Slaves to Smart Phones

"Your  God is a hidden God and does not always answer. However, I answer quickly on  the day and time you want, and I will give you this godlike quality at your fingertips." This could be the reason persons have their smart phones with them, like an amulet, says a religious sister, who has studied media ecology and lectures on the subject, as she begins her article in the Kyeongyang Magazine.

She mentions that the word 'ubiquitous'--from the Latin meaning 'existing always and everywhere'--has meaning in  theology and philosophy and is now appropriately used for our smart devices. We become one with our electronic devices, and with them we can get what we want and need, making us busier than we need to be. Could this relationship be one of master and slave? she asks. Could we be the one ending up as the slave?

The knowledge that is currently available to humanity is staggering; within a few seconds and knowing only a few words we are usually able to find the knowledge we are looking for, and found quite literally at our fingertips. What difference  is there in drawing  information from our brains or from our smart device? she wonders. With the smart device, she feels we no longer need to go deeply into what we intend to know, no need to read as in the past. If we only remember a few words, that is enough, she says, to make us feel as if we can know everything there is to be known.

With the right software application, we can even find such mundane things as a department store, any public building, any place we would like to visit; there is no need to ask anybody for a location. There are programs that will tell you the merits of what you want to buy. No longer do we need to be afraid when traveling. With our smart phone, we can contact anyone, even text messaging and e-mail, in comparison, are time-consuming. 

We also have what she calls 'telepresence.' The ego becomes all important. The social network services (SNS) have allowed us to see those we want to speak and relate with, but the other side of this ingenious service is that our receptivity and absorption in what we do is more difficult to achieve. Personal relationships and dialogue become less important. We become the center, seeking to satisfy our wants and needs.

God can be found "not in speed but in depth," as she puts it. The smart phone is not solely an instrument we use to enjoy its many wonders and then can put aside as if it no longer affects our lives. It can become, she warns, our alter ego or avatar, and SNS can become our home, a place where we reflect and express our real feelings, a place where we relate with only those we want to and in a manner we choose. The danger is that we become closed in on ourselves and not very Christian. On the day  we do change to a more human use of these devices, she feels, we will experience the thrilling sense of freedom. 
                                                                                                             

Catholicism in Asia

"Asia is the earth's largest continent and is home to nearly two-thirds of the world's population, with China and India accounting for almost half the total population of the globe. The most striking feature of the continent is the variety of its peoples who are 'heirs to ancient cultures, religions and traditions'. We cannot but be amazed at the sheer size of Asia's population and at the intricate mosaic of its many cultures, languages, beliefs and traditions, which comprise such a substantial part of the history and patrimony of the human family." These words of Pope John Paul II, in the Apostolic Exhortation (#6) of Church in Asia, introduces the article Catholicism in Asia in the recent issue of the Catholic Times.

The writer is a priest-professor working as a member of the Federation of Asian Bishops Conferences (FABC) as one of their theologians. He has traveled extensively in Asia and gives us his impressions of the challenges Asia faces.

Besides the wide cultural differences of Asian countries, there are also economic  and social structural disparities as well. In Northeast Asia, for instance, there is economic progress while in other parts of Asia there is great poverty. Again, from the John Paul's Exhortation: "On the subject of economic development, situations on the Asian continent are very diverse, defying any simple classification. Some countries are highly developed, others are developing through effective economic policies, and others still find themselves in abject poverty, indeed among the poorest nations on earth. In the process of development, materialism and secularism are also gaining ground, especially in urban areas. These ideologies, which undermine traditional, social and religious values, threaten Asia's cultures with incalculable damage" (#7).

The difficulty of evangelizing the Asian environment will be much more difficult than on the other continents of the world, the priest said, because of the difficult task of discerning the dreams and hopes, the pain and despair of the Asians themselves. What salvation are they looking for? What is the place that Jesus should have in their lives? These questions will have to be the concern of the FABC, he said.

How do Christians live in an environment that is not welcoming?  To answer adequately it will be necessary to make a study of how Christians do actually live their lives, how they experience Christ in the Asian world, how they live their faith by examining their words and actions. There have been studies over the years and "Sprouts of Theology from the Asian Soil" is a fine example of a study that has examined the teachings of the Church from the Asian perspective.

The fundamentalism of Islam in South Asia is a serious threat to Christianity, according to the FABC. There is also the problem with Protestant fundamentalist groups that are winning adherents from the young people in countries like the  Philippines. In Northeast Asia the educated classes are attracted to atheism and scientism. Materialism and secularism are spreading, and  many young people, being confused and without a meaningful approach to life, are turning away from religion.

The professor is happy to be working in this field of theology and feels that Korea has much to contribute to the Asian Church. God is calling us, he says, to be workers in the vast field of Asia. In his own faith experience, he feels that God's love is asking us to spread the mercy of God to the peoples of Asia.  

 

Important Issues for Korean Catholicism

Celebrating 87 years of publication, The Catholic Times sent a questionnaire to a hundred Korean theologians. They were to select what they considered the most important issues for Pope Francis to deal with during his pontificate, and what actions they would recommend the pope to take to resolve these issues. A similar questionnaire was sent to theologians after the selection of Benedict XVI in 2005.

The Catholic Times gave the questionnaire a great deal of space along with an editorial on the subject. The Catholic press has been talking about these areas of Catholic life for sometime, and it was interesting to see what the theologians considered important.

The issues considered important, from most to least important were:  Coping with the secularism and relativism of society. (37 theologians)
Implementing the teachings of the Second Vatican Council. (27)
Poverty and globalization (24)
Renewal of the Vatican. (20)
Life, family and moral questions--such as abortion, contraception, homosexuality. (16)
Role of the laity. (14)
Caring for the natural environment. (12)
Celibacy and women priests. (12)
Evangelization, dialogue and witnessing. (10)
More autonomy of local churches (8)
Ecumenicism and Church unity. (7)
New understanding of collegiality. (2)
The place of women in the Church. (2) 
Religious freedom. (0)


The list of issues given the theologians back in 2005 were not the same as the above, but it does help us see what was considered important at that time.

Collegiality in the governing of the Church. (20)
Conflict of European culture and Christian values. (40)
Dialogue and witnessing in evangelizing. (40)
The ministerial priesthood. (22)
Culture of life issues. (37)
Movements of the laity and church life. (24)
Renewal of the Church and implementing Vatican II. (8)

Happy Easter

From the distant past, a custom from China was commonly observed in Korea at the start of every new year. A red bean porridge was prepared and employed to ward off evil spirits by applying the bean paste to the walls and  door posts of the house. Disease and misfortunes, it was thought, would be avoided, assuring them a new year of happiness.

We no longer hear of this custom, but it's similar to what the Israelites did to receive their liberation from the Egyptians after their years of slavery. They killed a lamb and used the blood to sprinkle the door posts to prepare for their delivery from slavery.  Today, the Seder meal for Jews commemorates this liberation from slavery in Egypt. Christians at Easter remember their own liberation received from Christ by his sacrifice on the cross.

A religious sister, a theologian, explains in the Kyeongyang magazine the idea of the Easter appearances in the Gospel of John. She wants us to examine the word passover (meaning passage) and reflect on its meaning for us today.  If the Jews had not been able to 'passover' the situation they found themselves in, then freedom would have been impossible for them.

Courage was needed to overcome  slavery, faith was needed to overcome the ignorance concerning how best to deal with it, and strength of will was needed to accept the difficult years in the dessert, before arriving in the promised land. 

Christians are being asked at this time of year to passover to a faith in Jesus, who is the beginning and the end of our life. This requires that we move from the life of the dead to the life of those fully alive. This faith allows us to overcome the worries and fears that normally are present in every life, due to greed and selfishness, and to overcome estrangements and permit an openness to others.

Our Easter faith allows us to overcome the small self and embrace an affirming hope with courage. We tend to forget we have entered the Easter life, our immortal life, with our baptism, and that death no longer exists for us as Christians. This kind of thinking does not come easy, but with a firm resolve to passover to a life of faith in Jesus, we will come to understand what salvation and liberation should mean to us as Christians. Happy Easter.

Pope Francis

The  selection of our new pope came more quickly than expected. The Catholic Times desk columnist goes over the weeks that have come and gone since then, with thoughts on the events that no one foresaw except the cardinals. It appeared to be the start of a new style, with a common touch and appearance, a cheerful and humorous manner not tied to the rigid habits of the past--a happy conclusion to what many believed would be the beginning of more emphasis on having a Church of and for the poor.

That the new pope Francis bowed his head and asked for our prayers before giving his blessing was, the columnist said, a shock, not what he expected. In church, we are always bowing our heads but we don't see many who bow their heads to us, he said. Isn't this the reason, he added, that what happened recently in Rome seemed to come out of nowhere, without any hint of what was to come?

The pope's choosing the name Francis moved the columnist to feel that the Assisi connection points to the direction that life itself should take, and that the accompanying values associated with the name are what the Church needs to emphasize today.  More than system or structural changes we need, he said, a fundamental change in attitude and mode of living.

The reformation that St.Francis began was one of simplicity and humility in life. It started very simply in a time of great Church power, riches, honors, and luxury that in the long run was the starting point for change. Today, there are also calls within and outside the Church for change, though not all are in accordance with the Gospel message. The clerical sexual abuse scandal is only one of several problems that need to be addressed by the new pope. Francis, from where he has positioned himself by his brief statements, appears to be the right person to start the ball rolling in the direction of a fundamental change of attitude.

The columnist uses the words of a theologian to point out that there is no need to tell the pope what the problems are in the Church; he is well acquainted with what ails the Church. And he quotes a Church historian as saying the cardinals made it clear they did not want a continuation of the past by choosing a Jesuit, who was not a member of the Vatican inner circle. It is understood that he will be making changes in the curia, the administrative arm of the Vatican.

The change the columnist believes is coming, however, does not mean just in personnel but in the tone and policies for a pastoral outreach. We will be seeing the direction the pope will be taking the universal Church in the future, and we trust it will be in the direction the name Francis indicates. We are not only hoping for changes in the Vatican but also hoping for changes here in Korea.

The Passion Narratives

Twice during Holy Week the passion Gospels are read, the first reading on Passion Sunday and the second on Good Friday. The passion narratives are filled with a great deal of information that helps us to understand what we do at Mass each day.

The Salt Pot of Bible Life magazine divides the persons in the passion narratives into three groups: the religious leaders and their hypocrisy; the Roman politicians and their indifference and avoidance of responsibility; and the crowd with their selfish and fickle religiosity, first welcoming and then turning completely against Jesus, and wanting his death.

There are also persons in the passion narratives who showed great strength and helped support Jesus in his trial. What distinguishes this group of sympathizers from the other groups is that they were not the ones considered by the establishment as the  saner and stronger segment of society. They did not follow the crowd, or do the  diplomatic thing. They were the women who gathered at the cross, those who wept  for him, the Roman centurion, the condemned man hanging on the cross next to Jesus, Joseph of Arimathea--the Pharisee and a member of the Sanhedrin that condemned him--and the other Pharisee Nicodemus who anointed his  body after his death, and Simon from the country who helped carry his cross, though unwillingly.

Those who should have been at the cross were not, and those we would not expect to be there were. That is a lesson that gives us much to think about. The paradoxes in the life of Jesus that can teach us about life are easy to see on reflection.

Today, Good Friday, is the only day of the year without a Mass. To allow us to meditate on the reality of what happened on that day, without the usual support of a commemorating Mass, is the reason we read the passion, meditate on its  meaning and venerate the cross. We have the Liturgy of the Word today and participate in the communion rite from the Eucharist consecrated on Holy Thursday.

In Korea as in most parts of the Catholic World, we call the day Holy Friday, which does not need an explanation as does the word  'good' in "Good Friday," the term normally used in the English-speaking world. Paradoxes stand our strongly during this day's liturgy. God in the person of Jesus became man, and yet lacked all that the world of the East considers important for happiness.The Koreans have the expression 'five blessings' which names what the tradition considers necessary for earthly happiness; this was also true of the Israelites of the Old Testament. Jesus didn't possess even one of these blessings. This is a good lesson for us to bring to mind when we see what society presents to us as the great values of life.

The Medium is the Message

The need to communicate has been a part of life from the beginning of time, from the first word-of-mouth exchanges to the written messages of more recent times, and from our even more recent television, Internet, and smart phone culture of today. Any individual with the use of an electronic device can now either set up a personal blog or access the growing number of interactive social media to wield the same, and sometimes greater, influence globally than many giant media corporations have in the past. This expanded, sophisticated use of mass media will play an increasingly important role in our world, with potentially detrimental consequences, according to a scholar on the media who spoke at a recent meeting of the Korean bishops. He discussed how the porn industry has taken advantage of our enhanced mass media to distort and sensationalize sex in efforts to reach our most vulnerable citizens, our younger people who are always on the lookout for new experiences and delving into rebellious behavior. It is an area, he warned, that requires serious pastoral concerns.

The media has influenced not only how the porn industry operates today but how many other areas of life have been affected, including, he reported, the recent downtrend in priestly vocations. What would be the most effective measures to deal with the overall media problem? he asked. The morally healthy intentions of our hearts are fostered by what comes in from the outside, he said. So the suggestive images that flood the mass media are going to influence our young people.

The bishops at the meeting agreed and began a discussion of how to deal with the  situation, especially with an internet culture liberally sprinkled with lewdness and the sensationalizing displays in the media of mindless hedonism within society itself.

However, despite the obvious problems there is little that has been done by the Church to deal with the problems, no education provided for making us more media-savy, and not any great advances in the sex education of our young people. Without allocating  personnel and finances to help solve the problem, the Church can do little to compete with the way the mass media  has infiltrated and influenced society, the scholar said.  

The young people who have been influenced by the mass media to accept a distorted value system are not going to be open to accepting the teachings of the Church. Since our young people's understanding of sex and morality is often formed by the media's distorted value system, governed by the always present financial bottom line, this is where our efforts have to be applied. Like the effort made under the dictatorship  to maximize and monitor the influence of the government over its citizens, the same effort needs to be made, he said, to restrain the power of a disturbingly secular culture and mass media. Educating our citizens to this reality should not be limited to a one-time approach but be ongoing. A sister working in this area says we should have the same concern for the increasingly polluted social environment the mass media has created that we have for our natural  environment.  One priest said that the number of abortions and suicides is influenced by popular culture and that the Church, according to the priest, has said little on the influence of the mass media on this matter.

In teaching the social gospel, we should not limit the topics to politics, finances, and social problems but deal also with the values of popular culture, both the good and the bad values. Discerning one from the other should be an ongoing educational priority for society and, especially, for the Church.