In Dostoevsky's Crime and Punishment, the protagonist, Raskolnikov is a poor but kind-hearted student. He plans to kill a pawnbroker that he has been dealing with, an old lady, who he considers a "worm", squeezing money from the poor. What he wants to do is not a sin but a realization of justice. In the Eyes of the Believer of the Catholic Times, the writer reflects on what is sin beginning with Dostoevsky's novel.
But after killing the woman he is in great fear and self-denial. He meets a prostitute named Sonia, who is pure in heart, he is touched by her love and realizes that the old lady, who he considered no more than a worm is a dignified human being. He has remorse, confesses and is exiled to Siberia accompanied by Sonia and begins a new life, kissing the ground of his exile and yelling out: "I am a murderer".
Nowadays, the story of a woman in her 30s who killed her ex-husband brutally upset many of the citizens. She killed her ex-husband because it might interfere with her remarriage and felt little guilt for her actions. The writer was not comfortable with the news that more than 200,000 people petitioned she be executed quickly. Raskolnikov, who executed the "worm" and the woman who killed her ex-husband without guilt are they really not human and lack dignity?
Article 10 of our Constitution declares that "all citizens have dignity and value as human beings. According to this rule, not only the good man is dignified, but the worm-like old lady of "Crime and Punishment". Raskolnikov, who killed her and that woman in her 30s who felt no guilt have dignity.
Many of the teachers of religion go one step further and teach that we are all brothers and sisters and one with all of nature. They consider the killing of animals a sinful act. India's philosopher and one time president of India, Radhakrishnan, explains sin from the Hindu scriptures, Bhagavad Gita: "Sin is not just an act of transgression of rules or law, but sin is the individual's finiteness: ignorance, and conviction that the self is independent of others."
This finiteness is a sin because an individual can not live without compromising himself against another. In reality we all owe our existence to others and we forget we are all connected to one another, and yet emphazise our indviduality and praise our independence. Convinced of this is where we sin.
Pope Francis also said: “This world is inherently beautiful and still a precious work of God. In this world, however, violence, divisions, conflicts and wars are frequent... We are not able to escape from the prison of selfishness into which we have locked ourselves" (The Church of Mercy, p. 266).
We can not live without taking the life of another living being for food that is the reality but we should be temperate. We have no choice but to punish those who kill to protect society, but we still want to stop the death penalty in respect for the dignity and value of the person, and seek an alternative punishment.
In this life there is no way we can escape from finiteness but we can hopefully struggle to diminish our selfishness and self-centeredness, can we not?
People are hurting. Life is empty for many. Consequently, a time of spiritual thirst. Even Christians are looking around to satisfy this thirst. There is a demand, so there is a supply. In line with this, new spiritual movements have soared. Christians must be able to distinguish what is Christian and what is not.
'New Age' is one of these movements. Why did 'New Age' emerge as one of these spiritual movements that adversely affected Christianity? It is fundamentally different from Christianity in two ways. So begins an article in the Peace Weekly by an educator on the life of the laity.
First, New Age does not accept Jesus as Savior. They admit that Jesus is one of many saints and manifestations in human history, but do not recognize him as a Savior, Messiah. In this respect, 'New Age' is fundamentally different from Christianity. Second, they refer to God as the universe's enormous energy. It is also fundamentally different in not confessing God as the only God and Creator.
Many lay people familiar with 'New Age' see much in common with Christianity. In many cases, this happens without realizing it since 'New Age' is deeply rooted in all areas of politics, economy, society, culture and the arts. The problem with the 'New Age' is that it naturally entertains us and moves us away from God. Believing in God as an absolute deminishes and is confused about Christ as Savior. And it is becoming more and more meaningless to go to church and live in community since we can live well without going to church.
Another emerging spiritual movement that acts as a barrier to living as a layman in the world is 'Ki' (氣). As a mental exercise, not a big problem. However, the phenomenon of 'religiousizing' '기' has been around for a long time. Already we have the makings of a number of pseudo religions. If you go deeper beyond the mental movement, you end up with a religion and faith.
Also values are a barrier. Values can change and vary from time to time. Modern times seem to have the absence of values, an age of confusion. What is important is money and health, the things of the world. We live in a world influenced by humanist ideas. As a result, the value of human beings, the value of human nature, and the value of God in reality are being pushed out. The words we use say that humans are more important than money, but in many cases the opposite is done. Nevertheless, there is hope because humanity does know that human beings are more important than money. Human beings cannot lose this value. Because there is God in us.
God and man are one. God is in us and we are with God. Jesus is in God and God is in Jesus. Thus, no matter how circumstances change and times change, the dignity of human beings with God can never be compromised.
The laity live with others in the world, but they should not live just like others. Jesus said, "If you do not become like a child, you will never enter the kingdom" (Matthew 18: 3). So what are some of the characteristics of children? There is a lot that he can list like innocence, but what he pays the most attention is asking questions. Children always ask their parents questions. "Mom what is this?" "Mom can I eat this?" "Mom can I go to my friend's house?" "Mom what should I do?"
But when we do something, we rarely ask God. It's my judgment my thinking we follow. As a result, we stumble often. We are so busy. I want to do this, and do that. And not satisfied with anything just busy. We must stop living such a busy life.
The laity adapt to and live in the world with others but they also need to know that the standards and values of the world are not absolute. Lay Christians are those who, even in the world, must learn and practice Christ's ideals and values.
In her weekly column for the Peace Weekly a religious sister reminds us that we are responsible as we age for the face we have. This is because of our repeated thoughts, emotions, and actions which constitute who we are.
She mentions going to her hometown and meeting her old friends after many years, the gestures and expressions still remained. "With the passage of time you are the same." "You haven't changed much either." "Really?"
For a while, she felt she was in a time machine that brought her back to her school. days. "But at this age, I studied well, was smart and was pretty… It's all useless." "I have a lot of friends who seem unhappy even with a lot of money." "Yes, that's right. Now I can see how I lived just by looking at my face." "Persons with the radiant faces, putting all together, seemed to have a postive outlook and enjoyed life."
At that moment, she remembered a friend whom she met by chance last year. She remembered her pretty face from their school days, enough to make one jealous. But the friend when encountered, her face was distorted and looked much older than she actually was. Her friend seemed to have anger written on her face as if pursued from the look in her eyes. 'Ah, this friend is not happy; life must have been rough. Yes, that's right. I'm responsible for my face as I get older.'
Then a friend began to tell his story with a serious expression on his face. "I actually lived for a long time a life that was close to death. There was no hope at that time and I wished death. Then one day I looked in the mirror; I was surprised for a monster was staring back at me. A monster… . This was crazy to be living like this and it shouldn't be."
This friend's confession rang a bell in her. Should we not be messingers of joy to others? As we were talking her brother and sister joined them. My friend greeted my family and we remained in conversation for some time before we separated. On the way home her brother said:
"Sister, that friend of yours must have had a peaceful life the way he was laughing and full of joy." Yes, it was a happy face she quietly responded.
She recalls a friend who was overcome with thoughts and wishes for death on occasions too many to count. The friend tried to rid her self of the stress and depression with a strong spiritual life. She decided to give this friend a telephone call. She was successful in riding herself of the monster and wants to tell her to look at the real self in the mirror.
Sister often looks into the mirror too. As you grow older, you see white hair, blemishes, liver spots, and wrinkles. But when you get trapped looking at the outer appearance, you don't see the real self.
"My face, which I must be held accountable for as I get older, my habits have become what I am today. Repeated thoughts, emotions, and actions gather overtime on the face. Our footprints in life are left all over the face. My face is a puzzle that is open to everyone."
"Come, let us drink deep of love until the morning,and abandon ourselves to delight. For my husband is not at home he has gone on a very long journey, taking his moneybags with him; he will not be back until the moon is full" (Proverbs 7:19-20). If we didn't see the attribution to Scripture we would have taken this coming from a trashy novel.
A priest professor introduces the reader of the Kyeongyang magazine to the captital sin of Lust. Sex has always been a topic of interest and appeal to the human race. Korea in the present century is also filled with sex talk. He brings an article from the mass media to the attention of the readers.
"The police investigating the violence of a club found the use of drugs, sex entertainment and violence and sexual indecency which on further investigation found this was being videoed for their SNS internet room. Those who were involved in this were famous entertainers causing some talk in society." These incidents enter the daily conversation of the citizens and many are surprised at the decadence in areas of society arousing nausea in the way some are treated as objects.
When distortion in the understanding of sex comes in contact with money, and technology we have the incitement in society to sell sex as a commodity and the dignity and value of the person is forgotten. When lust is not controlled and free to express itself we have sexual harrasment, sexual violence, pornography, debauchery, prostitution, exchange of mates and all kinds of sexual intemperance.
The internet has helped the spread of distorted sex to a larger audience. In France, Germany Spain and England we have businesses selling sex with robots. Many think this will decrease human trafficking, and sexual violence. In a survey made abroad 70 percent of the men and 30 percent of the women were in favor of robot sex. A book by David Levy: Love and Sex with Robots sees the marriage of humans with robots and the writer wonders what kind of world are we making.
How are Christians to look upon sex? In one survey Christians have a guilty conscience with sex and not as much joy as others. There are those who feel ashamed with the ordinary sexual life of husband and wife and not unheard is the desire for holiness by avoiding the sexual embrace of married love. This arises from the inablity to distinquish sexual desire from lust. Christians are not to see sexuality as bad and to avoid it but to show the beauty of sexuality and have the mission to restore it to its original goodness.
Ron and Mavis Pirola, Catholics and parents of four from Sydney, told a Vatican gathering of about 200 prelates that sexual attraction brought them together 57 years ago and helped keep their marriage strong."Gradually, we came to see that the only feature that distinguishes our sacramental relationship from that of any other good Christ-centered relationship is sexual intimacy, and that marriage is a sexual sacrament with its fullest expression in sexual intercourse."
Lust is different from sexual desire. "Lust is disordered desire for or inordinate enjoyment of sexual pleasure. Sexual pleasure is morally disordered when sought for itself, isolated from its procreative and unitive purposes" (CCC 2351). When one has the intention to remain with the thoughts of a disordered desire and take pleasure in the desire we have a sinful inclination. He mentions the word lussuria from the Italian to express the word lust.
We have a big difference between love and lust. Love goes out to the other, lust turns in on oneself. Lust seeks personal satisfaction to control the other and ignores reason. Love has control over oneself, does not ignore reason and goes out to the other. The consequences of lust according to St.Thomas Aquinas:"blindness of mind, thoughtlessness, inconstancy, rashness, self-love, hatred of God, love of this world and abhorrence or despair of a future world."
The universe is expanding. The first to prove this was American astronomer Edwin Hubble. In 1929 he reported the more distant the galaxies the faster they move away. This relationship, which defines the distance to the galaxy and the rate of retreat, is called Hubble's law. It is the backbone of modern cosmology and appears in high school textbooks. So begins the column Word and Silence in the Peace Weekly.
Last October, the International Astronomical Union changed the name to Hubble-Lemaître Law and asked that it be so-called. Lemaître's pioneering work on cosmic expansion was admitted, lately.
Georges Lemaître (1894-1966) was a Belgian Jesuit priest. Although he was ten years younger than Einstein, he was active at the same time. Einstein's equations were solved to present the expansion of the universe for the first time. The paper was published in 1927, two years ahead of Hubble's observations.
The expanding universe hints to a beginning of the universe. If we go back in the time of expansion, will we not meet with a small initial shape? Lemaitre called the original seed a "primitive atom". The universe now is the result of the expansion of this primitive atom. This is the foundation of the big bang universe theory, which is established theory today. Lemaître is an integral part of the history of the big bang.
The big bang connects us at first glance with Genesis and the creation of the heavens and the earth. The Catholic Church responded favorably. Pope Pius XII said at the Pontifical Academy of Sciences in 1951: "Today's science seems to have succeeded in testifying to the original moment of creation."
The Pontifical Academy of Sciences was reorganized in 1936 during the time of Pope Pius XI. Annually, academic conferences are held to illuminate scientific development and submit annual reports. Lemaitre was a founding member and was chairman from 1960.
How did Lemaître accept the pope's bold speech that welcomed his theory? First of all, the media of that time reported the amazing changes in the Vatican. However, some scientists responded very critically. The intention to justify faith by the scientific theory was not right. The same was true of Lemaître. He advised that forcing the connection between science and theology was neither help to science or the church.
Today the church is neither wary nor opposed to science. The church does not try to stop the amazing progress of science. "The Church has no wish to hold back the marvelous progress of science. On the contrary, she rejoices and even delights in acknowledging the enormous potential that God has given to the human mind" (Joy of the Gospel #243).
Faith and science once opposed each other, now recognize and respect each other. Science is the effort of the human mind to reach the mystery of the universe. Faith tries to answer the ultimate question thrown to the naked soul before Mother Nature. The church does not regard the Bible as a science textbook and has fully transferred this role to science.
Lemaître was made a monsignor in 1960 and died in 1966. As a leading scientist and member of the clergy, he contributed to the correct relationship between science and faith. In particular, scientific theory, no matter how plausible, religion should not judge it right or wrong. The theory of science can be amended or discarded at any time, but the church pursues the values of eternity.
In the face of the dazzling developments of modern science.Lemaître's words are still worth pondering. "Does the church need science? No. The cross and the gospel are enough."
A religious sister in her column in the Peace Weekly wonders do we really listen to other people with our whole being. She recalls a visit to the New York Museum of Modern Art. What impressed her was not the paintings but the back view of an old couple sitting side by side in conversation, looking at the painting of Pablo Picasso's Virgins of Avignon.
They were paying close attention to each other's words as they looked at the painting. When the wife talked, the husband listened intently, and when the husband talked the wife nodded knowingly. What did these two have so much to talk about before the painting of 5 naked women of Avignon? Seeing this old couple deep in conversation made her reflect on the time they had spent in conversation over the years.
In the sister's lectures, she often asks couples what they talk about. Usually, they talk about the work, the children, some drama they had seen or politics. She mentions Mrs. G, who has been married for 30 years and only talks when her husband talks politics. Usually it's what did you eat? Where are the socks? What will you do tomorrow? Even marriages without problems they don't travel together, don't have the same likes or dislikes, don't have fun together, and rarely see a movie together, or share their hobbies. They talk, but the time for conversation is much less than one would think.
Sometimes she thinks: We talk a lot like a person invited to a talkfest. She also finds it increasingly difficult to be concerned about the one speaking and to be a good listener. Sometimes several people gather to talk and few people listen. It seems like everyone is just waiting their turn to speak. One breaks the flow of the conversation and repeats what has already been said. No listening—people rather talk.
Why are we so good at telling our own stories? Why so difficult to listen? One study found that when you talk about yourself, dopamine, is secreted and we feel good. So who did I meet, what did I eat, where did I go to play, take selfies and post on social media?
Conversation shows concern for others. Caring dialogue is like a beautiful duet. Pay close attention to the person's breathing, eye contact and share your feelings. Above all, when you sing duets, you should listen to your voice so also in speaking.
We need to hear what we are saying. When I listen to what I say, I have the attention to know how the other person is hearing me. What I want to say may make another uncomfortable and hurt. What we say to one person may be heard differently by another person.
Even when a couple gets older, time in conversation can be shared and enjoyed. When our relations with others are not what they should be with conversation and self-reflection we can make amends for our many failures and ask for forgiveness.
'Do you want to listen to the things I want to say?'
Here in Korea as in much of the West we are seeing a drop in religious practice. At the same time news and statistics come to us in rapid order showing that society is having a nervous breakdown. Nine out of ten young people in England have no purpose in life. The number of suicides is increasing and the number of mental problems is seen everywhere. The availability of information is part of the reason but not the only reason.
In a bulletin for priests, a retired pastor laments the change in Korean Catholic life where only about 18 out of a hundred parishioners are practicing. These numbers will not be improving soon. What has happened? Society has changed and so has the Church. The same problems facing society are facing the Church.
He mentions in the article, Paul who was a devout parish worker, had a good education and taught the catechumens who were preparing to enter the community. Many praised him for his devotion and efforts. He moved to a distant city with his family because of work. Months later, his friend heard that he discontinued going to church. There seemed to be no special reason. He was teaching those who were interested in coming into the church; lived an exemplary life and yet... Many people were surprised to hear he was no longer practicing.
Not uncommon is to see this happen within a community. If you marry, move, or make major changes in life, the faith life often breaks down. Many are the reasons for leaving this life of faith but something was missing. From the outside, he was living a life of faith, but the roots did not go deep.
Faith begins by hearing and becomes strong through experiences in life. Listening to the Gospel important as it is, can not take the place of experience and living what is believed.
For example, Kim was introduced to someone by a friend. They never met but he heard a lot of good things about him. One day they met. They talked and watched a movie together and deepened their friendship. What he heard about him only in words lacked intimacy. After meeting, talking, and doing something together, a friendship developed they wanted to meet again. Introduced with words and with the head, the experience of the person brought a change.
In the age of science where everything needs testing and causes revealed, faith becomes more difficult. The world of faith is rarely revealed in this way. It's not scientific and objective truth of ‘3 + 3 = 6’. With objective truth, we have no freedom to accept and believe. The truth of faith is not objective in this sense, but subjective. Many miracle stories are hard to accept scientifically. Some people can accept it, and others can't. We are free to accept subjective truth or not. When two people see the same thing, one can be changed and to another it means nothing. Accepting the truth of faith requires not only the disposition but an openness to allow it to work and change us.
“I have met people who are poor and unlearned, and faith gives them hope and strength while the wealthy and educated have only the externals of faith." (Tolstoy)
“Everyone who hears and practices these words of mine will be like a wise man who built his house upon the rock” (Matthew 7: 21,24).
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