Life Is Not Fair

It happened last Harvest Festival Day. A professor in the Media Communication Department writes about his thoughts that came to mind hearing of the death of a doctor in a traffic accident.
 

The accident was reported in the news on the last day of the holiday; he found it very sad. On one of the expressways, where heavy rain fell, an SUV slid off the expressway in the rain and ended up on a hill. A doctor who saw this while following hurriedly stopped his car on the shoulder and ran to the vehicle. Fortunately, the driver was not seriously injured. As soon as the doctor returned to his vehicle after checking the driver's condition, the car from behind slid and hit the doctor's car as he entered.  The doctor died an hour later.

When the news of the accident became known, those who knew him all expressed deep regret. The doctor ran an internal medicine clinic for 30 years, not only treated all patients with great care but also provided free medical treatment to patients in need. In addition, he was in charge of treating prison inmates and worked in community projects many unknown to many in the community.
 
Those who knew the doctor and all the good he did were deeply discouraged: "Oh, God why did such a man have to die?' It was a protest in they understood why God could not bless everybody for their good deeds but why this untimely death of such a good man. In fact, it seems an ordinary situation where good people who have done good deeds and lived conscientiously suffer in their daily life. Too often innocent people are horribly sacrificed. Such is the case with the Sewol ferry disaster and the genocide of Jews by the Nazis during World War II.
 
That is our condition in the world and human history. The world is not heaven.

From a different point of view, in the present world, we do not always see the good receiving their just reward. If a person's good deeds and evil deeds were accurately counted and rewarded according to the results of the calculation who would not be doing good deeds?

In this world, if the principle of reward according to the deed performed were accurately applied to good deeds and evil deeds, all those who enjoy success, wealth, health, and longevity have been paid a lot for their good deeds. But that is not our present reality. Many have worked hard with a good heart, but have achieved little, and others through their wit, intelligence and evil behavior have achieved much. This is especially true in a capitalist system where material values take precedence over all values.

This is not because God is indifferent, but because the world's work and heaven's work have different standards and values. Jesus once scolded Peter: "Get behind me Satan! You are an obstacle in my path because the way you think is not God's way but man's way." In Matthew (5,45), "God causes his sun to rise on bad men as well as good, and his rain to fall on honest and dishonest men alike." It emphasizes that God's word is "complete love given without discrimination." The "parable of a good vineyard owner" who pays the same wages to workers who came out early in the morning and those that were hired late in the day.
 
Rewards according to the deed is a common ethical basis for all religions. In addition,  praying for blessings for oneself is a human natural instinct. However, while doing good deeds, you should not count in advance to receive compensation in proportion to the good deed. Jesus' message is that it should be for the kingdom of God.

Martyrs knew they would lose all earthly goods but their strong faith was not based on worldly blessings.
   
'God’s truth does not change'. In this world, both religion and theology have developed over the centuries. Also, even if the belief of many has undergone transformation and development, the periphery has shown a tendency to adhere to fundamentalism. 

 

Now, the trend is to break away from the conventional framework of causality and retribution theory and move toward 'enlightenment'. Also, asking for blessings is a natural instinct, the new trend is increasingly emphasizing not what we can receive but what we can give—consideration for others, love for neighbor. In fact, this is what Jesus emphasized from the beginning.

The Taliban We Don't Want to Be

Korea has accepted 391 refugees from Afghanistan recently. The issue at times is contentious since the country is still considered ethnically homogeneous by the citizens. The Korean government has amended the immigration laws to allow long-term residency as foreigners since the refugees provided special services to Korea in the embassy, hospitals and military bases etc. in Afghanistan.

In his weekly column  in the Catholic Times, a priest  director of a Catholic Spiritual Psychological Counseling Center, writes about the Taliban.

Not all Muslims are Taliban. However, the Taliban are Muslims. Perhaps because of the contents of the banner attached to a village, some  citizens have developed a fear of Muslims in our society as they entered Korea.

The problem is that this kind of dislike is likely to turn the person into a monster, so think carefully. After Corona 19, we hear about the hate for Asians and the use of violence against them in the West. We talk about it and complain on how can people be like that, but we may be doing the same thing.

 
So, what is the substance of the Taliban who commit crimes against humanity under the cover of Islam? He wants  to look at it psychoanalytically rather than religiously.

The Taliban's overly obsessive obsession with their laws shows we are dealing with a 'collective obsessive-compulsive personality disorder'. A bigger problem is the feeling of 'inferiority'. It is a structure of consciousness like a frog in a well, but since the Taliban themselves started as Islamic seminarians, they are immature and and feel inferior. He sees a need for them to see their problem as inferiority  because their behavior is immature, impulsive, extreme and aggressive. 

 

Psychologist Adler points out "desire for superiority" as the biggest side effect that occurs when people with a strong sense of inferiority are ambitious within religion. Morally, it refers to the desire to stand above everyone, and this desire for moral superiority naturally induces narcissism and evokes a desire to condemn others morally.

In addition, a sense of inferiority causes a problem of 'self-expansion'. Of course, there is no self-reflection here. This is because they consider themselves to be people with infallible rights. Their moral ambitions grow over time and want to make the world their kingdom. In their Islamic kingdom, they make heretics all others and antagonize people who differ from their thoughts. Conversation, communication, and respect are rejected.

 

These collectively religiously diseased patients are the Taliban. Their actions are reminiscent of pseudo-fanatics obsessed with delusional beliefs. It is presumed that the fundamental background behind their psychology was the abusive environment of their growth process. Children who grow up abused create  groups like the Taliban.

 

From long in the past, fanatic groups have shocked people by committing all kinds of atrocities with fanatical faith. Fortunately, the lifespan of these groups is not very long. He doesn't think the life span of the Taliban will be very long.

There is a lesson we can learn from the Taliban. They show the old story of trying to make heaven on earth eventually turns the world into hell is correct. The Taliban is not just in Afghanistan. If you express open hostility toward others and live in "aggressive exclusive collectivism" without dialogue, you are the Taliban.

There are voices of concern that Afghanistan refugees have entered Korea. However, what we should be worried about is not them, but the Taliban in us.

The Wisdom of Faith Is Love

 

Are certain conditions necessary to be loved? That is the feelings that many have when it comes to receiving respect and love. Does a person have to be worthy of love before it is given. In the Light of the World column of the Catholic Times the priest writer gives us his thoughts on the subject.

Isn't the love of God, love of neighbor, and human dignity emphasized in social doctrine, recommending  we sincerely express: "we love you" and "you are precious!" What is the feeling we have when we hear those words? How often do we hear these words? Who are those who truly feel those words and address them to us? They seem improper and difficult to utter but they are the generative power of our existence.

On the other hand, what would our lives be like if love was determined in direct proportion to the success made by our efforts. "You don't deserve to be loved because, you got poor grades on this exam!" Life would not be the same. However the writer wonders if this is not the direction we are going in society.

In the Abridged Social Doctrine of the Church paragraph 526  has the expression: "to place the gospel message in the context of our social reality." What does this mean? Even if the Gospel cannot completely be in harmony with society, first, it means interpreting social reality with the Gospel, and secondly, it means not giving up the possibility that all people, made in the image of God, can be saved.

Have you seen the Squid Game? Netflix's 'Squid Game' became the first Korean drama to take the top spot in the US market, gaining worldwide popularity and a historical success. It boosted the potential of K-drama. Although violent and provocative, it is evaluated as a masterpiece with a unique setting and excellent acting. But at the same time, the work satirizes the gray areas of Korean society, such as competition supremacy, social inequality, and survival of the fittest. 

The huge prize money of 45.6 billion won, and the setting of dying if you lose in the game is obviously unrealistic, but while the writer was watching the drama, he was reminded of the socially underprivileged he meets. For whatever reason, many people who are driven to the fringes of society are drawn there because of gambling, addiction, or their own sins, but in many cases, their birth and circumstances are so terrible, they are forced to the edge of the cliff without any help. 

Even in the era of per capita income of 30,000 dollars, 13,799 suicides a year (2019), 2,000 industrial  accidents ending in death every year, non-regular jobs accounting for about 40% of the total, the poverty rate of the elderly in the 40% range, including the elderly, women, and the disabled. The poverty experienced by the socially underprivileged, such as foreign workers and low-educated and low-skilled neighbors, is not an entertainment drama, but a real life squid game in the world around us.

More than the drama: "Reality is more of a hell! Do you still trust people?" It's a provocative statement, but it's hard to deny. That's why when Jesus sent out his disciples, he said he would send them out like sheep among wolves (Matthew 10:16). There are pains and tears while saying that we are in solidarity together, we say we love each other, and that we should be a blessing to each other and acknowledge that it is a reality that is difficult to overcome with human strength alone. That is why the writer refers to grace with a sense of urgency. 

In the "Social Doctrine", it is said that grace is necessary to break the vicious cycle of frustration and violence, and the social doctrine itself has the effect of truth and grace. Faced with the harsh reality, what we need now is a belief in faith and grace. And it starts with love. The confession that love does not fade (1 Cor 16:8), is stronger than death (Song of Songs 8), and that love is God (1 John 4:16) is the confession that we have experienced change and restoration in the face of a painful reality for thousands of years. It is growth in wisdom.

Saying "I love you" is like the sigh of
A white wild rose blooming in a thorny bush.
 

Saying "I love you" is

A branch that is moved by a slight breeze
Saying "I love you" is a huge night sky that pours out countless stars at once.

A face that shines brightly even in darkness
A word that grows tall even in despair.
What an amazing and enchanting confession it is.
When we say we love each other. [With apologies]

"The Word Love" Enchanted Confession

 Sister Lee Hae-in (Claudia) Korean  Poet

 

Training for A Wise Old Age

 

From what age is old age? Is age really just a number? There are many things to talk about because it is a time when we think about living for a long time. There are quite a few books on how to live a long and healthy life and how to be welcomed by people around you when you get older. So begins the column on the Opinion page of the Catholic Peace Weekly by a past member of parliament.
 

However, many people seem to be satisfied with their quiet aging without harming their family or surroundings. The problem is that even these simple wishes are not obtained without effort. Efforts or training are needed to create the self one wants in old age before getting older. "I am what I am" and asking those people around them to accept the one they see is irresponsible and stubborn way to approach

aging. Then what kind of training will be needed?

Above all, it is a training to govern 'anger'. It's a really difficult task as long as we breathe. Looking back over the years, many feel something is unfair and don't like the way the world is going. It is rarely easy to shake off anger if one thinks that you deserve to be treated  better  than you are now. In this case, let's remember those who were grateful for what they were given, obedient, and leading holy lives even in harder and more difficult situations than we find ourselves.

Second, let's try to prepare ourselves to talk and communicate with the younger generation. It is good to enjoy reading, and if not, there is a lot of information that can be obtained through TV and SNS. Let's be interested in various topics and steadily cultivate our intellectual ability to talk to young people. It is also good for the brain.

Third, the habit of listening to the other person's story is important in conversation. As you get older, your thoughts and arguments become stronger. We tend to  put our experience and position first. It is the biggest obstacle to dialogue with the younger generation. Let's reduce the number of words and refrain from arguing.  If you don't get into this habit, you'll only annoy the listeners by repeating the same thing over and over again. 

 

Fourth, let's take solitude as a part of our life and try to enjoy it as much as possible. In old age, frequent socializing with others is also good for preventing depression, but for those who are not used to it, forcing them to mix with their surroundings can be stressful. There are many things that the elderly can enjoy alone, such as reading, listening to music, drawing, and walking. Let's not try to force ourselves to overcome the loneliness but find  ways to forget it with hobbies.

 

Fifth, if opening the refrigerator door is not difficult  let's develop a hobby of making and eating one or two meals alone. Think of what you would want  and start  by shopping for the ingredients.Those who have lived in the kitchen all their lives will only find this tedious but those who are not familiar with it will have the fun of using their heads and moving their hands to prepare food before they get older. Food cooking is  good for preventing dementia.
 

One more thing to prepare for a wise old age, let's  recall the connections that we have accumulated in our memories. There are always faces that come to mind without effort. There are unavoidable ills, but in that case, it is enough to bury it in our heart with the mind: "Is it so" or "I wish I had done that". Even if it's a good relationship, let's not be overcome by it  and try to savor the subtle scent that lingers in our memories. A way to wisely deal with a relationship that will never be reconnected is to be grateful for an undeserved relationship rather than to be hurt by reflecting on the uncomfortable one.

 

As you get older, you will give more thought
to the religion that you became indifferent to while younger, and you will also develop a vague habit of praying, even if it is not specific. One of the greatest gifts God has given us is the power to pray. Despite various helps to prepare for wisdom in old age, I wonder if there is anything else that is more important  than learning the serenity and quiet joy of praying.

 

How Do We See War and the Death Penalty?

 

Humans with their cultures are forming a world order. This social hierarchical order: politics, economic systems, punishments are examples of this order in society. Many believe them necessary and adhere to them firmly. So begins an article in the Kyeongyang magazine by a member of The Christian Life Community.

The church is made up of people forming a community and expresses their opinion often differently on the world order in society. At times there is a collision and the church offers an alternative plan.

In God's plan, all life has its beginning in him. He loves all his creations and we need to love each other and coexist. Criticism of the world order is seen in the Old Testament with the prophets and in the New Testament with Jesus.

The encyclical Tutti Fratelli mentions that in the world order for a great deal of our human history war and capital punishment have challenged our gospel message. These two are not in the first place but are thought necessary for our world society and expressed as such in #255 of the Encyclical.

"There are two extreme situations that may come to be seen as solutions in especially dramatic circumstances, without realizing that they are false answers that do not resolve the problems they are meant to solve and ultimately do no more than introduce new elements of destruction in the fabric of national and global society. These are war and the death penalty."

War from ancient times has been frequent, bringing about good results at times but together with the death and suffering of countless numbers. Especially in the 20th century, twice we experienced world wars and fear of annihilation, as a result of the forming of the United Nations. But we continue to have wars and the suffering of many.

Nevertheless, some insist on the inevitability of war because of the need for self-defense from external violence. The word that justifies this is the "just war". Even within the Catholic Church this concept has been supported for a long time and refers to the war in which self-defense is exercised. The UN also supports the legitimacy of war. Just war seems to some extent inevitable.

However, Pope St. John XXIII experiencing the cold war after the two world wars said that war can not be seen as a solution. From this time on the church has been strongly against war. In the encyclical the pope stresses the deterrence through fear is not what we want. "In this context, the ultimate goal of total elimination of nuclear weapons becomes both a challenge and a moral humanitarian imperative... With the money spent on weapons and other military expenditures, let us establish a global fund that can finally put an end to hunger and favor development in the most impoverished countries so that their citizens will not resort to violent or illusory solutions, or have to leave their countries to seek a more dignified life" (#262).

The death penalty has long existed as a punishment for serious crimes, including murder. The church, however, from the times of the Church Fathers has shown opposition to the death penalty. But as in the past, we continue to use the death penalty for wicked inhuman acts that are rampant in society. Most of the public would be more against war than the death penalty.

"Fear and resentment can easily lead to viewing punishment in a vindictive and even cruel way, rather than as part of a process of healing and reintegration into society. Nowadays, in some political sectors and certain media, public and private violence and revenge are incited, not only against those responsible for committing crimes but also against those suspected, whether proven or not, of breaking the law… There is at times a tendency to deliberately fabricate enemies: stereotyped figures who represent all the characteristics that society perceives or interprets as threatening" (#266).

 

"Here I would stress that it is impossible to imagine that states today have no other means than capital punishment to protect the lives of other people from the unjust aggressor. Particularly serious in this regard are so-called extrajudicial or extralegal executions, which are homicides deliberately committed by certain states and by their agents, often passed off as clashes with criminals or presented as the unintended consequences of the reasonable, necessary, and proportionate use of force in applying the law" (#267). 

Today the Church's judgment on the death penalty is clear.

 

"Let us keep in mind that 'not even a murderer loses his personal dignity, and God himself pledges to guarantee this. The firm rejection of the death penalty shows to what extent it is possible to recognize the inalienable dignity of every human being and to accept that he or she has a place in this universe. If I do not deny that dignity to the worst of criminals, I will not deny it to anyone. I will give everyone the possibility of sharing this planet with me, despite all our differences (#269).

The voice of the Church against war and capital punishment is based on the same teaching that abortion, and euthanasia is based on, human life belongs to God and no one can take it away. 

If we want to believe in God's love and his order, the source of all life, and for everyone to live in harmony, believers need to reflect on it first. Because of our political beliefs, social circumstances, we selectively choose between the death penalty, war, abortion, euthanasia, and the like. We agree with some and disagree with others. When we respect the order of God's life here on earth and live according to the order we will begin to appreciate life in God's kingdom.

Loss of One"s Humanity

Netflix dramas 'D.P.' and 'Squid Game' are very popular these days. 'DP' is the story of the military police in pursuit of deserters who have escaped from military service, while 'Squid Game' is about people suffering from huge debt or needing a lot of money right away. The content of betting and playing a game for survival. People risk their lives to win a large sum of money.

As the hot response continues not only in Korea but also around the world, articles are pouring out proud of the power of our cultural content, but the columnist in the Eyes of the Believer of the Catholic Times was ashamed and heartbroken to see the shadows of Korean society vividly reproduced by these dramas. She is the director of a Theological Research Institute.

The two dramas expose how hierarchical and unequal Korean society is, and sharply denounce the absurd reality that violence inflicted on the weak by the strong is regarded as someone's 'fun' or an unavoidable 'world order'. It's even more terrifying considering that these dramas are based on real events rather than just fiction. 'D.P.' has the incident in 2014 where soldiers were involved in the bullying death of a junior soldier. It provides a glimpse into what Korean men who are obligated to serve in a divided country experience in the military. Contrary to the saying, "A man needs to go to the military to become a man," this is often true and one may experience growth in life. However, this drama depicts the experiences of destroying humanity in the military, where they adapt to such violence and oppression, ignore someone's suffering, and internalize violence.

The protagonist of 'Squid Game' is modeled after a laid-off worker at Ssangyong Motor, on strike for 77 days in 2009 in protest against large-scale layoffs. It shows how the life of a diligent family head fell apart after losing his job, the trauma left by the violent suppression by police, and reminds us of the successive deaths of Ssangyong Motor's laid-off workers and their families. 

In 'D.P.', people who are soft and gentle-hearted who do not fit into the military organization that demands toughness, and the poor who can’t help anyone even when faced with injustice, become victims of serious human rights violations and violence. In the 'squid game,' where one lives by killing someone, powerless old people, women, and migrant workers are dismissed as useless beings. Those who have a lot of power, and property ridicule and use violence against the weak and lose their humanity due to moral insensitivity. This is what Korean society looks like today in these dramas. 

Amid the 'culture of death' society that is destroying humanity, Korea has suffered the disgrace of being a 'suicide republic' with the world's highest suicide rate among OECD countries for the third year in a row. According to a report released by the National Statistical Office recently, an average of 36.1 people committed suicide per day over the past year, and 54.4% of those in their 20s died by suicide. As the strong social distancing situation continues due to the pandemic, an increasing number of self-employed and small business owners are making extreme choices that can no longer be tolerated. An acquaintance asked me, "As suicides are increasing like this, is there anything the Catholic Church in Korea is doing to approach or help these people in their difficulties?" She couldn't come up with an answer right away. 

There are churches in all regions, but the reality that those who are in the midst of a crisis cannot go to churches to ask for help makes us look back on whether our proclamation of the gospel is being carried out properly. The Latin noun 'salus', meaning 'salvation, also contains meanings such as health, well-being, peace, and life. Proclaiming the gospel of salvation goes beyond the invitation to be baptized and become believers, and it is the mission of Christians to take the lead so that all people in the world can live in health and peace in body and mind, and live with human dignity and full life as God's creatures. Is it not?

 

Are you Happy Living in Our Country?

 

Writing in the Kyeongyang magazine  a woman living a farmer's life for 15 years moves to the city and writes of her experience. 

She considered herself an introvert and found it difficult in meeting people for the first time. Even when a student she would wait for others to introduce themselves. She is thankful for the welcoming she received in the different places where she spent long periods of time in her schooling for which she is very thankful— She spent not a few years in high school, college and in a foreign county not knowing anybody and was able to overcome all the awkwardness and embarrassment thanks to the welcome she received.

Although she had economic difficulties, with her strong will she was able to  overcome her personality deficiency and study theology in Europe. She had a number of reasons for doing this. As a Catholic she felt that she was also always living on the edges of society. She was a woman in the Catholic Church. It was hard to bear the fact that no matter how the world changed, in her understanding she was regarded  and defined as neither a priest nor a man. She wondered if the church was being taught that way in Europe, where the roots of Catholicism could be found.

Jesus lived among people and spoke to foreigners, men and women, different ages, classes, and even the devils, he approached all kinds of people, asked questions and answered them, entered into the lives of those he met. Jesus was met with all types of abuse, disregard, but was always concerned for those who rejected him. Is the church acting in this way in our world today? She wanted to find the answer.

She looked for the opportunity to study overseas. She would meet many other woman theologians. In her class were priests, religious, and laypeople with whom she studied, conversed and fought, no walls. And this was also seen in the Masses they attended. It took her awhile to get use to the new environment. At the Mass before communion when the priest says: "Let us offer each other the sign of peace," each to the person next to them freely and naturally shook hands and exchange greeting with smiles and laughter.

She liked the atmosphere of the Mass. They were able to exchange intimacy, welcoming, with a family like environment, it was a feeling of we that she experienced. Frequently after Mass they would meet together at the homes of the different members of the community and share a meal together. They were able to keep the necessary distances required in a community.

When she returned from her years of study, married  and settled down she had her family, neighbors and community but she was not happy. Our village, our side, our church, we draw the dividing line. It's only an invisible line, but it's not easy to cross. It becomes a wall. As she started farming in the countryside, the scope of the line widened considerably.

In the village  where she lives there are many women who have entered the farming community. Already, in rural neighborhoods often women and children are considered as nobodies. Her experience of trying to fit into a unknown environment both in Korea and in a foreign country and the good experience she had in Europe has made her sensitive to the problems of foreign nationals in Korea especially the migrant workers and foreign brides.

She went to school again to become acquainted with people who have to live in a foreign culture and the ways to help them.

The articles finishes with reflections on why we don't see migrant workers and foreign brides in church. We as church consider ourselves open to everybody being  universalist but our actions often don't follow our beliefs. She does admit this is not only true of the Catholics. Whether the person is a native or a foreigner, citizen or not, we should accept all as brothers and sisters. She concludes with the words of Pope Francis on the Word Day of Migrants and Refugees 2021. 

"Ours must be a personal and collective commitment that cares for all our brothers and sisters who continue to suffer, even as we work towards a more sustainable, balanced and inclusive development. A commitment that makes no distinction between natives and foreigners, between residents and guests, since it is a matter of a treasure we hold in common, from whose care and benefits no one should be excluded."