Happiness House

Alcoholism, prevalent and a problem in most societies of the world, is also rampant here in Korea with over a million and half alcoholics and, in recent years, an increasing number of women alcoholics, according to a recent article in the Kyeongyang Magazine. It raises the question: Is Korea a country where alcohol consumption is encouraged? 

Though alcoholism is a chronic and disabling disease, there are therapies that have been successful in treating the problem. In Korea, of those who have tried to overcome the drinking habit with a hospital stay, more than 80 percent return to drinking within six months. And only 12.4 percent are able to stay away from alcohol for more than two years. 13 small groups are currently devoted to helping alcoholics, two of them specifically for women. The article introduces us to one of these groups, which is registered with the Seoul city government and affiliated with the Catholic Women's Welfare Association of the Seoul diocese.

Regina Lee, along with members of the Alcoholics Anonymous group they belonged to, decided to start a home for women, and were fortunate to receive help from many sources. With women, Regina says, the progress of the disease is quicker and more difficult to see; the harm done, the stress involved, and the prejudice against women is greater, which makes efforts to help more difficult. Before the alcoholism can be treated, says Regina, there is the environment, the pain, and the sad history that has to be considered and resolved.

At Happiness House, the name they have given their home, they are all dealing with the same problem: the worry, the grievances and the pain; each of them trying to help each other to return to society. Over 90 persons have passed through the house, with some meeting once a a month to share stories  about their new life. This is a great help to the group, she says. The aim of Happiness House is to encourage those who have overcome their problem to help others do the same, as one such person did by becoming a social worker.

The House now has a project to help those leaving the House to find gainful employment. They are selling quilts and environmentally friendly soap to finance the project.  They know that those who have left the House after successfully overcoming the drinking habit must have the support of their families if they are to continue a life of sobriety. Alcoholism can't be overcome by oneself. There is a need to hear words of affection and concern to replace the emptiness and suffering they feel, and from which they want to be free.

Regina concludes the article with an invitation  to those who have tried many ways to overcome their dependence on alcohol and failed. She invites them to come and knock on the door of Happiness House.

Catholic Missions of Korea

In 1975, the Korean Foreign Missionary Society received approval for its mission from the Korean bishops. This was the first public step for  evangelization in foreign countries from Korea, and from that time on the Society developed with great expectations. The superior of the Society, in the Kyeongyang Magazine, discusses the foreign mission developments of the Korean Church.

He says there are now about 900 Koreans who are working as missioners in foreign countries. Each diocese, religious order and apostolic group has  foreign missions as one of their aims. We will soon see, he says, the fruits of these endeavors.

The founding bishop of the Korean Foreign Mission Society had great expectations for the Missionary Society. He wanted to change the image of the Korean Church, from one that receives to one that gives, and in the article, he introduces us to about 20 foreign mission societies now working in foreign lands. They are officially called, according to Church Law, Missionary Societies of Apostolic Life.

Many Catholics wrongly consider missioners to be members of a religious order, he says. But there must be present three elements which constitute the apostolic life. Missioners do not take the vows of a religious in order to carry out their duties and mission, but do so by living the life of the early Christians in community and with brotherly love; their goal is to extend the kingdom of God in the world; and to bring all to Christ in the fulfillment of love. Each society would have their own particular ways of achieving these three elements.

He then goes on to introduce us to the male missionary societies of the apostolic life working  in Korea: the Paris Foreign Mission Society (M.E.P.), the Catholic Foreign Mission Society of America (M.M), the Missionary Society of St. Columban (S.S.C.), the Guadalupe Missioners (M.G.), the Mission Society of the Philippines (M.S.P.), and the Korean Missionary Society (K.M.S.).

The Korean Missionary Society has for its motto: gratitude and repayment of favors received from others in Korean Church history. Their 51 members on the missions,  work in 8 different countries, and in 15 dioceses. The society has a total of 66 members,  and 26 seminarians. In 2012 they started a school for the training of missioners, not of their society, for overseas mission.
 

Korea is now among the very active missionary-sending countries of the world, showing great zeal for the missions, and also a Church that is helping with finances to accomplish this task. He quotes from Romans 10:15: "How beautiful are the feet of those who announce good news!" He  concludes with the hope and prayer that there will continue to be an increase in the number of those contributing to the work of mission.

Searching For Meaning

Four generations living together in the same house is no longer a common occurrence today. A professor of philosophy reminisces, in the Peace Weekly, on growing up in such a home where every morning and evening meal was a banquet. The grandmother liked to say that a house should be seething with relatives and friends coming and going, a house full of warmth and laughter. She also took care of the flower and vegetable gardens, which added to the friendly environment. The professor remembers those years as happy ones because of her healthy and wise grandmother.

To live a long life is considered one of five blessings, a traditional belief with a long history in Korean thinking: in addition to long life, having wealth, bodily health, virtue, and a peaceful death. Long life was the more important of the five, for without it the others would be difficult to attain. Recently, there have been news reports of the elderly who live alone and die alone without others knowing of their death until much later; in one incident, the body wasn't discovered for six years.
 
Our life span continues to increase, we are told, and reaching the age of 100 will be a common occurrence, but for those who are retiring at an earlier age this is not all good news, the professor says. We are likely to have more not less persons living alone, which will create serious problems for many municipalities. She says we can't put all the responsibility on the government or municipalities; we have to prepare for old age ourselves.

The professor mentions that prior to a lecture she was about to give, during the introductions, a woman in her late 70s entered the lecture hall. By her appearance and behavior, it didn't seem she was in the right place. She introduced herself as a person who could read, but since she never had the chance to go to school, she thirsted for the opportunity to study. She was told the lecture hall would be a good place to start, and so she decided, she said with a laugh, to come in.

For a while the professor was in doubt on who she should consider the right audience for her talk, but hearing the words of the elderly woman, she said her decision became easy. She was going to speak in a way that all would understand, including the woman in her 70s. She knew the way it was presented would be especially important when speaking about a philosophical understanding of life and how to make our lives meaningful and happy.
 
In one of his writings Mencius says that a king of China considered those most deserving of government assistance to be grandfathers without wives, old women without husbands, the elderly living alone without children, and children without parents. These four groups of people should be helped before all others.

The elderly woman who entered the lecture hall that evening, the professor said, had a desire to satisfy her thirst for learning before she died. She wanted to do something about the regret and sadness for not having had the opportunity to study. She had to overcome many obstacles to come to that lecture hall that evening, and the professor said, in acknowledging that desire, she bowed her head in respect.   

She concludes with the words of Victor Frankel, who said that humans are people in search of meaning. By coming to the lecture hall that evening, that elderly woman  was living proof of Frankel's remark. When we have many more like her searching for meaning, the professor says, a question will come to mind: won't   society be a securer and happier one with more people doing the same thing?

A Strange Religion

"I Hear Your Voice," a popular Korean drama, explores an important Christian theme and value. A columnist in the  Peace Weekly uses the theme to bring our attention to a Christian value that we tend to forget. The women in his family, he says, enjoy watching the drama, especially because the young hero has the uncanny power of reading the hearts of those he meets, though not unconditionally. He succeeds only when gazing into their eyes. And it doesn't matter if the person is a friend, a stranger or an enemy. As long as he is gazing into their eyes, he hears the silent voice coming from their heart.

If the creators of this drama intended to tell us of the need to bring us closer together so we can understand each other better, then he wants to applaud their efforts. How interested are we, he asks, in our disordered society, to take a closer look at the people we meet and be open to what they have to say?

The Church began, he reminds us, when the apostles began to speak to the world. With the help of the Holy Spirit, in a very short period of time, these apostles were able to inspire many to follow them and accept the message they were preaching.

The columnist is curious to know whether there were other gifts given to the apostles besides overcoming prejudice, speaking foreign languages, and healing the sick. He wants to let his mind wander and think of other possibilities: Was it not the example of our Lord they were following? Did he not come to this lowly earth to speak to us, person to person, heart to heart? Wasn't Jesus, who was without sin, willing to be baptized as though he too needed to receive forgiveness for sin? Did he not associate with beggars, the disabled, tax collectors, prostitutes, talking with them and listening to what they had to say?  By witnessing these examples, the columnist believes the apostles were given another charisma: the desire to match their life to his. 

The apostles went out to the streets and byways of the world; they did not stay in their "exalted  seats." They went to the people, looked into their eyes, listened and spoke to them-- just like our Lord did. This was something you would not see in any gathering of religious people.
 
Christianity, he says, has to be seen as a strange religion when we ponder its core message: that the creator came to live among his creatures. As scripture has put it: "I have come to serve and share life with you." It was then that communication between heaven and earth began, he says. This is the road map we have written in our hearts. We should be going out to those who are wandering. It's the first step, he says, in evangelization, Our attitude could be summed up"We want to  hear what you have to say. And then we will tell you what the person we love said to us." 

Evangelization is, first of all, a sympathetic response when we listen closely enough to another person to hear the "voice of the heart." We can then expect that everyone will then reap the fruit of that sharing.

Atheism's Gift to Christianity

Atheism, as it has always been, is not merely a denial of God but a criticism of the validity of any belief and religion. Atheism appears in many guises, and to help unravel its presence in our modern society, a priest, in a recent article in the Kyeongyang magazine, gives an overview of its growth as a movement throughout history.

Atheism as a movement appeared at the time of Christianity. Before and outside of Christianity there were no movements that denied the existence of God, he says. Denials would come from individuals but not from groups of atheists. The priest points to the appearance on the intellectual scene of empiricism, positivism, the 'enlightenment' ideas, materialist evolution, and the like, as the impetus which turned atheism into a movement in Europe. 

Since atheism as a movement appeared within a Christian culture, Christianity can be considered responsible for its appearance and growth.
 

In ancient times and in the middle ages, the nature and existence of a transcendent being who created mankind, the world and the universe was the central concern of most scholars in those days. Though conflicts in Europe were not missing, it was basically one culture with a belief in one God, which created the conditions for a similar worldview. However, at the end of the middle ages, with the discoveries of science and a new appreciation of our intellectual understanding, there was a breakdown of the old ways of understanding and a movement to the new.

The signs of this new atheism began to be seen in the breakdown of the old religious order in society. In the 16th century, the divisions within the Church, the fighting between religious groups, and the general upheaval within the world of belief brought in relativism and apathy. There were also discoveries of new lands, a new understanding of the universe, and enlightenment ideas began to change our thinking. The move toward secularization helped to bring atheism to the attention of many, beginning with the so-called intellectuals, mostly in academia. They generally considered themselves the enlightened ones, the priest says, and took pride in overcoming the "infantile state of a humanity lost in religion."

Theology and religion, in those days, were seen as the 'light' and 'shade' of the intellectual quest. There were theologians who became atheists, and atheists who became theologians. Feuerbach and Nietzsche both started off as believers, he says, and became atheists, prime examples, in his view, of our modern atheists; Freud and Marx were both influenced by them. The modern movement started with a small group of intellectuals and attracted many followers.  During the 19th century, its influence on society was substantial, and in the 20th century it became a strong  political force in East Europe.

In the 1960-70s theology was on the defensive. Intellectuals were pointing to the works of Feuerbach, who considered religion a  projection of our inner nature; to Marx, who considered it as opium;  and to Freud, who saw it as an infantile fantasy. It came to a draw, says our writer, and as we do not have the proof for the existence of God to convince atheists, neither do they have the proof for the non-existence of God. More important than proof for the existence of God for the Christian, he says, is a decision  and confession: a gift which they spend a lifetime to understand and give thanks.
 

Atheism has contributed a great deal to our theology, he says. (Which may be a surprising admission to some readers.) Because of their critical attacks, he says Christianity has been able to look at itself more closely and deal with a great many of the problems it has faced throughout its history, such as its tendency to individualism and idealism, to name only two. Atheistic criticism has become, he says, a part of the Church's legacy.
 

Looking over the history of the Church, seeing the problems and the scandals, we must, he says, acknowledge both the holiness and the sinfulness of the Church. As people of faith, we should dialogue with the atheists, for they help us to think clearly, stripping away the non-essentials.

He concludes the article with the words of a theologian, "The reason that the world is not changing is not because of any failure in the message of Jesus but because of our personal failures as Christians. The greatest refutation of Christianity is simply seeing the way many Christians live. The best way to promote Christianity is for Christians to begin living like Christians."

Life Without Emotional Expression

Can we have love without pain and sadness? These words introduce an  article in Bible  Life  by a priest who is on the staff of a religious education center. He shares his reflections with incidents in his life that brought these thoughts to mind.

Recently, after parking, his car in the diocesan parking lot he tripped over a block and bruised his left elbow and right knee seriously. While falling, countless thoughts were going through his head, he said, but he quickly got up and brushed off the mud and dirt from his clothes. There seemed to be no reason to be angry, he said, if no one was around to share his experience. What benefit would there be in anger, shedding tears or showing irritation, if no one would hear or see his suffering. That evening, because his accident was only known to himself, he felt he was not able to fully experience the pain of the situation.

Some 13 years earlier he had a similar experience. As a deacon at that time, along with two young persons and the assistant priest from the parish, he went on a week-long pilgrimage trip, on bicycles, to some of the Korean shrines. The priest took the lead and the two youths followed; he was at the tail end.
 
Returning from one of the shrines, on a bicycle, and falling behind the others, he peddled faster to catch up when a big freight truck passed by very close to him. The bicycle shimmied and spun out of control, with the front wheel hitting the side of the road, and he went flying through the air. He hurt his left shoulder and left knee much more seriously than he had hurt his body in the parking lot accident.  It was so bad he could hardly breathe. But there was nobody there to console him, to take care of his wounds, for his group was now out of sight. His whining would have been of no help, there was nothing else to do but get on the bicycle and continue on his way, pushing aside his pain and grievances. But all he could think about, he said, was meeting up with the group and "expressing the pain I felt when I fell so that i could truly experience the pain."  

There is of course the familiar scenes of children playing and falling and perhaps hurting themselves. Looking at their faces, they may seem ready to cry, but they don't. Only when their mother comes around do they begin to cry.  The pain is expressed in front of their mothers. The priest realizes that what he is saying sounds weird, but he believes the pain becomes complete only in the presence of  others. When we don't have anybody near, one does not feel the need to express the pain.
 
Our emotions come to the fore and take shape when we are with others, he says. Those who turn their back on the world and live by themselves will find, he adds, that their emotional life has become dry. They may not be hurting, but at the same time they will not be tasting the joy of happiness, and know the meaning of love.
 
In the last section of the Gospels, there is the passion and death of our Lord.  Many people appear who experience no sadness because of what is happening to Jesus; there is no close relationship and therefore no feeling of sadness. Sadness comes to us because of love. Without love, we do not have pain or sadness; we will lack feeling. The sadness of Peter because of his betrayal was possible because of his love for Jesus and the recognition of his own weakness. And the women "who beat their breasts and lamented over him" was only possible because of their love. We have no need to shun sadness if it comes naturally from a loving heart.

He concludes his article with the questions: How is it with me? Am I living a life without emotion? Is a life without sadness a happy life?  Would we be willing to live without love if we didn't have pain?

Abortion in Korea and St. Gianna

Why is the Church so strong in its opposition to abortion? Many in Korea would have difficulty  giving  a good answer.  Probably a better question would be: Why is there such a lack of interest to the question?  In Korea,  abortions are illegal in most cases, and yet it has one of the highest rates in the world, and is referred to as the  abortion kingdom. An article on the open forum page of the Catholic Times mentions that a wry smile comes over the face of those who say there are over 1000 abortions daily in the obstetrics and gynecology departments across the country.

The law, on the books since 1953, is still in force, the columnist says, but the atmosphere  is such that it is easily ignored. This became public recently when four doctors, arraigned  for performing 405 abortions, were given suspended sentences by the High Court of Daejeon, with no penalties. The Catholic bishops issued a statement on the decision expressing their disappointment and pointing out that the decision went against against the court's own constitutional laws.

The judge presiding over the case mentioned that a midwife had performed an abortion and was not prosecuted because the judge of the constitutional court said it was not contrary to the constitution,  and the judge used this precedent for deciding in favor of the four doctors. Here we have a case where the law is ignored and accepted by society. The Church sees this as a step to make abortion more frequent than it has been, and a green light for similar decisions, despite the law.

The columnist mentioned the case of Gianna Beretta Molla (1922-1962). She was canonized in 2004 by Pope John Paul II. He said at the canonization that she was an ordinary woman but with a meaningful message from a loving  God.

When she was pregnant with her fourth child, the doctors discovered a  growth in the womb and told her it was necessary to operate, otherwise her life would be in danger. She choose to ignore the warning and told the doctors to do everything to save the child. She waited 7 months and gave birth to a girl she called Gianna. For a week after the birth the mother was in serious pain, and died at the age of 39. She is the first woman in modern memory to be canonized as a mother.

She left four children without a mother, which for many would be reason enough to question the wisdom of what she did. But in her mind the child in the womb needed to be loved and respected and not someone you could randomly treat as you wished.

The position of the Church on abortion, not only in Korea but in most of the world, is not seen as reasonable when compared with the right of the mother to do what she feels is necessary. However, all our acts, whether religious or not, have eternal repercussions. There are consequences to everything we do, some intended, most not intended. This is true not  only of religious believers, but for all. Our actions have consequences.

The Church, with its long common memory, senses this in its history, "We reap what we sow." We are either building a culture of life or one of death. The columnist, in conclusion,  quotes  the saint Gianna:  " Beautiful words are not sufficient. We have to show the loftiness and beauty of our faith by witnessing to what we believe."