. When we reflect on the love God has for us and his care for us we will not have burn-out.

The Selfish Tower of Babel

A professor in the  Philosophy department of the Catholic University, writes in an article in the Peace Weekly, on how some foolish words of some pastors on the Sewol tragedy were criticized by the press and provoked the anger of many of the citizens. They attempted to justify God's action in the tragedy and the words used were,he believes, an undigested understanding of Theodicy.

The reason behind the words uttered was the understanding that the existence of evil in the world is the result of punishment or for the education or testing of the just. Theodicy is the philosophic word that wants to justify God in the face of all the evil we see in the world that militates against an all powerful and all good God. The term was coined by the  German philosopher Gottfried Leibniz (1646-1716).

The place of evil and the goodness of God have always been a problem and the way it is explained has always posed difficulties.One existentialist philosopher reading the words of the pastors trying to justify God's place in the tragedy said: "Even if his whole body became a tumor he would oppose to death the God who permitted the slaughter of the children," 

One of the strongest opponents of theodicy was the Jewish philospher Emmanuel Levinas (1906-1995). After Auschwitz concentration camp history, in the 20th century, Levinas believed we can no longer use theodicy with any intellectual or rational support. When we see the tears of suffering on the face of others we are responsible to do what we can to alleviate the suffering. With this kind of thinking the immature understanding of theodicy has no room in which to stand.

In the Sewol tragedy we had from the beginning to the end human greed and incompetence, there was no need for theodicy. If we do not know how to give warm words of condolences then it is better to say nothing rather than to be a false  prophet. When we see the tears of the families of the victims we feel with them and do what we can to diminish the suffering they have to endure.

My suffering and the suffering of the other when seen separately is of no help. We have to join our suffering with that of the other and do what we can to be with them in their suffering. If we see the tragedy of the Sewol with these eyes than we see how many of those volunteers at the scene of the accident were doing just that. The teachers who accepted death to help the students, the divers who died, and many others working to rescue the passengers.

The efforts of the politicians and religious people who were trying to give meaning to the disaster and wanted their meaning accepted were only adding to the violence that the families were feeling. The attempts to find scape goats, side shows and  temporary remedies to soothe the citizens' anger is not what we should be about, but work to dismantle the selfish tower of Babel we have constructed, and be led by a just moral order: a time  to listen or our consciences.

Are We Using Our Smart Phones Correctly?

" Well, I will rest a bit." Without finishing the words out comes the smart phone and like a person who hasn't eaten for a few days begins to finger the device. To the religious sister writing on smart phones in the Catholic Times, they appear like zombies in a horror movie. Sister has studied media ecology in the States and is now working to find harmony between the digital world and spirituality.

"Let us begin our class!" Putting away the smart phone is like saying good-bye to a loved one and once put aside there is an emptiness that is conveyed with the eyes. We should not be surprised at this for they have become like one of our body's appendages.

In the home, the father is watching the evening news, the mother and daughter are with the smart phone peering at some beautiful landscapes or getting some recipes. On the subway or bus as they go to their seats, they are fingering the smart phone, walking along the street, or in a park, sitting or standing, there is more interest in watching the screen than what is going on around them. Rather than ask someone to take their picture, they are more comfortable in taking a selfie. There is nothing strange about all this for everybody is doing the same.

She has a question for us. When we have these repeated actions are we forgetting our inner selves and who we are? Are we being oversensitive? Let us overlook what many scholars say about what the use of the smart phone is doing to our mental structures, for are we not able to see that  something strange is happening to us? Is not the  smart phone doing harm to our patience, making our thinking shallow, interfering with our ability to examine ourselves?

Our ability to concentrate and to be absorbed in what we do is weakened. We are not able to accept boredom and the slowness of much of what we do. Rather than using the smart phone as a tool is it not the response of an addiction and to amusement?

With this repeated  craving for more are we not feeling the emptiness in ourselves? Only the persons that know that they are dreaming can return to reality. She is not recommending that we give up this useful tool. We are not able to  get rid of a technology that we have become comfortable with. We need to question what we are doing, otherwise we will not have answers or know the way to go.

We need to know what is real and what is not, what gives true happiness, what restrains us, what gives us freedom and what helps us to know ourselves. In conclusion, she wants us to reflect on the words of Aristotle: "knowing yourself is the beginning of all wisdom." It is with the correct appreciation we have of our needs as a human being that we are able to judge whether the use of our digital world is good for us or not.

Medical Treatment of a Friend

Cancer in  Korea is common. A doctor who is a professor in a medical school cancer center, reports that one out of 3 are diagnosed with cancer. He writes in the Kyeonyang magazine about his feelings when boyhood friends come for help when they hear they have cancer.

He tells us the story of a close friend  from elementary school days, both  going to the same college. He became a university professor. One day, he received a call  telling him that he was diagnosed with cancer in the inner part of the nose. Looking over all the information on the treatment, the doctor, who had much experience with head and neck cancer thought without an operation radiation and chemotherapy was possible, and he became his primary doctor for the case.

He made the general examination of the patient and discovered high blood sugar and a serious case of diabetes. The professor explained that he was eating irregularly, a lot of instant food, eating quickly, working late and slaking his thirst with cola. He began the treatment and his friend lost all his hair, which made the doctor feel uncomfortable but continued to give hope to his friend. A month later he was given a CAT scan, and the cancer had completely disappeared.

Two and a half years passed without problems, but then he heard they found lumps in his throat; the cancer returned. The doctor felt his heart drop. He started the process again, and  all worked out well. With the recurrence of the cancer, the patient's mental state was fragile. He didn't know when he would hear the same words again. And a year a half later they discovered  some abnormalities in the lymph gland. The biopsy showed a recurrence of the same cancer. Fortunately, it was a small area and with radiation and chemotherapy, they eradicated  the cancer.

The doctor with these recurrences  also began  to feel anxious. There was an area of the lungs that looked suspicious, but it was only an inflammation but  an area near the previous spot was  the third occurrence of the cancer. He felt lost, and the future prospects did not look good, which caused the doctor to lose sleep. The cancer did shrink with the chemotherapy. The doctor did a lot of praying and  considering the possibility of a recurrence used a small degree of radiation. All the friends also had low expectations for his return to health,

For 7 months after the  end of treatment his friend has returned to his teaching position, and his research. All the hair has grown back; everything has returned to normal. With the recurrence of the cancer three times, the doctor is apprehensive. He wants to believe that he is cured and thanks his friend for putting up the good fight.

He gives us another case in which the results were not as fortunate. They were also friends from elementary school. He was a doctor with his own practice. He was operated on at a large hospital for rectal cancer and received word after the operation that it was not successful because the cancer had spread. He was thankful he was not involved this time because of the  stress that he feels. However, the operation was not successful and the friend confided on his doctor friend. What was he to do? The doctor friend didn't know what to say. The cancer had spread to the liver. He tried to give hope to his friend and started the chemo and radiation.

He was the only child  of his parents, and the mother spoiled him. His father wanted him to be a lawyer, but he chose medicine. The father was a very strongly opinionated person and wanted his way, which gave rise to the feeling of estrangement between them. The mother was a devout Catholic who wanted him to be baptized, but he wasn't interested. His marriage ended in divorce, and he was the care giver of the parents who were in their eighties. He drank too much, had bad eating habits, diabetes, liver problems and now the cancer.

The doctor finishes the article by telling us that the cancer spread, and before he died, he did receive baptism, and all his many friends from the different parts of the  country came to be with him during the last days. The relationship between the father and son changed for the better. The doctor concludes he wasn't any help in returning the body to health but he was a help in bringing his friend to a new spiritual life, a new beginning. And finishes telling us it is difficult having a friend as a patient.

Purification of our Motives

How many  have a pure motive in what they do? Am I really living  genuinely? A priest, who worked for the poor, asks his readers these questions in an article in Biblelife. Many are those who are working for the country, the citizens, for unification, peace, for the parishioners, for God and  so forth, but in reality, is that the truth? We package this up with altruistic thoughts, but in reality, it seems to the writer; we try to satisfy our personal  desires. This is the reality he sees in his own life.

He remembers a conversation he had with  classmates after ordination. When we work pastorally with the young, work hard, and have all kinds of events, is it really for the young people? "Is it not my wish to be with the young people, and I dress it up with the notion that I am doing it for them? Am I working for the young people to bring them closer to Jesus or is it for my own glory?"

This can be the case with those working for justice. They  give the impression they are interested in others, but  actually are more concerned about their own situation. The search for glory is possible. It could be a matter of pride, ignorance, hypocrisy, but it is  not acting as  a follower of Jesus. One of the reasons he left the work for the poor after eight years in a slum area of the city was the fear that this was the actual case with him. Was he using the poor people to draw attention to himself?

There were many who felt sorry for his working in such difficult circumstances. They would compare what he was doing with the work of parish priests and praise him. Was he really worthy of that praise? Was this the reason he was working in the slums? He knew that working in the slums could be all a lie. He felt that it was necessary for him to leave the work if he was not to begin living a lie. He  considered himself a weak person and  would not be able to see the change in himself if it came.

From the outside, people could admire his living poorly. He did his own cooking, washing cleaning and without help. One can be in search of poverty and not live  poverty. One can use the appearance of poverty and live the opposite.  One can desire to pile up achievements and can be negligent of the poor. Working with the poor one can  arrange to do his own thing, and win the respect of the public. This is a possible.

A follower of Jesus has to check to see what are the motives for his or her actions.  We have to keep our eyes on Jesus and the way of life he has shown us. 
There is always a need to purify our motives to be more in harmony with the life that Jesus showed us.
 

SNS: The Good and the Bad

Social Network Service (SNS) has captured the hearts of the world village. The network has connected us with the rest of the world and with individuals in the world. The Internet and the smart phone enabled SNS to increase its influence. All that is needed is a desire, and you can begin relating with hundreds and thousands of persons in cyberspace. We can become friends with Pope Francis and with leaders both within and outside the country. All possible with the SNS network we have constructed.

Biblelife magazine has an article by the  priest public relations director of a diocese on the effects of SNS on society. He introduces us to a survey that was made at the end of 2013, which reported that 31.3 percent of the Koreans use SNS for 72.8 minutes daily. The use is increasing each year in all segments of society. Politicians use it to increase their influence, businesses to increase sales. It is a way of answering our basic drive to reveal ourselves and to peek into the world of another. We can utilize the information that is available in the world. It is a way of making stronger our solidarity with others and a great tool in developing ourselves.  

However, with the use of SNS, we begin to see some of the negative aspects. In the United States with the appearance of Facebook and Twitter, addiction has followed.There have been public service announcements warning about the addiction. In Korea among college students 7 out of 10 curtailed the use of SNS because it was wasting too much time.  On-line games, web surfing, gambling, shopping, Cyber-sex all are addictive; they affect our lives and harm our health. A study that was made, reports  the addiction to SNS is harder to break than tobacco or liquor.
 
Addiction is not the only problem that SNS is causing in society. Since one can join the SNS world anonymously we have many abuses with the use of vulgar language and excessive criticism. This has at times even given rise to suicides. Information that has not been verified can spread quickly, making for pollution and distortion. The recent Sewol tragedy was an example of the false rumors that circulated and the harm that was done. Democracy does not always benefit by SNS, and we see some serious obstacles. One of the police investigations in a Korean election showed how a government department can help determine an election. The herd mentality prevents one from expressing his or her opinion.The message is usually a one way message.
 
Those who are expressing their views are a very small number. 90 percent are just viewers. 9 percent pass along what they have received, leave a comment or a response. Only 1 percent are creating content. In Twitter, according to a study that was made, of the interesting information half is contributed by less than 0.05 percent. Most participate  as passive viewers.

SNS when used wisely and in search of truth is a wonderful tool. However, the over use can work against knowing oneself, and hurt the relationship we should have with God.We can make it into an idol.  When it comes to the point that it is causing more harm than good it is time to disconnect. He concludes the article introducing us to the movie that was released last year called Disconnect. A movie about the tragedies and false images in SNS that brought much harm into the lives of the characters.

Joy of the Gospel: Needs of a Tired Society

People in Korea work 2,090 hours a year, more than the OECD average of 1,765 hours.The Desk Column in the Catholic Times brings to our attention this fact, and the Korean low happiness index compared with other countries.

A Korean Philosopher living in Germany, Han Byung-chul, says there is a certain sickness for each age and he, for our  society, calls it the 'Fatigue Society'.

According to Professor Han during the last part of the 20th century, we lived in a result-searching-society. This  was a new kind of society. Going back to the past was not permitted. If we  call this a negative society, what we have today is a positive society. We can do it. Looking for success is the basic rule. The problem with this is that when it becomes excessive others are threatened, and you end up putting pressure on yourself. "I can do it. I must do it well. I can do it." This kind  of thinking, he says, urges the person on. The result of his capabilities is the reason for existence and consequently, the reason for fatigue. When one is not able to achieve his goal, you have frustration and depression. One of the aspects of this society is that it gives birth to the leaders and those who become delinquents. In this search for results type of society, we have the depressed and the losers. Religion in this kind of society can't help but be influenced.

During  a  seminar sponsored by the bishops last year one of the presenters talked about religion and the believers in this 'fatigue society'. The hyper-positive society has lowered our level of immunity, and we are facing a crisis of faith.The result orientated society    emphasizes action and the gifts of believing, and not our duties as Christians.With this desire for what we can receive we lose the joy of our faith life. This brings into our life despondency, loss of faith, and skepticism. How do we break out of this  dryness? She asks.

Just recently at the Catholic University in the school of theology we had a symposium of  the Catholic and Protestant academics, using Pope Francis' Exhortation: Joy of the Gospel as the topic for  discussion. Many are the  ecumenical symposiums of the past, but this is the first time with a document written by the pope. We all need to find joy in our life of faith, a common need and the symposium was  a sign of its importance in our lives.

In our movement towards worldliness and materialism, we are losing the joy in life and being   overcome with the fatigue of life. We have to  return to the joy of the Gospel and begin to live it in our daily lives.

"We do well to keep in mind the early Christians and our many brothers and sisters throughout history who were filled with joy, unflagging courage and zeal in proclaiming the Gospel. Some people nowadays console themselves by saying that things are not as easy as they used to be, yet we know that the Roman empire was not conducive to the Gospel message, the struggle for justice, or the defense of human dignity. Every period of history is marked by the presence of human weakness, self-absorption, complacency and selfishness, to say nothing of the concupiscence which preys upon us all. These things are ever present under one guise or another; they are due to our human limits rather than particular situations. Let us not say, then, that things are harder today; they are simply different. But let us learn also from the saints who have gone before us, who confronted the difficulties of their own day. So I propose that we pause to rediscover some of the reasons which can help us to imitate them today" #263 of the Joy of the Gospel.