How can we experience God's holiness? Is not holiness perceived as a privilege that only a few can enjoy? A subjective ideal, an abstraction in our lives? "Your God is holy, and you too should be holy" (Lev. 19:2), is this something we take seriously? Is holiness recognized as utopian and distant from daily life of the home, work, society, and everyday life? So begins an article by a parish priest in the Catholic Times.
The Vietnamese Cardinal Văn Thuận became a prisoner for 13 years after the Communist take over of Vietnam and 9 of them in solitary confinement. As a bishop, he spent many years in pain and despair without being able to minister to parishioners but was able to convey the message of hope to many in the outside world. Even in prison, he lived a life of reconciliation with God by meditating and praying, memorizing Bible verses, offering the Mass with three drops of wine, using his hands as the altar. The prison he was in became his Holy Land. We can be holy if we meet God there and experience Him.
The write read a short essay "Sparrow" by the 19th-century Russian writer Turgenev and realized that instincts must be sanctified. The hunter, in the essay, returns to his house, the hunting dog finds a young sparrow that fell from its nest. Suddenly, the mother sparrow flies from the tree and sits down in front of her chick, crying, attacking the tip of the nose and the mouth of the dog, shaking her head. Surprised by the mother bird, the hound starts to hide its tail and retreats. The mother of the sparrow, who struggled to save her baby, could not win.
Turgenev later recalls, "I learned from mother sparrow that love is stronger than death, or fear of death." The desperate act of the mother bird who is trying to save the nestling even if she sacrifices herself is the moment when she is taken to the world of holiness. This is the 'holy instinct'. When parents show their sacrificial love for their children, the DNA of holy instinct appears.
However, the love of a child instinct can also turn into something selfish and self-serving as was seen recently when a father who was a teacher in a prestigious high school gave the answers to exam questions to his twin daughters. We can be the owners of selfish instincts and need to learn from the holy instinct of the mother sparrow.
The writer can't forget Dr. Takashi Nagai who was a Japanese Catholic literate and an apostle of peace who truly showed what a holy life was. His gravestone says, "We are ordinary servants, we have only done our duty"(Luke 17:10).
As a radiologist, he experimented with his own body to find out how much radiation patients should be exposed to with X-rays, suffered from Leukemia and experienced the atomic bombing of Nakazaki and was bedridden for many years before death. However, despite his condition, he wrote dozens of books and gave comfort and hope to those who were in despair. Certainly, God shows us through Dr. Nagai that he is the one who accomplishes His will through weakness. This holy life of Dr. Nagai, who lived only for the glory of God, shines in this age.
The holiness of God is expressed in sacrifice, devotion, and service for others practiced in daily life. Ultimately, this means concern for others in what we do daily. A condition of being holy is to realize that the neighbors we meet daily are connected in a "network of life". In God, we have a need to have a sense of social responsibility for the lives of our neighbors.
Supreme Court finds: "Religion-based belief is justified in conscientious objection". Conscientious objectors who refused military service in accordance with their religion and beliefs are no longer subject to criminal penalties and the opportunity to substitute alternative service for military service is approved. An article in the Catholic Times explains the situation to the readers.
On November 1, the Supreme Court ruled that it would be justified to refuse military service based on conscience and religious belief. Supreme Court Justices voted 9 to 4 to accept conscientious objection as a legitimate reason not to perform military service. This ruling is expected to affect the cases of many conscientious objectors presently on trial. Many young South Korean men, mostly Jehovah's Witnesses, are imprisoned every year for refusing to serve in the military.
Article 88 of the current Military Service Act stipulates that a person who receives a notice for military service and does not reply within three days from the date of notification will be punished with imprisonment for not more than three years. Most of them were sentenced to one year and six months' imprisonment even if they were conscientious objectors. If you serve one year and six months, you are exempted from military service, but you can't take some qualification tests for five years after serving the prison term. Which means the young men are at a great disadvantage fitting into society.
The reason for the not guilty verdict of the Supreme Court for conscientious objectors was that in "Forcing military duty ... with criminal punishment or other punitive measures is excessive restraint of freedom of conscience." The majority opinion reads: "Free democracy can have its legitimacy when it tolerates and embraces minorities though it is run by the principle of majority rule."
About 20,000 people have been subject to criminal punishment for conscientious objection since 1950 when a conscription system was imposed to oblige all men to military service. However, with the Supreme Court ruling, all those on trial for conscientious objection to military service will be found not guilty. It is hoped that the president will give a special amnesty to the prisoners currently in prison and alternative service to those facing trial.
On June 28, the Constitutional Court ruled that Article 5 of the Military Service Law, needs to change. The Court ordered the government of South Korea to rewrite the law to include an alternative service option by the end of 2019. Alternative types of service they may implement could include hospital work and other non-military social services that contribute to the betterment of the community.
Professor Park of the Catholic University of Korea commented on the Supreme Court's decision. The Second Vatican Council and the Catholic social doctrine states that a person because of human dignity has a right to refuse to do something that is contrary to their conscience. "It is a universal right given to human beings to refuse the 'killing training' they receive in the army," he said. The government tried to accept conscientious objection to military service in the past but failed, but now the Supreme Court has ruled late though it is.
The UN Commission on Human Rights has a position that conscientious objection to military service must be protected. Korea has been in violation of this ruling. Those in Korea and many others who have worked for the implementation of this right were happy to see the ruling of the Korean Supreme Court.
A young man depressed from failure to pass an exam jumped from an apartment building and fell on a father of a family entering the building, both died. Many felt deeply about the death of the head of a family who died in such a way. This news appearing on the internet received many comments and the greatest number of responses resonated: "There is no God." A moral professor of one of the Catholic seminaries gives an answer to the readers in Bible & Life magazine.
This comment leaves us with deep anguish. Those who commented, no doubt felt, if there was a God this would never have happened. What God would allow a happy father of a family, without fault, to die in this preposterous way?
Of course, these incidents that take away the breath of believers along with non-believers are not something we see only in modern times but have been expressed both within and outside of the church for centuries past. Atheists use this reasoning to deny the existence of God and criticize religious believers. This is one of the basic arguments of the atheists and can be summarized in two ways.
Since God is all powerful, knows all, and can do all, why does he not prevent these injustices and pain of his creatures? Secondly, if God was truly all good why in the world does he allow those he loves to suffer as so many do in life? Especially with natural disasters and accidents where so many innocent people are injured and die—why doesn't he do something? Why the silence? These thoughts also enter the thinking of believers.
The attempts to understand why an almighty, all-knowing, and loving God permits evil is called Theodicy which means justifying God, as if this is necessary, but it is a part of theology a desire to find answers to human questions. The oldest and traditional answer was to humbly understand our human limits—infinite God's plans and mysteries, finite human mind is not able to grasp. At the end of time, all will be clear and in the meantime, we try to make daily wise choices. We can easily see how the avoidance of an intelligent responsive argument to the atheists' doubt would be received.
There is a need, first of all, to distinguish between two kinds of evil: physical evil and moral evil. With moral evil we can respond with the argument from the freedom of the will and each person must answer for the pain that arises. An example would be our indiscriminate development by which we are destroying our environment and the results are global warming. The resulting natural calamities are our responsibility—we need to change our lifestyle.
But the answer is not that simple. Why do I and my family have to suffer from these calamities when I have done nothing to bring it about? Why does God let the world run by the laws of nature?
What would happen if God ignored the laws of nature and entered in to prevent the calamities? The connection between cause and effect is broken and the development of science and culture, and the acts of virtue cease.
However, a person may respond why did God make such a universe in the first place? Theologically we say that God made us to cooperate in the creation. The universe is not a finished masterpiece. We are to participate in its development. Rather than sheep grazing on the grass would it not be better to have the security of a fence and the owner giving the sheep water?
If life ends with death than all the pain is for naught. But if we are made for another life, meaning changes. Our evil acts will be judged and in the face of natural disasters, we have eschatological hope. In life, for a Christian, no pain lacks meaning.
In Korea the movement for gender equality is strong. Articles in both Catholic papers report on a debate that was recently held on the theme: "Me Too movement, changes, solidarity and listening to the response of society." In attendance was the Catholic Social Welfare Association and the Women's Welfare Council.
The 'Me Too' movement in Korea can be regarded as a revolution. In Korean society, the "gender power structure" is deeply rooted, and the movement is an attempt to change its structure—a new Feminism for Social Reform.
One participant said the movement was one of the oldest and strongest movements trying to overcome the system of gender power. It is one of the most important revolutions in Korean history. Men are the universal being and women are supporters. This is the reason for sexual violence and some of the vocabulary used in society.
The vigor of the candlelight procession achieved democratization and the 'Me Too' movement will lead the democratization of everyday life said another participant. We see how the violence against women appears by the many cases that have come to the attention of society. Participants at the debate ultimately said that more effort is needed to make changes in the structure of gender power.
The number of accusations against sexual violence has increased, said another, but the victim often continues to be victimized. In the process of investigating sexual assault cases, the perpetrator's words have more weight than the victim's and the victim is seen from the perpetrator's point of view.
Above all, participants pointed out the need for individual reflection and solidarity. It is necessary to examine the way we think, and change when we judge that we are in the wrong. Considering the limitations of the representative system and bureaucracy, it is important to actively monitor and reflect on what is going on in society.
There is no male welfare council, said the chairman of a Catholic Social Welfare Association. The reason why we have a women's welfare council is that of the alienations and damage suffered by women. Society needs to support and care for women. We are responsible for correcting and improving the areas of discrimination and exclusion.
Recently a highly respected politician was acquitted of sexual abuse of a fellow worker considering it consensual sex and not rape. The victim did not show victim-like behavior since she did not quit her job was the understanding of the court. Another women, who may have started the 'Me Too' movement in Korea, has paid highly for her accusations of sexual abuse and is on sick leave and does not expect to return to her job.
Many will continue to say Korea has a long history of blaming and silencing the victims of sex abuse instead of the perpetrators and the 'Me To' movement wants to see the end of this but it is not an easy road in a patriarchal society.
A religious sister, in her column in the Catholic Peace Weekly, remembers a young person who came to see her with crutches and badly bruised face. What happened? she asked. "Well, I was walking looking at my smartphone ..." and evasively mumbled something. "You know what happened without me needing to say anything." He continued, laughing embarrassingly.
She also laughed. Of course when a person is injured one usually shows concern and gives comfort but here both laughed. She remembers the incident and goes on to reflect on its meaning for her.
Why do we use smartphones while walking? Is it because we are busy? No. It's difficult to concentrate while using smartphones and our steps are slower. And it is not only the young generation but also the middle-aged: one out of three Seoul citizens is using a smartphone while walking.
Many use smartphones when walking or climbing stairs, knowing that it is dangerous. Even though it is troublesome in terms of 'body' and 'mind', why is it that one can not put down the smartphone?
When she walks she feels the presence of the body. Loneliness accompanies her. Sometimes she gets stuck within time and space and cannot escape and feels alone. When she runs, she feels out of breath and gets tired when walking quickly. Nothing like walking to experience the present moment. You can't enjoy an extended sense of body by car or airplane. She cannot enjoy the feeling of her own being in movies and drama.Walking helps her confront herself as she it.
She makes it an act of the will to walk almost daily. The body is powerless. Our bodies are constantly looking for something comfortable: to eat, play, to lie down. Walking goes against this desire. What we lack seems to grow as we walk. So people may eat something on the street and listen to music. Maybe I want to enjoy the feeling of fullness with music and the smartphone—to get away from the feeling of being alone and forget the loneliness.
When we find it difficult to endure being alone we encounter bothersome emotions: laziness, boredom, irritability, fear, depression, anxiety, irritability. Few things are as good as a smartphone to escape from this inconvenient feeling.
Smartphones add different emotions and let you forget 'time alone' and the present. However, this habit eventually gravitates towards distraction and desultoriness.
Smartphones make it difficult for us to focus on the present. It's difficult to live a spiritual life without a high level of concentration. Our ability to concentrate will be diminished when talking, studying, organizing, preparing lectures, meeting others, doing creative work, and above all praying.
She walks even when tired, busy and not inclined. Walking is the prayer of the body and she thinks it's an act of pilgrimage. Above all, it is a precious moment to focus on oneself. When you focus on your body, you become one with the spirit. When you enjoy the presence of the body, you can enjoy being alone.
I would like to see all Christians who are seeking God walking without smartphones. Walking is where the body and the spirit can be communicating with each other and enjoying the here and now where God is present.
Can Christian beliefs and modern scientific sciences work together in harmony? With the progress of artificial intelligence, many academic seminars have been held in search of the role and direction of the church with this new reality. An article in the Catholic Peace Weekly brings the issue to the attention of the readers.
The Institute for the Study of Religion at the Catholic University of Suwon presented the results of a study on the social influence and direction of theology with this new reality. The theme of 'The Fourth Industrial Revolution and the Role of the Church' was meaningful because it was the first time that church experts announced their findings.
They were united in pinpointing out the technological development of the Fourth Industrial Revolution should have humanity at the center. In terms of improving the conveniences of human life, much will be done but AI will never replace humans created intelligence. If we create a 'life-oriented anthropological model' through wisdom gained from religion and science, we will be able to cope with the destructive potential of science and technology.
Professors of philosophy also said, if we want to make the fourth industrial revolution an opportunity rather than a crisis of human existence, we must make development go into a friendly human direction. What needs to be developed further in the new technology is the spiritual and transcendent nature of humanity. There is a world of love and faith in human beings which is impossible to attain only with technical big data accumulation. The church needs to find and present the path to human spiritual development and opening to grace.
Another participant hopes for the cooperation of the different fields of study so that all will benefit. There is optimism for the era of the fourth industrial revolution. However, also concerns that various problems will arise such as human exclusion and the destruction of the ecosystem caused by the replacement of the labor force with machinery.
At another symposium on 'Today's Ecology' the participants expressed their desire for a deepening humanism but with great concern that when technology develops in the absence of philosophy, human dignity is ignored. When tools are not used correctly we have to take notice.
Neohumanism maximizes the humanity that artificial intelligence can not do and interprets it and reflects on it philosophically. Christians are able to solve the problem of human exclusion by warmly welcoming those who are alienated in this era of polarization.
There was also a voice saying that Christians should take the lead in recovering the ecosystem destroyed by industrialization. Many in society continue to pursue commercialism unwisely, and exploiting, developing, profiting, and speculating on the environment, promoting the death of the earth. Christians insist the earth and nature are gifts from God. We should reflect on practical methods for the restoration of the ecosystem through reflection on wealth and waste—living simply and sharing.
Two particularly remarkable words at the 15th World Bishops Synod meeting, which ended on October 28th were Latin synodalitas (English synodality) and listening, which can be called the spirit behind the synod. An article by a journalist of the Catholic Peace Weekly gives the readers some ideas, of what happend at the recent Synod.
Synods, translated into Church legal terms, are 'delegate councils'. The Greek synodos is made up of two words: syn=together plus hodos, a way. Joon-Yang (Catholic University Professor) said, "When you translate, you can express it as 'going together' or 'walking together'.
If so, who is the subject of the going? The subject is the church, the people of God. The synod is a meeting of delegates, but in fact it is a meeting of the people of God—a meeting for the people of God and a meeting for the participation of the people of God. However, because practically God's people can not participate, the bishops who represent the people of God in the individual churches, represent the people. Therefore, the synod is the process of realizing the synodic spirit, that is, the spirit of synod—the people of God come together.
The important thing in this process is listening. Listening is not simply hearing, but opening your mind and heart to listen to the other person's story. Fr. Thomas Reese, an American Jesuit columnist, writes that the word listen has been used with at least three different meanings among the bishops.
The first is that bishops are listening to young people to discover their questions and give answers with the traditional theology of the church. They have already all the answers to the questions that are being asked. They see the young people as empty vessels into which they will pour content.
The second is an approach that thinks the church needs to change and to renew in order to respond to the inquiries and requests of young people. They see many of the approaches to the young people not working and need change and reform.
The third approach is a totally different approach practiced by the Taizé community of France. In the Taizé community, the prior, Brother Alois, has brought the listening to a completely different level. The members of the community listen to the young people to discover where the spirit is alive in their lives, even when they are not believers.
Listeners are there to help the young see the presence of the Spirit in their lives. Alois is convinced that God is love and wherever there is love, compassion, a thirist for justice, and reconciliation then God is present even in the unbaptized non-believer. The young people need help to recognize the presence of the Spirit.
The Synod adopted and finalized the final report for the pope. However, it is clear that the results which emerged from the process, must be constantly embodied in the life of the church. How will the Korean church go about implementing what was concluded at the Synod?
