Experiencing the Religious Life

For more than ten years Buddhists in Korea have conducted temple-stay programs, providing an opportunity for both Koreans and foreigners to experience  the life of a Buddhist monk or nun  by living like they do for a few days.

One write-up on the temple-stay program quoted a monk, "Everyone has  the potential to be enlightened, but they have to overcome the greedy mind, the angry mind and the foolish mind." To quiet this 3-fold mind, time is spent in chanting, partaking in the tea ceremony and monastic formal meals, doing 108 prostrations, and practicing zen meditation. The experience is not easily forgotten.

Catholicism  has been influenced  by the success of these programs and now has similar programs in  many of their convents and monasteries, which will acquaint the young people during their vacation time on what the life of a Catholic religious is like. These programs did not start with the temple-stay programs but were given impetus by what they were able to achieve.

The Benedictines have had programs for all ages for a long time, and during student  vacation time, programs are aimed at the young men to help them experience the life of a Benedictine religious.  They live, eat, pray and work with the monks, reflect on their life, and work at developing a mature spiritual life. It gives them an opportunity to find vitality in the life of the spirit. Other Religious orders--Augustinian, Salesian, Jesuit, Dominican, and many others--have their own programs to introduce their particular spirituality to those who are interested.

The number attending these programs and the number of different religious groups that have developed programs continue to increase each year.  Both the sisters and monks have programs that help give the young an idea of what the religious life is, but at the same time help  to see themselves  on a deeper level.

Similar to these programs, and a quick way to learn, are the immersion programs that are available today, such as the language immersion programs and, offered by Maryknoll, mission immersion programs for those wanting to learn about mission life. It is a way of activating more than the head in the process of learning. The popularity of these retreats is a good sign of the desire of our young people to deepen their spiritual life. Hopefully, it will continue to develop. 

Focolare's Economy of Communion

During the last days of July over 3000 persons attended the city of Mary (Mariapolis) in Korea for 4 days. It is a 'temporary city' where everybody practices the teaching in Christ's prayer: "May they all be one." Those that attend forget their place in society, their age, occupation and religion, and become brothers and sisters to those present.  This year the theme was "Our Yes to God." These temporary cities have been set up in over 180  places in the world where the Focolare Movement has members.

An article in the Peace Weekly introduces us to the "Korean Mariapolis 2011," where time was set aside for meditation, workshops, faith-sharing sessions, Mass each day, and living as Jesus would like us to live.

During the 4 days they had the opportunity to see, among other things, a video of the life of Chiara Luce Badano, who died at 18, and was recently beatified. She was a Focolarista who lived an exemplary life. facing her death from sickness with great peace. There was also time to celebrate the 20th anniversary of the Economy of Communion, which was started in Brazil in 1991 by the founder of the Focolare Movement Chiara Lubich.

This movement is also active in over 60 countries, with about 750 businesses participating. As explained in an interview with Focalare's Economy of Communion, the focus of the movement is centered on: 

Helping people in need, creating new jobs and intervening to meet their immediate needs, beginning with those who share in the spirit that animates the Economy of Communion;

Spreading the "Culture of Giving and of Loving," indispensable and necessary values for an Economy of Communion;

Growing the business,  remaining efficient while remaining open to giving.

They quoted in the article the words of a few of the participants. One woman said, "My life is on the fast lane: eating quickly, driving fast, always in competition with a feeling of being  pursued. Here, when I am alone someone with a smile always comes along and starts a conversation. And at the table or at the bathroom there is always someone telling you to go first. This I have not found in my 50 years of life."

Another man who considered himself a good father and husband, fulfilling his duties faithfully, realized that this was not always the case because of the habits he acquired over the years. He resolved to be a better husband and father.

At the Mass on July 27th, during the sermon, the priest said, "We are well aware, theoretically, what it means to love but there  are all kind of obstacles to living this in daily life. It is in relationships that we are continually being tuned to allow God's light of love to enter in."

The Focolare Movement has its social and economic counterpart in the Economy of Communion, which now has about 750 businesses involved world-wide. It is an attempt to reverse in our economic pursuits the dominant emphasis on money instead of where it belongs, on the human person. Their recent meeting in Brazil, which drew 650 participants from 37 countries, was intended to provide alternative ways of looking at the economic systems that have controlled the world for so long, with the long term goals of offering more sustainable and humane methods for achieving economic progress.


 

Foreign Workers In Korea

Those who work with foreign workers in many countries of the world are familiar not only with their dreams of finding a better life in the new country but with the frustrations they encounter: delayed payment of salaries, the temporary nature of the jobs, unfair treatment, lawsuits, and the difficulties that often arise when they marry and need help to get settled. Koreans who have worked in other countries in the past have also experienced the same difficulties.

"I was a stranger and you welcomed me" (Mat. 25:35) is cited by a priest writing in the Peace Weekly to preface his remarks on the foreign worker issue. He is the priest  responsible for caring for foreign workers in his diocese. He has an International  Mass for them each Sunday and works as their pastor.

His desire is that they will have a good recollection of  Korea when they return to their countries. It is because Koreans are unwilling to do the jobs that are dirty, dangerous and difficult that we have the need for foreigner workers, a need greatly expanded when the country prepared itself for the '88 Olympics.

The priest recounts the story  of a worker who wanted to change his place of work.  He asked the owner of the factory for the opportunity to go to Mass on Sunday and  sing in the choir. The owner got angry and told him that if it was that important to him, he should get another job.  The priest helped him get a new job where he could attend Mass, and the worker is now happy with the situation.

He mentions another man whose contract expired and refused to return home.  The  priest and Sister tried to change his mind but failed.  Upset and drinking too much, he had an accident while riding his motorcycle.  It was then the priest heard that the money he had carefully saved and sent home to his wife had been squandered; nothing was left of his five years of work. The priest had nothing to say but did what he could to help him.

Many of the foreign workers experience depression, conflicting emotions and worry because of the often hostile working conditions. Many factory owners have no thought of the emotional needs of these workers  but only see them as bodies for doing work. Those who work to improve conditions within this foreign community are many, and they are doing an important job. But the work will become even more difficult as the  number of foreign workers coming to Korea continues to increase. With about one in four becoming illegal, the total number having overstayed their allotted time is now estimated to be about 27,000. This is a problem for the country and for those that work with the foreign community.

There is a need on the part of the underdeveloped countries to find work for their young people  if not at home, then in other countries. Korea continues to need workers to fill the jobs Koreans don't want. Last year, more than 10 billion dollars was sent back to the home countries of the workers. And in the process, everyone benefits. Korea is especially conscious of the bad publicity that is being exported along with the workers on  returning to their homelands. This awareness is sure to bring changes in the  treatment of  foreign workers.

Coffee Culture in Korea

Coffee, a newcomer to Korea, and the culture it has developed are now very much at home here. Koreans love coffee and the social ambiance it generates. What better way is there, many are now thinking, than to spend time relaxing and drinking coffee while working, talking to a friend, sitting at the computer or just getting away from the crowd.  Responding to the demand, specialty coffee shops in the cities are opening practically next door to each other. But more than just enjoying the coffee, customers are looking for a quiet space, to rest alone or with others, for as long as they care to stay.

The Peace Weekly thinks this coffee culture is important enough to discuss in an article in this week's edition and also in its editorial, headlined "Moral of the Parish Cafe," which comments on this trend in society and the decision of many parishes to join the coffee culture by opening their own cafes. Parishes that have the cafe are more than satisfied with the results. It is usually difficult to get volunteers to do service in the parish, but getting volunteers to help in the cafes has not been a problem; they are vying with each other to volunteer. Those who become baristas (those who make the coffee) have much to do, as do the other volunteers. Price is cheaper than in the ordinary coffee shops, and the profits go back to the community; this makes it worthwhile not only for the Christians but to all the residents in the neighborhood. Those who would usually come to Church only for Mass now come because of the cafe, which has helped  to make for fellowship among the Christians.

The opportunity these cafes present for evangelization cannot  be ignored.  Residents living near the parish also visit them, and it is not  difficult to see how this enables many of them to become interested in the Church. These cafes may well represent the next important direction to be taken by the Church in promoting its pastoral and evangelization programs.  Strengthening  the community and evangelization are two important goals the Church is currently seeking to implement. Getting involved with the cultural aspects of Korean life, as the Church is now doing by opening parish cafes, is a need that has been felt by many in the Church.

The Cafe is just one example of this acculturation. There are many other areas in which the Church can approach the larger community. Finding ways to be the yeast, salt and light to those we live with will always be the work of the Christian community.

Moving from Analog to Digital in the Church

A priest writing for other priests recounts his early life on a small farm, helping his parents. Paddy field farming requires many hands at the time of  planting and again at the time of harvesting. Dry field farming, however, requires continual labor throughout the growing season, and without such help it was difficult to make a living farming. Compared with preparing the crops of beans and sesame for market, cucumbers and potatoes required another step: selecting and grading the products for market.  The price is determined by size. While the parents were picking the cucumbers, he would be in the house determining, by size, which were superior, best, good, or inferior. Digital scales now make it  easy to do this, but in the old days it required judging with the eyes. And when in doubt about which grade to give, the farmer would most likely convince himself to give a higher rather than a lower grade.

"'Each time is different" is a phrase that was often used back then; judging was done according to  circumstances. The persons, the time, the situations are all different, so  are the results. What is the standard that we use to make our judgements? It is easy to say that if we make our judgements on greed, it is wrong. And if we make our judgments without regard for personal benefit, it  can be good.  When something is important to another, we should not consider it unimportant. How many, without concern for their personal  benefit, live freely? How many politicians have forgotten the will of the people and decide on the benefits to the party? And how often do those in industry not think of the welfare of the workers? Another example of not seeing the greater good because of deriving personal benefits would be the Four River Project.

In all our actions, we are to desire the common good in our action; that is what we mean by living the Gospel. When we live according to Gospel values, our behavior will seem ridiculous by the world's standard, but that is the only way we can live. If we're interested only in having more Christians and larger collections, we then become accustomed to the ways of the world and in the process destroy the Church and lose our strength. If we just work according to worldly values and forget Jesus and what he  taught, we  lose our way.

The writer concludes that the change from analog to digital scales brought a big change in the selection of vegetables. It is time for all of us to switch from analog to digital.  But we are still living according to our feelings, going in the direction of personal benefits and comfort. It is time to leave all this behind us, as we are doing with our analog devices, and begin to think like the Lord for whom we work.   

Spirituality

A columnist in our Catholic newspaper, writing about spirituality, reminds us that we are all unique,  one of a kind, all in some way different. Uniqueness, putting aside the philosophical meanings of the word, is the basis, he says, for our spirituality. Each of us can rightfully assert that there never was anyone like me before or will be like me in the future.

When a married couple who are supposed to be one fight, it is because they are not one. You are you, and I am I. In the convents and monasteries, there are many who live in discord. Priests with their communities are often in conflict because of each one's  uniqueness.  Because of  uniqueness, it is not surprising to have dissension.  It is the natural results of living with others.

It is natural that each one expresses his spirituality uniquely. Each one lives his faith, his love, his prayer life, the experience of grace in many ways.The prayer of a grandfather and a young  theologian are different. A person can have satisfaction in prayer by reciting the 'Our Father,'  while another may meet God in contemplation.There are those that find inspiration on visits to the Blessed Sacrament, and those that are fascinated by spiritual reading, and those that find their satisfaction by going on a meditative mountain-climb.

Consequently, a parish of 4000 can have 4000 different ways of expressing spirituality. Just looking at the virtue of poverty we see what this may mean. It  doesn't make any difference how much money one has; the one with money may have a greater sense of the virtue of poverty than the one with no money.

God is leading us as individuals and we try to be open to the movements of the Spirit. But it should be clear that no  individual  should attempt to make his or her  spirituality substitute  for the individual spirituality of those in the   community.

We cannot then speak about the collective spirituality of a community. No director should move the community in this or that way. The director tries to give the Church's teachings on the basics of spirituality to the community, which then waits for the Spirit to move each one uniquely. It does not mean that the community is unimportant, but that the community is to help the individual grow in spirituality and not interfere with the growth. The columnist reminds us that when we forget this principle, we become 'secularized,' forgetting the will of God and making our own will supreme.

Korean Example to the Catholic World

In the world of cyberspace the Seoul diocese  has been an innovative force since 1998, when it began the Yang-op system that united all the parishes in the diocese by facilitating the exchange of information. In 2008 this became the integrated information network that included all the dioceses and parishes in the country. Recently, the diocese has made access to Catholic information available to mobile phones users. And the diocese is now beginning its standard administration with a GIS (geographic information system) to unify all 225 parishes in the diocese in a network that will help make pastoral work more efficient. 

GIS works with hardware and software in order to manage and analyze data, which is then shown on a digital map. One can then quickly interpret the data to reveal patterns, relationships and trends in the form of maps, reports, graphs and charts. In the parishes, it will quickly show the number of Catholics in relation to the total  population, the number going to the sacraments, the number of Catholics in each age group, the number of  tepid in any one area of the diocese, and many more possibilities. It will enable the pastoral workers to customize the work to the needs of different parishes.

In the future it will help make parish lines clear and also help determine the location of future parishes and where they should be divided. The vicar of the diocese said that the system will not  only give us information on a map but help in many other ways. He hopes that it will also allow our Catholics, and all who are interested, to have easy access to the program.

The editorial in the Peace Weekly reports that there is great significance that a diocese, in our information age, is taking advantage of this fact, and is looking forward to the future in its policies and strategies. The capability  of customizing the work will insure that the GIS system will be very much utilized. 

Cardinal Cheong, in his  remarks at the inauguration of the new system, said, "Our diocese can take great pride in beginning this new standard of administrating, for there is no parallel of this being done elsewhere in the Church. The priests will be given a tool to help them do the pastoral work more efficiently, and it will also help the Christians in their faith life."

The Catholic Church benefits greatly because of the quality of internet access in the country. Korea leads the world in  broadband access and in comparison to the States, the monthly cost is much cheaper. Korean technology and  the high quality of internet use have facilitated greatly the interest and desire of the Church to be out in front in cyberspace.