Unreciprocated Love is not Complete

Many years ago there was a popular Korean pop song 'Kap Do-ri and Kap Sun-ni'. The lyrics told the story of boy and girl who lived in the same village and  loved each other from afar. Their love, they thought,  was non reciprocated. Both got married to others, crying  on the inside and making  light of it on the outside.

A Sister professor who teaches Scripture and Hebrew at the Catholic University starts her article in the Kyeongyang magazine with this anecdote and mentions  they probably tried to show their affection for each other, but it wasn't understood for  otherwise the situation would have been different. Non reciprocated love to become complete love has to be reciprocated.

God has been writing love letters to us from the beginning, but we often miss the message. He showed this love by  creation, in history, in Scripture and In Christ. He approaches us but we  fail to adjust to his wave length. Our glory is that of all his creatures we alone have  the capacity to return that love.

We do realize, at times,  that he is sending us a message of love but   fear that if we accept this  love, we lose our freedom. Many others  see God as not interested in the problems of humans and not necessary: he prevents humans from progressing. Others find his message unpleasant--to deny ourselves, be protective of nature, and accept those who are not to our liking. Our first ancestors were faced with the same problems, and thought it would be better to be like God.

God is not free to demand love or a response, for it is no longer loving or dialogue when it is not entered freely. We can see this relationship right from the beginning in the Scriptures: the refusal to accept God's love, thinking we lose if we do.

God is answering our thirst for life. It is necessary for us to have experience of life to be able to see  our thirst and realize it is only God that can satisfy it. This experience of God working in us, Sister sees as most important.  Listening to the Word  enables us to be what he wants us to be. We can't reach this with reasoning and by proofs of science,but by  going into our hearts and seeing how his words correspond to our desires.  God created  with his word and continues to create with his word. It is when his word is conceived and given birth in us that we have life and can respond to love.

One of the Benefits of the Religious Profession in Korea

The daily papers recently reported on a study by a  research team from Wonkwang University that  compared the average life span of people from 11 professions. The data shows that those who work in the religious professions have the longest life span, those in the entertainment business the shortest. 

Based on data from the office of Korean Statistics and on obituaries for the past ten years, the study shows that clergy, professors and politicians are more likely to enjoy longer lives, while journalists, athletes and entertainers tend to live shorter ones, clergy, on average, living 82 years, professors and politicians,79; journalists,72;  athletes, 69; and entertainers, 65.

The research team suggested that the longevity of clergy results from a temperate lifestyle. However, due to the widespread interest today in staying healthy, there's less of a gap in life span among the various professions in this 10-year study than in a similar study with data compiled from 1963 to 2010. Clergy is still at the top of the list with an average life span of 80 years, followed by politicians, 75; university professors, 74; business people, 73; legal professionals 72;  high-ranking officials 71; and, at the bottom of the list, entertainers, artists and sport figures at 70 years of age. The only career where the average life expectancy is declining is show business: from a life span of 75 years in the  90s to the current 65 years, partly because of the substantial number of show people who have taken their own life in recent years.

A priest writing for priests quotes a Buddhist monk as saying: "In  Korea those in ministry usually have serious financial problems after they retire. The Catholic priests' financial needs are cared for by the diocese while only about 20 percent of Protestant ministers have guaranteed support.  Buddhist monks also have a similar problem. Depending on how much they have saved, help is provided by the larger temples or by individuals. This is the reason they do not get involved in society after retirement like the Catholic priests."

Catholic priests do have guaranteed financial support from the diocese which does take away much of the stress from their retirement years, unfortunately this is  not always the case in the other professions.

A New Diet For the Future

Writing in the Pastoral bulletin a priest  recalls his trip to Europe and a conversation with a Dutchwoman about observing the days of abstinence in the Church calendar. "Before God," she said, "we are all mature and able to judge and act correctly...." Her point being that when the Vatican tells those living under different cultural conditions to abstain from meat on Fridays, it is sometimes difficult to accept and to follow. The priest got the impression that, for many, tradition and the authority of the Church can not be compared in importance to their  personal convictions that carry the 'authority' of a heartfelt assent.

The interest in observing days of abstinence in Europe during his time there, he said, was almost completely missing. And even in Korea the concern for the days of abstinence is far from what it was in the past. Perhaps because the reason for these days of abstinence is not known in most of the Catholic world, some Catholics even buying expensive fish to eat as a consolation for giving up meat.  

However, in certain parts of the West there are those who are campaigning for Mondays as a day without meat. Here in Korea, with the onset of the foot and mouth disease, some are using the slogan: "Let us eat less meat and more vegetables."

There were about three and half million animals buried because of the foot and mouth disease, at a cost of 2.68 billion dollars. The main reason for the tragedy is the way we raise our animals, keeping them penned up in unsanitary, stressful conditions causing disease to spread quickly. Compounding the problem, the animals, natural grass eaters, are fed grains, waste food from restaurants, powdered bone meal, and the remains from slaughter houses. To fatten them for market, the animals are given growth hormones, and to keep them healthy while living in unhealthy living conditions, they are given medicine and antibiotics, often exceeding their use in other countries. Those who are familiar with this way of raising  our animals are losing their desire to eat meat.      

If we are to change the way we raise animals there has to be a change in the way we eat. The increase in meat consumption is twice what it was back 20 years ago. 40 percent of the meat we eat is imported, and this will increase in the years ahead because of the recent foot and mouth disease and because the production of food in Korea has decreased.

Along with less food being produced, there has been an increase in the amount of grains fed to animals, which is to be expected since it takes seven kilograms of grain to produce one kilogram of meat. The more animals we raise the more likely the world's poor will face the prospects of starving.

If we are to make the growing and consumption of food more sustainable, we will have to change  to an environmentally friendly way of raising our animals. For a spiritually directed life, our writer says we have to reconsider our consumption of meat products and have a more abstemious lifestyle.

Being Your Own Worst Enemy

Recent  events in Korea have made bullying a newsworthy subject. It is a serious problem, says the columnist on spirituality for the Catholic Times, that can result in death or lead to mental problems.

Bullying can take place in every sector of society but is a serious problem especially for children, who have little in the way of defense.  The columnist introduces us to the word 'Seutta,' which in Korean means to shun oneself. It occurs when a person in a community or organization does something that  turns others against the person, a common occurrence in society.The persons usually don't realize there is a cloud of distrust hanging over the group because they are  present. They don't  partake in the community and make no effort to join.  And the community does not recognize them as members and the individuals usually don't know why.

The ones who are bringing this about  are for the most part  egotistic and narrow-minded. Although they say they love the community, they act in ways contrary to the good of the community.This also is the reason many  leave the  community.

The columnist agrees there are many ways to see the problem of those who are bullied and those who make themselves lonely by their actions.  He feels the root cause is a lack of trust, fearing others and the world.  They feel small and timid in the presence of others, and when they  compromise they feel  they lose something of themselves in the exchange. Not wanting to acknowledge the fear and uncomfortableness they feel within themselves, they tend to react with selfishness. In defending themselves they often form factions in an attempt to  sooth their loneliness, without realizing that what they think they will lose they actually gain by trusting.                                                                                                                                                                                                                                                                

It is said that trust is the unconditional acceptance received from another and returned in kind. Does that mean, the columnist asks, that when we do not receive it we are not able to give it? Trust that I give to another, the columnist believes, will return to me; it's a reciprocal gift.

Bullying and 'Seutta' are problems that arise, the columnist concludes,  when we do not trust others enough. This is a problem not only between individuals and groups  but also between countries. A healthy approach to the problem is to give the benefit of the doubt to the other until it is shown, after a sufficient period of time, that it was not merited.

High Expense Low Efficiency Educational System

Writing for the Catholic Times a professor reminds us that 80 percent of the students that graduate from high school in Korea go on to college. Over 2 million students are enrolled in college and 600,000 are studying abroad, and 25 percent of students are taking time off from school for one reason or another.

The financial burden on students is twice what it was 10 years ago. In other OECD countries, college expenses would be 1/10 of the families income while in Korea it is 1/3, which means that most families have to go into debt.

Back about 40 years ago families could sell their ox to send their children to college. After graduation, they would be able to pay back the money they borrowed, but that is no longer true. Now over 40 percent will find it difficult to find appropriate work after graduation, and of that number only 6 percent go on to graduate school.

90 percent of students who graduate have over a B grade, so it is not a  question of lack of ability. From the time they enter college they try to prepare for their future employment. The days of romantic dreaming, human rights issues, and student movements are no longer easily found on campus; the intense competition of our modern society has seeped into the campus.

With tuition costs going up, students know that about 40 percent of them will not be able to find work. This also affects the teachers who push ahead with their own studies to improve future employment possibilities. This can mean they will have less time to devote to  class preparation. 

Our society has not been able to provide enough work for the number of students who graduate from college; supply of students exceeds the demand. The government has tried but has not succeeded in fixing the problem.
 
The number of colleges and college graduates she has produced is second to none in the world.  No one can deny that this is a reason Korea has gone from being a poor country, not too many years ago, to where she is today. However, is it not time  to reflect on whether we have too many graduating from college? And whether the burden on families sending their children to college is now at the critical point?  Might it not be time, the professor concludes, to reevaluate the high expense and low efficiency educational system we have created?

First Latin Mass Celebrated by a Bishop in Korea

In Korea there has not been much talk about the apostolic letter "Summorum Pontificum" that  gave permission for celebrating the Latin Mass used  before Vatican II. Since most of our Catholics entered the Church after the Council, the desire for the traditional liturgy as in the West was not present.

In a previous blog, it was mentioned that Korea has not been as polarized on this issue as many others in the Catholic world. The Society of Saint Pius X in Korea (a traditionalist order of priests founded by the late Archbishop Marcel Lefebvre), with its strong desire to return to the pre-Vatican II days, has also been a deterrent which keeps the bishops from implementing the 'motu proprio' of Pope  Benedict on this issue.

However, the Catholic Times covered on its front page the first public Latin Mass by a Korean bishop, with a congregation in the Cathedral parish in Kwangju. This Mass will be celebrated once a  month in the Cathedral, accompanied by Gregorian chant. The first Mass was celebrated on April 2nd with priests, religious and about 250 Catholics attending.

We have had other Latin Masses celebrated in Korean over the years but they have been without publicity or officially recognized. This is the first such Mass accepted by a bishop of a diocese and celebrated in the Cathedral Parish with priests religious and congregation.

The diocese of Kwangju has made the liturgy the theme of its pastoral plan for the year, and this Mass was in line with the plans to help Catholics appreciate the place of the liturgy in our lives. In his pastoral letter after becoming bishop, he wrote, "The liturgy is the life and mission, source and summit of Church life; our hope is that through the liturgy we will come to know in what direction the diocese should go."

In the sermon Bishop Lee said he wanted to bring to mind the history of the liturgy and the values associated with the Latin Mass of the past. He reflected on the Korean Catholics who were nurtured  on the Latin Mass and attended  a Mass in a language they did not understand and  wondered  whether our  present faith-life is deeper and stronger than that of our ancestors in the faith.  He hopes this will allow the Catholics to appreciate the liturgy more. The present and former bishop and priests will take responsibility for celebrating the Latin Mass.

Will this be a sign of where the Church In Korea will be going in the future? There are many areas of our liturgical life that would be helped by remembering the 'two tables': as a meal and as a remembrance of Jesus' love, as shown by the  sacrifice on the  Cross. The Latin liturgy could probably focus the congregations' attention  on Christ to a greater degree than the present liturgy because the words would  not be as important as the actions of the Mass itself and its overall meaning.

The Church of Korea will have to consider the pros and cons of whether the introduction of the Latin Mass and Gregorian chant will be good for the Church or not. The Catholic population of Korea in 1965 was about half a million so the numbers of Catholics who felt a desire for the days before Vatican II are few. The inauguration of the old liturgy with the blessing of the ordinary of  a diocese will be an interesting matter to watch.                                                                                                                                                                                                                           
                                                                                                                                                                                                                                                                                                                                                      

Giving a Penance that Includes Sacrifice

Each year during  Lent many of the parishes have common penitential services. Priests will come together in different parishes of a deanery to help hear confessions. The  Peace Weekly described some of the interesting  penances that were given.

The words 'penance' and 'sacrifice' are used often in our sermons and spiritual books, words which have  meanings that are not easily understood. But this Lent, in many parishes in Seoul,  the priests gave  penances one had little difficulty in seeing their relevancy to sacrifice and the way of the cross.

(Catholics, according to Church Law, are asked to partake of the Eucharist at least once a year during the paschal time if  there is not a good reason to do otherwise. However, in Korea another period before Christmas is set aside to prepare for Confession and the Eucharist, a period that is called 'Pangong'. The first 'Pangong' was not intended to put any burden on the Christians during their preparations for Easter. During the 'Pangong' before Christmas, however, they were  examined on their faith-life by the priests of the parish, but with the number of Catholics increasing and the current time constraints on the priests, this practice is no longer followed. There were many benefits from this old tradition but times have changed and making  things more difficult for the Christians to approach the sacraments did not seem a wise thing to continue.)

One of the parishes, believing the dinner table an important part of a family's spiritual life, required that the family eat together for a penance.  It is sad, thought the pastor, that eating together, once so common, has become such an extraordinary activity. It can fortify. he says, the bonds of the family and for Christians their life of faith.

Another penance given was to send greeting to family members or acquaintances and, if there has been estrangement, to attempt to improve the situation. One parish required the penitents to read the Gospel of Luke, from the Last Supper to the Crucifixion--a good meditation for Lent. Another parish, using the words of Jacob 2:17 ("So it is with the faith that does nothing in practice. It is thoroughly lifeless.") required the penitents to partake in some activity to give life to what we believe.

Many were told to give up some food they especially liked, like alcohol or dessert. Or to give up something they found especially difficult to do, like watching TV, and spend the time saved in meditation. Other parishes gave penances to sensitize the Christians on environmental issues; one such penance was to curtail as much as possible the use of throw-away, one time use, utensils, cups and the like. Some told their parishioners to see the movie  "Don't Cry,Tonj," and to reflect on what it means to be of service to others. Others told the Christians to give at least 10 dollars for three days to the poor, and students were told to do some charitable work on three different occasions.