Alcohol in Korean Society

A priest from the Seoul diocese, who had a problem with alcohol when he was a navy chaplain, recently received his doctorate in the treatment of alcohol addiction. A secular paper, profiling his life,  tells us that he knew he was not able to overcome the problem on his own, and admitted himself to a hospital in 1988.  The following year he began helping those who were having difficulties with alcohol in the Seoul diocese.

The article was based on an interview with the priest in his rectory. Why did he start so late? he was asked. He said he felt he needed more knowledge than he had received from his formal education and from his experience. Those days had been difficult for him, he said, and for two months he was getting less than two or three hours of sleep.

The content  of his doctoral dissertation was divided into five parts:  dealing with one's actions, cognitive behavior-- reflecting on the past, the reality one faces in life, the healing powers of music, and of spirituality.

He mentioned that one of the groups of twenty he had conducted for three months had 17 members who overcame  the desire for a drink. With hospital treatment while they were  taking the drugs, they were able to refrain from drinking, but once they left and without follow up sessions, they often began drinking again,

Excessive drinking affects part of the brain that has to do with thinking and acting, so telling yourself to  quit is not going to work, and is the reason help is usually required.  He repeatedly mentioned that in Korea the culture does not make it easy to refrain from drinking.  When you go out to eat with your boss, for example, and he offers you a drink, it's difficult to refuse. The only way to avoid the difficulty is not to go out for that meal with the boss; after the drinking no one will remember, the priest feels certain, who should have been there and wasn't.

To the question what does Catholicism say about drinking, he answered by quoting some scriptural passages.  Catholicism is much more tolerant of drinking, but it is very clear that excess is not acceptable; moderation is the virtue that is taught.  It is not difficult to see, however, that Catholicism  is much more understanding of excess than Korean Protestantism. In the Korean culture, with its tolerance of excessive drinking, this may not be such a good thing.

Farmers' Day in Korea

Korean farmers are subsidized by the government, which means they can make a decent living but only with this help from the government. But the movement toward free trade continues, which is beneficial for the cities and big business but not for the farmers. How long will this last? There is no way of knowing for certain. The international price of rice is much cheaper now than Korean rice, and without the tariffs, the rice farmers can't compete.

As a result, many farmers fear the worse and are beginning to grow other crops in their paddy fields. They are now fearful of free trade with China, which would bring an influx of cheap vegetables and fruit from China, where labor and land prices are cheaper than in Korea.
 
The U.S.-Korea trade agreement has been signed, but an even greater and more traumatic situation would be free trade with China, because they are so close. The Catholic Church has worked to help the farmers with the "Save Our Farmland Movement," by setting up cooperatives, by offering help in marketing their produce to city dwellers, and by getting them started in organic farming.  The editorial in the Korean Times mentions the message of the bishop, president of the Peace and Justice Committee of the Bishops' Conference. The third Sunday of July was Farmers' Day Sunday, a way the Church keeps the Christians aware of farm problems. The disparity of the income of farmers compared to city dwellers is increasing, and without efforts to stem the tide this will only increase and force the farmers off the farms.
 
The government, as much as possible, needs to keep all the citizens happy, which is no easy task. But the effort to keep the farmers on their farms would be good for the whole country.  In the message to the Catholics on Farmers' Day, the bishop urged us to remember the early Christians and to strive for a similar humane and community life-style, especially to strive for solidarity with those on the farms. "We are all silently cultivating the land," he said. "Let us all learn from the farmers the value of life, labor, and the simple life-style."
 
It's not a case of helping only the farmers; we are helping ourselves as well. We are all one. We will all have the same future as the farmers if they abandon the  land. We will all suffer, not only the farmers. Consumers and producers must begin now to reach out to each other and seek for mutually beneficial solutions to this serious problem. 


 
 

Abuse of Religion

Koreans are spiritually sensitive people, which is the reason there are so many new religions appearing within the culture. Trying to keep the different denominations from splitting up and forming break-away churches is the constant concern of the Protestant Church. One break-away church given much publicity in the Catholic Press recently is the Shinchonji, Church of Jesus, Temple of the Tabernacle of the Testimony (SCJ).

Shinchonji (shin:new, chon:heaven, ji: earth), meaning a new heaven and earth, was started in the 1980s by a pastor, now chairman, of the church, Lee Man-hee. He was born in 1931 and has been associated with the apocalyptic religions of Korea up until he started his own. The teaching of the church, put simply, centers around the belief that once there are 144,000 believers in the world the end will come, and only they will be saved. (Apparently, the above fact is not correct. One of the members of the Church has made this clear in his comment. I am sorry for the mistake.)

A Peace Weekly article tells the story of a woman who listened to her godmother and joined one of these Scripture groups conducted by Shinchonji. She had no idea that it was the Shinchonji Church and was greatly moved by what she heard. The courses were extremely interesting; parables and the importance of symbols were stressed in the teaching. She enjoyed the classes but just before she was to become a member of the Church, realizing it was not Catholic, she left. She said she was pleasantly addicted to what she had heard, and after she left no longer enjoyed listening to the sermons in the Catholic Church. Her life was now different, she said; everything was all mixed up. Since it was her godmother who introduced her to Shinchonji, she now has difficulty believing anyone. To get help she went to a group the Protestant Church has set up to give counseling to those leaving these cult-like groups.

The bishops and the dioceses have told the Christians to beware of those who say the bishops and priests approve of these cult teachings, and not to attend their classes. The Catholic Church has not been as infected as some of the other Churches, but these break-away churches do a good job of teaching, having charismatic leaders who are causing a great deal of havoc, not only in religious circles but within society.

Religion is not seen sympathetically by many in society because of the credulity, fraud, hypocrisy, lunacy and ignorance that they see related to things religious. This attitude is easily understood and puts a burden on Christians in our society. It's helpful to remember the words of St. Peter: "Always be ready to give an explanation to anyone who asks you for a reason for your hope, but do it with gentleness and reverence..." (1 Peter 3:15).

Mission Stations: Small Christian Communities

 Setting up small Christian communities is a concept the Korean Church has been working with for about 20 years. In the early years of the Church the primary interest was focused on building mission stations in the remote areas of the country where Christians would be able to meet together with a catechist. He would conduct the mission station liturgy and take care of spiritual needs. These were small Christian Communities. The catechist would function as lay deacons do in the present Church.

In the past most of the parishes would be responsible for large land areas because of the small number of priests. The understanding was that any Christian who lived 4 kms from the parish had no obligation to attend Sunday Mass. Consequently, Christians in these outlying areas of a parish would construct a building to be used as a mission station, or use a house that would serve to gather the Christians together on Sundays for the mission station liturgy.

These mission stations would not have a resident priest. The pastor of the parish to which the mission station belonged would visit the station once a month, and sometimes more frequently, for Mass, and be of help to the Christians for their spiritual needs.

In recent years the number of mission stations has decreased because more people have moved to the cities, the number of priests has increased, the ease of transportation and new and better roads. In many cases, the parishes would have vans picking up the Christians to take them to Mass and returning them to their homes after Mass.

Many of the mission station buildings are not in use today, and have fallen into disrepair. One of the journalists for the Catholic Times laments the loss of these mission stations, which have a great deal of history associated with them. There have been efforts to have the Catholics visit the remote mission stations--rediscovering mission station life-- to see what life was like for many of our ancestors in the faith.

Besides the stations that continue to be used, there are others that have become museums, and places were children would go for summer camp and retreats. To lose this memory of the past, some say, would be a catastrophe.

Dissent Continues in Naju

Dissent is a word that  often describes how people react to controversial issues, many of which can lead to positive as well as negative results, causing many to question which side of these controversial issues they should be on. Resolving conflicts between proponents of a position and those opposed is often an insurmountable task. 

There are times, of course, when we readily say no, and just as easily say yes; no one has difficulty with this common occurrence. However, the word dissent usually is understood to be dissent from the majority. When we deal with the authority of the Church, it should be clear what the response should be, but as we know, it is not.

The Korean Catholic Church, for the most part, is not fragmented by dissent. We have dissent, but it is usually not publicly visible. The recent editorial in the Catholic Times mentions the dissent of a group of followers of the miracles of Naju in the diocese of Kwangju.

The Naju incident began in 1985, with the weeping statue. Despite the fact that the so-called miracle has on four different occasions been condemned by Church authority, as not in keeping with Church teaching and spirituality, the movement continues to flourish. Their members repeatedly say that the fundamental duty we all have as human beings and members of the Church is: " always to obey the certain judgment of ones conscience. If a person were deliberately to act against it, he would condemn himself" (Catechism of the Catholic Church #1790).

With these words they defend themselves, although the authority of the bishop, with the backing of the Vatican, has told them to give consent and return to the communion of the Church. Some of the confusion comes from the words of some senior members of the hierarchy, who in the beginning were sympathetic to the movement, and it continues to use this to defend themselves. In the words of the diocese, they are doing this to deceive their followers: for they say  they will soon have the approval of the Church.

The diocese, after investigating the so-called miracles, has made clear that there is nothing supernatural about Naju, and the diocese has asked the Christians to refrain from attending the shrine and participating in the events at the site. However, the movement continues to welcome priests from overseas, and there are priests who conduct services at the shrine. The bishop hopes that Youn Julia and her followers will humbly accept the teaching of the bishop. If not the bishop warns that he will use canon law: "A person who publicly incites his or her subjects...or who provokes the subjects to disobedience against them is to be punished by interdict or other just penalties" (canon 1373).

Benefits of Praise

The uses of praise was the topic of conversation recently among some priests who were eating together. The Daily Life and Faith Life column of the Catholic Times brings the topic to our attention with its headline: "Praise Makes Whales Dance." The column goes on to say that it makes people positive and helps them to think positively, noting that the priests had decided, following their conversation, to be more active in its use.

One priest mentioned a teacher he had in grammar school some 40 years earlier. He not only remembers his name but much more. It was the teacher's example that showed him the value of praise. In grammar school, the class had the task of making a small cloth pouch. On the outside, he wrote 1+2=3. The pouch was not that well made nor was much thought given to the outside lettering, but the teacher, seeing his careful scissor work on the borders, praised him for it.

It was not an overall "well done" or "good job" type-of-praise to the whole group, but the teacher made it clear to him that it was something special in his work that was singled out for praise. Otherwise, it would have been forgotten as unimportant, as simply polite words. This was the first time he had been singled out for something he had done and praised for it. He has never forgotten it.

However, it is easy to abuse the use of praise; it has to be merited and honestly given. When used authentically, both the one praised and the one praising are moved, keeping in mind that it is not praise for the sake of praise but to help someone grow. This use of praise is common to humanity. In the States, Mark Twin is quoted as saying that he could live two weeks on a compliment. We can also say, sadly, that criticism can bother us for as long a time, if not longer.

Anger: A Serious Problem

Anger is a serious problem that many of us have to face. Lectures on Happiness, a column in the Peace Weekly, discusses the subject and, using the example of Christ, leaves us with some helpful pointers to follow. Koreans usually consider anger a disease, and it may not even appear outwardly as anger but remain simmering inside.

In chapter 8 of St. John's Gospel, we have the incident of the woman caught in adultery. Lawyers came with the woman to Jesus, asking him what was to be done? She broke the law of Moses and was to be stoned to death; they wanted to hear from Jesus. Wisely, he bent over to write on the ground, giving her accusers a chance to have their anger subside.

Jesus then tells those without sin to begin stoning the woman, as he again writes on the ground. He gave them plenty of time to reflect on the situation. They all left, and Jesus told the woman to go and not sin again.

The columnist gives us five steps to control our anger, after first advising us that when anger invades our psyche, counting to ten is a great help in regaining control.

The first step is to breathe deeply. When God made us, he breathed into us; when we have difficulty breathing, we have difficulty controlling our life.

Second: Walk. It cleans and heals our hearts. Take the rosary beads and go for a walk.

Third: Go easy on fast foods and flesh meats. We can see the effect of this in the animals that are flesh eaters and in those that are herbivore.The more natural the food we eat the less anger we will have, he says.

Fourth: Enjoy life. Take time to rest. Jesus worked six days and rested on the seventh. Seek harmony between work and rest.

Fifth: Be good to yourself. If you are happy, you will not get angry. Do not think that is going against our religious beliefs. Our Lord did say what does it profit a person if he gains the whole world and loses himself (Matt. 16:26). It is when we are happy that we can help others to be happy.