Confucian Morality

   

In a previous post on August 9th, the Five Constants of Confucianism were mentioned as being universally applicable and enduring moral principles, essential for both individual cultivation and social harmony in Confucian society.  Some would see them as pointing to what is meant by Natural Law in the West.

One of the five is what we call ritual, etiquette, or Propriety (Doing what is proper). The Chinese Character would be 禮.

In oracle bone script, it depicts two pieces of jade (玉) placed atop a vessel (豆)[originally signifying ritual vessels used in sacrifices. The radical 示(meaning altar) was added to 禮. Altar, ceremony, and sacrifice   are related to religious rituals or divine revelation. The historical radical has been simplified to the four-stroke 礻 shape, a variant form of our five-stroke radical 示. The 礻variant has lost its pictorial meaning. 

The five Constants in Confucianism can be described as Humanity: the virtue of loving. Rightness: judgement on what is befitting by the heart and mind. Propriety: originally 'ceremonial form' as in etiquette. Wisdom: knowing the principle of what is right and recognizing the conditions of the time. Faithfulness: trustworthiness, integrity. These virtues are fundamental to Confucian ethics and influence human interpersonal relationships and moral conduct.

The one our modern society has the most difficulty with may be Propriety, and the one that is the most difficult to understand. 

As we can see from the evolution of the Chinese Character over time, a secularization has taken place,  which is not difficult to understand.

Happy Harvest Festival Day!

Celibacy and the Kingdom of God

A member of the Society of the Secular Mission of Christ the King provides readers with an understanding of Celibacy in the Catholic Times. It does not imply a judgment on marriage. [Human Love Within God's Plan - Body Theology Doctrine] 

Desire is an essential marker of humanity. Establishing order through genuine relationships is crucial. Within faith, the vocation of Celibacy fundamentally converges on the Word made flesh—that is, faith in Christ. Christ's love is not abstract; it possesses specific, concrete characteristics. Experienced in the Holy Spirit, this experience flows outward toward others, and the form in which it is transmitted is personal.

Voluntary and supernatural characteristics strongly mark the vocation of virginity and celibacy. Yet, it is not distinguished by class or rank, from the vocation of marriage or from those living as celibates in the world. 

When the 'marital nature' inherent in all humanity leads to the birth of children for the married and to spiritual birth for those choosing virgin celibacy, the light of that vocation reveals a supernatural characteristic to people and the world—a specialness in the marital relationship with Christ for the Kingdom of Heaven. Therefore, the vocation itself is not superior. 

"Virginity or Celibacy for the sake of the Kingdom of God not only does not violate the dignity of marriage but presupposes and strengthens it. Marriage and virginity or celibacy are two ways of expressing and living the mystery of the covenant between God and humanity. If marriage is not respected, sanctified virginity or celibacy cannot exist. If human sexuality is not recognized as a profound value given by the Creator, the renunciation of sexuality for the sake of the Kingdom of God also loses its meaning." (Familiaris Consortio, 16)

Virgin celibacy finds its foundation in the most excellently blessed part of human nature and embraces abstinence. This does not mean virgin celibacy denies human nature's essential characteristics; instead, it seeks to reveal the transcendent meaning inherent in them. Therefore, the characteristic of this vocation originates from overflowing love and is exchanged as a response of 'love for the love of God'. 

It neither destroys nor suspends nature, nor is it 'opposed' to the mystery of conjugal love. The supernatural form of love, through its own orientation, undergoes a journey of transformation and maturation. For this reason, Pope Saint John Paul II emphasized initial formation and ongoing formation in the text of the Catechism.

Even after taking a vow of Celibacy, the characteristics of one's masculinity or femininity do not disappear, nor does sexual desire vanish. Therefore, in Celibacy preserved for a vocation, human instinctive desires must not remain mere human difficulties; one must understand and live out the essential meaning of sexuality. 

This reveals the eschatological meaning by foreshadowing the goal (purpose) of sexuality, union (becoming one flesh), and it also carries the active meaning of being a witness to the 'Kingdom of Heaven'. If this motivation and orientation fade, one is tossed about by the waves. If one understands the true meaning of desire, one can also find the precise way out.

Desire is an essential sign of humanity and a sign that we belong to God. It is not about uprooting or becoming numb, but about ordering all objects of desire according to a proper relationship with God. This is what enables our hearts to attain genuine freedom. It must also be accompanied by knowledge that sheds light on the darkness, allowing us to see anew.

When we gain freedom, we grow stronger; when we receive light, we gain life, growing and transforming. To achieve this, we must ask a fundamental question: 'Why did God grant us desires like hunger and sexual appetite? Why does He not take away our sexual instincts, even when we have made a vow of celibacy and virginity?' We must understand that hunger and sexual impulses are not merely desires to be satisfied; they lead us to a greater, fuller (happier) life, a holy life.

We must live wholly in the longing for union with Christ, constantly yearning for oneness with Him, and realize that the cross and resurrection lead to the pinnacle of chastity.

What Is My Talent?

 

In the "Preciousness of Faith" column of the Catholic Peace Weekly, a seminary professor provides insight into the concept of education. 

The Latin verb 'educare', which means education, is a combination of ex (outside) and duchere (lead), meaning 'to bring out'. The purpose of education is not to impart knowledge, but to reveal potential to the outside and lead to fulfillment, and it has the meaning of nurturing and growth. It means that the purpose of education is to find, nurture, and grow one's own unique talents.

We tend to judge our opponents based on fixed standards rather than unique talents and creativity, as we live in a highly competitive society. However, in fact, each person has their own abilities and talents, and one should not be compared to those of others.              

In this regard, Talent's metaphor (Matthew 25, 14-30) sends a very important message. An owner went on a trip; he left five, two, and one Talent to each of the three servants.  Two of the servants increased what was received and were praised by the owner on his return, but the one who received only one Talent returned only what was received. He was scolded, and even what he had received was taken away.  It is not easy to accept the conclusion of this metaphor. "I didn't waste one talent, but I gave it back as it is, but it’s unfair why even what I have should be taken away?"

In fact, this story embodies the truth about life metaphorically. We all live with our own abilities. Each of us has different abilities, and this is an incomparable value. Receiving talent according to one's ability will mean 'diversity' rather than quantity.

In Luke’s Gospel (Chapter 19), it is said that everyone received an equal amount of money. What matters is not 'how much' you received but what you did with what was received. We are all endowed with certain abilities and talents. It is a message that God has entrusted to us to use not only for ourselves but also for others, and we will be held accountable for how much we have developed the talents He has given us for the benefit of others.

This parable asks: What is the Talent I have received? Finding my own talent and using it to benefit the church, the world, and others?The metaphor says that each person has a natural talent, and it is important to find that unique talent.

On the other hand, talent does not burn up in a moment when you are young. It becomes more evident as you age through effort, cultivation, and accumulation over a long period of time. Therefore, it would be wiser to ask: 'What kind of talent has the Lord entrusted to me that I have not found in my life?' rather than 'What kind of talent am I looking for at this age?' As I faithfully do the things entrusted to me, the talents that have been honed and accumulated in me will naturally shine and be revealed.

Wasn't one of the Talents that Jesus possessed the ability to look at people with compassion and share their pain with them? And should we not all cultivate this talent to treat people with compassion? That talent is exercised not only through activities, but also through prayer, small sacrifices, and service. Therefore, regardless of our age or health, we will be able to fulfill our mission as the disciples of the Lord sent out with joy and faith.
 

Who Are The Best Teacher?

Learning Life's Wisdom from the Desert Fathers. The present article is written by a monk of the Waegwan Monastery, a member of the Order of Saint Benedict. It is taken from his column in the Catholic Peace Weekly. Shallow words versus a deep life: True masters shine in quietude.  

These days, we live amidst a flood of words. Countless words overflow, yet authoritative words are hard to find. The power and authority of words come from the harmony of words and deeds. Words lack authority when actions and life do not follow them. Words without life are nothing but noise.  

For the Desert Fathers, practice was more important than words. Therefore, they taught disciples not through words but through actions and by setting an example with their lives. Even after accepting disciples, the masters remained silent. They rarely gave direct commands to their disciples. The core of their teaching was simply, 'Do as you see.'  One monk said, "Did I become the head of the community to issue orders? I say nothing. But if the disciple wishes, he will watch what I do and act accordingly." 

Disciples learned more from observing the lives of their masters than from their words. The "Life of Anthony" testifies that many visitors came just to see him. Simply watching him brought them joy and inspired good thoughts within them. A brother who visited Anthony regularly reportedly said, "Master, it is enough for me just to see you." In the desert, Anthony became a kind of lighthouse, guiding countless people back to God. This is the fruit produced by teaching through life! The spiritual essence of the enormous community called 'koinonia'

Pacomius, the spiritual master of the community known as 'Koinonia,' observed the rules alongside the other brothers, without enjoying any privileges or exceptions as an elder, setting an example through his actions rather than words.  

A master becomes a master more through the example of life than words. Another monk said, 'A life without words is better than words without life. Some give inspiration in silence, while others hinder life with loud speech. When words and life align, we have virtue.

The Church Fathers taught by action and example, living among their disciples and showing leadership through silence and initiative rather than authority or commands. A profound character is a condition of being a master. 

In the relationship between teacher and disciple, the teacher is a role model, not merely a conveyor of rules. He becomes a ruler through his words, but even more firmly through his actions. Abba Isidore of Pelusium said, "A silent life is better than words without life. Some give inspiration in silence, while others disturb with loudness. When words and life correspond, all ascetic practices will take shape."

Our era needs teachers—no, craves them. We need role models to emulate. But how and where should we seek out teachers? They say 'life speaks.' This is likely the primary criterion for identifying a true teacher. If we are not careful, we can easily be deceived. Those who seek to reveal themselves through loud and flashy words are often counterfeits. They may be internally empty and lacking substance. We must not be beguiled by words or outward appearances. We must look at the person's character and life. 

The teachers we should emulate are not easily seen, but they are actually hidden among us. Such people do not readily reveal themselves. Let's take a closer look at our daily lives and surroundings. We will surely find people who, though not flashy or boastful, radiate depth in their lives and character. We fail to see them. Those who live their lives authentically become benchmarks for others. We, too, will become such when we strive to communicate through our lives. 

Concluding the Month of the Martyrs

As we approach the end of the month of the Martyrs, a Seoul City pastor offers a meditation on our recent past in the "View from the Ark" column of the Catholic Times.

The image of a health center worker, dressed in a full white gown, with a hood over their head and a mask covering their face, inserting swabs into the noses of the crowd without pause for a COVID-19 rapid antigen test, already seems like a scene from a distant past.

When wildfires broke out on the East Coast and in southern regions, the firefighters and emergency workers who collapsed on the streets, exhausted and covered in soot, did their best. Thanks to those who gave their best, whether for a few moments or an extended period, our safety and peace have been maintained.

There were also dedicated people in our church. People who, beyond the severe social stratification of the late Joseon period, dreamed of a world where everyone could live equally as children of God, who devoted everything to make the world pleasing to God within the order of creation. We called those who did not abandon their beliefs even unto death' martyrs.'

At that time, society did not tolerate deviation from the norm, labeling it as treason. Imprisonment, torture, and execution were probably considered natural consequences. For our faith ancestors who proclaimed equality in a world sharply divided by class and gender, the suffering they endured was wholehearted. Moreover, for those who left their homeland to spread the truth in distant countries, it was truly 'seeking suffering.' They must have known it was an unattainable dream, like 'hitting a rock with an egg.'

Yet, they did not resort to violence or gather forces to oppose to achieve their dreams. They did not stray from the path of truth. From the contemporary perspective, it didn't seem very smart to live a hundred years ahead, doing what might have been possible after the 1886 Joseon-French Treaty.

There are people in every field who do what seems impossible, those who go against the prevailing trend. People who, next to already built military bases, cry out for the closure of war facilities, insisting that peace cannot be achieved through force; environmental activists demanding the dismantling of the sixteen dams of the Four Major Rivers that have already been completed; those seeking to uncover the truths behind the Yongsan tragedy and the Sewol ferry disaster, even as they hear the words, 'Still at it?' People who protest and go on strike, calling for the revocation of layoffs in a world where restructuring and labor market flexibility are considered natural….

They are the ones who do what could only be done if the world were in a better state, yet they do it precisely in these dark and difficult times without giving up. Thanks to them, the world gradually inches closer to the kingdom of God.

Some people do their best in everyday life. Those who live day to day, earning just enough to survive! Those whose whole day is taken away, even if a single day goes wrong; those who live a life filled with debt to pay off month after month; people who gain disabilities from unforeseen accidents; those who care for elderly family members with dementia, living in constant tension and anxiety; people who take care of family members ruined by alcohol, gambling….

Yet they all strive to endure each day to the best of their ability. Surely, the temptation to throw everything away and leave comes several times a day, but never give up, and strive to do their best. This, too, can be considered a form of martyrdom in today's world.

I hope to be a supportive community that encourages and reassures those who give their best that their efforts are not futile or foolish. Isn't this the loving community we always talk about and dream of? May our best efforts be such that we live, "considered as sheep to be slaughtered, yet confident that with the help of the One who loved us, we can overcome all things and even more" (cf. Romans 8:36-38), and may our best efforts not be those that trample or overpower others, as we commemorate the month of the martyrs.

Cultivating Ecological Sensitivity

Cultivating Ecological Sensitivity Through Invisible ‘Friendship with Nature’ A Salesian religious sister reports in the Catholic press of children in a Salesian kindergarten sharing friendship education on a rainy day.                                          

“For the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God.” (Romans 8:22)

Where should God's people seek guidance in this age? They found the answer in the Lord's words: “Go into the whole world and proclaim the gospel to every creature.” (Mark 16:15) Jesus laid His hands on each person suffering from various illnesses, healing them. He proclaimed the good news of the Kingdom of God and then departed for another town to fulfill His mission. (cf. Luke 4:40-43) 

He did not stop at external healing but proclaimed the good news of the Kingdom of God, leading all creation toward salvation. In Ecological Spirituality Friendship Education, the friendship formed with all creatures, dreams of a universal salvation that restores a beautiful world by respecting the unique place and role of every creature, sharing love, and proclaiming the good news of the Kingdom of God.

Children cultivate ecological sensitivity by forming friendships with nature as it changes with the seasons. They read stories and share each other's lives. Even on rainy days, children go for walks, expressing the reality and mystery that enters their small eyes poetically. 

“Trees drink the rain / Where do raindrops on grass slide down the blades go? / Thank you, rain! For cooling us and watering the plants...” 

When they encounter earthworms or insects that emerge from the ground during rain only to dry and die, they bury them with care and a heavy heart, opening their eyes to the realities of life and death. Becoming friends with trees allows one to feel the pain they endure as they shed their bark, a process that often accompanies the blooming of beautiful flowers in a warm spring after a cold winter.

“Tree! Wasn't winter terribly cold? Thank you so much for enduring hardship and blooming such lovely flowers for us to see. I'll learn from your warm courage,” reading the tree's toil, feeling gratitude, and cherishing this time of love.

Gardening is a precious learning space where, from the moment seeds meet soil before planting through to harvest, one discovers encounters, care, and the providence of the universe through God's love amidst diverse stories. This connects to the ‘field of the heart’ and the ‘seed of the heart,’ allowing one to glimpse and touch the unseen realm, reaching transcendence.

Objects that share our living space also become precious friends. We recognize the gratitude they offer us in their place, treat them kindly, and build friendships. Meditation through objects deepens our connection, leading to reflection on wasteful consumption habits, reducing trash, and cultivating the habit of respecting everything by keeping it in its proper place. 

The heart that befriends and cherishes nature and its objects also connects with people. Hearts open toward you, me, and the poor, enabling willing participation in solidarity activities. We encounter God in all things, dream of cosmic salvation, and sow seeds of life.

A Super-Aged Church

On the 8th and 9th, the ‘Future of the Catholic Church in Korea: Expert Colloquium’ was held at the Seoul Cathedral Spirituality Center. The story was reported on the Catholic website Here and Now.

The colloquium selected four key themes to focus on when envisioning the future of the Catholic Church in Korea. Participants studied relevant reference materials beforehand and then engaged in discussions with researchers and interested parties. Presentations on each topic were delivered by four researchers from the Our Theology Research Institute. Approximately 30 participants, including researchers from relevant church institutions, laypeople, and religious leaders, engaged in lively discussions.

The Our Theology Research Institute and <Catholic News Here and Now> will introduce a planned series of presentations and discussions on these four topics.

1. US-China Hegemonic Competition and Peace on the Korean Peninsula

2. AI, Democracy, Information Networks, Humanity's Future, and the Religious Implications

3. The Younger Generation and Gender Conflict

4. A Super-Aged Society, a Super-Aged Church

At the fourth session of the ‘Future of the Catholic Church in Korea, Expert Colloquium’ held on the 9th, a professor presented on the topic ‘A Super-Aged Society, a Super-Aged Church.’ He explained the necessary preparations and responses for the super-aged reality facing Korean society and the Church.

A super-aged society has significant economic impacts, including increased dependency ratios for the elderly and supply-demand imbalances in areas such as healthcare, housing, and employment. It also causes overall sociocultural changes, including weakened family ties and communities, and psychological breakdown.

Religion is no exception to these changes. Religious communities in Korea and other countries are experiencing profound transformations and crises. According to the professor, the Japanese church faces significant challenges to evangelism and growth due to the severe aging of its members and a drastic decline in the child and youth population. Churches in Europe, including Germany, are confronting the dual crisis of “declining faith and institutional decline.”

He emphasized, “The aging of society as a whole directly impacts the sustainability and service capacity of religious institutions,” adding, “For the future, religious institutions must strive harder to strengthen internal capabilities and cultivate human resources.” He further stated, “Religion must focus on universal human needs, seek interfaith cooperation, and demonstrate its social value through practical social service.”

The professor outlined religion's multifaceted role in addressing super-aged society issues as “providing spiritual and emotional support, strengthening social networks and community building, and delivering practical care and welfare services.” He explained that in Japan, Germany, and France, religious institutions are collaborating with other faiths, local communities, and governments to support elderly independence and establish and operate care systems in response to the aging of their societies.

He added, “Overseas cases confirm that religious institutions maximize their impact when they provide care centered on community and dignity, going beyond mere service provision. In a super-aged society rife with loneliness and social disconnection, the philosophy of ‘flowers over bread’ emphasizes that restoring human connection and dignity is more important than meeting material needs.”

The unique role of religion is already evident in the historical dedication of women's religious orders to charitable, educational, and medical work.