True Story-- continued from yesterday

                                    First Communion in the Palace

A year later, September fifth, 1897, the princess sent a messenger to ask me to see her that evening, that I  might hear her confession and, if possible, give her  First Communion. This time it was arranged that I should go to her at the palace. In a chair not unlike the one she had used, I left my house about nine o'clock in the evening, carrying the Blessed Sacrament on my breast was taken through a side-door to the room of a Christian servant. The porters having been dismissed, I was led across several courts to the apartments of a court lady who was in the secret.  On the way I narrowly escaped running into one of the guards who make the round of the palace during the entire night. Each of them is armed with a long stick, bound  with iron, with which he strikes the ground, making a horrible noise. We stood aside in the shadow until he passed, and continued on our way.

A very old lady of the court received me in her  room, where I found also the lady who had been present at Princess Mary's baptism. I laid the Blessed Sacrament on a table which had been made ready for it, lit a candle, and awaited the coming of the princess. At half past eleven I heard a slight noise  and rose quickly. It was indeed the king's mother who approached, having profited by a moment when all her attendants were asleep to have herself carried on the back of a slave to the room in which I awaited her. After our greetings and some little conversation Princess Mary asked me to hear her confession. I did so at once, and afterwards prayers were read to her in preparation for Holy Communion. Shortly after midnight I put on my surplice and stole and gave her Holy Communion. I can still see the whole scene: the aged princess kneeling before me to receive Our Lord, and behind her two pagan ladies of the palace with a humble Christian servant between them, all three reverently  bent low. Such was the First Communion of Princess Mary in the early morning of the sixth of September, 1897, when she was eighty years of age. It was her last communion as well as her first. I was obliged to interrupt her thanksgiving to take leave of her, and never saw her again.

                                    Pagan Rites Over a Christian Body

Towards the end of the year she fell ill, but profited by a day on which she was better to send me messages, recommending herself to my prayers and begging me, if possible to see her husband, the old regent, Heung-song-koun, who was also very ill. She hoped that I might be able to bring him into the Church. I had no further news of her until the morning of January ninth, when word was brought me that she had died the evening before. In any case it would have been impossible for me to be with her at the last. Knowing this, she had told a Christian servant to stay beside her, and in words agreed between them to suggest pious thoughts until the end came.

I felt it my duty to seek an audience with the king, that I might offer my condolence and tell him that his mother had died a Christian. Some one's indiscretion had already appraised him of the fact, and fearing that I should mention it before the assembled court he refused to see me, sending word that he was unusually busy and would summon me later.

I asked also, for an interview with Heung-song-koun, as the princess had asked me to do. He sent me effusive messages of thanks, but explained that he was not on friendly terms with his son and a visit from me at that moment might get us both into trouble. Perhaps this, too, was but an excuse.

Obliged by ill health to go to Shanghai for two months' rest, it was there that I learned of the regent's death on the twenty-second  of February. National obsequies-entirely pagan of course- were held at the same time for him and for Princess Mary. For her soul she had only the portion of the poor: the generous suffrages of the Church and a few Masses said at the request of some humble Christian servants.

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.

---

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).