Service to Others Within the Church

The Catholic Times' View From the Ark column had an article by a university professor on Service to Others within the Church.

Attending Sunday Mass while traveling can be burdensome, but seeking out local churches and participating in Mass with the locals has become a delightful experience. It's a precious time that allows for immersion in local culture while also providing peace and comfort amidst the potential for theft, wariness of strangers, and the fatigue and tension that can come with travel.

Last October, she went on a free trip to Tokyo without any plans to visit a church. However, She was not familiar with the subway system, so the journey from the airport to the hotel was not easy, and she was already exhausted upon arrival. The difficulty at the trip's start made her decide to go to church.

The 12 PM Sunday Mass at the Tokyo  Cathedral was conducted in Korean. Due to the impact of COVID-19, there were few worshippers, and everyone was seated apart. She arrived just before the Mass started and, not knowing the distancing rules,  sat next to an elderly female parishioner, which made her feel uncomfortable. Also, although there were kneelers installed, the space between the front and back seats was so wide she wondered how to kneel and pray.

During the offertory, the parishioners did not go up to the altar but instead put their offerings into a cloth basket on a long pole, similar to European churches. The most surprising thing was that the parishioners did not move during Communion. The reason for the wide space between the front and back seats was that the priest would come directly to the parishioners to distribute the Eucharist. The parishioners received Communion standing in their places. She was not sure if this method was developed due to COVID-19, but it was new and impressive.

In Korea, as well as in other countries, parishioners usually go up to the altar to receive Communion. They prepare their hearts and approach the altar. 

She has experienced receiving Communion standing in a circle during retreat Masses or small-scale Masses, but it was unfamiliar yet refreshing for the priest to move around distributing the Eucharist to parishioners in their seats in a not-so-large church. It made her feel the presence of Jesus, who came down to us, and reflect on humility.

In modern society, humility is not considered a virtue, and without boasting or showing off, it's difficult for one's value to be recognized. It's hard to find humble people in a world where self-promotion is common, and it's often tiring to be among those who boast about themselves. In our society, competition and achievement have become important virtues, and people who boast about their wealth and power or exude confidence are seen as attractive and positive.

However, her experience in the Japanese church was an opportunity for self-reflection and made her think about the church's 'outreach service'. The prayers offered by parishioners who visit the homes of the bereaved were a sincere comfort during a time of grief. Recently, when her mother was suffering from a chronic illness, she requested the Eucharist for her, and the priest, along with the parish leader and other parishioners, visited her home to pray for her. When she thanked the priest, he said: "It's what we ought to do."

When we demand kindness and service from priests, religious, and parishioners, they can suffer from emotional fatigue like many others in society. Nevertheless, she believes the Catholic Church should actively seek out those who are marginalized and unable to come to church and offer comfort and support to them.

In times when people justify the reduction of welfare as efficient and when hatred towards the elderly, disabled, and women is legitimized, she hopes the church will actively explore its role and responsibility to seek out and comfort the marginalized and correct social discrimination and prejudice.

Reconciliation with the Past

A member of the Taizé community, writing in his column for the Catholic Times, offers readers a glimpse into a past tragedy.

Amy, a student who has just completed her third year at International Christian University in Tokyo, only learned in college that many people from various parts of Southeast Asia were captured by the Japanese army and lived as prisoners of war during World War II. This history is considered a significant issue abroad, including in the UK, but it is a past that many Japanese people are either unaware of or choose to ignore. Amy was overwhelmed with tremendous shame and guilt. She asked herself, "What can I, as a young Japanese person, do?"

A fund at her college supports peace activities among students. Her project to travel to England and interview former Japanese prisoners of war was selected and received support of 1 million yen (about 7 thousand dollars). Her first visit was to Mrs. Keiko Holmes, who had apologized for Japan's mistakes in England and had been working towards reconciliation.

Born in Mie Prefecture in 1948, Keiko studied in Tokyo and married an Englishman conducting business in Japan. The couple moved to England after discovering a monument to 16 British prisoners of war who died while working at the Iruka copper mine in Mie Prefecture. Keiko lost her husband in a plane crash in 1984. Upon returning to her hometown after a long period of mourning, she was touched to see that the tombstone of a British prisoner had been adorned with marble and flowers. Keiko Holmes attended the annual ceremony for the British Far East Prisoners of War, and in 1992, she brought 26 prisoners of war and their two widows to the memorial service for Iruka (now known as Ataya). Those who had harbored deep hatred and resentment towards Japan witnessed the memorial park maintained by the residents and received a sincere apology 50 years later. It marked the beginning of healing.

Amy also attended the 'Peace and Friendship' gathering, which was joined by 200 British prisoners of war, detained civilians, and their families. She traveled across England to interview the 20 individuals she met there, then returned to Japan to share their stories. Some say that her journey of reconciliation to Japan with 'Agape', an organization founded by Keiko Holmes, transformed her hatred of Japan into love for the Japanese people. Amy inquired about how forgiveness and reconciliation were possible and was told it was due to 'God's love'.

To apologize is to humble oneself and show vulnerability. Amy understands that even if one apologizes, forgiveness cannot be expected immediately. Even if the other party does not forgive or accept the apology, it is important to admit wrongdoing and demonstrate a willingness to mend the relationship.

This July, Amy will travel to England again with four friends. The people the students will interview are scheduled to visit Japan in October, and a 'Reconciliation Service' will be held at the International Christian University in Tokyo.

As for Amy, who looks up to Keiko Holmes, will she be able to visit Korea after the UK and meet with victims/survivors of the Japanese military's comfort women? We decided to wait for that day and stay in contact.

Growing In Faith

"The way to fully trust in God is not to begin with the ideal of perfect faith, but rather to start by acknowledging our imperfect faith. This is the premise of a meditation on faith by a priest professor in the Catholic Peace Weekly.

Surprisingly, the first gospel message we hear about the resurrection is the story of the disciples who did not believe and had doubts, even after seeing the resurrected Jesus. This is not to blame the disciples for their weak faith but to show that faith is something that penetrates our weak human nature and, therefore, often starts weakly. Just because it's Easter doesn't mean that absent faith suddenly materializes. We must remember that the disciples' faith in the resurrection began with an empty tomb. Their faith underwent moments of bewilderment, surprise, and doubt, and it grew as they walked with the Lord, who came to them in their despair, spoke to them, and offered encouragement.

Jesus, walking with his disciples on the road to Emmaus, rebuked them for their unbelief: 'Oh, you foolish ones! Why are you so slow of heart to believe all that the prophets have spoken?' (Luke 24:25). But it didn't end with a rebuke. Jesus explained the Scriptures and reminded them that the suffering and death He endured were not a failure, but a mission that Christ had to fulfill. He also entered homes with his disciples, shared bread with them, and established fellowship. He was kindling the fire of love in the hearts of his disciples, igniting the fire of hope, and enlightening the eyes of faith.

What about our faith? Do we have feelings of frustration and despair like the disciples? Are we living with a dull and hardened heart? Are we living well? Do we believe that all is well? These questions are not meant to blame ourselves but to enable growth. We need to see ourselves as we truly are, without having to conceal our lack of faith.

Our forebears in faith, including the prophets and apostles in the Bible, began with faith as weak as ours and experienced frustration and despair. However, instead of remaining there or giving up, they continued to cling to God to grow in faith, even when it seemed insufficient. On their journey to find God and themselves, they discovered new facets of God and experienced profound internal transformations.

To recognize the power of God in the crucified One, to savor the hope of immortality that transcends frustration, despair, and death, we must embark on this 'paschal journey'—a journey of breaking away from the old self and being reborn anew. We must undergo a transformative process. This is the essence of faith and the truth of life. There is no need to berate ourselves for our lack of faith or to feel disappointed. Just as we learn about life by living it, we learn about faith by living through weak and incomplete faith.

With the resurrection, what if we looked at our lack of faith and presented ourselves to God just as we are? Even if we do not believe in the resurrection or are not elated by it, that does not disqualify us from coming to God—faith cannot be coerced. It would be beneficial to acknowledge our lack of faith and ask the Lord to increase it. In doing so, faith can grow and bear fruit. God does not demand perfect faith. He desires for us to walk with Him and not give up. He wants us to get to know Him by sharing in His story. Along this path, we will discover our calling to holiness and ourselves growing daily."

Seeking For God In All Things

The Columnist, a parish priest writing in the Catholic Times begins his reflection on the difference between Joy and pleasure gazing blankly at the screen with the topic: 'What Brings Me Joy' displayed. 

He ponders on the meaning of Joy. He remembers his professor's example during his undergraduate days about the difference between 'joy' and 'pleasure'. "A hungry person would happily eat a bowl of black bean noodles. They might even enjoy two bowls. But if you keep giving them three, or four bowls, eating becomes not a joy but a terror. That's what happens to pleasure. Now think about the joy of reading a book. Whether you read one or a hundred, joy doesn't fade. That's joy. It is necessary for those who are studying a language and reading literature to remember the difference between joy and pleasure.

 It's been over 15 years since he heard that explanation which the professor shared hoping we'd choose reading over just eating and playing. But since that day, it has become a precious guideline for my decisions. To pursue the enduring joy, not the fleeting pleasure, applies not only to following Jesus but to everything I do.

Is the pleasure I feel nowadays joy or pleasure? Embarrassingly, my life seems more immersed in pleasure than joy. Ordering delicious food, watching movies or dramas he's been wanting to see. Of course, he prays, but it feels his axis is shaken, as if he's fitting prayer into his leisure time, not the other way around.

Whether priests, or religious, they are 'those who have left home. Leaving home and running away from home have completely different meanings. The former means 'to abandon worldly attachments and enter the life of a saint,' while the latter means 'to leave one's family and home.' I clearly chose the former, but I can't help feeling my life now is closer to the latter, which leaves a slight ache in his heart.

As a Christian, not just as someone who has left home, the most important joy should indeed be seeking God. Like the title of the book written by a Jesuit from the USA, 'Finding God in All Things' should be his purpose and way of life. Regrettably, there are times when he seeks other things instead of God. Sometimes it's money, sometimes honor, sometimes power, most people chase these things, and that's the  reality. To place something other than God in God's place, yet not recognize it, to be immersed in it—that's a painful reality that should hit home for all of us. 

'Finding God in All Things.' The title of this book, which sounds like a dream, has struck deep in his heart, probably, no, certainly because of his current reality. Even in a life chosen to live with God, the trajectory of his life, where he must speak rightly during homilies while chasing something other than God, is tiring. Despite these flaws and imperfections, he can only lean on the boundless love, mercy, and tolerance of the One who still calls him by His name (=Christ) to live as His person (=Christian). If he can gather his thoughts and steady his heart once more, even as he glares at the heavens, it's thanks to God's boundless love, mercy, and tolerance.

Therefore, at this moment, he makes a promise once again. During this new week that has been opened to him, he will earnestly seek to 'find God in all things.' Happy Easter!

Benefits of Belief

”What’s the benefit of believing in God?” This question was asked of a broadcast writer and in her Catholic Peace column gives the readers her answer.

She was confused by the question and was contemplating what to answer and her friend added: “They say religion is something you have to have as you get older.”

The proper thing to do was invite her friend who had an interest in God to church, but she didn't do that. She felt a sense of disappointment that her faith life was seen as one asking for blessings, which she thought was hidden. She overdid it and answered: “I’m not here to get help.” My friend was even more surprised. "Wow! Going to places that don’t help?" She  answered ‘pretending to be strong’ —"I go because I want to be of help to God."

Even though she was satisfied with the answer, she felt uncomfortable. After that, her friend never brought up religion with her again. She felt that her answer had ‘cut off’ any trace of curiosity her friend may have had about God. 

Would it not have been better to respond to her friend's understanding of religious belief? Such as: "if you go to church, you will meet a lot of good people and have many volunteer opportunities related to the environment that you are interested in?” She should have met her friend as a beginner in spiritual things. 

It bothered her that God seemed to be reduced to a Being to fit our needs. There are not only good people in churches, and we have many ways outside of churches in which people can be of service to society. She is still looking for an answer as to how best to respond.

 "If I don’t believe in God, will I go to hell?” This was a question asked in a word-sharing session in a catechism class by one of the students. This question was asked after hearing the teaching in class.  “The God I know is not like that,” she told the concerned catechumen but somehow she did not like the answer. If I had to believe, God would be too strict and without mercy, and if I didn't have to believe, the meaning of baptism would be meaningless. 

“Where do you think hell is?” Asked the Religious Sister of the class. Before she became a believer, she thought that hell was a ‘place’, but after becoming a believer, she could say that hell is ‘a state without God'. The columnist felt she had solved one of her religious problems thanks to the nun. As she shared this good news with the sister, she told her that the heart that fears God is also the grace of the Holy Spirit. This is because ‘fear’, one of the gifts of the Holy Spirit, is, in other words, a heart that does not fear anything but God’.

We can sometimes reduce God to be our ‘servant’ to serve our needs or fear Him as a ruthless 'judge'. What is clear is that living with awareness of the existence of God, no matter how big or small, means that there is hope of finding or returning to the Lord at any time. "How God will respond to each of us is His choice; I am merely here to wholeheartedly welcome those who wish to approach God and to seek the best answers together."

Education for Life — Paideia—

The early church fathers who theologically established the teachings of Jesus had extensive knowledge of Greek philosophy, especially Platonic philosophy. Based on this philosophy, the early church fathers were able to firmly establish the foundation of the church. A Catholic University professor gives the readers of The Catholic Peace Weekly some understanding of the church's philosophical tradition.

Today's elaborately systematized theology: Christology sacramentology and ecclesiology, were only possible with these theoretical works. This is why philosophical understanding is essential for understanding church teachings. The Didache, which expanded church teachings into practice, was possible within this tradition.

Plato explains that the human soul has memories of the world of Ideas, the essential world and that philosophy is the work of recalling these memories. So he used philosophy with his passion for this world. He also defines the training to walk this path as paideia. The Church Fathers accepted this concept and understood the relationship between God and humans as education. Education was not only a way to acquire knowledge or achieve some practical goal but was an essential element of cultivating the path to becoming a human being. Therefore, scholars such as Karen Armstrong, who is well-versed in ancient religions, say that philosophy is a spiritual practice.

To understand the teaching and grow as true Christians, we must deeply reflect on the path of paideia. As Christians, we must follow the process of enlightenment, constantly training and growing on the path to the source of life and existence.

Life, from its early primitive forms, has increased in complexity through its long history in various forms. It is not correct to definitively say that this history is one of progress, but within it, the emergence of consciousness and intelligence through self-awareness can be understood as part of the history of life. Humans endowed with such intelligence have the task of deeply reflecting on the history of life, thereby revealing not only the mystery and dignity of life but also its ontological meaning more clearly. This can be understood as the process by which humans, within this history, work with God, who is working for the ontological completion of all life. 

Depending on how humans with this task act here and now, the history of life can reach completion, but it can also lead to destruction. Since God entrusts this task to humans, he does not physically intervene in the laws and history of life. The task is repeatedly left in the hands of humans. We must choose. The choice lies between the leap to life or destruction.

To this end, a philosophy of life is needed that educates about life's meaning and reveals life's mystery and dignity. When the church establishes a philosophy of life that newly reveals the meaning of life in a changing era, as the early church fathers did, the church will be able to advance the history of life and accomplish the task of completing the mystery of life based on this. Life education is a way to reveal its meaning.

To achieve this, it is necessary to educate about the meaning of life and to establish a philosophy of life that reveals the mystery and dignity of life. Just as the early Church Fathers did, when a philosophy of life that reveals the meaning of life anew within the changed times is established, the Church will be able to leap forward in the history of life and accomplish the task of completing the mystery of life. Life education is the process for this, and it is also the way to reveal its meaning.

If today's higher education in the Church merely maintains the institution and phenomenon of the university, it will be abandoning education as paideia. The Church's education must contribute to achieving the Christian task of accomplishing the salvation history of life. The path will begin by breaking away from the demands of a capitalist society that the educational authorities, who cannot think of the existential meaning of life, require. The Church's power to protect the dignity of life in an era of excessive science and technology and capitalism will never be possible without a philosophy of life and life education.

The Fetus and Artificial Intelligence

In the recent Catholic Peace Weekly Peace column, a Korean researcher living in the States gives us his thoughts on the fetus and artificial intelligence. 

The Pro-Choice camp, which advocates allowing abortion, emphasizes a woman’s right to choose an abortion and argues that a woman’s individual “right to decide on her own body” takes precedence over the “right of the fetus to survive.” Although they view social, economic, or other reasons as grounds that can justify abortion, they do not believe that the same reasons are justifiable reasons for depriving a born, breathing child of life. Everyone agrees that humans have special values and rights and that these basic rights must be protected. Ultimately, the key difference between the pro-choice camp and those with opposing views is whether or not the fetus is considered a full human being.

The basis of the pro-choice camp's argument is the idea that a fetus cannot be considered a human being because it does not possess the abilities that a full human being should have. In fact, from the ‘perspective of ability’, a fetus before a certain period has no brain activity, no ability to express itself, and no ability to survive on its own outside the womb.

In contrast, looking at the rapid development of artificial intelligence, there are more and more examples of artificial intelligence that achieves performance similar to or better than that of humans. Artificial intelligence is becoming increasingly advanced, with the ability to understand and create language, test knowledge in specialized fields, and even mimic emotions. Artificial intelligence is now able to accomplish areas of art that were thought to be something only humans could do. The pace of development is so fast that you can almost feel the difference between artificial intelligence from just a few months ago. 

Looking at a fetus that can't do anything and an artificial intelligence that can do things better than humans; we must ask what are human values based on? So, does artificial intelligence have greater ‘human value’?

Suppose we claim that brain activity, cognitive abilities, and the ability to survive on our own are essential elements of human value, which the fetus lacks. In that case, we will denigrate the human value of people with severe disabilities and the many people who cannot survive without help. Suppose you argue that a being that can create and speak language is valuable. In that case, an artificial intelligence that can freely speak dozens of languages and draw anything in the drawing style of every artist in the world now has greater human value than a child who cannot speak. 

Human value comes from the existence God gives us, not from ability. No matter what other standards you set, you will fall into the error of denigrating human value or giving human value to non-human things.

The fetus is God's creation created in God's image, and artificial intelligence is a creation created by humans to assist human life. Therefore, the human fetus, God's creation, has infinitely greater value than artificial intelligence created by humans. The fetus is not only a valuable being in itself because it is a human being, but it is also the weakest being without the ability to survive, so it needs greater protection. The Bible teaches that we must protect the weak.  

In the future, we will increasingly encounter artificial intelligence with abilities similar to humans or superior to most humans. There will be positive changes that artificial intelligence will bring to the world, and there is no need to unconditionally be hostile to or fear artificial intelligence. However, more than ever, it is a time when we need to reflect on where the source of human dignity and value come, and time to see changes in the world through the eyes of faith.