Separation of Church and State is understood in Korea, but many have problems with the meaning. Not only in society but within the Church, we have a serious difference of opinion. No need to agree with what Catholics say or do but to deny religion a place in the public square is not the correct response.
A series of articles in Bible & Life treats the issue with 11 questions and answers on the place of the Church in our present society. A seminary professor has examined the objections he has found in the press and has given answer. The next blogs will treat the other questions.
The first question: Since by law we have separation of Church and State is there not a need to separate the Church and the World? If this is true is it not wrong to get involved in political issues? Separation of Church and State does not mean they have nothing to do with one another but that there is not to be collusion. If we look at the opposite of the statement, we have some clarity. Unity of Church and State is obviously what the separation wants to avoid.
In the Korean Constitution, all citizens enjoy the freedom of religion, and no state religion may be recognized. Church and State are to be separated. Some feel there should be no relationship between the two. The original understanding was to have a healthy tension between the two. Example: If one religion by their convictions were to inflict injury on another religion or damage their buildings, the State has to stop this. On the other hand, if the State was doing something against the peace and happiness of the citizens and not working for the common good, it would not be proper for religions to be silent or give consent to the actions.
During the Japanese occupation of Korea some of the leaders in the Korean Catholic Church, embarrassingly, understood the meaning of separation of Church and State to be against resistance to Japanese rule and didn't join actively in the March First Independence Movement. In the vortex of the times, Ahn Jung-geun (Thomas) with a Gospel understanding was a part of the independence movement. Shooting Horibundo Ito was for patriot Ahn a religious act.
Either, one understands the actions of Ahn the way the Japanese Government would see it or the way Patriot Ahn saw it. Which side would you choose?
The Catholic media will be filled with reminiscences of Pope Francis' visit to Korea and its meaning for the Korean Church for years to come. Our own Maryknoll family here in Korea had the opportunity to meet the pope and shake his hand. The emotional content will remain for years.
One journalist writing in the Catholic Times mentions during the five days of the pope's visit the word most often heard was 'envy', for as long as he can remember there was never an occasion for him where this mood of 'good envy' was present. From the time of the pope's arrival to the Mass of reconciliation on the day of departure--when distant 30 meters, when close less than one meter--close enough to hear him breathing was the good fortune of many.
During the five days, the journalist was following the pope he mentions the many times he was overcome with emotion. At the times the pope was reacting with different people, many were experiencing what the journalist experienced. Tears came to his eyes not infrequently.
Not only Korea but in other parts of Asia, many were feeling the distress of the pope in many of his encounters. What made for this enthusiasm? The journalist feels for him, using one word, the authenticity which he saw.
Poverty is a word that comes easy to mind, not something easily lived. Humility is easy to talk about, but also difficult to have it become part of who we are. Before he became pope, Francis was living this kind of life, and many people were moved by the encounter.
During difficult times when we remember the happiness of the past, we are given strength to overcome our problems. The visit of the pope to Korea will have different meanings for all of us, and it will depend on the way we remember the visit in the future that will influence our lives.
The two main reasons for the visit were the
attendance at the Asian Youth Meeting, to encourage the young people,
and the second, the beatification of 124 martyrs. The beatification
went back to the past to give life to the present and future.
At
the Asia Youth Meeting, the pope gave the youth hope, dreams and
encouraged them to look ahead to joy, not fear, and put the wisdom of
their faith in all the facets of their lives. He challenged them to be
witness to Jesus, and be his disciples.
He urged the
Christians to go to the peripheries to meet those who were hurting. In
the sermon for the beatification, he wanted us to go back to the dawning
of Christianity in Korea, and have the heart of those first Christians,
and their joy. The professor stresses that the first Christians did not
separate the love of God and neighbor as our society so easily does
today. The pope asked all of those with good will to remember we have
been called to work for a just, free and reconciling society.
In
the visit to Korea, the pope was kept busy and left behind many messages for the
country and the Church. He wanted the clergy to avoid clericalism; the
religious to be conscious of poverty and the practice of love. He asked
all the Christians to have concern for the poor, and be in solidarity
with them. He encouraged all of us to have an optimistic hope for the
future, and give ourselves to the works of love, justice and peace.
It
may be that Korean society was hoping the pope would help solve some
of their problems, but he asked us to take care of the poor, and the
marginalized.
He did not come to Korea to solve problems but to
commiserate and advise. He applauded those who were doing something to
benefit society and left Korea with suggestions that will help us grow
to a more mature Catholicism with a blueprint for the future.
Korea is now a first world country; little difference from other countries enjoying material prosperity. A professor writing in the diocesan bulletin continues his discussion with obstacles to communication, and this time it is the black and white thinking: either-or fallacy-- all or nothing. With material prosperity we seem to be prone for this either-or outlook.
In society we have: the conservative progressive divide, right and left, the government in power and those wanting the power, the young and old, city and country, the polarization is becoming more serious. The country is divided into camps of black and white thinking.
Logic makes clear that we are dealing with contradictory positions. There is no middle way. The black denies the white and the white the black. Right or wrong, good or bad they are against. Both positions are not able to exist together-- one has to overcome the other.This kind of thinking does not allow for co-existence but confrontation and conflict.
In the past when the left confronted the right and the right the left, we talked about the center. Those in the center disliked both positions. Black and white thinkers saw the center as opportunists without a position.They were not accepted by either group-- objects of scorn and ridicule. When two whales are fighting the squid in between gets squashed. While the fight continues both are hurt as is the society in which they live.
This black and white position does not allow for dialogue and prevents dialogue from happening. Each group is wedded to what they agree, and will not open the door to understanding something new. The idea that communication has to do with what is similar and what is different is a premise for communication which has little value to these two antagonists, and the reason for using force and violence. This is the reason we have violence in the family, school, society, work place, in politics and religion.
A bird needs both the left and right wing to fly. When one of the wings is out of commission the bird can't fly. But even with the two wings the bird can't fly for it is the body that gives the wings the motor power necessary. The wings have to be attached to the body to fly; with two equal wings we have harmony and balance.The wings with harmony and balance are able to carry the bird to where it wants to go. A conflict between the wings brings disaster.
What is necessary to overcome this black and white thinking is to allow this middle area to have some different in-put. When the black and white join together we have all kinds of different colors that enter into the mix, making for harmony and balance. We have communication and co-existence. We have a healthy society.
At the conclusion of Pope Francis' trip to Korea, the Korean Catholic
Community has begun reflecting on his message. Editorials, articles in
the Catholic press, lectures and sermons convey to us areas for future
effort and hope.The Peace Weekly editorial expresses well the divisions,
conflicts, indifference, selfishness, compromises, and values that need
to be replaced with justice, peace, and unity.
Pope
Francis was the center for this hope in his visit to Korea. His actions
were humble and friendly, absence of walls, but not frivolous. His words
were both soft and strong; they matched his actions. From the
beginning to the end, he was a pastor and yet moved people without
overt religion,
He came to Korea and the Church with a
very clear message. In every one of the places he stopped: at the
airport, the Blue House, with the Asian youth, the beatification
ceremony, meeting the Asian Bishops, the Flower Village, the Mass of
Reconciliation, with each encounter, there was a united message where
the words matched the actions.
He came with a gift. We
have a blueprint with which to work with in the future. The Church needs
to understand what to do, and work to realize and implement the pope's
message. The Peace Weekly will work, it says in the editorial, to make
the pope's message known to the readers in the years to come.
The
editorial wants us to understand the message he left us in his five
days in Korea. There was a unity in all that was done. From the time of
his arrival to the time of departure, the message was the same. He met
the families of those who died in the Sewol tragedy. On the plane back
to Rome he said we can't be neutral in the face of suffering. When we
don't face truthfulness and authenticity and fail to empathize, we refuse to see. Pope Francis listened to the hurts
of those he met and was moved.
We need to learn from humility. Simplicity and spirit of poverty are closely related to
this humility. They have moved us as a community of faith. In a word,
we need to be Christians. The pope was welcomed by many not as a
celebrity or a politician, and he did not behave as such. He was a
sinner and a follower of Jesus. He did not talk about himself but about
Jesus. He has left Korea, but the message remains, the future
work of the community.
One of the obstacles in communicating is authoritarianism. A professor of philosophy and ethics treats the subject in our diocesan bulletin. He admits that we have come a long way in our struggle to rid ourselves of the problem; however, we have the remnant still in politics, economics, family, education, in the workplace, and in religion.
He begins with the difference between authority and authoritarianism. An example is the relationship of a father to son. The role of the father and the role of a son are both understood. When the father is most father-like, he is fulfilling the role of a father. When the son says the father is the best, he acknowledges the authority of the father. Acting like a father the authority of the father will be recognized by the son. When the father is not acting like a father and makes the son recognize his authority, we are dealing with authoritarianism.
A teacher who uses his authority well does not necessarily mean he would also be a good father. The authority of each roll and capacity in society has to be seen separately. A good teacher does not necessarily mean a good father.
In our traditional society, the relationship, we have with others is vertical: superior and inferior, subordination easily gives birth to authoritarianism. There is little concern for quality of behavior and roll, but rather with power and position and almost unknowingly, force. Consequently, strength is exhibited, demand for respect, saving face, ostentation, ceremonies, bluff, embellishment and hypocrisy. Content is less important than to please the superior. The vertical structure of our society, the professor maintains, is the reason for many of our problems. Briefly, authoritarianism is when a person is naturally expected to do one thing and doesn't, still wanting to have his position respected.
The stronger the authoritarianism shown by the superior the more those who are subordinates will be watching how the wind is blowing, be passive and negative. They try to curry favor with their actions. In the family when the father is authoritarian the children find it difficult be independent; a teacher with this attitude will have students without creativity, initiative and spontaneity. Authoritarianism not only stop with the objects of the authority, but extends to others. We have a lack of face to face and the absence of communication.
When authority is horizontal, we have communication. Being accepted, is less important than to accept others, instead of reigning, concern for others, instead of arbitrary decisions, cooperation, instead of soliloquies, dialogue, more than external concerns internal matters become important we become more mature. When we have authority and not authoritarianism, we have in the family, society and the church people communicating with each other.
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