He mentions a film that was made by a research institute in Korea in which the sufferings and hardships of others are used commercially to express their hateful feelings.That's ugly. News about the protests of the ‘National Solidarity for the Elimination of Discrimination against Persons with Disabilities’ appears frequently. Our society tends to pursue the happiness of the many by sacrificing the few as collateral. A society that corners the few in the name of the comfort and utility of the majority is unhealthy. It is scary and sad that today's society is becoming more and more indifferent and cruel to the few and the weak.
What can we do about the pain and sorrow in the world? What can we do here and now for people living with pain and wounds? He mentions a poet in his collection of poems, "Higher than the Heart". the poet recorded the sadness of the Sewol ferry disaster in one of his poems: "Because of the burden of sorrow, we sank/ The world has stumbled because of sadness/ I wanted to call out God's name, but I gave up because I didn't know if it was a common or proper name."
The poet, sensitive to the pain and suffering of others, was still recording the wounds of the world. Looking at the remains of the Jeju 4·3 Incident, he also writes: "In front of those who are trying to kill/ Those who are trying to survive always become a mob."
In a weekly magazine, the writer read an anthropological researcher's reflection on frozen humans. He shows an insight into the mediating meaning of the Catholic Eucharist which Catholics highly value. Moreover, the living heals the pain of individuals and communities by accepting the body of the dead in their own body. The belief that my soul will be healed by receiving the body and blood of Jesus, who sacrificed for mankind, 'in me', becomes a driving force to empathize and intervene in the pain of neighbors and communities beyond personal well-being.
The Church and the faithful live the Eucharist. The Eucharist is not just a religious ceremony celebrated. The Eucharist is both a liturgical sacrament and at the same time a sacrament of life. The Eucharist is not a "reenactment" of the Last Supper, but of the life, death and resurrection of Jesus Christ. The body we receive in the Eucharist is not the dead body, but the resurrected body of Christ. We become the body of Christ in the Eucharist. In the body of Christ we are one. The solidarity of the Eucharist is the solidarity of concrete materiality and the eschatologically realized sacramental solidarity. The solidarity of the Eucharist transcends the boundaries of time and space, life and death.
The Eucharist is the true politics of solidarity. In the body of Christ we are connected. All are brothers, sisters, neighbors, without discrimination of race, ethnicity, gender, rich or poor, or culture. Believers living the mystery of the Eucharist are naturally in solidarity with all the suffering, pain and wounds of the world.
If solidarity through memory and documentation is the work of literature, the solidarity of remembrance and commemoration is the work of religion. If literature mourns sorrow in the way of memory and record, religion comforts sorrow in the way of memory and commemoration. Sometimes the mourning and consolation is the sadness that one has to endure. "It is the sadness that understands that even those who comfort others feel sad” (Alfonso Lingis, ("The Community of Those Who Have Nothing in Common").
He
who cannot sympathize with the grief of the world and with the pain of
others, who is indifferent to the suffering of the world and to the
wounds of others, cannot be a true poet or a true Christian. Those who keep the past and its meaning in mind are those who do their
best to remember, commemorate, pray, and love in the place where they
live.
