The King and the Sage

We hear stories about Kings meeting with sages and being transformed by the encounter, often with few words being spoken. A newsletter carried a similar story going back 2500 years to China. It was about a king who thought he had everything he could want in life, and a severely crippled and physically repulsive man who had none of the things most of us consider important in life: health, physical beauty, and wealth. What he did have was wisdom, compassion, and virtue that all could see. When the king heard that such a man was living in his realm, he decided to see for himself if what he had heard was true.

After the meeting, the king saw a different world from the one he had seen before. "Strange to say," he said, "but the things I saw before, I no longer see, and the things I didn't see before, I now see. The sage had opened the king's inner eye, a quality of seeing that is often compared to seeing with the eye of the heart. This insight is captured in the well-known saying," It is only with the heart that one can see rightly, what is essential is invisible to the eye."

The newsletter account goes on to tell of the miracles of Jesus curing the blind. Though Jesus restored sight to those who were physically blind, he was much more than a healer of the physical. He was and is also a healer of our inner blindness.

We are fortunate in not seeing all there is to see in the world; it would be more than we could bear. By growing in wisdom and compassion, however; we can look forward to the time when we will see more than we see now and what we thought we saw in the past may not be important. In the Beatitudes we are told: "Happy the pure in heart: they shall see God."

Thinking About Church in a New Way

There has been a great deal of discussion recently in our Korean seminaries on the topic of spirituality. The rectors are concerned to make the future priest a more integral person not only intellectually but also more human and spiritual. Can we know much more than we know now about living a spiritual life that fully integrates the whole of who we are? The seminary professors are intent on finding answers to this question that will be immediately practical not only for the clergy and religious but for all in the mystical body. We all should be striving for a personal wholeness the Church describes as holiness.

It is in community that the whole person comes to feel what it's like to be a part of a great work. By working together, we have access to special nourishment that will help us to work with joy and a sense of mission. Pope Benedict indicated that "lay people are not merely the clergy's collaborators, but rather share in the responsibility of the Church's ministry." When this is not understood, we have the beat of the drum but no one walking the beat.


Since we are all part of the mystical body the Church wants us all to feel we belong to that same Body. That we are members of this Body is a truth of faith but many who feel they are the less noble parts of the body do not have this feeling of belonging and consequently, lack the passion and joy for the work. When this feeling of belonging is experienced, and this gift is willingly and gratefully accepted, there is a change in attitude: persons act from conviction, and experience being partners in the work of discipleship.


This moment of real change will come when we begin living our belief that we are all one in Christ, all called to holiness, all offering the Mass together. Only when we gather together and work for the kingdom in a spirit of partnership will we experience what St. Peter said, using the words of the prophet Joel: "the young will see visions and the old will dream dreams."

Changing Old Habits

The older we are the harder it is to change and the more difficult it is to tap into the great potential within us. The situation is often compared to the proverbial pauper who lives and dies as a pauper, never realizing he is carrying in his pocket a priceless jewel. While the precise nature of this "jewel" has been debated, most explanations would include the ability and willingness to change. "To live is to change," said Cardinal Newman, "and to be perfect is to have changed often."

Avoiding change, because of our habits, is all too often the preferred behavior for most, even when circumstances clearly indicate something different needs to be done. "Sometimes," in the words of one popular saying, "you must do the thing you think you cannot do." Most of us would agree, but when habits are life-long, we easily find reasons to justify our habitual ways of thinking and doing--the change is too unfamiliar or threatening, too uninteresting, a waste of time or money, or both; I'm not capable; I'd rather play it safe.

Having convinced ourselves that our habitual ways are right, at least for us, we spend a great deal of time living passively: watching TV, listening to music, or whatever else does not require our doing anything differently. By sticking with this robotic lifestyle, we fail to see the many opportunities that would uncover our potential in doing something different, doing more, doing better. The learning experiences that then would become available would help us grow into that potential that lies buried within us. An especially important learning experience can be found in cooperative doing; working with others in any joint venture builds community, and everyone is strengthened in the process.

Our mission station community recently decided, with some hesitation, to take on the responsibility of remodeling the community bathroom ourselves; a contractor would not be hired. Today twelve men came to work on the project. The women were also involved, both in the work and in the kitchen. Not only are we remodeling a bathroom together, but we are coming together as a community of partners, and learning something about ourselves and each other that we did not know before. We should be a better community for this shared doing. When the project is completed, we can take satisfaction in having done something difficult but worthwhile. Not only was money saved, but the cooperative effort brought to our awareness some of the unexpected potential within each of us that normally lies hidden from view.

A Not So Easy Life

His job was to clean the large parking area in front of the rest stop. Feeling like a chipmunk circling around in a cage, he would move from one end of the area to another, sweeping with his broom. When that was done, he would clean the men's lavatory, and then back again to the parking area--a routine that lasted from 8 in the morning until 8 in the evening. He was not used to physical labor. With his back hurting and quickly feeling exhausted by the routine, he often wondered, as he rested and munched on his walnut cookies for energy, whether he could go through with the plan.

He was a priest who had decided "to go among his people" and live as the poorest among them had to live. Because he had entered the seminary right out of middle school and had no work experience, he felt he might have missed an important learning experience--an experience that would help him in his ministry, especially with those having work-related problems. So, during his sabbatical leave, he applied for the parking lot job. After one day on the job, he wanted to quit and realized that what he was feeling must be what many others feel every day of their lives, when working at something they dislike. He did stay for the one month he had agreed to, but he also knew, unlike those who have to stay on a job to feed their families, that his days as a sweeper were coming to an end.

After being called "Father" for 27 years, he was getting used to hearing "Uncle," a word that refers to a middle-aged man in Korea. What he found difficult to accept was not being given the respect every person is due simply because of our shared humanity. He learned, in a deeply personal and painful way, how others on the low-end of the economic ladder are often treated. He remembers seeing a woman standing in front of a coffee machine, complaining that the coffee came out so thick she couldn't drink it. He bought her another cup. The woman thanked him, but the words that still echo in mind were the words telling him he could have the coffee she couldn't drink.

Though the priest did not want anyone to know of his unusual work, the story was reported by the press, and was sent to me with the thought that the story would help me and others working in ministry to deepen our understanding of the difficulties many laypersons face in raising a family and living a Christian life.

Thinking back over his experiences, the ex-sweeper and now again functioning Catholic Priest wonders how long his monthly wage as a sweeper of slightly more than a thousand dollars would sustain a man and his family. He also thinks of the T-shirt costing a hundred dollars he once was given. He feels differently about it now. He also feels differently about the sermons he gives, about those who come to hear them, about those who don't throw cigarette butts on the ground and don't litter public places. The word love isn't so abstract to him anymore.

To Market Or Not To Market The Faith

Living in a capitalistic system, we should not be surprised that we fall into temptations that commercialize the Church, a writer argues in this month's Kyeong Hyang Catholic Magazine. A need to build churches, to evangelize, and to help the poor requires money, and the more skillfully we manipulate the economic system the more money will be available for spreading our message. However, there are unfortunate consequences, the writer makes clear. The logic of faith and the logic of commerce, although very different, tend to come together in the lives of many Christians, with the commercial interests becoming more important.

A young theologian, William Cavanaugh, sees this dilemma in a positive light. Production and selling when done cooperatively can be a way of following Gospel thinking. One example can be cited to illustrate how this cooperation has worked to resolve a problem here in Korea. Those looking for more and cheaper organic foods have been put in touch with organic farmers. This direct contact has led to agreements between producer and consumer avoiding the big companies and problems with the market.

The need to build churches, to develop places of prayer, to evangelize, to help the poor requires money and to achieve our goal, we go to the principles of the market.
However, the writer insists that this does have an effect on the way we live as Christians. We try to increase our numbers by using the consumer principles of the capitalistic system. We have a product that is better than the competition, and we try to sell it to the consumer. Brand names are very important in the commercial world, and we have a brand that we want to sell on the open market. Catholics have two stars, Mother Theresa and Cardinal Stephen Kim, and we try to use them in moving the consumers to take notice. A problem that inevitably arises with this way of marketing is that we are working with externals and not with what is important. The capitalistic system tends to turn everything into a sales figure and everyone into a share of the market statistic. Instead of working on the message we become absorbed on how to sell what we have to give.

Our world has been described using many metaphors. One of the most accurate and useful comes from Cavanaugh. We live, he says, "at the intersection of two stories about the world: the Eucharist and the market." The stories mostly clash though the plot lines are similar--desire for "the good." Whether a temporal or a lasting good becomes the focus of our lives will depend on the choices we make each day. Choices that will be guided by either an ever-changing market economy or the unchanging truth of the Eucharist.

The Capitalistic system swallows everything up within itself. Even though it is very successful in doing what it is meant to do it is not the message that we have been given. To be salt and light are we not required to live in another way?

Separating Facts From Opinion

The tendency for the media to mix opinion with fact, to editorialize while reporting the news, is commonplace and was the topic discussed recently in the Catholic Kyeong Hyang Magazine. A member of the Korean Bishops Advisory Committee and a former editor on a daily newspaper spoke out about the importance of reporting any event--earthquake, political infighting, anti-government rally--by a strict adherence to the facts, and if there is commentary it should be presented in editorials and opinion columns. Facts should remain facts as far as they can be known.

Newspaper regulations do provide guidelines on handling this sometimes murky area separating fact and opinion but failure to comply results in nothing more serious than warnings, so there is little compliance. It's in this grey area of what is known that easily results in distorted news reporting. The news will either be slanted, in one way or another, depending on whether the news is seen as favorable or unfavorable to the media's editorial policy.

The signs of this subjective approach in the guise of factual reporting are readily seen: the placing of news, the space given, the words describing the event, and what persons are interviewed and quoted. Often, a news item on a product turns into an opinion piece, pushing the product or company with exaggeration and distortions. A more serious abuse, and probably more pervasive, is the use of supposedly factual news items to push the editorial policy of the paper. We then have not only the problem of morality but a loss of trust in all media. Instead of helping to build a strong community to better understand itself and its place in the world, media divides and breeds discord.

According to the writer of the Kyeong Hyang article, our media are primarily interested in getting its readers to accept their particular position on any issue. They are interested in facts only when they coincide with their opinions. In effect, they are saying that the two are one and that this approach will lead to a better society for all. However, the writer makes clear that only when we maintain the distinction between fact and opinion can we have a vibrant and strong society that will ultimately make the right decisions based on facts honestly reported.

Compassion In Action

Unlike most Korean dramatic portrayals of Alzheimer victims, which emphasize erratic and often bizarre behavior, a recently concluded soap opera did the opposite. The woman with the condition, played by a well-known actress and acting teacher, was portrayed sympathetically, more like a child needing love and support than as an aging and bothersome adult. When she died at the end of the drama, there was an unexpected outpouring of sadness from many viewers. It's not surprising that the actress selected to play the lead role had a doctorate in the psychology of acting.

After returning from the U.S. with her degree, she began to teach, emphasizing the importance of knowing the lives of the persons actors would have to portray. For her, just as important was to get to know and to help many who were in need of help: those with mental difficulties, unmarried mothers, poor children needing scholarships to continue their education, and in recent years becoming the spokesperson for keeping homeless children from being sent overseas for adoption, encouraging their adoption here in Korea. She was written up recently in the Catholic Peace Weekly as one with great compassion. Difficulties such as these are such that if resisted, persist; if befriended, end--words that well sum up a life dedicated to helping those in need.

In our Catholic tradition, there is a phrase often used to express compassion in action: "Contemplata aliis Tradere." (To hand over to others what we have contemplated.) When we live deeply with awareness, there is much that we can hand over to others as she has done, and continues to do. Passing along what we've learned is certainly important, but she reminds us of what is more important: better than sharing is doing it jointly with those you try to help.