Korea's First Catholic Priest's Statue In the Vatican

The Sunday Chat column this Week was written by Jinseop Han Joseph the Korean sculptor whose work was selected by the Vatican to be enshrined in the niche outside St. Peter's Basilica in a space that was vacant for 600 years. 2023 was an important year for the sculptor for that was the year the statue was installed.

This is the first time that a statue of an Asian saint has been enshrined in the Vatican, and the niche outside St. Peter's Basilica where the saint statue was installed was an important space that had been vacant for 600 years.

 "The work began with Cardinal Lazarus You  expressing his intention to dedicate a statue of Father Kim Dae-geon to Pope Francis in 2021." The 'Jubilee Year of the 200th Anniversary of the Birth of Saint Andrew Kim Dae-geon' (November 29, 2020 - November 27, 2021) concluded with Cardinal Yu's declaration of his intention to dedicate a statue to commemorate the 200th anniversary of the birth of Saint Andrew Kim. 

While searching for an artist, Cardinal Mauro Gambetti, then chief priest of St. Peter's Basilica, insisted on selecting a famous Italian artist who would go well with the works of Michelangelo and Bernini in the cathedral.

However, Cardinal Yu, who was watching this process, strongly expressed the opinion that it was natural for a Korean sculptor to be the one who made the statue of the first Korean saint of Korea. The Vatican began looking for a Korean artist and wanted a Catholic stone carving expert who could work in Italy. Mr. Han thinks the decision was made to find a sculptor with experience studying in Italy. When he thinks about it now, he believes that his career in stone carving for 45 years and studying abroad in Carrara, Italy was not a coincidence but was prepared by God.

In December 2021, he received a call from the Vatican. Since the Vatican is trying to produce a statue of Father Kim Dae-geon, the request was to send the materials needed.

Not long ago, he had made a statue of Saint Kim Andrew for the Daejeon Diocese, so he sent the four models he had made and a photo of the completed work. Soon after, he received a call from the Vatican asking him to come for review. The first screening, held on July 18, 2022, was attended by Vatican Artistic Director Pietro Sander, art officials, Vatican architects, and Cardinal Yoo Heung-sik. 

Specific questions followed, including a description of the work, its size, production method, what the work means, and how to install the work. He did his best to answer. After the first screening, he returned to Pietrasanta, where the studio was located, and made a model of the background to determine the exact size and shape of the work. Soon after, he heard that he had been selected as the artist to produce the statue. A joy came over him that was difficult to express in words or writing. It was the reward of working hard with stone carving for 50 years without giving up.

The process of determining the specific appearance of the icon remained. Among the several models, he kept in mind the posture of holding a cross in the right hand, but considering that the installation location was outside, there was the risk of color and change of shape due to exposure to snow, rain, wind, and sunlight, so he extended the arms of the Saint to embrace the world. The final selection was made and he began the meaningful work of erecting a statue of St. Andrew Kim in the Vatican.

The Prophets for Our Time

In the Building Bridges column of the Catholic Times, the Taizé brother looks at a problem facing Korea and world politics in different degrees.

A few weeks have passed since the election, the flower of democracy.  Although the public's desire for change was clearly revealed in the general election results, will real politics respond to this? Can the ruling party and the large opposition party, who have been hostile to each other, come together to solve the problems?

Many people lament Korea's political culture, which has no dialogue or compromise, only one-sided communication and confrontation. As the hostile symbiosis between the two major parties continues, the space for diverse voices to enter the National Assembly and politics gradually decreases. It is unfortunate for our entire society that the factional conflict between the parties continues.

Some people even say that hostility and hatred are deeply ingrained in the DNA of not only politics but also our society. Hostility is rampant throughout Korean society. Now even religious people take it for granted. Unfortunately, the general election process failed to filter out or sublimate the hatred and hostility that has become routine.

Some find the roots of this hostility in the conflict between the nationalist and communist camps that began under Japanese rule a hundred years ago. “In the intensified left-right confrontation after the March 1st Movement, the belief that the enemy would also have reason and conscience gradually disappeared.” (「Progress without spirituality」 

The antagonism between these two camps led to the division of North and South, and the civilian massacres committed during the liberation period and in the early days of the Korean War completely destroyed the belief that we belong to one community. As a result, “Politics is not a process where you and I meet and search for truth, but the only realistic goal is to separate friends and enemies, win and gain power in that hostile confrontation.”

One philosopher has said the movement has been driven by anger and hatred since the 1980s. “It is faith in the whole that turns differences into constructive cooperation rather than hostile division and confrontation. However, even in the secularized progressive movement and the conservative faith, we can no longer find faith in the whole. “Everyone believes that they are good, but condemns others as evil, and is only focused on fighting and winning against others.”

“Because we are all separated from the whole we cannot achieve a higher unity amidst differences.” To heal the divisions of our time, we must tolerate differences. “This will be possible when the belief that we and others are also a part of the whole takes root in our hearts.” 

Today, formal democracy has been achieved, but hostility, hatred, disgust, and exclusion are rising. What is it that brings us together? Finding and paying attention to it is a task required of the church and believers. The role of Prophet in our time is not only about condemning lies and injustice but also bringing people together.

Catholic Church Statistics 2023

Both Catholic papers had featured articles on the Statistics from the 2023 report recently published. The comments below were taken from the Catholic Times.

The number of believers in Korean churches was 5,970,675, an increase of 20,813 compared to 2022. The proportion of believers among the total population of Korea (52,673,955 people) is 11.3%. The number of believers has increased slightly (0.3%), but the ratio of believers to population has remained stagnant for three years.

‘Korean Catholic Church Statistics 2023’ announced… Sunday Mass attendance and sacramental activity 60-80% of pre-COVID-19 levels. 25% of believers who left during the pandemic still do not attend Sunday Mass.

The low birth rate and aging phenomenon in Korean society is becoming more evident in the church. In 2023, the number of believers aged 0 to 4 was 24,860, a 50.2% decrease from 2019 (49,949 people) just before COVID-19. On the other hand, the number of believers aged 65 to 69 was 523,305, a 40.8% increase from 371,792 in 2019.

The proportion of believers over 65 is 26.1%, which is 6 percentage points higher than Korea’s rate of 18.2% over the age of 65. According to United Nations standards, a society is considered a super-aged society if more than 20% of the population is over 65 years old. The church is experiencing a super-aging society before our national society.

In an analysis report, the Korean Catholic Pastoral Research Institute said: “It is time for an overall and comprehensive renewal of the entire process, from catechesis on the importance of infant baptism, infant and toddler education, Sunday school, and youth and youth ministry. 

The number of people attending Sunday Mass was 805,361, and the Sunday Mass attendance rate compared to all believers was 13.5%. This is a 7.7% point decrease from 2013 (21.2%), 10 years ago. Due to the impact of COVID-19, the proportion of Sunday Mass attendees, which reached a low of 10.3% in 2020, is gradually increasing. 

The numbers receiving the sacraments, such as Confirmation, Confession of the Sick, and Holy Communion, is gradually increasing after the pandemic. Compared to the previous year, the Sacrament of Confirmation increased by 7.1%, the Anointing of the Sick by 22.5%, the Sacrament of Penance by 12.6%, and the Communion by 6.4%. 

The proportion of parish priests over 65 years old is 17.5%... The number of elderly priests, including senior pastors, continues to increase.

75 new priests, the lowest number since 2013... The number of seminarians is also decreasing

The number of Korean church clergy (excluding deacons) was 5,721, an increase of 18 from the previous year. Of these, 4,715 are parish priests. The aging of priests has also been a prominent feature for several years. Looking at the distribution of parish priests by age, those aged 65 or older accounted for the highest proportion at 17.5% of the total. Excluding priests over 65, those between the ages of 50 and 54 accounted for the most at 13.9%, followed by those between the ages of 40 and 44 at 13.8%, and those between the ages of 45 and 49 at 13.6%. The number of senior pastors in the diocese has also continued to increase over the past 10 years, reaching well over 500 in 2023 with 536 (11.4% of all priests), an increase of 46 from the previous year.

While the number of elderly priests and senior pastors has increased, the number of new priests and seminarians continues to decrease. The number of new priests in the dioceses was 75, the lowest number since 2013. The decline continues after falling below 100 in 2020. The number of seminarians totaled 1,018, including 790 from parishes and 228 from religious orders, a 37.5% decrease from 2013 (1,264). The number of seminarians admitted to dioceses and religious orders, which remained at more than 130 until 2021, was 96 in 2023, following the previous year (88) and did not exceed 100 this year. The number of seminarians entering the diocese was 81, a 43.4% decrease from 2013 (143).

The Korean Catholic Pastoral Research Institute said, “When looking at the number of new priests and the ratio of elderly priests comprehensively, it is expected that the Korean Church will face a priest shortage within a few years as the current middle-aged priests retire from front-line ministry, so more mid- to long-term measures are needed to address this.” 

As of 2023, 11,473 people are living a religious life in 175 religious orders in the Korean Church. The number of male religious was 1,568, a decrease of 34 from the previous year, and the number of female religious was 9,905, a decrease of 69. Compared to 2013, male religious decreased by 65.3% and female religious decreased by 53.8%. Among the female religious novices  in the dioceses, only three were Korean, while the number of foreigners was 86. Considering that there were 100 Koreans and 33 foreigners in 2013, the ratio of foreign trainees has increased noticeably over the past 10 years.

Do it Yourself

The Catholic Times View from the Ark column gives the readers some thoughts on —Giving people with developmental disabilities a life of ‘self-determination’—

 “Sir, I want to do it myself.”

People who do something only with someone's help, who live a daily life following someone else's plan,  who find the road they want and what they like to be difficult and long. These are people with developmental disabilities.

When you become an adult, you have to make your own choices every moment of your daily life and live with responsibility for your choices, no matter what the consequences are. When adolescents with developmental disabilities become adults, they naturally want to live freely in making their own decisions and taking responsibility for them. However,  they face many difficulties.

Rather, parents of children with developmental disabilities have a wish to live just one day longer than their children. “One more day than your child… ” is full of earnestness and affection for children. Although there are facilities and activity assistance services for the welfare of the disabled, still parents cannot take their eyes off their children with disabilities until they close their eyes.

Moreover, since adults with disabilities do not have many places to go, parents always live with worries about what will happen to their children after they die. This issue has already been publicly discussed, but there are no clear results yet.  This is why adults with disabilities need space and programs to make choices through repetitive training so that they can make their own decisions.

Fortunately, there are a small number of welfare centers that offer programs for these people. We need more to improve the self-determination ability of youth with developmental disabilities during their transition to adulthood. 

The goal of this program is to help participants make their own choices and decisions so that they can face the world without fear and with the confidence that they can do it on their own. However,  in the beginning, it will be difficult for them to plan for themselves or even express what they want to do, and wait for someone to make a choice for them.

However, through repeated training in the process of finding what they like, they learn to enjoy what they do. Now, they can take the bus, go to the bank, order their favorite burger and drink, and make payments all by themselves. They take the subway to places they want to visit and buy delicious snacks for Mom on the way home. They also learn to give up what they like for their friends. By making plans about what to do, they get a feeling of satisfaction from what they do.

“It may seem attractive and convenient to have everything cared for, without having to choose, but if it is repeated and continues, you end up easily giving up on problems that can be solved with your own abilities, and you become a helpless person. We take a lot of time to make choices, make decisions and take responsibility for ourselves. However, if you cannot endure this time, you will end up doing the same things you have done so far.” (Words of Welfare Center Director)

Now, we hope that those involved can more easily access a space where they can independently live a life of ‘self-determination’ rather than a life chosen by someone else. Society should pay more attention and prepare so that people can live independent lives by choosing a form of life within diversity.

Therefore, we hope that both the church and the local community will serve as a space where people can increase their experience of self-determination. "I dream of a future where our parents allow us to go out for a reason, and we get together and become beautiful people."

The Burden of the Past

In the Diagnosis of the Times column of the Catholic Peace Weekly, a priest director of a Human Rights Research Center gives us some thoughts on the weight of the past.

Not only tragic events such as accidents and wars, but also the separations and losses that occur during life, frustration caused by the world's high barriers, and sadness and regret over irreversible events are not just things of the past. The past is tied to the present life and the time to come.

Let's conduct a 'thought experiment' proposed by Friedrich Nietzsche. Imagine one day an evil spirit sneaks into our deepest loneliness and says: 'You will have to live the life you have lived so far, and the life you are living now, over and over again'. This question, known as 'eternal recurrence', is an experiment that asks about the meaning of my life. If the same life were to repeat endlessly, how would I deal with this test?

Neither naive optimism that imagines everything will just work out, nor pessimism that always anticipates the worst scenario seems to pass the tough test of life. Life is not a series of actions and events that are unrelated but a path that moves along with time. Whether it's individual or social life, even if the path seems to be interrupted or lacks continuity at times, what is interrupted is only a phase of life, not the whole. To affirm the present existence, we must acknowledge the past that led to such existence, no matter how unpleasant and reluctant we are to recall it. It is impossible to believe the past never existed just because we have not lived happily until now, but at the same time, we don't live helplessly looking regretfully over the past.

But why must we accept the past? Wouldn't it be much better if we had never been born, and if tragedies like the Sewol ferry disaster, the Itaewon tragedy, or the many senseless deaths had never occurred? Accepting our existence or social state is not a matter of preference but choice. In dealing with regret and loss, an acceptance attitude is better than resistance. We are inevitably the product of a history we cannot change. It would have been much better if terrible things had not happened, however, we can't avoid all tragedy but no need to affirm it. It's about finding the right path when an opportunity is given.

The force that rubs against clumsy optimism is 'hope.' Thomas Aquinas said that hope is the desire for the 'good of a difficult future' (bonum futurum arduum). Hope is not the feeling that things will turn out well. Hope is the desire to find a way through danger and difficulty and to act. This requires a clear vision to see the anxious reality and a courageous attitude of the heart. And above all, hope is a gift from God to those who are frustrated and disappointed. It is also the expectation that is reborn through solidarity and companionship with them. Our hope is for a better future and to work to make it happen.     

Dealing With Hate Speech

In the View from the Ark column of the Catholic Times, a college professor reminds the readers of society's problem with hate speech.

The Catholic Church teaches us to imitate Jesus Christ rather than blaming or condemning others, saying things like: “Let him who is without sin cast a stone” or “It’s my fault.” However, during the National Assembly elections, there were cases where the candidates' words exceeded what we consider to be the minimum moral standards. Some of these candidates withdrew from their candidacy, but others ignored such criticism and ran for election and some were elected.

In our society, not only hatred of women but also hatred of various minority groups such as the disabled, elderly, and immigrants are often justified. Their remarks become popular through social media and personal broadcasting channels and sometimes bring fame and wealth. Celebrities who treated women as sexual objects or made disparaging remarks about various family members on TV entertainment programs were criticized and even had their appearances suspended for a while. However, since there is no strong basis for punishing hate speech, their hate speech is forgotten.

Because personal broadcasting channels are relatively free from censorship in the name of freedom of expression, they pursue fun, provocative, and violent things. Hate speech that deeply hurts some people has been overlooked. However, in this election, the candidates’ hate speech came back like a boomerang. Even in this case, some candidates did not sincerely apologize, complained that they were maltreated without knowing what they had done, or glossed over the fact that they had made a mistake. Voters watching them were wondering whether they should vote.

Nevertheless, this situation is not all hopeless. This is because hate speech can be a starting point for criticizing hate speech and demanding sensitivity to discrimination against others, not only for the speaker but for society as a whole.

The belief in refraining from any language or policies that contain prejudice or discrimination against minorities is called 'political correctness'. Some people believe this political correctness suppresses free speech and discussion and hinders the development of democracy. However, even if political correctness limits the freedom of expression and behavior of not only oneself but also others, political correctness is still necessary and important when considering the suffering of those who are harmed by hate speech or actions.

There is a need to strengthen consultation, deliberation, education, and legal sanctions beyond individual reflection regarding hate speech in areas such as media, schools, and politics. Each political party must enhance sensitivity to hate through gender awareness education and sexual violence prevention education, and exclude people who make hate speech in the party membership criteria.

In her book "Hate Speech", American feminist philosopher Judith Butler says that simply silencing hate speech speakers does not eliminate hate in society. This is because the group that made the utterance possible was also created with the support of society. Butler emphasizes that hate can disappear and society can change when society recognizes the problems of hate by apologizing to those who have suffered due to hate and healing their wounds.

From this perspective, hate speech found in politics or the media is not solely the fault of those who attracted attention and became stars through hate speech. Those who supported and cheered their hate speech and those who remained silent about it cannot be free from responsibility. To develop sensitivity to hate speech in our society, it is necessary to pay attention to and recognize the suffering of others.

There is a need to be sensitive to whether hate speech is inadvertently used in Catholic Mass sermons or catechesis. Within church organizations, gender equality education, such as gender awareness education and sexual violence prevention education, should be provided and the church should play a role in criticizing and monitoring hate speech in society.

Spring Flowers and War

The Catholic Peace Weekly Diagnosis of the Times column has an article by a priest member of the Reconciliation Committee of the diocese that compares war with the flowers of spring, their similarity, and differences.

It's spring. Flowers that make our hearts flutter are blooming everywhere. It's always amazing to see them every year. It's surprising how such beautiful colors can adorn the black and withered branches that seem dead. People can't resist pressing the shutter on their handphones in front of forsythias, azaleas, and cherry trees.

Spring flowers have the magic to make us want to send pictures to someone precious and walk along the flower paths together. But these spring flowers bloom in a certain order. They follow a sequence according to the temperature and the amount of sunlight. 

The flower that first signals the change of seasons is the plum blossom. Next in line is the cornelian cherry, followed by the magnolia, which tempts with its subtle fragrance. After the magnolia comes the forsythia, and then the azalea. Around this time, songs about cherry blossoms are heard on the radio, and then tulips take their place. People often confuse azaleas with rhododendrons, but if you remember that rhododendrons bloom last in May after the spring has passed, it's easy to distinguish them from azaleas that bloom in March. Thus, nature creates an order of spring flowers based on temperature and sunlight, allowing us to predict what will bloom next.

So, what do spring flowers have in common with war? It's the order and predictability. Looking at it this way, war is similar. In reality, we often think that wars suddenly erupt. The Russia-Ukraine war and the Israel-Hamas conflict both surprised everyone. While wars may seem shocking and sudden, it's not that there were no conflicts before. All wars, in fact, do not happen out of the blue. Conflicts arise and escalate until they reach a tipping point, and that's when war breaks out.

War may occur suddenly to those who haven't paid attention to the conflicts. However, if one closely observes the interactions of word against word, action against action, one can see the results in the making. In fact, wars that mobilize a nation's entire capacity and everyday conflicts go through a process. For example, if a dispute over parking arises on the street, it starts with harsh words, then threatening behavior, and eventually escalates to physical violence with punches thrown.

There can be decisive words and actions that intensify conflicts, and conversely, there are times when conflicts can be managed. Just as one can predict when buds will bloom by noticing the slight changes in temperature and sunlight, all human conflicts can be prevented if their progression is sensitively detected. 

Of course, spring flowers and wars lead to very different outcomes. One is the work of life, and the other is a path of destruction and death. Spring flowers remind us of loved ones and bring happiness we want to share, while war brings the anxiety and fear of losing loved ones. Therefore, conflicts should be given as much attention and management as spring flowers.

The conflict on the Korean Peninsula is also somewhere in this process. Exchanges have disappeared, communication lines have been cut, hostile language is exchanged, shows of force are frequent, negotiations have been broken, and hostility is growing. What will be the next step? Shouldn't we stop here, manage, and adjust? What should we do in this process? Many questions are now laid before us. However, one clear fact is that while spring flowers continue their process without pause, war can be stopped if we pay attention. In other words, war grows on our indifference.