Money and Church Attendance

Some years ago a priest, writing in a pastoral bulletin, attended  a village meeting of Catholics where a woman told a group of housewives what she told a neighbor about the expenses of going  to church. The neighbor wanted to know what the financial burden was for a family interested in going to church.

The woman explained all the possibilities: Sunday collections, monthly offerings, support for vocations, building fund, and so forth., but that it was all free will offerings; you give what you feel able to give, she made clear. The neighbor told her what she was giving, and that was the end of her interest in the church.

There are families that find it difficult to prepare the family with the necessary offerings each Sunday because of their limited income.  And when they attend they hear about the money that is needed, and this is stressful to many and makes going to church difficult.

One parish in the country levied each family 3,000 dollars for the building fund, which was the reason many stopped going to church. Money, the priest feels, is why many do not go to church.

The Church grew from the time of the persecution because of the poor that came into the Church.  After the Korean war it grew greatly, and for the most part because of the poor. There was not the pressure to give. However, the Church today, compared to that time, is rich and now the poor have been alienated.

In the West, half of the churches have been closed, and in many churches many of the seats are empty. First, it was the workers and the poor that left; after this the intelligentsia left. This is also happening in Korea, he says. Jesus had a special love for the poor and when we are not concerned with the poor, we are separating ourselves from Jesus.

It has been said by one of the dioceses that the reason for the money pressures on the Christians is the building programs. It is necessary to build because of the increase in the numbers but there are buildings that are large and luxurious, and some of them are not being used. It is a crime, the priest says, that this pain is being inflicted on the Christians.

The 50th anniversary of  many parishes and dioceses is being commemorated this year with building programs. In the Scriptures, the Jubilee Year was a year of liberation, freeing Christians from their many obligations; now the Jubilee year imposes more financial burdens, not giving joy but pain.  

Genghis Khan was a first class tactician when it came to leading his people, the priest said.  Better than thinking of plans to help the people, Genghis Khan said that it is wiser to take away some of the burdens they are presently struggling with. That would be more helpful than plans believed to be helpful.             

Prayer and Work (Ora et Labora)

The pray and work, (Ora et Labora) principles of the Benedictine religious life has remained with us for 1500 years, coming to us from the time of St. Benedict. Although the saint is not known to have used these words, his rule of life can be expressed with these words.

The diocesan bulletin has an article that introduces us to the life of the Benedictines in our own day. The writer is the novice master of the Benedictine monastery in Waegwan. Because of the influence Benedict had on European culture, Pope Paul VI, in 1964, proclaimed Benedict the patron saint of Europe. 

The novice master tells us that when he arrived at the monastery 20 years ago it didn't take him long before he knew what those two words meant. It was in that year that the Benedictines began  planting rice  fields without the use of insecticides. Their environmentally friendly approach to farming was a stark contrast to the neighboring rice fields. More than ten monks worked all day in the muddy fields, constantly fighting the weeds. 

There is also the work in the carpenter shop, making benches, kneelers, altars and other church articles.   Wood has to be dried, which takes two to three years of seasoning.

If this was all that the monks did, religious life would be difficult. At five o'clock, they wash up and prepare for chapel and prayers, often fighting the desire to doze. The old and young monks arrive together to the chapel, after the sweat of the day, with one heart and one voice praising God; you feel, said the novice master, that the prayer and the work are the same offering to God.

The chapel, the refectory and the different work areas become the life of the monks. They meet five times a day in the chapel, three times in the refectory, and in the different work places were they cooperate with one another. Without this rhythm in their lives there would be problems.

The novice master concludes the article by reminding us that the family dinner hour is disappearing: many parents and children no longer eating together. The result is a lack of dialogue, intimacy, and a lack of prayer. Isn't it important that there is a balance between work and prayer?  The monk feels that the Benedictine practice of combining work and prayer is an ancient wisdom tradition that should also become a part of our daily routine.
           

Humor Can Be Dangerous

Trying to be funny can be dangerous to your health, says the desk columnist of the Catholic Times. Expecting someone to laugh and fearing for your life at the same time is the topic he wants to explore in his column.

What is it they want us to laugh about? he asks. He goes to the Scriptures for some help in understanding what is meant. Jesus experienced all the emotions of joy, anger, sorrow and pleasure, but we understand that he was too busy with his mission to enjoy making people laugh or to find reasons to laugh. He knew well the bitter chalice of the cross that awaited him, yet we get an inkling of his refined humor.

When asked on whose authority do you teach in the temple, he, in turn, asked them from whom did John the Baptist's authority come? From heaven or from earth? The question was cleverly phrased. When they could not answer he also refused to answer. He wore the white uniform of ghosts and walked on the water like a spirit hovering over the water. After the resurrection, he appeared to the disciples gathered in the upper room with the doors locked and asked, Are you in peace? The journalist  feels that they must have come close to fainting when he unexpectedly appeared. .

These incidents can be seen with some  humor, and yet they were filled with love for the disciples. Jesus showed his power and  concern for them. His humor was based on truth in God; without this it is difficult to understand the crucifixion and resurrection.

Jesus was open to his surroundings even though many were opposed to everything he stood for. He was quick to go beyond whatever prevented him from  showing love and mercy. Everybody,no matter where they were, had the possibility of experiencing freedom by taking his words and actions to heart.

We find in life those who want others to laugh and have to fear for their life. This is true especially for entertainers and comics who are often closely scrutinized for what they say. Some sensitive religious people can also overly scrutinize movies that are seen as slightly defaming of religion, with the result, sometimes, of inciting a movement to censor the movie. There are times when some religious symbols are made light of  with no desire to ridicule them, but some are moved to 'kill' the perpetrators.

What is the reason for this? Is it a case of a black and white approach to life? Or is it the difficulty of living in our competitive society? Are we losing the ability to laugh. One reason suggested by the columnist is a lack of love and, consequently, little toleration for others who are not like us, not accepting them with with respect and honor and an inability to accept their perceived weaknesses or foibles with humor. 

More disconcerting than our sometimes overzealous desire for knowing the truth is our fanatically unhealthy attachment to the truth when we finally believe we know the truth, disparaging truths that seem out of line with ours. In good faith we need to  respect the certainty of another, but selfishness cuts us off from the other by our lack of good will. Reasons for my certainty should allow me to acknowledge reasons and grounds for the certainty of the other. Rather than trying to convince the other by love, we condemn and use pressure in attacking the views of the other. This tires out both parties to the dispute. When we are asked to laugh, let us laugh and after we laugh it is not too late to return to the dispute, refreshed. 

Translating this column I liked what was said, but I wonder if all was said that could have been said and should have been said. An important topic, but one that  needed more words than were used, granting that the  attempt at the summary had serious problems, and yet I thought it worth the effort.

Living the Good Life

The happy life is thought to be virtuous; a virtuous life requires exertion and does not consist in amusement." An article in the Kyeogyang magazine, by a priest professor of philosophy,  begins with  the words from the Nicomachean Ethics of Aristotle, who defines the good life as happiness and a life one  daily tries to understand. It is not what we see presently with the  eyes but is composed of our history, our outlook towards a future joined to our ultimate purpose in life.

Life is not just the passage of time but a continuous disciplining activity, which attains life's ultimate objective by our completing a dynamic journey. It  has to be distinguished  from  existence, for the good life is an ideal pattern that is made clear to us. With Aristotle, the good life and  life itself are distinguishable; however, we  feel some regret in the way he expressed it.

The reason for this, the professor believes, is that we are not able to see much beyond what we  momentarily face in life, the coarseness and the present pressures, making it difficult to see what the  philosophers think is important: seeing beyond the present moment to a totally grace-filled life.

He goes on to tell us that to live the good life with joy, it is necessary not to overlook the abyss we live in, and the constant pressures of life.  The word 'life' brings many thoughts to mind, both  bewildering and difficulty.  And yet those who can say the word 'life'  serenely, simply and positively, is a sign that the person is living  the good life, the professor says.

However, compared to those who see the happiness and elegance of life, a greater number feel the anguish and the extreme sadness of life, kept from living the good life by focusing on the future pressures of life that await them.

The wise from all the different cultures of the world and in different ages have seen the beauty of life, and many living today lament that the life they live is not in that mold. But we forget that the good life does not depend on our situation in life.

He gives examples of 'survivors,' who have not been destroyed by what they have experienced. One is the Japanese animator Hayao Miyazaki, who wrote the masterpiece, Princess Mononoke; also two Chinese novelists, Yu Hwa in his novel To Live , and Mo Yan in Life and  Death Are Wearing Me Out. These writers have praised the nobility of life, and without needing to say so personally have by their creative works shown a desire for the good life.  

The exalted life of a survivor is the fruit of one who has understood the meaning of life, its fundamental goodness, and is earnestly in search for happiness in the  journey of life.

Korean New National Assembly

This past Wednesday, the 11th, we had the national elections for parliament. The editorial in the Catholic Times expressed expectations of what they would like to see from those elected to the assembly.

There were Catholics elected and yet a lot of sadness because of what had not been accomplished in the past by many who were elected to the assembly. The editorial expresses hope that being elected is not only a reason for thanks and celebration but also an opportunity for all  to see what part of their service has been carried out with fidelity to the common good.

The Second Vatican Council expressed what is expected of our elected officials, in # 75 of the Pastoral Constitution: "Political parties should not prefer their own advantage over the common good." Those elected should have the will of the people in mind, the editorial said,  and for the Christian elected members, it hopes that they will follow Christian teaching.

For the Catholic, their Gospel vocation will be asking much of them. Of primary importance, we are told, is to get rid of self-interest and desire, and to resolutely  overcome an excessive concern for party interests and tactics. The domain of politics, the editorial pointed out, should be guided by virtue, morality and the common good.  For the person of faith, respect for life and for the inalienable rights of each person is a serious obligation.  Those who are Christians will work, it is hoped for the common good with unselfish service. The upcoming activities of the assembly are sure to be measured, criticized and judged, said the editorial, with a precise yardstick.

Surprising to many were the election results since it was thought that there was a lot of dissatisfaction with the administration. In the past, a 55 percent voter turnout was a good indication that the opposition would benefit, but this was not the case this time. The conservative Saenuri Party (New Frontier Party) won with a small majority in parliament, which is a sign to many that the opposition did not win its case with the people, with its opposition to the Free Trade Act and some other controversial issues backed by the administration. The daughter of past President Park Chung-hee, Park Geun-hye, now the leader of the party, was given credit by many for the surprising election results.
         

Sincerity and Genuiness in making One's Case

A  Catholic Religious Sister  was not too happy when seeing a cartoon showing the values of the Free Trade Act between Korea and  the United States. Writing in the "Window From the Ark" column in the Catholic Times, she wonders if there is anything that can move us like sincerity. It is, she says, what our society needs more than anything else. With sincerity we can  forgive mistakes, and separated hearts can be joined together again; our strength comes from sincerity. 

She feels that sincerity can do a great deal in healing some of the problems of our society. The compassion  Koreans showed during the IMF period a few years ago, when Korea had problems with foreign exchange, is a good example.  Citizens helped to overcome the problems by  converting what they couldn't convert--precious wedding gifts, golden rings given to babies on their birthdays--to help increase the gold reserve of the country.

The cartoon was captioned: "With the American and Korean Free Trade Act our daughter will change." Seeing the cartoon, Sister felt wretched. "Lemons, oranges, cheese, etc. at a good price; complexions will improve, easy diets.... American cosmetics, handbags, etc., at cheap prices; the increase of foreign investment will increase  jobs."

This pro FTA cartoon issued by the government was hard for her to accept.  It lacked sincerity. She was hoping for facts, the pros and cons to help make a good decision, but this was not forthcoming. Citizens have a right to know what the facts are in order to make an informed decision on the wisdom of the FTA.

Her problem with the cartoon was twofold. If it is recognized as a serious policy issue and is treated with this kind of lightness, there is a lack of morality.On the other hand if the issue is not recognized as serious than there is a lack of understanding of our society.

The second problem is the way women are seen. Are women so dull-witted that the seriousness of the problem is on the back burner, and all they are concerned about is their appearance? She felt it was looking down on women, seeing them as a nicely wrapped commodity, interested only in themselves and making commodity buying cheaper.

Some of the younger generation will be happy with the change to free trade, but we should not forget those who will not benefit. For them, life will be more difficult. And shouldn't their future predicament be also our present concern? With more sincerity, the sister says, our citizens  will be happier and more at peace.

Need for Some Knowledge of Philosophy

"The Catholic Church in Korea has grown quickly; that the Catholic culture has been internalized by the Christians is not as easily said, but it is an area of concern that will be addressed philosophically by the Church in the future." Such were the words of the president of the Catholic Philosophical Society in a recent interview by the Catholic Times. 

Korea has benefited a great deal from the Confucian ethic and culture that was prevalent during the Joseon dynasty. It lasted over 500 years and still has a strong influence on the thinking of modern-day Koreans, he said.  Along with the influence of Buddhism, Christianity did not start off with a 'blank tablet' but with a strong understanding of the natural law thinking with which Christians are familiar. However, this basic understanding of who we are and how we are to live is no longer a common understanding of society.

Philosophical thinking is a way of maintaining the ethical way of living that Korea has experienced throughout its long history. "Philosophy is considered difficult, not part of us," the president said, and in the recent past, he went on to say, it was not easy to express oneself in concrete ways about our present problems, and many philosophers escaped into theories. But it is philosophy that can help solve many of the problems we now face.

The Catholic Philosophy movement has had two seminars yearly, and has published papers each year but has not been very good in making its work known to the public. The new president wants to change this by making known what the philosophers are doing to help the Catholic culture take root in Catholic thinking.

To help understand our present situation is the work of philosophy, he says. He gives us the example of the term: the common good. The common good of the United States or Europe is not the same as the common good of Korea. When we read the Catholic culture through the eyes of philosophy and apply it to our Korean way of thinking, our cultural approach to life changes, he  said.

The president makes clear that Catholic philosophy does not change our culture directly. Catholic philosophy began in the West and brought to Korea a Catholic culture whose strangeness has disappeared. But its melding into the feeling and conscientiousness of Catholic thinking by Koreans, in the final process of inculturation, will take much time before we have a Catholic culture that is part of our Christian way of thinking.

Looking over the present situation in Korea, there is sadness that much of what the young are importing from the West is a culture far removed from Christianity. To know this is in itself a big step in attempts to distinguish between what is helpful and what is destructive to the traditional Korean way of life. Hopefully, with a grounding in  philosophy the young will have the tools to make a wiser judgement on what to accept and what to reject.