Anger: A Serious Problem

Anger is a serious problem that many of us have to face. Lectures on Happiness, a column in the Peace Weekly, discusses the subject and, using the example of Christ, leaves us with some helpful pointers to follow. Koreans usually consider anger a disease, and it may not even appear outwardly as anger but remain simmering inside.

In chapter 8 of St. John's Gospel, we have the incident of the woman caught in adultery. Lawyers came with the woman to Jesus, asking him what was to be done? She broke the law of Moses and was to be stoned to death; they wanted to hear from Jesus. Wisely, he bent over to write on the ground, giving her accusers a chance to have their anger subside.

Jesus then tells those without sin to begin stoning the woman, as he again writes on the ground. He gave them plenty of time to reflect on the situation. They all left, and Jesus told the woman to go and not sin again.

The columnist gives us five steps to control our anger, after first advising us that when anger invades our psyche, counting to ten is a great help in regaining control.

The first step is to breathe deeply. When God made us, he breathed into us; when we have difficulty breathing, we have difficulty controlling our life.

Second: Walk. It cleans and heals our hearts. Take the rosary beads and go for a walk.

Third: Go easy on fast foods and flesh meats. We can see the effect of this in the animals that are flesh eaters and in those that are herbivore.The more natural the food we eat the less anger we will have, he says.

Fourth: Enjoy life. Take time to rest. Jesus worked six days and rested on the seventh. Seek harmony between work and rest.

Fifth: Be good to yourself. If you are happy, you will not get angry. Do not think that is going against our religious beliefs. Our Lord did say what does it profit a person if he gains the whole world and loses himself (Matt. 16:26). It is when we are happy that we can help others to be happy.

Korean Catechumenate

Apostasy of a Christian during the times of persecution was always a traumatic event. A columnist of the Catholic Times discusses how catechumens were treated in those early days of the Church and what was done to accept new members into the church community.

One of the early written directions dealing with the catechumenate was "The Apostolic Tradition" by Hippolytus, who emphasized the importance of motivating the candidate and providing guidelines for living a proper life thereafter. When their occupation was not in harmony with the Christian life, they were told to leave it. They continued in the catechumenate for three years, but it was the quality of their lives, which determined the person's suitability for baptism and not their knowledge of the catechism. This, however, was not the policy of all the churches.

During the difficult days of persecution in Korea, there were few priests and the forming of a catechumenate was difficult. Those who applied had to give up their superstitious ways and follow the ten commandments and the Christian way of life. After meeting with a priest to discuss the matter, they were considered candidates, and after a period of 40 days could be baptized.

This was considered too short a time, and in 1932, the Directory for the Korean Church was published and the period of preparation was set at six months. This has continued to the present time but in recent years, there are many who feel it should be a year to understand the love of Christ and to have a feel for the Christian way of life.

The Rite of Christian Initiation of Adults (RCIA), after Vatican II, is used by some parishes in forming a catechumenate. We have the three  steps; the three scrutinies during Lent, the baptism at the Easter Vigil, and the period of deepening of the Christian's spirituality after baptism--called the Mystagogy:  a  wonderful way to get the whole community to be involved in the reception of new Christians. However, when the numbers are large, it is no easy task to follow the RCIA steps.

Priests and lay people in the parishes work together zealously to form the new Christians. But despite their efforts, within three years after baptism many fall away from the community. To guard against this, it would be helpful, the columnist suggests, to have programs after baptism, and to urge the whole community to take more interest in the newly baptized. In our modern society, there are many who are divorced and have remarried; it is necessary to make the effort to regularize these marriages when the partners prepare for baptism. Those who come to Catholicism from Protestantism also would be better served if those who are entrusted to teach them had a basic understanding of Protestantism, to point out more easily the differences between the two religions. The work of formation is a difficult one but in today's culture extremely important.

Traditional Korean Medical Practices

In the culture of life column in the Peace Weekly, adoctor of oriental medicine answers a question he often hears. Why do we use more medicine than in the past? He feels, along with many of his colleagues, that the increased use of medicines that are mostly grown commercially, a cultivated product, as opposed to relying on medicines gathered from the mountains and fields in their natural state is one reason for the change. Another reason is that our health has deteriorated from what it was in the past. Because of the health advances in recent years, many more babies are living that would have died. Their resistance to infection is low and health is conspicuously weaker.

In former days in Korea, according to traditional books on care during infancy, "ten commandments of health" were recommended: Keep the back, stomach, feet and intestines warm to help digestion; keep the head and breast cool to prevent fever and distress; keep strange play things away from the hands of babies; do not breast feed until the baby stops crying, be slow in giving medicines to babies; and bathe infrequently.

It was said that it was easier to treat one man than 10 women, and 10 women would be easier than one baby. You can't ask a baby what is the problem, and taking a baby's pulse is no easy task. A baby's energy to develop is strong, which means that unless it is a serious matter, the body will take care of itself.

He mentions that it is not necessary to give medicine to break a fever, and he doesn't use a thermometer but touches the ears. If they are cold, the body will take care of the problem, he says. But if the ears are hot, it would be wise to use a fever breaker.

There are times when medicines should be used; if not, some conditions will get worse and even death is possible, or at least impede normal growth. This decision should be left up to the doctor.

Korean traditional medical practices go back to prehistoric times, and in one of their founding myths wormwood and garlic were used as curative herbs. The West would see much of this as the working of the placebo principle, and yet the East, in its medical practices, seems to be ahead of the West in its appreciation of the need to heal the whole person.

Love is Caring

Words of wisdom come to us from many sources, sometimes helpful, bringing about needed behavioral changes, and sometimes, though making a great deal of sense, have little influence on our lives. A columnist in the Catholic Times recounts a snippet of wisdom he remembers hearing from a  friend who said it influenced him throughout his life.

The friend, a priest, would go as a child, during winter vacations, to the home of his grandparents down country. He tried to find a way of relating with the children his age, but being from the city he was not accepted by the country children; so it was Blacky, the family pet, that he spent most of his time with, walking in the fields and climbing mountains.

One evening his grandmother roasted some sweet potatoes, and brought him some. He began eating the potatoes and remembered Blacky out in the dog house. Taking one of the hot simmering potatoes, he broke it in half and gave the dog the other half. Blacky swallowed the potato and let out a scream. His grandfather and mother rushed out to the dog house to see what the ghastly scream was about. It was then they realized that the boy had given the dog a hot potato. The dog after the episode stayed in the dog house  for a couple of days.

His grandmother gave him a lesson on what dogs do not like, and spent some time getting the message across. It was a lesson the priest has never forgotten. Not everybody likes what we like and the columnist concludes the column with a very simple and obvious moral. Love means many things, but the meaning he likes is 'caring.'

Working in a different culture the reality of this is often seen in what is eaten and  what is avoided  Recently, Koreans have made some changes in what they care about when it comes to eating preferences, coming to appreciate wheat products, cheese and milk, a change which has come about gradually. There are, however, areas of life in which likes and dislikes go much deeper and are probably more similar to the experience of the priest with "hot food and dogs."

Joy in the Ordinariness of Life

Our current educational system prepares us primarily for center stage performances, according to a priest writing in the pages of With Bible. He believes that the education on what to do if you don't make the stage, or come down from the stage, is not part of the curriculum.

Jesus tells us to be servants; according to many people, a very strange logic. We have plenty of teachings by Jesus on this but the one that includes them all is the washing of the feet of the disciples at the Last Supper. With our weaknesses, failures and frustrations, we prepare a place for Jesus and in this emptiness is the fullness that lifts us up.

The writer tells us that his own life  was not one of grandeur but of frustrations. The family was not wealthy and he went through the hell of college entrance exams. Before entering the religious life, he spent eight years working for a weekly paycheck, and even after entering the religious life the frustrations continued. He felt he had no special talents, had difficulty with his studies and  learning a new language in a foreign country. He was like everybody else. Frustrations, weaknesses, failures; the darkness made him easily accept his ordinariness and to finally give thanks for it. Jesus repaid him with his abundance and consolation.

"Some day I will have success. Life, begins with nine innings and two outs. It is difficult, but happiness some day will come." This kind of talk is also not about weakness, he says, but the way of getting to center stage. Our success comes after death; it comes in the glory of resurrection. It is not the glory without death, scars, darkness, and pain. Without this understanding of the cross, we do not have a Christian spirituality. Both Judaism and Islam both believe in God but do not have the cross.

We feel a great fullness when we consider Jesus' empty tomb. If the disciples did not find it empty, they would have despaired. "Lord just give me your love and that will be everything" (Spiritual Exercises of St. Ignatius, #234).

Hearing the cry of the poor

In a Peace Weekly column a priest explains that the Church acts most like a Church when it works to motivate society to create more humane living conditions for all. To do this, he says the Church has to identify both with Christ and with society, sharing not only what is superfluous to the Church's needs  but what is necessary.

"Thus, part of the teaching and most ancient practice of the Church is her conviction that she is obliged by her vocation--she herself, her ministers and each of her members--to relieve the misery of the suffering, both far and near, not only out of her abundance but also out of her necessities. Faced by cases of need, one cannot ignore them in favor of superfluous church ornaments and costly furnishings for divine worship; on the contrary it could be obligatory to sell these goods in order to provide food, drink, clothing and shelter for those who lack these things. As has been already noted, here we are shown a hierarchy of values--in the framework of the right to property--between 'having' and 'being,' especially when the 'having' of a few can be to the detriment of the 'being of many others" (#31, Sollicitudo Rei Socialis).

The Church is the sign of the reign of Christ, and many think that it  is only a relationship with Christ in the Eucharist, in the liturgy. The Church is God's tool, and we don't limit the work of the Church to the liturgical.
 
From the very earliest catechism classes, we learned that the Church, and we as followers of Jesus, have three assignments: to share, to relate and to serve. The terminology of the Scriptures would be kingship, priesthood and prophet.
When we give, we receive, the columnist wants us to understand. Giving without receiving is sentimentalism and romanticism. We receive more than we give. When we give without any return, this is foolishness. He compares it to pouring water into a bottomless crock: not only foolish but a waste.

Those who do not give do not receive; we are not, he says, only speaking of material things. When we do not give, "the 'having' of a few--going back to the words of the encyclical--"can be to the detriment of the 'being' of many others."

The Church, he concludes, must remember to hear the cry of the poor. "He that stoppeth his ear against the cry of the poor, shall also cry himself and shall not be heard."( Proverbs 21:13)

Difficulties of the Young

Writing in the "Window of the Ark" column of the Catholic Times, a priest working with young people relates the story of a young man who told him that because he had lost the love of his girlfriend he felt that his life was over. He went to the top of a building  and tried to kill himself. It was nighttime and he did not see the canopy below, covering the entrance to the building, which broke his fall and saved his life, with just a few scratches. The priest said that he was soon walking around with a smile on his face and eating well. Heartbroken, the young man had caused a couple of thousand dollars of damage to the canopy,  but the expenses were on the house.

The priest reflects on the difficulties of the young. They see so much in the media, and the example of the elders is of little help.  Sexual contact between the sexes is a common occurrence, and they are not prepared for what is involved. They are not familiar with their bodies. They are not prepared for marriage and the difficulties it brings after the excitement of the romantic involvement wears off. The use of  contraceptive drugs and of abortion, the mental tension that comes with an unwanted pregnancy, the avoidance of friends, the  possibility of the relationship going  sour--all are common occurrences.

When faced with an unwanted pregnancy, adults will often resort to abortions or the so called morning-after-pill. Catholics know that this is not permissible, but the young, not being able to acquire the drugs, will often use a month or more of hormones to prevent the pregnancy, which can do a great of damage to a young person's body, preventing pregnancies in the future and bringing depression.

We can't  blame the young people because of the society we have made. The schools are hot beds for bullying. Families are not places of rest and renewal. And the churches, because of the competition for excelling in the college entrance exams, are not able to do their pastoral work with the young.

Adults are often overly concerned with making money. Society has changed more in the last 20 years, the priest says, than we have changed since the beginning of recorded history. What can we expect from the young? They are concerned more about the changes in their bodies than they are about mental maturity. And the adults? They have become the slaves of money and power, and can only deal with the young with honeyed words. This is a serious problem for the young. Tweaking the words of a well-known song, he believes they will aptly describe the youth of the future: Walking in the rain with their heads down. Without a song in their hearts.