The Heavens of Georges Lemaître

The universe is expanding. The first to prove this was American astronomer Edwin Hubble. In 1929 he  reported the more distant the galaxies the faster they move away. This relationship, which defines the distance to the galaxy and the rate of retreat, is called Hubble's law. It is the backbone of modern cosmology and appears in high school textbooks. So begins the column Word and Silence in the Peace Weekly.

Last October, the International Astronomical Union changed the name to Hubble-Lemaître Law and asked that it be so-called. Lemaître's pioneering work on cosmic expansion was admitted, lately.

Georges Lemaître (1894-1966) was a Belgian Jesuit priest. Although he was ten years younger than Einstein, he was active at the same time. Einstein's equations were solved to present the expansion of the universe for the first time. The paper was published in 1927, two years ahead of Hubble's observations.

The expanding universe hints to a beginning of the universe. If we go back in the time of expansion, will we not meet with a small initial shape? Lemaitre called the original seed a "primitive atom". The universe now is the result of the expansion of this primitive atom. This is the foundation of the big bang universe theory, which is established theory today.  Lemaître is an integral part of the history of the big bang.

The big bang connects us at first glance with Genesis and the creation of the heavens and the earth. The Catholic Church responded favorably. Pope Pius XII said at the Pontifical Academy of Sciences in 1951: "Today's science seems to have succeeded in testifying to the original moment of creation."                               
The Pontifical Academy of Sciences was reorganized in 1936 during the time of  Pope Pius XI. Annually, academic conferences are held to illuminate scientific development and submit annual reports. Lemaitre was a founding member and was chairman from 1960.

How did Lemaître accept the pope's bold speech that welcomed his theory? First of all, the media of that time reported the amazing changes in the Vatican. However, some scientists responded very critically. The intention to justify faith by the scientific theory was not right. The same was true of Lemaître. He advised that forcing the connection between science and theology was neither help to science or the church.

Today the church is neither wary nor opposed to science. The church does not try to stop the amazing progress of science. "The Church has no wish to hold back the marvelous progress of science. On the contrary, she rejoices and even delights in acknowledging the enormous potential that God has given to the human mind" (Joy of the Gospel #243).

Faith and science once opposed each other, now recognize and respect each other. Science is the effort of the human mind to reach the mystery of the universe. Faith tries to answer the ultimate question thrown to the naked soul before Mother Nature. The church does not regard the Bible as a science textbook and has fully transferred this role to science.
  
Lemaître was made a monsignor in 1960 and died in 1966. As a leading scientist and member of the clergy, he contributed to the correct relationship between science and faith. In particular, scientific theory, no matter how plausible, religion should not judge it right or wrong. The theory of science can be amended or discarded at any time, but the church pursues the values of eternity.

In the face of the dazzling developments of modern science.Lemaître's words are still worth pondering. "Does the church need science? No. The cross and the gospel are enough."

Do I Really Listen?

A religious sister in her column in the Peace Weekly wonders do we really listen to other people with our whole being. She recalls a visit to the New York Museum of Modern Art. What impressed her was not the paintings but the back view of an old couple sitting side by side in conversation, looking at the painting of Pablo Picasso's Virgins of Avignon.
 
They were paying close attention to each other's words as they looked at the painting. When the wife talked, the husband listened intently, and when the husband talked the wife nodded knowingly. What did these two have so much to talk about before the painting of 5 naked women of Avignon? Seeing this old couple deep in conversation made her reflect on the time they had spent in conversation over the years.
 
In the sister's lectures, she often asks couples what they talk about. Usually, they talk about the work, the children, some drama they had seen or politics. She mentions Mrs. G, who has been married for 30 years and only talks when her husband talks politics. Usually it's what did you eat? Where are the socks? What will you do tomorrow? Even marriages without problems they don't travel together, don't have the same likes or dislikes, don't have fun together, and rarely see a movie together, or share their hobbies. They talk, but the time for conversation is much less than one would think.
 
Sometimes she thinks: We talk a lot like a person invited to a talkfest. She also finds it increasingly difficult to be concerned about the one speaking and to be a good listener. Sometimes several people gather to talk and few people listen. It seems like everyone is just waiting their turn to speak. One breaks the flow of the conversation and repeats what has already been said. No listening—people rather talk.  

Why are we so good at telling our own stories? Why so difficult to listen? One study found that when you talk about yourself, dopamine, is secreted and we feel good. So who did I meet, what did I eat, where did I go to play, take selfies and post on social media?
 
Conversation shows concern for others. Caring dialogue is like a beautiful duet. Pay close attention to the person's breathing, eye contact and share your feelings. Above all, when you sing duets, you should listen to your voice so also in speaking.

We need to hear what we are saying. When I listen to what I say, I have the attention to know how the other person is hearing me. What I want to say may make another uncomfortable and hurt. What we say to one person may be heard differently by another person.

Even when a couple gets older, time in conversation can be shared and enjoyed. When our relations with others are not what they should be with conversation and self-reflection we can make amends for our many failures and ask for forgiveness.

'Do you want to listen to the things I want to say?'

Leaving The Community of Faith

Here in Korea as in much of the West we are seeing a drop in religious practice. At the same time news and statistics come to us in rapid order showing that society is having a nervous breakdown. Nine out of ten young people in England have no purpose in life. The number of suicides is increasing and the number of mental problems is seen everywhere. The availability of information is part of the reason but not the only reason.

 In a bulletin for priests, a retired pastor laments the change in Korean Catholic life where only about 18 out of a hundred parishioners are practicing. These numbers will not be improving soon. What has happened? Society has changed and so has the Church. The same problems facing society are facing the Church.

 He mentions in the article, Paul who was a devout parish worker, had a good education and taught the catechumens who were preparing to enter the community. Many praised him for his devotion and efforts. He moved to a distant city with his family because of work. Months later, his friend heard that he discontinued going to church. There seemed to be no special reason. He was teaching those who were interested in coming into the church; lived an exemplary life and yet... Many people were surprised to hear he was no longer practicing.

 Not uncommon is to see this happen within a community. If you marry, move, or make major changes in life, the faith life often breaks down. Many are the reasons for leaving this life of faith but something was missing. From the outside, he was living a life of faith, but the roots did not go deep.

Faith begins by hearing and becomes strong through experiences in life. Listening to the Gospel important as it is, can not take the place of experience and living what is believed.

For example, Kim was introduced to someone by a friend. They never met but he heard a lot of good things about him. One day they met. They talked and watched a movie together and deepened their friendship. What he heard about him only in words lacked intimacy. After meeting, talking, and doing something together, a friendship developed they wanted to meet again. Introduced with words and with the head, the experience of the person brought a change.

In the age of science where everything needs testing and causes revealed, faith becomes more difficult. The world of faith is rarely revealed in this way. It's not scientific and objective truth of ‘3 + 3 = 6’. With objective truth, we have no freedom to accept and believe. The truth of faith is not objective in this sense, but subjective. Many miracle stories are hard to accept scientifically. Some people can accept it, and others can't. We are free to accept subjective truth or not. When two people see the same thing, one can be changed and to another it means nothing. Accepting the truth of faith requires not only the disposition but an openness to allow it to work and change us.

“I have met people who are poor and unlearned, and faith gives them hope and strength while the wealthy and educated have only the externals of faith." (Tolstoy)

“Everyone who hears and practices these words of mine will be like a wise man who built his house upon the rock” (Matthew 7: 21,24).

Korea And Japan as Companions

Feelings aroused by the Japanese in Korea are well known but not so well known are the reasons for the animosity. Of course, years as a colony are remembered and the abuse of those many years continues to sting but many other problems are part of the mix and a professor gives us some background in an article in the Peace Weekly.

Reasons for the trade war may go back to the Second World War and the fight over the refusal of Japan to acknowledge their wartime activities and make amends. And Japan's understanding that it was an issue that was settled years ago. Japan's economic retaliation was without a hitch. It must have been a carefully planned attack. People blame Korea for not having been able to cope with the crisis.

The origin of totalitarianism according to Hannah Arendt is still valid. When the balance of power between nations is broken and economic difficulties arise, the imperialism of the “strong man” rather than rational thinking paralyzes the rationality of a democratic society. Today's world is an era of the 'Strongman'. Like the domino phenomenon, Trump began retaliation towards China and Abe towards Korea.

Followers of imperialism do cause concern. Japan in the process of forming a modern state, the undemocratic elite joined forces with the political elite to begin the revolution into imperialism. The fact that not one civil revolution succeeded in Japanese history proves this. Followers of empire thinking easily disregarded the order of society and carried out their imperialistic enlightenment of the neighboring countries of China and Korea. Ruth Benedict in her book Chrysanthemum and the Sword published in 1946 recognized the nature of Japanese imperialism.

This remained in the DNA of the Japanese right-wing even after the war. Only three times in postwar Japanese political history have the Liberal Democratic Party had problems. Professor Arthur Stockwin of Oxford University says Japan is the only country that maintains a one-party dominance among the five countries that were one-party dominance countries surveyed in 1990.

Media control is also worsening. According to the World Press Freedom Index, Japan's free speech rank has worsened from 32th in 2011 to 67th in 2019. The one-party governance system is likely to develop a top-down social engineering policy and with the control of the press to produce the citizens they want.

Followers of the empire showed their nature because Korea's economic growth and political democratization were a big challenge for Japan: in the successful hosting of the US-North Korea and North-South talks. The Abe regime stigmatized the Moon government as an anti-Japanese government to assemble domestic support.

Like it or not, the relationship between Korea and Japan has entered the new normal era. South Korea should prepare with a new way of dealing with Japan, not with internal criticism and animosity. The past dealings were a zero-sum game marked by extreme opposition and antagonism. The time has come for Korea to find a relationship as companions even though it may be early. We must firmly respond to Japan's provocations and rearm ourselves with a cold intelligence and not a revival of nationalism.

One solution that Korea can choose now is to restore active democratic citizen solidarity and communication between the two countries. It may be difficult, but the government-to-government confrontation must be resolved by the democratic citizens of both countries. Japanese society must be the center of change. The subject of the new Korea-Japan relationship should be the meeting of the democratic citizens of both countries.

Searching For Luxury Goods

In the recent Catholic Times, a priest college sociology professor looks at our consumer society and leaves us with something to think about. 

Today's markets are constantly stimulating consumption. Department store shelves, TVs, the Internet, home shopping present us with a vast amount of products. In this kind of society consumption is a 'virtue', consequently, we need to reflect deeply on the fundamental values and practical meaning of consumption.

In the present society, for some time the consumption of luxury goods is often an effort to show off one's dominance by owning imported expensive items that are not available to the average person. The scholar, Veblen, pointed out that this 'conspicuous consumption' is a part of the conspicuous luxury culture of the leisure classes. The writer has heard that some women's social gatherings are difficult to attend without carrying luxury bags. He also has read articles that some companies rent luxury bags for one day at a high cost. It's sad to see how hungry some people are to get attention with their external possession and how empty they must be inside.

On the other hand, we tend to follow fashion, even if it's not expensive. In the middle of winter, he was surprised at the uniformity of our culture when an entire class wears a certain brand of clothing rather than school uniforms. Georg Simmel says following of fashion results from relief that comes with being part of a group. When I wear different clothes alone, I don't have the inner strength and self-control to handle the “uncomfortable gaze” that comes from the outside, so I pursue the comfort of living following the collective.
 
According to Bourdieu, another sociologist, we are dealing with a strategy of distinguishment with the seeking of luxury and fashion. The upper class wants to show off their tastes and prestige with the best brands popular abroad, and the middle class gets pulled along.

Indeed, we live under the pressure of the market paradigm, which recognizes only the products that can be purchased with money in the market as 'consumption'. But consumption was originally a way of living, (modus vivendi)! Consumption is not just the narrow economic dimension of buying goods but the market expands our vision to greater social engagement and ethics.

For example, boycotts of Japanese imperialism, firms that are participating in immoral practices are ways consumers can influence the market. The same is true of 'good consumption', and the rejection of genetically modified foods or the purchase of eco-friendly products of sound companies that pursue social value.

However, this lifestyle is difficult—a life dedicated to the common good when no one appreciates what is happening. It requires 'consuming' our bodies, mind, time, and energy. These efforts can't be reduced to money— time and energy consumed for me, my family, neighbors, community and God so that we can live together in virtuous peaceful coexistence.

The Creator God is still laboring and striving for all of us today. God always gives His love to us. Too many of us have never noticed the gift of his love because of excessive greed for possessions. God spends his love generously and we waste and are often oblivious of this great gift.
 
We are all masterpieces of God's handiwork formed by his love. Even if it is far from what we would like it to be we are objects of God's love no matter how shabby in appearance and incomplete we may seem, we are God's masterpiece. Money may have little to with what we possess but what we have when we share it with our neighbors and the community, is it not “high-class consumption”? Where God's image and his love are fully dedicated to life.

How To Rest

A mental health doctor and professor who has made a study of stress gives the readers in the Kyeogyang magazine some thoughts to ponder on dealing with stress. He begins by telling the readers that stress for many means the reduction of stress, however, is not life full of stress? When one stressful situation is solved another appears.

He considers the problem from a scientific position. Stress when excessive, tires the brain, and when it continues the possibility of bodily disease. Better than to try to reduce stress is to learn how to manage stress. If you are wondering what stress management is: examen to see how you accept the change of seasons and the beautiful things in nature— experiencing a blue heaven is a sign that the brain is managing well, maintaining a proper balance between conflict and peace, if not you are in conflict mode.

Between play and work, the most difficult should be work, but those with excessive stress it's often play. The brain tells us more than behavior. Some take vacations, spend a lot of money, return home and find it more tiring than work.

Many are those who everything in their work is going well but are 'burnt out'. He recalls a man who was 'burnt out' and when asked what he should be doing,  answered: nothing— a terrible situation to be in. Nothing seems to recharge the brain.

Burnt Out Syndrome is a difficult situation where the brain needs some new energy to revive it but no matter what— nothing helps. All that is wanted is to be alone and to lie down. Nothing seems to recharge the brain. The recharging apparatus is not functioning. He recommends being merciful to oneself which is the apparatus in the brain to recharge oneself and bring energy back to the brain. It's like charging the smartphone from the outside. The outside outlets are people, nature and culture, all very understandable. Knowledge will not do it, looking upon oneself with mercy, this recharging is not with the logical part of the brain.

Most of the stress we experience comes from relationships. Stress comes from people and relieved by people. We are not energized by looking into a mirror and telling ourselves all is well. It's when others tell us that we are great that we become energized, this is not received only with words.
 
When people are the problem, nature and culture can recharge us: looking at a mountain scene or reading a novel or poem. When the brain becomes tired and the recharging apparatus is not working we need others, nature or culture to get recharged.

We need to monitor what is coming out from our heads and stop responding and very gently listen to what our hearts are saying. He concludes the article, telling the readers to look at some of the details of daily life that he introduces to help us recharge.

1) Breathe deeply three-time and feel the flow: do this during the day before going to work, switching on the computer, waiting for a meeting to start...

2) In a quiet place savor the situation, eat with this attitude: scrutinize the color of the food, the aroma and eat with the whole body.

3) Walk for 10 minutes in a contemplative way: moving the body and lessening tension associated with the head—with the leisure to look into your heart.

4) Once a week have an intimate conversation with a friend: this will be a help in relaxing oneself.

5) Look at a sad movie or something that will evoke sorrow: we seek to divert a sad mood by something opposite but doing this exclusively we lose the ability to accept sadness.

6) Read three poems during the week: our hearts are moved by metaphors more than by logic. When we become accustomed to the metaphor we will have a better chance at examining our hearts.

7) Leave the smartphone in the house and travel on the train: rather than looking absent-mindedly out the window take a long contemplative look at what you see. 

Looks very simple but with this practice, we will be projecting what is happening in our heads onto a white screen. We will have the psychological leisure to examine ourselves and ironically develop the wisdom necessary for life.

Shopping and Human Rights

Many are those nowadays who refuse to buy a product, a certain brand, or buy what will harm the environment because of some negative attributes that are connected with the product. We can also refuse to travel to another country and refuse to buy their imports because of their behavior. It is expressing disapproval or forcing the acceptance of certain conditions. A university professor in the field of consumerism gives the readers some ideas on this attitude held by some in society.

This refusal to buy comes from the name Charles Cunningham Boycott, an Englishman who exploited the Irish tenants. When the famine got worse and the lives of the Irish farmers became very difficult, he forced the collection of rents; angry farmers united and confronted the landowner by not giving food to the caretakers and not working. They did win.

It is an effective way for consumers as a group, to refuse to open their wallets in order to change or eradicate an immoral corporation or organization. True, especially in markets where there are many alternative options. In 1996, Nike, a global company, was the object of the refusal to buy because of the controversy surrounding child labor in Pakistan. This movement quickly spread around the globe. Nike sales dropped by 50%. Nike eventually banned child labor in factories around the world and started to improve the working environment. Amazon has recently had the same difficulty in the UK, criticized for avoiding taxes.

There are two main results from this refusal to buy. One is a short-term decline in sales. The other is tarnishing the image of a company or brand. The proliferation of these movements rarely leads to a decline in sales, as most companies have some form of countermeasures. However, once damaged, images and reputations are difficult to overcome. This is why most companies actively confront these movements to lessen some of the losses envisioned.

The most important thing in these movements is to collect a large number of supporters who sympathize with the reasons. It is difficult to obtain a large number of supporters if the cause is unclear because these movements restrict consumers' freedom of choice and may cause economic loss to the participants. Consequently, without moral justification, it is difficult to gather supporters.

It would be better if you buy goods at one of the competitors at the same time. The situation by which companies lose their reputation due to certain problems is a good opportunity to help other better companies with their products.

Many of these movements often end with no apparent reason. First of all, it is difficult for consumers to have the same understanding and involvement because of different interests. It is also difficult to expect achievements dealing with a monopoly situation where there are no other good alternatives. This is why it is difficult for these movements to succeed in high technology and energy industries.

Refusing to open your wallet is a good way to show the power of consumers who are voters in the market. Consumers' buying can save or ruin markets or businesses. However, to vote correctly in the market is as difficult as voting in politics.