Recently in a Peace Weekly column, a university professor mentions the news item in which passengers in a taxi going to the airport for an overseas golf trip, left the taxi when the driver on the trip lost consciousness and died. The passengers intent on making their flight took their golf bags and left the taxi and the driver to continue on to the airport and their flight.
When this news was spread by the mass media the parliament proposed that the Good Samaritan Law on the books be amended. When a person can be helped and help is not offered you are liable to punishment of one year in prison and a fine of about 3,000 dollars. The intent of the law was to help form a more desirable society. An internet survey showed the majority of the citizens were in favor of the law.
The professor sees some problems with the law. First of all, it is against the principle of proportionality. Quoting some lawyers he says it is excessive punishment. If there is not an immediate connection with a crime then there is not to be a penalty. This is contrary to the principle of liability with fault. Many also see the tendency to legislate a person's religious beliefs into law.
However, the professor's biggest problem is none of the above but sees it as a misunderstanding of the meaning of the parable in Luke's Gospel 10: 25-27. Jesus tells the teacher of the law that the main point of the law is to love your neighbor as yourself. The teacher of the law questions: "Who is my neighbor?" Here Jesus gives us the parable of the Good Samaritan.
Jesus is telling the teacher of the law not to ask who is the neighbor but you be the neighbor. The Good Samaritan teaching does not fit the case of those going to the airport. The way the law can be understood is that you can penalize those who are not your neighbor. Those that treat you well become your neighbor and the others are not. This is not the understanding of the parable of the Good Samaritan.
With this understanding of the parable are we bettering society? In the parable of the Good Samaritan are the Levite and the priest, not our neighbor? And those going to the airport who weren't concerned with the taxi driver: are they not also our neighbor? We know how Jesus would answer.
"From the beginning, therefore, he is called to work. Work is one of the characteristics that distinguish man from the rest of creatures, whose activity for sustaining their lives cannot be called work. Only man is capable of work, and only man works, at the same time by work occupying his existence on earth. Thus work bears a particular mark of man and of humanity, the mark of a person operating within a community of persons. And this mark decides its interior characteristics; in a sense, it constitutes its very nature." These words begin the encyclical 'On Human Work' by Pope John Paul II (1981) and introduce an article in Bible & Life on Labor by a Seoul priest.
If these words are true it is only right that all labor and laborers should in every place and time enjoy glory and respect. Is this the reality of what we see in society? There has been a change but labor still is looked upon negatively. In Korea, it is not difficult to find persons who look upon labor as the punishment for losers. Hearing 'labor movement' and 'labor union' many tense up or are on their guard.
Why should this be the case? From childhood, that is the education received and as adults, this is what they have seen and heard. Labor is looked down upon and working to better the situation is seen as a leftist interest. This should not be the case within the Nation or the Church.
In the Korean Constitution, we have the three rights spelled out: the right to organize, collective bargaining and collective action. Laborers have a right to organize a labor union, participate, the right to collectively bargain and the right to strike. This is a right the Nation has given to the worker-- an enormous right.
He lists some of the many encyclicals on labor: Rerum Novarum 1891 (On the condition of Labor), Quadragesimo Anno 1931 (After Forty Years), Laborem Exercens 1981 (On Human Work), and Centesimus Annus 1991 (The Hundredth Anniversary of Rerum Novarum). The Church has not only stressed the respect and rights due to the workers but listed the obstacles to this respect and rights.
What is the Church's record on following its own teaching? The writer wants us to ask those working in Church related facilities and he responds that not a small number are disappointed in what they see. For the most part transparent but no different in the pursuit of profits, giving the lowest wages, and in labor disputes similar to what we see in the world.
He concludes that the members of the Church have not yet digested the teaching and this we need to confess. "Where we stand is the way we see the landscape." He hopes this proverb doesn't describe the way we react to the Church's teaching. He feels that if the Church is not going to follow its teaching it should not get involved in work hiring others.
Often in surveys and questionnaires, Catholic responses are no different from the other segments of society. Since Catholics live in society, it is not surprising there is little difference in the way they think or act. This is not true of all but many Catholics, on family, marriage, and social problems are not influenced by their Catholicism.
Since we are all living in the same society the spirit of the times is always influencing us in many different ways. Expressing this strongly, the spirit of the world confines us both in thought and action.
Structures of society, systems, and laws have influenced us from the time we were children. We know many of our actions and thoughts are not correct but are not able to overcome the structures and we become accustomed to going along. However, to be human we must continue to work against the structures that are not healthy.
A seminary professor in an article in the Catholic Times, wants us to think of the way society continues to influence us, not always correctly. We need to question societies' structures and direction. We are not dealing with something that is natural and absolute. Christians live in the world but we dream and work for the establishment of God's kind of world. We work for the world that is more in harmony to the one that Christ showed us.
We are told in Mark 14:38: "Keep watch, and pray that you will not fall into temptation.The spirit is willing but the flesh is weak." One who prays in the proper fashion can't help but be concerned with those who are hurting and the problems in society.
The prophets of the Old Testament were sensitive to God's word and the wounds in society. Being sensitive to what was happening was a sign that the prophets were listening to their consciences. Conscience is what God has put into our hearts and is where God speaks to us.
Whether a person believes or not, whether a Christian or not, all have a conscience. However, if we hide the conscience deep within ourselves and follow the flow in society we will not hear God's voice.
There is always a need to form and examine our consciences: having a sensitive conscience needs effort on our part. To be alert and awake is a way of having a sensitive conscience. The teaching of the Social Gospel helps us to form our consciences correctly, making us truly free persons.
The world is this way and I can't help it, is becoming a slave and losing our freedom. Jesus came to make us free. "It was for liberty that Christ freed us. So stand firm, and do not take on yourselves the yoke of slavery a second time" (Gal. 5:1).
In the BibleLife magazine, there is a series of articles on 'Appropriate Technology' also called "Intermediate Technology" which can be defined as a movement that wants to simplify life with the use of our hands in energy efficient, environmentally friendly, and locally controlled technology that is people-centered.
One of the world's best 'Go' (Chinese traditional board game) players lost to artificial intelligence is a reason for the feeling of heaviness of heart the writer feels about society. He introduces us to the German economist Dr.Ernst Schumacher whose book: Small is Beautiful. The book was a best seller and Schumacher became a leader in the 'appropriate technology' movement.
A movement from the late 19th century based on the principles of Catholic social teaching was known as Distributism and even Schumacher was attracted to this understanding enough to become Catholic in his later years.
The articles want us to bring sweat to our brow and appreciate the sanctity of labor. We are told that we need to use our bodies and our minds. Our society is always dreaming of the more and bigger understanding of progress but we are introduced to working with created things with our hands continuing the work of creation in small ways.
The poverty that is chosen is not like the poverty imposed by factors in society. One of the articles mentions that the writer's understanding of poverty that Jesus speaks about is voluntary poverty. It is freely detaching and lowering oneself but also being filled. The example of Jesus washing the feet of the disciples is a good example of what he teaches.
Globalization as a standardization of what we do is not the aim of 'Appropriate Technology'. We adapt what we do to the finances we have and the means at our disposal. The principle of subsidiarity carried out in our daily life-- (Subsidiarity: problems should be dealt with on the local level with the means available if possible before asking for help).
It is a simplification of life: conserving, sharing, exchanging and reusing. Inventing new ways of doing something which is environmentally and people friendly. Organic farming is just one of the ways that more effort is demanded but also greater satisfaction and a healthier environment.
Labor allows us to continue God's creation. Mass production structures have degraded the value of labor, mechanization and standardization have not appreciated the value of labor and subordinated it to capital. This return to the use of our hands and heads is acknowledging "God found it very good." There is some discomfort but joy comes from participating in creation.
The writer concludes that we can't continue living the way we have without harm to our environment and posterity. For temporary gain, we should not destroy the definitive plan of creation God has given us. Working for the common good in everything that we do should be a primary value of life. This new way of thinking and acting demands more effort and is more uncomfortable but thinking of the future it brings joy.
A teacher with a lot of
experience in education shows the readers how difficult the life of a
teacher is in primary and secondary school. In the article in the Kyeongyang Magazine she explains that many have the idea that
teachers have long vacations and short school days: an easy life, but
this is not the reality.
Teachers expend a lot of
emotional energy besides the physical energy in their teaching. Standing
up for six hours a day in front of a class is just one of the minor difficulties. Concern for the students extends to checking their Facebook pages
and dealing with parents along with the daily class load.
The
last section of her article is on a talk given by Technology,
Entertainment and Design (TED) a nonprofit group that spreads
worthwhile ideas throughout the world and the writer brings to the
attention of her readers: What Makes a Good Life? Lessons from the
Longest Study on Happiness. This is what teachers are wanting to do and
she shows her readers what a teacher's task should be.
The
study that is being used began in 1938 and for this report went to 2015 and continues. The millennials were asked what were their goals in
life: 80% said it was to get rich and 50% wanted to be famous.
The
study followed two groups of men. One were students at Harvard when the
study began and a group was from one of the poorest areas of Boston
Mass, where many lived without cold and hot running water.
These
individuals entered many different walks of life. They became factory
workers, lawyers, bricklayers, doctors, some developed alcoholism, a few
schizophrenia, some came from the bottom to the very top, and some
went the other way.
What did they learn during the study? It was very simple: Good relationships keep us happier and healthier. Period.
Those
who were in good relationships within the family, friends and community
were happier and healthier than those who did not have that
relationship. Social connection is good for us and loneliness kills.
Secondly, the quality and not the number of the relationships is
important. The third lesson was that these relationships don't only
protect the body and spirit but also the brain.
She
concludes the article hoping that the parents will be conscious of the
importance of relationship in maturity and see 'after service'
as an important part of the formation of their children. Relationships
once broken are very difficult to renew.
In the Chinese State of Lu lived Hwang Tae-ra, who as a punishment had a foot cut off. He was not famous, a cripple and a public sinner and yet many followed him. In a bulletin for priests, the writer gives us some thoughts on which to meditate.
One of the disciples of Confucius asked his master how was it that Hwang had so many following him. The numbers following Hwang were similar to those following Confucius and Hwang didn't teach, or in anyway interact with his followers and yet they left with their heads filled with his teachings. The disciples asked: Is there a kind of teaching that comes without words? Who is the Hwang fellow?
The disciple couldn't figure out why the crippled Hwang had as many disciples as his own master Confucius without teaching, crippled and a public sinner. The disciple was using his eyes and ears to judge.
Confucius replied: "He is a saint. I am lazy and have not yet met him... one of these days I will make him my master. Not only the citizens of Lu but all the members of the human race I will lead them to Hwang."
His disciple surprised at the reply, asked: "Is he a greater teacher than You? What is it that makes him such?"
Confucius replied: He understands truth and lives a moral life. He knows the importance of life and death. Even if the heavens should fall and the earth caved in he would remain calm. He knows what you hear and see is not all that there is... He is a virtuous person from which comes freedom and peace. The loss of his foot is no more that having a lump of dirt wiped away from his pants." This was Confucius estimation of Hwang.
This reply did not satisfy the disciple and with continued puzzlement: "Teacher Hwang doesn't give any talks or discuss with his followers... how can one who is absorbed in his own improvement have such a great following?"
"When water is flowing you can't see your image. It is only water that is at rest that you are able to see your reflection is it not? People are attracted to this quietness." Confucius explained the attraction of Hwang. Spending time looking quietly at oneself, in silence and gazing into tranquility they see themselves more clearly and this is Hwang's way of teaching.
In conclusion, we are told that Hwang Tae-ra was a fictitious character that was used by a scholar some 2400 years ago in China to help those handicapped and show that they had within themselves the God-given light to live beautiful, profitable lives and help others.
Korea continues to lead the world in the number of suicides. A priest-professor at a Catholic University gives us his own experience in a WithBible article dealing with the problem.
At the very beginning as a new priest, he had an experience where a woman member of the parish came to him crying, for shortly before, after a fight with her husband, he left and hanged himself. She didn't know how she could go on living.
He didn't know how to react to the news. He had no idea what to say or do. He knew that it was a serious sin and the Church did not allow a formal funeral service. He was not able to console the woman. An older priest who was a friend of the husband went to the hospital, had the funeral rites and was a help to the family. Shortly after the women came to the rectory to thank him, she was moving out of the parish. He remembers he was not able to look the woman in the face.
Korea, he says, is not yet able to understand the seriousness of the problem or provide sufficient countermeasures. In 1995 we had 4,930 who killed themselves but from 2003 the numbers are well over 10,000 and lead the world.
Those that commit suicide usually are suffering from depression. During this period we had the foreign exchange and financial crisis which increased failures in business, difficulty finding work and family squabbles, giving rise to stress, depression and suicides.
Elders also have a higher rate of suicide than other countries: poverty, sickness, loneliness, can't be discounted. The breakdown of the extended family, the community network of the past disappeared with individualization, citification and industrialization all helping the alienation felt by many of the older generation. Many attempted to free themselves from their feeling of helplessness, uneasiness, and loneliness with liquor and pleasure but this was only temporary and the stress just increased and many took the extreme way out.
Suicide is a scar that is not easily healed. To take one's life is an offense against the creator of life, against the invitation and mission that was received and refused, and the love for God, others and oneself. However, because of the many extenuating circumstances, the Church recognizes that grave psychological problems, anguish, fear, suffering, emotional state can diminish the responsibility of the one committing suicide.
With this understanding, it is not only the person that we blame but more so ourselves for lack of interest and compassion on the pain suffered by many of those who take their own lives and our failure to be of help.
He concludes the article with an incident that happened to him a few years earlier. A woman whom he knew telephoned him, crying, to tell him that her daughter after giving birth, suffering from depression took her life. Because of his experience as a young priest and his immaturity at that time, familiar with the Church's teaching he went immediately to the hospital to console the family. He knew the hesitation they would have in notifying the faith community so he offered the funeral Mass at the hospital. He considered the efforts that he expended in showing concern for the family as a penance for his immaturity as a young priest.
