Bishop Emeritus--Bishop Dupont

In recent months there have been a number of articles and a documentary on Korean TV on the bishop emeritus of the Andong Diocese, Renè Dupont, a member of the  Paris Foreign Mission Society.

Bishop Dupont was born in 1929, in France, was ordained a priest in 1953 and came to Korea in 1954. He worked for 12 years in the Taejon Diocese and was elected the local superior of the Paris Foreign Mission Society in 1967. Two years later, he was made a bishop, the first of the Andong Diocese. He retired as bishop in 1990 and has lived a very simple life since, giving retreats and lecturing. He has helped many to appreciate their calling as Christians, and is  respected and loved my many.

The Kyeong Yang Magazine had a long interview with the bishop.  He made it clear he was not much interested in the past or the future but was interested in the present moment. Asked about past failings in life, he said that though they are not matters for an interview, he remembers no serious infractions of his conscience but many  small matters, which he brings to confession once a month. He has for his motto ' In Christ' and stresses that the number one virtue for a priest should be humility.

He acknowledges  a sensitivity for beauty: in nature, in personal dispositions, and in the teachings of Christ. He considered  himself one who has been struck with admiration and love for Jesus and admires all those who try to live the beautiful life, the meritorious life, no matter what they believe.

He does not like to use the word fortunate or unfortunate,  for in God's providence all things work together for good. Asked about his favorite book, he mentions the book of all books, Scripture, especially Psalms 8, 23, 63, 131, 139; Mathew ch. 5; Luke ch. 6; Romans ch.12; Ephesians ch.4-5; Colossians 3-4. Mature, he says, are  those who are honest, genuine, prayerful, patient, and serving others.  He asks the  young to be positive, happy, and to strive for a clean conscience. Don't just follow what others do and don't be afraid to be ridiculed. At the end, those who live well are recognized.

To the question on the present condition of the country, he feels there are few countries that can  equate to Korea in their quick material progress. But sadly, the general lack of joy in the country shows that spiritual growth has not accompanied the material. He  introduces us to the mission statement of the Andong Diocese: 'We live on this earth with an open heart, simply; consider life precious, share and serve others; work in the overflowing happiness of God's life."

He admires the work of the Catholic Church of Korea in its zeal, in its genuineness, and in its search for social justice. The negative would be its becoming too worldly. Society should imitate the religious values the Church teaches, he said, and not the Church imitating the values of society. When money and comfortableness become our aim, not all is well. The salt and light spoken of in Scripture have to do their work. The reason we are to be different, he said,  is that the Church "is a sign to be opposed" (Luke 2:34).

Deepening our Spiritual Life

Spirituality is a vast subject and a columnist in the Catholic Times has worked with the subject for many months and now applies what has been learned to understanding the inclinations of the heart. Using the works of Adrian van Kaam and his perspective of seeing the heart as having four natural inclinations: congeniality, compassion, compatibility and competence, he proposes that following the movement of these inclinations will lead us to deepening our spiritual lives.  

By Congeniality is meant our  congruence to the  image of God within.  It is to look for the God within and to rest in him. It is finding out who I am, and what I am to do. We are to rest in God. And by remaining in God, van Kaam means that we are to keep on searching for him. We are continually in search of God's will. Continually in communication (prayer) with him. Until we come to an understanding of our ultimate mission in life, we will not be able to act correctly, he says. When we don't know the final goal, we lose our way and life becomes a maze.
 
Inclination to Compassion  means that though we are weak, incomplete, limited  human beings with many emotional scars, and because of the suffering, we can reach out sympathetically to others.  We  need to be healed. We must try to understand and forgive, and be understood and forgiven. As long as we are confined to our body and mental faculties, we will not be able to grow spiritually.
 
Compatibility allows us to make those we come in contact with feel comfortable, avoiding critical and judgmental words that will make others feel uncomfortable. When we are not in harmony with those we are living with, it is because, says our writer, of a failure to be at one with God's will and to consider his will in our lives. When we have congeniality, compassion compatibility guiding the movements of our hearts, then the fourth quality of Competence will appear in our lives, bringing harmony. An orchestra does not remain silent but gives us beautiful melodies; so also when we have the  harmony of these elements the music will resonate in our lives. 

These four inclinations of the heart are gifts, a grace. This way of living will not only melt the 108 troubles of life (a phrase from Buddhism) but will give us 108 answers in grace to  answer these  troubles of life. By developing these four qualities so they work together in ever greater harmony will help move us closer to living a more abundant spiritual life. 

Another Side of Mountain Climbing

Koreans love to go mountain climbing and the spiritual page of the Catholic Times has the columnist introduce us to a religious brother whose passion is mountain climbing. The columnist has climbed with the brother, but  because of his body-build mountain climbing is a drudgery; however reaching the top  and seeing the vista is a thrill, and appreciates the brother's attachment to the mountains.

Half of the brother's vacation is spent mountain climbing,  sometimes going with his community members but more often alone. For him, climbing has become a spiritual experience. Those who love mountain climbing can't be attached to vices, he says, the aliveness of the mountain works on the greatest energies of the person to empty and purify them.

When he returns from  climbing, he is concerned with the  mountain climbing gear and sleeping bag. All the clothes and gear are cleaned, washed, his sleeping bag freed from all the sweat and refreshed. The equipment  has had decades of use. Looking on the way the brother cleans and cares for his equipment, one can easily see the attraction the mountain has for him.

However, the personal account was only an introduction to what the columnist wanted to say about mountain climbing. The brother is able by his mountain climbing to recharge himself spiritually-- appreciating  the fullness that comes with emptying oneself and finding in the providence of nature the presence of God.
 
He was told that to stay at the mountain shelters overnight would cost about 8 dollars.  Everybody  is the same, all are treated as equals. Everybody is invited to the same oneness and peace. However, the columnist regrets that because the gear and clothing for mountain climbing has become so expensive the climbers using the mountain shelters are told to keep their gear beside themselves while sleeping.  The cases of persons greedy for what they see makes this a  regular warning at these shelters.
 
There is no difference in the hearts of the climbers who love mountain climbing, but the gear shows the disparity between rich and poor. The columnist laments that mountain climbing in many cases has not been a place to empty oneself in preparation for the 'heroic' ascent but rather a place to show off one's equipment.
 
He pleads to the lovers of mountain climbing to keep mountains as places where we can find equality, camaraderie, and the shared exhilaration of a meditative experience. 

Strength of Character--Fortitude

Our premier Catholic Magazine had an article on fortitude and education and how they relate to each other. The writer, a doctorate in cultural studies, mentions that a friend told him during a phone conversation that his son's bicycle was taken from him at school, and wanted to know what he should do. What did the son want to do? asked the writer.  The son wanted to go to the school to ask for the bike and the writer agreed, and if not returned should then speak to the teacher, he added.  But the father had problems with both solutions, worried that the son would be the object of bullying.

In this case, all worked out well for the boy. One of the worst things feared by children is getting known as squealing to parents: a big reason for bullying. The father was happy for his son but warned  that all does not work out  so nicely in life.
 
The way the father handled the problem was not the writer's preference. The writer would have liked to see more education emphasizing the need for courage and loyalty.  The reason for saying the one being bullied brings it upon himself, which is the common thinking of children, is not based on reality, he said. Children would believe that bullying is caused by a  lack of communication skills and living in one's own world. There is no way, he says, that this can be easily determined, and trying to rationalize what happens after the fact is, he believes, cowardly.  

He recalls Renè Girard and his theory about scapegoating. He saw it as the effort to shuffle off blame to another person to free oneself from guilt. He calls this the 'scapegoating mechanism.' Jesus, Girard says, fought against this, and did so by becoming the innocent baby lamb of the exodus. Jesus was the innocent scapegoat, and by accepting this freed all others who were being scapegoated. He should have put an end to scapegoating.

Jesus did not fight the injustice head-on but put an end to the scapegoating habit by his courage.  He put an end to the continuing reign of injustice and the rationalization of injustice by courageously facing it.
   
The writer asks what do we do in the Church when we are teaching our children? Do we encourage them to be courageous in facing difficulties and help them join others who are courageous? If the parish community  is not able to do it, are we  willing to introduce them to others who are?

The views expressed in the article are interesting since in the Catholic tradition fortitude  is one of the four  cardinal virtues. But care has to be taken not to fall into either of two extremes: rashness and timidity; virtue is midway between  excess and neglect; courage is a virtue  between rashness and timidity. No doubt our formation of character during our early years would tend to one extreme or the other. Hopefully, the way we have developed our personalities would enable us to distinguish between the two extremes. This would also be a reason why it is not easy to make a prudent judgement in the here and now on how to act in any particular situation. We do have, however, within Christianity those who we call saints who have given us examples of how to live, and, not forgetting our first textbook, the life of Jesus.   
           

Korean Ancestors' Appreciation of Life

The culture of life column in the Peace Weekly goes back to  Korean oral history to pick out some of the customs that Korean  ancestors followed in showing concern for the environment. The columnist laments that the young are following indiscriminately the  ways of the West and have forgotten the meaning behind our customs.
 
Because of the ecological problems we are facing, going back to the ways our  ancestors respected and protected nature will help us to confront and eventually solve, he believes, many of these problems. He then reminds us of the ways they showed this in life--in their symbiotic relationship with nature.
 
There was the custom--when eating at cemeteries, during mountain climbing, or on a waterside excursion--of throwing some of the food on the ground. This was part of their belief in a spirit world  surrounding them. But the columnist makes note that the ones who benefited were the ants and other insects and animals.
 
This was also the case at the 'kosa,' a shamanistic practice of sharing food with one another and also with the spirits outside the house, with insects and animals mostly benefiting. And there was also what they called "food for the magpies." When they harvested fruit from the orchards, they would always leave some of the fruit for the birds and animals.

Their respect for life  was also seen in their taboos. When a magpie or swallow was killed they were thought to have taken on sin. When they confined a cicada they would have a dry spell. If you captured a bird that came into the house you would have a fire.  If you cut down a large tree you would die. If a large tree fell something bad would happen. If you burnt a lot of fire wood the mountain spirit would hate you. If a house plant died something bad would happen.  Digging up the earth without reason would bring bad luck.
 
They felt they would be repaid for kindness to animals. They personified the animals; you would not praise another animal in front of an ox because this would make him jealous. Farmers during the winter months would give the ox a hot bean and straw gruel and cover the ox with something warm.  They would be slow to slaughter their animals and even have rites for the animals when they died.  When there was snow on the ground and animals would come into the villages, they would not kill the animals.
 
We no longer follow these customs and there is no reason to do so, of course, but we should not forget, he says, that the loving concern our ancestors had for nature is admirable, and the same concern should be ours as well.                             

Seeing Beyond the Manger

Meditating on the Christmas scene many thoughts can come to mind, such as the helplessness of a baby, which is the thought a Catholic Times columnist wants his readers to consider.  A baby needs the help of others; without it the baby will die.
 
God came to us as a helpless infant. He came in a way that needed our help to live. He says to us, "I need clothes that will cover me, milk from the breast to nourish me, the warmth of a loving family to comfort me, and the joyful gaze to welcome me." This is the way God-man expressed his trust in, and love of, humanity. He could then grow in mind, body and soul because of the concern he received.
 
However, there are many young persons that are not that fortunate. In Korea  the number one reason for deaths among those  15 to 24 is suicide. In 2010 those under 19 years old who killed themselves was 353.   Statistics show that 10 percent of our youth (based on those answering a questionnaire) have had thoughts of suicide. The columnist lets us know that they are crying out, "It's too cold here....I'm not welcomed.... I'm not necessary....There's nobody that shows any interest in me."

The reasons given for the suicides: grades and preparation for college (37.8 percent), family problems (12.6 percent), loneliness (11.2 percent), financial problems (10.5 percent) and so forth.  There is even the pressure to volunteer to be of service to others. Praise is given to those who know how to take care of their own needs first; society is full of praise for those who are capable of fending for themselves.
 
Consequently, we need to be more concerned for those who are hurting, caring for the whole person regardless of status in life. Although there are many in society ready to give help, this has to be made known to the young. They have to know their problems will be kept private  and that they will be respected for who they are. Secondly, efforts to change the environment both in the families and the school have to accompany the counseling. Thirdly, there should be in place proven ways of providing help to students who are having difficulty in thriving under the established methods of study. Fourthly, there has to be efforts made to find work for recent graduates, and counseling for those who are unable to find work.
 
The columnist, who works in the field of welfare under Catholic auspices, wants the Church to take a greater interest in this problem.  The aim of Catholic education: to educate the whole person should be the incentive for the Church to be a leader in helping our students who are finding it difficult to succeed. These thoughts, he tells us, should expand our insight as we look at the Christmas scene.

Forgotten Questions

Two years ago Fr. Cha Dong-yeop of the Future Pastoral Institute of Incheon received five  sheets of paper, 24 questions,  written by one of the richest industrial tycoons of Korea. These questions were given to a priest friend of the tycoon for answers in 1987. The priest gave the questions to the then Catholic University rector who was going to meet with the industrialist, a meeting that never occurred because of his sudden death.  These are the questions that many years later Fr. Cha received from the one-time Catholic University rector. The  24 questions are the   basis for  the new book by Fr.Cha: The Forgotten Questions. 

Fr. Cha feels they are questions that all have wondered about at one time or another.  They all are questions about the nature of our existence, such as, Can you give proof for God's existence? If God loves us, why do we have pain, unhappiness and death? Why did he make some people evil? Why does he permit us to sin? If we don't believe in Catholicism, does that mean we can't go to heaven? Are the rich sinners? What is my reason for living?

We all have similar questions and do not always hear answers that are very satisfying. Fr. Cha during his recent sabbatical year spent time in  prayer and meditation preparing to write the book. He has divided the book into four parts, and in the prologue begins with the question which is behind most of our other questions, why do we have life?

The Catholic Times interviewed Fr. Cha on his reason for writing the book. It  is not meant to be a philosophical treatment of the subjects discussed, said Fr. Cha, but a book intended to be easily understood by the ordinary reader.

As soon as the book was published, he received criticism  that in these very sensitive times he is giving publicity to one of our largest business conglomerates, and being used. He answered that all his books use the same approach, an attempt to satisfy the thirst of  those living in the 21st century. We who believe in the Scriptures are told to give answers to what we believe, he said. To a priest, there is not rich or poor, high or low, but only those who are thirsting for a better life.

He uses the example of two celebrities who are very popular now in Korean society. Their message in comparison to what Jesus has given us, he said,  is unbelievably insipid and merely a temporary relief and does not satisfy the deep longing of our humanity. He feels that we are living in a generation with much anger. The Church should be one of the first to alleviate this anger and to satisfy the longing of our people for the spiritual. Our work is not only to criticize others and society, but to help bring about a new value system and lasting change. We have to keep examining  both ourselves and the world in order to see what the Church can give to society in our present reality. Fr. Cha has tried to do this by answering  the 24 questions.