Our Brothers Of The Coptic Orthodox Church

A professor at a Catholic University writes in a featured column of the Catholic Peace Weekly about one of the issues that continue to embarrass the unity of Christianity.

The Coptic Orthodox Church is said to have been founded by Saint Mark the Evangelist in Alexandria, Egypt. In Greek, Egypt is Aigyptos, and in Arabic, it is Qubt. Qubt entered Latin as Coptus and was called Copt in English. We use this word in English to refer to the Coptic Orthodox Church, but the correct term is the Egyptian Orthodox Church.

Christianity split into different paths once it gained freedom of religion after the persecution in Rome ended. In the 4th to 5th centuries, Christians debated whether Christ was divine or human. They eventually reached a consensus that Christ was fully divine and fully human. However, they later divided again over the question of how the one Christ could exist in two natures, divine and human. The Council of Chalcedon in 451 was where they argued and separated.

According to the Coptic Orthodox Church's monophysitism: A Christological teaching that the person of Christ consisted of single divine nature or divine-human nature in which the human was absorbed by the divine.

The Catholic Church (Western Latin Catholic) and the Eastern Orthodox Church, uphold Dyophysitism: The Christological position that two natures, divine and human, coexist in the unique person of Jesus Christ God.

They fought with each other over secondary doctrines instead of focusing on Jesus Christ's teachings and spent time on doctrinal disputes instead of loving one another.

It took them 1,522 years to realize their shame. On May 10, 1973, Pope Shenouda III of the Coptic Orthodox Church visited the Vatican and met with Pope Paul VI. They signed an agreement stating that despite unnecessary increases in their theological differences over centuries due to non-theological factors, they could acknowledge Christ together, saying, "Christ is perfect God and perfect man."

On May 10, 2013, Pope Francis met with the Coptic Orthodox Church's Pope Tawadros II in Rome and reaffirmed that they are united in Christ as one Church. From May 9 to 14, Pope Tawadros II of the Coptic Orthodox Church will visit the Vatican. He is expected to speak at a general audience with Pope Francis on May 10, the 50th anniversary of the signing of the joint declaration of the Catholic and Coptic Orthodox Churches and the 10th anniversary of Friendship Day, and hold a liturgy at the Basilica of St. John Lateran.

"Werther Effect" and the Media

A professor writes about the "Werther effect" in the Catholic Times column — Let us Become One. 

 

The Werther Effect refers to the identified rise in suicide rates following well-publicized reports of deaths by suicide of celebrities or other well-known figures in society.

 

It happened shortly after the death of a well-known comedian. The professor talked to a celebrity by chance. After a long conversation, he asked whether there were special reasons for suicide that only celebrities have. He also asked whether there are special difficulties unique to ordinary people and celebrities. The celebrity looked puzzled at his question and said: "Celebrities are just like ordinary people. They are not suicide because they are celebrities, they are dealing with difficulties like everyone else." His question was poorly formulated and he was embarrassed.

 

After that, he thought celebrities, like all of us, could only be healthy if they had support around them. To do that, he thought celebrities should be able to balance their activities with normal lives. This includes frequent meetings with family and friends.  It also includes time to relax, learn, and prepare for the unexpected non-celebrity period along with celebrity activities. 

 

These are also the contents that entertainment agencies should support by signing reasonable contracts with their celebrities. The public also needs to understand entertainers as professional artists and show restrained interest rather than calling them public figures and demanding excessive responsibility.

 

Celebrities themselves need to realize that 'celebrity's life' or 'celebrity role performance' is not everything in their lives. If one's life is completely devoted to being a celebrity, and the dreamy 'celebrity life' isn't possible, a real-life or alternative life isn't considered, a severe identity crisis may arise. Celebrity is a highly variable job, one should be prepared to switch and move freely at any time.

Regarding celebrity suicide, we talk about the Werther effect. Strictly speaking, there is no clear causal relationship between celebrity suicides and imitation suicides.

Media coverage (including Internet sites and social media) of celebrity suicide rather than celebrity suicide itself affects the public more and plays a role in potential suicide imitation.

 

The media frequently reports the death of a celebrity and the shock it arouses around them. They seem to promote the Werther effect or even confirm the Werther effect, saying: "Since Mr. OOO’s death, suicide continues."

In fact, people at risk of suicide tend to sympathize more than the general public when hearing reports of celebrity suicide. However, they are reluctant to be recognized as someone who would commit suicide under the influence or after someone else. Rather, media reports can be a very serious problem in that they have a suggestive effect that causes suicidal thoughts in people who have not usually had suicidal thoughts.

The media must not use celebrity death for its own commercial gain. The original role of the media is to refrain from detailed and stimulating suicide reports and to provide information and introduce  those at risk of suicide to abandon their own thoughts and look at the situation from a different perspective.

Finding Again 'Our Modus Vivendi et Operandi'

 

In the recent bulletin for priests, we had an article by a member of the Justice and Peace Committee of a Korean Diocese with his understanding of the Catholic Church's present situation in society.

According to a survey on "Religious Favorability and Efficacy" conducted by Korea Research in November three years ago, the favorability of Catholicism has decreased significantly compared to other religions. As favorability towards other religions has also decreased, it can be said that favorability towards religion has decreased overall as science and technology continue to develop and society becomes more secularized.
However, it is difficult to say that religion is losing its power due to the secularization of our society, as we can see tens of thousands of people flocking to new emerging religions like Shincheonji.

In a survey conducted last year, over 70% of respondents said they obtain positive effects from life through religion. At least 7 out of 10 people in Korea believe in the positive role of religious teachings in our secularized society. On the other hand, the proportion of the population who believe in Catholicism has remained around 11% of the total population in Korea since 2018.

While there has been little variation in the number of Catholics, favorability towards Catholicism has decreased, and the number of those leaving the church has increased. Moreover, the number of young people frequenting vocation gatherings both for the clergy and religious have decreased. Can we understand this contradictory phenomenon simply as a result of the secularization of our society, or as a natural process of change like that of the European Church? There is evidence to refute the claim that it is a result of secularization, as mentioned earlier.

On the other hand, it is too irresponsible to consider it a natural change like that of the European Church. One religious leader said: "If people feel that way, it is the result of our failure to live well." I believe that this statement is an accurate reflection of the phenomenon.

If I were to explore the causes of this phenomenon as a layperson, the label of "anti-church layperson" is often heard. However, the problem is not that we deny the teachings of the church. Simply put, the Korean Church has been indifferent to the practical lives of its community members. By focusing only on the quantitative growth of the church, it has failed to fully implement the "way of life and activity" (modus vivendi et operandi) of faith that Christians should clearly demonstrate as members of a church community.

The priests and religious who fought against the harsh military dictatorship in the 1980s were a good example of this struggle, but even they became trapped in the ways of the 1980s. While fighting against the dictatorship is important, it is also important to prevent the continuous deaths of workers.

As for the church's approach to urban slums, sexual minorities, and migrant workers caught between the church and society, I'm not sure if the church has researched and shown what the "way of life and operation" of faith, according to Jesus' teachings, should be. There are members of church communities who work with them, but they are still a minority in the church community and, unfortunately, their voices are weak. So people become greatly disappointed with the church's indifferent attitude, and the church finds itself in a contradictory situation.

I believe that it is time for us to reflect on how we have been living and to have a serious moment of contemplation about the problems we are facing. We need to think not only about the justice that we are shouting for but also about what kind of peace we can build together in our daily lives. Let's think together about what this peaceful coexistence could look like. 

 

 

Vocation Sunday in Korea

 

Last Sunday was Vocation Sunday the fourth Sunday of Easter also called Good Shepard Sunday. In the Diagnosis of the Times column of the Catholic Peace Weekly, the columnist gives the readers some words to ponder. At present, there are very few who want to become priests or religious. It is even difficult to find teenagers coming to Sunday school.

Although the birth rate has decreased and the school-age population has decreased, the number of believers has decreased even more sharply. The situation in seminaries is critical. Six Catholic seminaries across the country, are not even able to fill their quotas. Across the country, only 93 persons have enrolled in seminaries. Considering the number of people who drop out, the future of the Korean Catholic Church looks bleak.

Until the 1970s, the Korean church was dynamic. People gathered, and the church expanded. Young people lined up to go to seminaries. The decisive reason was that the Korean Catholic Church seemed to be thriving. As emphasized by Pope Francis, the church played the role of a "field hospital." Bishops and priests had to listen to all kinds of complaints and try to find solutions.

 

At Cardinal Kim Su-hwan's desk, there were piles of petitions and letters of request. Kim not only cared for people whose lives were in danger, like Pakistani death-row inmates but also fought for the release of unknown student activists. He did his best to become everything to everyone. The fact that the Myeong-dong Cathedral became a regular protest site was the result of the church members' desire to do something. For a while, the church was the Body of Christ.

Nowadays, there are many regrets. Most bishops tend to be faithful to their managerial roles. Some bishops' abilities are even evaluated like business managers. The apostolic groups that illuminated the church's identity have become sluggish and have been pushed to the periphery. The Catholic Labor Youth Association, the Catholic Farmers' Association, and the Catholic Urban Poor Association are examples. 

 

Even though poor people are being pushed to the sidelines due to the polarization of wealth, the gathering of people who hold good jobs or have a lot of property has been revitalized. The roles of doctors, lawyers, university professors, and unemployed people have increased. The ratio of Christians among members of the National Assembly is several times higher than that of the general population.

Is that why the lives of bishops and priests are also not the same as before? More and more people enjoy delicious food and play golf. For bishops and priests playing golf has become a common hobby.
 
Many problems can be solved if bishops and priests change their attitude toward life. Rather than eating and drinking good food and playing golf,  being zealous and putting your energy into truly carrying out the Lord's word and putting it into practice is necessary. If you live like that, no one won't follow you. The situation in which the Catholic Church in Korea has to worry about is the  sharp decline in the number of vocations which calls for our repentance.
 
Just like the song the  columnist sang when he was 20 years old, he has to confess and repent not lived up to his resolutions of the past. If we don't change now, we may face a more serious crisis in the future. Even today, believers will continue to pray for Vocations. Let us remember how the prayer ends: "Let us serve the church, the body of the Lord, and devote ourselves to our neighbors who desperately needs help and love."

Happiness And Its Connection With Forests

 

The Catholic Peace Weekly column on Trees and Forests by a professor in the department of Forestry introduces the readers to some health benefits that come from forests.

Thomas Jefferson of the United States insisted that "every human being has the right to pursue happiness" and that this should be specified in the Constitution. Even though ‘happiness’ is an abstract concept, the state must create the conditions to pursue it. Thomas Jefferson specifically declared: "I will make this country a better and safer place for our children to live in."  

Korea is a country that achieved economic development in a short period of time and is praised as the ‘Miracle on the Han River’. However, ‘in the end, did this kind of economic development bring us happiness?’  Rather, the gap between the rich and the poor and the resulting social conflict are increasing, and people suffer from a sense of relative deprivation. The suicide rate fluctuates between 1st and 2nd in the world, and the happiness index stays at the bottom among OECD countries.

The professor thinks the forests are an alternative solution to many of our country's problems. Korea's forests are a source of pride to the world. Over the past half century, Korea has become a country that has succeeded in restoring forests that the world envies thanks to the people who have planted and cared for trees on bare mountains. Currently, the lushness of forests in Korea exceeds the average of OECD countries, and the United Nations Food and Agriculture Organization (FAO) recognizes and praises our efforts as 'the only country that has succeeded in land reclamation since World War II'.

He has been studying for the past 40 years with an interest in how to use forests so that we can live happily. "Why are forests related to happiness?"  "How are other countries industrializing their forests?" Forests produce material forest products such as timber to make us live the good life in abundance, but also provide a pleasant environment. And that's not all. The forest is not only a place of leisure and rest for us, but also a welfare resource that protects our health. Recent studies have revealed that the quality and quantity of forests have a close correlation with the longevity and health of residents. In addition, it is revealed that it is related to the birth of healthy children. It is said that the more you come into contact with the forest, the higher your immunity, and efficacy in solving mental and psychological problems such as depression and anxiety.

Now, we need to make good use of the health and happiness functions of forests and use them as resources to fundamentally solve our social problems. Korea has prepared a ‘healing forest’ for public health and created a ‘forest healing instructor’ system to carry out national happiness projects for each life cycle. (The Korea Forest Service has been creating and operating therapeutic forests in Korea since opening the first therapeutic forest in 2009) 

It is a desirable forest use policy, and he  thinks it is truly a forest policy for the people. If forests have contributed as a resource for national happiness and welfare, it is now necessary to develop these new values of forests so that they can be linked to new jobs and income for mountain owners and people who have contributed to creating dense forests. Only then will the welfare value of forests be widely spread among the people and people will be able to live a lively and happy life.

If we make good use of the health and happiness functions of the forest and prepare an efficient delivery system so that the whole people can use it well, it will be a fundamental solution to the problem of high suicide and low birth rate and medical financial burdens that inevitably arises in an aging society. Looking at various indicators, he thinks that forests are now positioned as a hope of the people. For example, more and more people want to work and live in the mountains. Apartments close to the forest are popular, and unlike before, young and competent workers use the forest as their workplace. Now, they want to develop the forest into an industry and a driving force that brings happiness to the people

Korean Catholic Statistics 2023

Both Catholic Weeklies featured articles on the results of the "Korean Catholic Church Statistics 2022"which show that the aftereffects of COVID-19 on believers' spiritual lives are still present.

According to the statistics, the pandemic has significantly decreased the vitality of spiritual life in general. The attendance rate for Sunday Mass, the most critical indicator of spiritual life, remained at 11.8% in 2022. This represents a slight increase from the previous year, but it is 6.5% lower than in 2019 (18.3%). This means that only one in ten believers attend Sunday Mass regularly. Similarly, compared to 2019 the sacraments have lost their vitality, with the baptism rate at 64%, the anointing of the sick at 74%, the confession rate at 65%, and the receiving of the Holy Eucharist at 69% compared to pre-pandemic.

According to the statistics as of December 31, 2022, the number of believers in 16 dioceses nationwide is 5,949,862. Compared to last year, there were 11,817 people, an increase of 0.2% as a percentage. As of the same time, the ratio of believers to the total population of 52,628,623 in Korea was 11.3%, a slight increase from 11.26% in 2021. Compared to 2021, the total population decreased by 104,077, but the number of Catholics increased by 11,817. Compared to the number of 5,914,669 believers in 2019, before Corona 19, it can be seen that the number is increasing little by little every year.

By gender, 42.9% (2,551,589 people) were male and 57.1% (3,398,273 people) female, the same rate as last year. The proportion of believers aged 65 or older accounted for 26.4%, clearly showing the aging phenomenon of Korean churches. Of the total believers, 3,326,925, or 55.9%, were from parishes in the metropolitan area (Seoul, Incheon, Suwon, Uijeongbu).
The number of parishes (administrative districts where priests reside) increased by 5 from last year to 1784,
 

The number of priests increased slightly, but the number of religious and overseas missionaries decreased. The number of clergy in Korean churches stood at 5,703, up 77 from the previous year. There are 2 cardinals, 40 bishops, and 5661 priests (5515 Koreans and 146 foreigners).  In 2022, 96 parish priests were ordained priests, an increase of 3 from 2021.
 

The number of religious is 11,576, with 1,602 men in 48 religious orders and 9,974 women in 125 religious orders. 214 fewer than in 2021. 39 men and 188 women, a total of 227 trainees who put on a habit and prepare for religious vows for the first time, a decrease of 8 men and 56 women compared to the previous year.
 
The number of foreign missionaries also decreased. The total number of overseas missionaries was 1007, including 244 priests, 55 religious, 700 nuns, and 8 laymen, a decrease of 108 from the previous year. 

Statistics of the Catholic Church in Korea are based on the state of 16 dioceses, 7 Catholic University theological colleges, 173 male and female religious congregations, missionary and secular societies. Since the number and age of believers are based on baptistry and church register, it is different from the national "population and housing census" done  every ten years. This is more reliable on determining the numbers of Catholics still the individuals are asked and it is not a referral to the records of the parishes. The last government census was in 2015.

What the Elderly Can Do

 

 In the Catholic Peace Weekly, a religious sister, in her column on living a fulfilling senior life, gives some help on growing old gracefully.

When she asked the seniors at the Senior Citizens’ Center, "Are you living the kind of old age that you envisioned for yourself when you were young?" only one or two gave a positive answer. What she learned from them was that they never let go of their expectations and hopes for life regardless of their age.

Two years ago, she heard that an elderly man over 80 years of age had planned a pilgrimage to 167 holy places in Korea, showing her a book titled "Korean Catholic Pilgrimage." She thought that it was an impossible plan. When she met the man not long ago and asked how far he had carried out what he had planned, she was surprised to hear that there was only one place left. The elderly man added: "I am happy," smiled brightly, and continued, "This year, we are planning a walking pilgrimage from the northernmost point to Busan."

When asked: "Aren't there any people around you opposed, because of your age?" he also said that he did not even start many times because he was afraid that he would not be able to make it to the end. "It's okay if you don't reach the destination." Hearing the words: "If you feel like doing it and have grown, that is enough," gave him the opportunity to feel how lazy he was and made up his mind to start.

When you grow old, there are more worries and demands around you about "what not to do" rather than "what to do." They are told not to walk because there is a risk of fractures, not to get off the bed because there is a risk of falling, to eat less because it is troublesome to go to the bathroom, and to stay at home because it can be painful to go out. Elderly people say that life is becoming less and less fun and more boring because it is all about what not to do.

It makes the sister sad to see those who give up what they can do, conscious of the gazes around them. Although the things you can do are limited due to the limitations of one's physical strength called old age. If you do not do physical activity, the functions you have maintained gradually slow down. It is a great help to maintain the body by going for a walk and being able to move around in the sun as long as it is not too much.

There are cases in which people who used to be active stay at home without doing any outside activities as their legs and joints become weak. They become ashamed to walk with a cane. On the other hand, you have elders who, because of health, can't leave their beds and would care little of what others think if they were able to walk even a few steps. It is only natural that bodily functions decline with advancing age. When we acknowledge and accept our condition, we become free.