Faith And Reason

Christian initiation for baptism introduces the catechumen--a person receiving instruction in the Creed, Church and Sacraments--to a life devoted to Christ and prayer. During the period of instruction, which can take six months to over a year, it is understood that we are living, or trying to live, the life of reason before we can truly embark on the road to faith; faith builds on reason. Pope John Paul II said at the beginning of the encyclical letter Fides et Ratio (Faith and Reason): "Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth-- in a word, to know oneself, so that by knowing and loving God men and women may also come to the fullness of truth about themselves." 

Faith without reason leads to superstition; reason without faith leads to emptiness. Reason, first principles ( known by themselves, without argumentation)  was  understood by most, once  heard, everyone would accept. This is no longer the case. Worse still is the understanding of many that there is a contradiction between faith and reason. It would not be inappropriate to introduce before entrance into the catechumenate proper some of the truths we as  humans accept as seen in the proverbs and words of wisdom from other traditions, as a first  step in the teaching of the catechism. Our humanity precedes the Christianity.

One of the parishes in the diocese posted a number of sayings from the Korean classics on the walls of the different rooms in which the catechumens met, truths accepted as true by  most Koreans. They came from the experience and the life of reason lived by Koreans for thousands of years. Today, many of those who begin the study for baptism no longer have this great reservoir of truth, which means the house being built will likely begin with a weak foundation.

And yet, it seems there is thirst for these obvious truths, though expressed in different ways, that fills a void we call spirituality. One of the most basic human reflexes is that of breathing, which a German-speaking Catholic priest Pierre Stutz, in his book Respite for the Soul, uses to cultivate our interior life. Translated from the German and reviewed by the Peace Weekly, the book stresses the importance of breathing freely in order to control external distractions that might interfere with getting in touch with our deeper self.

This can be done, he says, by learning to breathe deeply, which will also help us to live more comfortably, with less stress and more control over ourselves. Breathing, as one of our most individual acts, is also employed by God, he believes, to unite us with all of creation, an expression of the gift to life we have received. By learning to breathe deeply, we will, he says, raise the quality of our lives. Many are missing out on this useful method, believing they do not have sufficient leisure to slow the pace of their lives. He would like us to get rid of the fixed idea of needing to have more material goods, and find the time to slow down and experience and enjoy our inner life. This would be a good place to start for the catechumen on the way to a life of faith.

"Where has the Cruelty Come From?"

"Be the owner of you life and your own standard." These words are from one of our Korean philosophers.  A seminary professor in the View from the Ark has difficulties with the statement.  They are, he says, stylish words that fit right in with a result-orientated society that is conditioning us to accept being slavish followers of the status quo and is taking away our opportunities for true happiness.

The philosopher does not want to see us become slaves of unjust authority and money.  Since we have only one life to live we should, he says,  be conscious of the love we ought to have for ourselves, and fight against the type of authority that makes us slaves.

In history, when humans have taken upon themselves the role of  creator and judge, were they then owners of their own life? the professor asks. When humans have determined the standards has  humanity benefited? What does it mean to be your own standard? Haven't all the despots in our history done just that--followed their own whims and done what they wanted?  Unbelievable cruelty was the result.  With the philosopher's thinking, says the professor, if each one lived according to their own standard, the difference  in standards would only be a difference of degree.  What would differentiate anyone one of us from the despots of the past? he asks. With this thinking each one is building their kingdom and dispensing with others. We would be making, he says, a hell on earth.

The professor, like the philosopher, also rejects all authority that makes humans slaves. The philosopher does say he believes in God but doesn't want anything to do with the God of those who justify the political, military, and religious violence that we currently see today. He doesn't want to believe in a God that can be enclosed in a temple or a church. However, he does say that each person has to have their own standard. The professor poses a question for the philosopher: Why doesn't he have a problem with the absolutism of those who make themselves the standard?
 

A person that does not believe in God can be a much better person than one who believes, and he quotes from the sociologist  Phil Zimmerman: "A society without God can be a healthier and happier one than those with a God." The professor agrees that the  meaning of God in history has been reason for much conflict. And it is clear that a God that makes us slaves is a danger. But the society without a God is a greater danger, he says. When we become Gods then the weak of society will have no place to stand.

Jesus did not make a slave of anyone. He wanted us all to be friends (John 15:15). He did not hesitate to eat with those who were not accepted by society and was criticized for being a glutton and a heavy  drinker. He was a friend to those no one would approach. He gave his whole life to rescue us from the slavery of the world, and died doing it. The professor concludes his article with the words of an atheist author, and wonders if they may not be similar to the thoughts of our Lord: "God, where has the cruelty in the world come from?"
 

Korean Perception of Beauty

If we see the Church as a  lamp, its oil, its spiritual energy, would be art, says a professor at the Inchon Catholic University. Writing in the Peace Weekly, he goes on to say that no matter how much oil is in the lamp, without being ignited by the flame from the world of art, we will not have much light in the Church.

Religion is in pursuit of reality, of an encounter with the deepest part of the self. Humanity in its search for this ultimate encounter, the professor maintains, cannot do without  symbolism. We need symbolism applied to inanimate things to express the living truths of religion. And when we open to these truths deep inside us, we will experience, he says, the symbolism of art as a fragrance that brings us closer to our ultimate encounter. Art, when employed in this manner, in its pursuit of beauty, can lead us to experience the transcendent, and in such an encounter with universal truth, the professor believes we have the illumination that comes from the meeting of art and religion.

All of us have an image of God but not having seen God, we can only express our images, he says, in symbols, and it is these symbols that are put into words. 

What do we understand by Christian art? What do we mean by Christian literature? It is the professor's understanding that whenever the artist has the Gospel vision portrayed in his work, there is Christian art. The way the Gospel message is integrated within the work of art--whether the vision is  present or absent, true or false--is the criterion in deciding whether it's Christian art or not. When the work of art transcends time and place and speaks to everyone, it can, he says, be called a great work of Christian art.
 
Christian art in Korea because of the early history of the persecuted Church took time to develop. Lack of understanding and of a feel for the culture by Church leaders resulted in building churches and in decorative art that were simple copies from the West. The beginning of Church art, with Chang Bal and others, in1924, was greatly influenced by the West, but in 1954 with Chang Bal as the leader, a creative Korean art began to take form, putting aside the attempts of the past to imitate the Church art of the West. 

With the large number of churches being built, and the starting of the Catholic Artist Group, there was a great development in Christian art, with many young people becoming enthusiastically involved. It was during this time that inculturation and Koreanization entered the Korean Catholic art world, a blending of the visual arts with the traditional cultural elements that appeared in their works and in the theology of the Church. The Second Vatican Council was the impetus for this development.

When we have a Koreanized Church, we will have a Koreanized Christian art, the professor says. The more particular (more Korean, in this case) and original we become, the more universal it will be, he says, borrowing the words of Goethe. Without the inculturation of our art, its message will be incomplete. What is Korean will of course always be ambiguous, but nonetheless the artist who is genuinely in touch with his or her cultural roots can't help but be Korean. We have to go beyond imitation and its limitations to create new artistic expressions that will make inculturation possible, and a Church that will be both truly Korean and truly universal.

 

Consciences Are Not Always Correct

In the daily meditation booklet on the Gospel of the day, the German war criminal Adolf Eichmann was given as the example of a civil servant who was an exemplary father and husband, who did his work well, but more, as the meditation points out, was expected. The Gospel passage is from Luke (14:25-33), where God is put before family. The point of the illustration was  that much more is demanded of a Christian who wants to be a follower of Christ than being a good family man and doing your job well.
 
Eichmann was apprehended in Argentina by the Jewish secret police and brought back to Israel to stand trial as a criminal against humanity.15 criminal charges were leveled against him, he was found guilty on all counts, and hanged in1962. Eichmann in his defense said that he was just following orders. He followed the law and was loyal to the government officials, which he was sworn to do. He had no remorse and died thinking that what he did was simply being a loyal German.

Expecting to see the face of a monster, those who witnessed the trial saw, instead, an ordinary, timid man. One of the Christians, after reading the meditation, didn't think the meditation booklet was the proper place to speak about Eichmann. After all, a military man has to follow orders whether he agrees or not. That, he thought, was basic. The Christian idea of what is demanded of a follower of Jesus is not something that is easily apprehended.

The  parishioner gave the example of the famous general, Gyebaek, of the Baekje kingdom. They were  invaded by a force from the  Silla kingdom that was 10 times larger than the general's forces.  Gyebaek is said to have killed his wife and children so they would not influence his actions and cause him to falter in battle. His actions are known by all school children of Korea. 

We as Christians have no difficulty in seeing the actions of Gyebaek as wrong headed and morally to be condemned, but in history there are those who  have  considered him a patriot who would even sacrifice his family for the love of his  country.  Catholic values that we have accepted are not seen the same by all.

We often hear the words "do good".  But what does this entail? we are asked in the meditation. Is it to do your best in whatever you do? Be a good family person, a good father, mother, a good worker, a good friend? This is not everything. There are times when even these relationships have to be sacrificed for something higher. Eichmann felt doing his job, supporting his family, following the law and being obedient to the ruler was everything.

Eichmann's code of conduct was as wrong as Gyebaek's and more morally objectionable but this he did  not acknowledge  and died without remorse.  This is not something easily understood, as the parishioner shows with his disagreement with the meditation. What tends to complicate the issue is that in over 90 percent of the cases there is no conflict between what is right and what is obviously immoral. A few cases where  there is a conflict between an informed conscience and  action, the decisions do not come easily, for the results will frequently cause pain.

Finding Solutions for the Suicides in Society

In the desk column of the Catholic Times we are  introduced to the book by the Finnish writer Arto Paasilinna, who wrote the tragicomedy A Charming Mass Suicide. Two people who have decided to end it all go to a countryside location where they meet in person for the first time. After failing in their attempt to kill themselves, though in the process cementing their friendship, they decide to recruit others with the same intentions, rent a bus and stage a mass suicide.

They advertise and successfully assemble a group of 20. Their plan is to travel to Norway and have the bus go over one of the cliffs there, but they end up going through Switzerland to the ocean side cliffs of Portugal. During the trip, which they all knew could end any day, they began to form close relationships with one another, finding solace; two of them falling in love. Life, they discovered, had become attractive and now, their thoughts of suicide put aside, they were looking forward happily to a new beginning.

Finland's problems are the background for the novel. They are the first country in the world to make the prevention of suicide a national project. In 1983, after bringing together 50,000 specialists and making a study of 1,337 suicides, they inaugurated, in 1992, a program of prevention. The results have been noticeable, with a reduction each year in the number of suicides, moving them from the 3rd country with the largest number of suicides to the 13th. A good example that efforts made in this area will bring results.

Korea for the last 8 years has been number one in the world in the number of suicides. What is the reason? Those who have studied the problem say it is the importance the Koreans give to economic betterment and the competition this requires. Behind all this, says the columnist, is the lack of importance that life has for many Koreans.

The Church in Korea has given the subject much concern and study.  The recent symposium in Korea attended by specialists of Japan and Korea concerned with solving the problem is a good example of the importance and vision of the Korean and Japanese Churches. Interest in preventing suicide stems, of course, from the importance the Church places on life.

As important as is the  medical treatment for those who have attempted suicide, the connection with society and the feeling that there are persons concerned with their welfare is also important for those who are having suicidal thoughts, and they need to  feel this, the columnist says. The teaching that suicide is forbidden is the Church's position but it has to make efforts to be close to those who have attempted or are thinking of suicide and work to prevent it. In the novel A Charming Mass Suicide there is the word 'together' which she found emotionally moving. It is when we have a deep connection with others, she feels, that we will have the will to want life.

"Crying for the workers"

Both Catholic papers had articles on a seminar sponsored by the Justice and Peace Committee of the Korea Bishops Conference. "Who will cry for the workers"  was the theme of the meeting.

"I wanted to live an ordinary happy life and that is what my life has been. But suddenly, because of a strike my family seems to have fallen apart. I am too much of an   ordinary man and yet thinking of death--hanging myself." These words begin one of the articles by a Ssangyong worker who was fired. There is great desperation among fired workers, and many have committed suicide.

Because of this dire situation, the bishops feel a need to pay closer attention to the problems workers are now experiencing. One participant said that the Church should be on the side of the weak and poor, as their first option, and workers certainly fit the description. Our leaders, he said, should find ways to give strength  to those who have been fired, helping them to look forward to the future with hope.

Another participant mentioned that the first official concern for workers by the Church came in the first years of the 1980s, when a member of a foreign mission society and other members of religious orders were involved, but he says this interest was not continued.  He feels there should be a committee sponsored by the bishops devoted to the pastoral concerns of all workers in the country. This should spread to all the dioceses, as we renew our  understanding of the dignity of the person  and of work.

The keynote address by a bishop mentioned that we in the Church are not upset enough when we see the  mistreatment  of the worker; he considers this the number one problem that needs addressing by the Church. The problem should be examined deeply, he said, in order to find effective solutions.  We as Church need to be concerned for those who are alienated from society. As Christians, we are not only people of faith, he said, but members of society who must make our understanding take flesh in society to help it to change.  We can not abandon our duty or expect others to do it, we have  to be concerned for the problems in society.

When we remain comfortable and not concerned in following our Lord's example we are not being his disciples.  We are ignoring the needs of justice. We have to see how the Gospel is lived out in history and use all our strength to respond to the pain and suffering we see.

Loving in the Manner Acceptable to the one Being Loved

On the spiritual page of the Catholic Times the columnist recounts what an older priest told him about a couple with whom he had spent many enjoyable hours, and has known for many years. Hearing they were not on the best of terms, he invited them to join him at a restaurant for dinner. All seemed as it had been in the past, with the husband, during the meal, showing affection for the wife.

At the end of the meal, however, while the husband went to the restroom, she told the priest that the next time he visited she wants him to meet with them separately. The meal ended with the wife's bitter words ringing in the ears of the old family friend. He told the columnist that no matter how long a couple have been together, and how many good things were done, just one serious incident that one of the spouses hated would be enough to cause a great deal of trouble.

The columnist notes that when loving someone, we always want to do good by that person, to make them happy. And when the person loved enjoys the same things as the person loving, then great blessings come to both. However, he reminds us that, more important than making positive efforts in doing what the loved one enjoys, is to refrain from doing what they dislike. Such efforts, he feels, will enable one to show more interest and care for the loved one.

Though it is understood that the lover usually loves in his own unique manner, it is important to love in a manner, the columnist says, that is acceptable to the one being loved. When one knows what the loved one dislikes, great effort must be made to avoid doing what the other dislikes, which will develop trust and foster love. 

If there is someone we love now, he suggests that we refrain from doing what they dislike. But it must be mutual. When only one party to the relationship makes the effort to refrain from doing what the other dislikes, the lack of trust will take its toll and the relationship will break down.

The breakdown of marriages and the attempts to strengthen family ties are common themes in today's world. They are likely to continue if we cannot master our emotions, direct our loving thoughts toward others in a manner they can appreciate, and put into practice the old-fashion idea of living a virtuous life. Intentions to live such a life are well and good, but will accomplish little of permanent value if they remain in the head and fail to become a part of who we are.