Speaking about Social Justice Is Difficult

A sympathetic unprejudiced view of the social gospel is surprisingly not always easy. We have examples of programs on social justice in which they avoid using the term for many want the church to stay out of politics and economics. Social justice is dangerous. Even the pope is called a communist for his desire to see equality of opportunity and make capitalism more human.

We can go back in history and see where the church was aligned with the wealthy and the aristocracy. Often brought up to put down the church as irrelevant when speaking about justice. But a very common fallacy is 'presentism' a fancy word meaning judging the past by today's standards and values. The church is very clear at present on being on the side of the poor and working for justice. Truth is truth but our understanding of truth changes.

Since the Second Vatican Council, we have brought social justice and solidarity with the poor to center stage and this causes great pain to those who see it as leaving behind the teaching of Jesus on salvation and the future life. They are not able to fit social justice into their understanding of Jesus' reason for coming and this is despite the enormous amount of church teaching and Jesus' own words in the Scriptures.

In a diocesan bulletin, a priest writes about the universal purpose of goods. We live in a neoliberal era where wealth is the basis of the way we judge values. Without reflection, we substitute money for other important values.

What is the universal purpose of material goods? We can say it is for the common good. God has given us from the beginning all of creation free of charge. No matter how humans earned their goods even by their own efforts it would not have been possible if God did not give creation to us free of charge in the first place.

God gave these gifts to all humanity without discrimination and favoritism. The Second Vatican Council says in the Pastoral Constitution:
  
God intended the earth with everything contained in it for the use of all human beings. Thus, under the leadership of justice and in the company of charity created goods should be in abundance for all in like manner #69.

This is the universal purpose of goods and private property. The church recognizes private property but that right is not absolute and inviolable. Private property rights should be used not only for oneself but for the advancement of all humanity and the common good.

Since believers cannot serve God and wealth together, they must keep in mind the universal purpose of goods—the first choice is for the poor. Unfortunately, the universal purpose of goods in real life is completely ignored by the neoliberal economic system that puts profit-seeking first. 

That's why the church speaks loudly —for a preferential priority for the poor and vulnerable. Jesus also emphasized the first choice for the poor many times. "I tell you the truth. What you did to one of these smallest ones you did it to me"(Matthew 25,45).

So, what path should we choose? Injustice prevails and more and more people are rejected. In the current situation of a globalized society that is deprived of basic rights, the principle of the common good is logically transformed into solidarity and a priority choice for the poorest.

Christian social concern stems from the belief that God identifies with the oppressed, weak and the poor of the earth and expects us to do the same.
   
In the present condition of global society, where injustices abound and growing numbers of people are deprived of basic human rights and considered expendable, the principle of the common good immediately becomes, logically and inevitably, a summons to solidarity and a preferential option for the poorest of our brothers and sisters. This option entails  recognizing the implications of the universal destination of the world’s goods (Laudatio Si,158).



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Corona 19 and Our Common Home the Earth

The coronavirus 19 is in the news, conversations, and thoughts. In the Peace Column of the Peace Weekly, a representative of the bishops' committee on the environment gives us some reflections to mull over during these days of stress.

The writer attended a recent wedding this spring. It wasn't enough to bring her desire for blessings; she had to wear her mask. It would be wonderful if the long lines to buy masks, and campaigns to reduce face-to-face contact were only once in a lifetime events.

The '2020 Global Risk Report', published by the World Economic Forum in January, ranked infectious diseases as one of 10 risk factors in its impact on society. In the era of hyper-connections, where the world is connected by a fast transportation network, the spread of viruses is accelerating and the threat of infectious diseases is getting bigger due to the climate crisis. Now we live in a time when, like SARS, MERS, and now Corona19, we don't know when and how to face new epidemics.

It is known that the new viruses are characterized by a common transmission of infections, due to increased contact between humans and animals. In fact, about 75% of infectious diseases affecting the human body are common infectious diseases that both animals and humans can get. In particular, there are pathogens in the body of wild animals that can mutate and transmit to humans. The most prominent theory is that the Corona 19 virus came from bats and spread to humans through intermediate hosts. It was known that SARS was a civet and MERS was transmitted to humans by camels as hosts. A professor in the Department of Veterinary Medicine of a  national university says, "60% of the pathogens that cause human illness come from animals."

Why are there so many human-animal contacts? Wild animals have lost their lives due to the destruction of forests caused by human greed, natural disasters, and climate changes and have entered our human space. When animals with many viruses, such as bats, lose their place to live, they have no choice but to come into human space, where viruses are spread to host animals.

We also need to look at the growing threat of avian influenza, the factory farming method for meat animals, and the growing popularity of animal cafes (also called pet cafe where customers can interact with various animals), and animal contact in zoos.

Some scientists say the outbreak of new viruses is linked to the climate crisis. Korea's greenhouse gas emissions are at their highest every year. Currently, Korea is equipped with medical technologies and systems that can overcome Corona 19, but this is not enough if we don't reduce greenhouse gas emissions. We have been warned of environmental disasters by scholars, such as the recent wildfires in Australia and the extreme weather around the world, which have killed great numbers of wild animals, is a reality, threatening not only wildlife but also human life.

All living things on Earth, are interconnected, and climate problems affect us all. For a more convenient life, disposable items that we inadvertently use, energy use, deforestation, and excessive meat consumption eventually all in some way destroy the earth's environment and return to us like a boomerang. For the health of all of us, we need to take action now.

Catholic Relief Work After the Korean War

The Peace Weekly had an article on the work of the church after the Korean War (70th year). War takes everything away. Refugees who had lost their families and homes had no place to eat or sleep. Day after day they depended on relief supplies to stay alive. When a truck carrying relief supplies came into the refugee village, all were excited. The children in rags and dirty faces shouted: "Give Me Chocolate” and C-ration" (US military combat food in cans) when a US military vehicle passed by. When American troops threw chocolates and tins to the children, they screamed "thank you" and rushed to gather them.

As of August 1951, the government estimated 3.8 million refugees, and the total number of refugees who lost their homes and property was 4.2 million, a total of about 8 million. It was close to half of South Korea's population at the time. It could not be sustained without foreign aid.

Overseas aid groups entered the country immediately after the war to heal the pain of those who survived the war. The National Catholic Welfare Council (NCWC), and the Catholic Relief Services(CRS), and other groups were there to help Korea. Amidst the ruins, emergency relief projects, help to orphanages, home restoration projects, aid to education, and health care projects were begun.

The U.S. (NCWC) immediately sent aid to South Korea in August 1950, including milk powder, food, winter clothing, shoes, and medicine.

At that time, the Korean Ambassador to the United States and a Catholic ( Dr. Chang Myon 1899-1966) was of great help. In July 1950, Dr. Chang sent an appeal to the American Catholics asking for prayer and aid for Korea through the NCWC. Earlier, as soon as the Korean War broke out, Dr. Chang announced the North Korean invasion to the United Nations Security Council and appealed to the international community for help to the refugees.

Help was sent from around the world. The activities of the Catholic Relief Society (CRS), the official organization for overseas aid under the NCWC, was prominent. CRS had already entered Korea before the war. 

Monsignor George Carroll of the American Maryknoll Society, a missionary from the Pyongyang Diocese, founded the CRS Korea Branch in 1946. In 1950, the first year of the outbreak of the Korean War, CRS raised more than $2 million out of the $2.8 million US civilian aid agencies sent to Korea. At that time, the Catholic Church of the United States collected donations for the victims of the Korean War on the fourth week of Lent each year and collected relief supplies during Thanksgiving in November. In 1953, the total contribution amounted to $5 million.

The goods of the CRS relief project were distributed all over the country, so there were few Koreans who did not receive CRS benefits. 90% of these items were grains, corn flour, wheat flour, and milk powder from the United States and used for school meals and free lunches nationwide. Relief supplies were also delivered to each church. Since many of the Catholics received help, many of the Koreans entered the church at that time.

"To give relief goods to believers and not to non-believers is not what it should be but it is true that first, it went to the believers who came to the church. As a result, many people became believers without faith as a way to get aid. Such people would not be living the religious life. Thus the word 'flour believer' was born." (From the story of Cardinal Kim Soo-hwan)

Monsignor Carroll after the restoration of Seoul on September 28, he joined the 8th Army as a chaplain and went to Pyongyang with the United Nations forces. Later as the forces of the U.N. forces recaptured Pyongyang he was named acting administrator of the Pyongyang Diocese which was previously staffed by Maryknoll. When the Korean military action ended and Pyongyang returned to the Communists, Monsignor Carroll became involved in relief work of various kinds and eventually was the Catholic Relief Services representative in Korea.

They tell the story that before he left Pyongyang after the Chinese intervened he was one of the last to leave and he stayed up all night writing notes of recommendation to believers fleeing the north to the south. In the south, he founded the St. Lazarus Sanatorium for patients with Hansen's disease. He organized the Korea Association of Voluntary Agencies (KAVA) with the Methodists in 1952. He did not limit aid since the practice of love knows no boundaries. He died in 1981 at the Maryknoll headquarters in New York.

Confucianism's Ideal Society

In East Asia, Confucianism is a powerful force in society. This recent issue of the Catholic Times gives the readers an understanding of this underlying philosophy. Pastoral work needs to remember this.

The culture contains the traditional values, social order, and lifestyle of the region. East Asia has been widely influenced by Chinese culture in its long history. Therefore, understanding Chinese culture is a prerequisite for evangelization.

Confucianism considers the following of sound thinking (right reason) as important: distinguishing among the different responsibilities in society, maintaining public order in pursuit of harmony. Even concerning the king, reasonableness comes first. A desire for 'Great Unity'.
 
'Great Unity' (Dadong) is the ideal society—the prehistoric society to which they desire to return. Society needs to follow the 'tao', understood as the natural law, and when we live the 'tao' we are practicing virtue.

In the words of Confucius, a society of 'Great Unity' seeks to select people, who are kind, capable, honest and are willing to work together harmoniously. They do not seek group self-interest for their own family or friends: they respect the old, are ready to hire young people, and have concern for the raising of children. They take care of lonely people and provide support for the sick. Men have jobs that fit them, and women have a proper spouse. Wealth is plentiful, not stored; ability not used selfishly, so we have few thieves. No need to lock the doors; we call this society (Dadong) 'Great Unity'.

This ideal of Confucian society became a common political ideal of later generations. This 'Great Unity' is a world where there is no distinction between nation, race, and class, and a society where people of all classes are respected. This is still the utopian dream.

Meanwhile, Confucianism also refers to the society of (Sogang) 'Small Tranquility'. In a 'Sogang' society, rank and class, rich and poor still exist and each is concerned with their own needs. The ideal  'Dadong' society is still far distant. However, to create a more feasible ideal society, we need to create a 'Sogang' society that considers reality first.

Consequently, to stabilize society we need social distinctions for without them society will soon be confused but at the same time making sure that all people in all relationships are united. To do so, care must be taken to ensure that all policies are in line with public sentiment; when this is the case, relations between the classes are harmonious. As such, the 'Sogang' society in which each group coexists, despite the classification and distinctions lives in harmony with all the others.

The 'Great Unity' was the prehistoric society we have lost. It was the society of our ancestors. A utopia that we continue to seek; the 'Tranquil Society' is the step before this is achieved; still a supposed ideal of Communist China. We have similarities with our own Christian vision of the world.

Coronavirus and Consumer Psychology

The present coronavirus situation in Korea will have an impact on the way of life that Koreans have lived for some time to come. A university professor gives the readers of the Peace Weekly in her column: Diagnosis of the Present what this will mean for the consumers and small business people.

The consumer sentiment index, which peaked at 105 points in January 2020, fell below 100 points in February. This index judges consumer sentiment by combining six major individual indices such as current lifestyle, household income outlook, and consumption expenditure. If the value is higher than 100, the number of households is giving a positive outlook if below a hundred it's negative.

Since the  Coronavirus 19 crisis situation was in full force in February, the March index will be worse. If the difficulties of small self-employed and offline retailers and service industries are forced to take unwanted leave, it would seem obvious that a decrease in household income will lead to sluggish consumption. How will people's consumption behavior change when the crisis is over?

Whether a financial crisis or a contagious virus, when things return to normal, after a crisis, consumption continues to fall for some time. This is because consumers' way of thinking has changed and the consuming desire has contracted. Because consumers are motivated to keep their incomes and consumption stable in the future, when uncertain, they try to reduce current consumption and increase savings for the future. According to the data on consumer behavior after the financial crisis (1997), consumers tended to reduce food and clothing expenses and entertainment expenses first, and keep savings intact.
 
In addition, there is a tendency to purchase products more carefully than before. In particular, when purchasing durable goods,  one postpones or is cautious since these goods require a large amount of management and maintenance costs in addition to purchase costs. After a disease like coronavirus, consumption behavior that prioritizes safety and hygiene will appear. In particular, safety should be an important selection keyword in food, hygiene, cosmetics, and baby products, as well as in the travel, lodging and foodservice industry. In the financial and insurance industries, there is a possibility that the market, which has strengthened the concept of 'reliability', will expand.

The crisis caused by the outbreak of viruses also changes consumers' shopping choices. Due to anxiety about the future, many will be going to large discount stores, wholesale markets, and online. In particular, in the case of coronavirus, the movement to online shopping will be notable. The main strengths consumers perceive for online shopping are low prices and convenience, but now we have safety as a new strength. 

Due to concerns about coronavirus, online sales at one large discount store, in February increased more than twice that of the same period last year. Shopping, like any other action, is a habit. Once the customer has turned to online, it takes a lot of effort, such as discovering a different benefit than before, to bring the consumer back offline.

It took almost four to five months for consumer sentiment to recover after the 2015 MERS outbreak and return to normal. Even if the coronavirus calms down, it will take months for consumer sentiment to return. In the meantime, it's time for each member of the consumer market to build up an immunity to the crisis, seeking to grow, discussing and working together to overcome the difficulties.

The Fiserman's Nap

The situation in Korea seems to have the virus contained and the numbers of cases are decreasing without the drastic measures that have been taken in other countries. Testing is taken seriously, screening of contacts, quarantine rules, transparency and reporting results daily in the media but most importantly the cooperation of the citizens—life goes on.
 
An article in the Catholic Peace Weekly by a journalist gives the readers some humor; a desire to lessen the apprehension experienced by many especially in the southern part of the country where the numbers infected are large. He begins his words with a fable told by the German author Heinrich Böll.

The fisherman was taking a leisurely nap with the boat in port. Tourists from the city unintentionally awakened the fisherman while taking pictures of the landscape. One of the tourists handed a cigarette to the fisherman and spoke.

“The weather is good, there is a lot of fish in the ocean, why are you napping when you could be making a lot of money?”
“I was out there early in the morning" he answered."
“If you go out twice or three times a day, you're going to make a lot more money. Then you can buy a big ship, build a warehouse or even build a fish processing plant. Who knows? You may become a billionaire businessman with a large fleet. ”

The fisherman's face showed an expression of incomprehension and asked; "After that?"
"Then enjoy a sweet nap every day, play and eat freely under the beautiful sunshine. Watching picturesque scenery." replied the tourist. The fisherman smiled and replied. “I was doing that until you came and woke me up!”

Nowadays, people coming out of work are not interested in stopping off for a drink with friends at the beer hall, everybody goes hurriedly on his way alone. Taxi drivers are driving around looking for passengers. The writer used the fable as a fervorino for small business owners who are having a hard time. There is need for some humor during these times of worry. The news mentioned how the Italians are opening their windows and singing.

It's not bad to think optimistically at this time. In Korea, a well-known proverb says a lot: "When you fall, take advantage of the time to rest." Koreans like most of the world know it is better to be positive than negative. There is plenty of news that depresses but there is also the news that invigorates, refreshes

One citizen sent homemade cookies to the Centers for Disease Control and Prevention, workers tired and in low spirits. One grandmother brought to the township office twenty yellow masks that she made at home with cotton material. They may not be the approved type; not made according to standards, but she was an angel spreading hope.

Now, is the time to pause and look back. We are faced with many disasters, granted that the coronavirus is the one that causes the most pain at present. Ecosystem destruction, climate change, human greed, and the many viruses encountered daily need a wise counter-attack. Without personal and social reflection disasters will continue to strike again and again. If we live without a change, even after we have passed through the crisis, we pay a high price and learn nothing.

Citizens cancel meetings, church services, and refrain from going out shopping. Just a couple of months ago, all were busy with appointments, busy shopping and having a lot to eat, but now it's different. The sudden collapse of the ordinary routine is unfamiliar. However, if you look closely, isn't this the simple daily life we hear a lot about— the 'minimal life'? Minimal life is to reduce what can be reduced, subtract what can be subtracted, skip what can be skipped. We need to simplify our lives so as not to be traumatized.

Spring is coming. Like the fisherman in our story, we awake from a sleep feeling better and looking forward to a different future.

Words To Newly Ordained Priests

In the recent bulletin for priests, a counseling priest psychologist has an article for the newly ordained priests. He congratulates them for the many years of seminary life, not always easy, and for reaching their goal. He wants to give them a gift of what he has learned over the years to be of help in their lives.
 
From his experience, a parish life, for the most part, depends on the priest. Some priests are assigned to parishes where the number of believers increase and the community is full of life, while others cultivate wormwood fields everywhere they go. The priest is a leader, the parish where the priest has the character of a good leader the parish is animated, but where the priest is not a true pastor you have chaos.

He describes four types of priests.

The ideal pastor is called 'smart and lazy priest'. Being lazy doesn't mean doing nothing, but always listening and waiting on the believers. These priests are close to the children. They are not only concerned with spirituality but with the whole person and are remembered longingly by the believers long after leaving the parish.

The second type of priest is the smart and diligent one. Pastors of this class get a conflicting type of appraisal from the parishioners. While he is evaluated as a priest who is eager to get involved in everything in the parish, he criticizes and nags about even the smallest things. They are difficult to approach. The biggest problem with these pastors is pride: they know; the believers don't know. Nevertheless, the parish continues to grow despite the pastor's failings.

The third class is very troublesome: a dumb and lazy priest. His sermons are cheeky, he says Mass because he has to, and his pastoral work is done with little love. The parishioners have to accept the insult and are greatly troubled. The priest does nothing and the parishioners don't know what to do. The parish is a chaotic mess.

The worst among the priests is the foolish but diligent one. They are stubborn, they spend money on things with no hope of succeeding or shouldn't be done, and if the believers oppose it: "What do they know?" They are lone rangers. Usually, they work only with persons they like, and those they don't like they ignore causing division in the parish and making many leave the community. The parishes in which they have passed through are left with a field of bitter herbs. Persons of this kind never admit their problems; they are persons with a personality disorder.

In conclusion, he quotes a believer who lamented: "I hope the new priest will be less holy and less intelligent." Pastors who comfort believers are the most desirable. They serve as spiritual fathers. The pastor of a parish, in many ways, is no different from the father of a family. Moreover, since most of the people who seek faith are lonely, the words of the priests can be both comforting and hurting. If one remembers that he is to be a father he will see correctly his position within the community of faith.