Unemployment a Serious Problem of Society

No longer is it easy to find a job you would like to do for a lifetime, and even finding a job, any job, is increasingly difficult for our Korean young people, causing some students to delay graduation, even though having all the necessary credits for graduation. The arduous task of finding work is thought to be, for them, soul-depleting. 

A professor in the sociology department of a college discusses the plight of students in our society. Writing in the Peace Weekly, he notes that at graduating time, all colleges are on emergency alert. Since the number of students finding work after graduation is one of the considerations used by the education ministry to rank colleges, many colleges are involved in finding work for their students. They help write resumes and college reports, notify students of job offers, and prepare them for interviews. Teachers also get in contact with their acquaintances in the marketplace, requesting jobs for their students. Few are the colleges, the professor says, that are not involved in this.

Why should it be so difficult finding a job? he asks. From 2008-2009 this has been the reality in our society. There simply are fewer jobs available. Jobs for those in their twenties, especially, have decreased and, consequently, both in the city and in the country, competition is severe. Many companies have moved their operation to underdeveloped countries to take advantage of the lower cost of labor. And there is of course the use of automation and computers, which have taken much of the work previously done by humans. Our young people are brighter and more capable than in the past, and even though their grasp of specialized knowledge far exceeds that possessed by students of the past, finding work in today's marketplace is like being sent into battle without a weapon. 
 
The problem concerns not only the young people but also their families. In past times, once the money was given to the children for college, the worries would be over, it was thought, and the son or daughter would find their way in the world; that is no longer the case. Parents now have to worry about their finding a job, and worry every time they put in a written application for work; on the side line, parents worry as much as the young person submitting the application. When this lapse of time between looking for a job and finding one is long, the implementation of retirement plans for the parents in many  homes is put on hold.

Besides the scarcity of available jobs, there are a few other obvious problems, one being the large number of students going on to college. The number is more than the society can  absorb. Too many are seeing life and work with a one-track possibility, with academic studies the only viable option, which narrows the possibilities for the future. Social solidarity and relating with and understanding the different segments of society are missing. Instead, many students are bound by regional interests, age, occupational and societal class relationships, and find it difficult to compromise.

He concludes the article with the words of Pope Francis  to the unemployed:  "Lord give us a place to work. Teach us a way to fight for the work." The professor thinks they could find some consolation in these words, even though this is not the kind of issue that will be solved quickly. If, however, we take upon ourselves the idea of solidarity with all those who are facing the same problem and all the other segments of society, we will have found the beginning to a solution of the problem.

Healing of the Whole Person

A popular movie, Milyang, tells the story of a mother whose son was kidnapped and killed. She decided to go to the prison to forgive the killer, who told her that he had already been forgiven by God, and had finally found peace. The mother, who considered herself the only one who had the right to forgive him for what he had done, was filled with anger and gave up on her religious faith. So overcome by the incident, she lost all the peace she had gained by her religion.

A priest-spiritual director writing in the Kyeongyang magazine introduces the above story to explore the relationship between healing and religion. Religion, in this case, he points out, did not help the mother to forgive. She had deceived herself by what she thought would have been an act of mercy by forgiving him, but it was, instead, her own opiate to escape the reality of her own pain. Religion does provide us with the strength to heal but in our present world it has to compete within a world of delusion and deception. Though 'healing' and 'happiness' are words often heard today, they have become commodities to be bought and sold in the marketplace of ideas. And religion, the priest admits, for one reason or another, in this toxic environment, is not providing the healing many of us expect.
 

The so-called healing treatments are often a combination of humanistic methods, he says, used even by Christians without discerning what is being done. Instead of a gospel-based worldview and Christian values, we are playing recklessly with misunderstood human values.

He believes healing is needed more so today than it was in the past, which is the message of Ulrich Beck, in his book Risk Society.  Our material progress, Beck says, has given us the many successes of our modern society, but has also brought us the problems we now have to face. This is the dilemma, and one we face daily in our lives. When we forget who we are, and do damage to our humanity, we hurt also the communities we belong to. Eventually, the problems of society are going to affect our inner life.

Our constant talk about healing is a sure sign of our need for healing. Why the need for so much healing? the priest asks. We have to look for the reasons and the way to heal. The word 'healing,' says the priest, is used with a superficial and distorted meaning. In this kind of atmosphere, there is no place for the healing provided by religion, which is concerned not merely with a cure for certain aliments but with healing of the whole person. Our humanity is made up not only of the body, but of the mental and spiritual. The time of talking about the healing of different parts of ourselves has come to an end, the priest believes. It is the integrated whole of our being that needs to be healed, just as the word 'salvation' now has to be understood as saving the whole person--body, mind and spirit.

Jesus was the example of this kind of healing. It was healing of the whole person. The person was changed and began a new life. It was not only the healing of disease or relief from pain but the return to the wholeness of life. The Church has to return to stressing the understanding that Jesus is the foundation and the fountain from which all healing comes.

Seoul Archbishop Christmas Message

SOUTH KOREA
Archbishop of Seoul: Living Christmas every day, to fight the ills of society

Bishop Andrew Yeom Soo- jung invites the faithful to pray "for the marginalized, the poor, the sick and our North Korean brethren". And remember the importance of fighting "the darkness of a world affected by materialism, atheism, suicides and divorces" with the light of salvation of the new born Christ.

Seoul (AsiaNews ) -. Below is the full text of his message. 

My dearest brothers and sisters!

Baby Jesus is born today, bringing the light of salvation into this dark world. May God's abundant blessings be upon you and your families on this joyful Christmas Day. We also pray for the marginalized, the poor, the sick, and for our North Korean brothers; may the blessings of Christmas fill their hearts with hope and joy.

The Lord sent his only Son into the world, and revealed his infinite love to us. 2000 years ago, Jesus was born in a small Judean village called Bethlehem. Mary and Joseph traveled all the way from Nazareth. They went from inn to inn, but couldn't find an empty room to stay. Eventually, they sought shelter in a shabby stable where Mary gave birth, and she laid the baby Jesus in a manger surrounded by oxen and donkeys. That was how Jesus came to this world-in the most poor and humble way. It brings the important message that God dwells among the weak and the poor, and that he has called us out of darkness into his wonderful light (1 Peter 2:9).

Today, however, atheism and materialism flourish as an integral part of our society. Conflicts and divisions are everywhere. People have forgotten the importance of communication and compromise, while selfishly pursuing their own wishes. Suicide rates and divorce rates rise sharply; families are suffering from all kinds of difficulties and pain. Students are overwhelmed by immense competitions and exams. Graduates face tougher challenges to find employment. And then, there are the people who have been forgotten by the most of us: the homeless, the disabled, the foreign labors, and the poor. They live in pain and anxiety, in a life without human dignity.

Jesus has come as light into this dark, suffocating world. He did not come in the form of God, but in the poorest and the most humble form of a human being. What kind of significant meaning does this has on our times? Perhaps we should not depend only on humane and secular means to solve the problems around the world; for the solution lies in the Christmas mystery of God becoming man and suffering all pains with us. When we humbly empathy and respect others like the Lord being in the middle of men, we are one step closer to a harmonious society.

The social responsibility of the Church is also an important matter. If the Church has external development and social influence, but does not have internal love, the Church is nothing. Pope Francis wrote in his Apostolic Exhortation, "I want a Church which is poor and for the poor." The Holy Father explained that as long as the problems of the poor are not radically, no solution will be found for the world's any problems. If we turn our backs on the poor and try to make ourselves believe that the problems are solved, we may face the real crisis of collapse. Therefore, "the need to resolve the structural causes of poverty cannot be delayed." We really need to contemplate on these words.

We need to show the love of God to those in need-not only by words, but by real actions. We need to show the light of salvation to this dark world. The true meaning of Christmas is not only to be remembered, but to be lived out through our daily life. Because Baby Jesus is born in every place where people love, share, serve, and forgive.

Through Jesus Christ who is born on this joyful Christmas Day, I pray that we all receive the strength from the God and that we all become the children of the light which brightens the darkness of the world.

May the light of life, God's blessings and peace be upon all of you.

Merry Christmas!!

God Is Love

"Love and do what you will; if you are silent, be silent in love; if you shout, shout in love; if you correct, correct in love; if you spare, spare in love. Let the root of love be within and nothing but good can spring from this root." These well-known words come from the commentary of St. Augustine on the First Epistle of St. John. For Augustine,"God is Love" sums up the whole Bible and the saint's central teaching, which ultimately means that a person who loves is a free person.

A meditation on this teaching of "love and do what you will" (Dilige et fac quod vis) appears in the Kyeongyang magazine. Written by a priest who has made a study of the Church Fathers, the article explores what it means to experience freedom, and concludes that a person who is truly free is enjoyably aware. Using this heightened awareness to understand the incarnation and the resurrection allows for greater understanding of the Hebrew Bible, deepening even further our understanding of what it means to be free.

He then uses three other Latin phrases in the writings of the saint to help us understand. The first is from a sermon on Zacchaeus: "He saw because he was seen" (visus est, et vidit). It was because Zacchaeus was, first, loved unconditionally and accepted by God that enabled him to see; it was the beginning, for him, of change and understanding.

The second phrase "Love gives us sight" (Ubi amor ibi oculus), though used  by St. Thomas Aquinas, was  taken from the writings of Augustine. A person may have been baptized and received communion and thus  considered a member of the Church, but by wicked actions he is actually outside the body of the Church. The standard which  determines the rightness of our actions is not the act itself but the intention. Words that are violent in rebuke may be said with great love, and soft words and actions may have the appearance of love but in reality are wicked. The difference is similar to that between a father who punishes his child to correct him, and a slave master who caresses and uses loving words to deceive and seduce.

And the last Latin phrase: The will is freer the more it is subject to God (eris liber, si fueris servus ). To love and be loved is dangerous, for leaving the door of the heart open to receive love opens oneself to death. Jesus was an example of this love. Augustine uses the words from Romans 5:5, where Paul says: "For God has poured out his love into our hearts." Augustine uses this phrase 20 times in his writings. We are shown the descending love of God, and it is our imitation of this love that gives us strength.

In conclusion, the cross was the meeting place where freedom and servitude became one. It is only when one is the slave of love--the slave of  grace-- that one is truly free. It is only then that one is free from egoism, pride, self-indulgence and injustice.

The Feast of the Epiphany

Today is  the day we remember the visit of  the three wise men to the manger, after following the light of a star which brought them to Jesus, our light, the light of the world. In the Easter Church, the Feast of the Epiphany is celebrated together with Christmas. The  editorial in the Catholic Times reminds us of the influence we have received from the East in understanding the Feast we celebrate today.

The light was to be for the whole world and these wise men, foreigners, were to be a symbol of the gentiles who would in later years be coming to the Jesus. The feast is the feast of light and of the  manifestation of this light to the whole world. A quote from the sermon of Pope Leo I mentions that God did not want the birth of  Jesus to be confined to the narrow area where his mother gave birth to Jesus; he wanted it known to the whole world.

The editorial asks what meaning does this feast have for us today? Becoming more mature Christians is the answer. And since Christ came to us as the light of world, we need to reflect that light, our light, into our world. 

The light motif recurs often in the Scriptures and in our liturgy. We started off as Christians with our baptism. At which time we were given a candle to hold, either directly or with the help of our godparents, and heard the words: "You have been enlightened by Christ. Walk always as children of the light and keep the flame of faith alive in  your hearts." 
 
Again at the climax of our liturgical year, at the Easter Vigil, we are reminded of what happened at our baptism. We begin the service at the Vigil blessing with the new fire and lighting of the Paschal Candle. Three times during the procession to the front of the Church we hear, at three different times, the chant, "Light of Christ"  and we answer, "Thanks be to God". At the second chanting, the candles of all the parishioners are lit, which is a ritual way of experiencing what we are meant to be and do as Christians.

This year, no different than last year, many areas of the world are involved in violence and war. The  interests of many are not on the important things of life  obscuring the meaning of the Christmas message. This is the reality and the editorial asks us how are we to face the darkness that we find in life. Since we consider ourselves witnesses to Jesus, are we not to shine this light that we have received in the darkness that surrounds us today? This is the meaning of the Epiphany for us.

Pope Francis has given us a good example of what it means to be a light in the darkness. Light used as a metaphor is free of detractors; few will take issue with this metaphorical use of light. Though, when we speak of  unity, truth, goodness and beauty, there are many who will have difficulty in understanding these concepts in the same way. However, if we make an effort to be a light to others, using our values and work as a light, there is a possibility the light we engender will enable others, along with ourselves, to see the transcendental values more clearly and objectively.

Farmers of Korea

Agriculture, the world's largest industry, employs more workers than any other industry but rarely gets recognition for its importance to the human family. The pope, in his peace message for the New Year, recognized the contributions of farmers to the common good: "In a particular way, the agricultural sector is the primary productive sector, with the crucial vocation of cultivating and protecting natural resources in order to feed humanity."

Agricultural policies in Korea, however, have routinely sacrificed farmers’ interests and provoked protests from the farmers, including farmers represented by the organic farming movement, which was begun by the Catholic Farmers’ Movement in the late 1970s. The movement has done much to promote the concerns and interests of farmers, but not without a great deal of difficulty. One of the problems having to do with consumer issues was written up recently in the Peace Weekly.

The journalist begins by noting the words he heard from a farmer. "When we have a bumper crop we worry, when we have a bad year we worry." Whether it's a good harvest, meaning more competition and lower prices, or a bad harvest, meaning less crops and, despite the higher prices, less total income, the net result is the same: hardship for the farmer. Farming is not only hard work but there is the anxiety that is always there because of the many variables in the life of a farmer. 
 
This year the crop for winter cabbage and turnips was better than expected. (Cabbage and turnips are important for kimchi, a traditional fermented Korean side dish, made from cabbage and other vegetables with a variety of seasonings). Cabbage was 18.3 percent better than the previous year, and turnips saw an increase of  27.8 percent.  Cabbage did well because there was more land available for planting the cabbage this year and the weather was favorable. But with the bumper crop the market was flooded and prices dropped.  The price of cabbage last year was three times what it was in 2011, which induced the farmers to plant more cabbage, only to be disappointed when the prices dropped drastically. 

The apple and pear harvests this year also were excellent. The apple harvest increased 25.1 percent, the pear harvest 63 percent. The bean harvest was 25.7 percent better than the previous year. This also means it was not a good year for farm income. When prices are so deflated, there are farmers who won't harvest their crops.
 
How to determine the best time to market their produce to get a higher price is one of the concerns of farmers.  This would also be true for some fruits and for crops like sweet potatoes; they would fetch a better price during the winter months. 

The journalist ends the article by asking the consumer to be more sympathetic to the plight of the farmer. One way this can be accomplished is to market directly from producer to consumer--as is done in farmers markets--which assures the consumer of getting produce that can be trusted. The government also has to help by keeping the farmers on the farm, and not be concerned only with big business.  There  are many intangibles that must be considered if a solution to this issue is to be found, otherwise they will be overlooked when interest is unwisely focused only on the big companies, causing many farmers to leave their farms, as is happening too frequently here in Korea.

Problems With Technology

At an academic meeting recently, a research professor in the philosophy department of Sogang University was shocked to hear about 'wet-life' and 'dry life', about a future time when humans will not need water to live.  The "new humans" will not die and will be freed from their biological bodies and given man-made parts, while at the same time keeping all the faculties of human consciousness: memory, intelligence, and feelings. She reflects on this possibility  in a  recent issue of the Peace Weekly.

On the first day of Lent, she says, ashes are placed on our foreheads to remind us that we will die. We look over our lives humbly and make plans to do better in the future and realize the need for virtue. Our dignity as humans comes from this moral base. Would it be possible, she wonders, for humans freed from death to live a moral life?  Without fear of punishment and judgment for the evil we do, would we be sufficiently motivated to live such a life? If the meaning of life becomes deeper and more urgent because of our encounter with death, then we might ask ourselves, she says, whether the possibility of life without death is a blessing or a curse.

For the professor, freeing humanity from death is a frightening thought. Expecting a moral life from immortal humans, she feels, would be too difficult. The philosophers Heidegger, Hans Jonas, Erich Fromm, and Vittorio Hosle saw, with trepidation, that the marvels of technological innovations was making man think of himself as possessing God-like powers.  Humans, by thinking they can make anything through the power of technology, are in danger of rejecting their shared humanity. And, today, there appears to be no way we can restrain the power of technology, which threatens to take over our lives. Enormous sums of money are poured into the technological sector of our economy,  and we can hold no one responsible.
 
She gives us an example of what she means by citing a personal experience. One night while sleeping, she heard a banging. She got out of bed and went out to the balcony. The banging was coming from the next door apartment. She called out: "What's the problem?"  A voice expressing urgency answered: "I'm locked here in the veranda, please help!"  The professor had recently moved in and had not made the acquaintance of the new family.  After much difficulty, she was able to enter the apartment.  The woman, who had locked herself out on the balcony, was shivering  from the cold. The automatic door lock system had operated smoothly and could not be unlocked once anyone entered the balcony, unless set manually to do so.

Who was to blame? the professor asks. She was not able to get angry. The door was doing what it was made to do. There was no one who was responsible for what happened. This is one example of how we become enslaved by technology. Technology becomes automatic and autonomous and we have no one, she says, that we can hold responsible for its failures.  One big fear is that we can't expect any moral sensitivity from technology. Isn't this a reason to be frightened by the trust we have given all too quickly to the technological advances rapidly changing our lives?
 
Technology doesn't fear anything. For us to be without fear, however, can be dangerous, she says. Some fears are virtues that enable us to live noble lives--fears that superficial humanity is unaware of.  Before we continue to sit back and watch the development of this fearsome technology, we need to ask ourselves if it is wise to go ahead with technology, without imposing any conditions.