Confucianism and Catholicism

Confucian values permeate most of  Korean society. And Catholicism, before it became an object of belief, was an object of study for Confucian scholars. When Catholicism finally took root in Korea, it was not merely a transplant of a foreign culture to Korea that was to influence the culture of the country but was in turn influenced by the Confucian culture.

Confucianism is covered by the 3rd article in a series on Catholicism and  Other Religions, appearing in the Peace Weekly. The Jinsan incident in 1791 resulted from a refusal of the Korean Catholics to follow the Confucian mourning rituals, worsening the dispute between Catholics and Confucians.  
 
There have been two approaches suggested to deal with the dispute: accommodation with Confucianism, the Jesuit approach in China, or respond to the difficulties by a strict adherence to traditional Catholic teachings. The difficulties between the two religions are briefly noted in the article. The Confucian idea of heaven would be similar to the Christian understanding of the God of the Old Testament; it's both a transcendent and immanent idea of heaven. In early Confucian writings, a word meaning the king of heaven was used, with some implication of the existence of a supreme personal God. 
 
There is a difference in the way Confucians see the creation; it is not a creation from nothing, everything begins with the human and ends with the human. Everything is subjective, positive and optimistic. We are given, they believe, a mandate from heaven that can be attained by the practice of virtue.
 
The ultimate virtue for the Confucian is benevolence (note its Chinese character above left), that quality of goodwill toward others that can and should exist in any personal relationship. This understanding is similar to 'love' in Christianity. However, the  approach to fulfillment in life in each religion is different; in Confucianism, fulfillment is self-achieved while in Christianity, fulfillment, that is, sanctification, can't be achieved only by personal effort.


For a Confucian, there is not much interest in creation apart from humanity. Their interest is in living a life of natural goodness that can be expanded by self-actualization; that is their aim in life, their salvation. The Confucian wants to cultivate his moral sensitivity so that he will be able to act correctly and bring peace to others. All that the Confucian aims for, the Christian finds in Christ.


 

Humanism and Catholic Family LIfe

After the outbreak of the Korean War in 1950, Bernard Wonkil Lee came to  the island of Gyodong where he started the first Catholic community on the island. The trip from North Korea had been short, but when he lost hope of  returning home, he soon became the leader of the island's Catholic community, which developed into the Gyodong Mission Station.

The Peace Weekly in its special feature on a recent meeting of an international forum on Catholic humanism, convened to consider what is meant by Catholic humanism, used the life of Bernard Wonkil Lee as an example of what this might mean for all of us in living a more fulfilling life. One of his sons, a priest from the diocese of Washington DC, reminisced about his father, who was, he said, a man of action and a trail blazer, whose daily Mass attendance had a great influence on his own life and family.

Wonkil Lee remained here on the island until 1954 before moving to Seoul, and after retiring in 1988 went to the United States where his sons were living. In all these different locations, his Catholic humanist principles were evident by the concern he had for those who were having difficulties in life: he taught the illiterate to read and helped those who were hungry.

One of the participants in the forum, a professor at Seoul University and a one-time education minister in the government, spoke on humanism and the family, noting that there has been a breakdown  of the family not only in Korea but in other parts of the world. This world-wide development, he said, has to be brought to an end if we are to have a truly functioning society. Catholicism considers the family as the origin of, and primary stabilizing force in, society, as it was meant to be in God's plan. A healthy society, he emphasizes, begins with the healthy family. Even if much of society has been infected with evil, the family need not be contaminated if strengthened by the humanistic values of Catholicism, which allows each member of the family, and thus society, to express our inherent human dignity.

The professor proposes a plan to implement this within the context of Catholicism. Beginning with family attendance at Mass, he notes that family members often attend Mass at different times. There are Masses for the very young and also for teenagers; he would like to see them all attend Mass together. The family could attend, he suggests, a Mass at 9:00 am and, after Mass, have the parents teach the children. And those who come to the 11:00 Mass with the family, could remain after Mass with the parents again teaching the children. He would also like to see the Church take more of an interest in the young parishioners, getting them actively involved in educational programs aimed at eradicating the problems within families.

The other participants shared their ideas on what Catholic humanism should mean. The professor who proposed working directly with the family is applying the same ideas here that motivate Marriage Encounter and Focolare movements. Whether it's feasible now to devote more time and effort to working on family issues, considering the pressures of society on the family, is a difficult decision for the Church to make.

It is Difficult to be Naive

Chinese characters are seen on the walls of many houses and public buildings. They say much in few words. On the opinion page of the Catholic Times, the writer introduces us to the Chinese characters that mean: "It's difficult to be naive."

In this phrase the Chinese word used for naive or fool would mean in Korean "to gloss over." In the past when a Korean would apply the word intelligent to another, this person would usually refuse to accept the compliment by some appropriate response. For, as the writer states, if this person had not responded and refused the compliment, the gloss over, he would be seen as naive or a fool. But if we were to call someone a fool and the person does not respond, refusing to defend himself, who would think such a person a fool?  No one would be able to determine the depth of his or her thought. This is the reason, he believes, for preferring the saying: "Those who appear naive are the wise."

Relying on his own experience, he believes that when we speak we should reduce by half the number of words we habitually use. This would also reduce the number of mistakes we make in speaking. He believes this way of behaving has its roots in silence, and refers to the book "The World of Silence," by the Swiss philosopher Max Picard, who has written insightfully and lyrically about silence. He quotes  from the book:

Man is not even aware of the loss of silence: so much is the space formerly occupied by the silence so full of things that nothing seems to be missing.But where formerly the silence lay on a thing, now one thing lies on another. Where formerly an idea was covered by the silence, now a thousand associations speed along to it and bury it. In this world of today in which everything is reckoned in terms of immediate profit, there is no place for silence. Silence was expelled because it was unproductive, because it merely existed and seemed to have no purpose. Almost the only kind of silence that there is today is due to the loss of the faculty of speech. It is purely negative: the absence of speech. It is merely like a technical hitch in the continuous flow of noise."

There is also a worldly-wise way of being silent, an aggressive play acting of what is thought to be humility.  Why does one act in this way? It is seen as a way of disarming another so that a more devastating tactical offense can be applied. According to this thinking, to show our true self, jealousy or deference would likely be the expected response, thus removing the possibility of controlling the  situation and moving it in a direction more favorable to the individual.

Humility was  an unknown virtue in the cultures of Greece and Rome, and today possibly has a  meaning far removed from that  understood by Christians. Humility has nothing to do  with not appearing as proud in the presence of others, which some find attractive, but has everything to do with seeing oneself as nothing, but for the grace of God.

Age is What We Make of It.

"If study is not part of today don't say you have a tomorrow....Take advantage of today for time quickly passes"--two sayings of the well-known Chinese Philosopher Zhu Wen Kung, which appeared in a Peace Weekly article praising the work ethic of the man profiled in the article, a doctor of  nuclear medicine.

Retired from his position  as professor at the  Catholic University after 37 years, he has continued to work in medicine for the last 16 years. He thanks God for the good health that enables him to keep working, and is happy  to be able to help those who need his care. Age is not a problem, he says, when it comes to his research studies; when he's involved in study, it feels like he's meeting his sweet heart, because of all the joy that it gives him.

He has been working in PET-CT (Positron emission tomography-computed tomography). the field of nuclear medicine, a branch of medical imaging, that uses small amounts of radioactive material to diagnose or treat a variety of diseases or abnormalities in the body.

"Humanity is a mystery," he says.  Are we able to make hair or fingernails? We are God's masterpieces, made with delicacy and exquisiteness that only we humans can understand."

A recent study of his that culminated in attaching a gamma camera to the eye of a needle to search for fractures appeared in his dissertation published last year in a medical journal. "When one continues to do research these moments of discovery come. It may seem that the discovery was by accident, but it was not."

He has published over 380 treatises, and of this number over 40 are listed in the Science Citation Index. And since  retirement he continues to write, publishing two treatises each year. But even a cart, he says, can go on moving for a 100 years if the chassis is strong and the wheels are in good shape. What is important is where is it  going and the  reason.

His occupation, he makes clear, is his vocation to help people according to God's wishes.  Since it is a vocation for the welfare of others it is a life of study, even into old age, which draws all of us to admire not only this remarkable doctor but all those who keep mentally active and  concerned for others. The Prophet Micah said it beautifully: "You have been told, Oh man, what is good and what the Lord requires of you: Only to do the right and to love goodness and to walk humbly with your God" (Micah 6:8).

Living Without Pretense

Some 30 years ago when China was beginning to open up to foreign influence, a group of Koreans visited China. Their guide was an ethnic Korean living in China. One day the ethnic Koreans serving as guides to visiting Koreans met and discussed what they found interesting about their work. They talked about three tendencies they observed in Koreans visiting the country: pretending to be all knowing, pretending to be wealthy, pretending to be important. In the beginning there had been great curiosity in guiding the Koreans, but gradually, as they got to know them better, this interest turned into disdain. Such was the way a Korean priest in a recent bulletin for the clergy summed up the feelings of the Korean guides.

He gives another example of how certain nationalities are often distinguished. The Chinese, Japanese and Korean tourists who climb the Eiffel tower in Paris all have similar facial features, so it is difficult to distinguish one nationality from another, but it is said that from their actions it is easy to know who is visiting the tower. Those who are busy eating and talking are the Chinese. Those who are taking notes, listening to the guide, and looking over the structure of the tower are the Japanese. Those who are busy taking pictures to show on their return home are the Koreans.
The writer acknowledges that we all have an innate desire  to be recognized but wonders if Koreans have more of this desire than most. They like, he says, big and expensive cars, big apartments and lavish material goods, and wonders if this is not an effort to raise themselves in the estimation of others by what they have.

Most people, he reminds us, usually like those who are humble, and care little for the proud who  push themselves forward. He believes that if we do want to draw attention to ourselves the best way is to not make much of ourselves.

We Christians know that humility is the  DNA of a Christian; it was Jesus' repeated theme in the Gospels. Koreans, despite the perception of many, are probably no different than others in wanting attention. Italians are considered by many to be more interested in making a good impression than other nationalities, which amounts to the same thing. Sometimes the desire to make a good impression, or to gain attention, is subtle and less immediately obvious, but this again comes down to the same thing: being too concerned with oneself and how we relate to others. Effort may not be the only thing that is needed to change this natural trait. Sometimes what happens to us, perhaps in a moment of grace, reveals the foolishness of this kind of behavior. 

Buddhism and Catholicism in Korea

Religion deals with  conscience. Each has to follow the dictates of conscience. However, when religion is an external and public reality, it becomes a matter also for the nation. Buddhism is the second article in the series on Religions and Catholicism in the Peace Weekly.  The writer  quotes Robespierre, a Deist, prominent leader of the French Revolution showing the necessity of Religion for the health of a nation.

Buddhism in Korea helped to legitimize the rule of the king. Lee Chadon was martyred because of his Buddhist beliefs but was the door by which Buddhism entered the Silla Kingdom and spread to the rest of the country. Buddhism united the aristocrats and gradually spread to the people. With the downfall of Goguryeo and  Baekje kingdoms,  the Silla Kingdom ascended and became the United Silla Kingdom. The King used Buddhism to unite all the beliefs into Buddhism, and the king became the Buddha King. The teaching was the unification  and harmony of all things. The universe is in the one, and the one is in the universe. Uisang was one of the illustrious monks of the Silla period his teachings  had more to do with the whole than with the individual.

The Silla dynasty lasted for almost 1000 years one of the longest in Asia. With the downfall of Silla, we have the Koryo dynasty  in which Buddhism turned to asking for help from the Buddha.  It was during the Koryo years that the Buddhist's monks would take national exams,  work in the royal house and in running the government.

The Joseon followed the Koryo which began with the policy of restraining Buddhism and giving the ascendency to Confucianism.This period showed great  disdain for  Buddhism. With the Japanese colonial rule the Confucian control disappeared and Buddhism was given freedom.

After the defeat of Japan and Independence, conflict arose between the traditionalists  and the independent Korean Buddhists. The problem with the married and celibate monks also surfaced. The government gave preference to the celibate monks.

 How does the Catholic Church look upon the Buddhists? In the Declaration on non-Christians, it says:   "Buddhism in its multiple forms acknowledges the radical insufficiency of this  shifting world. It teaches a path by which men, in a devout and confident spirit can either  reach a state of absolute freedom or attain supreme enlightenment by their own efforts or by higher assistance."  And continuing: "The Catholic Church rejects nothing, which is true and holy in these religions. She looks with sincere respect upon those ways of conduct and of life, those rules and teachings which though differing in many particulars from what she holds and sets forth, nevertheless, often reflect a ray of that Truth which enlightens all men."

Pope Paul VI made it clear that we respect these religions, but it doesn't mean we refrain from pronouncing the teachings of Jesus. There was a warning to the bishops of the world that the meditations of the Christians and non-Christians should not be seen as the same. The Korea Catholic Church mentioned the dangers of pluralism, syncreticism and a failure to analyze the different religious approaches.

As Catholic we continue to try to understand the other religions  and have a deeper understanding of our own. Our interest and concern with the other religions should grow.  Without  knowledge of their  teachings, in  dialogue we will have more confusion. We have to know our own teachings and those of the other religions if the dialogue is to be profitable.

Role of Religion in Society

The movie, The  Crucible, based on a novel of a true incident, was the recent topic of an opinion piece in the Catholic Times. It is the story of a school for the deaf and mute whose students suffer physical and sexual abuse at the hands  of their teachers. (It was the blog on this site for Sept, 12, 2009--"Whistleblower in Korea: 'The Crucible.'")
 
The writer of the opinion piece, after seeing the movie, was embarrassed, knowing that the hypocrisy and evil depicted in the movie occurred in a  school  affiliated with Christianity, and that what should have been a place for hope and salvation for disadvantaged children had become a crucible for disruption and evil.

Our writer now wonders whether a recently formed Christian political party, which will run a candidate for  president next year, will develop its own crucible and be found wanting. He has found the words and slogans used by the new party upsetting. They are attempting, he believes, to raise the Christian influence in society by this political effort, but similar efforts in the past have always failed. Although religion should be interested in the well-being of society, when it attempts to use earthly power to achieve its ends, it loses, he maintains, its spiritual power and often opens itself to ridicule.


Recently a Protestant minister was quoted as saying, "Religions can't take up the role of government, and the government can't take up the role of religion. Each has its own role." What the minister is saying is correct, as long as we understand that he does not mean to say that religion should not get involved with societal problems.

All believers, as members of society, have the duty to work for achieving justice in society. They also have the right to express their personal and religious views, as well as their political views, publicly.

These two domains should not be confused; each should be respected. Religion has to fight against becoming secularized, but knowing just where the dividing line exists between religion and our secular society is sometimes not easily discerned. To what extent should religion speak out against problems in society and how does she wield political influence when protesting a political decision deemed inappropriate or unjust? At all times she has to keep in mind what she would be contributing to society by intervening in the political arena, and whether these interventions are based on truth. When religion doesn't work for justice, it's like salt losing its flavor. Its very reason for being is gone.

Some say that religion has become secularized and corrupted, but we should never forget there are many--in and out of the religious sphere--who are very quietly bringing light and salt to the shadowy places. When society becomes confused, that is when the role of religion also becomes important. We should never forget that the knowledge of truth is our foundation and that the values of religion will always exceed the values of the world.