Regular and Irregular Workers

A bishop, writing on "faith and finances" in the Catholic Times, reminds us that inventions and and even significant historical changes often depend on the level of economic development achieved and on the availability of money to support these changes. At times, the bishop says, this state of affairs creates more pain than the pain that accompanies our last days on earth. In the 20th century alone there have been two world wars, and even today there is fighting and mass killings in many parts of the world which have been influenced, the bishop believes, by the world of finance.

The Church sees this financial world as a way of making our lives more fruitful and as a tool to participate in the work of creation. Finances are now so deeply involved in the operation of the world that there is no way for humanity to separate from the effects of this world. The only solution is to search for a right relationship with it, and a correct standard determining what is good and what is evil, what is true and what is false.  Catholics can find this in our social teaching.
 
The bishop mentions that there are many areas where we have serious difficulties. He cites the example of the establishment of the irregular and regular worker distinction at the time of the 1997 International Monetary Fund bail out. To help with the Asian financial crisis, corporations were allowed to employ irregular workers who could be hired or fired at the will of the company. Even after 10  years we continue this policy.

The policy has caused many problems, says the bishop. Those who are working in fast food restaurants, convenience stores and big markets are often irregular workers. In fact, over half the workers in the country are irregular workers, who often are faced with deplorable working conditions and a lack of security.

Even if they do the same work as a regular worker and have the  same qualifications, their pay, on average, is 1,000 dollars less a month. The principle in the workplace is not one of sharing but of efficiency.  It is not finances for the person but the person for the finances.  We know this is not the way it should be, and with this kind of thinking the situation will continue to get worse.

Many of us are not familiar with the plight of the irregular workers and until this changes, the situation will not improve. The bishop ends his column with a wish that the Christians  become familiar with what is going on in the workplace. All wish to live a life of happiness of both body and spirit, and when we see this injustice and inhuman treatment of many of our workers, we as Christians should be on the forefront calling for changes to a financial system that will be more interested in sharing the wealth for the many than in amassing wealth for the few. 

What do we Mean by Success?

 

Deciding on what course of action to take when contemplating the work we intend to pursue after college, students frequently are confronted with a choice: select the work that will bring in the most money or select what the heart wants and will bring them the most personal satisfaction. In the Peace Weekly, a college professor mentions meeting a student on campus, who openly confided her worries to the professor. With a double major in business administration, she looked forward to the future but did not feel she would be happy in that field. At this stage in the educational process, she told the professor she felt she lacked the courage to change. Should she continue in business for a successful career, she asked, or should she do what her heart wants? That was her plight.
 

To be successful, you must have the grades and specifications that are better than others, consequently, you sacrifice sports and time socializing with the opposite sex, to have more time for classroom work and the library. Even with this routine there often is not enough time for study. It has been some time now that colleges have lost their image of being temples for learning and have become training schools for jobs. The romanticism of the campuses has disappeared. Everyone, seemingly, is madly  searching for a successful career. The professor wonders who is responsible for this headlong desire for success in the marketplace. Is it, he asks, the way to happiness?

Interestingly, the word for "successful career" is made up of two Chinese characters (出世), meaning "leave"  and "world." Originally, the word in Buddhism meant "to leave the world," riches and honors were not considered of much value. The word also has another meaning of "gaining fame in the world." The first character keeps  its meaning but the character for world depends on the meaning given.  Those who have a negative meaning for the word would be Buddha, Chuang Tzu and Plato. Buddha found the world full of hardships; the quicker we rid our self of this pain the better. Life for Chuang Tzu  was like an excrescence on the body, a boil we have to excise; for Plato the body was a prison that needed to be left behind. For all three, the world was a fetter from which we want to free ourselves.

The second  meaning--making a name for oneself in the world--would depend on the value one seeks. Today, making a name for oneself is the more often understood meaning of the word, in most instances. A third meaning for the word would be to seek another world much better than the one we are currently living in.

It seems, says the professor, that the early Greeks also saw making a name for oneself in the world as the ideal goal in life.  Seeing life as a place to gain possessions would help to influence this kind of thinking. This was one of the reasons, the professor notes, that oratory was so highly valued with the  Greek sophists, who were not interested in truth or falsehood, but in what would benefit oneself.  Confucius considered this thinking self-flattery.
 

But no matter how you understand the word, "world," it's the place we live in, we can't, the professor reminds us, completely separate our self from this world. We can only move from one place to another within it, giving up one thing for another. One man who was volunteering in a free lunch program for the elderly said something which moved the professor deeply, " I am a  person who has been fed and now I'm feeding others; I have succeeded in life." In the same way, says the professor, a person who has overcome the world has succeeded.  When a person's thinking changes, when we can relinquish the things of the world which imprison us, and we can freely choose among many possibilities, then our opportunities to find happiness will also increase.

Be More with Less

"The more empty we are the fuller we can become," writes the Catholic Times columnist, in the View from the Ark, as he reflects on what can be learned when having less of something often means having more of something more valuable.  The Church during this last month of the liturgical year focuses on those who have died, and all of nature, the columnist says, seemingly directs our thoughts in the same direction: trees shed their leaves, the harvest is over, the fields are  bare, and yet, he wonders, why do we humans continue to hold on to what must in the nature of things be relinquished.

No matter how good the food is, for instance, eating too much of it will give us health problems.Thoughts that we will have more strength or that we will be able to do more with a fuller stomach is not a concern is it?

We are all familiar with the Aesop's  fable in which the North Wind and the Sun have a contest on who will be able to have a pilgrim remove his clothes. It wasn't the cold strong wind but the soft warm sun rays that won. The manifestation of strength, of successfully achieving a worthy goal, in such fable stories frequently comes from where we least expect it.

In front of an infant no one clenches their fists. They smile and bend down toward the infant and want to embrace the child. Isn't this the strength that disarms and changes a person? Doesn't this strength come with seeming weakness? he asks.

"You know that the men who are considered rulers of the heathen have power over them, and the leaders have complete  authority. This, however, is not the way it is among you. If one of you wants to be great, he must be the servant of the rest; and if one of you wants to be first, he must be the servant of all" (Mark 10:42-44).

"All streams flow to the sea because it is lower than they are. Humility gives it its power. If you want to govern the people, you must place yourself below them. If you want to lead the people, you must learn how to follow them"  (Lao Tzu, The Tao Te Ching  #66).

God's kingdom is like a mustard seed, small and weak, but it becomes big so that the birds can come and nest in the branches.  Strength comes from God to  the lowly and weak and empty. It is when we are empty that we can be filled with what God gives. Jesus emptied himself. (Phil. 2:7).

Why do people climb mountains? the columnist asks. Isn't it to empty ourselves of what is inside.  We sweat and pant to get to the top of the mountain. We are out of breath, our legs are sore, there is little strength left, and inside there's a feeling of emptiness. But suddenly, from the outside, comes a fresh feeling of energy.  A new feeling of strength, replacing a seeming weakness.

Why do people go to the ocean?  Perhaps many do to see the expansiveness of the view, no obstacles, as far as the eye can see, spoiling what can be seen. Our spirit feels this openness  and becomes larger and more embracing.

Humans during the winter months put on more clothes; the trees shed their leaves and become bare. In the world of humans, the strong are not those who gather the most material things or have the most armaments, the columnist says, but those who seemingly have little and yet  possess God.Keeping this in mind, he would like us to meditate on death, and on the lessons to be learned from nature, during this last month of the liturgical year.

Rejoice in the Hope Within Us

A religious Sister on vacation at her family home went to the train station with a brother-in-law to pick up a younger sister and her child, who was in first-year elementary school. The brother-in-law asked them if there was a place they would like to visit before returning home. The religious sister, whose  pastoral work was in a big city, without hesitating, said she would like to see the ocean. And 30 minutes later they arrived at a quiet spot on the ocean. A columnist of the Catholic Times would like us to reflect on what the Sister learned on her trip to the ocean.
 
Leaving the car, they went down to where the ocean waves were breaking onto the shore. The Sister, forgetting the often troubling encounters with the people she was counseling, and her tiredness, felt her breathing slowly deepen and the cares of the day lift, as she began to enjoy the new surroundings. The child had picked up some pebbles and ran to his aunt to show her what he had found: a dolphin, a smiling ghost and a chestnut. He explained each one with great enthusiasm. To the child they were not only pebbles but something more. The aunt, moved by his enthusiasm, went looking for differently shaped pebbles, like those her nephew had found, but all she was able to see were large and small  pebbles. She realized it was not because she didn't have an imagination but because she was accustomed to seeing the real thing: a butterfly was a butterfly, a dolphin was a dolphin. The objective reality was all she could accept. What was seen had to match the fixed idea in her head.

The child's uncluttered mind and lively imagination, however, was able to see all kinds of shapes and images, while the aunt was not open to these images because of her fixation on what was real.

This kind of thinking, the columnist believes, is indicative of the way we relate with others. People we judge good, for instance, make us feel comfortable and secure, and we consider them helpful to us. With our fixed ideas we make quick judgements on those who lack what we deem important and not helpful, putting them aside as not deserving much interest or attention. The fact is, the columnist says, many of these supposedly unhelpful people would have been of great help to us.

With a little concern for spotting the gifts these people have, and giving them more respect, support and encouragement, they would have developed, he says, into different persons, more helpful persons, if we had  stretched out our hands to them. Before God we are all imperfect and weak, but God does not disregard us. Nor does he see us as immature, a mistake, or incapable of great things. God sees us not only as we are but as the person we can become. Like the child, God   sees  the possibilities, the hope that is in us,  and rejoices.

Catholic Lay Movements in Korea

A lay theologian writing in the Kyeongyang magazine introduces us  to a number of lay movements within the Church that have not followed the examples of the religious orders but are working within society, living a new type of spirituality. The article briefly sketches four of these communities working in Korea.

The Women Lay Auxiliaries of the Missions was founded in Belgium, in1937, by Yvonne Poncelet, with the help of Fr. Vincent Lebbe, a missioner in China. The spirit of the movement is focused on Gospel values: a giving of oneself to others, with complete love and always with joy, both as an individual and as a member of a community. Their faith life beckoned them to enter society, and whatever society they entered, they sought to assimilate its culture and its way of thinking so they could express God's love and evangelize and liberate using the cultural guidelines the people were familiar with.

!956 was the year they entered Korea and from the very beginning, they have been running a boardinghouse for women college students. They have established welfare centers in many areas where they offer adult education and lectures on the culture.  In 1970 they began to accept as members unmarried women, men and couples.

The Focalare Movement, started in 1943 by Chiara Lubich (1920-2008), a young college student from  Northern Italy, was intent on putting into practice the gospel message that "God is love," and with a small group of friends began helping the poor of the city devastated by war. In a very short time, the movement spread to 184 countries and entered  Korea in 1969. Members take the vows of poverty, chastity and obedience. They are composed of single men, women and families.

Based on the ideal of unity that belongs to Christianity, members try to understand other religions, respect  their values and  peacefully live with them. This is the teaching of the Second Vatican Council. They realize that love resides in the heart of all, just like the heart that beats within all of us. With the expression of that love made manifest in society, they believe society can be changed.

Each year in different countries there are Mariapolises, where the members come together to experience the Gospel teachings, to discuss the movement and spirituality. This lasts only a few days, but they also have a permanent Mariapolis, in Loppiano, Italy, where 800 people from 70 countries live peacefully together, and yet have different languages, different beliefs and customs--a living testament of what is possible with the human family. The Mariapolis model has spread to other countries.

Catholic members from Germany, together with Protestant members, have gone to Africa to work with different tribes to help them to trust and work together. These experiments are also going on in other parts of the world, showing that the Gospel message can be lived in trying circumstances.

The Taize Community, an ecumenical movement  was started in 1940 by Brother Roger, in his mother's homeland France, in the area of Taize.  Because he saved Jews during the war, he was expelled from France to Switzerland. which was his country of origin. It was during this period that he gathered together those who wanted to live his form of community life. He returned to Taize in 1944, and in 1949 there were 7 who decided they were going to live the celibate life together.

In 1977, Cardinal Kim, while in Hong Kong, met Brother Roger living in a slum area, and was instrumental in establishing the movement in Korea. In September of this year they had a meeting of young people from East Asia, sponsored by the Taize brothers, a meeting for reconciliation and truth. These ecumenical meetings have spread to other cities.

In 1986, when John Paul visited Taize, he said "Taize is like a fountain. The pilgrim comes, for a short period, satisfies his thirst and moves on. The brothers of the community with prayer and silence and drinking the waters that Jesus promised have  tasted God's joy, experienced his presence, answered his call, and give proof to the love of God in their  parishes, schools, and places of work, living  in service to their brothers and sisters."

The Saint' Egidio Community, started in Rome in 1968 by Andrea Riccardi and  two of his high school friends, who began by helping  the poor in the area in which they lived.  Like the apostles, they  begged our Lord to teach them how to pray. Each of the members, in the evening, leave their families and places of work  to meet and pray together, strengthening their bonds  and committing themselves to live according to Gospel ideals.

The community is currently in 73 countries and has over 50,000 members. Even if they do not  promise to become a member, they can be friends of the movement. One of the goals of the movement is to work for the abolition of capital punishment,  They have served as arbiters between countries, helped to promote dialogue and reconciliation between people from different cultures, and are  helping to eradicate Aids in Africa. They were  invited to North Korea to begin a soup kitchen for the needy young and old.

The community arrived in Korea in 2013 and offered their first Mass at the Jeoldusan Martyrs' Shrine in Seoul. It began with 20 members. Every second Wednesday during  the month they meet for a prayer meeting, and every first and third Saturday of the month give their time, either individually or as a group, providing necessary services in their area.

Although these movements are independent of each other, they are made up of mature Christians dedicated to doing the same selfless work for the Church. In Korea there are also some home grown movements, the article points out: the "Village on the Mountain," and' the "Living like Jesus Community." The Gospel message is one unifying message, but the laypeople in these movements are showing us different aspects and colors of the Gospel that will give more light to more people.

Doing Your Best at Times is Not Enough

A  lion and cow fall in love. They met  accidentally in the woods and  intuitively knew they were made for each other. They overcame their biology, their different origins and culture, and decided to marry.  Obviously, the families on both sides were greatly upset, but no one was able to dissuade them, and with the animals from each of their worlds gathered for the joyful event, they celebrated their union.

Every morning the cow would gather all the the best environmentally friendly and organic grasses, and prepare the lion's meal. But the lion did not even once raise this food to his mouth. Never did he ever think of eating such fare. The lion on his  part spent time  preparing the best Korean meat that he could find and put it before the cow. The cow took that expensive piece of meat and buried it.  Each day this would be repeated: The lovingly prepared meals would be offered but not eaten, and both of them began to get weaker, lost weight, and quarreled. They stopped talking to one another and the relationship ended. As they were readying their belongings to depart, each said to the other: "And yet I did my best for you."

This parable, written by a priest for the Life & Bible magazine, is similar, the priest says, to the comments from a book on prayer by Fr. Thomas Green S.J. where he makes a distinction between working for God and doing God's work, and explains the distinction with an example using blue cheese. A person asked a friend what he would like for his birthday;  blue cheese was the answer.  But the person felt this was not enough of a present for his friend, and wanted to give something  better.  What should be done, Fr. Green asks: Give what the friend wants or give what the person thinks is a better present for his friend?  When I give my friend what I think is a good present this is working for God. Giving the friend what he wants (in this case, blue cheese) is God's work.

We can be working for God whenever we are doing our best. This is good work and admirable, he says, but what we think is good work is not necessarily what is going to unify us with God.  When I do what I think is the best for God, it may be my best, but not the "blue cheese" that God wants.  We give God the best present we can imagine and think this is  wonderful, but if God likes blue cheese and we give him something else thinking that we have done our best, we may be pleasing ourselves but have we really pleased God?

We think that love means giving something to the person we love. We do many things for the beloved and say we have done our best. That is a fact, but giving our time, money, and devotion, even when done lovingly, without complaint, does not always bring the best  results. Despite these efforts, quarreling, complaints and emotional scars often develop that can't be easily washed away--and yet they are the results of this love.  Where is the problem? the priest asks. Why does this happen?  It is because the love, he says, is expressed in the manner we think best, believing we are doing everything for the beloved. With the sacrifice, altruistic  attitude and feeling satisfied with what was done, we miss the opportunity of doing what should be done.


                                  

A talk by a  priest-professor on the place of repentance in our lives, written up recently in the Peace Weekly, brings a new understanding of how to incorporate the way of repentance as we go about our daily tasks. It is important, the professor says, to experience repentance as committing ourselves to making a change in our lives. This commitment, he is suggesting, will make us value religious repentance and make it more meaningful for us, helping us see the harmony of religious truths.
Like the changes in our physical and mental growth, there is also a way of describing growth in our spiritual journey. The traditional  way of expressing this growth was to talk of purification, illumination and unity.  In our own spiritual journey, we have to keep asking ourselves: What does spiritual growth mean in my daily life?

Spirituality, a word appearing more often recently, has been given different meanings; what is necessary, he says, is to determine what meaning we have given the word. Traditionally the word meant encountering God and participating in his life, or listening to the Holy Spirit in our hearts. Gradually the meaning has changed, so that today it most often means the search for the meaning of life in terms of some sort of meditative practice, or any examination of ones inner life, to uncover the connection that exists between the world and ourselves.  
 
Repentance is the word that has been used to mean change.  In the  history of theology, repentance was a basic teaching. Repentance meant one left the world of non-belief to one of belief, left a life of sin for a life of avoiding sin, and thus sacramentally approaching the unity of the  community of the Church. Repentance helps us to enter the life of grace and  experience a  religious change.

Using the words of Scripture referring to "being born again" (John 3:3), we can peer into the mirror of Jesus' life and see ourselves following the life he has shown us.  We are called by Jesus, and by our answer of repentance, of accepting change, we become his follower. That is our identity. We have been saved by Jesus in the present moment, and we try to live this new life.

Jesus  asked us who do  we understand him to be? There is no objective answer to the question. The answer comes from  the kind of religious life we are living--not  merely from our individual identity but from what we have been called to do. We need to search, the professor says, for the reasons he calls and instructs us, as members of his Church. 

And what  is the Church? We have been called to be members of his Church to work together to overcome the evil we see in the world, as Jesus did. We are to go toward God and the world with a  special type of attitude, which is the attitude that Jesus had.  As we go on this journey with Jesus, having repented, having changed--"being born again"--our experience of God will also change and deepen.