A God of Love and Mercy

 

In the Theology that reads the World featured article in the Catholic Times, the priest theologian writes about a narrative method of theology. 

 

Shouldn't theology be a statement of faith with tender compassion? Theology is primarily a philosophical narrative However, the Bible is about experience, memory, and faith, communicated to us in narratives.

 

The writer has lived a long life lecturing on theology and writing papers. He was not an outstanding scholar, but he loved study and the world of scholarship. However, the more he studied theology, the more often he felt that theology did not properly explain faith or convey it convincingly.

 

You can approach God and faith academically, and the academic effort has its own usefulness. However, the academic approach to God does not precede the experience of God and the life of faith. Theology as a science always comes second. Experience and life always come first. True thought comes from experience and life. The thought of God cannot precede the experience of God and life in the likeness of God. Theology and doctrine are for faith, not before faith.

 

All human thinking is connected to human experience and life in a broad context. Of course, there can be a realm of pure thought, metaphysical thought. We believe in the creative power of pure thinking and imagination. It is also acknowledged that there is a transcendental dimension of rational thought. However, thoughts separated from experience and life do not have the power to communicate the truth. Theology can better fulfill its role in the church when it is connected to the experience of faith and the life of faith.

Theology only plays an auxiliary role in the process of transmitting and educating within the faith. Throughout history, theology has played a role as wisdom in search for God, rational thought, knowledge, and reflection, and introspection on religious practices. Perhaps today's theology should put more weight on the role of reflection and introspection.

 

The heart of the religious statement is the biblical statement. The Old Testament is the story of the Israelites who experienced God. The New Testament is the story of early Christians who experienced Jesus Christ. The Bible is a description of experience, memory, and faith. Experiences, memories, and beliefs are passed on to us through narratives. 

 

"Human beings have the instinct to be fascinated by stories, and they not only like to listen to stories, but also enjoy telling stories and participating in them." Could it be developed in a way more familiar to narrative language? Faith begins with stories, and isn't theology a statement about faith? 

Can't theology resemble the biblical narrative? Olga Tokarczuk in her Nobel Prize in Literature acceptance speech gives us some interesting and strange words.

"Have you ever wondered who the marvelous storyteller is in the Bible who calls out in a loud voice: 'In the beginning was the word'? Who is the narrator who describes the creation of the world, its first day, when chaos was separated from order, who follows the serial about the origin of the universe, who knows the thoughts of God, is aware of his doubts, and with a steady hand sets down on paper the incredible sentence: 'And God saw that it was good'? Who is this, who knows what God thought?"

 

"Leaving aside all theological doubts, we can regard this figure of a mysterious, tender narrator as miraculous and significant. This is a point of view, a perspective from where everything can be seen. Seeing everything means recognizing the ultimate fact that all things that exist are mutually connected into a single whole, even if the connections between them are not yet known to us. Seeing everything also means a completely different kind of responsibility for the world, because it becomes obvious that every gesture 'here' is connected to a gesture 'there,' that a decision taken in one part of the world will have an effect in another part of it, and that differentiating between 'mine' and 'yours' starts to be debatable."

Wouldn't faith be conveyed better in the description of affectionate compassion than in the hard and high-handed description? God is a God of truth and justice, but above all, he is a God of love and mercy. As a statement about God, what form of narrative should theology take?

An Invitation to Inner Freedom

 

"We consider Christmas as the encounter, the great encounter, the historical encounter, the decisive encounter, between God and mankind. He who has faith knows this truly; let him rejoice." Pope Paul VI.

In The Catholic Times: Remain Here in Prayer column we are asked to meditate on the Bible verse: Luke 1:26-38 Jesus' birth announcement— The grace to grow in inner freedom as Mary did.

Prayer Points: 

1. With God's great love for all people in my heart, I contemplate the scene where the Most Holy Trinity sends the angel Gabriel to Mary. Picture the humble village of Nazareth, and think of the Holy Trinity contemplating it. As I watch what Mary is doing, I vividly picture the expression on her face and imagine what she is thinking. 

2. I imagine myself as Mary and enter into the drama of the Bible. I picture myself in Mary's house. At that time, I am surprised to receive a sudden visit from an angel. I open myself to Mary's experience of amazement, fear, confusion, wonder, and, ultimately, willing obedience to the Word of God. With Mary, I give the consent of my heart, obeying the word of God that invites me. 

 3. Contemplate the scene where the angel Gabriel greets Mary through the eyes of God. Then I immerse myself in the scene, read the feelings expressed in her face and eyes, observe and contemplate Mary's movements and actions, and wonder where her feelings come from.

4. The angel Gabriel said: "The Holy Spirit will come down on you, and the power of the Highest will overshadow you." —Therefore, listen carefully to what is said— "The child to be born will be called Holy, the Son of God" (v. 35). Let these words come deep into me. Imagine the presence of God covering you. I try to let this experience of God's presence gently penetrate me. And imagine waiting with God for Mary's answer.

 5. God invites Mary's cooperation in the mystery of his Incarnation. As Mary did when she offered herself up, she said: "I am the servant of the Lord. Let it be done to me as you say." (v38) And as I repeat these words over and over again when I get a feeling, I try to dwell on that feeling. Even if she could have said “no,” Mary is free to say “yes.” Recognize that “yes” here is not “yes by ecstasy” but “yes by risking her life” in a situation where she knows that “she will be stoned to death” if she becomes pregnant. As we marvel at the inner freedom of Our Lady to say “Yes,” willing to lay down her life. I wonder if I can do the same.

6. Mary's desire to know and do God's will, isn't she thinking of greater things for God? The way to understand God's will is to understand God's will with "confidence through feeling" and be able to let go of one's own will and be willing to risk our lives to do God's will. The writer wonders how willing we are to do God's will at the expense of our own. And how interested we are in knowing the will of God.

 

The Big Bang and Religion

 

 

What kind of position does the church have on the big bang cosmology and the theory of evolution? A former university professor gives the readers of the Catholic Times some thoughts on the subject. 

 

In order to answer this question, we first need to look at the 'Great Jubilee Address of Scientists', one of several speeches delivered by Pope St. John Paul II during the Great Jubilee of the year 2000.

 

"Based on an attentive observation of the complexity of terrestrial phenomena, and following the object and method proper to each discipline, scientists discover the laws which govern the universe, as well as their interrelationship. They stand in wonderment and humility before the created order and feel drawn to the love of the Author of all things. Faith, for its part, is able to integrate and assimilate every research, for all research, through a deeper understanding of created reality in all its specificity, gives man the possibility of discovering the Creator, source and goal of all things." (Ever since the creation of the world his invisible nature, namely his eternal power and deity, has been clearly perceived in the things that have been made (Rom 1:20).(Pope St. John Paul II 'Address for the Great Jubilee of Scientists', 25 May 2000)

 

In this speech by the Pope, the words "the source of all things" appear in reference to faith. Who is the source of all things, the source of the universe and the source of life? It is the 'Creator God' that follows these words. After all, the Pope is saying that 'our faith offers man the possibility of discovering God the Creator, the source of all things'. Atheistic scientists say 'it happened by chance' the beginning of the universe and the  appearance of life on earth. The Pope  is saying our faith provides the possibility of discovering God the Creator, the source of all things. Faith explains the origin of all things, the origin of the universe and the source of life, in terms of necessity (not chance). 

 

Let us now look at the message of St. John Paul II, sent to the General Assembly of the Pontifical Academy of Sciences held on October 22, 1996.

 

"I like the first topic you have chosen: the origin and evolution of life. This is an important subject in which the Church is deeply concerned. For revelation also contains teachings about the nature and origins of man.  The Magisterium of the Church is directly concerned with the problem of evolution. Because it contains the concept of man. Revelation teaches us that man is created in the image and likeness of God."

 

 According to this message of the Pope, it can be seen that 'the Church is watching with great interest the subject of evolution'. Because the concept of evolution includes the concept of man. 'Since the concept of human beings in the image of God is now being dealt with within the theory of evolution, I will be watching with interest how evolutionists explain humans.' And the sentence "Revelation teaches us that man is created in the image and likeness of God" is included in this discourse. Why did the Pope include this sentence? He explicitly nailed it here, saying, 'No matter how much atheistic scientists try to put other animals and humans on the same level through the theory of evolution, the church does not teach it that way'. The Pope clearly emphasizes that man was created as a special being in the image of God.

 

The Church's attitude towards science is clearly embodied in this discourse. No matter how scientists scientifically argue, we will never let go of our own teachings about the unique human nature of 'human beings as God's image', and we will see what scientists say about humans is the position of the Church.

 

Now, I will present the most recent position of the Church on the big bang cosmology and evolution. On October 27, 2014, Pope Francis read a speech in person at the Pontifical Academy of Sciences.

 

"The Big Bang theory being proposed today as the origin of the universe does not contradict, but relies on, the Intervention of God the Creator. Evolution in nature does not conflict with the idea of creation. For evolution presupposes the creation of evolving beings." (Pope Francis, Address to the General Assembly of the Pontifical Academy of Sciences, 27 October 2014)

 

The Pope is saying that 'the Big Bang event depends on the intervention of God the Creator'. In other words, he is saying that 'the first moment of the Big Bang was not a coincidence, but was caused by the inevitability of God the Creator's intervention'. And regarding the theory of evolution, by saying that "evolution presupposes the creation of evolving beings," he is saying that "evolving life forms exist on the premise of the first life form created by God." This is the official Church position on the Big Bang cosmology and evolution.

 

Atheist scientists gloss over the first moment of the Big Bang and the moment of life's first appearance as chance, explaining the next changes according to the laws and principles of natural science and saying, "Isn't there a place for God in space and life?" In his 2014 speech, "Big Bang relies on God's intervention and evolution is a simple authoritative premise of evolution." The current official position of the Catholic Church is perfectly summarized by this speech by the Pope.

 

So what attitude should we take toward science now? In order to better understand God the Creator, we need to study the big bang theory and the theory of evolution to some extent. Just accept that there was God's intervention at the starting point of the universe and the first starting point of life. Science and faith are both directed towards God and must exist together in order to bear witness to God. Therefore, we should study and use science as much as necessary to proclaim God the Creator, the source of all things, the source of the universe and life. 

 

Peace on the Peninsula

 Recently, in the North/South Korea Reconciliation Column of the Catholic Times Weekly the Bishops' Reconciliation committee director gives us his thoughts on some problems faced in attaining peace.
 
He mentions reading an article by a military expert who suggested securing '10,000 missiles' as a response to North Korea’s nuclear weapons. He brought up the name of Yulgok the minister of defense from history who wanted to raise an army of 100,000 against a Japanese attack. By some, his worry was well founded for after his death, Japan invaded Korea in 1592-1596. The military expert "proposed to secure 10,000 powerful and sophisticated missiles within 10 years."
 
Although there is controversy over its authenticity in the academic world, the 100,000 soldiers trained in preparation for foreign enemies, is a familiar story to the Koreans. In the past, the spirit of Yubimuhwan (有備無患) (the state of being prepared and worry-free). of Yulgok often appeared in history books and educational cartoons that children read. While listening to Yulgok’s '100,000 theory' during class, the students learned that the reason they went through the Imjin War was because of Korea's insensitivity to security.

However, the North Korean authorities, which possess nuclear weapons, also claim the purpose of strengthening their military power is for security. The missile launch tests continue in response to the large-scale ROK-US joint military training. "No matter how precious peace is, I will never beg for it." As the lyrics of a North Korean song say: "There is peace at the end of our guns and spears."

North Korea, as well as South Korea and other countries, believe that peace can only be guaranteed through a strong national defense.The accelerating arms race in Northeast Asia is the epitome of a Security Dilemma. In the context of the security dilemma, if one country feels security anxiety and increases its military power, the opposing party will also strengthen its military power, which inevitably increases the security anxiety of the hostile parties. In this process, the dilemma intensifies as both sides define their own military power for defense and the other side's military power for attack.
 
No matter how many state-of-the-art weapons one side has, security concerns will not be resolved. Immanuel Kant, who longed for peace while watching the international society and its law of the jungle, left us the following words: in  'Politics,' "be smart as snakes", and with morals, "be as pure and guileless as doves."... The proposition that 'honesty is better than any policy is not disputed and is in fact regarded as an indispensable condition. Children of God who believe in the peace of Christ must overcome the 'idol of realism' and find a new way of peace.
 

The Yellow Envelope Law

 

We are coming to the end of the year. The Catholic Peace Weekly in the Eyes of the Clergy column, the writer introduces the readers to The Yellow Envelope Act.             

This year like many others was eventful. The presidential election in which the country seemed to be split in two, the Itaewon Tragedy on October 29 where the country has many questions for the citizens, and the Qatar World Cup all moments were a cross between sadness and joy. It's 2022, and it has been running out of breath, but there is something the writer wants to solve before welcoming the New Year.

In 2014, there was a strike at Ssangyong Motor. The company and the police filed a lawsuit against the workers who led the strike for damages of 4.7 billion won, claiming that the strike was illegal. Then, a citizen put money in a yellow envelope and sent it to the press, saying it would help with the damages. As this fact became known, a nationwide donation-raising campaign was launched to collect money in yellow envelopes. In this way, the yellow envelope becomes a symbol of solidarity with striking workers and resistance to the power that oppresses labor rights.

Post-strike damages are awarded for illegal strikes. The problem is that the scope of illegality is too wide. In the meantime, no matter how much the subcontract workers want to negotiate, the prime contractor, the “real boss,” ignores them. If subcontract workers are forced to file a dispute, the subcontract's 'fake boss' imposes a huge amount of damages by attaching an 'illegal label'. It is using civil law to effectively block union activities. Korea is the only OECD country that imposes civil liability on strikes guaranteed by the Constitution.

Workers hit by the damaged bomb become social cripples. Becoming a credit delinquent, opening a smartphone, or opening a bank account is not easy. Even if you resign from the company, the responsibility for compensation remains the same, which can lead to family disintegration.  To strike like this, you have to risk your life. In the meantime, the worker's right to bargain and the right to collective action, guaranteed by the Constitution, were practically blocked.

The fear of the compensation bomb was present this year as well. Some people worked for a full month and received a minimum hourly wage of 2.3 million won. These are Daewoo Shipbuilding subcontractors. Saying that they cannot live like this, they asked for a raise of 100,000 won and locked themselves in a steel structure. As a result, they received 47 billion won for damages caused by the strike. It is money that can be paid back after 163 years of work with increased wages.
 

So this time, the labor world and the opposition party are trying to amend Article 2 of the Union Act to negotiate with the 'real boss' and Article 3 of the Union Act to increase the scope of legal strikes and regulate compensation for damages. It is to ensure that workers negotiate with the real boss. In addition, it tries to guarantee workers' right to strike by regulating excessive compensation for damages. Revisions to Articles 2 and 3 of the Union Act are nicknamed the "legislation of the Yellow Envelope Act," following the spirit of the Yellow Envelope Movement in 2014.

However, the business world, the government, and the ruling party strongly oppose the Yellow Envelope Act. They say that if the Yellow Envelope Act is passed, strikes will increase and adversely affect the economy. It is said to be an unconstitutional idea as it violates the freedom of business management and private property rights.
 

Excessive working hours is a notorious problem internationally. Fatigue causes many accidents and serious health problems. So if a worker shouts out that he wants to live together with other workers, a bomb for damages falls on workers as illegal. The social doctrine recognizes the legitimacy of strikes that do not go against the common good. However, it seems that the world is still not acknowledging this reality. In the new year, he hopes it will be a world where workers will confidently be able to express their opinion.

Catholicism and Youth

 

 

 

In the Catholic Times' Eyes of Believer Column, a pastor expresses his concern for the young people in his parish, a concern both for society and the Church in these changing times.

It has been 10 months since he became a pastor of a new city parish. He will carry out various pastoral duties as in the past, but in this new community with many single-person households, he cannot overlook the pastoral work with the youth outside the parish. In recent years, the area has become a government youth housing promotion district, and many young people continue to locate it here; food places such as restaurants, cafes, bars, and convenience stores for young people have appeared and crowded with young people in the evening. 

On the other hand, believers come and go in the parish church before and after the two Masses on weekdays, at other times, the rest of the space except for the office is usually empty with the lights off. Outside the parish, the space young people like to visit is cramped and they have to pay for it. Most of those spaces are bars, karaoke rooms, and billiard rooms. If you go there, you can rest comfortably, drink coffee, you can read or take out a book, if you are hungry, eat and drink a cup of noodles or eat bread as you like, but would it not be wonderful if you could heal your mind when lonely and depressed, and have a room for counseling as well.

Since his thoughts have gone this far he mentions that the parish and the Korea Catholic Culture Research Institute jointly held a seminar on pastoral measures for single-person households on November 20th. To prepare for this seminar, a survey was conducted targeting young people from single households living in the area of the parish. 253 young people in their 20s and 30s living alone were surveyed with difficulty. 

 

As a result of the survey, what they expected from the parish was answered: emotional support programs, spaces for gatherings, human resource programs, economic support for self-reliance, support facilities such as restaurants, and spaces for study and reading.  

Specific programs, they would be willing to participate in were housing-related, emotional support, social dinings such as cooking, social network formation, and book clubs. Now, through the seminar, the cause and feasibility of using the church space as a cultural space for young single-person households in the community have been established. What needs to be done in the future is to change the first-floor restroom into a cultural space in consultation with the parishioners, and to offset the potential rejection of non-believers who come and go from outside. Of course, it is not possible to carry out youth pastoral work with everything perfect from the beginning, and we must have a heart that starts with small caring that connects with others.

Recently, the phenomenon of no religion among young people is accelerating. In 2021, the percentage of believers in their 20s and 30s was 25.7%, the lowest ever. The biggest decrease in the total number of believers is in the young. It is difficult for parish youth organizations to survive due to a lack of active members. Furthermore, it is said that many young people have left the church because of the vertical and authoritative parish atmosphere. There will be a lack of understanding of the MZ generation. Nevertheless, the youth center 'Epiphania', which recently opened in one of the dioceses is becoming a popular place for young people. It is usually a resting place for young people, but it is also a pastoral space where Masses, counseling, and confessions are held. As it is located in a building on a street with restaurants and shopping centers, it is attracting attention as a second pastoral place beyond the parish.

Unlike the youth center 'Epiphania', the youth cultural space of his parish is not a pastoral space, but rather a space of care for young people in single households. In addition, a space where young people create independently and voluntarily. Of course, the youth cultural space is for young people, but it should not be an exclusive space for them, but a space for generational communication where they can mingle with other generations, especially the existing members of the parish. Dreaming of a parish that will be transformed in the new year, and waiting in hope to see it realized.

 

Community Breakdown and Suicide-

The third Sunday of Advent is Gaudete Sunday— Rejoice— The Catholic Peace Weekly has an article on the suicide of the young and a message we need to hear.

Young people in their 20s and 30s who were worried about the extreme choice— suicide—confessed they actually wanted to live, looking back on the painful past. Restoring the dignity of human life and protecting human rights are the priorities of the church and society.  

Experts on the subject see the rapidly increasing youth suicide rate as a social problem. One professor cited three major factors for suicide. First of all, it is the absence of means to make the pain bearable. This plays the role of arousing the young person going through a difficult situation to turn his attention away from the extreme choice. It can be the joy of travel or hobbies, or even creating another stress through work. In general, it is an easy way to access it, but it is difficult for young people who do not have enough money and are not employed. The second is the breakdown of the community. The role played in the community and the responsibility that comes from it are important factors in removing suicidal behavior. Today, when collective solidarity is weakening with the nuclear families and individualism, this is bound to collapse. Finally, it is a biased suicide prevention policy. Current prevention policies are focused on the high-risk group for suicide. We need to think of a broader approach.
 
Another Social Welfare Professor (former director of the Seoul Suicide Prevention Center) also said: “There are various causes of youth suicide, such as economic difficulties, family disintegration, loneliness, and instability in employment, housing, and relationships. It is wrong to see it only as a personal issue.” At the same time, he said: "It is important to provide the minimum conditions necessary for human life.  We need to think together about the needs of young people and come up with measures or policies to prevent suicide."
 
Youth suicide is not a problem unique to Korea. Domestic and foreign experts who attended the 2022 Suicide Prevention Humanities Open Forum hosted by the Ministry of Health and Welfare and the Korea Respect for Life and Hope Foundation last October diagnosed the youth suicide problem facing our society and sought better prevention methods.
 
A representative from Japan, introduced the national  prevention measures while conveying the current status of Japan's youth suicide rate, which is similar to Korea's. He is working on suicide prevention with the government at the non-profit organization Lifelink, a suicide countermeasure support center.
 

Lifelink is conducting social media counseling for those who are contemplating extreme choices. This is similar to Korea, but there is a difference in linking government departments, institutions, organizations, and experts according to the circumstances of those needing help. Awareness-raising activities are provided.  “We are trying to spread the best practices by showing young people how to overcome crises through popular media such as animation, movies, and dramas.” It is to show that there is an option other than death. It is also important to provide relevant education to minors because prevention policies become less effective as they age. The purpose is to provide information on how to request SOS for mental illness in advance so that people can respond to crises that come after they become young adults.
 
 It was made clear that religion can also be a powerful force in preventing extreme choice problems for all age groups. One professor said: “Seeing that the suicide rate was lower than now even during the IMF period, when all fields such as economy, society, and culture were stagnant, it is questionable whether the intensity of suffering affects the extreme choice. We need to expand the collective approach.”

The core of the collective approach is community. This means that the sense of oppression that comes from collective behavior, such as social customs and rules, is quite effective in suppressing extreme behavior patterns.“The rural community, which was the center of gravity in the past, has long since collapsed in our country and has already reached a state where it cannot be restored. The alternative that can restore it is religion,” he said. In particular, the orientation of ‘Catholicism’, which means universality, can play a significant role in reducing the overall suicide rate. The professor cites the fact that “the suicide rate in countries such as South America where Catholicism was the traditional belief that emphasizes the value of the group is significantly lower than in countries that do not.” When considering this reality it tells us that solidarity from religion has a greater impact than the degree of suffering.