Korea, A Leader Implementing Universal Basic Income

The Catholic Times in the recent edition reported on an International Conference sponsored by the Gyeonggi  Province, religious believers were invited for the first time to attend and gave their opinions on the Universal Basic Income.

This province in Korea has been experimenting with a form of Universal Basic Income (UBI). The governor of the province has been a devotee of the idea for many years and now because of the Covid 19 pandemic, periodic cash payments to the citizens to support the citizens and revitalize the economy has been implemented and received support.

In Korea, the central government has been giving cash relief to all Koreans and foreign nationals. The basic income has been in the thoughts of many for years to help in decreasing the income inequality of the country and guarantee a minimal standard for all.

The above-mentioned provincial governor of the Gyeonggi Province after winning the governorship of the province expanded his income stipend for the youth in the province. The young people are given a certain amount of local currency four times a year to be used in the province and have no condition as to job search efforts or parental income. Since it is the local currency it can only be used in traditional markets, restaurants, and shops in the province, not at franchised stores and markets run by conglomerates. This is to help the local economy.

Basic income is defined as "income paid regularly by the state or political community to all individual members without any strings attached." "Considering the role and status of religion in human life, it is belated to invite it for the first time this year," the organizer said. "We hope this session will provide an opportunity to trigger fundamental reflection on basic income."
 
A priest made the presentation, for the Catholics."The Catholic Church sees universal basic income as a measure of human dignity and the common good. Basic income adds a broader outlook on the Catholic Church's social interest and practice. The Church sees the basic good things in human life as human rights, the economy of exclusion and unfairness, and the social exclusion of the poor as a serious violation of human dignity. Proposals of basic income to alleviate social distress can be inspired and helped by what Pope Francis has said."

Another priest added, "Basic income could ideally contribute to realizing everyone's right to survive and develop, including the socially disadvantaged, and further promoting active participation of everyone in the process of realizing the common good."

Pope Francis has expressed a positive stance on universal basic income. In his book "Let's Dream," published in December last year, the pope said, "Universal basic income will basically guarantee what people need and shake off the stigma of being a person who lives on welfare."

In response, the Province Governor said: "The Pope and other influential social leaders are talking about basic income and inclusive growth. We need to guarantee basic economic rights for all members of society and restore fairness in society."

Protestants and Buddhists also shared their positions on universal basic income.

Unity in Diversity More than a Slogan

In the Catholic Peace Weekly, a one-time politician gives the readers some thoughts on which to reflect.

University professors who are about to retire often organize their past years in many ways, but one sociology professor planned a calligraphy exhibition. An alumnus of the university, he put together his students' writings with his long-standing calligraphy skills.The title of the exhibition was an article in the Analects, which means that "a gentleman makes friends with learning or writing." The latter part of the quote means: "We help each to grown in virtue by having friends."
 
The professor emphasized the importance of relationships while explaining the background of calligraphy. The extraordinary talents and unique lives of those he encountered in his life are the gifts that make his life journey colorful. But in most cases, meeting or talking with people who don't think the same is more of a burden than a joy. It is not easy for him to talk without reserve with those with different beliefs and political party affiliations.
 
It takes a lot of effort when dealing with differences to come to a point where it becomes, not uncomfortable, but rewarding and rich. It was especially difficult for the writer in his experience with politics as a local lawmaker. In addition, as a political scholar who learned that constantly fighting for victory for your side was a series of tensions and wariness every day.
 
Italy's Chiara Lubick (1920-2008), the founder of the Focolare Movement, started the"Political Movement for Consensus (MPPU)" that began 25 years ago. The movement has its roots in Lubich's charism of unity. The writer became a member of the movement. It was an unlikely calling, but there was enlightenment. He found that conversations and meetings with people who had different ideas helped him keep his original intention concerning politics. It was not easy, but he organized himself to understand the attitudes and 'to wear the other's shoes for a time' a way towards unity. Even if it was the last recourse he tried to understand the other person.
 
The Movement for Unity in Politics (Mppu) serves as an international workshop for shared politics. Those involved come from the whole spectrum of elected politicians, at various institutional levels, party activists, members of different political movements, diplomats, public officials, students of political science, active citizens, young people who are interested in issues both in their locality and the big global questions, as well as those who want to exercise their rights and duties to contribute to the common good.
 
The agreement pursued by the Focolare movement was not aimed at uniformity but unity in diversity. He understood the word for unity in Italian was more like "harmony" in Korean.

We all want to live a dignified life whether we call it living in harmony or united. You may think that God's gift to humans is dignity, but it is also a way of life that everyone chooses for themselves. And the moment of choice comes whenever I run into others. At this time, we can find answers for a smooth encounter with the other person when we approach with the idea  "how do I treat myself." This means that self-reflection or efforts to find self-dignity are a way to value relationships that have been made difficult. Whenever you meet an uncomfortable person, it may be easier than self-reflection to empathize with the other person with a mindset of "there must be a story" behind all of this.
 
In life, there are times when you get involved in bad relationships. Efforts to manage any relationship wisely and preciously are the way to a dignified life. His friend's retirement calligraphy exhibition: "Make friends by writing," reminds him of the meaning of relationships.

Post Covid-19 Era Parish Life

What will be the future of the religious community after the end of the pandemic? This was the question asked in a diocese here in Korea and published in the recent issue of the Catholic Peace Weekly.

The prolonged Covid-19 virus outbreak is bringing about a big change not only in believers' religious lives but also in their religious consciousness. Believers' religious lives were neglected, and their identities as Christians were blurred. Church authority is also weakening and finances are deteriorating. In response, the church had time to reflect on what was lacking and neglected in the ministry. In the meantime, the church has been trying to find ways to restore the religious life of believers in harmony with their daily lives.

Recently, the seminar "New Normal Outlook and Response in the Post-Covid Era" held by one of the dioceses is meaningful in that it confronts the challenges of the Korean local churches and suggests a direction of ministry for the future church environment.

The Covid-19 Committee, held a seminar in May last year on the Covid-19 Consciousness. Regarding the change in believers' religious lives due to Corona 19, 76.6% of the survey respondents said that "the sense of belonging to the parish community has weakened." In the case of priests, 90 percent agreed. In addition, 71% of the respondents said, the idea of participating in Mass every week has weakened, an increase of more than 30 percent from last year. In addition, 71.7% agreed that new activities will increase to meet the demands of a new era: the climate crisis and ecological problems after the Corona pandemic.

Believers who watched the church's response for a year to the Covid-19 outbreak predicted that "the church will gradually change into a different shape from before" (45.8 percent). Most of the parishioners do not see any problem in the future.
 
In response, one participant suggested: "To discuss the transition, the joint agreement should be used as the principle of the ministry." For that reason, he said: "A new religious lifestyle and spirituality are required because the sphere of faith is expected to expand outside the parishes." In the meantime, he emphasized: "This area is up to laypeople, so lay spirituality and lay training will be necessary so that the laity can live their faith in the world."

An early end to the Covid-19 pandemic is overly optimistic. In addition, the end cannot be called a "return to life as before." After the end of the pandemic, society will see the digital economy accelerate and physical distancing continue. In addition, the international order will be changed to a de-globalization, each nation pursuing its own interests first, and the role of government will be expanded.

As a result, the church will change its appearance.  The number of parishioners will decrease, and church authority weakened. Religious activities, sacramental life will be restricted. This phenomenon will last for at least three to five years.

In response to these changes, the church should focus more on comforting and encouraging believers through personal communication. In addition, mid-to-long-term plans should be established, and digital-based church communication methods as used in the non-face-to-face era.
 
A visiting researcher warned, "If we don't learn from this crisis, the church will see  great decreases in the numbers every time we go through such a crisis." "Not only short-term but also mid-to-long-term solutions should be made at the same time," he stressed.

In the era of the Covid-19 pandemic, the church's overcoming the crisis is no different from the parish's recovery of "community". The restoration of the parish community does not mean a return to its former form. The Covid-19  pandemic reminds us that the religious life of Korean churches and believers centered on precedent, fulfillment, parish, and clergy. This needs to be reformed into the practice of faith in everyday life, a visiting ministry, a church in the world, and ministry with laymen and priests working together.
 
The beginning and foundation of the restoration of the parish community should be that believers are reborn as true Christians. When the parish practices working together, it becomes a community, and when it lives as a community, the joint agreement is realized.
 
A visiting researcher stressed, " The principle, direction, and practice of the church's identity and mission is to live in a community of fellowship. "When the parish becomes a community of friendship and missionary work, the parish community will be firmly rooted," he predicted.

Empathy for the Myanma people.

In the Catholic Peace Weekly, a lawyer working in human rights gives the readers in the Diagnosis of the Current Event Column some of the feelings he has in working with Myanmar's pro-democracy activists.

In 2005, Myanmar people approached the lawyer. The decision to provide legal aid to refugees at the office level and the first case commissioned by the United Nations Refugee Organization was about refugees of pro-democracy activists in Myanmar.

"What's the use of litigation?" Nine Myanmar refugee applicants who rushed into the office poured out their anger. He is just trying to help, why should he be scolded by these people? The rather embarrassing and awkward meeting was all explained that those who applied for refugee status in 2000 along with the pain of Myanmar's situation, the right to live a predictable life, and the sincerity of their political beliefs were all denied.

Fortunately, the results of the first and second trials of the above cases were turned out well. However, as the Supreme Court's ruling was delayed, the above refugee applicants came to the office once again. The Supreme Court isn't making this decision, but shouldn't the lawyer be doing something? "It's probably because you met the wrong lawyer." A clumsy joke that was misunderstood. For some time, he met many Myanmar refugee applicants, including ethnic minorities. There were many cases of defeat, but still, about 20 Myanmar refugee applicants were helped to gain refugee recognition. It was time for him to learn about the lives of refugees, Myanmar, and people.

Several Korean companies continued their relationship with Myanmar in large-scale gas development projects while monitoring human rights violations in which they were involved or could be involved. He campaigned jointly with foreign organizations and filed a petition with the National Human Rights Commission of Korea. He visited the Myanmar-India border to find out the reality of refugees forced to relocate due to the construction of gas pipes. He interviewed adults and children, including deserters in refugee camps.
 
Children living in refugee camps where no medical services or education are provided. One child mentioned back home children were forced to work 'tired to death'. One child said he saw Korean students go to school, meet friends, and living happily with their families in Korean dramas, and he wanted to live that way. "I hope Korean students can understand my life, share my feelings and pain as human beings, and meet someday."

Participating in a network of refugee support groups in Asia, he also met several Myanmar activists working internationally and locally. Since 2007, he has focused on the Rohingya group's problems and tried to find what he can do at home and abroad. Through the coup in Myanmar, he thought that he had seen ordinary Myanmar people up close, and right next to him. This is why he has seen the military violence in Myanmar differently.

Not long ago, about 30 lawyers as a group took a picture of them saluting three fingers, a sign of support of Myanmar's democratization, and shared it on social media. There were comments from Myanmar acquaintances at home and abroad that gave them strength. Some of those recognized as refugees through legal aid are now leaders in the pro-democracy movement. Some of the children who he met in the border areas will now be members of the youth involved in pro-democracy protests. We are all connected. Even if the connection is small, and hopes they can move on to meaningful solidarity. He prays that democracy and peace can come to Myanmar without further sacrifices.

Thank you for Living Like a Fool!

 

"I've lived like a fool." It's an old song that came out 30 years ago, but the writer of the Peace Column in the Catholic Peace Weekly has no problem making this his feeling even today. The lyrics speak to him strongly even now. When he sees himself lagging behind others, mistakes he wants to erase, he would love the opportunity to live those years again.
 
When real estate prices soared last year, people who bought a house stood out because they were "dancing". Many of those who believed what the government said and missed the opportunity have blamed themselves for being fools. The scandal that began from speculation on land with inside information continues and those involved are being peeled off one by one.The cleverness of those who took advantage of their position upset many who lived faithfully. In the eyes of some, they may have looked stupid. But persons who were involved in the scandal may also have regretted the past.
 

Many people walked their way, silently, without being swept away amid the speculative craze. Not a few people were in a "good place" and have lived in silence. Even before the recent land scandal, you heard some frustrating voices saying: "Why are we living like such fools?" They may have been bitter over the widening asset gap in society, but many of them were comforted in knowing they were doing what was right.
 
The empty words spoken by some politicians and candidates in the last by-election have left many with all kinds of doubt. They promised to do everything for votes. Blatant lies that can be said only by those who look down on the electorate as fools. Right now, he can hear some praise them for their good fortune, they achieved their purpose. But what will they do when troubles arise in the future that will be revealed? Have they ever thought about how their name would go down in history? "They claimed to be wise, but they became fools." (Romans 1,22)

Those who are keen on their immediate interests are fools who don't look like fools. They don't think of themselves as fools. People who look down on these fools look silly. Think of yourself as a fool and continue walking a fool's path.
 

Cardinal Kim Soo-hwan called himself a fool. The name of the foundation that continues his will is 'Sharing Fools'. The name alone enlightens us on our attitude in living. A fool often gives up what one has or allows it to be taken; turns their eyes from people's shrewd tricks hoping for a greater good.

How would you live in a world full of clever people? One becomes afraid to open their eyes for fear of what would happen. Perhaps it is because of those who foolishly abide by principles and do their job faithfully that our society has progressed to the level we have today. It is rather those who make efforts to escape from being seen as fools who come across as losers. Thank you for living like a fool.
 

Elimination of Fatherhood

 

An article in the Kyeongyang magazine by a priest professor in life issues of a Catholic University deals with the need for fathers in society, the development of science, and the possibilities available in society.

Recently a woman celebrity received an anonymous sperm donation and choosing artificial insemination gave birth to a son. Picked up by the press, journalists made much of the absence of the father in the process. 

The sexual relationship of male and female is not necessary for raising a family. With the means of assisted reproduction available, no need for the sexual act, and women can go it alone. The absence of the man, is it not all for the better? This is the question that has been raised.

This is one of the crises for fatherhood appearing in society. Hanna Rosin is the book The End of Man brings it to the attention of many. 

Pope Francis has also mentioned this crisis of Fathers in the Exhortation Joy of Love #176: "We often hear that ours is a society without fathers. In Western culture, the father figure is said to be symbolically absent, missing, or vanished. Manhood itself seems to be called into question. The result has been an understandable confusion."

The crisis of fatherhood does not mean that the role of the mother has become larger or that we now are dealing with matriarchy. Modern society is eliminating fatherhood. Freeing oneself from the violent, the authoritative, the oppressive father, and in the process fatherhood.

 

However, in ridding the father from the family they are eliminating God from their thinking and are heading for shipwreck. This is a problem facing society. True subjectivity no longer exists for the individual who has lost direction. Every internal impulse and instinct will be influenced by external circumstances and changes moving one every which way.

With the elimination of fatherhood, the foundation of the personality nurtured in the family is being dismantled. With the destruction of fatherhood, motherhood will not be complete. In the reference at the beginning of the article to the unmarried woman who chooses to have in 'vitro' fertilization with an unknown father is denying the place of the father, subordinated to science, the image of family changes. 

This can be confirmed by the fact that the recent case of controversy over fatherhood mentioned earlier is closely related to IVF, one of the risks to human life. IVF technology separates the link between sex and childbirth, raising questions about the role of men and fathers. It also separates the precious birth of human beings from the context of marital love, hurting their children's rights.

After all, protecting and cultivating fatherhood is closely related to recognizing the fundamental value of human life and understanding how rapidly developing technologies of life apply to humans and what such technology means.

The most urgent thing in this situation is life education. According to a survey conducted by the Korean Catholic Council in 2014, Catholics' perceptions of life and non-believers' perceptions of life are not much different. It is also true that there is a lack of life education in the Catholic Church in Korea. 

The rest of the article goes on to show the ways the Church in Korea is working to improve the education of the believers on Life Issues. He looks at some efforts in the local church on fatherhood, home, and livelihood and proposes directions for the future.

Concience in the Life of a Believer

 

 In Light of the World Column of the Catholic Times we have some thoughts on conscience. Something  we should never compromise no matter how difficult, angry, ignored, our pride hurting. That is what conscience is all about. How far have we gone to protect conscience?

Tolstoy says that 'how humans should live' is the most important issue in the pursuit of learning —emphasizing the most important aspect of life. But people see the pursuit differently. There are words like "Carpe Diem!" (Seize the Day) make the most of the present time and give little thought to the future.

  

Pushkin emphasized hope: "Don't be sad or angry even if life deceives you." You have the romantic hope of  Maurice Leblanc: "Loving and being poor is better than being rich without love."  but than again to the  contrary,  William Thackeray wants to know does anybody have what they want? Will anyone be satisfied with what they want? 'Vanity Fair' gives insight into the futility of life. "Ah! Vanitas Vanitatum! ... Which of us has his desire, or having it, is satisfied?"

The life we have lived is different, and the world we see is of course different. But if there is an important standard for identifying and judging what kind of life to live, it is conscience. Conscience is God's gift that we all have, and it identifies everything and leads us on to the right path.

The Catholic Church interprets conscience as "knowing together" in Latin, "Consientia," and teaches that conscience is "the voice of God" who has embedded this  law  inside of us ( Second chapter of Gaudium et Spes verse 16). Humanity, body and soul, heart and conscience, intellect and will is a unique being with the ability to distinguish between what is ethically good from what is not good and has the capability and  will to follow it. At the same time, conscience is the holy of hollies, the place where God is with us. It's a court of law and a confessional. Although the Gospel does not express much about this conscience, it describes the phenomenon of remorse related to conscience working in Judas, (Matt. 27:4) and Peter (Mark 14:72), who betrayed their teacher.

On the other hand, the word conscience is mentioned a lot in the letters of the apostle Paul. He says that for believers, acting according to conscience means acting by faith (Rom. 14: 23). We must recall that mistakes and errors occur when conscience is denied. We must be conscious of ethical judgments, acknowledge the stimulation of conscience, develop the ability to recognize this stimulation, and foster  and maintain this ability.

 

In the Compendium of the Social Doctrine of the Church, a great deal is made of of the concept of  conscience. The Golden Rule for our growth in Humanity. Both as individuals and church, we are urged to act according  to conscience in the concrete places of life, and teaches us that the church's conscience is a tool to identify God's Word, freedom, and morality. The world constantly tests our conscience. What is your biggest enemy in the world now? Not caring about injustice in search of money and profit— thinking the world, neighbors, and conscience don't matter.

This has devastating and terrifying consequences. Can we really take responsibility for such an idea? Indeed, we rather lose more when conscience has disappeared from life.  A life without conscience, can't be a good to any person, one will not be living an honorable life, but a life avoiding God? Love, hope, faith, dreams and ideals, life and reality should all grow based on correctness. And this right hope begins with conscience.

"The Church's social doctrine is therefore of a theological nature, specifically theological-moral, 'since it is a doctrine aimed at guiding people's behavior' This teaching ... is to be found at the crossroads where Christian life and conscience come into contact with the real world. It is seen in the efforts of individuals, families, people involved in cultural and social life, as well as politicians and statesmen to give it a concrete form and application in history. In fact, this social doctrine reflects three levels of theological-moral teaching: the foundational level of motivations; the directive level of norms for life in society; the deliberative level of consciences, called to mediate objective and general norms in concrete and particular social situations. These three levels implicitly define also the proper method and specific epistemological structure of the social doctrine of the Church" (#73 Compendium of the Social Doctrine).