Do We Grow Maturer With Age?

A religious sister with a background in psychology and spirituality writes in the Kyeongyang magazine on the spirituality of the elderly. As a child, she thought the aged knew everything and in elementary school, she listened to their every word. She would one day reach that stage. But as she grew into her teens, instead of trust in the elderly she began having doubts, questions, and disappointments. 

This is true very likely for most of the young people who enter society as adults. As they begin they are faced with great hopes but meet disappointments, frustrations. and discord and realize that they are now adults. They understand that becoming adults does not guarantee maturity.

Age has many different meanings.  Biological age is what we see inscribed on a tombstone and the age in which society uses to determine when you go to school, legally drink alcohol, get a driving license, and can vote.

There are other meanings for the word, age. They have now reached the age of discretion. This is the age that society expects one to reach. Confucius expressed this very well: At 30 he planted his feet firmly upon the ground, at 40 he no longer suffered perplexities, at 50 he knew the bidding of heaven, at 60 he heard with a docile year. This is what society hopes from age. 

The way one deals with age is different for each person. The body, work, connection with others, and a person's inner qualities change. One has feelings of dejection, anger, aggressiveness, and at times one shows great vigor. Internal and external changes are different for each person. She has several older siblings and each one is dealing with the coronavirus situation in different ways.

One brother after retiring, to help the family financially continued working in another job but because of the virus had to stop and it was shortly after that his children left the household for other parts of the country because of their jobs. The grandchildren went with the families which brought loneliness to the grandfather and grandmother. They were no longer relating to a large family but the two of them were left in an empty house with fear not knowing when the pandemic was going to end.

After six months of this kind of living a change, a transition appeared.  He was from an old Catholic family and took his religion as a matter of habit and now he began to question: What does it mean to live? He began to search for meaning in life. After much vacillation and fear, he came to a new decision. He began to read the Bible seriously and attended internet Mass daily and a feeling of being at peace began to enter his life. The diocesan cemetery was close by and would go there for walks and visit the graves of those he knew with a prayer in his heart. He began to realize that this was going to be his home in the future and was filled with great peace.

Jean-Luc Hétu and other scholars in the field of gerontology see the need for the old to examine their inner life. When it comes time to give up all work because of the bodily condition the aged need to expand their inner life and their inner strength. This inner life needs to increase in maturity. This is where the religious and spiritual aspects of life and strength need to be cultivated and the feeling of helplessness and fear abandoned and peace, simple hope, and a closeness to God experienced.

This 'inner age' transcends the biological age, legal and social age and we have the fruit of old age with joy, peace, and hope. In conclusion with age, we grow in religious faith, participate in the hope of our Lord's resurrection. We begin living life in a new dimension, helped by all the martyrs, saints that have preceded us.

More Fearful Than the Virus

These days, it's difficult to find persons who will sit down with a book related to philosophy. So begins an article in the Catholic Peace Weekly by a research scholar. Is it not because we have entered an era where practicality and efficiency are important? However, this is also an era when people are overcome with work and urgency and need time to reflect on the changes and complexity of life.

 "Let’s think about it and live." He believes these words were on a gag program on TV. Words that began with young people but has spread in society. This thinking is criticized for its 'lack of common sense' way of living: referring to a person who acts selfishly and becomes a public nuisance.

The reason he started the article in the way he did were thoughts that came to mind concerning the existentialist philosopher Kierkegaard in his book The Sickness unto Death. For the philosopher two centuries ago the disease leading to death was not a medical disease but the human condition—despair. 

We are facing problems beyond medicine and quarantine, fighting the Corona 19 virus, which stirs up, destroys, and threatens the daily life it is also increasing the social and psychological risks and conflicts in society.

There is a view that sees society as an abstract community concept searching for integration, and others who see society as a conflict of interests. The starting point is different, but the integration and conflict we often talk about are not contradictory concepts.

Since society is not a stationary structure, but an ecosystem of dynamic human entities, we must overcome the problem of conflict and at least control it to reach a stable state of integration. Therefore, the task of the Presidential Committee on Social Integration, which has been in each successive government, has always selected issues of conflict and sought ways to resolve them. 

Generation gap, gender, region, class, and ideology are called the five major conflicts in Korean society. Now, however, these old challenges are creating a complex situation as they interact with the virus. As biological risks combine with internal interests, conflicts, desires, and collective egoism in human society, social conflicts appear. In addition to the five major conflicts, culture and religion, livelihood, and variables of interest are in the mix.

The chaos brought to our ecosystem because the virus erupts into anger and hatred is as harmful as the pandemic itself. With the prolonged coronavirus outbreak, we have the time to not only combat the virus but to study it as a dangerous mediator of social conflict.

Just as the philosopher Kierkegaard talked about the disease leading to death as despair, what is more, dangerous than the viruses may be our ignorance and prejudice against viruses. We need to break free from ignorance, strengthen empathy between people, restore a healthier community relationship, and strong social solidarity, otherwise, the virus, and our inner faults will bring greater confusion to the world in which we live.

A False Understanding of Religion

In the beginning, Korea was panicky with the entrance of the coronavirus but received the praise of the world for its exemplary approach to the virus. But recently the country returned to the fear of the virus with its spread again all over the country. How to overcome this is the recent concern of all. The writer, a humanitarian scholar, writes in the Catholic Peace Weekly on an unhealthy religious attitude.

One of his friends who made a lot of money by opening a big business in the city said: "The current government is a socialist regime and will soon reveal its true color as communism." That was 3 years ago. Why is it still not communized? The funniest thing is that the most representative example of the socialist system for his friend was free meals at school. When asked why: "Is it not the distribution of a free food system?"

A sad answer, even difficult to laugh at? No medicine will cure his lack of understanding and reasons for his bias. In his knowledge, the friend managed to go to medical school; he had to drop out because of his family situation. His family was having a hard time paying for medical school tuition, so it is easy to understand how hard his college days were. Perhaps because he is now rich and has a stable job, and succeeded on his own, it has influenced his thinking. In the 21st century, we are still living with McCarthyism.

He heard his friend went to the Gwanghwamun meeting that day. (This was an anti-government protest on August 15, 2020, attacking the policies of the incumbent government and going against the quarantine efforts of the government) His thorough 'patriotism' and 'anti-communist spirit' sent him there. He went because he could no longer stand by and see the country break down democracy and transform into communism.

The writer didn't know he was a patriotic citizen but indifferent to world affairs during the dictatorship of Park Jeong-hee and Chun Doo-hwan. It was terrifying to see them cheer far-right politicians. He hopes that they were not infected with Corona 19 and were concerned enough of their neighbors to be examined for the virus after attending. If his conscience was present he would have received a check-up.

He is not sure why he attended the demonstration. However, it is a logical leap to speculate that loyalty to the church also played a part. He is an elder of a large church led by a pastor who has a far-right worldview. Listening to the sermon files he occasionally sends, they are untheological, anti-religious, and anti-church and the writer can barely endure five minutes. But even more surprising is the response of believers who enthusiastically shout "Amen" and "Hallelujah!" at the end of each of the pastor’s sentences.

There is nothing new about it because he has already seen such churches and believers, but the preaching that if the church tolerates concern for the poor and works for their betterment this is the beginning of Communism, and abandoning the faith was shocking.

Indeed, they went there to seek freedom of faith and eradication of Communism, and they have to ask whether their beliefs are universally valid and, above all, evangelical?

Have they forgotten the history of the church of the middle ages where people gathered in churches and prayed at the outbreak of the plague and all died? We pray but use our heads to do what science has shown us to be true. It must be remembered that when the church doesn't follow the true knowledge of science it will be reproached especially in this modern age. Is it not the age of science?

Religion's Mission In the Corona Era

The current spread of Corona 19 in Korea is not so serious that the Korean Defense, for which we are proud becomes meaningless. Social distancing has been upgraded to the 2.5 stage, and if the situation worsens there is a concern that the quarantine stage will be upgraded to stage 3. The nationwide re-proliferation of Corona 19 is mostly caused by group infections that have continued since the beginning of August. Many media outlets are dealing with the fact that most of the origins are in Protestantism and Liberation Day rallies. So begins the column In the Eyes of the Believer of the Catholic Times by a pastor.

With 200 to 300 confirmed corona19 cases every day, the quarantine authorities imposed super-strong measures to restrict business operations: restaurants and cafes,  face-to-face worship, and meetings for Protestants, regular Masses for Catholics and Buddhist religious services. The Protestant side argued that stopping worship was religious oppression and violates religious freedom, and continued face-to-face worship even if they had to pay a fine. Of course, many Protestant churches practiced non-face-to-face worship, but many Protestant churches insisted on their regular worship, ignoring administrative orders from the quarantine authorities. Among  Protestant church members, some refused testing and did not cooperate with the authorities resulting in the spread of the coronavirus.

Recently heard in society: "religion is not concerned about society, but society needs to be concerned about religion." In the post-corona era, religion is seen as something that brings harm to society. A situation where citizens' anger and hatred against religions continue to this day due to the coronavirus outbreak from Shincheonji in Daegu and the initial spread thru the country. Some Protestant communities contrary to common sense, oppose the quarantine measures, a reason for a return of ill feelings towards religion. It is becoming the main culprit making social awareness of the situation more negative.

According to the results of a recent survey in June by the Pastoral Data Research Institute, Catholics and Buddhists have a predominantly positive image, within society such as 'gentle' and 'warm', but for Protestants, there is a more negative image.

However,  in the survey 72% of the respondents: "I honestly feel that religion has no role in the critical situation of the corona crisis." Catholicism and Buddhism also need to consider the role of religion in the post-corona era. We must carefully listen to what a scholar says: religion has been transformed not as a "subject of salvation," but rather as a "media of infection,"  not as a "healing space," but a "hotbed of infection".

If religion continues to exist in the post-corona era and wants to play a role of light and salt in the world, shouldn't religion become a community that recognizes the common good of society and work towards its realization? In a disaster situation, religion and citizenship, the individual and religious freedom and the civic good must harmonize and coexist. However, if the freedom of religion is used exclusively for organizational maintenance and expansion, belief propagation, and practice, it will eventually become the object of social criticism, and freedom will be limited.

For the church to exhibit the good of all, it is necessary to restore the social responsibility of the faith, thereby enabling a truly new evangelization. It is necessary to work for the common good in the larger society beyond the church fence.

Currently, there are too many neighbors suffering physical, economic, and psychological pain amid the chaos experienced by the entire human race due to the corona pandemic. The ecclesial community should feel social responsibility for the lives of the suffering neighbors, and witness to God's mercy.

If we properly fulfill the role of religion for the common good and to neighbors suffering from corona, we will not be neglected and coldly treated by citizens. In the post-corona era, one of the most effective ways for churches to practice social responsibility is to visit the suffering, help to heal their pain, share, and sustainably care for them. Now is the time to move from words to actions. "Children, let us not love with words and tongue, but in truth through deeds" (1 John 3:18).

Even With the Strike Save Lives...

Recently the government planned to increase the number of medical students and to require a majority to practice outside Seoul. The doctors are opposed to the plans and have protested by striking. A retired journalist writing in the Eyes of the Believer column of the Catholic Times gives the readers his thoughts on the issue.
 
On August 21st he read on the information board in front of Seoul St. Mary's Hospital: "The corona test is not conducted due to a shortage of medical personnel due to the strike." He was upset deeply. "It's the biggest crisis since the coronavirus entered Korea and the doctors are not testing for the virus...?" Should not the Catholic hospitals take a lead when it's a question of 'life and love'? Is not this their brand name?"

Of course, strikes are the right of those that work. However, there is always a problem with a strike by doctors (intentionally or not) that can bring harm to the "life of a person". Moreover, this time, the situation is completely different because of the proliferation of the coronavirus, and fear the whole country is entering an emergency situation.

"The biggest crisis since the corona entered Korea" is the expression of President Moon Jae-in on the present situation. President Moon instructed: "For acts that hinder quarantine, we must strictly enforce the law with firm legal measures."

Perhaps because of the authoritarian nuance of this statement, it was a way of talking President Moon was not accustomed to using. Because the pandemic situation in Korea is urgent, he ordered the administration to take strong measures to establish social order.

If we are not able to control the present situation we will go into level 3 of social distancing, and enter a very serious situation. Socially, only some essential facilities remain, most facilities will close. Businesses will have to switch to telecommuting as much as possible. Sports will be completely stopped, and all fields including politics, economy, diplomacy, and culture will be severely contracted.

If the death toll increases significantly, citizens are psychologically adversely affected. There will be a long shadow of depression and fear in the whole society. Much of our current life will be harmed. In a social disaster, it is the weak,  sick, poor, elderly, and disabled, that are sacrificed first.

The work of doctors has increased, so securing more doctors and more beds have become a big problem. Because of this, many ask: "Why are the doctors striking now? It's like saying that we won't treat the injured when the war breaks out."

Those who generously accept workers' right to strike are also worried about the strike that coincides with the spread of the coronavirus and even making the corona tests difficult. The doctors did not intentionally set the strike date at the time of the corona re-proliferation crisis but this was the result.

Nothing is as holy as saving lives, and this is the professional calling of a doctor. A primary task of a doctor would be "not to break a broken reed, nor extinguish a smoldering wick" in the words of Jesus. It was to heal the sick that Jesus worked on the Sabbath against the custom of the times. "The Sabbath was made for man, not man  for the Sabbath."

The degree of maturity of a society is revealed in times of crisis, and this also comes from the reverence for life. Human life is itself a noble value from the beginning, not a value that can be exchanged for a strike. To compare again with the words of Jesus: "Strike is for man, man is not for Strike."

Doctors hope that even if a strike is inevitable, they want to exercise wisdom to save human life first. He believes or rather prays that we will negotiate a strike while taking care of corona issues and critically ill patients who need surgery. If you think about it, now is also a great opportunity for the maturing of our society.

Do you Fear Death?

A sociology professor in an article in the Kyeongyang magazine about fear of death reminds us it is not of one color. Commonly we think of sadness, separation, pain, and fear. In the article, she wants to concentrate on the keyword  'fear'.

The philosopher Spinoza said there is no reason to talk about death since it is a fact of life. All life dies. We don't know when it will arrive and what is to follow. We have the known and unknown at the same time and left with a paradox. What about its fear?

In modern society, death is a taboo subject. However, if this was the case one would be able to quantify it with examination but this is not easily done. The professor believes this requires more study and analysis. In the article, she will be more concerned with the reasons for the fear connected with the times.

In traditional society, we have had wars, hunger, plagues, short life spans, common but taken in stride. Life and death were not under human control. It was seen as either nature's or God's providence. They knew the meaning of existence and the reason many were able to accept death.

The reason for fear and the lack of fear has appeared in the modern age. But today rather than nature's providence or God's will, the human will is center stage. Humanity has been able to conquer most of the many risks that we face but has met its limitations.

Since death is nothing why the fear? Nietzsche and the thinking of Epicurus bring to the fore the 'nothingness' of death. More than human maturity, reason or religion it's the belief in the emptiness of death. No reason for fear for there is nothing after death. There is nothing to think about with death and consequently nothing to fear.

But did fear of death disappear?  No, it has been changed into the fear of dying. The process of dying with cancer or senility, the isolation, loneliness, loss, helplessness these thoughts bring fear. In Korea, often as a blessing, we hear the numbers 99/88/234. May you live to 99, 88 in Korean has the meaning of lively, 2 or 3 days of sickness, and 4 is also the word for death.

This kind of thinking separates the dying from the 'beyond'.The connection between life and death disappears and we have the concern only for the dying process. This is what we have to solve and with our knowledge we can. Death is forgotten along with fear.

The talk about death has lost much of it luster. We don't like talking about the certainty of death. We have transferred the talk of the certainty of death to the dying process. The mutual understanding about the beyond we have lost and is it not the reason we talk about the freedom to choose death?  Is it not necessary to bring back to the discussion the 'beyond' and make sure that it is not extinguished from our thoughts and actions?

A Library That Never Closed Its Door

When it comes to libraries, what immediately comes to the mind of the writer is the  Russian libraries during the siege of Leningrad (now St. Petersburg), one of the most terrible battles in world history. 

The blockade, which began on September 8, 1941, when the Germans cut off all land links to Leningrad, lasted 872 days until January 27, 1944. The supply of food and fuel, as well as daily necessities and medicines, ceased. People endured by eating dogs, cats, and mice in a city ruined by air raids every day. More than 1 million civilians died of starvation. This is why some war historians use the word “genocide” instead of the word battle. A university professor reminisces on the use of the libraries during the blockade, in the Peace Column of the Catholic  Peace Weekly.

During this terrible period, the city of Leningrad ran 22 libraries. Among them, the municipal library and the science academy library were not closed for a single day. People starving went to the library reading rooms to read, they were warehouses of ice due to the loss of electrical power. The librarians, who were all dying from malnutrition, wandered through the shelves like ghosts to find the books.

According to the writer Chukovsky's recollections, “People read incredibly much. They  read classical literature and poetry handed to them from dying librarians, read under soot-eating oil lamps.”  During the containment period, 80,000 books were officially loaned out. More than half of the librarians lost their lives. Thanks to the librarians, the concept of an "unclosed" library have been imprinted in human history.
 
The professor wonders why librarians were so obsessed with opening the libraries. For her who has not experienced such terrible hunger, she will never know what it means to read a book until just before starvation. But for one thing, it can be speculated that there must have been some solidarity between library users and librarians. In the face of the coming end, the books would have made everyone equal. People sitting in the dark corner of the reading room and feeling the nearness of death and flipping the pages of a book with their frozen fingers, what they were reading, how they had lived, they had something in common that cannot be judged on the scale of good and evil. Whether it was human nature or human dignity, librarians were there to protect and share it.

However, in front of the virus, a library that 'never closes' also raised their hands in surrender. The Library of Science Academy was completely closed from March 20 to July 6, when Corona 19 was in full swing. Now, opening the door unconditionally is no longer the virtue of a library, in our world. It has become a desirable requirement for librarians to take care of themselves when they are sick.

Of course, the library will still exist. Operation hours will be adjusted according to the government's quarantine guidelines, and new services will be introduced for the convenience of users. Most libraries will rely more on electronic resources and the digital transformation will accelerate. However, the library space where finite humans physically connect through books will disappear to the other side of history. Instead of the sad and magnificent space shown in the pictures of the library during the Leningrad blockade, a cool, clean, and empty space isolated from people will symbolize the pandemic.

For someone whose access to the library is a way of being, the difference will be huge indeed. "There is nothing in this world that disappears without a trace," said Bakhtin. Where to find the traces of the “unclosed” library?