I Could Be Wrong!

A novelist writes in the Sunday Talk column of the Catholic Times about "I Could be Wrong" understanding of her positions in life.

Bjorn Natiko Lindeblad, a Swede who graduated from the prestigious Stockholm School of Economics in Northern Europe, joined a multinational company and became its youngest executive.  One day he suddenly quit his job and left for the forests of Thailand. He becomes a monk following the strictest precepts. One day, his teacher, Venerable Ajahn Jayasaro, gathered his disciples together and told them in a sermon that would guide them for the rest of their lives.
 

"Whenever a conflict is brewing, or when you confront someone, just repeat this mantra three times in your mind. Your worries will disappear like dew on the grass on a summer morning. I could be wrong. I could be wrong. I could be wrong."  

This year the writer turned sixty. Last winter, her juniors gave her a surprise 60th birthday party. She said the following to commemorate her 60th birthday.
 
“I’m so glad that you guys praise me for being wiser, more generous, and calmer than when I was younger. But this is not what age gave me. If you get older and remain where you were, you'll just regress: more stubborn, and more narrow-minded. You become a fool who doesn't even know he's a fool. If there is any improvement in me compared to before, it is because of the blood and tears I needed to admit that I was wrong but they helped me become mature. I was embarrassed and upset, tears of blood were flowing when I admitted that I was wrong. But today, at age 60, when I look back on my life, I think that was the best thing that has happened. Praise my bloody tears!”

Looking back now, on the friends who she thought were weak who said: "My mom is sick" or "My younger sibling is still young" and needs help at home and fell behind in the rapid march of the times. Now that she thinks about it, how natural they were - after 40 years have passed, they are living the most sensible and righteous life, compared to the friends and seniors who were full of conviction at that time.

Not to mention other people, she includes herself. Perhaps the worst decision she made in her life was when she thought she was right, even with a knife at her throat. When she had no doubts about her beliefs, she was going with the worst option.
 
Looking back, she feels very fortunate to have gotten older. Nowadays, when she sees people who are so full of faith she feels anxiety. Sometimes she repeats to herself “That’s a hundred percent!” and then is embarrassed. When she feels  distraught about things in this world, when she hates someone, or when anger rises, she repeats over and over again "She could be wrong, I don’t know everything." [When one is not distraught and overcome with hate and anger faith is not a problem--- reason should be in control]
 
Then, strangely enough, her anger and hatred loosen up a little, a quiet breath comes through, and only then does her soul enjoy a little peace. Then, she will straighten her stiff shoulders and think about it all very calmly. Perhaps it is then that she is  hearing Jesus' quiet whisper: "Do not judge".

Ontological Meaning Of Life

A Philosophy professor at a Catholic University  in Diagnosis of the Times column of the Catholic Peace Weekly considers a topic that receives a great deal of coverage in modern times.

He begins by stating that in order to establish a culture of life rather than a culture of death, the  culture needs to respect life and reveal its mystery, must understand the meaning of life. However, our modern culture, where life resides, is entirely founded on science and technology, and the political and economic system is structured by capitalism. The path to establishing a life culture in this environment is bound to be difficult. It would be safe to say that the culture of death and killing that is so widespread today is due to the science, technology and capitalist system that we take for granted. 

 

At first glance, this may sound like a rejection of not only the science that guarantees factual knowledge, but also the technology that has been the basis of the tremendous success achieved by humans in the real world. Or, one may hastily think that this is a communist statement against capitalism, which made a democratic society possible along with economic prosperity. But that is not the case at all. Rather, when we do not reflect on the science, technology, and capitalist liberalism that made the modern world possible, its internal logic becomes excessive, and eventually the culture of death that drives life to death prevails.

 

We must be wary of the fact that science, technology, and capitalism, which are legitimate in and of themselves, may become poisons that cause death if we do not reflect on life and its ontological meaning.  

German philosopher Martin Heidegger divides human thinking into calculative thinking and deliberative thinking. Calculative thinking is the thinking that supports the positivism that dominates the modern world, and is the foundation of a culture that thinks by reducing everything to calculable objects. In contrast, deliberative thinking refers to thoughts that reflect on the meaning of existence. What is needed now is reflection that faces the limitations of capitalism, which has brought political freedom and economic prosperity, as well as scientific knowledge and cultural wealth that are legitimate in themselves.  

 

At the same time, we must achieve a cultural transformation so that we can share the meaning of existence discovered through this process with the world we live in, other people, and other life forms. Therefore, despite the human success of modern society, a philosophy of meaning that complements its limitations becomes urgent. Life philosophy seeks to answer that urgency by revealing the ontological meaning of life. This philosophy does not scientifically explain life, but seeks to reveal the meaning of life. When capitalism sets capital as the standard for life and society, a philosophy is needed that says capital is merely a means. What are our society and church saying today against science, technology, and capital?  

 

We need to look back at the church again and think about the numerous institutions it runs. How do hospitals and welfare institutions, as well as elementary and middle schools, universities, and other businesses, including the media, contribute to spreading the spirit of the gospel? Society judges the church by its actions, not by its words. There is no doubt that the institutions we run are a touchstone for judging whether the church's words of truth are legitimate. We need to examine whether these organizations are buried in their own logic and have forgotten the fundamental spirit of the gospel that we must carry out, and furthermore, to what extent we are showing through our own words and actions this truth.  

 

The core of the gospel spirit lies above all in truth and life, and the fundamental heart that guides it is love for others, which carries the same weight as love for God. Perhaps the culture of death is due to this mind and attitude that prevents us from seeing. As we look at ourselves again with a critical eye and the culture of death prevalent outside the church, we must reflect on how much of a culture of life we live. 

Is Lyrical Poetry Possible?

The Catholic Times in its 'Vision' column has an article on the place of  lyrical poetry in our world today.

The priest writer was introduced to a book by a close friend which left a lasting impression on him. This is the novel “Snow”  by French writer Maxence Fermine. This novel was concise, like reading a prose poem, but it left him with a wealth of thoughts.

 

Set in Hokkaido, northern Japan, this novel tells the journey of the main character, Yuko, who wants to become a poet against his father's wishes. The contemplation of nature, which is as beautiful as human relationships, is as thrilling as it is human. For Yuko, who lives in a snowy country, snow is special. His poems, which flow "as if laid down on silk paper",  are solely about snow. Snow is the main subject of his poetry, that  comes from the hand of God.

 

The conversation between Yuko and his father, who is opposed to his becoming a poet, is interesting. The father says. "Snow is white so it lacks existence. Snow preserves nature by freezing it. It dares to idolize the world. Snow keeps changing. So I can’t trust it. Snow is slippery. Do you like slipping on snow? Snow turns to water. That’s why floods occur during the thaw season."

 

Yuko gives response: "Snow is white. That's why it's poetry. It’s pure poetry, snow preserves nature by freezing it. It is the most delicate picture of winter, it keeps changing. So snow is a form of calligraphy. There are thousand ways to write the word ‘snow’. The surface of snow is slippery. So snow is made for fdancing. Everyone on the snow will think you’re an acrobat. Snow turns into water. Snow makes music. When spring comes, snow turns rivers and rapids into a symphony of white notes."

 

For the father snow makes for a harsh winter and for the son lyrical poetry. If the pursuit of unity between the self and the world is called ‘lyrical,’ for the father snow is merely a display of  emotion upset with his son, and for the son, they become a projection of who he is.

 

The columnist forgot the novel was by a Frenchman  who was born at the foot of the Alps, this novel also seems to be an expression of his lyricism.

 

Clearly, there are various reasons that the subject matter of nature evokes strong feelings. He thinks of literature featuring not only snow, but also rain, sea, wind, mountains, sky, and the earth. Someone’s memories of what they enjoyed in what we call ‘nature’, untouched by human intentional touch, sometimes become literature  sharing its hidden meaning with the world. But will this  romance with nature continue in the future? 

 

On August 24th, Japan began releasing wastewater from the crippled Fukushima nuclear plant into the Pacific Ocean, prompting a furious outcry from many."Children born in Pacific countries after today will not remember the Pacific Ocean before it was mixed with nuclear wastewater."  It is no longer the sea it used to be. It is different from the sea in which the whale “Moby Dick” swims in Melville’s novel, at least for some.  

The reality is that attitudes toward nature are quite different. Snow can now remind us of snow drifts, the rain and wind remind us of storms, the sky of fine dust, and the mountains and land remind us of development and real estate.

 

Philosopher Adorno said:"It is barbarism to write lyric poetry after Auschwitz." How deceitful must it have seemed to write lyric poetry after so many human atrocities? So, can we continue to write lyric poetry in the face of the natural crisis caused by human hands? 

 

Social Gospel And Spiritual Maturity

 

Gandhi was once asked for a message to the American people. Mr. Gandhi replied: "Why should I send any message? My life is my message." So it is with us—our lives become our message. In the Catholic Times, the priest columnist in Light of the World gives the readers some ideas on how to make our lives our message.

 

Even among non-Christians, there are many great many who can serve as role models for the world. Among them, we have Gandhi the father of India who said: "I am a poor mendicant. All I have is a spinning wheel, a rice bowl used in prison, a can of goat milk, six shabby bedclothes, a towel, and a not-so-great reputation." I consider him a great person. Gandhi, who was selected as the Person of the Year by Time magazine in 1930, presented many precious teachings to the human family through the ideas of non-injury, non-violence, and non-possession against British colonial rule.

"He who seeks the truth must be humbler than dust." "The more educated a person is, the more he should travel in the third class." "Non-violence is the most powerful force that humanity can utilize." "There is no path to peace. Peace is the way." One of the people who best practiced Jesus' teachings to love God and even love one's enemies was Gandhi.

 

Life with God—It is said that Gandhi earnestly hoped that India's independence and the dignity of its people would be preserved, but that he did not wish anyone to die because of it. He also lived a frugal life, working in solidarity with his poor neighbors, and was a man of prayer. Throughout his life, he sought to implement justice and tried to become a sincere and truthful person. This is the life that God taught us.

 

Of course, his life was difficult, many good people in India suffered under the oppression of powerful countries. But Gandhi and his efforts to preserve goodness preserved what was most precious. This is life with God.  

 

The Catholic Church also emphasizes through its social doctrine that people are righteous before God (#260 of the Brief Social Doctrine), and that peace comes from the fundamental relationship between humans and God, a relationship characterized by righteousness. (#488)

In the face of widespread hatred in society, a life lived with God, is the purpose of social doctrine. What is needed for that is a life oriented toward love, prayer, labor, frugality, and charity toward neighbors, as shown by Jesus, numerous saints, and Gandhi. We emphasize that it changes society. Moreover, these virtues are urgently needed by leaders and politicians. Being hostile towards those who have different opinions telling them to fight, and showing hatred and anger, only creates a vicious cycle.

Laws and principles are also important. However, there are many things in the world that cannot be solved with just that. Dialogue, compromise, tolerance, are often necessary. So, Gandhi proposed seven vices, and among them are ‘politics without philosophy’ and ‘economy without morals.’ It is the biggest factor that makes our society difficult today. I must first live a life that pursues God's teachings, a life that pursues spirituality rather than just material things, and a life that practices reconciliation and forgiveness.

 

 "Only through the mutual activity of individuals and peoples sincerely working for the good of all human beings can true universal brotherhood be achieved." (Summary of the Social Doctrine, Paragraph 145) 

Called to a Life of Joy

In the Catholic Peace Weekly a Catholic University professor gives the readers his thoughts on the joy of the life of a child of God. 

"When we meet Jesus, our lives change into a joyful feast." It is a phrase that beautifully expresses the Christian life.
 
The Gospel of John announces the beginning of Jesus' public life with the story of the wedding feast at Cana.  This may be to convey that because the Word became human and lives among us, our life with Him becomes a feast that cheers the heart like wine.
 
Just as alcohol cannot be left out at a banquet, if Jesus is missing from the life of a Christian, it will be as dull and sluggish as ‘steamed bread without anchovy’. Faith is a life with Jesus and a joyous feast. This is the core message of the New Testament. In fact, Jesus lived his life like a feast and invited everyone to that life of joy.
 
The 'Sermon on the Mount' contains the core of Jesus’ teachings—an invitation to a life with God. Jesus taught us how to live joyfully, not through old-fashioned teachings or commandments imposed as obligations but the life of a child of God who knows God and calls Him 'Abba, Father!'  

The God Jesus taught us is a merciful Father who creates and cares for all things in the world and generously provides for his children.
"If you then, being evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!" (Matthew 7:11).
 
The life of a child who calls God their father can only be one of joy and delight. It is the comfort, consolation, and reassurance that one feels in the warm embrace of one's father, free from all the cares and worries of the world. So there is no need to worry, Jesus says. "So don’t worry about tomorrow. Tomorrow will worry about tomorrow. Enough are the troubles of each day!"(Matthew 6:34)
 
Of course, human life is full of hardships, trials, and worries. Everyone's life situation is different. There are times when we are poor, times when we are sad, times when we hunger and thirst for righteousness, and times when we are persecuted. There are times when the world ridicules us because we are gentle, merciful, pure in heart, and dream of peace. However, God's children see God the Father's great will and plan beyond what the world sees, and we believe and hope in the kingdom of God promised to our children. And although everything in the world will pass away, he is confident that God the Father's promises will be fulfilled in His children, and that His justice and mercy will ultimately triumph.
 
The joy of living as a child of God does not come automatically. It is a series of spiritual battles that fight against despair and discouragement without giving up hope in the face of the hardships that come with it every day. In order to win that fight, we must believe in the presence of God the Father, who is always with us, and place our hope in His promise that He will care for and protect us until the end. In order to do so, we must listen to the voice of God who always speaks to each of us anew, and open our eyes to the love of God who gave everything for us through his Son. 

But it is also a battle of joy. No matter what situation we are in, when we are confident that God is with us with infinite love and will protect us until the end, we will overcome many situations for which no human solution is possible, and we will experience true happiness as children of the Father. Because you will taste it here and now.

Overcoming Conflict in Society

 

The Diagnosis of the Times column of the Catholic Peace Weekly gives the readers some background on the relationship between the Wisteria and Arrowroot plants and problems that may arise.

The priest columnist was born and raised in the city and consequently has little knowledge about plants and animals. When he climbs a mountain near Seoul or goes to the countryside he is amazed to see how much people know about the different trees and flowers.  Nevertheless, there is one tree that he knows well, and that is Wisteria.

When he was a child, there was a bench made of rattan in one corner of the school playground and in a vacant lot of an apartment complex. Wisteria, which climbs iron pillars and provides cool shade, is a familiar plant even in urban areas. The Kudzu plant is similar to the arrowroot plant and they both cling to what they come in contact with in their growth.

When watching TV programs that mainly introduce the lives of people living in remote mountainous villages, scenes of digging up roots of kudzu trees often appear. The plant whose roots can be drunk as juice or dried and used is similar to the arrowroot plant.

Wisteria and kudzu are both stem plants and are said to grow by climbing up other trees. However, it is said that when these two plants meet each other, it becomes difficult to separate them.  As the kudzu  grows, it wraps itself around the other tree in the right direction, while the wisteria grows in the left direction, so if these two plants meet, it will be impossible to untangle them. The word in Korean that comes from this contact is 'Conflict (葛藤,)', he thinks it is a good name.

When he looked up the Korean word conflict in the dictionary it was defined as: 'hostility or conflict between individuals or groups due to different goals or interests'— labor-management conflict, generational conflict, regional conflict, etc. 

These words complicate our minds, like two intricately twisted vines, like a twisted skein of thread that we don't know where it begins and where it ends. Efforts to calmly unravel each tangle quickly reach their limits, and the urge to chop down the plant with an ax or cut off the tangled parts. Not only do we need to think about social and political aspects, but conflict is one of the things that everyone wants to avoid, but cannot avoid. We have to deal with others with whom we are in conflict, misunderstand, and distrust within families, the workplace and society. So, is there an easy way to resolve the conflict?

Recently, conflict on the Korean Peninsula has been increasing. On August 18, President Yoon, U.S. President Joe Biden, and Japanese Prime Minister announced the ‘Camp David Principles, Spirit, and Pledge’, which contains the joint vision and partnership of Korea, the United States, and Japan. Evaluations continued that it raised security cooperation between the three countries to a new level and formed a collective security system that effectively keeps China in check. Some argue that security has become stronger due to strengthening ties between value alliance countries, while others argue that security has become more unstable due to the breakdown of balanced diplomacy between the United States and China

He doesn't know how the outcome will play out, but it seems difficult to deny that the conflict structure between Korea, the United States, and Japan versus North Korea, China, and Russia has become more solidified. Right now, North Korea's arms trade with Russia is increasing, and its dependence on China is also increasing. The conflict between North and South Korea was difficult to resolve just by coordinating the positions of the parties and restoring trust, but it is being sucked into a confrontational structure even further within the international situation.

Let’s pay attention to the definition of 'conflict' again. If you cannot cut down or burn the other side's trees, the conflict should be managed rather than escalated. Care must be taken to prevent it from developing into a bigger conflict. This is by no means a cowardly act, but a wise one. It is relatively easy to speak harshly and act aggressively. It is much more difficult to come up with a solution to resolve the conflict. Although it is difficult, he hopes we can take the path toward peace. That's why politicians exist, and isn't politics necessary for the community?

"I am Having a Hard Time"

 

One Mind One Body Suicide Prevention Center priest columnist of the Catholic Times mentions the society where it is difficult to say: “I am having a hard time.” He is the director of Spirituality in the Department of a Catholic Hospital.
 
A famous broadcaster publicly revealed that he suffers from panic disorder. Until then, panic disorder was unknown to the public and was only seen as an excuse for people trying to avoid social responsibility, but after that incident, the columnist became interested in what panic disorder entailed and the pain experienced.
 
As a result, awareness of panic disorder changed and patients who had previously been unable to reveal themselves in public were able to reveal themselves one by one. They say that although their situation has not changed, people's perception has changed and just being recognized can provide comfort.
 
The number of suicides in our society exceeds 13,000 every year, and this number has steadily increased since the IMF. The pain of suicide does not end with the death of the suicide but has a huge impact on those left behind. When a person commits suicide, there are about 20 family members who are emotionally connected around them, and these people are called 'suicide bereaved family members'.
 
It is estimated that about 200,000 suicide bereaved families will occur each year alone, and looking at the cumulative number each year, it can be inferred that the entire Korean society is becoming a huge bereaved family society. However, despite this large number, it is difficult to find suicide-bereaved families. Suicide is not something we can easily speak about in our society.
 
Family members bereaved by suicide are unable to recognize the pain of someone close to them and feel shame and guilt about not being able to foresee the death, which makes it difficult for them to reveal it to those around them. There are cases where the death is not even made known within the family.
 
At the same time, conflicting feelings of betrayal and anger arise towards the deceased who caused such pain, and these complex and contradictory feelings make it even more difficult to bring the subject up in conversation. Moreover, there is an added social stigma that sees suicide survivors as problematic people, causing them to experience the pain of enduring everything alone. Even family members hesitate to approach each other after a suicide and their relationship becomes distant, and this isolation also puts the bereaved family in further danger.
 

In English-speaking countries, survivors of suicide are called 'suicide survivors'. However, these days, many people appear to be fine to others, but inside they feel an unbearable loneliness, and the pain repeats over and over again, They become numb and find it difficult to even utter the words, “I’m having a hard time.” I even worry that if I say it's difficult, I might make things difficult for the listeners.
 
Then, after facing great difficulties, there are so many people who cannot find anyone and endure everything alone, collapsing and having to make the final decision alone. Has it become a courtesy and a virtue in this era to pretend that it is not difficult even though the situation is already unbearable?
 
 Even if it's difficult to solve it right now, how great would it be if we could create a social atmosphere where people could just say: "I'm really having a hard time," and those around them would listen carefully to those words? If we can’t even do that, we might all be ‘suicide survivors’.