Korean Catholicism has a history of martyrdom and a church that began without the help of foreign missioners. The laity spread the faith without the help of the clergy until the first priest came from China.
In 1785 began the first persecution, about one year after the establishment of the church in Korea. In the first stage, the punishment was relatively light. Only the owner of the house was punished with exile. The noble class was pressured to give up their belief.
The persecution of 1791 was among the noble class who ignored the government's decree against the Catholic faith. The faithful rejected the ancestral rites and burned the ancestral tablet. These actions were condemned by their families and society as serious violations against filial piety. The Catholics who were involved were sentenced to death immediately. This event led many believers of the noble class to leave the Church. The persecution in 1791 was relatively small but it was a significant event in many aspects.
This was followed with a more aggressive mission attitude opposing the traditional culture which provoked tougher persecutions. They are the persecution of 1801, 1839, 1846 and 1866 which led to the death of about 10,000 martyrs. The loss of one Chinese priest and 12 French of the Paris Mission Society was a big blow to the church, (Taken from the Bishops' Website)
Both Catholic Weeklies had articles on a symposium on 'apostasy, exile and witness' of the first Christians. The research on the numbers of those who gave up their newly found faith in the face of death is not complete—government numbers differ from those of the church.
Apostasy is the word that we use with those who once believed and for various reasons turn away. This situation does not only appear in times of persecution. Peter denied he knew Jesus three times but we can also call it apostasy when we distance ourselves from God by our actions because of personal circumstances, and fail to live as Christians.
At the symposium, speakers pointed out when speaking about the time of persecution we should avoid understanding it as an issue of good and evil— faith and apostasy. Emphasized was to look at the history of the times understanding the situation in which the people lived.
The records show that there were more apostates than martyrs. However, many of them such as the father of St.Andrew Kim repented and this was the case for others. In the persecution of 1801 the rate of apostates among those arrested reached 62 percent. In 1839—48% and in 1866—54%.
Despite their apostasy, many of them were not released but sent into exile. In particular, 400 people were exiled during the 1801 persecution and died in exile. Among the arrested Christians, not only did they apostate for their lives, but also others went along with the authorities to ferret out the Catholics. Three of the informants were listed who brought great harm to the church.
Believers in the time of persecution called the informants Judases. After the freedom of religion was acknowledged. Some of these informants repented of their actions and were even witnesses of the death of the martyrs for the church. The families of those who were killed during the persecution found it very difficult to accept these informers back into the community of faith even after their repentance, a very sad situation.
"I would like to go back to Pyongyang but I don't think they will allow it. In the hotel room and in restaurants they would have heard me bad mouthing the government with their wiretapping devices." Words a lawyer heard from his priest friend and with which he begins his column in the Catholic Times.
Some years ago, several groups, progressives, and conservatives from the South visited the North. One of the group was a priest who had few good words about the North from the time he got on the plane. The first night at the hotel, the priest looking at the ceiling of the room: "they know all that we are saying." The priest gradually seeing the way the North Koreans were kindly treating them he wanted to return; they were no different from us and was enjoying their sincerity. The lawyer told the priest how to make his trip back to Pyongyang easy: "Father, go into the bathroom where they have the listening devices and call out 'Long live Kim Jong Il.'
The lawyer with the guide, who was showing them around, in some light banter told him, if he had been born in the South he would have a different understanding of the North and so would the group if they were born in the North because they have been hearing for decades education on security.
Each of us has a certain way of looking at life, a position in which we interact with others and take sides—our side against the other. Young people against the old, who they see as old fogeys and the old seeing the young as irresponsible without any ethics.
Women against men. Men looking down at women and women seeing men as enemies. Liberals wanting to put the conservatives in prison and vice versa.
When the conservatives were running things, we saw those who did not go along with the government often branded as communists and sent to prison, ignoring 'due process'. Recently on reexamination, many of those who have died and those in prison have been cleared of any wrongdoing.
However, with the progressive government, we have cases justified by wanting to put things right, are in effect going against the law. Instead of due process, we have public opinion doing the judging. The 'MeToo' movement in society is an example. Those who complain about their rights are often stigmatized as assailants even the chance to prove this by 'due process' is taken away from them and their desire for justice is seen as a second attack on their victims and shameless.
In fact, it's never easy to figure out what's right. Jesus said to don't remove the weeds: "Pull up the weeds and you might take the wheat along with them. Let them grow together until the harvest..."(Matthew 13,29-30). Yes, it's not our duty to divide the wheat and the tares, but leave it up to God.
But right now, faced with our reality we must inevitably separate the right from the wrong, and the standard is different depending on where we stand—our viewpoint. That is why the 'process' of judging must be just and fair at all times. 'Due process' is the last stop to protect us, no matter on what side we stand.
South and North, progressive and conservative, rich and poor, old and young, men and women— the difference in position is a sad and grim reality of our society— extremely difficult to narrow the difference: I am the wheat; you are the weeds.
Still, the only way that different people can live together is to attempt to wear the other's shoes for a time. Selfishness and individualism is a great obstacle these days and the need to consider things from another perspective doesn't mean we agree but it should rid ourselves from demonizing the other and allow us to respect the other while disagreeing.
Jesus also taught us the golden rule: "Treat others the way you would have them treat you" (Matt. 7:12). Since we all want different things how about putting it in the negative? Don't do to others what you don't want them to do to you.
Human rights abuse towards the disabled exceeds that found in the general public. There is still a blind spot that ignores the human rights of people with disabilities, a sign of a distorted aspect of our society. In the Peace column of the Catholic Peace Weekly the writer, well acquainted with the welfare work in Korea, considers the situation with the disabled.
In the facilities for the disabled, teachers responsible for the rehabilitation of those with mental disabilities were violently abused and even photographed by the teachers. Physical and emotional abuse of persons with disabilities is something that existed in the past and continues to exist but when the caregivers are observed abusing it's easy to understand the public anger.
According to the advocacy organization for persons with disabilities, there were more than 3,600 complaints of abuse for the disabled last year alone. More than 10 cases occur every day. As this situation continues, there is talk that these facilities for the disabled be removed completely from society.
In Korea, the debate over the dismantling began in the mid-2000s, and de-institutionalization is based on the need for humans to live in a minimal regulatory environment and to live normal and independent lives as possible.
In the UK and elsewhere in Europe, since the 1950s, abuse and neglect of people with disabilities have emerged as social problems, necessitating the movement to close these institutions. In Sweden, which is called the welfare state, the government has already closed the facilities for the disabled.
The Swedish government is taking further steps to encourage people with disabilities in the facility to develop their own plans for leaving the facility. The municipalities provide group housing for the disabled, staff support, various services, and cultural leisure activities. It is a result of collaborative effort and cooperation.
It is not that we have to follow the ways the developed countries have gone, however, it is time for the government and the local government to find a policy that is right for people with disabilities. We must support people with disabilities who need medical care or protection, as equal citizens, and as individuals who are guaranteed freedom.
Pope Francis has emphasized the need to always be open to those suffering. We have his example on a trip returning from Mass where he left his car to bless a person who was disabled, showing his sensitivity. He closed his eyes to the disability and criticized the egoistic attitude of society in isolating them. Those who reject the disabled are not living in the real world, without understanding the true meaning of life. He leaves us with much to think about.
The Ministry of Health and Welfare has issued a community care policy. It ensures that people with disabilities who are constrained can live their own lives cared for by the local community. Includes increasing the welfare services for people with disabilities and increasing the rate of mandatory employment for the disabled. We are to view the issue in what the disable need from their point of view and understand and sympathize and make our efforts coincide.
The road to happiness is complex and there are many forks in the road.
Studies and lectures on happiness have something important to say but a
Christian does have some ground rules to follow: the pursuit of the
spiritual instead of the material, not to compare with others and
importance of good relationships is basic. So begins an article in the
Peace Weekly by a college professor.
A common element of
these conclusions is that you don't buy happiness in the market nor does
it come with consumption. The Easterlin paradox, which deals with the
relationship between income and happiness states: as income increases,
happiness increases, but if income goes beyond some point, the
relationship is very small. Put simply, after our basic needs are met
the increase of happiness with greater consumption is minimal.
Can
we in the search for happiness give up comparing with others, renounce
material possessions and consumption? Evolutionary psychologists argue
that humans are genetically structured to be happy in the context of
survival and reproduction. If we are not busy with activities related to
survival and reproduction, it will weaken the motivation to survive and
multiply. Therefore to give up many physical conditions that contribute
to survival and reproduction, such as delicious and nutritious food, a
warm and comfortable home, clothes and ornaments that will make me
attractive to others will not be easy to do.
Consuming is
not a habit to be unconditionally discarded to obtain happiness, but to
manage well. Consumption helps self-esteem, achievement, and control by
helping individuals meet what they really want and to express
themselves. Many studies dealing with happiness emphasize that happiness
is an experience mediated through consumption. Difficult to be happy by
just changing thoughts, without religious beliefs changing thoughts
when cold and hungry is nearly impossible.
Consumers who are
accustomed to consumer societies and market economies today believe that
happiness will increase if consumers consume more. But to the contrary,
excessive consumption can lead to negative emotions: regret,
disappointment, and guilt. If you want to be happy, instead of giving up
on consumption or changing our thinking how about changing what we
consume?
The writer introduces us to professor Elizabeth Dunn
who suggests some consumption methods. First, buy experience. One is
happier when accumulating experiences such as travel or learning
something new than to spend money on material goods. Second, consume
what is proper for yourself, what has meaning for you? We don't purchase
something because others have bought it. Third, buy time. We need to
ask ourselves how will our purchase affect the way I spend my time. If
the impact of what I buy will have little impact on how I spend my time
your money might be better spent. Fourth, pay first and consume later.
Don't go into debt to consume. Finally, consume for others. Often
when we consume for others, spend money for others, we are happier.
Most
of us are concerned with those we know but also with those we don't.
At times, more concerned with those we don't know; we may be harmed by
what people are saying and a reason many participate in the social media
world network. So begins an article in the Kyeongyang magazine by a
novelist.
The social media network has problems that emerge and is criticized but the
positive values are many. Recently some entertainers were involved in
some scandalous behavior that was immediately picked up by social
media.
Internet
and social media play a big role in our lives. In the past a small
number of those with power were able to control public opinion, hiding
or exaggerating what they wanted. The strong and wealthy could hide
disadvantageous reports but now all the citizens are in the know; all
are able to circulate information and even produce it. What is said can
return to the sender like a boomerang and not like a simple comment but
with intent to hurt like those involved with scandalous behavior that
was made known to the whole world.
No
longer is it easy to keep secrets. Sadly, we do have those who have
evil intentions in the use of social media, but the positive is greater than
the negative and to try to censure will be going against the spirit of the
times. We need only go back a few years before the time of the internet
and recall the many things hidden and lies that were spread.
One
such case is the People's Revolutionary Party Incident in which the
South Korean Government accused individuals of actions against the
Anti-communism law. They were executed and a few years after the return
to democracy they in a new trial were exonerated and the families
compensated. The execution would never happen today with the network that we
have. No longer easy to keep information locked up from the public.
Celebrities
and government are not the only ones trying to keep bad publicity out
of the public's eye. Most have the same tendency when it comes to
embarrassing news. As long as what is done is not made known we are at
peace. Even though the internet and social media have broken down many
of the walls of society, self-admiration, still does well. And yet when
we see it in the media we applaud, laugh and envy the distorted
appetites we see and make what we see popular and forget that we are
putting to sleep our natural human feelings to examine and judge.
As
with most things in life, cyberspace has both the light and dark, the
good and bad. However, without observation and vigilance to think we are
advancing democracy is a great mistake. We have good technology but
also the emerging of wrongful functionality and one of the best examples
is false news. With the growth of cyberspace, the money required,
control of the system, power of a few over actions, one has to laugh
when we hear, without reservation, it is helping the spread of democracy.
Religion's
respect for authority leaves us also with serious problems. We have a
case in a diocese where scandalous goings-on was known by a handful of
Christians but for fear of tarnishing the church they kept silence and
the problems continued to grow like poison mushrooms. Christians in
Korea when they see corruption within the church are reluctant to bring
it to the internet. But it will eventually be made known. With the
appearance of corruption in the different religious bodies, many are
leaving.
Frozen
ice begins to melt with the coming of spring and from the bottom up and
is not seen with the naked eye until spring arrives and the awakening.
This is when we see the problem. We all need a mirror in which to look.
The higher the person in the order of authority the bigger the mirror
that needs to be used. "What can be done with a simple hoe all know that
a plow will not be able to do it."
"You only need one point higher than your partner."
A priest sociology professor writing in the Eyes of the Believer column of the Catholic Times uses these words to speak about competition in our society and its price. He had just returned from mountain climbing and was in a restaurant and overheard the above words where a mother was talking to her daughter. Confused, but they were an aspect of our life in the present-day society where we incite others to unlimited competition.
Despite experiencing war, hunger, dictatorship, industrialization, IMF, polarization, not only in politics but also in schools and corporations we are living in an extreme culture of competition in which we have to do better than the other and win. In this sick society, he reflects on the path of family sanctification that will save the children and teach true love.
The family-based traditional Confucian culture is rapidly weakening in the wake of materialism, individualism, and consumerism. However, the Confucian 'ambition for success' that comes from the ancestors still dominates the spirit of Koreans. The collective obsession and anxiety of the ancient scholars in their efforts to achieve high office was clearly portrayed in the most popular cable TV drama in history: Sky Castle.
The drama deals with the lives of four housewives living the high life in the Sky Castle area of Seoul. They are all living well and want to live better and raise their children to enter the best schools in the Nation. SKY refers to the three schools: Seoul National, Korea, and Yonsei, the goal of students who desire the best.
One can live in a dangerous uncomfortable world provided they have received strength and understanding from family members. Desires, orientations, and attitudes of parents have a great influence on the character formation of children. If parents do not have 'inner peace' children have the danger of picking up a neurosis. It's a big price to pay for making the #1 spot when parents and children are yoked with personality dysfunctionality. When children don't do well in their studies but get support of their parents they can grow up with great courage and joy overcoming all difficulties. Do not pray unconditionally for your child's success which may distant them from religion. Pray for their loving and peaceful life.
The home should be a place to nurture true human beings. We are on a lifelong pilgrimage, free to love. not tied to one's expectations, sharing one's weaknesses and accepting the weakness of others, and working together for a better world for all. This will be an essential value in the future when the fourth industrial revolution becomes more entrenched. In fact, even in today's job crisis, the final interview says that "sociability" is more important than "sexuality"or any other specification.
In her book, "Life Lessons," Kubler Ross mentions the "unconditional love" that a child receives from the parents. The baby unconsciously welcomes the existence of the parents, relies on them unconditionally, without knowing the parents' educational background, wealth and not judging their parents' appearance or personality. When a child grows up and has to fight in order to live up to the conditions and expectations of the parents, the opposition in 'attitudes' makes both the parents and child anxious and sick.
The basis of a Holy Family is love. God continues to look at each of us and our parents with mercy. As a partner with the parents, God has shared life with us in his creative work. We need to give thanks for the joy of existence before any achievement. "In our family life, we must develop the power of love. It allows us to confront all evils that threaten love" (Pope Francis).
The world is beginning the Fourth Industrial Revolution, continuing the Third but with big changes. A technological revolution that will alter the way we live, work and relate. A transformation which humanity has never experienced; the positive good in serious danger of great mental and physical suffering. So how do we prepare?
Is the Church connection with the poor in a society close or distant? A question the pastor of a parish asked his parishioners. He answers that church thresholds are high, the fourth revolution will only make it harder; reflection on the part of the church membership is necessary. For a year the parish in small group discussions, with the different age groups, grappled with the question on how to deal with the new world that is beginning.
Both Catholic Weeklies reported on the parish and how they are preparing for the new revolution and the problems it will bring: gaps in workplaces, break down in intimate communication and marginalization, loss of human dignity, destruction of the environment was listed.
The method was to hear a talk on the subject, and in small groups according to age, discuss the subject and the presentation. The parish council president summarized the year-long discussion in this way: uncomfortableness, the breakdown of families and loneliness, job seeking problems and uncertainty, loss of dignity, etc. Loneliness, estrangement, and poverty is where the Church can help,
In the future, the parish decided to continue the discussion with the different age groups and the different problems each age group will have to deal with.
The pastor of the parish considered the poor the ones who will suffer the most. When the emphasis is on the utility of tools the human element tends to be forgotten and the appearance of a new type of poverty. This is what society will have to face.
Catholicism in Korea was started by the laity, developed and maintained by them. This requires the laity to speak out loudly about the hope they have and to emphasize human dignity. Necessary to determine why uncomfortable with the instability of the workplace. All of us need to decide what is the common possession of humanity, deal with it and take concrete steps to maintain it. An example would be with our environment. Development no matter how important and helpful should not be at the expense of human dignity.
Young people's position in this new reality will be great. The generation gap between the young and the old needs to be decreased for the young will be the ones who will have the task to help the older generation feel comfortable in the new. Efforts to deal with the uncertainties of the future needs a new culture which technology cannot supply. The majority felt the culture needs to be assisted, to help accept what the future brings.
As technology continues to develop it will be the young people who will be the ones who will adapt easily and they need to be the leaders in helping others feel comfortable with the new. Pope Francis hopes the leaders in the movement will not forget the poor. Technology has done a great deal of good but it may be unconcerned with the common good and the moral element but concerned only for wealth and economic growth. This will be one of the dangers of our new reality.
The Vatican each year on Buddha's birthday sends congratulations to all the Buddhists all over the world. It's a message of greeting to work together in achieving the universal values of humankind. The Buddhist Jogye Order also lights up the Christmas tree before Christmas on their property; a beautiful sign of respect for a neighboring religion. In the Catholic Peace Weekly, a journalist reviews the changes in relationships with other religions since the Council.
Catholics were not as flexible from the beginning. The Second Vatican Council, which ended in 1965 made the difference. The council adopts the declaration of 'Nostra Aetate' which summarizes the position towards other religions. One passage of this document is as follows. "The Catholic Church does not reject anything that is right and holy in these religions. She looks with sincere respect upon those ways of conduct and of life, those rules and teachings which, though differing in many particulars from what she holds and sets forth, nevertheless often reflect a ray of that Truth which enlightens all men."
Until then, Catholicism was seen as a judging church. It did not compromise in defending doctrine and excommunicating heresy. But it is not surprising that there is truth in other religions. The document further declares: The Church, therefore, has this exhortation for her sons prudently and lovingly, through dialogue and collaboration with the followers of other religions and in witness of Christian faith and life acknowledge, preserve, and promote the spiritual and moral goods found among these men as well as the values in their society and culture." This is embarrassing. Not to only recognize the values of other religions but to protect and promote them. How unprecedented.
The Second Vatican Council was the modernization of the Church, the watershed of reform and renewal. It adopted 16 documents that interpret the call of the times. From then on the Catholic Church changed. It turned into an open church that communicates with other religions and not one that monopolizes the truth. It is not a church that only teaches and condemns but a church that embraces human suffering and defects. Historians today are not hesitant to consider this Council as one of the great events in Catholic history.
Church renewal did not come until the Second Vatican Council, the church suffered pain. The first Vatican Council was held in 1869, more than 100 years ago. The ideological confrontation and confusion were severe. During the Council, the Italian troops occupied the Papal States. As a result, the Pope lost a large territory that had been ruled since the Middle Ages and became a poor church. Today's Vatican City is a land that was reestablished in 1929 under the agreement of the Vatican and the Italian government. The renewal of the Catholic Church may be a gift of poverty—the bitter experience to lose all secular territory and left to trust in the existence and essence of the Church. This urgency prompted the Second Vatican Council to convene, creating a tremendous new wind both inside and outside the church.
The writer reflects on Korean Buddhism on Buddha's Birthday May 12th. Remarks about neighboring religions require care and are risky but the concern is needed. The place of Buddhism in our culture and way of thinking is great. Buddhism has had members who have desired restoration which may be synonymous with the Catholic revival. In Korea, the relationship between the two seems to be healthy.
These words do touch a sore spot in the thinking of many Catholics, seen since the Council, and continues within the Church. Reformation is not a word that many Catholics like to hear and the reason we have many who sympathize with the SSPX (Society of Saint Pius X) movement of Archbishop Marcel Lefebvre.
Some of the modern tendencies which the archbishop opposed were ecumenism—a viewpoint which considered all religions as beneficial and valid— collegiality and the change in the liturgy of the Mass. What is essential and what is accidental to the Church will continue to be discussed; hopefully, we will be able to change the 'either/or' thinking to 'both/and' in areas of church life which are not of the essence of Catholicism.
St. Vincent of Lerins said it with great wisdom in the Divine Office for Friday of the 27th Week of Ordinary Time: "Christian religion should properly follow these laws of development, that is, by becoming firmer over the years, more ample in the course of time, more exalted as it advances in age."
Writing in the Catholic Weekly a member of the bishops' committee on women's issues mentions meeting a friend after Mass. The friend knew nothing about politics but seeing what was going on in the parliament made her uncomfortable.
During the process of passing a fast track political reform bill, the Speaker of the Assembly was condemned for an act of 'sexual harassment' for touching the cheeks of a female lawmaker who was blocking his way. Holding flowers and holding an emergency press conference the women lawmakers denounced the Speaker.
A person talking with a tall person may have a sense of inferiority. Saying she was willing to become an 'Old Miss' to serve her constituents can be considered sexual harassment by some. It's not always easy to determine what is sexual harassment and what is not.
The woman who is considered to have started South Korea’s 'MeToo' movement was a prosecutor. She was groped by a colleague at a funeral of a co-worker's father. She complained and suffered much because of her efforts to address a wrong. After the accusation in 2018 was made it was followed by accusations against politicians, celebrities, and many others in the court of law. The Catholic Church also began education programs to prevent sexual violence in each of the dioceses. This greatly enhanced the gender sensitivity of the citizens.
'MeToo' movement was preceded by female victims, but it's now a movement that reaffirms that human beings, not only women, need to be respected and treated with dignity and this is acknowledged by most of society.
In the context of the recent confrontation in the National Assembly, the writer feels the women lawmakers and their party have allowed "sexual harassment" to be used as a political tool and has little to do with gender sensitivity. This incident confuses the sense of gender and the writer's friend who was upset at what was happening is an indication that the behavior of the women lawmakers weakens the true sexual violence that we see in society.
The 'MeToo' movement is not just a small cry for justice. In the process of fighting over gender inequality, there is the danger of losing more than is gained. Victims have a desire to escape the nightmare of sexual violence. However, in our society, she gives the example of a 12-year-old girl who was subjected to physical and sexual violence by her foster father and killed. The mother was so fearful of her husband that she said nothing. There are still a lot of people who do not want to be accused of sexual assault, and the behavior of the politicians makes the lot of true sexual victims more painful to speak out.
She wants women to check what is meant by gender sensitivity. She was sad that the women were not able to say no to the political use that the men wanted to make of the incident, where the Speaker touched the cheeks of the woman lawmaker. They were pushed out in front to demonstrate. "Do not give dogs what is holy, and do not throw your pearls in front of pigs, or they may trample them and then turn on you and tear you to pieces" (Matthew 7,6). She wonders if she is the only one to have these words come to mind.
She is reminded again that the purpose of the 'MeToo' movement is to create a world in which women's dignity is upheld. Women need to do what they need to do and not have political expediency motive them. Not long ago, Pope Francis also acknowledged the sexual violence in Catholicism and publicly acknowledged that Catholics are also involved in the global movement. Leaders and all members of the Catholic Church should continue to implement gender sensitivity initiatives.
A retired journalist writing on media literacy in the Catholic Weekly mentions the word 'Giraegi' often heard these days. Not known in the past but appears often on lips and in print.
Here is a definition from the Wikipedia dictionary: "Compound word of 'reporter' and 'garbage'. In the Republic of Korea, false facts and exaggerated inflated articles significantly reduce the level of journalism and its place in society."
This expression became a common concept after the sinking of the Sewol Ferry on April 16, 2014. Most of the media were reported to be disordered and were censured by the family of victims and citizens. Some young reporters reported on their in-house network of the 'Giraegi journalism' they experienced.
Criticism of the media was on their relying on government inconsistent and inaccurate reporting without verification. Taking pictures without permission and other insensitivity shown during the tragedy. This showed to many the dysfunction of the media.
Media outlets have again prepared rules for the reporting of disasters, but does it need more confusion and sacrifice before the rules become reality? There were many tragic accidents after the Sewol disaster, but nothing has basically improved. When there was a disaster, not many in the media monitored the disaster preparedness and critiqued the reporting.
In 2015 Korea was attacked by the 'Mers virus' (Middle East repiratory problem, also called camel flu) Here again much of the media was obsessed with breaking the news without observing the accuracy of the reporting. There was a lot of false reporting at the time. It was badly handled.
Last month we had the wild fires in Gangwon Province which caused much damage and loss of life and forcing many to evacuate their homes. Here we saw that some reported as if present and were not, and did not broadcast in sign language for the hearing impaired which is necessary for reporting disasters.
The principles of reporting disasters: accuracy, rescue and saving of life procedures primary, minimization of damage, reporting on preventive information, prohibition of unethical coverage, control and attention to area, operation of an on-site desk, restraint in unreasonable press competition, handling of official information, verification of sources, restraint in emotional expression, careful of personal details, care for the victims, prudent in interviews with victims and young people, correction and evaluating other opinions etc.
We have still a long way to go in following these regulations. We need to educate ourselves in media literacy and watch how reporting is done and be able to criticize what we see and hear and we will rid society of 'Giraegi' journalism.
Self-control, temperance is one of the gifts of the Holy Spirit. Gluttony has to do with food but we can be 'gluttons' in other areas of life especially in the digital age in which we live. Sex, drink, and food needs control, our ancestors saw lust and gluttony as a problem, two of the capital sins. Today the areas of overindulgence have increased a hundredfold; the digital world is one of the main ones.
Many who do not check SNS (Social Networking System) repeatedly become anxious. Sometimes it interferes with daily life. What needs to be done? In the Catholic Weekly, the head of a consulting service treats the problem for the readers.
SNS, (Korean Kakao Talk) is the most popular SNS in Korea. Korea continues as the best-wired country in the world and why fatigue and stress-related use have become a social issue.
Imagine a scene on a train or bus. Most people are using smartphones, messaging, playing games, shopping, watching dramas. Staring at smartphones on the streets, alleys and in elevators. Most frequently used content among smartphone users is (SNS) since it binds disconnected individuals together in many different ways.
SNS allows one to enter the fantasy world. People want to be loved and appreciated by others, and the desire to show off. Psychological hunger is satisfied to some extent by displaying unrecognized ability, talent, wealth, and appearance to others through SNS.
Many people may not be showing their true self on SNS. Nevertheless, if you are seeing everyone happy, one desires to show one's own happiness and not to look like a loser. But human desire is many faceted and one wants to fill it with new things. I want to look 'better, happier, more loving, smarter' and increasingly reliant on SNS.
Anything done in excess can become a problem. Those who use SNS excessively may experience psychological problems such as panic disorder, depression as well as physical disorders. Withdrawal symptoms come with efforts to discontinue. The fantasy world created in SNS can be mistaken for reality and we delay doing what we need to do now and isolating ourselves.
Fantasy exists at present because many are not satisfied with their reality. Individual's desire to deny their reality and make their lives freer constantly creates fantasy. In other words, fantasy is bound to be created as long as we are not satisfied with real life. So, the free fantasy world given in SNS is bound to become stronger and more elaborate with time. SNS is a great escape from reality, but after it's over we need to return to reality.
On our return to reality, we need to acknowledge who we are and examine the fiction shown on the SNS. Persons created for the fantasy world of SNS are created by ourselves and we need to find ways to realize this in daily life.
Addiction is a pathological consequence of the desire for pleasure, the desire for freedom, power, love, belonging, both in the realms of psychology and sociology. In reality, however, it takes too much time and effort to meet these needs naturally. So, the desire to speed up the progress leads eventually to addiction. Whether SNS addiction or not, addictions are not easily overcome, wisdom requires looking for help.
A professor in the art department of a university tells the readers in the Catholic Peace Weekly's Current Event column the difficulties of Korean artists. He taught a course with the title: Art and Bread to nurture the spirit of artists dreaming of a career in the art world. The aim was to help establish their own artistic view by looking at artists who overcame trials and adversities to create the Korean art world.
Students attended the classes with seriousness because they thought that such trials and adversities would also be their lot. Students asked: "Why should an artist always live and die in poverty and sickness?" He wasn't able to give a clear answer. This is probably the fate of the artist. Students have to endure the high entrance competition to walk the artist's path. Competition rate is over 30 to 1 on average. A music vocal major is close to 400 to 1. The employment rate of students who graduated with such competition is low.
According to a recent report on career information in Korea, the highest salaried job rankings were in national legislators, plastic surgeons, senior corporate executives, dermatologists, university presidents, and deans. The annual salary is more than 85,000 thousand dollars. The lowest rankings were poets, lyricists, after-school teachers, stand-ins, novelists and fast-food clerks. It is about 10,000 dollars well below the minimum wage of about 14,000 dollars
Artists are making less money than fast food clerks. This is also evident in the results of the "Survey on the Status of Artists" released by the Ministry of Culture, Sports and Tourism. 72% of the total number of artists are earning an annual income of fewer than one thousand dollars a month. Nearly 30% of the artists have no income from artistic activities.
In 2011, the Arts Welfare Act was created. The law aims to protect the professional status and rights of artists by law and to promote artists' creative activities and contribute to the development of the arts through the support of artists. The law contains a fascinating story of the death of a poor artist.
The artist was found dead in a rented house a few days before the year 2011. He was suffering from thyroid and pancreatitis problems, wasn't eating and not properly treated and died. A note on his neighbor's door said: "Thank you so much for your help. I am embarrassed to say this but I haven't eaten for a few days so if you have some rice and kimchi please knock on my door." These words give one a picture of this artist's situation. The story of his death evoked in the professor great sadness and regret.
He remembers the picture of Van Gogh's pair of shoes.They seem to symbolize Van Gogh's difficult passage through life. The owner of the shoe is invisible. Poor and sincere life is full of shoes.
'All artists have the right to perform artistic activities in an environment that guarantees human dignity and physical and mental stability.' Article 3 of the Act on the Welfare of the Artist. Does Korea protect the rights and human dignity of artists?
Bishops of Asia decided to become the 'church for the poor' in their first meeting' in Manila in 1970 and established the Federation of Asian Bishops' Conferences (FABC). In the recent Catholic News Weekly, the director of the Institute of Theological Studies explains the meaning behind the establishment of the FABC and the three-part dialogue with Asia in proclaiming the Kingdom of God.
The spirit of 'renewal' and 'dialogue' of the Second Vatican Council influenced the Asian bishops. After the death of Pope John XXIII, Pope Paul VI led the Council and published the encyclical Human Development (1967) based on the teaching of the Council. The pope presented development as another name for peace. Not only the absence of war and hunger but the study of peace as a true development of our humanity, giving Asia the necessary energizer.
When the Asian bishops first met in Manila in 1970 there was a lot of gossip preceding the meeting about the foray of the pope and Cardinal Kim's 'karate' but this began to quickly disappear at the plenary session because of the important discussions on Asian reality.
Only five years had passed since the end of the Council and most of the participating bishops had suffered from colonial rule, and the common meaning of independence and liberation was at the heart of their thinking. The spirit of 'conversation' with the world from the Council provided the occasion for bishops to recall the place of life in Asia and became the focus of the meeting.
Although the conference did not use the term "triple dialogue", the final statement stated that the seeds had already been sown by emphasizing the dialogue with the poor people of Asia, the diverse religious traditions and the cultures of Asia. This topic for discussion was formulated by C. Arevalo SJ who was called the father of Philippine theology.
If the fact that the Asian bishops were gathered in one place is the birth of the FABC, then it's an important step in its history. Four months before the Bishops' Manila Conference in 1970, the Chairmen of the 11 Bishops of Asia met in Hong Kong and discussed the issue of organizing similar institutions as the current FABC.
The pro-nuncio Cardinal Edward Cassidy in Taiwan said to the bishops: "Important persons in the Curia of the Roman Catholic Church are seriously opposed to the establishment of such an institution, so stop immediately." This response was completely unexpected. The participants, including Cardinal Kim Soo-hwan, were surprised, but the Vatican's reaction by Cardinal Cassidy was not strange. The Catholic Association of Latin American Bishops (CELAM), which was founded in 1955, was still not recognized in some parts of the Vatican. Some members of the Vatican were displeased with CELAM, because of "Liberation Theology," and did not welcome the creation of such an institution in Asia as "another CELAM".
But something unexpected happened. A few months later Archbishop Sergio Pignedoli, secretary of the congregation of the evangelization of peoples, was present at the bishops' gathering in Manila and expressed his strong support to Cardinal Kim. Inspired by this, Cardinal Kim directly presented the agenda to a meeting attended by Pope Paul VI, which adopted a resolution calling for the founding of the FABC at the end of the plenary session. Two years later, at the end of August 1972, four cardinals, including Cardinal Kim, went to Rome and received approval from the Pope for a "two-year period", eventually becoming a consultative body for Asian bishops.
Asian bishops held the first FABC General Assembly in Taiwan in 1974 on the subject of "Evangelization in Modern Day Asia." Among the many pending issues, the reason for choosing 'evangelization' as the theme of the General Assembly was simple. In September of that year, there was a "bishop synod on 'evangelization' scheduled in Rome, so it was a kind of preparatory meeting to reflect the voice of Asian bishops. Because of this effort, the next year's Pope's exhortation 'Evangelii Nuntiandi', became the Mission Charter, providing basic principles and guidelines for the evangelization of the modern church.
At the Asian level, this document resonated in many areas with the FABC's missionaries, providing a bridge to link universal and Asian churches. In any case, it was a monumental meeting in that it addressed the theme of evangelization and suggested the basic direction of the FABC theology.
The triple conversation is embodied in its concrete context, in the view of the eschatological theology of 'God's Kingdom'. For example, in the situation of poverty experienced in most of South Asia, the triple conversation is realized with the spirit of the gospel: the church should help not only with the excess but even with what is necessary. In most of Indochina and Southeast Asian countries where the Communist dictatorship, the military dictatorship, and the people suffering under authoritarian regimes live, the struggle against dictatorship is the way to realize the triple conversation—the path of evangelization.
In Korea, Japan, Hong Kong, Singapore, and similar countries we have 'dying alone' of the elderly, those with disabilities, sexual minorities, temporary employment of the young, and the many other problems from our economic development. This is the reason for the holistic human development that is envisioned in Asia—the dialogue with the various cultures, religions and the poor.
Every year at this time we have the Catholic Korean Statistics published and this year the 2018 picture is a continuance of the past: lowest growth rate in the last ten years, aging continues to accelerate. Both Catholic papers published the statistics and considered it in the editorials.
The total number of Catholic compared to the total population is now 11.1%, a slight increase of 0.1% from last year. This year the total increase was less than one percent which is the smallest growth rate in the last ten years. Only the dioceses of Cheju and Jeonju showed an increase from the previous year. Another sad statistic was a decrease of 43.8% from the previous year in the number of those entering the church in their 20s.
The proportion of believers by age group was the highest in the 55-59 year olds with (9.8%), followed by the 60-64 year old (8.8%), the 45-49 year old (8.7%), the 50-54 year old (8.7% ) The number of believers between the ages of 10 and 19, 6.2% of the total, and the proportion of elderly people aged 65 or older is 1,137,668, or 19.4% of all believers.
The proportion of those under 19, 30, and 40 years of age has steadily decreased since 2012. While the ratio of 50-year-olds continues to decrease continuously since 2014, the number of those in their 60s or older continues to increase every year. The proportion of elderly people aged 65 or older is 17.4% in 2016 and 18.4% in 2017, an increase of 1.0% annually, indicating that aging is continuing.
The number of parishes nationwide has increased by 13 from the previous year to 1747. The number of those baptized in the last two years has been under 100,000. This number has for the past two years continued to decrease. But in the last ten years, we see a slight increase in infant baptisms which shows that some of the young are following their tradition, however, those with no religion and those from other religious groups the numbers of those entering the church continues to decrease.
The number of marriages both the sacramental and dispensation marriages have decreased by 10.6 %. All the sacraments have decreased compared with the previous years except for the sacrament of the sick. The numbers attending Sunday Mass continue to decrease, only 18.3 % of the Catholics are attending Sunday Mass. All the different age groups in Sunday school attendance have decreased. The biggest decrease was in the high school age group with a decrease of 14.3 % from the previous year.
We did see an increase in those who have participated in religious programs, attended Cursillos and Marriage Encounter programs.
The number of clergy both religious and secular (excluding deacons) increased by 70 from the previous year. We have 5233 Korean priests and 155 foreign priests—93 newly ordained priests in 2018. From the year 1989, this is the first year that the number has gone under 100.
There are 11,737 religious in 167 congregations in Korea. The number of men religious has decreased by one and the women religious have increased by 2. Men novices number 90 and women numbered 287. Male religious have remained relatively constant since 2016 while the women continue to decrease.
The number of Koreans in mission in other countries number 1,083. They are in 81 countries: 22 in Asia, 19 in Africa, 18 in South America, 15 in Europe, 5 in Oceania and 2 in North America.
"When he read a book, I could not hear his voice and his tongue did not move. We often find him in silence reading in this way. He never spoke the words out loud." A publishing critic in the Peace Weekly column shows the readers what a return to reading aloud in common could do for the community.
St. Augustine depicts the reading of Bishop Ambrose in Milan (340-397) with the above words. Why was he so surprised? Until about the 10th century, it was rare in the West to read without reading aloud. The reading of Saint Ambrose seemed unique.
East as well as in the West this was the way it was done. When a neighbor, a girl heard Jeong In-ji (1396 ~ 1478) reading aloud, she jumped over the wall, and entered his room. Jeong In-ji said he would take care of the steps necessary for marriage and on the next day, moved away, and the girl died of lovesickness. We also have other legends where others have fallen in love with the voices of scholars reading aloud.
Reading the scriptures is common among the major religions of the world. The church reads the Scriptures in the liturgy of the Mass and those who do are called lectors. The majority of texts used in traditional societies presupposed a reading aloud.
In Europe in the 18th century, people frequently read and appreciated books at private salons. In Joseon society, professional readers were active. In the history of reading, this recitation accounts for much of the reading that was done.
Compared to silent reading with the eyes and head, reading aloud is done by the whole body. Many are the benefits. Silent reading is a private act, but reading out loud is usually centered in the community.
Reading was essentially an act of reading together. Books were things shared by many people. The 'Humanities on the Library Path' project supported by the Korean Ministry of Culture, are conducted in many libraries in the country.
As an ideal, the reading community can be considered a self-regulating community that cultivates civic common sense through communication through books, reading aloud, and shares fellowship.
The scope of these reading communities is not limited to small groups. For example, the entire church can be seen as a reading community that reads God's Word together. The restoration of the communicative nature of reading is to recover the possibility that a book becomes a medium, and the reading becomes the starting point in the formation of public opinion.
Recently we saw the beautiful Notre-Dame cathedral burning, we are appalled by the idea that if we continue to live as in the past our planet earth will end up in a similar miserable condition. We are all part of nature, living in a house called the earth. We don't want to make this house one filled with fine dust and rubbish but transform it into a beautiful and refreshing space. How do we prepare for this? So begins the Peace column in the Catholic Peace Weekly by a member of the Bishops' Committee on the Environment.
Attendance at the United Nations Climate Change Conference in 2007 left her
with many questions. Why are Koreans unable to take action, even though they are aware of environmental problems such as climate change and global warming? The conclusion we have considered was a lack of values in our environmental education as children. I know from my head, but my lifestyle does not worry about what will happen to the next generation. We want to live comfortably, buy, use, and throw away without
thought.
Fine dust and the garbage problem is serious, but do we think that it's our problem? We are the 11th largest economy in the world, but the Organization for Economic Cooperation and Development (OECD) report puts Korea in the lowest environmental sector.
At present, we use the money to solve environmental problems, but do the opposite in behavior. We can't delay the development of environmentally friendly values and attitudes and need to allow children to see more of nature and raising environmental sensitivity through education.
Japan and Europe, which have a high level of environmental awareness, are also known for their high investment in environmental education. In the past, after experiencing serious environmental pollution in industrialization, Japan has been paying great attention to environmental education and has operated various programs for local environmental issues through collaboration among citizens, businesses and schools. In particular, families, schools, cooperate in creating eco-friendly awareness.
In Germany, about 5% of the lessons are taught for sustainable development. The German Federal Ministry for Education and Research, the public interest foundation, and companies invest millions of euros each year in environmental education. Finland has established a national plan to implement sustainable environmental education and is balancing environmental education and awareness with cultural environment education and sustainable development education.
Although the National Assembly revised the Environmental Education Promotion Act in May 2018, it provided the basis for the revitalization of school environmental education. The environmental budget, which is supported by the Ministry of Environment's 16 national environmental education pilot schools, is far below what is needed.
Preventive action is more important than solving the environmental problem. So, all the paradigms of policy need to be changed. Environmental problems are very costly to solve, and hard to recover once destroyed. Education from childhood is important to know the value of the earth. Of course, adults also have to participate.
Environmental education that changes the fundamentals is necessary to pass on clean air to our children. The world changes people, and people are changed by education. Are not these efforts in environmental education for a sustainable tomorrow giving great pleasure to God?
