Discerning Between Conscience and Greed

 

Fairness in the workplace is a serious issue that divides. The Catholic News, Light of the World column brings up some of the main ideas on the conflict. 

Traditionally, one side puts weight on results, competition, and competence, the other side places emphasis on equality of distribution and care. The two have to balance and harmonize, but differences in positions and conflicts are inevitable. Is it because many people feel deprived, lost, and not happy in this harsh world? The debate over fairness is hostile and confrontational.

It began last year, with the transition to full-time jobs at Inchon Airport which spread the conflict. Many job seekers opposed the airport's transition to full-time jobs. Opinions of non-regular workers (temporary workers), who were treated unreasonably while working the same job were opposed to the airport authorities. There is constant controversy over the process not only in employment but also in areas such as entrance examination, admission, housing subscription, and tax payment. Furthermore, the loopholes in policy and the system, the neglect of the regime, and airport authorities make the reality worse.

Competition is inevitable in a society where we live together. But the writer doesn't think it should be all about competition. Care and concern for others must be activated and eventually, the two are forced to co-exist. The key is whether they function properly in our daily lives. Fair competition is impossible if inequality is flagrant. We need to make it a fair competition.

The same goes for caring. It's beautiful in itself, but when abused, its original purpose changes and harmful side effects occur. Both competition and care need morality and ethics. With the limited amount of resources in society, competition and care need to work properly in a healthy society. Care for someone weaker than myself should be the foundation of society. It's not that we don't know about this. However, the conflict grows because we can't take care of ourselves, let alone take care of someone in a difficult situation.

Justice is a value that accompanies the exercise of the corresponding cardinal moral virtues. According to its most classic formulation, it "consists in the constant and firm will to give to God and neighbor what is due" (#201 Catholic Social Doctrine). Despite this direction, it is very difficult to clearly adjust our interests to the reality we face. This is because the system and policies are limited, and everyone wants to enjoy a better and more comfortable style of living, and what we think is for our personal benefit.

Improving the system and policies is important to solve social conflicts and problems. Fair and effective policies must be implemented. But at the same time, changing the consciousness of the members of society is essential. Furthermore, we need to identify greed and try to eliminate it. In fact, the difficulty of fair debate lies more in the division and hostile antagonism resulting from differences of interest and position. There is also a reason for the current situation, which has nourished benefits and wealth and made us dependent on this lifestyle. 

Clearly, in the pursuit of God and his kingdom, we need to stop the hostile arguments that are hidden in the debate about justice and fairness. He apologizes to the people who can't buy a home even when they worked hard for decades, the young people who can't find a job, the elderly who suffer from loneliness, and countless numbers of citizens who feel ignored. For these people, the state, society, religion, and neighbors should help them both materially and spiritually. 

 

Nevertheless, the distinction between conscience and greed, the consideration for those who are in more difficult circumstances and life that aims to love and share is the kind of life we are being asked to live. People and society become healthy and peaceful when they pursue essential values rather than wealth or worldly greed.

 

"A society that wishes and intends to remain at the service of the human being at every level is a society that has the common good — the good of all people and of the whole person — as its primary goal. The human person cannot find fulfillment in himself, that is, apart from the fact that he exists 'with' others and 'for' others" (#165 Catholic Social Principles).

Listening with the Ears of the Heart

 

We are all familiar with the game of Telephone. It was used in celebrations of the parish community when two teams were formed and competed for points in various activities. In the telephone game, each team was given a sentence to pass on to the teammates by whispering in the ear of the person behind them in a line each team formed. The team that was closest to the original words would be the winner and get the points allotted.

Even when one knows the object is to listen carefully and pass on what has been heard the results are often hilarious. Because of distractions, thinking you understand and do not, emotions, boredom, and hearing difficulties, what is passed on is not what was intended.

To hear it is necessary to listen and a priest member of a diocesan research team gives the readers of the Catholic Digest some thoughts on listening.

He recounts an incident in his life as a child. On a rainy day, his father called home to ask his son to bring the father's umbrella to the bus station. The son knew the way his father would come home after work and thought his father would be very happy if he were at the subway station to give his father the umbrella before he took the bus. However, there were so many coming out of the subway exit that he did not see his father and had to return home with the umbrella.

When he arrived home he saw his father's shoes at the entrance to the house and before he took off his shoes his father appeared. "Why did you go to the subway station when I told you to go to the bus station?" his father asked somewhat upset. He answered crying: "I thought that I would make you happier if I was able to give you the umbrella before you took the bus." The father put his hand on the head of the child and said: "I told you to go to the bus station didn't I?" No matter what you think may be better, what you have promised to do is what you need to do. In the future you will keep the promise that was made won't you?"

As a child, he wanted to make his father happy but ended up doing the wrong thing. This incident has always stayed with him. He was somewhat upset when his father scolded him but after some thought, he was able to understand his father's situation and feelings. In dealing with others we often fail to understand the situation and judge incorrectly.

His thoughts in the article turn to Jesus and how he felt after his many teachings and the way they were received. We sometimes think what we are doing is pleasing to Jesus when we do what he has told us not to do. What I think is the right thing to do can be the opposite of what Jesus wants. The dynamics involved in the spiritual life should be present when speaking and listening to others. To listen to others with complete attention and with the ears of the heart is difficult.

Hear means that sounds come into your ears whether you want it or not, while listening means that you consciously pay attention to what you hear. When our mothers told us to do something we wanted, we listened when it was something we did not like, it went in one ear and out the other.

Listening attentively is not something that comes naturally. When we are talking to another person we need to listen with our whole being to what is being said. When Jesus speaks to us in the Scriptures this should be our attitude to be attentive giving our undivided attention to what is being said.

It requires that we put aside our worries, anxiety, stubbornness, prejudices, and sit at the feet of Jesus in the way Mary of Bethany did. In the way, the two disciples listened to Jesus on the way to Emmaus. When we in our daily lives can experience the presence of Jesus and open ourselves to his words we will be open to the great gift of grace.
 

Our Attitude Will Determine How We Live

 

In the Catholic Times' Theology in the World Column, the priest director of a theological research center writes about identity.

Who is the "I", whose life I am supposed to be living? Who do people define me as? Am I the same person I think I am in the eyes of others? Identity is the perception of "I" and the way others accept me. How do I define myself? Who am I? Furthermore, am I always the same when I am expressing myself to others in real life? The subtle differences between the person I think I am, the way others see me, and the way I project myself to others brings about a crisis of identity.
 
The question of identity is fundamental in one's life. It's a question of who I am and who I'm perceived by others. Identity is not fixed but achieved in time. Identity consists not of one element but has various and complex aspects.

In general, identity consists of relationships with others. "What we become depends on the interaction we share with others. It depends on the environment and culture in a broad sense." Identity endlessly raises problems with the other and contains fundamental gaps and differences between me and others

Who is the other for us? Who is the other person with whom I have a relationship? God as the Other, the people as the Other, and myself as the Other. Our identity is defined and constructed according to the relationship of these three.
 

A person's social identity consists of several elements: gender, ethnicity, national and racial elements. An individual lives with a variety of social identities. Within one individual, there is a combination of identity as Christian, a woman, and as Korean. And these identities don't collide with each other. However, there is an identity that needs to be considered further in any choice and decision-making position. Is Christian identity always a priority? Does Christian identity, a kind of religious identity, take precedence over sexual identity, ethnic identity, national identity, racial identity, class identity? If not, for that person, faith does not play a primary or central role in life, and it works as secondary, or as an ornament in life.

Christian faith is the work of knowing, experiencing, resembling, Jesus Christ. Faith, above all, makes us resemble Jesus Christ, in a sacramental representation of Jesus Christ on this earth. The identity of a believer is based on the resemblance to Jesus, not on the familiarity of religious practices and customs. Today, many people speak with faith and act in the name of faith, but it is said that it is increasingly difficult to find a resemblance to Jesus Christ in their appearance and attitude. The external identity is Christian, but the actual identity is often not Christian. Although life is externally religious, it is not with faith but with a secular logic (the logic of capital and power).

Identity is also uniqueness. How am I living? What is my way of thinking and acting? Am I honestly looking, understanding, and reflecting on my thoughts, emotions, and desires? Does my life have its own color? Where, what, and how do I live? How do I describe my life? What nouns, verbs, adjectives, and adverbs do I use. It doesn't matter what noun (status) what verbs I relate to (action and work), or what adjectives (characteristics) I modify. Nouns, verbs, and adjectives do not sanctify me. What makes me holy is how I perform my duties and work (adverbs). How we live determines our holiness.

The way you live is your identity. Your attitude and behavior towards life are your true identity.

Vegetarianism In Korea Since 1988

 

In the Catholic Here/Now Blog a Jesuit priest's article on Vegetarianism was published. It first appeared on the Jesuit Human Rights Research Center website.

He recalls Dr. Lee Sang-goo a medical doctor who talked about the importance of eating vegetables, fruits, and grains back in 1988. Many who took meat for granted were shocked at the remarks. The doctor was excluded from appearing in rebuttal discussion programs and even confessed that it was difficult for him to live in Korea because of the opposition to his remarks.

At that time it was a popular opinion that eating meat was necessary for human metabolism to receive nutrients. But now all has changed not only do we hear talk of vegetarianism but also veganism not only abstention from meat but all animal products: eggs, cheese, and milk. Today even in the military we have the opinion that a menu for vegans is necessary.

Now, there is a consensus that a vegetarian diet is directly related to health. The word vegetarianism comes from the Latin word 'vegetus' meaning healthy, lively. Here we can see that from ancient times vegetables were seen as connected to health and vitality.

It is important to know that there are different types of vegetarians as the public's interest in a vegetarian diet has increased. (1) Pesco does not eat meat and poultry but eats fish. (2) Lacto-ovo does not eat meat, fowl, or fish but will eat dairy and egg products. (3) Lacto does not eat fish or eggs but does eat dairy products. (4) Ovo they don't eat dairy products but eat eggs. (5) Vagan not only does not eat meat and fish but all animal products including honey. These detailed classifications are indicators of how much interest in vegetarianism and the will to practice vegetarianism has increased.

It is not that humans have not eaten meat in the past. However, the development of distribution networks and science and technology induces many people to consume easily more meat. An issue is the livestock factory farming methods that prevail to meet the huge demand for meat.

Factory farming brings about more environmental harm than one may think. Forests around the world are being cleared at an incredibly fast rate for this mass livestock breeding. Remembering that feed must be grown in addition to the deforestation for livestock, and we have a vicious cycle that is getting worse.  

We have not only the destruction of forests but the existence of huge amounts of methane gas emitted by cattle. As the amount of carbon dioxide in the atmosphere increases, the number of forests to absorb it decreases, which inevitably poses an environmental problem.

In addition, we have human rights violations arising from the threats to the basic right of survival of the indigenous peoples living in the tropical rain forests. In addition, wild animals living in these areas lose their habitat and face death. What is more serious is the fact that the more the forest is destroyed due to the excessive expansion of the livestock industry, the more the probability of contact between wild animals and humans increases. This increases the risk that an unprecedented lethal virus from animals can be transmitted to humans. Since too many livestock are densely raised for cost-effectiveness and efficiency in factory-operated livestock sites, there is a very high probability that they will be exposed to the spread of these viruses.

A vegetarian diet could mitigate the rapid changes in the global climate crisis. It would be unreasonable to say that everyone should be vegetarian, but for many, even a small reduction in meat intake can reduce land reclamation for mass livestock production. And it must be kept in mind that greenhouse gases, especially from beef and lamb production, are overwhelmingly large.  

To prevent deforestation, to protect the indigenous people and animals living in these forests, and finally, for our own healthy life, having a vegetarian diet, once a subject of surprise and rejection, is no longer so.
Everything in this world is interconnected. One piece of meat we eat harms forests and soils and causes great harm to the planet due to the increase in carbon dioxide. Our small gestures can be like the 'butterfly effect' shaking the Earth. There is a reason that rain or snow that falls from heaven falls on this earth so that it bears fruit and benefits people, rather than returning to the sky as it is.
 
Eating meat is a natural phenomenon and an option for anyone to choose, but promoting the livestock industry and consuming more meat is a different matter, making it an act of human selfishness that pollutes the land, and monopolizes food. We should face up to the fact that excessive meat consumption and more aggressive vegetarian recommendations are beckoning us not to leave the planet in a state beyond repair.

Why the LIfe and Death Struggle Against South Korea's Culture?

 

Recently, North Korea is amid an executive ideological revolution, with replacement and demotion of the ranks of high-ranking officials. So begins a column by a member of a 'think tank' on Asia Far East Issues in the Catholic Peace Weekly.

 

On the front page of a recent North Korean Labor Newspaper, a long editorial was published: "Let's further strengthen revolutionary discipline in the party." The editorial called for unity of ideas and strengthening the role of executives, emphasizing "unprecedentedly severe challenges and hardships" such as sanctions, prolonged corona 19, economic difficulties, and deepening citizens' hardships. In particular, they have been concerned with the weak loyalty of the so-called "Jangmadang generation" See Movie (https://www.nkmillennials.com). The editorial stressed the need for thought education for young executives. 

 

The North Korean authorities have been isolated longer than ever before due to the coronavirus quarantine. In this situation, if the party officials, the basis of the system's maintenance, is weakened due to a generational shift, they could have foes on all sides.

 

In fact, it has long been the case that not only many party officials but also young people in North Korea are attracted to the pop culture of the South. North Korean authorities are working hard to crack down on the South Korean way of speaking, language, grooming, clothes, and behavior that have recently spread among the younger North Koreans. 

 

The National Intelligence Service's recent report to the National Assembly for example mentions that hugs between men and women on the streets are banned as "enemies of the revolution," and even the way young people speak is controlled. You should not call your husband 'oppa' or boyfriend 'boyfriend' in the South Korean way. Also banned are expressions such as "disgraceful" and "glossy" that are commonly used by young people in South Korea. Chairman Kim Jong-un ordered major meetings such as the party's Central Committee and the party cell secretariat to launch the socialist war more aggressively, and authorities are cracking down on young people's clothes and South Korean accent.

Last December, North Korea even enacted the

"Reactionary Ideas Eradication Act," which calls for the death penalty for the distribution of South Korean films and TV dramas, and for viewers to be sentenced to up to 15 years in prison. North Korea has a life and death commitment to thought control wanting to focus everything on economic construction and stabilization of the lives of its people. 

 

As North Korean media always say, "It is a time when we desperately need a strong revolutionary spirit that moves forward the revolution and unfolds a new era of homeland prosperity. 

Like the previous generations, we need to create a new way from nothing and turning what is impossible into the possible." Ideas are a very important factor in the self-reliance of the North Korean regime. In a capitalist society, money determines everything, but in socialist North Korean society, ideas determine everything. Stressed over and over again the most powerful weapon in a socialistic society is thought.

Cardinal Pietro Parolin, the head of the Vatican's State Council, told National Assembly Speaker who visited the Vatican on the 9th that Pope Francis wanted to go to North Korea. However, after the failure of the second U.S.-North Korea summit in Hanoi, Vietnam in February 2019, Kim Jong-un's thoughts changed 180 degrees. Considering the recent movement of thought control, the outlook is not bright.

Peace As Goal In Society

In the Catholic Times' Light of the World, the priest columnist uses a word English speakers can translate literally as— 'the last scene', 'last chapter'. The connotation, however, when used with 'soap operas' describing their immorality and unethical contents but usually record high ratings and popularity is what is meant. 

Why is that? Thanks to the secrets surrounding birth, rising status in society, greed, desire, conspiracy betrayal, violence, evil deeds, the rapid development of stories, and reversal, soap operas maintain tension and increase viewers' immersion. It also stimulates the instincts, desires, and emotions hidden in human unconsciousness to satisfy them. 

 

Unfortunately, these soap operas are not helpful in our lives according to the columnist. Many conflicts and fights that arise between individuals, families, and society are similar to what we see in these soap operas.

Several factors play a role in creating this crazy reality: human conflict, quarrels, feuds over interests, envy and jealousy, lack of love, hatred and pain caused by this lack of love, and repeated resentment that follows. Socially, there are decades-old past history not sorted out, unrealized rewards and apologies, a vicious cycle of violence, and the suffering of individuals and society. They collide violently with each other. 

The Catholic Church wants us to understand these problems deeply and strive to solve them and ultimately teach that the more we try to solve social problems, the more important it is to achieve peace. In this context, encouraging violence can never be tolerated. 

 

 "Violence is never a proper response. With the conviction of her faith in Christ and with the awareness of her mission, the Church proclaims “that violence is evil, that violence is unacceptable as a solution to problems, that violence is unworthy of man. Violence is a lie, for it goes against the truth of our faith, the truth of our humanity. Violence destroys what it claims to defend: the dignity, the life, the freedom of human beings" (Compendium of the Social Gospel #496).

The columnist finds it difficult to deliver the church's teachings on the various social conflicts in society. The problems are many and difficult. Even if it is properly identified and judged, there are tremendous difficulties in asking persons to yield individual interests and to forget the factors that make this difficult. These he believes are emotions and violence. Events and causes that make people experience unfairness and anger are also problems, but it is also a pity that they are caught up in such emotions.

Again, the difficulties faced by individuals and society are complex and acute. And as long as emotions and violence repeat, solutions will be a long way off. Looking at the recent controversy over fairness in our society, he thinks it should be discussed peacefully, and we should all work together to find alternatives. Of course, the old, unreasonable, and unjust situation should be improved, but if we lose the way of peace and peace as a goal, only greater difficulties will be repeated.

"Peace is built up day after day in the pursuit of an order willed by God and can flourish only when all recognize that everyone is responsible for promoting it. To prevent conflicts and violence, it is absolutely necessary that peace begins to take root as a value rooted deep within the heart of every person" (#495).

Catholic Response to Corona in Korea

On the Catholic website Now/Here was an article on the Catholic response to the pandemic by Korean Catholics. It was first published in the Human Rights Research Center of the Jesuit Society. This is a brief summary of the contents.

A professor of Sogang University presented his thoughts under the title: Awareness and Response of the Korean Catholic Church during the Corona Era. He explained that the thorough compliance with the
governments' guidelines were the results of a combination of factors: organizational characteristics of Catholicism, historical experience, understanding of the world, and response to social expectations.

Organizational characteristics come from the parish-centered life where all must follow the orders of the bishop. This made for a seamless response, helped also by the response of the Vatican.
 
Secondly, the historical experience refers to the process of dealing with various infectious diseases from ancient times to the Middle Ages and early modern times. In addition, dedicated care for patients by parish priests, religious and laity, and caring for charities voluntarily organized by believers, funerals, and protection of orphans is the historical experience for Catholics.
 
Catholicism understands the realization of the common good in the world on a doctrinal level, so it is acceptable to restrict some religious life, such as community Mass, for quarantine purposes.
 
The social credibility and social expectations of Korean Catholics are also important factors. In other words, Korean Catholicism gained social credibility in the 1970s and 1980s by dedicating itself to the democratic movement against the military dictatorship. Based on this, there is a sense that social responsibility must be fulfilled at the base of Korean Catholicism. Therefore, the consciousness to meet the social expectations with active cooperation with the government's efforts in the prevention of corona.
 
The professor admits that the negative aspects of the past 25 years have been amplified in the corona situation, including a continued slowdown in the growth rate of Korean Catholics and a significant decline in the participation in the Sunday Masses. However, he also pointed out the believers also realized that it was not only on parish grounds they were to live with their consciousness of religious life. Therefore, he argued that the corona situation forced people to live their faith in their everyday lives outside the parish which served as an opportunity to reform Catholicism. Furthermore, Catholicism's efforts to fulfill its social responsibility for taking care of the poor and underprivileged, such as the homeless and migrant workers, are still ongoing amid the corona crisis.

The writer of the article made some suggestions regarding the professor's talk.

Of course, there is no objection to the diagnosis that Catholic organizational principles have enabled a uniform response to the corona crisis. However, doesn't the decision-making structure, which culminates in the bishop help to make the ordinary believers passive? The situation in which community Mass was suspended and confessions and the other sacraments difficult to approach should have brought a considerable sense of crisis to enthusiastic believers. However, what role did believers and parish organizations, and parish councils, play in the process of finding ways to resolve the problems?
 
In the long run, the religious vitality of Catholicism in Korea could continue to decline. Perhaps the individual believer will tend to pursue an inner religiosity more than the liturgical or sacramental life of the parish. How will the Catholic Church, which values ​​the liturgy and the sacraments, deal with this situation? It could be a more serious crisis than Corona.  
 
If you accept at face value the claim that social doctrine and the pursuit of common good played a positive role in the prevention of corona, you will think that Korean Catholicism is practicing the social doctrine with a consensus. But is that so? In this regard, the question is whether it would be appropriate to understand the quarantine cooperation of Korean Catholics under the framework of the pursuit of the common good based on the social doctrine. Bishops' conferences, bishops' associations, or dioceses can use the expression "cooperation in quarantine" in the statement to realize the common good. However, it is an excessive interpretation to say that social doctrines and pursuit of common causes are the work of the whole church for it is equating church authorities with the whole church.

The professor in conclusion gave his answers to the above rebuttal of the writer.

As for the organizational characteristics of Catholicism, its vertical hierarchy indeed tends to make believers passive. It is the result of a disease called clerical centralism or clericalism in the church. It was not only a problem for the Korean Catholic Church, but it was also taken for granted in the past. However, since the Second Vatican Council, which closed in 1965, clericalism has been understood to be a problem to be solved. It is not that there were no complaints from believers in the process of quarantine measures with decisions about  community Mass. According to a survey, believers were evaluating the suspension of community Mass as a good thing but pointed out that the decision had to be with the believers.

Meanwhile, many priests who saw the empty churches seemed surprised. So it is often found that clerics try to listen better to the believers. Some of the Dioceses were led by the Council of lay believers, to support the creation and distribution of guidelines for the life of believers during the covid-19 period. As such, Covid-19 has led to a tendency to weaken clericalism and strengthen the leadership of believers. It remains to be seen whether this trend will spread throughout the Korean church or return to its former state.

Social doctrine and the pursuit of the common good had a real impact on the prevention of the coronavirus. The official position of the Catholic Church comes from the bishops. Therefore, the official position should be interpreted primarily from the position of the bishops. However, different opinions may arise from within the church. In particular, opinions may differ on social doctrine. Because the social situation is different.