Confucianism

The Peace Weekly, in its feature article on Confucianism, mentions that the various religions of Korea, in an attempt to promote better understanding of each others beliefs, are having what are called "Stays" for two or three days at their places of worship. Many in Korea, including many Catholics, do not think of Confucianism as a religion; for them it's part of the traditional culture. To get a first hand account of the Confucian experience, a bishop, president of the Religious Peace Conference of Korea, along with members of the Conference, visited the Confucian Scholars Cultural Center this past month.

They heard a lecture on Confucius (BC 531-479), which explained the basic teachings of Confucianism, emphasizing the importance of being fully human and loving toward one another. The Chinese character ( 仁 ) expresses this well: a person relating with two others. How Confucians and Christians view this relationship, however, is different.  For Christians, love includes loving one's enemies. Confucians would reserve love for those who have treated them well, and would  treat their enemies according to the rules of justice.The lecturer also noted that familial obligations are serious matters in Confucianism, and that life belongs not only to the individual but to ones parents and ancestors as well.

Catholics no longer have a problem with observing in the home the Confucian rituals for ancestors. But at the introduction of Catholicism in Korea, there had been a great deal of conflict, with Catholics being persecuted for not following the rites. The controversy was settled in 1939, when Pius Xll announced that the Confucian rites  are not superstition or idol worship but a cultural tradition.

A particularly interesting and important element of Confucian etiquette, a form of politeness the Koreans have been brought up with, is the ritual bowing. In the rites and in meeting people and for different occasions, there are different ways of bowing, and also a difference in the way women and men bow. The Peace Weekly noted that before Confucianism became the traditional culture and discipline of the country, it was a religion, though today not as well known as a religion,

Deeply interested in how to live properly in the present moment, Confucianism says nothing of the next life or of God,

How many Koreans are Confucians? There is no way of knowing. There are no rites of acceptance, they don't register their followers, and they have no clergy or religious; anyone who follows the teachings of Confucius can be considered a  Confucian. Their rites are held in Hyanggyos, the Confucian temples--there are 234 in the country--on the days of the new and full moon.

The scholar representing the Confucians wanted those who were "staying" at the Confucian Scholars Cultural Center, to see and appreciate Confucianism less as a culture and more as a religion.

Happiness of the Elderly

The 21st century, only 12 years old, is being called the century of the "new old." Increasingly, the global elderly population is outnumbering all other age categories. In France, it took 120 years to arrive at this point; in Korea only 26. The economic implications of this new social reality are troubling, says a priest in his Peace Weekly column on "Happiness."

Growing old gracefully in Korea is going to be more difficult than it has been in the past, he says. Many Korean parents are not setting aside enough money to provide for their retirement and old age, spending most of their earnings on an expensive college education for their children, and giving them whatever is left over. The accepted belief is that if children are raised well, the parents will have an easy time of it after retirement.

The harsh reality is that graduating from college requires a great deal of money and those that graduate are not guaranteed a job. Over 1 million young people in their 20s are unemployed and skilled labor jobs go begging, In Germany, the columnist notes, skilled labor jobs are prepared for by students while they are in middle school, the children deciding, according to aptitude and preference, to prepare either for college or for a trade.

Another troublesome reality: When we get old the body begins to break down, and though many parents will turn to their children for help, the  children often show little concern for their sick parents. Children tend to be close to their parents until age 10, the priest says, and then gradually begin distancing themselves from them.

Another problem is the lack of friends. Korea leads in the number of suicides among the developed countries. In Japan, the reason for suicides is loneliness  but in Korea it is mostly money concerns. Being old and without money decreases confidence, which makes it more difficult to socialize with friends.

However, the priest feels the biggest problem is adjusting to living with the personal idiosyncrasies of your partner, especially after many years of marriage--unless you have built up a reservoir of love. In their 20s, if couples don't feel well matched, the priest says that in their 30s they will work at being more compatible. And in their 40s, they will work on the weak points so that in their 50s they will truly become lovers.

Working toward this type of compatibility takes a great deal of effort. In France, around the Champs-Elysee, you find the older people drinking wine and going to restaurants.  In Korea, the older people will be found at Pagoda Park, while the young, using their parents' money, are dining out at good restaurants.

It is said that when the root is strong, the tree will be strong and the fruit will be plentiful; the elderly are the roots of our society. However, in these troublesome times, the happiness of the aged has become an important topic of conversation. According to a ranking of countries based on the level of happiness within the country, out of the 179 countries surveyed, Korea ranked 102,

This "unhappy" situation should be a concern to all of us, beginning with a rethinking of the financial support usually given by parents to their children. Without sufficient thought being given to the future needs of the parents when they are old, not only will the happiness index of the country not improve, but the happiness index of our elderly will suffer even more.  

Reconciliation and Peace

In the era of globalization one country alone is not going to solve the many problems it will encounter, says Seunghoon Emilia Heo, who was in Korea recently to promote her book Reconciling Enemy States in Europe and Asia. Her reason for writing the book, she told The Peace Weekly, was to study the political science aspects of reconciliation, and the  concomitant humility and courage that inevitably are involved in any successful reconciliation. 

In the history of conflict, words such as coexistence, alliance, cooperation are often mentioned but the word reconciliation is rarely heard. There are those who believe, says Professor Heo, that the  absence of war is a sufficient reason for the existence of peace and reconciliation, the need for reconciliation not being seen as necessary, and is not as popular a topic of discussion today as is talk about global warming and terrorism.

However, without true reconciliation, Heo says, peace treaties are not going to generate friendly relations between nations. And ever present terrorism, natural disasters, multicultural and religious conflicts will also need to be addressed with everyone engaging in efforts of reconciliation.

Her book, a development of her doctoral dissertation at the graduate school of International Studies in Geneva, Switzerland, goes into detail about who is to reconcile and how this can best be accomplished between adversaries, showing the various aspects of reconciliation as they have been used both in Europe and North East Asia.
 

In a speech congratulating Heo on publishing her book, a professor at the Hankuk University of Foreign Studies said, "In her book she treated the main subject of reconciliation between countries but also examined the multidimensional causes of conflict and the  cultural factors, race and religion. In doing so, you could sense her commitment and religious faith."

Professor Heo graduated from Seoul National University, went to France for her masters and to Switzerland for her doctorate. She is now a professor at the United Nation University in Japan, teaching and doing research. Rebuilding relationships between enemy states is not easy, but the professor has given us some insights on what  can be accomplished  by efforts of reconciliation. Hopefully, world leaders will ponder her message.

 

Survey of Catholics In Seoul Korea

A survey was made recently of Catholics in three areas of Seoul, Korea: 10,784 from nine parishes. The main reason for the survey was to determine what changes had occurred in the makeup of the diocese since the Diocesan Synod was held ten years ago. The results of the survey would provide an objective criterion  to plan for the future. The questionnaire sought answers to four main areas of concern: spirituality and community life, small Christian communities, religious education, and participation in society.

Briefly summarizing the results: the older the Christians in the parish the higher the  numbers of  those attending Mass; the younger the parishioners the less attendance at Mass. But those younger would be more involved with support groups in the parish and participate more in society. The percentage of those interested in scripture, spirituality, and liturgy was 68.8 percent; those interested in evangelization and the social gospel was 28 percent. This shows a need to integrate the way the two groups see the life of faith. With the survey figures affirming that the number of the young attending Mass is decreasing, it was seen as imperative that there be more programs for them or face the prospect of having even less young people going to Church. With respect to attending small Christian community meetings, 45.2 percent have never attended one, 13.4 percent have shown little interest in doing so, 14.9 were active participants, and 12.5 percent were slightly interested.

The Seoul diocese has a goal of  20 percent of the population of Seoul being Catholic by 2020, but the questionnaire showed that 77 percent of the Catholics have not brought anyone to the Church in the last three years. Of the respondents, 1,388 brought at least one person, 616 brought 2, and 234 brought 3. 175 brought 4-10, and 24 Catholics brought more than 11. The reasons given for not evangelizing: too difficult (42.3 percent); feeling not good enough examples of Catholic living (28.8 percent);  and did not know how (609) .  516 did not participate in any educational program; 12.9 percent participated, and 35.6 percent rarely did.

The area in which the young excelled was participating in society: 53 percent of those in their 40s actively participate, 47.9 percent of those in their 30s, and of those in their 60s and 70s, 26.4 and 29.4 percent respectively. The survey was written up in both Catholic papers and should help the other dioceses to plan for the future.

No Peace Without Dialog

The Peace Weekly is beginning a series in August on the religions of Korea. The wise words of theologian Hans Kung  introduces the series in the  editorial "No World Peace Without Peace Among Religions: No Peace Among  Religions Without  Dialog Between Religions." In Asia, many ethnically different people are living together, some having been nurtured by quite different cultures and traditions with different religions. Although we have one culture and mostly one basically homogeneous people, Korea has  a department-store-mix of religions co-existing,

Korea is a country where religions live together without conflict. Sociologists explain that this is so because of the balance and number of religions. But insiders say that if we look more closely, we will see a continuing need for reaching out to each in dialog. At anytime a dispute on some crucial issue--religious, social or political--can ignite conflict, now dormant.

An example would be the inauguration of the present government administration, and the conservative Protestants becoming  a religious power, which led to serious conflict with the Buddhists. Another  issue would be the defacing of Catholic statues.

Religions have organizations, structures, teachings, established identities, and in certain areas can't help but be exclusive; this is no reason for bigotry, intolerance and to behave self-righteously, for this isolates religion and harms society. That is why we have to meet and speak with each other.

It's not only important to know and respect other religions. We must learn to see other religions in a new way. Seeing another religion with more understanding we can reflect on our own and see it differently, making it more fruitful. The past president of the Pontifical Council for Inter-religious Dialogue, Cardinal Arinze, said that others could learn from us, and we can learn from them. An example would be the way other religions acculturate their rites into a different culture; such learning would help us to do the same.

The meeting of religions can do much for national unity and peace. All religions are similar in their regard for the poor and in condemning discrimination and violence. To follow this golden rule requires that we meet and talk together, sharing ideas on how to implement these moral concerns within society. There is no reason to see this dialog as difficult. In our neighborhoods and communities, we need merely to open our hearts to others and be welcoming, and in the parishes on Buddha's birthday, to send messages of congratulations to the nearest temple.

We are all Philosophers

The relationship of reason and faith, of philosophy and theology, has had a controversial history. However, in Christian thought, for the most part, the two approaches to understanding the truths pertaining to God were seen as compatible. Even the non-Christian philosophy of Aristotle helped to shape the thought of St Thomas Aquinas as he pondered how best to express the truths of the faith. For Aquinas, the two approaches, though distinct, were related and necessary for a true knowledge of God. He saw no contradiction between faith and reason, faith being dependent on supernatural revelation, and reason being dependent on natural revelation. Even today, undergraduate study in philosophy is required to enter a graduate school of theology,

In the Catholic Times' column Walking with Philosophy, the writer briefly discusses the philosophic contributions of the German philosopher and mathematician G.W. Leibniz (1646-1716), who summed up the study of philosophy as the pursuit of truth, goodness, and beauty. When the mind is focused on discovering the  nature of existence, of being, it is pursuing truth; when focused on discerning the ultimate nature of humanity and answering the ethical questions that naturally follow, the mind is pursuing goodness; when discerning the reasons why the physical senses and the feeling sense find delight in certain objects and experiences of life, the mind is pursuing beauty.

Since we are all involved, to some extent, in these pursuits, we are all philosophers, the professional philosopher simply being a person whose life is devoted to finding answers to the perennial questions of life. Those who saw themselves as carrying forward the traditional truths and values as presented by the philosophers of the past, as Leibniz did, were considered upholders of a perennial philosophy that stretched back to the beginnings of philosophy.

This search for truth, the philosophic quest, will exist as long as we have human beings on earth who will go beyond appearances to find the principles, and who will go beyond the temporary and passing events to reflect on the nature of things. This pursuit is universal and essential.

For Leibniz, searching for truth and living the good and honest life cannot help but lead to the search for beauty.  As a mathematician, he discovered calculus independently from Newton, and he was equally comfortable discussing problems of energy in physics, and attempting as a diplomat to help resolve differences during the religious reformation and upheaval in Europe, making him an ecumenicist--all interests that came naturally to him because of his philosophical interests, which in turn developed because of his interest in living a true and good life.

Korean Women Theologians

 Theology  considered the prerogative of the clergy from the middle ages is now a field that the lay people are beginning to study and research. However, Korea still has only a few who are pursuing studies in theology and to find one studying dogmatic theology is rare indeed. Dr.Choi Teresa is one of these who has received her doctorate from the Gregorian in Rome and was interviewed by the Catholic Times.

Dogmatic theology is that part of theology which treats of the theoretical truths of faith concerning God and his works. This is the foundation of all the other areas of theology and at the Gregorian there are few lay people pursuing this study.

Teresa has been asked often why she took up the study of dogma and she answers that the lay people should be well  versed in theology for they have to witness to their faith and to live it. Lay people, she says, are not only to repeat the words of the clergy and religious. The Second Vatican Council makes clear lay people are to cooperate with the magisterium. It is an obligation on the part of the laity to study theology. This is not a challenge to the magisterium but a way for the laity to grow and be able to spread the word of God. But to do this in Korea, Teresa anticipates, may be difficult.

Teresa has met many Koreans who are studying theology and there were those in their twenties who had great potential but the reality is that no one wants them. In the West, especially in Germany and

Switzerland, it is very natural to have laity study and work within the field of theology. In Korea it is understood to be in the hands of the clergy and religious, The climate for this to happen in Korea has not yet been prepared and Teresa wants to help it happen.

Teresa feels that it is necessary in Korea to put theology in the words that the laity can understand and with the sensitivity that the Koreans have for the spiritual she feels that they will exceed what was done by the laity in the West.

Studying at the Gregorian her biggest surprise was to see how many of the  words in her studies were made for the West. Those living in the West have no problem with these words, but that is not true for those in the East. Dr. Choi wants to contribute in changing  this in her studies and work. She believes this will help to advance the study of theology in Korea.

Teresa experienced in her studies the inability to understand what she was studying and there was no one to explain clearly and satisfactorily why this was happening. She studied theology with this frustration. Theology should be using  human words to convey God's word, and this study is theology.