A True Story by Bishop Mutel, Bishop of Seoul, 1890

Back in August of 1919 in the Field Afar, Maryknoll Magazine, there was an article captioned:  A True Story by Bishop Mutel of Seoul. The article as it appeared in the Field Afar magazine will be divided into two blogs, one for today and one for  tomorrow. This is a  story known to the Catholics of Korea, but for those not acquainted with  Korean Catholic history may find this of  interest. The story  as related by Bishop Mutel  to the Superior of Maryknoll is  told below: 
                                       
                                       Christianity in the Court

The prince whom the Japanese call Prince Ri Senior, occupied the throne of Korea, first as king, from 1864 until 1897; then as emperor, from 1897 until 1907; when he abdicated in favor of his son, who was dethroned in 1910 and has since been known as Prince Ri Junior.

Born of a noble family in 1852, Prince Ri senior was only twelve years of age when he was chosen to succeed a childless king, and the regency placed in the hands of his father, Heung-song-koun, principal author of the terrible persecution of 1866, which gave us so many martyrs. Little as the regent suspected it, Christianity had even then won its way not only into the court, but into his household. The nurse of the boy-king was a devout Catholic, and his own wife loved the Church and  believed in it. Shortly before Bishop Berneux's martyrdom she sent a message, begging him to offer a number of Masses for the prosperity of the kingdom, and while her husband was torturing priests and thousands of native Christians, she was secretly studying the catechism and preparing herself for baptism.

                                     Empress Seeks Baptism

She was a Christian at heart for many years, and when, in 1890, I returned to Korea as Bishop, she sent to me, begging for baptism. It was impossible for me to grant her petition, for notwithstanding her great age she still acted as mistress of the royal family and among her duties were the preparation of the pagan sacrifices and the defraying of whatever expense pertained to them. I was obliged to reply that she could not be baptized until she renounced all  participation in the false worship of the court.

In the spring of 1896, giving her advanced age as excuse, she resigned her place as head of the   royal household, and once more asked for baptism. The eleventh of  October was the day chosen, the place a Christian maid-servant's unpretentious home, outside the grounds of the palace, but not far from it. I was the first to reach the house and hid behind the door of its one room. Soon the princess came, carried in a kind of chair which is in general use among the ladies of the palace. The bearers did not know her and suspected nothing. A pagan woman of the court, to whom the princess had confided the secret, accompanied her on foot. When the princess alighted she was greeted as Koreans greet an aged relative; only after she entered the house, and the door had been closed, was more profound  respect shown her.

                                    The Secret Ceremony

The princess was immediately presented to me. She was simply dressed, and very simple in manner. Her sight had grown dim, but her hearing was perfect and her mind was alert and keen. We had much to say to each other, but there was little time for anything  but the serious matter for which we had met. I asked her to repeat our ordinary prayers, and she said them fluently, as one does who recited them often. I examined her in Christian Doctrine, and she readily answered all my questions. I then baptized her with as much solemnity as time and place permitted. A Christian, the daughter of the king's nurse, was godmother. All went well, although during the ceremony we could hear the bearers of the princess' chair wrangling over a few pennies just outside the door. Evidently they had too much wine.

When I poured the baptismal water on the forehead of Princess Mary, I saw a look of unutterable joy illumine her face- a look which I have seen a thousand times on the countenances of humbler converts. Immediately afterward I confirmed her, and this time a Christian servant was godmother. The ceremonies had lasted about an hour and we could not tarry longer without danger. I said good-bye to Princess Mary and hid behind the door while she went to her chair. When it passed out of sight I also left the  house.

The following day Princess Mary sent someone  to thank me, to tell me that she had re-entered the palace without being see, and also to ask for a dispensation from abstinence, which it would have been almost impossible for her to observe.

Second part will continue tomorrow.

Forgiving is a Sign that We Have Been Graced

Forgiveness and reconciliation are popular topics for discussion because they are so difficult to  define and yet so necessary for living well.  A columnist on the opinion page of the Catholic Times revisits the discussion with his  reflections.

He begins with the experience of a mother with two sons, one year apart. The mother tried everything to get the two boys to stop fighting. On one occasion, after reprimanding them for fighting, she asked them how much they loved each other. The younger one said, " I will love my brother as much as he loves me and  forgives me." The older brother, angry and making a fist, said, "He is again making me the excuse for his behavior." Even though we expect brothers--and sisters--to naturally love each other, we know that sometimes the closer the relationship the more difficult it is to live in harmony.

And then there are the senseless killings of others with whom there is no personal relationship. The columnist gives the example of the horrible killing of a man's wife, mother and  son by a person who killed to revenge himself against society for not making it easier for him to get the things he felt he was entitled to. The father of the slain members of his family blamed himself for not taking better care of his family and tried on many occasions to kill himself. During this struggle, he met the godmother, a Religious Sister, who was attending to the needs of those on death row. To rid himself of the pain he was feeling, he turned to the Church and was baptized; the feelings of hatred and anger soon disappeared. He even wrote an appeal not to execute the killer.

All of us, the columnist says, inflict pain on others and are pained by others. Unknowingly, our words or acts can leave scars. If the discord and scars are not discussed openly, there can be no reconciliation. By forgiving, and persisting in the effort to forgive, as in the example of Joseph in the Genesis story who turned  his brothers away five times before he could  forgive, we regain peace.

The Dalai Lama explains forgiveness in this way. "If we remember that all existence wants to have happiness, and that  the one who has inflicted pain on us, no matter the reason, also wants happiness, then we can go the way of forgiveness and reconciliation. The one who is the victor in life is the one who has overcome his hate and anger."

In the words of Jesus: "If you forgive the faults of others, your heavenly Father will forgive you yours, If you do not forgive others, neither will your Father forgive you" (Matt.6:14-15).

The importance of forgiveness in our lives is often difficult to appreciate for it always includes questions of truth, goodness and beauty. We easily say, "hate the sin and love the sinner."  But many find this distinction difficult to make. Living a life of integrity and listening to our inner voice helps us to know what to do in these circumstances. We will then come to recognize that the whole question of forgiveness has more to do with the harm we do to ourselves than to others. When we fail to love and forgive, choosing hate, refusing to forgive, it distorts the way we see life. Moved by grace, all of us can forgive and love.  Our response should be gratitude.

How the Early Christians Nurtured the Church in Korea

An article written for the Kyeongyang magazine by a historian sometime ago describes what it was like in the mission stations during the early days of  persecution, and up to the early 60s when society began to change.

He mentions that when St. Bishop Imbert traveled to the home of St.  Nam Myong-hyok, orders were given not to have more than a certain number of Christians come to the house, but this was ignored. The large numbers of visitors attracted the attention of local authorities who searched the house after the bishop left; the saint was arrested and  his road to martyrdom began.

On another occasion, Choi Yang-op, after visiting one of the mission stations, hearing confessions and saying Mass, left with the owner of the house to return to the city. Non-Catholics in the area then came and destroyed the house and expelled the Catholics.

Because of the potential problems of having so many people show up at these gatherings, it was decided to restrict the numbers that could  come in one day for  Mass and exams.  With these restrictions, it meant that a priest would stay at a mission station for as many days as necessary to take  care of the needs of the mission. The mission stations would then be called two-Mass or three-Mass mission stations, or whatever number would be needed to take care of the Christians.

This required sending the mission stations a list of what would be necessary before arriving. Some of the mission stations, for example, would not have adequate bedding so this was brought along with the Mass kit. An important part of each visit would be the exams of all the Christians, including questions on prayers and  teaching.  When the children were not able to give the correct answers, it was known that their fathers, at times, would be punished for not having parented correctly.

When Korea opened up to the West these mission visits turned into holidays. Even during the  busy farming season around Easter all work would stop, and children would not be sent to school. It was a holiday atmosphere. When the priest arrived, he would be treated to refreshments and during the meals his bowl of rice was piled  high. It was expected that he would leave part of the blessed rice in his bowl for others to eat. This would be considered by the Christians as better than any medicine, and mothers would encourage their children to eat what was left over.

The writer of the article mentions that it was not a few who saw the way the priest was treated with the best food available being the motivation for some of the boys  to want to go to the seminary. He even mentions that one of the archbishops of Korea often mentioned this as being his motivation for entering the seminary.


These trials  and tribulations of the early Church the writer says made for a strong nucleus. The sacrifice of these early priests  nourished  strong Christians like a brave commander would make  brave soldiers. The zealous Christians also nurtured  the missioners,  martyrs and saints as a strong  army makes for strong soldiers. They are the foundation of the Church in Korea.

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Establishing a Healthy Medical Culture

An editorial and articles  in recent Catholic newspapers profile a new network of workers who seek to encourage organ donations. The  groups that up until now have worked separately, Catholics, Buddhists and Medical Transplantation Specialists have  teamed up to change the climate of opinion in Korea toward the donation of organs.

The Confucian understanding of death and the feelings one naturally has about having a  loved one's body cut up after death, all have negatively influenced the efforts to increase the number of donors. After the death of Cardinal Stephen Kim and his donation of his cornea, there has been a noticeable increase in donations, but it is still far below the level of  donations in developed countries.

Spain has a very high percentage of organ donors; Korea has one of the lowest. There are also problems with determining when brain-death occurs,and procedural requirements in Korea making it more difficult than in other countries.

Many Koreans have been waiting for transplants for years, and many have died waiting. According to a government agency, some 17,000 were awaiting organ transplants in 2009 but only 261 organs from 261 brain-dead patients were available. It was this problem that prompted the three groups to form the network. For Catholics, it would be another opportunity to put into practice the culture of life issues the Church works hard to promote in society.

Publicity, the editorial stresses, will have a great deal to do with how successful the network will be. They have the know-how, now with the three groups together they hope to see many changes in how society responds to requests for organ donations. Their plans include the following:

-Set up donation centers throughout the country where people can go to make known their desire to donate.

-Educate children in grammar, middle and high school on organ donations and sharing-of-life programs.

-Select a day for organ donations throughout the country.

-Work with media to publicize the movement.

-Prepare promotional material in common to distribute.

The president of the medical specialists in his speech at the inauguration of the movement said, "What the different groups did sporadically and on their own we will try to   develop and activate within the movement...And among the patients looking for organs, there will be no waiting and the flame of love will be seen and the quality of life of the  terminally sick will be enhanced. This will give life to many and we will be establishing a sound medical culture for the future."

The Importance of Chance Happenings in Our Lives

This month, September, the Catholic Church in Korea remembers the martyrs.  Retired Bishop Dupont spoke at the Myong Dong Cathedral in Seoul on the martyrs; he wanted those in attendance to reflect on the times we have experienced "chance happenings."

Jesus often spoke of "faith and understanding," the bishop said. Martyrs not only believed  but understood Jesus. Isn't that their experience of Jesus? The bishop asked.

In our lives, there are many things that we consider chance happenings. They are the  means by which God wants us to experience him. Jesus often said, "Believe God....Believe my words."  In the believing of belief, we understand. Jesus asked the apostles: "Do you still not understand?....Now do you understand?"  What is understanding as it relates to faith? the bishop asked.  It is mature belief, belief that is not shaken, belief that accepts Jesus; it is tranquil faith. The martyrs lived a belief that was informed by understanding.The martyrs understood they would  be with Jesus even in death.
 
 We can also experience Jesus in daily occurrences, but we don't make much of  them, letting them pass, and so we miss the opportunity to benefit from these "chance happenings." In Korea, dreams, what we hear or see has a deeper importance but the bishop would like us to focus more on small happenings in our lives.  The bishop says they are the way we encounter God. These small incidents can nurture the faith experiences from which understanding will come.

The bishop quotes Einstein as saying there is no such thing as chance; there are reasons for everything that happens.  Let us suppose, the bishop says, that while wearing his  bishop's  clothing  he helps an old man who has fallen by the side of the road; this will make  the newspapers. If he does it in his ordinary clothes, no one hears about it. In  the same way, he says, God is involved in our lives, but we are not conscious  of it.

The martyrs, however, were conscious  of God's presence in their lives, and we too can become conscious of God's presence in our lives, the Bishop says, if we look more closely at the small things that happen and try to see the hand of God in those events.

We often say all is grace. All is a gift. All is a miracle. We try to find words to describe this world that is seen and understood only with the eyes of faith. It is a world that awaits all of us in the "chance happenings" that come to us repeatedly. We need only observe with the eyes of faith not to miss these movements and moments of grace.

Mission of the Korean Catholic Church to Asia

Cardinal Telesphore Toppo of India  gave one of the talks at the recent Asian Lay Peoples Meeting in Seoul. He began with a story of a priest in his diocese who went  frequently to a grocery store in the neighborhood.  On one occasion, the owner asked him to recommend a good book to read. The only book he had in Hindi was the New Testament, which he gave to him. 

A few days later when he returned to the store, the owner asked, excitedly, "Is it  true that Jesus rose from the dead?  It says that he died and rose from the dead, did he really come back from the dead?"

"Yes that is true," said the priest.  He is alive today and is working through me." The owner again asked,  "Why wasn't  it mentioned  before? You should make this wonderful news known." We, the bishop stresses, have been called to deliver this news here in Asia. 

The Cardinal then told the story of the Jesuit priest Constant Lievens, the apostle of the Chotanagpur, and  the tribal people of central India. Before he arrived in 1885 they  had no hope; they worked at menial tasks to eke out a living.

When the Jesuit arrived, there were only 56 Catholics. At the end of seven years, at which time he had  contracted tuberculosis, it increased to 80,000.How could he  move the hearts of so many of these poor tribal people? He   listened to their sad stories. He learned their language. He learned the laws having to do with the ownership of land and then helped to free them from the control of the landowners.   He gained  their  trust   and they began  to trust in God and themselves. This is the miracle of Chotanagpur.
 
Asia is the land of many poor. Pope John Paul II  had the hope that Asia would become a fertile field for the harvest in the third  millennium. Following the example of Blessed Teresa of Calcutta, we know we have to go to the poor.

There are two dimensions  to missions. One is the missioner, the other the message of the Gospel. We can't all go to the missions, but we can, with our way of life and thinking, be a witness to the missions.

There are three areas in which we have to witness. The first is the strong call of the Gospel to go out to the poor,  weak, and the suffering to love them. The second is to stand up to the corrupt political and financial powers and with courage speak the truth and witness to Jesus. We are not called to do religious activities but to be a light and the salt for the world. The third follows from this understanding: Follow the simple example of our Lord. The Cardinal finished his talk with a quote from Paul VI: "And may the world of our time, which is searching, sometimes with anguish, sometimes with hope, be enabled to receive the Good News not from evangelizers who are dejected, discouraged, impatient or anxious, but from ministers of the Gospel whose lives glow with fervor, who have first received the joy of Christ, and who are willing to risk their lives so that the kingdom may be proclaimed and the Church established in the midst of the world" (Evangelii Nuntiandi, 80).

The Fascination of Eugenics

 A retired professor from Seoul National University, in an article in the Peace Weekly, discusses the science of Eugenics and recent efforts to remodel our gene pool. The fear of death brings many strange things to mind, and he reminds us that we are learning beings from the time we are in our mother's womb, and learning to die well is an important part of living well.

Genetic engineering is often mentioned as a means of producing "better" people, starting with the children. Our children, he says, are to be accepted as given and not to be considered as products that we can design  at will to meet our tastes and ambitions.  Using our recently developed technologies in this area to design our offspring for "success" is an evil, he says, we all should acknowledge. Any attempt to control the future of children by these means is to ignore the mystery of life and belittle the gift that it is.

It is true that when sickness comes our medical practitioners do everything possible to correct the problem. It is an attempt to return the person to health, health that was enjoyed, or that we should expect. This is medical treatment, a therapeutic intervention, and  not genetic engineering.

In the sports world, using drugs to enhance performance is prohibited, yet throughout the world of sports it is widespread.  If genetic engineering becomes part of the attempts to enhance performance, this will obviously not be detected with urine samples, and the athlete will become yet another victim of commercialism, the writer acknowledges.

But even in areas that appear benign--improving memory and taking hormones to make us taller--who are most likely to benefit? The wealthy. Obviously  unfair, but does this mean that if we can make it accessible to all there is no problem?  We are playing God, he says, when we use the new science to make radical changes in our bodies and mental faculties.

This genetic manipulation to improve the species is not accepted by the Church; gene therapy to cure a disease or eliminate defects of an embryo and similar interventions are permitted, with appropriate restrictions.  The professor believes that efforts to change the makeup of our species will intensify in the years ahead. Being captivated by the same fascination that prompted the Nazi atrocities and the racial discrimination in  the United States, we are coming closer to the day when we play at being masters of our fate. A prospect that should be a concern to all of us.