Cooperating in the Work of Creation

A priest writing in the With Bible magazine reflects on a recent return trip to the Lerins Islands, off the French coast close to Cannes. Returning after 20 years, he still marvels at the beauty.

On the island of Saint Honorat, there is a magnificent monastery inhabited by 22 monks, who continue the monastic life that began in the early 400s. He recalls the beauty of the surrounding fields, and the dedicated life of work and prayer of the monks, as they tend the fields and vineyard.

He goes back to our Christan understanding of creation, which places humanity at the summit of creation and as its goal. Deep ecology, which sees, he says, all of creation as equal worth,would have difficulty with this Christian understanding of creation. The Jewish interpreters of the Genesis account make it clear that God made humanity in a different way--in the image of God, and the priest wants to help us understand what is meant by using the interpretations of the Jewish teachers.

"Let us make man in the our image, after our likeness" (Gen. 1:26). We have the use of the 'us' which for the Jew of that time, he explains, did not refer to the editorial 'we' of our times. Who was God referring to when using the word 'us'? the priest asks. We can't use the Trinity to explain it, of course. So how can it be explained? 

There are many different interpretations, he says, and he presents two of them. One possibility: God had in mind the heavenly court of four of his angels: Truth, Justice, Love, and Peace.  Peace and Justice, so it is explained, were against God creating humanity, for they feared that destruction and lies would enter creation. Truth and Love were for the creation of humanity. God decided to create and use humanity to  spread these four values throughout creation.
 
Another interpretation was that God discussed the creation with humanity. Humanity was a partner with God, and God wanted to embody all of creation with these four values of Peace, Justice, Love and Truth. God made humanity after his image, the Jewish teachers taught, so he could work in partnership with his creation.

French bishops said last year very much the same thing; that God wanted humanity to work with him in his continuing creation. In Gen.2:15, we are told that humanity had the task to care and cultivate God's gift of creation by being made the stewards of the earth. To say that humanity is a co-worker with God might at first be thought to be an exaggeration, he says, but when Eve gave birth to Cain, the first born, it was with the help of God (4:1), who accompanies humanity throughout the creative process.  We were given intellect and will precisely so we could participate in this task. Though this task has obviously not always been carried out wisely, there is no reason to believe, he says, that this will always be the case in the future.

Importance of Korean Catholic History

By studying history, we can discern God's message to the world. Justice is made present to us. Those who experienced this history use it as stepping stones to convey to us their wisdom. The study of history is the effort to understand this reality. So begins an essay in the Catholic Times on the Catholic history of Korea.

Recently, a group of scholars who have worked on  Korean Church history met together to discuss their field of work and reminisce on the giants of the past. There have always been persons who  have seen the  importance of this study, and thirst for what they know they can find and  dig their own wells to find it.

The glorious history of the Korean Church was seen from the beginning:  The Silk Letter of Hwang Sa-yong (Alexander), the prison letters of Yi Suni, the "Catholic History of the Church" by Dallet,  letters of  missioners  to the home country telling about the lives of the Korean Catholics. The story of St. Kim Tae-gon (Andrew), and Father Thomas Choe Yong-eop waiting to enter Korea, were all a part of this precious legacy that captivated the early historians.

Catholicism entered a society that was completely different from what it came to teach, and yet it sent down its roots and it blossomed. Changes were so many that even during the lifetime of the early Christians there were  many changes in the language of the prayers and the liturgy.

History is the study of the incidents of the past up to the present, and uncovering their connections and  value. This requires the emptying of oneself and  strict judgments, which can open up new experiences for those who make history their special study. The study also requires discipline, a method, and a philosophy that has to be mastered. Even though it is a study with many requirements, the environment in which it  is pursued is not friendly. There is a  need now for young people to devote themselves to this study.

However, there should be a change in the way it is done. There has to be an embracing of the society in which the Church is  found. The understanding of Church history has to be done within the larger  Korean national history. In a country were only one in ten is Catholic, the study of Church history has to be done in a way the other nine can understand. The tendency to speak only to Catholics has to be overcome, which will foster evangelization. This will also include  those who come to the Church in the future.  Christians live in the present but try  to understand the environment in which they live. We have to see the importance of this study and should have more concern for those working in this field.

Understanding the Problems of Students

Dropping out of school is a serious problem in Korea. According to one recent news report, over 280,000 school-aged children are not in school, which amounts to 4 percent of total students. Aside from this regrettable statistic, schools do an excellent job in preparing students for college, which makes Korea, according to the International Student Assessment Program, one of the highest ranking countries in the world for providing quality education to students. .

Since the Korean educational system does such an excellent job in comparison to other countries, it is easy to see why they do not want to jeopardize their well-deserved  reputations as educators. The price for this excellence is high in terms of the number of students who are not able to keep up with the expected pace, and dropout. To offer some measure of relief for those who find the competition too demanding, the government has permitted the diocese of Taegu to begin program for these students.

The editorial in the Catholic Times, and an accompanying article, recounts what the diocese of Taegu has decided to do to help these students. The Ministry of Education has approved a program for one of these schools in Taegu."Seedbed for Dreams" is the name of the school, which will open in September. They will be given students who find it difficult to make it in the government schools. And they will continue as members of their school classes, getting full credit for their studies, and will be allowed to graduate with the other members of their regular class.


The special classes will be limited to 15 students.  The editorial mentions that a big problem for these students has been a lack of concern for them, with no one showing an interest in their problems. This will change with the small classes and with individual attention. 

Students will cover the same subjects as they would in the government schools, but in an alternative school fashion. They not only will be concentrating on the texts provided but will be free to study the subject by moving beyond the written material, exercising more freedom and creativity than normal.

The alternative curriculum will offer human development subjects: art activities, city farming; and scouting activities such as sports and hiking, do-it-yourself arts and crafts, computers, and SNS subjects. For students living in circumstances filled with conflict, they will have the opportunity to take courses in music and art therapy, which will help in developing an optimistic view of  life.

Korea is proud of what students have been able to accomplish. And the Ministry of Education is trying to reach out to those who have problems with the present educational methods by making the curricula more humane for all, allowing students more opportunities to enjoy the learning experience and restoring their ability to dream of a successful future life. 

A New Way of Being Korean

Korea has many foreign workers living and working here. For the ordinary citizen, this was a change from what they were accustomed to. The homogeneity and comfort level of their cultural sameness was breaking down and required a new way of being Korean.

Becoming a Korean citizen is not an easy process for those who desire it, unless the immigrant marries a Korean. Because of the country's need for workers, many have come here to do the work ordinary citizens  avoid: the difficult, dirty and dangerous work. Most come as temporary workers and will have to leave unless marriage changes their status.

Korea, once known as the hermit kingdom, was proud of its traditions and culture. Christianity probably helped to break down the isolationism of the past despite the persecution. Isolationism and the homogeneity of the culture were trademarks of Korea, one of most homogeneous countries in the world, with one language and culture.

In recent years, there has been a change to a multicultural society but for the average citizen the past is not easily discarded, and discrimination and prejudice is not uncommon.

The Catholic Times, with the help of the Buddhist  Research Center, has made a study of the different groups in society and their degree of friendliness to the immigrants. Catholics showed the most favorable response of the four groups studied, the others being Protestants, Buddhists and non-believers. The article shows us some of the details of the study. 

Are you able to be a friend to a foreign worker? was one of the questions asked, and 45.3 percent of the Catholics answered yes; Protestants 39.4 percent; Buddhists 38.0 percent; and non-believers 36.8 percent.
 
Responding "Yes" to whether they preferred not to be close to foreign workers, non-believers 5.6 percent; Buddhists 5.5 percent; Protestants 3.5 percent; Catholics 1.2 percent. The article gives the reason for the more positive Catholic showing to the movement for life that stresses the dignity of all life, and the love and respect for all persons.

The articles mentions that the Protestants have shown the greatest concern for the foreign workers, with 600 facilities dedicated to helping the foreign worker. The  Seoul diocese has 146 centers for the care of foreign workers. And society as a whole is taking more interest in the care of those who are trying to adapt to a Korean way of life. The mass media is also doing their part to help break down the strangeness of encountering so many foreigners in a land that only recently saw very few of them.

Joy in the Pursuit of Learning

Writing in the Peace Weekly, a permanent member of the Bishops Pastoral Research Committee, with a doctorate in theology, reflects on the educational system in Korea. She received an e-mail recently from a teacher who would like help  in encouraging students to petition the government to stop the proposed changes to the college curriculum and to spread the word to as many people as possible.

The education ministry is changing and merging many of the subjects currently offered by the university curriculum, many of them from the humanities curriculum. She doesn't care for the criterion that the education ministry uses to determine the support they give to the colleges. At present, the percentage of those who graduate and find jobs and the number of students that they enroll are used to determine the amount of support given. The students know there are deceptions and expedients being used to the students' disadvantage. They want the humanities and the art schools to be exempted from these standards.

The professor introduces us to the thinking of Zhu Xi, a Neo-Confucian who lived a millennium ago. In his writings, he said at the age of eight, children should be taught moderation, etiquette, music, archery, elementary mathematics, and how to use words and phrases from the classics. At 15, students should study the laws of nature, possess a right ordered heart, be taught moral and mental cultivation, learn to govern themselves and prepare for citizenship.

She would like to know what precisely are the goals of our educational system. The subjects that help build character have been pushed aside, and the subjects that prepare one to enter a capitalistic society are considered more important, which tends to foster competition. Our schools are becoming, she says, like military schools with one overriding aim: to win in the competition for the best jobs.

These problems are not recent, she maintains; they have been with us for quite awhile. Chronic desire for growth and trying to adapt to the requirements of the capitalistic society have required many policy changes, and we have seen the negative effects on society, she says.

In the Catholic tradition of the middle ages in Europe, education in the moral values was considered important. The religious orders often served to provide that education, and they also brought in free education. After the Renaissance, one of the leaders in providing education to the general public was the Jesuit order.

She introduces us to Bishop Marcelo Sanchez Sorondo, the chancellor of the Pontifical Academy of Sciences, who intends to bring together students from schools around the world to promote understanding and solidarity, and calls his project the "World School Network for the Encounter." It will be an effort to prepare the young to be citizens of the world and to live at peace with others and in solidarity with the poor.


The professor wonders whether we in Korea are prepared to show our curriculum to the rest of the world. We do not yet know what should be mandatory and what should be elective, she says. And the thinking on possible changes to the college entrance exams is confused.

Students do not know the joy of study, only stress with little hope of succeeding in a competitive environment. She is waiting for the day when, during summer vacation, you will see students taking a novel along with them, and when leaves turn color in the Autumn and begin their leisurely fall to the earth, you will see students opening a book of poetry.

Fooling Ourselves is not Difficult

When men get together for some drinking and lighthearted bantering, one sometimes hears spoken by those who are partying: "For me, it's fun and romance, when others do the same thing it is immoral." While this saying is spoken in jest, it deals with some of the more private areas of our daily life. The Catholic Times columnist uses the saying to remind us of what we may tend to forget.

In the past, when romance was not part of our culture, we would tend to hear: "Bringing water to our garden," meaning " taking care of our own needs, being selfish and narcissistic."  The modern way of saying the same thing would be to use the more expressive and suggestive references to romance and immorality.  In any event, both point to our self-centered thinking, the columnist says. We can easily contradict ourselves to our benefit, using duplicity to achieve what we want.

This kind of thinking gets us into trouble, for it often goes against sound reasoning. Some scholars believe this thinking arises because of an innate desire for survival, seeing our surroundings as benefiting oneself, content to live with this illusory observation. Children, he says, often are caught up in this type of thinking: What they can see, they believe others can see, what they can't see, they believe others can't see. However, this is not only limited to children, the columnist says; adults also can think this way.

He sites a study that found that pleasure arises from the same area within the brain whenever a person speaks about himself or food or money or sex, and there is the tendency to want to reinforce this with repeated actions. Because this reaction is so natural, he admits to having reservations about faulting the behavior, but there are other factors involved, he points out, that add some clarity to the situation.

As an adult, we have to put away the things of a child. Mother Theresa was a saint, so she did what she did because she was a saint; what has that to do with me? he asks. Isn't going to Mass and hearing sermons really of little value for we will not change?

Rules for the good life which we openly defy, we all see differently, so the yardstick of justice and love we tend not to apply objectively. The standards change with the time, the place and the situation, we often think, so they have little to do with our being people of faith or Christians. When we see the life of faith one way and our daily life in another way, we become stuck at the infant stage of life, he says.

As Christians, if we see--according to our interest, as the maxim goes--the truths of faith, at one time, under the  romantic aspect and, at another time, under the immoral aspect, it would be because one or the other suited our particular disposition at the time, the columnist says.  Isn't this even worse than living without belief and doing whatever we feel comes naturally? he asks.  With this way of living  the only two sins we will be dispensed from are lying and hypocrisy.

North Korean Martyrs

On the front page of the Catholic Times is a picture of Bishop Francis Borgia Hong Yong-ho, the former ordinary of the Pyongyang diocese. Born in 1906, ordained a priest in1933, and made a bishop in 1943, he was kidnapped in 1949 and officially listed among the missing in1962.  And now with the Vatican declaring him officially dead, it allows both the Church to appoint a new bishop and  to work for the beatification of Bishop Hong and 80 of his companions.

Before and after the Korean War,  the communists were persecuting the Christians in the North, and the Church selected those for which they could find evidence of martyrdom, which is now called the cause of Bishop Hong and his 80 companions. In this group are two bishops, 48 priests, three seminarians, seven sisters, and 21 lay Catholics. The Pyongyang diocese had the largest number of martyrs, 24. Among Bishop Hong's 80 companions were a number of foreigners: 12 Paris foreign missioners, seven Columban missioners, a Saint Paul de Chartre sister and a Belgium Carmelite. Two Maryknollers were on the list: Bishop Patrick Byrne, the Apostolic Delegate to Korea, and  Maryknoll sister Jang Jeong -Eon (Maria Agneta).

The Benedictines also began the process for beatification of thirty-six martyrs from North Korea in 2007. The martyrs are listed as Abbot Boniface Sauer and his 36 companions. They include Benedictine monks,  Benedictine sisters, clergy and laity of the diocese of Hamheung.

 
A missioner who dies a martyr while working in a foreign country is considered a saint of that country. Besides the recent martyrs of North Korea, there is also a list of 133 the Church is working on from the last years of the Joseon period. This list begins with John the Baptist Yi  Byeok and his 132 companions. There is ample reason to understand how the spirituality of many of the Koreans is influenced by the lives of these martyrs.

Currently there is no official recognition of Catholicism in North Korea, according to those most familiar with the situation. There is a Catholic church in Pyongyang but possibly more an effort of the government to show their idea of freedom of religion than a truly Christian community. This is true for Protestantism, Buddhism and the other religions that are in the North. While the government acknowledges freedom of religion in its constitution, it interprets this freedom differently than other countries have done. Most observers would consider North Korea the most serious violator of human rights' issues in the world.