Food Crisis And The World Day of the Poor

 

 

In the Sunday Chat column of the Catholic Times, the writer gives the readers some of his thoughts on the World Day of the Poor.   

This year we had a 'summer-like' spring and the 'hot and rainy' autumn is passing quickly. The 54-day rainy season in 2020 was the longest since meteorological observations have been made. In August of this year, there was a record 'heavy rain', not a 'heat wave'. Before that in March wildfires in the country burned an area that was half of Seoul. This was a climate disaster in which the worst 'winter drought' and 'strong wind' that we hadn't seen in 50 years overlapped. It all happened in Korea.
 

The change in the weather is the result of climate change, that is, the earth’s temperature has risen. However, the consequences are even more frightening. In Pakistan, heat waves in 2015 and torrential rains in 2022 killed more than 2,000 people each. Wildfires in North America, Turkey, India, Pakistan, Australia, and Siberia in 2021 emitted 6.45 billion tonnes of carbon dioxide. Indonesia has announced plans to relocate its capital Jakarta to a safer area. The low-lying seaside deltas, the breadbaskets of Bangladesh and Vietnam, have abandoned rice cultivation due to high salinity levels. The disappearance of honeybees in Korea earlier this year foresees the collapse of the ecosystem. It was also attributed to the insecticide used, but there is an opinion that pollinating insects have not adapted to the flowering period due to the high (winter) temperature. Climate change is itself a result and a cause, heralding other unprecedented catastrophes.

At this point, the world has come together to make a promise. Korea has declared that it will reduce greenhouse gas emissions by 40% by 2030 and be carbon neutral by 2050. Reducing carbon dioxide emissions from oil and coal is the only way to achieve this goal. The next non-energy sector is methane and nitrous oxide which need to be reduced. This mostly occurs in the agricultural and livestock industry. However, due to droughts, wildfires, and floods, agricultural land around the world is shrinking and being replaced with renewable energy projects. Is this a good thing that farmland is shrinking?
 
It is said that Korea, which has only a 20% grain self-sufficiency rate and 46% food self-sufficiency rate, spends 40 trillion won every year on importing agri-food. If Europe, Russia, the United States, Australia, Vietnam, and Thailand, the major grain producers—wheat, corn, soybean, and rice—control production and adjust prices, it means that the food supply can cause a national crisis. In fact, international food prices hit all-time highs due to the Ukraine-Russian War in 2022, record droughts in the US and Midwest Canada, rising energy prices, and the coronavirus economic crisis. New greed at the national level is also beginning to make an appearance.
 
That is why Pope Francis made the 33rd Sunday of the year the  World Day of the Poor. In fact, it is estimated that 193 million people in 53 countries suffer from "acute food insecurity". it is necessary to warn and prepare for a food crisis from the perspective of one's own country. But before that, Catholics must start small actions for the world's poor, the 'family' living in the common home.
 
 
 

Meditation on Unnecessary Death

 

 In the Eyes of the Believer column of the Catholic Times a parish priest gives us a meditation on the recent deaths in Korean society.

There have been unfortunate deaths in our society. In September, a stalking and murder case of a station worker occurred at Sindang Station on the Seoul Subway Line. The perpetrator carried out an elaborate retaliatory murder for being shunned after persistent harassment. It was the death of a young female worker, where we have the victim's lack of action, the police's negligent response, the court's dismissal of the arrest warrant, and the state's unfamiliar stalking punishment law ultimately prepared the way for the death of the victim.

 

In October, one month after the murder at Sindang Station, a young female worker who was making bread at a bakery factory died. She was caught in a machine in her high-intensity labor without the least amount of safety equipment. It was an accident ready to happen,  not just an accident. Nevertheless, the company continued to operate part of the factory the day after her  death, and her colleagues were at work the next day. Citizens launched a boycott, saying they would not buy bread made by such an unscrupulous company.

 

At the end of October, the Itaewon disaster caused the loss of many young people in an instant. It was an unexpected misfortune for the young people who poured into the streets to enjoy Halloween, which was resumed after three years due to COVID-19. The national mourning period was set until November 5, and places for burning of incense were installed in several places. However, the government recommended that "victims of the disaster" in Itaewon be labeled as deaths from accidents. With this as the background it seemed  there was an intention to make the victims of the disasters  and their actions at the scene responsible for the  problem, and to shift responsibility only to the front-line police.

 

The deaths listed above are strictly 'deaths of society'. Capital and power try to avoid responsibility by making them accidental deaths on a personal level and by

reducing the events to accidents they hold individuals accountable. However, although accidents are limited to personal misfortunes that occur unexpectedly like traffic accidents, disasters are unexpected events worthy of the attention of many for causing  large-scale loss of life and causing a social problem. Forces with impure intentions try to reduce the incident to an accident and cause it to be forgotten. 

 

When the concept of catastrophe or victim is used, unfair and unfortunate deaths have social and communal dimensions. When accepted as an event, we all become aware of the common fate involved in the accident, and recognize the deaths of people who are not related to me as the deaths of those who are related to me. Look at the numerous notes posted at the memorial site! Most of the contents are 'I will not forget' and 'I will remember'. In other words, when we remember 'your death', we too will experience death, and through sharing this experience, we become a 'community of mourners' and become a driving force for a new society and a new political community.

 

Someone said: "We can be perpetrators, bystanders, or saviors, depending on the relationship we have with the victim at the scene of suffering." In Luke’s Gospel, 'The Parable of the Good Samaritan' (10:29-37) shows the robber as the 'perpetrator', the priest and the Levite as the 'bystander', and the Samaritan as the 'savior'. Who are  the neighbors of the victims of those who have died in society and share their heartache and pain together?

 

Therefore, we need to form a 'community of mourning' through solidarity of sorrow for those who have died and those left behind, and practice more realistic and practical alternatives than have been used in the past.

The truth must be thoroughly investigated, the resulting strict responsibility, and prevention of recurrence must be made so that their death is not in vain. A conscious awareness of solidarity will be needed to prevent any more unjust deaths in society.

 

Trying to See Society Correctly

 

In Bible and Life magazine a priest diocesan Justice and Peace Committee director gives the readers some of his thoughts on the situation in society.

Why do poor people take an interest in the rich? Many of the lower income classes, laborers, and the middle class are for lowering taxes, decrease in welfare spending, privatization of much in society, and relaxation of regulations, which often make the poor, poorer and the rich, richer. The writer is surprised at the support this receives in society from some of the poor. Isn't this acting against oneself in a harmful way?

There are many reasons for this situation. Korea was under a totalitarian regime for some years that controlled the press. But also although the rich and poor are in very different situations in society when it comes to desire it is the same. They both want more, they want to go higher, want recognition, and comfort, the basic desires are the same. This is understood by some politicians and used to incite the poor to imitate the rich. The poor are now in difficult straights but with effort, they can also be rich and consequently accept the situation in which they find themselves.

At the gambling table a person who has lost for some time if you bring up the proposal that in the future when one wins, half of the money is given to the loser. Would anybody accept the proposal? No, simply because the desire is to win all the money. Is this not the reason for not changing the rules we have made in society?

Then, should the poor be freed from all kinds of desires to be faithful to their own lives, free from the concerns of the rich? The writer thinks not. For in the first place this is not possible. We are all born to have desires, and ambitions, this is not only an attribute of the rich. This desire we have is a common motivator for our actions.

Desire is a value-neutral energy for action. The problem is what direction will it take. The direction will determine the rightness or wrongness of what is done. What one wants and what heights one desires is the problem, This is true of all our desires, what one desires will determine our personality and the value of what we desire. This is true of all. We are not to get rid of our desires but to direct our minds and hearts in the direction of proper desires.

What is meant by proper desires? Jesus gives us an answer in Matt. 6:19-21. "Do not store up riches for yourselves here on earth, where moths and rust destroy, and robbers break in and steal. Instead, store-up riches for yourselves in heaven, where moths and rust cannot destroy and robbers cannot break in and steal. For your heart will always be where your riches are."

St, Augustine says when our desires are headed toward heaven they are headed toward love (Caritas). This is directing ourselves to God, the greatest good. However, the opposite is going in the direction of cupidity (Cupiditas). It is said that human happiness or unhappiness depends on which of the two is chosen. True happiness comes from the eight Beatitudes Matt. 3-12.

We should all be working for the common good that benefits everyone. Desires should not be limited by our earthly situation alone but by right reason, the will of God that speaks to us through our consciences, moral law, and public opinion which wants the common good. Therefore, if we know how to yearn for justice even if we are poor,  should we not all cooperate in policies that follow right reason and work together for the common good?

Who Are Refugees?

 

One of the journalists of the Catholic Times Weekly gives the reader a summary of the symposium titled Who are Refugees? hosted by committees under the Korean Bishops. 

A distinctive feature of this symposium is that group sharing was held under the name of 'Normal Discussion'. After each presentation, each group discussed the topic and on the last day, each other's opinions were collected. This was not to draw conclusions but to share ideas freely according to synodalitas that we have been working with during these past two years.
 
According to data from the United Nations High Commission for Refugees between 2010 and 2020, Korea's refugee acceptance rate was 1.3 percent, the second-lowest among G20 countries.

In a keynote speech, the bishop chairman of the Ministry of Domestic Migration, said: "The fundamental reason for choosing 'Who are refugees' as the theme for  symposium is that the church, society, and the state do not know what to do or how to deal with refugees."
 
The participants cited 'vague fear' as the main reason for rejecting refugees. Will they not threaten my opportunity to make a living? The taxes paid will go to help those who have nothing to do with it. Wouldn’t it make our society more confused than it is?
 
Of course, some people may have suffered direct harm because of the refugees, but is this not generalizing and making the problems greater than they are? Even in the media, hate-promoting images are often released. Due to this influence, a vague fear of refugees leads to negative public opinion. During the Pohang earthquake four years ago, there was a case where migrants helped out, but no one paid any attention to the help of the refugees.

The vague fear does not apply only to refugees. In the recent Halloween disaster in Itaewon, many good people tried to save even one more person, but it was also confirmed that the person below was shouting at the person who was trying to lift the person to the railing, saying: "It's cramped here, so stop lifting." Some of those responsible for the safety of the people seem to be evading the issue, causing public outrage.

The Bishops' Conference issued a letter of condolence for the Itaewon disaster in Seoul, saying: "We should make efforts to make concern for others a practice of this society and break the ring of injustice and irresponsibility that has become commonplace."
 
The vague fear went beyond simple irresponsibility and left great pain in our society. It is the result of small exclusions in everyday life. Whatever the reason and wherever the cause is if there are people who are suffering in front of them, shouldn't they reach out their hand first? This is the moment to confirm that vague fear never ends with the virtue needed to live in a healthy and mature society.

Korea's Catholic Response to the Synod

 

In the Now/Here Catholic website we have a summary of the opinions of the parishes on the synod journey and the Korean Church's resolutions and suggestions  necessary to live in the synod church

During the  synod most dioceses formed a synod parish team. Some dioceses met with those who had fallen away, disabled people, migrants,refugees, sexual minorities, North Korean defectors, people of other beliefs, and members of civil society to listen to their voices.

According to the summary, when starting the synod, there were many difficulties in understanding and implementing the meaning of Sinodalitas due to the  Covid-19 pandemic  and the short schedule. There was a tendency to be passive, sense of duty, hesitation, and annoyance, especially in the parishes  that had experienced a synod in the past and believed what they would be doing would change nothing.

In addition, there were many concepts and contents that were not easy to understand in an Asian culture.  Nevertheless, meetings, listening, and identification were made in various communities, and many church members experienced the fruit of the synod church in person.

The written opinions are organized according to the 10 key topics presented in the preliminary document and handbook of the synod. It is a considerable amount, but the reflection in each parish shows the reality of the Korean church well, which is expected to help consider the mission of the church.

Looking at the contents, first of all, the clergy, religious and laypeople, were not fully companions to each other, which is a fundamental factor in various difficulties within the church. It also suggested that teenagers, young people and the elderly, disabled people, North Korean defectors, migrant workers, their families, and sexual minorities find a place in the  church where no one is left behind.  It is also necessary to have the courage and determination to become a "church of the poor" where the poor can become proud members of our churches, not a "church of charity for the poor."

Also was mentioned the difficulty of "listening" to various relationships within the church, and  the authoritative attitude of the clergy, which had long been a matter for discussion.  In particular, authoritarian attitudes, not the 'authority of the church' that is the problem both among the priests and lay people. The relationship between church members is generally viewed as "vertical and closed structure." 

To solve this problem, it was suggested that the appointment and election of members of each organization should be composed of volunteers of various age groups, participation of different classes, and those who meet Christian standards, not secular standards such as economic wealth or social status.

 
"In addition, the core function of the pastoral council should be 'advice and inspection', but the reality of the church is the execution. It should be recognized as an advisory  and listening organization. There should be harmony in  the process of coming to a decision and the decision itself. The council should participate in the "making" of the decision and advise the shepherd, and the shepherd should be able to listen carefully to the advise.
 

"In order to promote listening, participation, and dialogue, all members of the church need the opportunity to be educated to learn to speak as children of God, and how to listen, and how to identify the words of the Holy Spirit. In addition, an opinion was expressed that an educational program on the understanding of the church and the correct attitude of believers is needed to cultivate an equal but unique sense of dignity, authority, and responsibility as a people of God. In addition, it was emphasized that it is necessary to give more authority and instill a sense of mission within the church community so that lay people can participate in education with individual enthusiasm and will. We need to provide a place for various meetings, conversations, and experiences so that we can actively participate in the mission of the church by learning and sharing with each other."
 

In conclusion, this synod became an opportunity to realize what difficulties there are in realizing evangelization in local churches and the cause of the difficulties, and to identify what to do in the future. The reason why lay believers, religious , and priests are not fully fulfilling their own roles and missions is that the relationship of members is understood in a secular rather than ecclesiastical manner. It is important to develop the ability to recognize each other's identity correctly and to check and practice the importance of mutual listening and companionship.

It also stated that the practice of becoming a church that is "going to the periphery" should be recognized as the fundamental mission of the church. "We should actively preserve the environmental harmony and the environmental issues of the Korean Peninsula, especially those who are alienated from society, those who cannot speak out due to hardships, migrants, refugees, North Koreans, elderly people living alone, single mothers, victims of state violence, teenagers, children, marginalized women, and religious groups."

The full text of the opinion can be found on the website of the Bishops' Conference.

Hope Beyond Death

In the recent  Catholic Weekly Eyes of the Believer column  a former journalist meditates on Death and New Life. 

The year passed quickly and here it is now November. As we approach the end of the year, the cold wind blows and the chilly temperature forces us to add more clothes. The  red leaves of  autumn  are all around us.  

花無十日紅 —No red flower remains red for over ten days— Why do these words of the  wise  come to his mind at this time?

 

As seen in the change of seasons, the changes in nature are natural and orderly. So, in a small way, we look back on the past year, and in the long term, the ups and downs of the life we have lived.

 

Last week, he heard about the death of an elementary school classmate. When he was young, he lived without any economic problems but bone marrow cancer struck him ten years ago. He recovered somewhat with the primary bone marrow transplantation, but his long battle with the disease slowly destroyed his body, and he died at the age of 60. His death may have been expected. Thomas, who died last August, was a sudden death. He had no chronic disease, but collapsed from a cerebral infarction. He misses his welcoming voice and bright smile, which burned with a sense of justice.

 

Watching the death of friends and acquaintances, he reflects on the  disposition of God, the Lord of life. 

"You fool! This very night your life shall be required of you. To whom will all this piled-up wealth of yours go?"(Luke 12:20) Have we not like the 'foolish rich man' coveted only large storehouses to store grain and riches? Wasn't he more stingy than rich before God? Have you been living practicing His life-giving words and commandments?

 

The first day of November is celebrated as the "Feast of All Saints". Christians believe in the "communion of saints" and try to follow the example of the saints who glorify God. That is, we congratulate the heavenly saints for their glory and ask them to intercede for us, who are still pilgrims in this world. It also remindes believers that we are to live a new life after death.

 

In the liturgical calendar of the Church, the second day of November we remember all the dead (All soul's day), a day to pray sincerely for the  souls in purgatory so that they may enter the kingdom of God as soon as possible. In particular, the church dedicates the whole month of November to the souls in purgatory. The Church teaches that we must keep those who have died in our thoughts, prayers, good deeds and sacrifices.

 

There are three maxims to remind us to prepare for death. A short phrase written in two Latin words, familiar to everyone's ears. These are memento mori, carpe diem, and amor fati. The first means to remember that every human being must die; secondly,  to live fully in the present; and thirdly to love one's own destiny. [This third phrase may need a Christian interpretation since it has been used in many ways. In Romans 8:28 St.Paul says: "We know that God makes all things work together for the good of those who have been called according to his decree"].

 

How about reading the three aphorisms aloud every day or writing them down in a notebook? May it be your motto to always be humble, to focus on the here and now, to enjoy, and accept our destiny.

 

It is an unchanging truth that we will all die. Wouldn't it be like a black hole if the one-time life on earth ends with the grave? If so, life would be a great tragedy. But we have a strong bond of hope in the resurrection. The hope that even death will not prevent us from enjoying eternal life in the kingdom of God.

 

"Indeed for your faithful, Lord,
life is changed not ended,
and, when this earthly dwelling turns to dust,
an eternal dwelling is made ready for them in heaven."
(Preface for All Souls Day)

What Is the Science on Happiness?

 

Who is the happy person? In the Kyeong Hyang magazine an emeritus biotechnology department university professor gives the readers his opinion on happiness.

He recalls a trip to a resort where 4 streams flowed out from a fountain each had a name: material goods, long life, wisdom, love.  What was the name  of the four when combined? Would that be what happiness is?

Is money the reason for happiness in life? Scriptures say the poor are blessed. Is that the reality? The person who gave the name to the 4 streams of the fountain did not think so. Once a person experiences an empty stomach those words are not used.

At this point of the studies made on the subject it seems that money is a condition for happiness up to a certain degree. However, beyond a certain point that is not the case. What is observed is that with the same income the environment is what determines the happiness attained.

A study team in its research selected two poor countries the Solomon Islands and Bangladesh and compared their happiness quotient with the Scandinavian countries whose happiness quotient is one of the highest in the world. The two poor countries' happiness level was the same. These two poor countries have 1/15 tenth  of the income of Korea. We are told my the professor not to miss the point—where one lives is important in determining happiness. Country people are happier than those living in the city.

In the country with less money they are able to meet  their daily needs. They are less sensitive to the need for money. The Bangladesh country side reminds the writer of our own Korean country side. During the summer warm weather they would go to the river to bathe and in the evening sit around a small fire to keep the mosquitoes away and eat roasted potatoes. They borrowed each other's containers and felt at peace with the little they had; they had what was necessary to live.They knew each other and felt comfortable with each other. It was a happy village.

If money is not the prerequisite for a happy life what is it? The professor makes it clear that both in Bangladesh and in the long-living areas of the world you notice the strong ties among the people, close relationships, communities.

He recalls making a telephone call to an older man. He was so happy to receive the call as if he was waiting for the call all day long. He had moved with his wife to the country and shortly after his wife died. He was a very outgoing  person and after the loss of his wife he become very lonely. Although he had all the conveniences that life could give him he was sorry for having left Seoul where all his friends were. He died shortly after.

When one is lonely life is short. In an American research institute on aging, loneliness was considered like smoking 15 cigarettes a day and shortens the life span by about 15 years.

Loneliness in the young brings about depression which is also the biggest reason for suicide. The main reason for death  between the ages of 10 to the 30s is suicide.  According to OECD, Korea is number one for suicides. 

Before the appearance of agriculture humans lived in the forests where predatory animals were all around,  humans had little physical defenses so needed the help of others which made for grouping of people.This was the way we advanced. When my food gave out we were helped by the food of others. Community was an essential component of evolution. This was the way our brains developed helping one another, helping us to enjoy our lives. Do you want to be happy build community. Fit in with others.

In the encyclical On Fraternity and Social Friendship (Tutti Fratelli) the Pope mentions the need to build community in our society To bring happiness into our lives.

"No one can face life in isolation. We need a community that supports and helps us in which we help one another to keep looking ahead. How important it is to dream together." #8