We hear a lot about 'well-being' but little about 'well-dying'. In the Window from the Ark,
in the Catholic Times, a university president expresses his opinion on the subject. He
begins his column with the famous list that was left behind recently in
Korea, and the suicide by the person responsible for the distribution of
the 'black money' to politicians. Shock and lack of trust was the
feeling of many in society.
Korea has led the world
for the last 8 years in the number of suicides. When a person comes up
against a wall, instead of trying to overcome the difficulty, it is
easier to end it with death, this has become endemic to society.
Values towards life and death when confused, society will be confused: a sign that we have not given death sufficient thought. A society
in search for bodily pleasure is not going to be interested in the
aging process, and death.
We don't like to talk about
death, however, religious people are experts on the subject of death, when we avoid the topic we are in dereliction of duty.
Since
the 1960s, in Europe, they noticed an attitude to erase death from the thoughts of the citizens, and
started doing something with programs for awareness of death-- what
followed was the study of death: Thanatology. In Europe this has become a
subject in middle and high schools, and in nearby Japan, since 2002, they have made it a subject in their curriculum. Since we instinctively
try to avoid pain we want to avoid the talk about death, but it is a
way to growth. We become humble and grow in sanctity. When we face life
and examine it closely we aspire to change and grow in virtue. Elisabeth Kübler-Ross, psychiatrist, said that death was the last growing experience we humans have.
Elegance is not only a mark in life but also in death. Not
only the way we live is important but also the way we die. Life
has dignity but so also does death and we have to respect it. The way a
person dies will depend greatly on the way they lived. A good life
brings a good death. Nurses who have
worked in hospice often experience this fact. A mature
person faces death with peace, quiet and courage. Catholics express this
as praying for a good death; this needs preparation.
Our
professor would like to see the culture of life spread throughout Korea
and especially among our young people,
in our Sunday school programs, studying about death. This concern for death will
paradoxically help us to appreciate life, and work to bring about a
culture of life. When the color of white is contrasted to
black they both stand out all the more. When we study death we are more
perceptive in the way we see life, and helps us mature. It is not only to eat and live will, but
the time has come to prepare to die well.
Law criminalizing adultery is no longer
unconstitutional in Korea and has received a great deal of comment in
the press and among citizens. A religious sister in a With Bible article, uses
the words of a woman in her forties: "Why marry? Living by oneself
is so pleasant. Marriage is binding, we can love and live alone."
'Neither a father or a husband' is a popular SNS internet novel that
many find good reason to not want to marry, and in the comments show
their enthusiasm and agreement.
Numbers of those living
alone increase daily; living alone is not lonely but peaceful. With
the social network one feels connected with others even though living
alone. The social network has become the refuge for the lonely and a way
to eradicate loneliness. We try to avoid loneliness by buying fun
and love. The efforts to expel the loneliness does not work--only
temporary relief. We spend more time and want more stimulation, and
become slaves.
Sherry Turkel, social psychologist,
says that our expectations from technology are increasing and our
trust on people decreasing. We are using technology more to take
care of ourselves than to help us to relate with others. Technology
has promised us comfort and freedom and instead imprisons us. We
are using the technology to communicate love and friendship but instead
of making us more peaceful we are becoming lonelier and confused.
Greek
mythology has the talkative Echo and self-loving Narcissus whose
inability to make their love a reality ends tragically for both. In the
SNS world we have many Echos and Narcissuses who want to make
themselves known with their selfies and self-praises.
More
than any time in the past we enjoy more freedom but are we more free? Freed from the taboos about sex and bodily pleasures, are we less
lonely? Fast food, booze, games, drama, gambling, lottery, many
temptations but are we more fulfilled? With the advance of technology
we are more comfortable but are we less tired?
Unfortunately,
our quality of life is decreasing, our thinking more superficial, and our memories poorer. In the digital age we have anxiety disorders,
obsessions and depression, that many have to deal with. In Korea we
have large numbers who have no reason to live, more communication but
more alone, more things to enjoy but lonelier.
Love for a Christian
is not something that is instantaneous, but takes a great deal of
effort. God takes the initiative and is leading the couple. Purity is
an important virtue of those marrying. She mentions in conclusion
the large number of married people who are entering chatting rooms. What
should Christians make of this? Aren't our neighbors those that are
the closest to us- family members? Aren't they the ones we want to communicate with at a deep level? She concludes the article with the words: "Do not conform yourselves to
this age but be transformed by the renewal of your mind, so that you may
judge what is God's will, what is good, pleasing and perfect" (Rom.
12:2).
Both Catholic papers brought to the attention of the readers the
Simdo Textile Factory (1967-68) incident which inaugurated the Church's entrance on
the side of the workers in their struggle for justice.
Incheon
Diocesan Labor Sunday, commemorated the day with a symposium recalling the forming of a labor union at the Simdo Textile Factory, and
the struggles required. Workers at the factory considered
themselves dust rags, exploited and oppressed and decided to form a
labor union. Members of the JOC (Young Christian Workers) were leaders in the formation of
the labor union, angering the company, all fired and spied
upon.
Fr. Michael Bransfield, a Maryknoller, was
pastor of the Catholic Church on Kangwha Island who gave them space
and indirectly supported the workers, which angered the company. They
warned him for breaking the law against helping
Communists, and threatened him with arrest.
The bishop of Masan, who later became the
ordinary of Seoul, Cardinal Kim, was the president of the JOC at that
time, representing the Church, he came to the island to speak with the
workers.The bishops responded with a statement that supported the
workers in their efforts. They were successful and all the fired workers were reinstated.
During the symposium the
first topic of discussion was recalling the Simdo Textile incident, and
its meaning; second topic was the situation of laborers and the
future, third was the direction the Church is to walk with the
laborers.
On May 10th many of those who were involved
in the forming of the textile labor union went to the grounds of the old
textile factory, and put up a monument on the grounds of the factory to
remember the incident that opened the eyes of many to the problems of workers in society, and the first step in the Church's involvement in society,speaking in support of the workers.
Is health the most important aspect of our life? A Jesuit priest who
writes on spiritual matters in the Catholic Times begins his column
with this question. Jesus spent a great deal of time in his public life
curing the sick. We need to search for the meaning of these actions of
Jesus. What do we mean by disease and health?
As in the
time of Christ we have many who are sick. When a family member is
sick we pray for them, but not always with the results we want. Why is
this the case? There are those that pray and believe their prayers were
answered, and those who prayed for the sick only to see them die, giving
them great sorrow. How do we understand Jesus' curing of the sick?
We
say health is our most important asset. True, for
when we lose our health we can no longer do what we want, and are dependent on others. We lose much. Consequently, when we watch TV
we are bombarded with advertizing concerned with health:
beauty, live longer, good food, medicines, exercises-- tempting us with many hours and expenditure of energy for well
being.
Is bodily health that important that it takes first
place in all our concerns? Isn't that the reason Jesus cured so
many people? Our columnist doesn't think so. In John's Gospel, Jesus
says the spirit is what gives life, and the body is of no value. But
Jesus did cure the sick, what is the meaning of this? Jesus wants us to
understand that the soul is the most important part of our
existence. We are tempted to think that the body is everything and miss
the place of the spirit in our lives. We are one body with God by means
of the spirit which is the important dimension. When we have the right
understanding and sensitivity of spirit, the body follows.
When we concentrate on the spirit and
are no longer tied to the body, the body regains health. When Jesus cured
the sick he told them it was their faith that cured them. It was not
his power but the belief of the sick person. This is what cured the
person.
The columnist concludes with the thought that
we need to remember this when we reflect on the actions of Jesus.The
body in itself is not what is important. The essence of our human
existence is the soul which acts and loves.
When
we speak in this way it is easy for some to think disease is all our fault, which is not what is being said, and is cruel. An
important message is being delivered and we don't want to miss the
message by a black and white approach to the subject-- seeing only the two opposite extremes of the issue. Our efforts should be directed as followers of Jesus to understand his teaching. Attitudes, have a great deal to do with the kind of health we possess: a principle that few would deny.
We all have rights as human beings.
Christians believe we have been made in the image of God and we have to
respect this in dealing with our brothers and sisters. Article 10 of the
Korean Constitution: 'All citizens are assured of human worth and
dignity and have the right to pursue happiness. It is the duty of the State to
confirm and guarantee the fundamental and inviolable human rights of
individuals'.
The
Peace Weekly columnist in his examination of current affairs asks the
readers what is necessary to respect this dignity of life. He mentions
many of the problems in society, the corruption and the absurdity of
much that we see. This is true of all the parties within the
government, big business, and throughout much of society. Peace is
the fruit of justice and without justice we will have chaos.
In
Korea, seven religious groups have come together to begin a movement to 'live like we should': like human beings, like religious people,
like government officials, like workers, like fathers, like mothers and so
forth. Since over 50 percent of the citizens have a religious
affiliation this would make a difference in society.
A
university professor in his talk on the movement said the principles
behind a new civilization for the 21st century will have a connection
with the social teaching of the Church. He feels we have to move from
the ontological (from my existence) to the relational.
In
Europe modernity was advanced with the emphasis on the individual,
the group or nation, and its strengthening and increase; in Asia the classical approach was the relational connection with others.
This paradigm fights against the cut throat competition, and win and
lose philosophy of capitalism, and works for a just society without
sacrificing the weak.
Doing
what we are called to by our duties in society faithfully, is the
intention of the movement to 'live like we should'. The columnist
hopes the movement will spread and influence society. Religious people
should have a special option for the poor and weak in society. After the
visit of Pope Francis he hopes the motive force of the movement to 'live
like we should', will influence our society with the relational bond
we have with one another.
Life
is filled with twists and turns, ups and downs, and not a few struggle
to find the way out of the maze in which they are in. The Serenity
Prayer often comes to mind: we change the things we can and have the
wisdom to know the difference between what we can and can't change.
This is not always easy to do.
In the Seoul Bulletin a
Ballerina who now teaches, mentioned an incident in her life which has
taught her a great deal and wants her readers to gain strength from her
experience.
All of nature continues to teach her a
great many lessons and the providence of God is always present to her.
Some years ago after ten years of dancing for the National Ballet as the
senior ballerina and experiencing great joy suddenly she was diagnosed
with a foot problem that would require no longer wearing her ballet
shoes. This was to her hearing a death sentence. She received this news
from a famous university hospital and with hope in her heart went
looking for places that would give her hope.
She heard
about rehabilitation of athletes, and joined a group where she would
be working 12 hours a day with exercise. After ten months her instructor
told her to put on her ballet shoes and the pain had disappeared, and had no problem with dancing. She remembers this moment as being
even happier than when she started dancing.
After
overcoming the foot problem she returned to the National Ballet and in
her senior position was able to share her joy with the audience. She
later even received the most coveted prize in ballet; she remembers
how close she came to seeing the end of her ballet career. Her patience earned her a great deal
of happiness.
The words of a priest came to mind who
said that it took Noah 120 years to build the ark and Jesus took 30
years to prepare for his public life. We don't need these long periods
of time but patience and wisdom are necessary in our lives. Looking back
on her life, if she gave up ballet, as doctors said was necessary, what would that have done to her? She had enough patience and
wisdom to keep on looking.
Looking back she sees the
unfortunate situation she faced as a
blessing, and appreciates all the joy that it has brought to her life.
Presently 70% of the refugees in South Korea are women from North
Korea. Most of them did not directly come to the South but because of
hunger went to China before coming to Korea. In China the women's stay
was not without problems. At the request of the North Korean government, the Chinese police frequently round up the North Koreans, and forcibly
send them back to the North.
Two articles in the
Catholic Times mention the problems with the refugees in the South.
Refugees arriving in the South enter Hanawon a government institution
that is home for them for three months. They are educated in the ways of
the South and given a resettlement payment and housing assistance. It
is during this period at Hanawon they are introduced to
religion but most of them have other interests mainly the family they
left behind in the North, and how to get them to the South.
One
woman mentions she first heard about
Catholicism while at Hanawon but it was two years later, after her son joined her in the South, that she was
baptized with her son.
An article mentions a survey
made by the bishops' committee for the reconciliation of the Korean
people, and it shows that a little over one present of the refugees
become Catholic, and of these 80% of the refugees after baptism have
either abandoned the faith or find it difficult living the faith.
Making
a living is their biggest obstacle,and religion for many, is no help.
The teaching and Confession are big problems. They see it as a good but
the obligations are too many. Need is seen for parishes
to have an interest in these refugees, and make them feel at home; God-parents especially concerned with their God-children.
One
priest mentioned in comparison with other religious groups, becoming a
Catholic is complicated, and is a deterrent to many who show an
interest. The article concluded with the need for the parishioners to
become familiar with the problems of the North, and to understand the
alienation the refugees feel, and work to understand and be with them in
the transition to life in the South.
