Most of the teaching in the parish Sunday school
programs for the elementary, middle, and high school is done by
college students. The education programs for our students are important
for the future of the Church. This was made clear in the Declaration
of Christian Education from the Second Vatican Council.
A
priest writing in the Catholic Times reminds the readers of the
importance of education both in the
schools run by the church and in our Sunday school programs. However, he
sighs, when he thinks of what is happening in our formation programs
for the students in the parishes.
College students are
busy preparing for employment after graduation. This requires
preparation in getting their special training to meet the expectations of the different work places. They have to take aptitude tests for the
different places of work, they even have academies to prepare the
students for these exams and interviews. College students who have their eyes on a
civil servant job will need to prepare for these exams. Many need to work part time to pay the tuition; colleges have become places to prepare for employment.
This kind
of environment society is asking college students to accept is
making it difficult for them to prepare to teach in the Sunday
school programs in the parishes. Problems are not limited only to
one segment of society but the blame has to be shared by the churches,
industry, colleges, and politics. Problems come from the choices made.
Structures of society are making it difficult to prepare for the future
with the necessary religious knowledge that students need to have.
This
is true for the college student teachers and those they are teaching.
This is one reason for the secularization of the Church and the
members. The formation of our Christians for the future is not being
done properly. He
wants us to reconsider the whole issue of education for our young people and find ways to solve the problems.
In both Korean Catholic weeklies we have articles and a interview
with a married couple who are well known in environmental studies.
Professor Mary Evelyn Tucker and John Grim who are co-directors of
the Forum on Religion and Ecology at Yale, and are giving lectures on
ecology, while here in Korea. Both are disciples of the well known Thomas
Berry, a priest who was a leader in the field of ecology, and who felt
the whole issue was a spiritual one.
Why do you think the Laudatio Si was an important encyclical?
Mary:
The encyclical is an important milestone in our present history,and
addressed to all humanity. We have the three Es: Equality,Ecology and
Economy that have been joined into one. She mentions the popes have been
stressing the concern we need to have for the universe and
mentions how the Orthodox Patriarch Bartholomew has called the harm
done to the environment a sin.
John: Laudatio Si gives us
a new way of seeing-- a new perspective. We can find happiness without the
unlimited consumerism of our society. This is the reason Pope Francis
talks a great deal about poverty and simplicity. It is not a return to
the stone age but the way to raise up those who are in extreme poverty.
We are looking at the universe as a whole.
What is necessary to make the message of the encyclical have universal validity and be persuasive?
Mary:
As a couple we wrote the book: Journey of the Universe. When we realize
how long it took humanity to appear on the face of the earth, we can't
help but be amazed and see the beauty and be renewed in wanting to
naturally protect this life-- wondering at the beauty of life.
John:
According to Fr.Thomas Berry who speaks about our relation to the
culture,
in each culture there are common and different elements. When religion
and culture meet they don't become one but they replenish each other
to become more complete. It is our task and challenge to show
the universal validity and persuasiveness
of this thinking.
What is the responsibility of the Church?
Mary: Without regard to existence or non-existence we are a part of nature. Once we understand this
our thinking will change. Forests, fish, mountains and many aspects of nature have taken
billions of years to appear-- why do we want to destroy them we belong to them?
John:
Three persons were carrying stones to build one of the Gothic
Cathedrals and were asked what were they doing. One answered he was
carrying stones. Another said he was building a wall and the third
said he was building a cathedral. We should also see the big picture
we are not just recycling and protecting the environment but helping the
planet.
We are related but what do you think should be our Asian perspective and our Asian theology?
Mary:
Asia modernized very quickly. We need to examine what this quick
development has done to the environment. Two thirds of the world's
population lives in Asia. What is done in one area is going to affect
the other areas . The pollution in China is a concern of Korea. The
central theme of the encyclical is the oneness of ecology. In Asia we have
heaven the father, mother earth, and humans. In Asia we do not have
divisions but participation in the universe.
John:
Many Eco-theologians in their own way describe our relation with nature
and the
universe. We save the things we love. In answer to all this one can
respond: we only need to go to church. However the times in which we
live
are asking much more: climate is changing, oceans are rising, and we
are destroying the top soil etc.; we are called to get involved.
Religion should unite--one of the attributes of Catholicism should be
unity. Today, we no longer see this as something obvious, more an ideal
that should be, but rarely seen. Liberty of conscience and being one's
own person seems to have become all important.
On the
spiritual page of the Catholic Times, we have a column in which the
writer, a priest and head of a research center, sees an aspect of this
unity in something very insignificant, and gives thanks.
He was
entertaining some guests who worked as volunteers with his research
center some years before. They came back to see how he was doing in
his new location. They told him what they have been doing since leaving
the center: active in their parish with scripture study and as members
of the Legion of Mary in their parish. He also brought them up to
date on the work he was doing at the center.
Outside it
was raining hard, and they decided to take a bus to the nearby town for a
meal. They went outside to wait for the bus but no bus. A driver stopped his car and asked if he could take
them to where they were going. He apparently recognized the priest and
was from the neighboring parish. The priest was not in the habit of imposing on
others, but he had his guests, and the bus wasn't coming; he accepted.
As
they were on the way they began talking of their plans for the evening,
and the priest told the driver, they were going to the next town for a
meal. The driver who was with his wife said would it be OK if they
joined him since it was time for the evening meal. The wife gave her husband a jab in the ribs when he spoke, but the two guests quickly responded it would be great. The priest was not too happy with the
turn of events.
The evening they spent time together in
a Chinese restaurant talking about what each was doing in an easy
manner, while eating their jangjangmyen and chanpon. When he
heard his guests talking about their work in the parish, he listened
only with his ears but the couple were truly interested in what they
heard. Even though they were meeting for the first time they listened
carefully and even offered advice. This surprised the priest for it was a
sign that having to know a person for a longtime to speak at a deep
level is not necessary.
Returning to his room, he began
to think of what happened that evening. He wondered what made for
almost instant rapport with persons they met for the first time. They
could speak about spirituality and matters of deep value so easily. He
concluded that it was the Eucharist which made it easy for the five of them to freely and naturally share themselves with others.
As Christians we know at baptism we became the sons and daughters of God. Many of the Church Fathers expressed this belief in a dimension that vastly exceeded this. St. Athansius said: “God became man that man might become God.” St. Thomas Aquinas and many other Saints have expressed this same thinking in different ways. Writing in Bible & Life a Korean pastor writes about this divinization and wants us to meditate on its meaning.
At the offertory of each Mass when the celebrant pours the wine into the chalice he will then pour a few drops of water into the wine which is a sign of our humanity joining the divinity of Christ represented by the wine. While doing this the celebrant recites the prayer: "By the mystery of this water and wine may we come to share in the divinity of Christ, who humbled himself to share in our humanity."
This is said quietly at the Mass and since the congregation is usually singing at this time few are familiar with these words. What we do in symbol we believe happens at each Mass: we participate in God's divinity and at the Communion we approach the altar to receive him in the Sacrament. Once this sinks in we can't help but be absolutely astonished by what we believe.
One day when saying Mass he recalled thinking that when he was pouring the water into the wine he was being mixed in with the wine. The few drops of water would be embraced by the wine He prayed that he and his life would change by the happenings on the altar.
At each Mass we are not only offering up the bread and wine but we are putting ourselves on the Paten. Each Mass is a time for a change in our lives. After the resurrection we see the big change in the apostles. They were afraid, all the doors locked, and with the encounter with Jesus all changed, Death was no longer fearful, the apostles really became what they were meant to be-- men on fire with the Gospel message.
Each Sunday at Mass we offer not only bread and wine but also our monetary gift which symbolizes our sweat and difficulties of life, they also go into the basket. He concludes the article by wanting us to remember that Jesus became man to enable us to participate in his divinity.
Many times in our lives we are in a situation where words of consolation are in order. It may be a letter which carries our attempts at comfort, an e-mail, a telephone call, or the meeting of the person hurting. Bible & Life has an article by a pastor with the pastoral responsibility of workers in the diocese.
He asks the readers what words of consolation have meant the most to them. What words or ours have been helpful to those in pain who have come to us for words of comfort? His article considers the injustice a woman experienced that left her lonely and dejected.
He was approached by the woman who wanted to speak to him after they finished the meal at the work place. They went to a nearby coffee shop to talk. As soon as they sat down she began to cry and shake. She explained how her boss scolded her for something she did not do, and will have to leave the company. Moreover, they both belonged to the same religion making the situation all the more intolerable for her.
What was he to say to her? Glancing at the woman he was wondering how to respond. He tried to recall some Scripture quotes that would be appropriate. No-- would it not be better to simply tell her to be strong and trust in God? He finally decided what to say but his head and heart didn't agree. After she finished talking she excused herself and went to the bathroom. He was confused and the coffee was getting cold, as he continued to finger the cup.
In prayer he asked God to either help him say the right words or in some way console the woman. In his grumbling he open his carrying bag and took out a memo pad and began writing what was in his heart very slowly. "Sister, hearing your very difficult situation I do not know what to say, but I will keep you in my prayers." He inserted the paper very carefully in her purse.
Returning from the bathroom she told the priest she had an appointment and would have to leave. They went out together and with the parting salutation each went their own way. He had a heavy heart returning to his office where he received a text message from the woman. " Father, thank you for listening to me and I will also remember you in prayer."
The article concludes with his knowing that he is not going to have the necessary words that people need to hear when they are hurting. However, at night before going to bed he remembers those who have entrusted themselves to him in prayer, those who are facing problems and those who have annoyed him, and he brings them to the attention of God.
How many priests give good sermons? In the opinion of a retired professor of humanities, writing in With Bible, at the most two out of ten.He is not talking about revivalist
preaching or eloquent sermons, but a sermon that connects the Gospel
to life, and helps listeners to reflect on the words and motivates them to put the words heard into practice. These kinds of sermons are
rare, and is it not the reason we have many reading the parish bulletin
during the sermon?
Priests consider the homilies at Mass important but some spend time giving theological
explanations and some just give a perfunctory sermon. He says he
doesn't know how they teach homiletics in the seminary but listening to
the sermon he can make an educated guess.
Liturgy is
important for we are given the message of the Gospel, God's love in the liturgy, and the sermon is the key to this
message. Young priests read a prepared sermon very carefully, and the
older priests speak very confidently, without help, but they don't deal with the problems Christians are facing. When we
just hear theology, talks about attitudes, and Church news, they are not
helpful in our daily lives. What is happening in society and the
way it impacts the Christians is an aspect of the sermon that can't be
overlooked, although some Christians have difficulty with this side of the Gospel message. He feels
the Church should take notice that many of the clergy are not doing a
good job in their homilies. Parishioners besides Communion do not see
the importance of the other parts of the Mass. He would like to know how
many are moved by the Mass and have tears come to their eyes.
Homilies
should prepare people to receive our Lord in Communion and be changed.
Each day we need to be born again and is this not taking part in the
death and resurrection of Jesus? He feels that this element of being
changed by what happens at each Mass is not a big part of the Church's
concern. A big reason is the lack of homilies that fit the situation in
which the Christians find themselves.
He admits that he
has to come to a new understanding of his life as a Christian. Our
present times he feels could be gloomier than the time when Jesus was on earth. Love is what is able to break through the darkness which we face. We need homilies that make us understand our lives
and help us to live as Christians.
In his
talks to the seminarians he tells them to be conservative in what they
believe but progressive once they become priests in what they do. If the priests do not
prepare the congregation to receive our Lord in Communion they should
blame themselves. A priest who doesn't see what is going on in the
world may be a good high priest but he is not a prophet. The sermon is
what lights the fire. At the end of Mass we have the Sending: "Go forth
the Mass is ended" we are meant to live the Mass and be the hands and
feet of Jesus to others and the world.
Questions are an important part of learning. A professor and educator
with experience in her field, brings to the readers of the Kyeongyang
magazine the issue surrounding questions that were treated in a TV
program.
Question 1) Generally when do persons make a decision on their dream and happiness?
1) teens 2) twenties 3) thirties 4) forties 5) fifties
Question 2) What is the common rule one follows on the athletic field, class room, library?
1) washing your hands 2) running 3) greeting others 4) sitting quietly 5) walking on the right
Question 3) Trying to realize our dream what do we do when we meet problems?
Answers: Question one (1) Question two ( 5) Question three (Continue to realize the dream)
Students at one of the elite universities in Korea were asked these questions and few gave the model answers. Foreigners asked the same questions had difficulty with the model answers. She explains the more one thinks about the questions the more questions one has. Some would prefer to stop thinking and memorize the answers. Our
students she says, preparing for college entrance, suspend their
questions, doubt and thoughts, and unconditionally memorize the answers
which is the way to avoid mistakes.
She mentions the
need to change the atmosphere in the classroom. We don't ask questions
of people who are not connected to us in some way or of authority figures. Consequently, in the class room if the atmosphere is not conducive to
questions, because of the traditional authority of the
teacher, this has to be put aside, and a horizontal relationship maintained, to allow questions from the students.
This
change is taking place in the classroom but how about in the home?
When a woman is pregnant, and knows it, she begins
talking to the baby, and gives the baby a
womb name. "Hello?" "Are you waiting to see your mother and father?" "What do
you expect from your father and mother?" These and many other questions,
and talking goes on during the time in the womb.
After
the baby is born the parents are keen on every hand gesture, yawn,
muttering, movement of the body, crying and wanting to give the baby
everything. When the child begins school we have scolding, the orders-- "do it", "was it done?" and conversations are often
limited to yes and no.
'Anger sickness' (an ailment
supposedly caused by one's pent-up resentment) is not only a problem
with middle age women but also with the young. College entrance exams
require that students give the answers that are ordered by the questions,
and they are not allowed any retort. This is the reason for the 'anger sickness'.
Without the atmosphere in which a
person is allowed to speak what is their hearts there will be resistance
and strange behavior. She recommends that parents return to the way they treated the baby in the womb, and enable the
children to be themselves and speak what is in their hearts.
