What is the most dangerous car? One in which the breaks don't work. When at a red light or going downhill if the brakes don't work you are in real trouble. So begins the Eyes of the Believer column in the recent Catholic Weekly.
We also need brakes in our lives. Seeing only what is ahead and a life concerned only with running is dangerous. Many sick patients regret a life that was taken up with running to achieve. You need to pause for a while in order to look back. Only when you stop do you see the surroundings and realize where you are going and what you are doing. So Jesus says, "Go to a secluded place and rest a little bit" (Mk 6:31). He reminds us of the importance and necessity of rest.
He recalls the words of a former Google chairman: "Turn off the computer. Turn off your phone. Then you will find people around you."
It is a warning to all who have recently become slaves to the smartphone. Many people are addicted and rely too much on them. News, social media, games, time and place, of no consequence, and in their use, we pass over what we should be doing.
Even more of a problem is that while smartphones allow access beyond time and space, they permit us to forget those who are around us, family and acquaintances. Even when the family is all together, there is no direct communication or sharing. Empathy and sensitivity are deadened and we become like robots— "unthinking human beings" the consequences are the misery and tragedy of dehumanization.
With the 4th Industrial Revolution deepening, smartphones are not an option but a necessity in our lives. Smartphones are now a part of my life, (because there's all the information about me in it), but if we're wise in the use it will be a medicine, not a poison, benefiting all.
At the end of 2019, Pope Francis on the Feast of the Holy Family urged his listeners to drop their smartphones at mealtime and communicate with their families. "In your family, do you know how to communicate with each other, or are you like those kids at the table" In your family, do you know how to communicate with each other, or are you like those kids at the table—each one has their own cell phone,
chatting? In that table, there is a silence as if they were at Mass, but they don't communicate with each other."
The Catholic Church together with the other major religious group is participating in the smartphone rest cultural movement. It is an attempt to become less dependent on the smartphone and more concerned with those we deal with daily. The President of the Pastoral Council of Seoul said the purpose of the movement is: "To take a break from your smartphone, imitate the Holy
Family, talk to your family, love each other, care for your neighbors,
and praise God."
The 'smart rest' cultural movement aims not only restricting the use of smartphones but also emphasizing the positive side of its good use. However, the 'smart rest' cultural movement also includes prophetic efforts to identify and purify certain aberrations such as personal information leakage, privacy invasion, malicious comments, and digital sex crimes, which do harm to the cultures of love and life. Even today Jesus invites us to go to a remote place and get some rest. It is time for smartphone rest.
In the recent issues of both Catholic papers, the life of Bishop William McNaughton a Maryknoll Missioner was featured, remembering his life and work in Korea. He died on Feb. 3, 2020, in Methuen, Mass.
In 1954, the year after the end of the Korean War, a 28-year-old young American missioner stepped on Korean soil. The ship on which he and his fellow missioners were taking was a cargo ship that departed from San Francisco, and 16 days later landed at the Pusan Port.
His first sight on land was a welcoming group of Koreans standing on the pier as they landed. What were his thoughts at that moment? He had no idea that one day he would be the bishop of Incheon and the longest holder of the office as ordinary of a diocese in Korean history.
Bishop McNaughton was born in Lawrence, Massachusetts, in 1926. It's a small town near Boston. Settled by those from a Catholic culture: Irish, Italian and French Canadians. Naturally, Lawrence became a strong Catholic city. He grew up in a Catholic family and graduated from a Marianist High School in 1944.
He entered the Maryknoll Mission Society right after high school. After completing his seminary education at Maryknoll's major seminary he received his master's degree in religious education and was assigned to the Korean mission. He spent one year at Yale University studying Korean and began to get familiar with what he had heard from the old missioners from Korea.
He was assigned to be assistant to the KamKok parish in the Chungju diocese but at that time it was still a Vicariate under the leadership of Bishop James Pardy the first ordinary of the Chungju Diocese. He became the pastor of two parishes and was a consultor to the Bishop and vice vicar until he was named a bishop and Vicar Apostolic of Incheon in 1961.
He was 34 years old. On June 6, 1961, the Incheon area, where Maryknoll priests had been working was raised to an apostolic vicariate. McNaughton was named a bishop and appointed apostolic vicar of Incheon. He was ordained a bishop by Cardinal Richard Cushing of Boston in St. Mary’s Church in Lawrence Aug. 24, 1961.
On March 10, 1962, St. John XXIII raised all the apostolic vicariates to the status of dioceses, and McNaughton became the first bishop of the new Diocese of Incheon and served for 41 years. "UT OMNES UNMM SINT" (May they all be one, John 17,21) was the bishop's coat of arms.
Both papers singled out some of the traits of the bishop. During his time as bishop, he was known as the bishop who rides the subway. He was frugal and the late Cardinal Kim Soo-whan who was a pastoral companion for many years called him a really humble man and made known that not once did he ever absent himself from a Bishops' meeting. He was extremely diligent and sincere in all he did. This also showed in Rome during the Second Vatican Council from 1962 to 1965. He never missed a session except for a couple of days when sick.
When he became bishop the country's economy was difficult and the parishioners were few. When the diocese was founded in 1961, only nine parishes existed, with only 23,000 believers. Bishop McNaughton believed in the population potential of the industrial area of Incheon. He prepared for the future by buying land and building churches. In the last years as bishop, there were 85 parishes in Incheon and more than 372,000 believers.
Also, Bishop McNaughton paid great attention to labor and human rights issues and made great efforts in these areas. In particular, his stance on the deepening textile incident in Ganghwa Island in 1968 was highly regarded as the church began to stand on the side of the weak.
The pastor of the parish on Ganghwa Island at that time was Fr. Michael Bransfield whose JOC, the international organization founded by Rev, Joseph Cardijn in Belgium, was active in the textile factory on the island. The workers were organizing a labor union and were illegally fired and the factory was asking the bishop to transfer the pastor. He strongly protested and responded with a strong statement in support of the workers.
Due to a large number of factories in the diocese the bishop's interest in workers continued, and he established the 5th week after the Resurrection in 2002 as the Sunday to remember workers for the first time in the Korean Church.
When he retired in 2002 he was the last foreign bishop in the Korean Catholic Church. May he rest in peace.
Korean society has been conscious for some time of the suicide problem and initiating efforts to make a culture of love and life. Suicide is a retreat into despair. We need to improve the social environment and awareness of the problems.
We are all guardians of life. So how should society live faced with the problems arising from the spread of despair towards life? The first step is to learn about the issue. In a recent issue of the Catholic Times, an article showed how the different religious groups in Korea are working together to solve these problems.
Children are increasingly being exposed to songs that promote suicide. One popular song was 'Head-butt Suicide'. This song was posted on YouTube on August 17, 2018, and viewed over 40,000 times. "Now it's my turn—Sayonara." Songs that represent the dark world are looked upon as good songs. It was designated as harmful for the young but the young people used this song as a text message to friends.
The attitude that society has towards suicide determines the rate of suicides in society. In a Suicide Survey released by the Ministry of Health and Welfare in groups with suicidal thoughts, there was a high acceptability attitude and low condemnation of suicide.
In other words, the correlation between the acceptive attitude towards suicide increases the tolerance of suicide for those in pain. In particular in a survey in 2013, the results out of a possible score of 5, it was 2.96 but in 2018 it increased to 3.02. A growing awareness that acceptability increases the number of suicides.
A receptive attitude toward suicide leads to suicide. Those who have witnessed suicide can consider suicide as an option if they are struggling. In 2018 a report released by the Ministry of Health, 81% of 121 suicidal families were depressed. "The Suicide Families who are psychologically and emotionally affected by suicide have six times the number of suicides." "The suicide problem is not only a suicide problem." In this regard, a director of a study said, South Koreans are susceptible to people around them and when a suicide occurs the chances are that it will recur.
Experts advise that the environment must be changed so that the susceptibility to suicide can be changed. A doctor who was the head of the Center for Suicide Prevention Center in Seoul, said, "Man has anxiety about death. The environment must be created so that individuals can receive proper love and support from a young age, and allowed to mourn and heal suicide issues."
In particular, the doctor pointed out that "there are many believers who have separated what they believe from their daily lives and systematic education in faith should be carried out so that beliefs can work in difficult moments."
He also said that those who attempt suicide find it difficult to get help from religious institutions. "I hope that the churches will be able to take care of the members of the community better without overlooking those who are experiencing suicidal problems or difficulties."
Pope Francis has often commented on the rigidity of priests. This word has been taken as insulting to the traditionalists and a pat on the back to the progressives but that needn't be the meaning in its entirety.
In the Pope's Apostolic Exhortation on Holiness— Rejoice And Be Glad, we hear these words:
"This is all the more important when some novelty presents itself in our lives. Then we have to decide whether it is new wine brought by God or an illusion created by the spirit of this world or the spirit of the devil. At other times, the opposite can happen, when the forces of evil induce us not to change, to leave things as they are, to opt for a
rigid resistance to change. Yet that would be to block the working of the Spirit. We are free, with the freedom of Christ. Still, he asks us to examine what is within us – our desires, anxieties, fears and questions – and what takes place all around us – “the signs of the times” – and thus to recognize the paths that lead to complete freedom.
“Test everything; hold fast to what is good” (1 Thess 5:21) (168).
"The discernment of spirits liberates us from rigidity, which has no
place before the perennial “today” of the risen Lord. The Spirit alone
can penetrate what is obscure and hidden in every situation, and grasp
its every nuance, so that the newness of the Gospel can emerge in
another light" (173).
More than the content it's an attitude. Religious truth is truth but the way it is presented depends a great deal on the wisdom of the speaker." Whatever is received, is received in the manner of the one receiving."
More than a decade
ago, a Dutchman and a believer were invited to the home of a family in
Amsterdam, A retired priest writes in a bulletin for the clergy of this experience. During the meal, they had a conversation about the church.
Present was an 80-year-old family member who had been a devout churchgoer but no longer. At one time he was concerned for his grandchildren who were no longer attending and he was now no longer going to Mass.
In the parish were now foreign priests who were strict and conservative to a degree that upset the congregation.
There was much criticism of the priest among the believers and he was sent to another area. Those who come to France from other countries have difficulty adapting. The 80-year-old man going to Mass didn't hear the good news and hearing the complaints of the priest every Sunday was too much for him and remained home reading spiritual books.
There were over thirty Churches in Amsterdam, today they have for the most part been closed and only 4 or 5 continue as places of worship. One Church prepared around 3,000 leaflets to be distributed to the families and after giving them to the parishioners that were attending about 70, the efforts showed no results. The empty churches continue and this is obviously not limited to the Netherlands but is what we see in much of the West.
In his talk to the Curia last Christmas, the pope said: "the Christian world 'no longer exists' and the Christian faith— especially in Europe, but also in much of the West—is no longer a basis for a common living together. Indeed it is often denied,
derided, marginalized and ridiculed."
The mission of the church is to present a vision that will make the church attractive again. Pope's words are not just for Western European churches, but for the world's churches, including ours.
We have a negative perception of
religion among our people. More than half of the population of Korea is not favorably disposed towards religion. We are seeing a rapid decrease of our believers and we need great change and countermeasures in the reality of our church. This needs to begin from the Vatican all the way down to the local church.
In the recent Peace Column of the Catholic Peace Weekly, the writer introduces the readers to the novel: The Plague by Albert Camus, written in 1947 about a plague that swept through the French Algerian city of Oran.
He was about to throw the book out but with the recent coronavirus, epidemic read it again. He wanted to revisit the various aspects of human response to major disasters. The two most interesting characters, according to the writer, are Dr. Rieux and Fr. Paneloux. Both of them have different ways to counteract the plague that struck the entire city and imposed quarantine.
The doctor is the projection of the author Camus an existentialist who sees the absurdity of the whole situation. Human existence is absurd: innocent citizens dying helplessly, including innocent children. All is absurd, meaningless but we have to fight it with all our hearts and not silently look up to the heavens. For Camus, all ends with death.
On the contrary, Fr. Paneloux is transcendent. The pestilence is God's punishment for evil with which the citizens have accepted. Added is the traditional interpretation that pain purifies sinful souls and draws them closer to God. "Today the plague is involved with you because the time of reflection has come. The right people need not be afraid." This was the priest initial understanding of the situation.
Paneloux's first understanding of the tragedy was similar to some believers on the sinking of the Sewol Ferry tragedy, "the warning of God calling for repentance." We need to remember Fr. Paneloux was a fictional character the Sewol tragedy was reality.
The novel culminates when a young son of a trial judge who dies in the plague and struggles with pain. The priest drops his transcendental attitude. He recognizes the plague, not as the punishment of God but a part of the human condition. Afterward, he participates in the fight against the plague more intensely than anyone else.
In the way he addressed the people it was no longer you but we. He did not think of himself separated from the citizens as they were all together combatting the plague. The plague kept the hospitals filled with patients and he spent all his time at their side. It's a perfect age when we don't distinguish you from me. He eventually suffers from the alleged plague, but dies alone, refusing treatment. "We may have to love what we do not understand." It sounds like a confession of surrendering ourselves to an incomprehensible God's will.
He mentions one more character to make a point. He is a journalist, Raymond Rambert, who was trying in every way illegal and legal to get out of the country and back to France. He wasn't concerned with the fate of the citizens but only to get out of the country. The columnist sees him in someway similar to those who try to make money on the suffering of others: the price of masks going up and the way lawmakers change the quarantine areas in the country. However, Rambert did come to a change in conscience, to an allegiance higher than himself.
The absurdity and injustice of the world are not God's work. Plagues and viruses, major accidents… This human condition existed in Oran in the 1940s and in 2020 here in our world. Human beings cannot escape these conditions.
Compassion for pain and our solidarity, this is the power to overcome the absurdity of human existence. Also, believers are to seek out the providence of God as they do what humans need to do. The deeper your anxiety and fear, the louder you should sing of hope. That way, like in Oran, people can gather and dance in every square and advance the day of liberation when the blue golden sky is filled with the sound of bells ringing.
A few years ago the movie Public Enemy was popular in Korea. Brave detectives punished wicked men who cleverly searched for the loopholes in the law. These criminals on the high ground were celebrating their easy life of leisure when finally they received their well-deserved punishment, a relief to many who had despaired of justice. A lawyer writing in the Eyes of the Believer in the Catholic Times begins his article with these words.
But the problem is not so simple. Good and evil are often not so easily distinguished. Not uncommon to ignore the rule of law, like the police in the movie and achieve justice with abuse and violence resulting in other evils.
Even now, if you go to certain areas of Seoul you will find placards asking for the release of the past president Park Geun- hye who they maintain is unjustly in prison. Although the Constitutional Court has declared that she is a criminal they refuse to accept the judgment, but rather make the judges the criminals.
Most Japanese think that during the Japanese occupation the comfort women and workers were not forced and believe that Korea is being absurdly unreasonable. During the Crusades we have the Christians and Muslims praying to their God to destroy the other. In the Second World War, we have the English and German soldiers showering each other with bullets and praying to the same God for victory.
Who is good and who is evil? It is impossible to establish absolute and objective standards because each has different ideas and different understandings. Even in the same family, husbands, and wives, parents and children have different thoughts and understandings bringing about family squabbles. So what are you going to do? Gender, class, geography, political orientation, religion, and nationality make this world a constant struggle. We are all different and destined to argue with each other.
Nevertheless, through history, many teachers of religion have gained insights that transcend the limitations of the individuals, and have continued to make institutional efforts to reduce the pain of conflict among individuals and groups.
In that sense, the Constitution is the fruit of an institutional effort to rationally reconcile different "thoughts" and "interests." Article 10 of our Constitution declares that "all citizens have dignity and value as human beings." No more than a declaration of principle, it is the highest standard that everyone and the nation must follow. 'Even though each one has different ideas and interests, everybody is dignified and valued without exception.'
The wicked one in "Public Enemy" kills his mother for money, but according to the declaration, the man has dignity and value as a human being. Communists, people saying crazy things, the proud, chaebol families, Muslims, Buddhists, Christians the Cults and their followers have dignity.
In fact, the phrase 'of all citizens' Article 10 of the Constitution should be changed to read 'everyone' and the contents of this article should be defined as Article 1 of the Constitution—a higher concept than the declaration that "Korea is a democratic republic." Everyone's acknowledgment of "the dignity of all", is the basic starting point in reducing conflict.
The Constitution is the norm that embodies this Declaration that 'Everyone is Dignified' the basic principle of a country. Therefore, it is clear that someone who denies these constitutional principles is wrong.
The wise teachers of religion, over the centuries, have shown us the way beyond conflict experienced by our individuality. Each personal entity has to go beyond the fence of the individual 'I' to the other 'I's in love and compassion for we are all the children of the same Father.
In the Catholic Peace Weekly column on Various Things, a spiritual psychologist considers who we are to be concerned with, not surprisingly—oneself if we want to be one for others.
He introduces us to a new over 60-year old woman, Caecilia, always smiling, living a life of sacrifice and service for others. This woman's philosophy of life was to be "everything to everyone." She considered the purpose of life to be like a rotten grain of wheat that would reproduce hundreds of times by its dying to self.
Caecilia was always ready to help others both at work or in the church community. As long as she was able to move she was prepared to sacrifice and serve others which made her happy. If acquaintances asked to borrow money she was always willing and if she didn't have it, she would borrow from others to solve their difficulties. When she would have a cup of coffee or a meal with her acquaintances, she without hesitation would be paying.
She was well aware that others did not have her values. There were always persons to help when tasks were attractive, but when the expenditure of time and money was involved there were plenty of excuses. She was not happy with this but was able to sublimate the disappointment with gratitude.
However, Caecilia suddenly began to feel depressed, helpless and crying. Not only was she having difficulty in serving, going to Mass, eating and sleeping but problems both mental and physical. She didn't know why she had to suffer this pain. Not once or twice was she surprised to see herself saying, “I want to die.” In this situation, she wondered if it was just depression or the work of the devil.
Caecilia had not been in touch with her feeling until she reached 60. The memories from the past were there but the feelings only vaguely felt; when negative were suppressed or avoided. If you think about it, not easy to admit negative emotions in ourselves. We try to live with concern for others, which makes it difficult to acknowledge the fact this is returned with depression, anger, and lethargy.
No one expects that living by gospel values we will have only joy and peace, however, also we know it doesn't cause depression or anger. Caecilia began to feel something wrong in her life. It raised serious questions about what was a true gospel life and how to live it in the future.
Is it possible to be everything to everyone? If this altruistic life is possible is it through one's efforts? Caecilia tried to live this kind of life, but she realized that she excluded herself from 'everyone'. She came to realize that the Gospel life was more than what she believed and began to give it more thought.
The Latin proverb says, "Nemo dat quod non habet." You can't give what you don't possess. Real love for others may begin with the experience of being truly loved. At this time, the experience of being loved by others is necessary, but above all, a will and heart to care for oneself can be the basis of a love that goes out to others. It's not necessary to explain that care and love for oneself are distinguished from selfish love that only thinks of self. For we are mature enough believers that such discernment is not difficult.
