Monday, May 11, 2026

Women's Role in Evangelization in Korean Culture

The Catholic Peace Weekly published an article on the recent Symposium in the Suwon Diocese on Dialogue Between Asian Culture and the Catholic Church, with an emphasis on women's roles.

The process of evangelization in Asia—which has taken root within a diverse cultural landscape—and the role of women, with an assessment of the path forward for evangelization in the 21st century. 

In the  keynote address titled “The Evangelization of Asia and the Theology of Culture”, the  professor Emeritus  of Korea University examined the process of evangelization that has unfolded within Asia’s diverse cultures and proposed that “we must illuminate a new language of evangelization within modern culture in step with the rapidly changing trends of our times.”

 “Since Asia is a region where multiple religions and diverse cultures coexist most densely, evangelization has also been carried out through a ‘dialogue with culture’ that respects people’s deep religious experiences and historical memories. This ‘dialogue with culture’ presents a very important milestone for the entire Asian Church, which stands today before the massive waves of secularization and pluralism.”

A religious sister spoke on  “Women and Culture in the Asian Catholic Church,” highlighting the need for a new discourse on Asian Catholic women that is relevant to the present era. She pointed out, “Until now, Asian women have tended to be portrayed solely as victims, the poor, and those without a voice under the Confucian tradition”, noting that “such an overly simplified discourse fails to adequately capture the diverse lives, experiences, and stories of women”.

As concrete measures for finding a new Catholic discourse on women, Sister proposed: △Creating spaces for reconciliation through listening △, re-examining women’s leadership based on relationship-centered networks, transparent communication, and collaboration. She continued, “Creating a space where women can produce healthy discourse as active agents within the Church is a calling that women and the Church must fulfill together,” adding, “Only when women’s diverse experiences are naturally heard in the daily life of the Church community can we begin to discover diverse and healthy models of women’s leadership.”

A senior researcher at the 'Our Theology Research Institute', highlighted the pivotal role women have played in spreading the Gospel and sustaining the community throughout the history of the Korean Church’s evangelization, explaining that expanding their participation is a pressing task for the Korean and Asian churches.

Women have played a pivotal role throughout Korean church history—from the activities of the lay organizations during the period of persecution, to the Enlightenment Movement of the opening era, and the labor and anti-poverty movements following liberation—and remarked, “The participatory and dynamic culture of women in the Korean Church can continue in new forms even amid today’s challenges.” She added, “The history of the Catholic Church promoting women’s dignity through education and achieving church development can serve as a concrete model of hope for Asian churches facing the dual oppression of poverty and gender discrimination.”

A parish priest presented new pastoral approaches and cultural responses toward the younger generation and the isolated in the digital environment as a new task for evangelization, stating, “We must carry out cultural ministry that actively utilizes the benefits brought by digital AI culture while also accepting it critically.”



Korean Catholic Statistics

Pastoral Implications of the 2025 Statistics on the Catholic Church in Korea. Challenges of the Era of 6 Million Believers

Indifference, aging, and a declining next generation are the challenges for the transition to a Synod Church.

The Korean Catholic Church has entered the era of 6 million believers. This milestone was achieved 50 years after recording 1 million in 1975 and 17 years after surpassing 5 million in 2008. However, excluding the Military Ordinariate, the number of believers has been declining, and only 15 out of every 100 registered believers attend Sunday Mass. The number of new priests is also declining, and the proportion of believers aged 65 or older has risen to 28.9%, making the population structure increasingly centered on the elderly.

The number of registered believers in the Korean church has been tallied at 6,006,832, representing 11.4% of the total population.  This represents remarkable growth for a minority religion, which had a ratio of 1% (189,412 people) to the total population in 1955, when the results of the Korean War still lingered. The number of Korean church members first reached 1 million (2.98% of the population) in 1975 and 5 million (9.9%) in 2008. It took 50 years to reach 1 million and 18 years to reach 6 million.

However, behind the joy this number brings lies a reality that must be examined objectively. In the 2025 Korea Research survey, the proportion of Catholic believers was 11% of the total population, whereas in the Gallup Korea survey, it was only 6%. The gap between these two figures symbolically illustrates the distance between believers registered in the church registry and those who actually profess their faith. 

With the results of the religious population survey for the '2025 Population and Housing Census' by the National Data Bureau, a state agency, not yet released, the figure of 6 million registered members should be interpreted as a milestone and, at the same time, as the starting point for the challenges facing the church.

Above all, the recovery of so-called lapsed Catholics and inactive believers who are unable to fully participate in the life of the Church is an urgent task. The fact that Sunday Mass attendance remains at 15.5% of the total faithful demonstrates that the overwhelming majority of registered believers are far removed from the actual life of the faith community.

How to re-invite into the community those believers who have been unable to continue their sacramental life since Baptism and First Communion, and those whose connection with the parish was severed due to the pandemic, is a pastoral question that can no longer be postponed.

The path to recovery begins not merely with announcing events or reaching out, but with listening to and understanding why they left. The listening and companionship advocated by Synodalitas must be applied not only to those remaining within the church but also to those currently standing outside its doors.

The Korean church must fundamentally redefine its relationship with the young adult and adolescent generations. The number of believers aged 24 and under continues to decline, and Sunday school enrollment has dropped by nearly half over the past decade. This is not merely a reflection of population decline. Behind it lies a cultural and spiritual reality in which the younger generation feels the church is irrelevant to their lives or fails to accept faith as a meaningful choice.

We need a space within the church where young people can ask questions, doubt, and feel truly welcome in the process. We must deeply reflect on whether existing Sunday school operations and youth ministry programs are truly responding to the language and aspirations of this generation.

As the clergy and religious age and the decline in vocations progresses rapidly, the Church is increasingly likely to lose the vitality to fulfill its mission. This is already evident through various sacramental indicators, the distribution of clergy and religious, and the status of social welfare institutions.