A priest writes in a bulletin on his experience meeting someone from the past. They shook hands but the priest noticed from the facial expression, not all was well. No words on leaving the encounter brought memories from the past.
He remembered planting a lot of trees on the parish grounds and this individual was opposed. Since the priest thought he was in the right, he was angry at the opposition. No reconciliation or forgiveness, even after a long absence no healing. His facial expression remained with the priest and he felt deep sorrow for failure to reconcile
One day working in the parish grounds a man in his fifties joined him. Working together he asked him where he was from. He was from another parish but he was coming out to the priest's parish. The priest found this strange so he asked why. The man was not too keen on speaking but because the priest kept on asking he told him the whole story.
He was a member of the nearby parish but the pastor liked to drink and was often late for morning Mass. One morning he was later than usual and the parishioners more than usually upset at the situation. After Mass, he told the priest to drink less. The priest gave no answer and quickly left the spot.
A few days later, a member of the pastoral council told him: "Why did you lose your patience with the pastor? He doesn't even want to see your face again." The individual knew that these words came from anger but they were hard to accept. His first thoughts were to leave completely but then decided to move his registration to the nearby church.
This made the writer think long about his own lack of forgiveness and made a new resolve. God always forgives, we don't have that kind of freedom. He goes on to quote some words from spiritual books that have helped.
* We must accept people with big hearts full of love. People have to live with the basic consciousness of 'It's okay.' In community we are dealing with all kinds of individuals they are all members of the same body why am I so narrow-minded, intolerant, ungenerous with the family community? When a person crosses me I am quick to respond. Why is that so often the case?
* Do not make demands. What I desire is that the other persons be different. I expect my demands to be what is. If what I expect is not realized, I'm upset.
* I must also forgive myself. You have to forgive others, but you also have to forgive yourself. This is the most important point in a forgiving heart. Sins in life often darken and leave wounds. Through deep repentance and forgiveness, we must remove the unpleasant feelings and accusations against ourselves for then we can forgive people with humble, healthy hearts.
A university professor with a doctorate in education writes in the Catholic Peace Weekly on the death of an ocean sunfish, found on the Australian coast. (They belong to the Molidae family a jelly-eating giant and the world's heaviest bony fish) It mistook a plastic bag floating in the sea for a jellyfish and died.
The professor sees often in the news how sea creatures are dying because of human trash. Seals found on a beach in England had plastic nets wrapped around their necks and oozing blood.The seals in a photograph were gazing at the readers as if appealing for help in their suffering. Seals had fishing lines around their throats, nets, and even bikini swimsuits.
In Pakistan, a sea turtle drowned in a burlap bag. He remembers birds dying in the tidal flats struggling for life in oil slime. Recently he saw a very shocking picture. A mother bird feeding her young chicks on the island of the Midway, not food, but plastic chunks. Human trash is killing creatures on earth.
As we already know, there is a huge garbage island in the middle of the Pacific Ocean. Garbage that is abandoned all over the world ride the ocean currents to form the garbage dump. Its area is seven times that of the Korean peninsula and estimated in the near future to become "continental".
He read an article on the domestic garbage mountain in Korea, a story written by a reporter looking for garbage sites. There are 235 garbage mountains with trash over one 1 ton in the country. The scale is huge at 1.2 million tons. Half of these are in Gyeonggi Province. The reporter reported that the Uijeongbu mountain was not a mountain, but a mountain range. Construction waste, such as aluminum, plywood, stainless steel bars, form the structure of the mountain. We live in an era where garbage is a disaster.
In order to fundamentally solve the garbage problem, we need to eat and possess less. Appetites are one of our biggest desires. The appetite should be enough to maintain the human body, but when we eat more than enough, there is a lot of food waste. Excessive appetite is producing waste. In addition, endless possessions have caused massive amounts of products to come from our factories. The produced products soon become waste. With the desire to have a house, and a bigger house, architectural waste forms a trash mountain. In order to fundamentally solve such garbage problems, it's necessary to control human needs. We need to eat and possess in moderation.
Naturalist thinker Henry David Thoreau said in Walden that humans spend too much on their daily necessities. "For many creatures, there is in this sense but one necessity of life, Food. To the bison of the prairie it is a few inches of palatable grass, with water to drink; unless he seeks the shelter of the forest or the mountain's shadow." God found his creation extremely good, after creation, we are breaking down this beautiful creation with our trash.
Study—what is it? Koreans have great respect for learning, an article in the Bible & Life by a neuropsychologist, teaching professor, gives the readers a look at a well-known master in learning: Prince of the Humanists.
Desiderius Erasmus (1466-1536) was born in the Netherlands, the illegitimate son of a priest. His parents died of the plague but made sure, until their deaths, that he received a superb education. His moral education was fitting for both a religious and scholar. He entered the Augustinian religious order at 21, mastered French, German, English, Greek, Latin, etc. and with this easy command of languages translated the Scriptures into language that the Europeans found easy to understand.
His capabilities were acknowledged by many and influenced much of society. He was born in Rotterdam of the Netherlands but was an influence at the Louvain in Belgium, Paris in France, Oxford in England and Basil in Switzerland. His book The Praise of Folly was well read during his time and extremely popular. He was busy publishing and editing books. He did leave the Augustinians but his faith in Catholicism never wavered. Often compared with Martin Luther (1483-1546) who was born a few years later.
Luther did not believe in free will while Erasmus did. One of the reasons for the clash between them. We still have the conflict within Christianity. Erasmus was brought up by loving parents. He did become a priest but left and felt that freedom of the will was a rather obvious reality. On the other hand, Luther was brought up with fear under a strict patriarchal father who wanted him to be a lawyer. He entered the Augustinians and came in contact with the corruption within the church. Indulgences, one of the reasons for his fight against the church got him excommunicated 3 times. Life was hectic.
Erasmus' life was less dramatic. When he criticized the corruption of the times, unlike Luther, he used humor and satire. He was for the traditional teaching of the Church but also for the reformation of the Church in ridding itself of the immorality and corruption. Different from the extreme, humorless opposition of Luther who was not only against the church but the Jews, the Muslims and the uprising of the serfs.
The writer gives the readers his understanding of the way Luther's upbringing influenced his thinking. Both Luther and Erasmus wanted to see a change in the church but Luther found it difficult to understand the extremes he found in society. Erasmus didn't have the drama in his life that Luther had but was grounded in the humanities and with his own deep examination of life was more balanced in his approach.
He goes on to show that because of the place of the humanities in society Erasmus was able to give a human face to the reformation that was beginning. The writer gives credit to the humanities of the West for the progress over Asia at that time. In the West, with the help of Erasmus and Luther, there was a return to the Scriptures which he says was followed later also in the East with their return to ancient scholars. Confucian scholars. Yi Ik (1681-1763) and Jeong Yakyong (1762 1836) were Renaissance men like Erasmus who wanted to return to learning but their concern for the rights of the individual and equality was limited by the subjectivity of the Confucian structures.
In conclusion, the professor points out that we have not come far from the middle ages in our appreciation of the individual and his dignity. He introduces us to the Collective Unconsciousness of Carl Jung. It's a mental complex that affects us: racism, discrimination, aversion, war, etc. giving rise to violence. Luther was never able to rid himself of his opposition to the freedom of the will. Was it not the Collective Unconsciousness?
Erasmus, on the other hand, was involved with reading, reflection, and developing his personality, and wonders whether this was not a reason he was able to overcome, in a relative way, the influence of the Collective Unconscious. We have come a long way today in our technological advancements, but have not matched the maturity of those in the Middle Ages according to our writer. Is it not that we lack some of the wisdom that comes from the study of the humanities? Especially in the way modern society has in recent years gone after the extremes.
We need a return to humanism to interpret it again and give it shape for our society. Sneers, denunciations, lethargy, hatred are the red lights of mental illness that should awake us to our reality. Erasmus is a good role model in accepting the virtues of humanism and to learn from the wisdom of our ancestors.
Recently in Korea, dementia has emerged as a social issue. In the Catholic Peace Weekly, a commentator on social issues gives the readers the problems of an aging society.
It's a known fact the government has no clear solution to the problem. Family members face extreme decisions, at times abuses of those placed in private sanatoriums, even death at the hands of the caregiver.
One of five are senior citizens and we have family members taking care of the aged for long periods, this becomes a burden and we have the killing of the person with dementia and at times followed by suicide. This is no longer only a problem of the sick but of society. Last year the number of cases of dementia was 750 thousand and by 2024 it will reach one million. As the percentage of long-term care for dementia patients increases—over half of the medical cost for the aged are for dementia—the cost of medical care will increase both for the families and government.
After the government proclamation that dementia will be a government responsibility to reduce the burden on families, prevention of dementia centers, peace of mind centers and villages were established. As of now, the short term care centers are decreasing for they are not making money; the care of the elderly in nursing homes for the seriously sick is becoming more of a problem.
In the past, dementia tended to be neglected considered a natural phenomenon of aging, but dementia requires profound and multifaceted care. Generally, dementia is regarded as a disease; care is needed to understand the demented elderly to mitigate or cope with behavioral problems through medication. In addition, alleviating symptoms of behavior, helping them live as a respected member of society.
In Japan and some advanced countries, where we have already entered into a super-aged society and 'killing caregivers' has become a social issue, we need to recognize the need for an interdisciplinary approach to dementia. It is worth noting that they also provide various welfare benefits to the families of demented elderly people who are also called "hidden patients". It is a policy that expects to continue the role of caring by recognizing the economic constraints and many difficulties in caring for the demented.
Until now, most of the dementia patients are cared for by their families. Pope Francis emphasizes "care for the elderly" requires a holistic medical, spiritual, and psychological approach in the home, society, and church. This is because it is something only human beings can do: caring for the enhancement of human worth and dignity of demented elderly people.
Currently, the 'Third Dementia Management Plan' is in operation, hoping to reduce the burden of dementia by a continuous support system with wide community coverage. However, we still have division and competition within areas of health and welfare. Limitation in selection and care are noted. There needs to be mutual complementarity but at present only an awkward connection.
The many facets in the care of patients with dementia, at the beginning stage, does not allow for any pause in the care. Due to the nature of the chronic progression of the disease, prevention and management should be done together. It should be ensured that the country and the citizens actively assist in the care, always concerned with the human dignity of the sick.
One of the capital sins is sloat—laziness. Catholic University rector, whose field is psychology, in his article in the Kyeongyang magazine shows the readers how close the early desert fathers were to the thinking of our present-day psychologists. Many are the reasons for lack of energy, listlessness, which have little to do with attitude: genes, environment, psychology, physical and spiritual conditions all play a part in much of our lack of energy and 'quiet desperation' felt by many.
The second type is a compulsion that enters into our lives. This can be an improper understanding of what we are about, coming from society or religion—an incorrect attitude about life. Burnt out and depression are signs of this condition. The writer mentions there are those in the field of psychology who recommend a person with these problems to do nothing—be lazy. This is not to make light of the situation but showing that many in society do not understand the difference between laziness and leisure/rest.
Psychologically laziness has much to do with anxiety. The habit of procrastination, and not doing what we know we should, brings lethargy and depression. The habitual delay caused by anxiety can cause depression and a variety of non-wanted behaviors. We have work for work's sake, addiction to work, and little energy for anything else. This is not necessarily depression.
The antidote to sloat from the Christian tradition is very much like the advice coming from the psychology of today. He mentions the Praktikos of Evagrius Ponticus and the teaching of John Cassian, they both recommend working with the hands. Work, prayer, reading, and fasting influencing their daily life. In our present knowledge of depression, we are recommended to move the body as an important healing procedure. Since the motive power to move is missing, more than trusting their feelings and thoughts, they need to move the body.
This is not only true of the depressed but of many others who find movement difficult, requiring forceful effort on their part. The teachers of Christian spirituality have considered the awakening of the body as the awakening of the soul. This brings about the awakening of one's ardent desire and in search of the good.
In the parable of the good Samaritan, Jesus tells us to stop before those who are in need of help. In our present world environment of individualism and narcissism, this is not something easily achieved. To listen to others and be concerned is annoying but is a great help in overcoming our laziness.
The desert fathers considered sloat a disease of the soul: "When we are oppressed by the demon of listlessness, we should tearfully divide our soul in two, making one part encourage the other, showing good hopes in ourselves and singing David's words, ' Why are you depressed my soul, why do you disturb me? Hope in God, because I will praise him, the Savior of my person my God. Ps 41:6... we should persevere and valiantly tackle all comers, particularly the demon of listlessness, which is the most oppressive of them all, and so particularly bring out the quality of the soul. Running away from such conflicts and trying to evade, this teaches the mind to be helpless, cowardly and fugitive... The monk ought always to be ready as if he were to die tomorrow, but at the same time, he should use his body as if he were going to live with it for many years to come. The first approach cuts back the thoughts of acedia and makes the monk zealous, while the second preserves the body and keeps its self-control balanced." (Praktikos 27-29)
Carl Jung the Swiss Psychiatrist, said after 35 all our emotional problems are spiritual problems about the meaning of life. The Austrian doctor Victor Frankl, said one of the big problems in mental health is the loss of meaning. Finding meaning is the return to health.
The 'why of life' is the important question in overcoming listlessness. According to Evagrius tears of repentance are necessary to return to values and the meaning of life. This is the beginning of a new life.
Everywhere news is titillating; makes turning on the TV and reading the newspapers embarrassing. Money and power clash, greed and pleasure embrace. Truth and falsehood, rumor and speculation are all in the air. Sexuality is beautiful and precious. In the arms of love bright and warm, connected with money it gives birth to degradation and crime. With power, it will produce corruption and lawlessness. Catholic Peace Weekly in Word and Silence gives us these thoughts for Lent.
Money, Sex and Power meet at the table with liquor. Drugs and violence meet together with the clanging of glasses. Hospitality, bribes, gifts, entertainment, appeasement, and concealment appear. Famous entertainers, police officers, high ranking officials and business people present. Although there are many different situations they are essentially the same: pursuance of money, covetous of power, meeting under dark lighting. Desire and pleasure come together in hesitation.
"Look at him, pregnant with wickedness, conceiving Spite, he gives birth to Mishap" (Ps 7:14).
Rumors abound, truth is drowned, distrust drives the Internet, suspicion seeps into the cell phone, lists appear and videos make the rounds. I'd rather look away. I want to block my eyes and ears. Embarrassed, flustered, I still can not take my eyes away. It stimulates curiosity and voyeurism—disgusting and ugly.
The world is muddy but we can't leave it. We live in it. Sodom and Gomorrah are not mythical cities. Present in the brilliant lights of the city and in our desires. Easy to scold others; difficult to do what we should. We often blame the world but the world is me and we are many. Stepping back a few steps we can see ourselves as we are, in need of sympathy and mercy. We make the turmoil and clamor grow by our attention and consumption.
Coming to the end of Lent we meditate on the Passion and Death of Jesus. I recall the ashes on my forehead and my return to dust. I fast and abstain going through Lent with repentance, prayer, and temperance.
Fasting is necessary. I want to cut myself off from sundry world news. I want to shake off my thoughts, words, and actions that conceive sin. I want to step away from pleasure and desire, run from wealth and power.
It's not aversion or escape or indifference to the absurdities of the world. It's not that I don't want to see what is unlawful, unjust, but rather to help in some little way to bring light and beauty to the world.
Silence is the answer when the world is noisy. It is no use crying out. The sound becomes another noise with echoes. It's rather silence we need. Silence creates silence and the world becomes calm.
The world becomes joyous when we become joyous. You can brighten the world by becoming light. As we become light the world becomes brighter. The more I change and become concerned, darkness will decrease. As I become warm, the world will be filled with gentleness, peace, and warmth.
During Lent, I want to live the life of silence more intensely. I want to pray for a world that is floundering and staggering. I want to believe that the power to save the world is not in shouting but in the humble prayers of the silent ones.
A college professor working in quantum science writes in the Kyeongyang magazine an article titled: Humility. He recalls reading a few years ago that half of the Catholics who leave their religion, mentioned science as the reason. During the 20th century, the results of science and technology are overwhelming. Religious belief made little sense with this new reality, it was close to superstition.
Talking about science in a religious context seems to be dangerous and in the world of science, silence or opposition to religion is expected. Einstein said religion without science is blind and science without religion is crippled. Einstein was a Deist and did not believe in the afterlife. Pope St. John Paul II said faith and science are two wings in search of truth.
In the Bible, according to the writer we have the word wisdom appearing 522 times in the OT and 67 times in the NT. The word love appears 285 times in the OT and 296 times in the NT. In the OT times until the appearance of science, we had the search for God in nature. Ecclesiasticus 1-1, " All wisdom is from the Lord, and it is his own forever." They believed that the laws that govern nature were made by the creator. Today, no need to go to God, does that mean that God does not exist?
We contrast intelligence and faith, science and religion, both in search of truth. Intelligence and science are looking for the 'how' and faith and religion are looking for the more basic 'why'.
Over half of the scientists consider themselves atheists. Richard Dawkins is one of the militant ones and is hostile to all religions they are all leading us to evil and gives the example of the tragedy of 9-11. Many are Deist: accepting a creator God but after creation is not interested in the creation and lets it run according to natural laws of evolution and life.
Many Protestant churches oppose evolution and insist on creation. Many accept the creation story literally and deny what the scientists propose. People like Dawkins think they bring ridicule on themselves. According to our writer, 'creation science' has changed the packaging and call it 'intelligent design' but he considers this pseudoscience. Catholicism has no problem with evolution.
Francis Collins a director of the Human Genome Project in his book: The Language of God, creation science and intelligent design are both not science. Like Pope St. John Paul II, there is the acceptance of evolution and at the same time the providence of God in Biologos (God instigated evolution). Dependence on intelligent design is dangerous for when that fails our faith also will be harmed.
For a Catholic, God created the world and no matter how much science learns it will never destroy this belief. In faith, with great peace, the church desires the search for scientific truth with all eagerness, only in its application is there a need to consider God and morality.
Quantum physics, indeterministic unpredictability (chaos), Gödel’s incompleteness theorems, are some of the ways in which science shows its limitations.
In society, politics, and finances we have Arrow's impossibility theorem that operates in social choices when there are three choices or more to chose from. It's impossible to make a rational and fair choice. We can be overly credulous. Science has given us much but limitations are there, consequently, the need for humility.
This is also true with those of faith and religion, humility is necessary. It's an important part of our faith life.
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