Need for a Philosophy of Life and Spirituality

A philosophy professor writes in the Diagnosis of the Times column of the Catholic Peace Weekly about our need for a philosophy of life and spirituality.

Science, technology, and capitalism, which characterize modern society, are systems formed on empirically verifiable objects. This philosophical point of view, commonly called naturalism, argues that only perceptible objects, or matter, exist. In such a  philosophy and science, which explains material reality, we see all objective knowledge. By applying this through technological engineering, we enjoy the convenience of life never seen before.

Think about the numerous technological and engineering achievements we encounter every day. The columnist is amazed by its sophistication and convenience. This philosophy is also the foundation for making capitalism possible politically and economically. The economic success of capitalism has brought tremendous abundance to our lives. These successes eventually made social and political systems work following capitalist logic and even included people's perceptions of the world and values within that logic.

This system and its success have enabled society to be democratic and liberal, giving us material abundance and comfort. However, as the philosophical perspective underlying the system was limited to naturalistic arguments, society for the most part has lost its understanding and interest in areas beyond natural facts. The more successful capitalism and technology are implemented, the deeper the indifference and lack of understanding of the existential and spiritual realm.  As a result, life has also come to be understood only as a natural reality. The many areas that can't be reduced to natural reality are just passed over and the phenomenon considered understood has become widespread.

Humans have too much nostalgia for a better world to endure the emptiness and alienation that this era brings. In short, human beings are transcendent beings who seek meaning and long for the world beyond what we see.  And that's where the crisis of modern society lies. Because of this naturalist philosophy and materialistic culture, the notion of the common good, community, empathizing with others, and living with them, is ignored in society. The phenomenon that best illustrates what is happening is the thirst for spirituality that exists in modern society— secular psychological knowledge, psychological counseling, the New Age interest and pseudo-religions.

 

To overcome this this way of thinking, a philosophy of life seeks to establish the meaning of spirituality ontologically from a philosophical perspective. Only on this philosophical foundation can all religious concepts of spirituality be properly understood. Isn't it a fact that has been clearly confirmed since the traditions of the early church that dogmatic teachings without a philosophical foundation can not clarify their theoretical foundation? Philosophy that aims to establish a philosophical basis for spirituality appears as a life philosophy.

Almost all ancient European languages linked the soul to the breath of life. Since this breath of life is vitality, only when we reflect and explain it philosophically can we go beyond modern culture centered on natural reason. On top of that, Christian spirituality will be presented legitimately within modern culture. When the church fails to satisfy the spiritual thirst of humanity, pseudo-spirituality and pseudo-religious phenomena are bound to increase. What is needed now is a philosophical systemization of spirituality and efforts to pursue a valid spirituality based on it.

Putting Order Into Our Lives

The Catholic Times in the Eyes of the Believer column has a pastor's article on putting things in order at this time of year.

The parish has been running the ‘Organization and Storage Expert’ program since last October. It is one of the night programs newly established by the local district  Office, Lifelong Learning Center, the parish only provides a location. It is said that as soon as online applications began, student recruitment was closed.  These days, it is becoming a popular course because you can earn money by obtaining a professional certification.

The fact that more and more people are entrusting their organizing and storage to professionals is proof that they own too many items that they cannot handle on their own. In addition, organization and storage are becoming more and more important as people prefer a simpler and more tranquil atmosphere by putting order into their lives and space. 

We can say that we are living in an era where the ‘desire to consume’ and to organize, to make living space simple and efficient are in conflict with each other. Organizing is said to be ‘separating necessary items from unnecessary items and boldly disposing of unnecessary items.’ 

So, if you are a person who knows the difference between ‘needs’ and ‘wants’ and follows your needs, you will be a person who is good at organizing things on your own without receiving help from others. A need becomes difficult when not present. It does not have to be a need to resolve it, and no longer a need when resolved. 

However, desire makes you anxious, makes you think that you might need it later, and gives rise to other desires. Since desires are generally larger and more specific than needs, you need to consider the necessity and nonnecessity of the items you are organizing. Knowing that the standard for organizing is ‘necessity’ remains primary. 

Therefore, the first topic for the organizing expert program-- ‘Understanding organizing and storing,’ emphasizes ‘throwing away’. The object of ‘throwing away’ is, of course, the person's individual desire. When you give up and throw away your desires, only what you need remains, and life and space become more relaxed. Isn’t this what it's all about?  Therefore, we must realize that organizing things is not limited to simply moving or disposing of things to another place, but organizing life itself. 

Isn't life itself tangled with needs and desires? Moreover, is it not our self-portrait to even desire what others desire? In other words, my desires may often be the desire that others have, and my possessions and consumption are manipulated and forced. If we do not live according to our needs, we have no choice but to become slaves to our desires. Therefore, organizing one's life means breaking the chain of obsession with endless desires and practicing one's will to pursue a life of 'necessity'. The life of ‘necessity’ is based on the 'spirituality of emptiness'. That is the wilderness life of the Israelites in the Old Testament and the ‘life on the road’ that Jesus walked in the New Testament. 

The year is coming to an end. One of the things to do at this time is to look back and organize your life. As a believer, you need time to calmly reflect on your footsteps and reflect on how you spent each day, what happened, whether you had any regrets or mistakes, and whether there were any difficult, happy, or rewarding experiences. Perhaps it is also a time to be like the bamboo that stops momentarily to form nodes as it grows. From the outside, the time spent reflecting is a waste of time that prevents growth, but that time is the time to organize one's life. When you get rid of desires that lead to obsession and make choices toward a life of necessity, another new path opens. 

Catholic Lay Theologians

In the Catholic Times' Eyes of the Believer column, a retired journalist gives the readers some thoughts on the place of lay theologians and missionaries in the church.

The Archdiocese of Seoul’s Social Correction and Pastoral Committee works with detention centers, prisons, and juvenile prisoners. After receiving ten volunteer training sessions and meeting with the priest in charge, you are given your assignment. The columnist is working as a catechist at the Southern Detention Center. Volunteers mainly help with the Mass liturgy and distribute snacks. Women volunteers have direct contact with the women in the detention centers.  

After volunteering for about a year, the columnist thinks: 'I’ve come to the right place'. Last November 9th, in the classroom of the second-year graduating class of the Catholic Seminary there were briefing sessions for help in six organizations, and for help on the missions.

Efforts are needed to create an era where theology can prepare a person for a career in that field. This was the title of the front page headline of the November 12th edition of the Catholic Newspaper. 

There are not enough places to study theology within the church, and there are no suitable career paths to live as a theologian. He hopes that theology will spread beyond being the exclusive domain of clergy and religious and into something that all believers can do.  

He greatly sympathized with the article that dealt with ‘lay theologians’ as part of a layman’s Sunday project. Overlapping with the current status of missionaries and catechists who graduated from the seminary, thoughts on the present and tomorrow of the church came one after another. 

Currently, the church advocates a synodal church and is seeking the independent participation of clergy, religious, and laity. Priests must first put aside clericalism, which is constantly under attack both inside and outside the church, and help laymen carry out their duties as non-ministerial priests. Therefore, there is ample reason for laypeople to study theology. Moreover, lay theologians and missionaries are valuable assets that must be raised and utilized for the church.

The author is already nearing the end of two years of seminary life. Since he spent most of his time buried in classes and theological books, he developed the habit of summarizing the key contents of the books. Isn't it best to share good things? Every morning, he posts three or four short sentences in a group chat room. The response from his classmates and some acquaintances was good. Reading and studying to extract those few lines became his daily routine 'doing theology as a layperson'.

However, not only are there a very small number of lay theologians, but there is also a severe lack of pulpits and research institutes where they can utilize the studies they majored in at home and abroad. Just looking at the seminary alone, there are only 4 lay theologians out of 26 students taking courses this semester. Even in parish lectures, it is extremely rare for a layperson to take the microphone. Although their reason for existence is clear, there is no position or carrot to stake their future on, and interest and support from the church are minimal. 

There is only one lay missionary and catechist training institution in the Archdiocese of Seoul. Recently, next year's admissions guide was sent to several places. Students even visited the parish priest and delivered the message directly. More than 1,000 envelopes were sent to parishes in Seoul and four dioceses in the metropolitan area and to correspondence course students. If the parishes took an interest in recruitment you would eliminate worries about unopened or closed departments. A change in thinking and will is an urgent priority in dioceses and parishes.

"Great changes are occurring throughout society in the digital environment. In it, laypeople are taking the lead in promoting the church and proclaiming the gospel." I was also drawn to the "Comprehensive Report" of the first session of the 16th General Assembly of the World Synod of Bishops, which concluded on the 29th of last month. A statement about the layperson's mission summons a passage from Scripture. "I have fought well, I have run the course, I have kept the faith" (2 Timothy 4:7). Let us first make a pledge that God’s people, the laity, will have a sense of ownership and fulfill their calling. 

Here and Now

In the Bible Life magazine, a priest liturgist writes a meditation on living in the here and now.

"Lord may I celebrate this Holy Mass as if it were my first, my last, my only Mass."

The above words keep on returning to the priest in prayer. He remembers seeing the words in a sacristy where he was invited to say Mass not long after ordination. The words left a lasting impression on him. 

However, at this time in life, he thinks it is not only the Mass that needs this kind of attention but everything that is given to us to do as members of the mystical body of Christ. Each day that we are given in life should be lived with this attitude.

Therefore how does one accept the mission that the Lord gives us as the first, the last, and the only mission in everything we do. Jesus tells us in the sending of the apostles in Matt. 10:9-10. "Provide yourself with neither gold nor silver no copper in your belts, no traveling bag, no change of shirts, no sandals no walking staff." When we are concerned with too many things what is important is often missed. "You are anxious and upset about many things one thing only is required" (Luke 10: 41-42).

There is something else that is important besides money, a traveling bag, or a change of clothes for they are necessary for the places you will be going not in the here and now of the present mission. Where I am present should be as if the first place, the last place, and the only place— the here and now of the present is where I am to give my all, and doing this you prepare for the next 'here and now'.

We as Christians are living in God's kingdom now. We honor the call that the Lord has entrusted to us as if it were the first, last, and only time, and realized by living with sincerity, considering the ‘here and now’ as the place of salvation, not 'in the past' or 'somewhere next'.  Salvation takes place 'here and now'. 

At the beginning of his public ministry, Jesus opens the book of Isaiah in the Nazareth synagogue and reads: "The spirit of the Lord is upon me; therefore he has anointed me. He has sent me to bring glad tidings to the poor, to proclaim liberty to captives, recovery of sight to the blind, and release to prisoners, to announce a year of favor from the Lord" (Luke 4: 18-19).

After saying this he turns to the congregation and says: "Today this scripture passage is fulfilled in your hearing." Jesus is inviting us now in the here and now of the present to carry this out in the ways possible to us.

Each moment of our lives we are being saved, renewed, and given graces. Jesus is being raised again in our lives daily.

The Cheese Priest

In the recent Catholic Weekly, a pastor introduces the work of a missionary priest who made cheese famous in Korea. He writes about the priest in the Eyes of the Believer column.

When the district priests' meeting ended, the priest of Imsil Parish gently handed the columnist an invitation. During the ‘Imsil N Cheese Festival’, a bazaar was held at the parish. When he studied abroad in Rome, it was not easy to eat cheese with a ‘spicy smell’, but now his taste buds have become quite accustomed to the various types of cheese produced in Imsil, ‘the birthplace of Korea’s first cheese.’

To avoid the crowds at the event he visited Imsil parish with believers on the last day of the festival. What welcomed us at the entrance of the church were photographs and records showing the late Father Jeong Ji-hwan (1931-2019) when he became pastor of the Imsil Parish in 1964.

Born in Belgium, his real name was Didier t’Serstevens! After the Korean War, Korea was poor he volunteered to go to Korea, saying he wanted to help Koreans. He spent his youth in Korea and accomplished things on his own that no other Korean could do. 

The man who enriched the local development and residents' lived by making cheese with the residents in his poor and barren Imsil. He is always given the title 'Father of Imsil Cheese' and 'Father of the Disabled Families'. He was truly a shepherd who devoted himself to serving his flock. 

"The good shepherd gives his life for the sheep. I have come so that they may have life and have it overflowing." ( John 10:10-11) But trials and suffering followed. "I was born naked into this world, and I will return naked. What you gave, you take back; just praise your name. If we have received something good from God, how can we reject it because it is bad?" (Job 1:21; 2:10b) ( The missioner had to deal with many health problems and died in Korea). 

After the meal, he went to the church to pray, and the photos of the town of Imsil at the time of the priest's appointment were displayed in the yard, the making of cheese, the shape of the cheese at the time, the construction of the factory, the young people working with Imsil Cheese, the place they stored the cheese, and the current Imsil Cheese. He looked closely at the theme park photos. The believers, who were at one time ashamed of his past achievements learned much that they never knew before and gave thanks to him. 

The columnist also visited the ‘Cheese Historical and Cultural Space’ in Sangseong Village, for the first time. The first cheese factory was built there and was restored last year.

The priest, who started with two goats as a gift and succeeded in making cheese in 1967 after three years of failure, went on to successfully produce camembert cheese in 1968 and cheddar cheese in 1970, supplying them to Chosun Hotel and Shilla Hotel. He fostered a cooperative along with raising dairy cows and began full-scale production through a cheese factory, distributing the profits evenly to the residents. In 1981, as the cheese business grew, he allowed the residents to run the factory themselves and operated the business for 17 years and left with only one bag. 

The Cheese Priest said: "The brand known as the origin of Korea’s cheese was not just acquired; it was created with community spirit, sacrifice, and passion with a desire to live well together through cooperation with Imsil residents."Afterward, in Soyang, Wanju-gun, in 1984 he established ‘Rainbow House’ for the severely disabled, and served there for a while. He helped people who were unaware of the rights they should enjoy or who had given up because life was too painful. He was there to help them find their place in the world, to live together with others, and to help them pioneer their own lives! 

The columnist misses the Cheese Priest who is no longer with us after giving many people a reason to hope as we celebrate the holy month of mourning. May his soul and the souls of all the departed, through the mercy of God, rest in peace. Amen.

The Four Gracious Plants

In the mission station, one of the religious sisters has for the last 6 months had a class in ink painting for those interested and has given us some insights into an art form that has a long history in Korea. 

If one puts the word 'Korean ink painting' in a search engine, one will get an understanding of what is meant by Korean Sumuk (ink wash painting).

It was for a long time associated with calligraphy. The separation of the two art forms was made many years ago. In looking at some of the articles on the internet, even for a person with little knowledge of the art world, one can appreciate the beauty and sophistication of this art form. The surrounding countries influenced much of the traditional Korean art, but over the centuries Korea gained its own distinctive characteristics.

Ink painting dates back to China and came to Korea and flourished during the  Joseon dynasty in the 14th century. It's not only brush, ink, and techniques used but a great deal to do with the spiritual and one's understanding of reality, not only expressive of the physical world but of one's inner world.

In the small group workshops and groups as in the mission station, the beginners in the art are often introduced to the four gracious plants: plum, orchid, chrysanthemum, and bamboo. They represent the four seasons. The plum symbolizes courage and spring, orchids refinement and summer, chrysanthemums summer productivity, and bamboo integrity and winter. 

There are many different explanations and the East Asian countries often have different understandings of the symbolism. They often represent the virtues of humility, purity, righteousness, and perseverance, which is why they are commonly seen within traditional Chinese art, and should be the virtues of the Confucian gentlemen.

A good example is the person called  "seonbi", (선비) which refers to a virtuous scholar who pursued a simple and graceful lifestyle during the Joseon Kingdom (1392-1910).

The term was initially used for Confucian scholars, but its meaning later expanded to include people who followed a strict code of conduct ― with or without a government post ― to lead society in the right direction. The spirit of 'seonbi' still lives on, affecting a big part of Korean culture.

'Seonbi' were scholars during the Goryeo and Joseon periods of Korean history. Usually, non-governmental servants  choose to pass on the benefits and authority of official power in order to develop and share knowledge. However, some former bureaucrats were seen as seonbi, as they moved to the countryside after retirement and adopted the seonbi lifestyle.

They do not exist today, although the term is sometimes used metaphorically.  When applied to a person, the meaning can be complimentary, highlighting a person's intelligence, morality, and composure. However, it can also be used negatively,  to highlight a person out of step with the times. Another example of how the times bring great change to a culture.

Digital Addiction

In the Catholic Weekly, a pastor brings up the issue of addiction to social media especially the recent addition of short videos. This is an area we know very little about and the columnist in the Eyes of The Believer column gives the readers his understanding of the situation and concerns.
 
Recently, a new addiction has emerged as a social issue. They are short videos of 60 seconds or less. Short-form video platforms include YouTube's shorts, Instagram's Reels, and TikTok. The problem is that as these short-form videos become more popular, people's fatigue is increasing. All you have to do is click once and move your finger up, and other related videos will continue to appear according to the algorithm, making you addicted without even realizing it.
 
An increasing number of people are complaining that it has reached a point where it is interfering with their daily lives. Even though they are short videos with no need to watch, you end up watching a lot of them without even thinking. This form of addiction has the potential to lead to various problems such as decreased interest in other daily activities, lack of motivation, and depression. It also disrupts the quality of life and has a negative impact on interpersonal relationships and interpersonal communication.
 
The rapid increase in short-form content, which is compared to 'drugs' on social media, is declaring that the era of human loneliness is over. This is because you will never feel bored or lonely as long as you are with your smartphone. It is almost impossible to imagine the future of smartphone humanity, which does not know how to feel lonely.  
 
The absence of solitude and silence is a sign that humans have given up on being human. This is because social media addiction which can lead to anxiety, fear, insomnia, and depression, causes harm not only to the human body and mind but also to mental and spiritual health. The way to regain and recover the lost solitude and silence is, paradoxically, to return to solitude and silence. Only that path can lead to a rich human and spiritual life
 
These days, 'digital detox' for curing digital addiction is emerging as a solution to social media addiction.  People tend to look for isolated, quiet, and tranquil places and spaces such as 'temple stay', 'book reading', or 'searching for solitude'.  The idea is to listen to yourself and discover the story within yourself. You need to take time to face yourself and regain your sense of self. That is why we need 'solitude' as voluntary isolation rather than passive 'isolation' — a time of silence to look inside oneself, reflect on relationships with others, and pursue unity with God, the absolute other.
 
Henry David Thoreau, the author of Walden, was a wise man who chose voluntary isolation at a young age by building a cabin by the lakeside and living there. People who choose solitude do not feel lonely. This is because solitude is not isolation in which relationships with the outside world are cut off. Only deep inner solitude can pursue inner richness through reflection and discovery. In particular, for believers who think they are addicted to social media or who want to prevent it, we suggest the following various 'experiences of solitude' for Catholics.
 
The first is the 'Subiaco Cave' where Saint Benedict, known as the father of the Western monastic order, was born again while living as a hermit. We need to form our hearts into a cave as a place of solitude and silence to meet ourselves and God and listen to his word. The second experience of solitude is 'Adoration of the Eucharist', a pious act of paying special respect in front of the tabernacles in our churches. The third method of experiencing solitude is 'retreat'. By following the words of Jesus, “Go to a solitary place by yourselves and get some rest” (Mark 6:31), you can truly rest in God, recover your energy for life, and be sent back to the world with a new body and mind. There are many other ways to experience voluntary solitude. In an age where solitude has been lost, the effort to restore solitude is an act of faith.