Seven Solutions to Seven Maladies

 In the recent issue of the Catholic Peace Weekly we have a review of a well known book Seven Victories (七克) [Chilgeuk]  written by a Spanish Jesuit missionary in China, Father Diego de Pantoja (1572-1618). It has been translated but this is the first time it has been done by a leading classical scholar of our time.

 

In the late 18th century, this was a book that was continually read even before Catholicism entered Korea and appreciated by intellectuals of the time. It is a book that has had a steady readership up until the final edition 350 years after its first publication in 1614.  It can be considered a commentary on the seven  capital sins and the remedies to overcome them. Father Pantoja lived in China for only  19 years, but achieved an  excellent command of Chinese. "Chilgeuk" was praised by the Chinese masters and the author was considered a prestigious Chinese scholars.
 

A professor of Korean literature one of the leading classical scholars of our time, translated and published "Chilgeuk", which is considered a "life training book" created by the  meeting  of Catholicism of the West and  Confucianism of the East. It has seven times the number of Chinese characters as in "The Analects" and is a vast masterpiece of 82,590 characters. The Korean translation is 700 pages long.

"The influence and ripple effect of "Chilgeuk" on intellectuals in the late Joseon Dynasty was considerable. The professor found  the book was actually a more critical text in conveying Catholic ideas than "the book by Matteo Ricci 天主實義 (The True Meaning of the Lord of Heaven).
 

 During the Corona pandemic the professor lost contact with the outside world, and his working on the  translation of the  book gave him emotional comfort. "Chilgeuk is a great book for training of the mind and  for its cultural aspects but also as a religious book." he says.

Since May last year, the professor has been looking into Dasan Jeong Yak-yong's  related Catholic literature by publishing a series of "Hidden Stories  of Korean Catholic History". Dasan (a renowned scholar and one of Korea"s greatest thinkers who spent 18 years in exile for his connection with Catholicism),   fascinated by the teaching contained in the original text of Chilgeuk  he used it often. "Chilgeuk" was a book that many of its  expression and  proverbs would appeared often  in the writings of late Joseon  writers unrelated to Catholicism.

However, although there are existing translations of "Chilgeuk," it was not translated by Chinese literature majors. This present translation book can be put in the first place as it is a translation by a classical scholar.

"There has been no translation of the Seven Victories in China. Only the original text  in Chinese characters exists. There is no Latin translation from the Chinese.  If the professor's work is  translated into English, it will be the first in a Western language.

"Chilgeuk" was a powerful channel for Joseon intellectuals to connect with Catholicism in the 18th century. Father Pantoja suggests seven diseases of the mind that humans are prone to and seven solutions to them. Humility Against Pride, Love Overcoming Jealousy, Tolerance To Eliminate Greed, Patience To Calm Anger, Moderation To suppress Gluttony, Chastity  To Cool Off the Flames Of Lust, and Diligence Overcoming Laziness.  Prescriptions for each of the maladies.
 

Confucian scholar reading Chilgeuk  said, "It's no different than what Confucianisms maintains". The basic ethics of Confucianism is  克己復禮 —  overcoming one's selfish world of desire and returning to a state of proper etiquette. A Western version of Confucianism.

 

Chilgeuk is composed of prose that feels you are  reading the Analects. This was one of the reasons  in reducing  the resistance to accepting what was coming in from the West.

 
The professor  explained unlike  the Analects we don't  have the exchange  with the disciples, for Chilgeuk  systematically focuses on overcoming seven sins with  Western deductive reasoning. Father Pantoja has also raised the level of intimacy with Confucian intellectuals, citing the idioms and anecdotes of Western medieval saints, Greek philosophers, Aesop's fables and Chinese classics. This is why it feels like Western discipline rather than conveying doctrine. Although religious colors are not apparent on the surface, 154 quotes from the Bible are enough to internalize the meaning of the Bible.

The professor said, "It would not have been easy for ordinary readers to understand the contents of Chilgeuk through previous translations", and stressed, "Translation should also change depending on the era."
 

The preface of "Chilgeuk" is full of praise from Ming politicians, writers, and scholars.  One scholar wrote: "Great reasoning and subtle meaning awaken the mind and open the eyes." A literary writer  expressed it this way: "It pierces the bones and pierces the mind."  Professor Jung wrote in the preface: "The outside world is full of risks, and anxiety is always present. I am presenting this book to people who are dreaming of  a  right way of living."

Need To See The Changes in North Korea

In the Catholic Peace Weekly Diagnosis of the Times Column, a researcher in Far East problems gives us his thoughts on North Korea.

It's hard for us to forget North Korea even for a moment. This is because it has a lot of influence on the fate of the Korean Peninsula and our lives in many ways. Like it or not, North Korea will always be the subject of our attention and observation. For those who are deeply prejudiced and misunderstand North Korea, the situation is always the same—North Korea is still nothing less than an object of distrust, disgust, and hostility.
 
These days, North Korea is drawing attention again. As it has been a while since the lockdown was made due to Covid-19, questions are growing about the internal situation in North Korea. North Korea is believed to be having the toughest time since the inauguration of the Kim Jong Un regime. There is nothing favorable about the tightened international sanctions, the Covid-19 epidemic, and even the continuation of the North Korea-U.S. and inter-Korean conflict.

It has been well over a year since the Covid-19 quarantine measures closed China's borders and strongly restricted the travel of people and goods. In 2020, trade with China decreased by 80.7 percent, and decreased by about 90 percent compared to 2016, before economic sanctions were tightened. Internally, the shortage of supplies will inevitably intensify. Nevertheless, North Korea maintains a consistent policy stance with no concessions at all on quarantine measures. At a consistently strong level since February last year, emergency measures have been taken strictly. In response, the outside world is expressing criticism by linking the human rights of North Koreans. They say that North Koreans are being overly controlled for the reason of the Covid-19 quarantine and that the economic crisis is deepening.

However, North Korea is adamant in its position. In the past, with natural disasters, they would have reached out to our side or international organizations for active assistance, whether it was food or vaccines, even informally. In the past, natural disasters such as flood damage and typhoon damage in North Korea or other national crises used to be an opportunity for inter-Korean relations or a shift in U.S.-North Korea relations. But now it's different. There is no sign of compromise on quarantine measures. North Korea's sensitive response to ballons sent from the South from some North Korean defector groups is also closely related to the Corona quarantine. North Korean media are showing extreme vigilance, saying that viruses can enter objects blown by the wind, and showing gestures to respond with anti-aircraft guns if necessary. For Chairman Kim Jong-un, the success of the quarantine is a great achievement that he has achieved, so it is absolutely unacceptable to break the quarantine.

If North Korea's behavior is analyzed, evaluated, and predicted based on past patterns, it is self-evident that it is not properly reading the current Kim Jong-un regime and making a wrong judgment. The Kim Jong Un regime is trying to use the current crisis as a stepping stone for its leap forward. North Korea has constantly emphasized that self-reliance leaning on science and technology is a key strategy for national development, and worship of the powerful and dependence on foreign powers are the way to subjugation and ruin." It is said that the only thing to believe is technology. But that doesn't mean it won't improve foreign relations. Although it will expand and develop external relations, it is said that self-rehabilitation is a priority for this. Without relying on South Korea or even China, the government intends to strengthen its own power, consolidate capabilities, internal solidarity to overcome the current difficulties. Of course, it remains to be seen how effective these positions and strategies will be. Anyway, it seems more important than ever to understand changed North Korea properly.

Understanding the Alienated

 

The Catholic Peace Weekly in its All Sorts of Discussion Column by a psychologist of spirituality gives us possibly the reason he entered the field.         

It happened one winter when he was a seminary student. A priest and 14 seminarians sat tightly together in an old 15-seater van. They were going to visit a benefactor in the deep mountain area of Korea. They were all worn out on the long journey that took more than five hours. Fatigue peaked when driving on an unpaved mountain road after leaving the highways. It was like the "Disco Pang Pang" ride, found in Theme Parks. In addition, the smell of sweat gave the columnist motion sickness and a feeling of nausea. 

Physical discomfort, however, was nothing compared to cigarette smoke. He was the only one who didn't smoke in the van and felt he was on the verge of choking. Sitting in the middle because he was small-framed, he asked the student next to him to change seats because it was so stuffy and difficult to breathe. When he opened the window, a biting cold wind entered the van. Still, the bitter winter wind was much better than the cigarette smoke that gave him nausea. But the happiness was only brief, and soon had to shut the window because of the strong protests from the students. Thinking that this must be how a badger running away from smoke felt. 

Anger began to appear. Physically painful cigarette smoke wasn't the problem. He was hurt by the harsh and selfish behavior of colleagues who were not considerate of the one non-smoker. He was not happily tolerating the implicit message of his colleagues that he should be sacrificed for "the greatest happiness of the majority." Even at an early age, he was well aware that Catholic teachings did not follow the logic of utilitarianism. In Catholic social doctrine, the key point is that the "principle of common good" and the "principle of subsidiarity" do not require the sacrifice of the few for the benefit of the majority.

Finally, he plucked up the courage to ask the priest next to the driver's seat for help. "I'm sorry, Father, but it's so hard for me to breathe. Why don't you stop the car for a while and smoke outside?" There was a wish that the priest wouldn't ignore his appeal. But the priest's reply betrayed his faith and expectations. "If you don't like cigarette smoke that much, you can smoke too."

What in the world did he mean? He thought the priest would be on his side. He was disappointed because he felt that the shepherd was avoiding his responsibility. However, after reflecting on the priest's words in the van on the way back, he thought that it had a deep meaning. The priest wasn't telling him to smoke but asking him to accept before judging. He was being asked to understand and accept the current situation first rather than to judge which is right and wrong. 

Of course, he has never smoked since this incident. However, he did not deliberately avoid having conversations with those who were smoking. It was awkward at first for him to talk in groups drinking tea instead but it soon became natural. Besides, after that day he realized that he had received special grace. He began to see better who were those alienated in a community and began to feel with them. Maybe that's why he is now in the work of meeting those who feel alienated in society for one reason or another.

Importance of Solidarity and Respect

In the Light of the World Column of the Catholic Times, the writer gives the readers some thoughts on Solidarity and Respect.

Everyone lives with hope. From the time of childhood dreams for the future, the small pleasures of enjoying hobbies on weekends, the passion to achieve these dreams with hard work: peoples' hopes are many and varied. Achieving their dreams become better people. The ordinary hopes of living a healthy and happy life day by day and going to work and school are the ordinary hopes of daily life.

The problem is that there are times when hopes collide; different wishes and interests are intertwined. Some parents want their children to go to prestigious schools, but the children sometimes prefer art or sports. 

 

Everyone puts their lives on the line for entrance examinations and employment, but many more people suffer in their daily lives. Often the main purpose of society is to pursue more profits rather than to guarantee labor rights in the workplace. The movie 'Sorry We Missed You, Ricky' describes the reality that even working cannot get one out of poverty, and even human life and family are threatened because of the vicious circle of labor exploitation. The reason is that respect has disappeared rather than that hopes conflict.

Respect is also used very importantly in the "Catechism of the Catholic Church". First of all, God's words should be respected with praise and reverence. God respects human freedom. Personality, life, human dignity, neighborhood, environment, and nature are all objects to be respected. Christ also sat with sinners at table, washed their feet, and made solidarity with sinners through the cross which best reveals the meaning of respect.

 

Christians must respect everyone. Love is to respect the rights of others in society, and respect is to love others as the Lord did.

The foundation of "Social Teaching" is respect. The existence of the church is a sign of solidarity, and respect, in a word—love. Peace requires the two wheels of a cart: solidarity and respect. A life of gratitude fulfills, and dissatisfaction is a life of scarcity. Appreciation and respect should be a form of human behavior for when life and human rights are respected we have peace. 

Just listening to 'Feeling respected' makes one excited giving a feeling of warmth. On the other hand, those who have always been anxious about losing what they have and have regarded the world as a place of struggle find the past painful. It's because of the lack of respect. Where there is no respect, there is an insatiable stubbornness, and hope is often misguided love and perverse greed. Life is left with scars and futility.

However, as we mature to another level, our vision expands through respect for each other. Relaxation, leisure, reflection, and sharing are created, joy and laughter spread, and we look at what we haven't seen before and grow in maturity. I meet God, the true meaning of hope. Everyone lives in society and relationships. Respect is like water sprinkled on dry rice fields. Respect gives rise to the seed of hope, based on empathy, understanding, and respect.

 

"Peace is the fruit of justice, understood in the broad sense as the respect for the equilibrium of every dimension of the human person. Peace is threatened when a man is not given all that is due him as a human person, when his dignity is not respected, and when civil life is not directed to the common good. The defense and promotion of human rights are essential for the building up of a peaceful society and the integral development of individuals, peoples, and nations" (#494 Compendium of the Social Teaching of the Church).

 

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.