You Don't Eat Dog Meat! Are you a Catholic?

The Catholic Times in one of its columns written by a journalist emeritus gives us some background on eating dog meat in Korea. China is the biggest consumer, but Vietnam is also a well-known dog-eating country. Many are the countries that have no difficulty with the menu and they include some countries of the West. The journalist gives us his own experience as a Catholic who does not eat dog meat.
 
"Are you a Catholic?" All the eyes at the table turned their heads and looked at the writer with the question. He ordered another meat dish and said: "I don't eat dog meat". The group around the table looked at him with surprise... When he first encountered this situation after baptism, he almost felt as if sin had been revealed.

He mentions a time when lunch was being served at the end of an event, attended by more than 200 believers. The host grabbed the microphone and announced: "Everyone, please be happy, 'Boshintang' (Korean word for dog meat)  will be served. Even before the end of the sentence, cheers burst out. The host went on to ask the brothers to raise their hands if they didn't eat 'bosintang'. The people who raised their hands were only four and he was one of them; this was a great surprise to him.

"What made Catholics especially enjoy 'boshintang' in Korea?" He looked for data and asked around, and it was roughly summarized as follows.

Boshintang was a summer health food that was enjoyed not only by ordinary people but also by aristocrats during the Joseon Dynasty. In particular, people ate a lot of dog meat that was relatively easy to get during the Japanese Invasion of Korea, the Japanese colonial era, and the Korean War. For the same reason, dog meat served as a major source of protein when Catholics were persecuted and hiding in the mountains during the Joseon Dynasty.

Catholics are no longer persecuted, and there is plenty of good protein nutrition in society. Nevertheless, they still look for 'boshintang'. This is because dog meat is a symbolic food that gave them energy during hard times. It is also in line with the identity of Korean Catholics, with their spirit of martyrdom. This symbolism has hardened into a practice that is hard to change. For this reason, those who do not eat 'boshintang' are either not Catholics or are still less Catholic according to our writer.

The summer season for 'bosintang' is here again. However, the atmosphere of visiting 'boshintang' eating places has decreased significantly in the past decade. Even in downtown Seoul, many 'bosintang' restaurants got rid of their signs. In the past, ahead of the "86 Asian Games" and the "88 Seoul Olympics," the government drove out the 'bosintang' restaurants from downtown city streets in consideration of overseas public opinion. Controversy over 'boshintang's food culture' also intensified.

There is no need for that now. The 'boshintang food culture', which has caused so much controversy, has subsided. Generational change seems to be the most important cause. Today's young people in their 20s and 30s are far from the 'boshintang' food culture. Rather, they are much more familiar with pets such as dogs and cats as family members. Sooner or later, when they play a role as a social backbone, the signboards of the 'bosintang' restaurants will disappear altogether.
 
In summer, people who used to visit 'bosintang' restaurants like some kind of ceremony are now rare. Even if 'boshintang' has a place in the history of Korean Catholicism, it is only a custom after all not the truth: "Everything that is not the truth is impermanent and will continue to change." As such, the 'bosintang food culture', with its connection with Korean Catholics, is also changing.
 
When we look at the decline of 'bosintang', we think of various phenomena in the church. Fundamentalism embraces and doesn't want to change any of the customs of the past, that have nothing to do with truth, and rejects those who think differently on the subject with hostility. This attitude, and way of thinking with blind zeal, is turning away from the "signs of the times" the church has set for itself and is not acting wisely.

Conscientious Objection In the Medical World

In the Catholic Peace Weekly Diagnosis of Current Events Column, an Ethicist gives her thoughts on respect for Conscience in the medical world.

She recently read an article that the World Medical Association is revising the International Code of Ethics to limit the scope of what can be medically rejected in conscience. Doctors who refuse to participate in acts of abortion and euthanasia are obliged to give these cases to doctors who do not have problems with the issue. Doctors can refuse to perform procedures if they violate their conscience, but they are pushing for a code of ethics to cooperate in misdeeds by making it mandatory to request (medical treatment) from other doctors. One professor fears that "requesting conscientious objectors to proceed with procedures they oppose is a direct attack on individual conscience and moral integrity.

A conscientious objection in the medical field is a refusal to perform procedures or cooperate in cases that violate the conscience of medical professionals. Abortion has been legalized in many countries over the past few decades, and recently euthanasia and doctor-assisted suicide have caused ethical conflicts for many medical professionals. "The doctor's conscience has little place in providing modern medical services," is the thinking of many— "If a doctor is not ready to give a patient what is legal, medically valid, and beneficial because it conflicts with his or her values they should not be doctors."
 
Although it did not go to this extreme, what the world's society is currently pursuing is obviously a very seriously problematic clause that threatens the consciences of medical professionals.
 
During World War II, the Nuremberg trial (1946–1947), judged crimes committed by Nazi doctors against prisoners of war. The whole world was shocked when it was revealed that Nazi doctors performed medicine to kill, not to treat while serving political power. Therefore, various codes and declarations were written in reflection on doctors' duties to prevent similar incidents from happening again. So the right to conscientious objection is based on obligations that are fundamental to medical ethics. For example, a doctor's oath adopted by the General Assembly of the World Medical Association in Geneva in 1948 declares, "I will carry out my profession with conscience and dignity." Paragraph 2 of the Korean Medical Association's "Doctor Ethics Code" states that "Doctors provide medical treatment based on medically recognized knowledge and skills, and maintain dignity and honor."

Conscientious objection is also a right to be protected by legal grounds in recognition of freedom of conscience. Articles 18 of the 1948 Universal Declaration on Human Rights and 18 of the 1966 International Covenant on Civil and Political Rights specify that freedom of conscience should be respected. Article 19 of the Constitution of Korea also clearly states, "Every citizen has freedom of conscience."

Denying or severely restricting the right to conscientious objection leads to ethical poverty in the medical community and spreads the idea that ethics is not important. For this reason, the conscience and moral integrity of individuals are bound to be further diminished. Conscientious rejection of abortion, euthanasia, human embryo research, and other behaviors that claim human life is based on the basic principles of both medicine and law. Currently, the global society's push to revise the medical ethics code violates these principles, and it is a very worrisome situation considering the impact it will have in the future.

A Church's Online Journey

 

In the Eyes of the Believer Column of the Catholic Times, a director of a religious research center gives the reader the results of her journey online.

Recently, she has been busy conducting various online religious educational programs and meetings. After the pandemic, many have suggested using online as an alternative to most of the church's face-to-face religious education and gatherings. This possibility is being studied, planned, and conducted with programs prepared elsewhere.

 

Since the pandemic, many academic presentations and meetings have been converted to online, and more and more parishes have experienced Legion of Mary meetings and Bible studies online. Some religious communities and organizations run YouTube channels and tried online lectures, prayer meetings, and recently the institute conducted online confirmation training for the first time in a six-week program for a parish.

 

Korea is an Internet powerhouse, believers of all ages from teenagers to those in their 70s watch online lecture videos, solve quizzes, and submitted assignments without any difficulty. When she saw the assignments submitted by the students, participation was serious and most of the evaluation reports were positive. The participants were comfortable and were able to review the things they didn't understand by returning to the topic online. The disappointment of not being face-to-face can be remedied by meeting once or twice during the online programs. 

 

Personally, she has lead a reading group organized by a religious community and also participated in an ecumenical reading group invited by an acquaintance. The great advantage of such small groups is they can meet and share with a variety of people beyond physical distance. As many people's faces and facial expressions are shown on one screen, they can concentrate more and listen to people's stories without thinking about anything else for a while. Listening to someone deeply and sharing their lives, thoughts, and beliefs, makes one feel very close, like a friend known for a long time.

Online seminars and classes held at the institute are also conducted in this small group manner, with short presentations and long sharing. In the past the instructor's presentation was long and the question session was short but online, the sharing time with the participants is longer. Perhaps because the people who find, and apply to participate in topics of interest, find it difficult to speak at first, but they soon listen to each other's stories by sharing their thoughts and opinions without hesitation.

Above all, the best thing about online education and gatherings is a horizontal conversation and sharing are possible. Recently, priests, religious, and laypeople, participated in the online lecture held by the institute, and it was a new experience: priests, religious, and believers talking comfortably about a topic as friends who all studied together, and not in a parish setting where often the laity are listening passively to an admonition. Sometimes the director is faced with hearing ideas foreign to her way of thinking but it was a lot of fun meeting with believers who tried to empathize by listening to each other without trying to judge or persuade the other.

In the fall of this year, we will have the 16th Ordinary General Assembly of the Synod of Bishops. The theme for the journey: "For a synodal Church: communion, participation, and mission," This path toward the celebration of the Synod comprises three phases, between October 2021 and October 2023 and finally a conclusive phase at the level of the Universal Church. 

 

 Every time the director of the institute talks about the Church Together, the priests say that the believers are not interested in the church and do not feel a need to participate. Many of the believers on the other hand often say that the priests do not listen to the believers. Our church is not used to having horizontal relationships among its members, and I hope that the online method can be a useful tool for creating new possibilities in learning as "joint agreement" a journey together.

The Best Things In Life Are Free

Boss: Happiness can't be bought with money? Is that true?

Staff: No!

Boss: Happiness can be bought by money and in different degrees, so that's what I'm saying!

Staff: That's right!

Boss: What the hell made you guys unhappy?

Staff: Money!!!!

Boss: Yes, it's money! Then trust the company and trust money! I will make you all rich.

 (From the dialogue in a TV drama)

St. Basil the Great invites the wealthy to open the doors of their storehouses and he exhorts them: " by a thousand different paths, make your riches reach the homes of the poor”. Wealth, explains Saint Basil, is like water that issues forth from the fountain: the greater the frequency with which it is drawn, the purer it is, while it becomes foul if the fountain remains unused. (Compendium of the Social Gospel #329)

In the Catholic Times' Light of the World column, the priest writer tells the readers that he sometimes watches provocative TV dramas. Is money a means or an end? "Money is everything! Where's God? Human rights? Life? You're making me laugh!". It's only a TV production but he's concerned we might forget the ideals of the gospel, saying: "There's nothing we can do about it." What are the concerns in these issues, such as lifestyle, preparation for retirement, living, family happiness, human life and self-realization, education, and welfare? It's money.

"When I was young, I thought money was the most important thing in life, but when I got older, it was true," said Oscar Wilde. "The cost issue is an important criterion when diagnosing reality calmly. Faced with reality, the issue of money is always present. The key to labor problems has always been the cost issue. There may be no one who doesn't need money, but what does the world look like when all the criteria for judging life have become money?

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Goods are definitely needed to spend quality time with family on weekends and maintain the basic dignity of life. But when money becomes everything, our lives become very strange and far from the life a Christian should be living. The desire to pursue wealth has areas of sweetness but in the end, greed and anxiety about wealth will suffocate life itself and important things are lost.

The mind becomes obstinate and tightly closed, gratitude for life will disappear, and life becomes sick, and eventually, God is forgotten. Is there love, hope, and joy in such a life? Therefore, Jesus' words, "Pile up treasures in heaven" (Matthew 6,20), inform us in advance of the catastrophe that life in pursuit of goods alone will bring, and the church's teachings constantly emphasizing the good use and sharing of goods. If goods are not a means but an end in themselves, it means that accumulated goods can harm humans and society.

Not long ago, while sharing his thoughts with a young man he knew, he felt heavy-hearted to learn that he was in need. He tried hard, but the results were not good. In addition, the priest feels sad when he thinks of his neighbors who have difficulty in making a living due to covid-19, and those who have failed in business. It's doesn't make sense to tell them to let go of their desire for money. 

First of all, we need to confront the situation, find a way out, and hope together. Shouldn't we witness that money and wealth aren't everything in our lives? And to do that, there is a need to show a life not attached to wealth. Christians need to share, serve and show dedication and sacrifice for others. These people are called 'soul-filled people'. These people are called for in all the fields of society including politicians and religious people. They are practicing God's words and teachings.

"Wealth is like water in a well. The more the water is taken from the well the cleaner the water becomes. When the well is not used the water becomes putrefied.

Depression, A Serious Problem In Society

The 'pandemic blues' phrase is mentioned often in the media and society. Korea has done a great job in controlling the spread of the virus and we can thank the citizens in following the the Ministry of Health and Welfare instructions.

Surveys have shown that depression has brought about a rise in the number of  cases of suicide, seen among the young in their 20s and 30s. According to figures for April 2021 released recently, 33% of young people aged 19-29 scored: "at risk" for depression.

Therefore, it is necessary to manage depression through intervention suited to the  characteristics of  gender. Additionally, national-level policies are needed to encourage steps to improve personal lifestyles, including behaviors that will foster health. 

The director  of a Psychological Counseling Center writes in a Diocesan Bulletin on depression and areas of concern.

Depression does affect a  person's emotional life but it is much larger in scope. Sadness and anxiety follow along but we have also anger and irritation. The decrease in the ability to concentrate, changes in perception, sleeping problems, lack of energy, appetite, emotional numbness, inappropriate feelings of guilt are also present.

The aspects of depression appear slightly different in men and women. With woman they tend to be critical of themselves, and the greater the depression the more they want to hide from others and the deeper the  depression grows. At times they turn their attention to food and friends. Men on the other hand tend to blame others. They can suddenly get angry, show hostility to others and often turn to sports, drink, or work and  they may end up killing themselves to a greater degree than women.

Those with depression consider themselves valueless. Often others see them as lazy or with a lack of energy and will criticize them. Those with faith are considered to lack it.

The origin of depression is made up of  many different causes and it is not possible to center on one particular one. Our thoughts, emotions, and actions and spirituality are all mixed in and interact with each other. When one sphere changes the other spheres can also change. When the spiritual changes the other areas may also change.

Often we tell those who are depressed: "That's nothing", "change the way you think" and  the like,  flippantly telling the despondent to get over the  problem and change their ways. However Jesus did say in the Sermon on the Mount: Blessed are the sorrowing they shall be consoled (Matt. 5:4). 

To those who are suffering from loss of hope and in despair, to feel with them in their ordeal is a great gift. To pray for them is a way of showing concern for them and that they are not alone in their suffering.  More than any word of sympathy or comfort to show oneness with them is a great comfort. And gives hope that we will all welcome tomorrow's sun with the Lord.

 

 

Let Us Stop Division and Hatred

 

"Don't try to convince me. I can't be persuaded." That's what happens sometimes when you talk politics with a group of friends. If there are people with different political positions, some are determined not to talk at all. This may be because they saw cases where arguing did not end well. So begins the Peace Column in the Catholic Peace Weekly.

It is natural to have diverse opinions in this world in which we live. The problem is the merciless response to different opinions. This phenomenon stands out in politics. Comments of political parties will inevitably be harsh, but some media, especially private media such as YouTube, often spread unfeeling words about opposing camps. Individuals also gossip about politics in the comments. Harmony and compromise seem to be disappearing even in personal conversation. How did we end up arguing with so little understanding of the other?

There is a theory called the Echo Chamber Effect.  They are like echoes in a room when people with similar thoughts gather together and share.  It is a phenomenon in which they fall deeper into their own prejudices. As the media ecosystem changed, personal media such as YouTube exploded. Many media make different sounds, and inmates are only picky about media that make the same sound like their own. The spread of the opinions is trapped within a certain framework, and some show confirmation bias. Changes in the media environment are one of the factors that have widened the gap between positions.

In addition, a political fandom phenomenon has been added. A fandom is a group that enthusiastically likes a particular field or individual. It also attacks the opposing camp violently in the process of overly defending its supporters. Populist politicians abuse the support of their fandom for selfish reasons and incite fandom to protect themselves. Fandom blinds the eyes and blocks the ears to reasonable dialogue and deepens conflict.

The bigger reason is it not the trust in violence? We try to solve social problems, such as labor, as well as political problems, by force. Intertwined with justice is hypocrisy, causing confusion of values and undermining trust. What can be said are those who have destroyed value incite, and those who are involved in incitement run wild.

When division and hatred abound, national power is not only damaged, but individual minds are impoverished. Nevertheless, few politicians are working to heal conflicts and work for unity. Efforts to resolve through negotiations are rare and are usually influenced by numbers and power. There is no end to the fight because the driven ones do not back down. Self-interest groups are only busy preparing for their own needs under the slogan of unity and conflict. To work toward unity should be taught in schools, and he realizes this is a big order.

What Democrat Biden said during the U.S. presidential campaign last year is impressive. "Red is also America," referring to the red symbol of the Republican Party. Would it not be better if our political leaders did the same? Can't we appeal to supporters to stop division and hatred? The church should raise its voice for reconciliation and unity. The media should make efforts for social inclusion and individuals should stop accepting the bias of the media, and not be swayed by partisan incitement. We have experienced the devastation of the Korean War. If you don't learn from the past, there's no future.

A Culture of Life From Below

In the Eyes of the Believer of the Catholic Times Weekly,  a pastor gives us his ideas on the Culture Of Life and why it has not been successful.

The Church has long exercised its prophetic mission to transform the culture of death into a culture of life and love. The Bishops' Conference and each parish have formed  committees  to spread the  culture  of life movement in social activities. Declaring that "abortion is  a murderous act and one of the reasons  for the belittling life in our society."  

Bishops have  conducted several  campaigns to abolish some provisions of the anti-life health law, but it has been rejected. Furthermore, reflection on the existing life movement is needed for it has been of little help in preventing the repeal of abortion laws following a recent ruling.

Is this not the  result of relying only on the way the church has approached respect for life and the nobility of life  as coming down from above— an essentialist  approach? The writer wonders  whether the rapidly changing socio-cultural new ideological trends and changing lifestyles have ended up where it's no longer valid in persuading the populace. Therefore, alternatives are urgently needed to overcome the limitations of the existing movement for life.

An alternative to the church's life movement for today's cultural age is the 'life movement from below'. An honorary professor at Seoul National University School of Medicine, is one of the most prominent advocates of this issue in the church.  Desperately appealing to save the fetus from the Catholic Church's perspective, he stressed solidarity and practice from below, a different approach to the existing church bioethics issues. The days when believers easily accepted church teachings are over, arguing that the church desperately needs a way to unite with them so that believers themselves can solve their social situations within church teachings. This makes a lot of sense to most.

The "life movement from below" should be based not only with church leaders or church institutions, but with individuals and groups of believers. It should be solved by helping to change the culture that takes into account the specific situation, mindset and lifestyle that women face. In other words, the church should cooperate to share and practice awareness of the dignity of life in various cultural ways through examples of individuals and the groups living this life. To this end, it is desirable to have programs for discussion, meetings and field experiences that inspire respect for life at the parish level.

It would be good to read and share life-related books in reading groups  at the parish level. One example is the book Beautiful Fragrance published by Daughters of St. Paul in 2009. The book conveys a message of hope, consolation and love that leaves a short but long afterglow, and reflects on how to live a more fulfilling and happy life.

Movies can serve the same purpose. He mentions the movie opening in Korea (2021) Becoming Astrid which explores the social pressures of the era  which show the great changes in society  but  allows for a great opportunity to discuss the  problems in  society today. And the Christian way of dealing with  the issues involved.

The church needs to foster or unite life-oriented civic groups, expand and sustain practical support such as financial support for single mothers, and establish shelters. Rather than shouting "abortion is murder," the focus should be on "saving the fetus" and the healing that needs to follow for those who have died. 

 

In addition, various forms of education should be provided in parishes and  civil society on anti-life situations. Gospel values that are ignored such as internet violence, sexual assault, school violence, child abuse, hatred,  power abuse, which are currently our social problems all need to be examined and eradicated.