Sexual Violence and the Culture of Death

 

The first Sunday of May in Korea is Respect for Life Sunday— the Church's ways to fight against the culture of death that surrounds us. In the Catholic Times  Diagnosis of the Times column, a human life scholar gives us some thoughts on the tendency in society toward sexual violence and neglect of human life issues.
 
One day, more than 20 years ago, she heard about a shocking experience from a senior who was volunteering at a women's shelter. A father raped a young daughter who underwent major surgery to remove her uterus. At the time, she had never heard  such news in any of the media and did not believe the senior's words. No family would have done such a horrendous thing. But in recent years, she has seen such news several times a month.
 
Although the overall number of cases of sexual violence has decreased, there is a reluctance to acknowledge an increase in sexual violence within families (relatives). This is because, according to the "2019 Sexual Violence Safety Survey Results", 9.6% of Korean adults have experienced sexual violence with physical contacts, such as rape or sexual assault, at least once in their lifetime. Therefore, the recent cases of sexual violence within the family (relatives) we see in mass media prove that unlike in the past, things that we tried to hide are now being publicized. We are becoming socially more accepting of victims as women's human rights are increased in Korea, and because of efforts to strengthen legal and institutional provisions.
 
There have been many studies on victims of sexual violence and demands for legal and institutional improvement, but studies on the causes of sexual violence are relatively few. Some scholars view sexual violence within the family (relatives) as a social product of fixed gender roles, but it is insufficient to say that this alone has identified the cause of the problem. In particular, as women's human rights continue to be strengthened and social advancement is increasing, to limit the cause as a social product of fixed gender roles is not seeing the whole picture.
 
So what's the problem? Sexual violence is revealed as heinous violence in which the strong dehumanize the weak through sex. This is done in this way not only in society but also in the family (relatives). Also, women are not the only victims of sexual violence. According to the police’s statistics on crime in 2020, the incidence of male sexual violence (rape, forced molestation) victims reached 6.6%. The overwhelming majority of female victims are because women are still socially weak, but since male victims also have a position of relative weakness, sexual violence is not viewed from the perspective of men as perpetrators and women as victims. It can be said that it stems from a culture of death that despises the dignity of the weak.
 
This calls for reflection on whether the culture in our society sees sexuality as a tool for resolving desires or for the strong to abuse the weak. And while strengthening legal punishment and institutional improvement is important as a way to solve these social pathologies, correct sex education is equally essential. "True education pursues the formation of a character that aims for the good of society as well as the ultimate goal of human beings." Sex education is included in this purpose. In other words, sex education should look at the whole human being, not limited to sexual activity and sexual life. If the principle of affirming and respecting the existence of the other person is excluded, sex is just a tool, that permits great evil and a culture of death that dehumanizes humans.

Civilians and War

 In the Catholic Times column: Nation, Reconciliation, Unity, the secretary of the bishops' National Reconciliation Committee gives us some thoughts on citizens and war. 

Monsignor George Carroll a missionary from the Maryknoll Foreign Mission Society was prominent in establishing the military chaplaincy in the early days of the Korean War. 

 

His diary, written in September 1950, mentions a meeting to prepare for military service. According to this record, a list of three: a Presbyterian, one Methodist, and one Catholic was to be presented to the president. President Syngman Rhee said that the three would have the same authority and since the government didn't have the money they would have to finance the system with their own funds. 

 

Monsignor Carroll later became a military chaplain and witnessed the horrors of war firsthand. An October 3, 1950 diary he left behind tells the reality of war in which not only enemy attacks but also friendly military operations threaten civilians. 

 

"The weather was cloudy and gloomy all day. Father Deslandes (The founder of Handmaids of the Sacred Heart of Jesus, Father Nam Lois Deslandes ( 1895 ~ 1972 ) came today and looked healthy told the story of the bombardment— 12 shells fell and all windows of the relief building were shattered in which they were staying. 130 people, including orphans, the elderly, nuns, and French bishops and priests, were all unharmed. They prayed to Our Lady to protect them." 

 

On February 24, the war in Ukraine began 'suddenly'. Contrary to the expectations of experts, Russia carried out an all-out invasion. As the war continues, young soldiers who are not responsible for the situation continue to be driven into the battlefield. And the sad news of the loss of civilians makes our hearts heavy.

 

The theory of "just warfare" that distinguishes combatants from non-combatants is a rule that is difficult to follow in reality. In fact, advanced weapons with powerful destructive power are causing more severe civilian casualties than in the past. The greatest victims of unjust wars have been and continue to be the weakest in any society. 

 

Therefore, the anti-war church teaches: "The fifth commandment forbids the intentional destruction of human life. Because of the evils and injustices that accompany all war, the Church insistently urges everyone to pray and to action so that the divine Goodness may free us from the ancient bondage of war." (Catechism of the Catholic Church, no. 2307). 

 

Pray for an end to the war in Ukraine, and let us pray earnestly that true peace can be realized on the Korean Peninsula in this land where the danger of war continues to be present.

Cruelty of Indiffence

 

The Catholic Peace Weekly column by a priest professor in the humanities department of a medical school gives us some thoughts on the breakdown of our human community. 

On October 1, 2013, he was unable to shake the depressing feeling, of a story in a newspaper article. An old woman's body was discovered five years after she had died in a residential area in downtown Pusan. At that time, the landlord opened the door and found the skeleton of the grandmother with nine layers of thick clothes and gloves on her hands. 

 

The building where the grandmother lived was a single-story multi-family house with a total of three households. The neighbors thought that she had left the house. The grandmother lived alone all her life and died alone. 

 

The lonely death of a human being is always a sad situation, discovering a body five years after death in a white bone state, stunned him. The indifference of the neighborhood left him without words. How did our society get to this point? He was also embarrassed because he considered himself an "accomplice in this cruel indifference" living without paying attention to others in need, in a world we have made.

On October 3, 2020, Pope Francis published the Encyclical Fratelli tutti (All Brothers). As the title suggests, the pope emphasized that humans were not only created to have dignity as children of God but were also called to live as siblings. In our era, due to the development of science, technology, and the Internet, we are connected to the world and to each other completely different from any previous era. 

When justice for brothers disappears due to indifference to each other, the world is filled with violence and all lives are in danger. If mankind today continues on the same path we will bring about greater disasters. We need to realize the danger that idolatry for money, wrong values, the challenge to God's created life order, the loss of brotherhood, and indifference to each other, also jeopardizes the community in which we live.

Pope Francis shines a light on our indifference through the parable of the Good Samaritan in chapter 10 of Luke's Gospel. Indifference is a cruel attitude of abandoning the 'dignity' of the vulnerable. On the other hand, this parable shows the fundamental choices we have to make to build a new world. It is to be a good Samaritan. When we go beyond indifference and callousness and seek a "common good" a collapsing community can enter the path of reconstruction. Pope Francis's words calling for "social responsibility" touched his heart. He finishes the article with the Pope's words: "A life of indifference in the face of suffering is not a choice we can make." 

Called To Be Holy

 

We are all called to be holy. A universal call to all but sadly at times we Christians forget the purpose of religion. "But as he who called you is holy, be holy yourselves in every aspect of your conduct, for it is written, 'Be holy because I am holy'" (1 Peter 1:15–16). 

In Leviticus 11:44 we have the invitation to Holiness. "For I the Lord, am your God; and you shall make and keep yourselves holy because I am holy." Christians are called to lead a life of holiness, not only privately but that reaches out and serves the world.

The priest in the Light of the World column of the Catholic Times reminds the readers that Holiness is the original purpose of religion. He asks the readers what do they think is an important theme of the Bible? It is God's mercy and salvation and the response is holiness. 

Holiness is the way of life that God has given us: to love God, our neighbor, observe the teachings of the Lord, live a moral life, and follow our consciences, both personally and communally. Holiness is the attitude of believers and the church community and a way to protect us in the world and change the world for the better.

 

Holiness is the foundation that supports the Catholic theories of a great society, and even in our social doctrine holiness is the beginning and the end. The social doctrine flows from the divine love of God and his wisdom.

 

 "Only love can completely transform the human person. Such a transformation does not mean eliminating the earthly dimension in a disembodied spirituality. Those who think they can live the supernatural virtue of love without taking into account its corresponding natural foundations, which include duties of justice, deceive themselves. Charity is the greatest social commandment. It respects others and their rights. It requires the practice of justice and it alone makes us capable of it" (Social Compendium #583).

 

Holiness, the goal of religion, bears the fruit of human dignity, love of neighbor, reconciliation, and forgiveness in the world. Its fruit can be called the common good. The political community is also directed to the common good. Politics and religion pursue a common purpose from different perspectives. However, many people express their discomfort with politics and religion. Some religions harm many people for their own specific interests, and politics can also pursue its own vested interests, ignoring the common good. 

 

In short, both religion and politics can be pursued for their own benefits, losing their true nature. Politics, which is inseparable from our lives, requires purification and self-reflection, but we also need to reflect on whether religion pursues its own selfish purpose. 

 

 " Politics too must make room for a tender love of others. What is tenderness? It is love that draws near and becomes real. A movement that starts from our heart and reaches the eyes, the ears, and the hands… Tenderness is the path of choice for the strongest, most courageous men and women.  Amid the daily concerns of political life, the smallest, the weakest, the poorest should touch our hearts: indeed, they have a ‘right’ to appeal to our heart and soul. They are our brothers and sisters, and as such we must love and care for them" (#194 Fratelli Tutti).

 

In fact, the political community and the Church are autonomous and independent of each other in their own fields, and both are, even if under different titles, 'devoted to the service of the personal and social vocation of the same human beings' Indeed, it can be affirmed that the distinction between religion and politics and the principle of religious freedom constitutes a specific achievement of Christianity and one of its fundamental historical and cultural contributions (Social Doctrine # 50).

 

Working Towards a New Culture

Is the world heading in a better direction? A director of a Theological Research Center in the Catholic Times begins his article with this question.

We are enjoying material abundance compared to the past, but the deepening economic polarization and the appearance of young people without hope is not a good sign. We don't hear a lot about the climate crisis, but the fact is confirmed with the changes little by little in daily life. Everything is returning to the center of the metropolitan area, and the provinces are growing weaker.

He sees more older people than younger people, signs for Convalescent Hospitals often. An aging population and a marked decline in the birth rate leave him with some dark feelings. People are becoming selfish and the phenomenon of tribalism that seeks the interests of a minority keeps optimistic prospects for the future impossible. The trend of the world to value individual emotions and desires leads to a lack of solidarity and community. Others are merely competitors or objects of dislike.

Everywhere he looks, he sees only a gloomy landscape. The voices on the crisis of democracy are growing louder. Although the change of political power through democratic elections is frequent, the lives of the poor do not improve. We witness the sad truth that the world still revolves around people with power and money. News produced through the media is always sensitive to trends in power and money. The voices of the pain and suffering of the weak are still hidden. Even in the church press, we see only sympathy for high-ranking clergy and articles of people with political, economic, and cultural power. The stories of ordinary citizens and ordinary believers are only occasionally used in stories about helping the weak.

Normalization of education, formation of public discourse, the establishment of alternative culture—

People's consciousness and culture are formed in schools, religions, the media, and popular culture. But today all of these places don't look very healthy. In schools, churches, temples, the media, and public forums where public communication takes place, it seems that community values ​​and culture are not being transmitted properly. Change and maturity of citizens are achieved through education, religion, and the media. Change and renewal of areas where the cultural foundation of society is formed are urgently required.

True education cannot be achieved through one-sided teaching, direction, and discipline. True education is achieved through empathy and acknowledgment, through dialogue. Learning together is education. As long as success and career-oriented education are the goals, change and renewal in the world are far away. There is a need for fundamental reflection and renewal on the purpose of education, as well as the method and attitude of education.

A healthy society is a society in which good public discourse is formed and flows naturally. Some public discourse must be formed that contains true values ​​and spirit beyond rules and norms. Discourses about right values ​​and life must be spoken in public and placed in people's minds. Unseen public discourse can act as a message to guide people. For example, the formation of public discourse about solidarity and caring can bring people closer together and arouse interest in and friendship with others.

We live in a culture. People create a culture and are formed in culture. Healthy values ​​and spirit should not only remain at the level of public discourse but also spread at the cultural level. Social change and renewal depend on the construction of an alternative culture that embraces a new spirit.

The renewal of the education system, the formation of a healthy public discourse, and the establishment of a new alternative culture ensure change and renewal of the community. It is the same with the life of Jesus. Jesus was a true teacher, a prophetic proclaimer of public discourse, and a pioneer in establishing a new way of life and culture.

End Of Social Distancing

After two years and a month, social distancing caused by COVID-19 disappeared. Restrictions on the number of private gatherings and business hours of multi-use facilities such as restaurants, bars, and cafes have finally been lifted. Is our long-awaited daily life back to normal  now? So begins the Diagnosis of the Times Column in the Catholic Peace Weekly.

 

These days with the spring weather, sitting at an outdoor cafe table, sipping a cup of espresso, looking at the passers-by on the street,  at the shops selling various things, and gazing at  the leaves and flowers sprouting from the trees while listening to a  a Louis Armstrong song 'Cheek to cheek'  playing somewhere. The lyrics: When we're out together, dancing cheek to cheek—come to mind.

 

In fact, spending time alone enjoying coffee in a cafe during the day has been possible in the past, and the change brought about by the final lifting of social distancing is likely to be a dinner party at night. Unsurprisingly, I hear stories of an increasing number of business meetings. 

 

In the past  we had many cases of the  classic workplace dinners: first round was some pork and soju, the second round was beer and chicken at a pub and the third round  would end up at a karaoke room. Not only because of  COVID-19,  a lot of criticisms about the workplace dinner culture was a burdened on the employees. There have been a lot of controversies over eating out, and the drinking culture is changing. More and more workplaces prefer lunch or finish at the first round in the evening.

Since we are reflective beings, we need to think carefully about how to readjust our lifestyle and culture after COVID-19 and make it desirable. It is said that the importance of home has increased during the process of COVID-19. Parents had increased telecommuting and increased their time at home. Students participated in classes non-face-to-face at home, and the burden of infant care increased.

During this period, we also saw the dark side of our society,  family disputes,  marital conflicts  and child abuse increased.

 

What we need with the end of social distancing is the culture of the streets. 

restaurants that are filled,  crowded bars, and karaoke rooms are all important to revitalize small business owners who have suffered so far, but it is important that all of these ecosystems are connected to enrich, entertain, and make our lives happier. Vibrant streets and cities are indicators of life. When we go around the neighborhood to enjoy the seasons and feel the beauty, we are renewed. It's still a good world to live in.

 

We are familiar with stores that gave us confidence in what we bought,  trendy cafes and pubs gave us joy in meeting friends.  We see people walking into and coming out of parks, at times looking happy and some looking sad.We feel sympathy for the many we see. These are small  communal experiences  that stimulate us in our daily lives and have been missed.

 

He has been a regular visitor for more than 20 years, at a live bar he hasn't frequented during the past two years. Once he has a  beer listening to the familiar house band, he will know the distancing is over.

 

 

 

The Place of Mercy

 

In the recent Catholic News Weekly, a director of a Theological Research Institute gives the readers something to ponder during the Easter Season.

Ahead of the launch of the new government, which is just over a month away, one of the top priorities is to alleviate the conflicts in our society.
 
The conflict index in Korean society is the third-highest among OECD member countries. In the 2021 Korean Public Conflict Awareness Survey report released earlier this year, 88.7% of the respondents said that the overall level of conflict in our society is serious.
 
We have conflicts between 'progressive and conservative' (83.2%), 'poor and wealthy' (78.5%),  'manager and worker' (77.1%). In addition, the conflict between the young and old' (+3.2%), 'metropolitan area' and 'provinces' (+5.5%), 'man and woman' (+5.8%) was serious and higher than the previous year. In a nutshell, this is the result of 'ideological conflict' the most serious conflict in our society.
 
In addition, 9 out of 10 people pointed out 'the National Assembly' and 'the press' as the groups most responsible for conflicts occurring in our society,  and showed the least efforts to resolve social conflicts.
 
For example, just looking at the recent gender conflict and the demonstrations for the rights of the disabled, the spread of hate speech beyond the level of social debate has been fueled by the media, which should be playing a role in getting the groups to come together.
 
Hateful remarks from some on the far-right say that improving the social system to reduce discrimination against women discriminates against men and that strengthening social welfare to reduce the discomfort of the disabled makes non-disabled people uncomfortable These are not legitimate arguments and the National Assembly and the media have not been responsible in their response.
 
But what role do churches and believers play, when politics cannot peacefully reconcile conflicts and the media cannot form a desirable public opinion for the common good? In this survey, among the groups working to resolve conflicts in our society, only 14.7% thought religious groups had any influence, lower than the government or civic groups.
 
In other surveys, 'religious groups' appeared at the bottom among the groups that should play a central role in social cohesion. The religious community is not seen as playing a major role in reducing conflicts and achieving peace in Korean society, and little is expected from them.
 
Perhaps instead of mediating peace in the world, we should reflect on whether it is because we are fighting with each other within the church community. In the church community of diverse people, there are ideological progressive and conservative, economically rich and some poor. Also, there are young people and old people, there are men and there are women.
 
In the church, we are similar to the busy world where each person is divided and looking out for themselves. Do we respect each other as brothers and sisters without discrimination and prejudice, and happily practice the greeting of 'peace' and 'forgiveness' from the risen Lord?. The writer often hears that one of the reasons that believers have a hard time while working in the church is that they have difficulties in relationships with people and hear a lot of criticism.
 
Imagine what life would have been like to become one in Christ: "where there is neither Jew nor Greek, neither slave nor free, neither male nor female" (Galatians 3:28). This was the early church community formed by the gathering of disciples who experienced the resurrection.
 
Perhaps, by experiencing God's merciful love, the more compassionate they were to others, and the more they tried to build a peaceful relationships by respecting their differences. In this age when conflicts are increasingly spreading to hateful sentiments, she hopes Christians who are to resemble Jesus our merciful God will become workers who sow the seeds of peace.