Opposition of the I to the We

"The we disappears and the I appears before God" headlines an article that bemoans the distorted understanding of secularization that gives rise to individualism and passivity. Rather than discovering our authentic faith during the Year of Faith, the article contends that we are likely to find, under the banner of the new evangelization, according to many scholars and theologians in Korea, that the biggest obstacle to  our faith is an increasing individualism.

Individual  spirituality is making  inroads within the faith life of our Christians. Pope Benedict has alluded to this tendency in one of his interviews, saying that passive and individual spirituality can now be seen in the life of the Church. Korean scholars see personal profit, satisfaction, and the increase of excessive selfishness as derivative of this thinking. No matter how strong the idea of the holy may be, centering on oneself is growing stronger. Individualism can readily be seen in the globalization that is taking place in Korea.

Many see this drift towards individualism as the key in reading the future.  Religion is  influenced by this trend in society.  When religion is reduced to the private, the social elements are discarded.

One theologian says it's difficult to import the standards used in the West to determine the results of this transformation within Korean society. We can see the drift away from community by those who have ceased going to Mass and confession and have become tepid. This has been operative in the Church for sometime. Another scholar sees postmodernism and its stress on the 'me' against the 'we' as having a destructive influence on the understanding of religion for many.

One element of  this change is the reliance on religion to make one feel good and to provide blessings. One of the surveys made in 1998 found that most people when praying are interested in their own or family needs. In Korea with our folk religion, which is centered on the self, this modern tendency fits in well. And one scholar feels that it is developing into a worship of the self.

A Catholic Time's survey on spiritual life and community, first made in 1987, found that 73 percent of those surveyed thought community life important.  The same questions, asked  again in 1998, found that 63 percent considered community important. In the last survey in 2006, only 38.6 percent considered community important. A clear sign of a  continual drop in the way Christians see community life, and supporting evidence for those who see the tendency toward individualism. 
 
In conclusion, a leader in the the studies of Catholic culture says that although we have a statistical increase in the number of  Catholics, there is a decrease in identifying with the community, a lessening of religious sensibilities, and fewer people who are willing to sacrifice for a cause.
 
The mystery of church community and of a community of love as being essential to Christianity are goals that the Church has to address in its teaching, liturgy, and ways of living the faith as it moves forward into the future.                                                                                                                                                                                                                                                                                                                                                                                            

Women's Role within the Church

In the documents of the Incheon diocese's first synod, the document on Women's Apostolate/Dignity and Mission of Women contains the following statement:

    Scholars looking to the future envision a third millennium where the vertical structure of society will disintegrate and will be replaced by a horizontal structure. Our present pyramidal social structure is changing to a circular network, and in the 21st century this social structure and the world of communication will be changed from a vertical into a horizontal one. In the horizontal society that is coming, the collaborative relationship will be more valued than the competitive relationship, and people, by integrating their individual roles based on creativity and capability, will pursue a common goal.

On the section Women's Activity at the Beginning of the Catholic Church in Korea, the following appears:

    As described in the process of the establishment of the Catholic Church in Korea, lay leaders, both men and women in the last period of the Yi dynasty, could  grasp that all humans are created equal without distinction of class and this was shown in that they studied Catholic doctrine together and prayed together regardless of age and gender. In this way, they proclaimed the  Gospel of Jesus Christ. Women especially were very active in social and cultural affairs. Catholic women learned difficult Chinese characters in a patriarchal social context where sexual discrimination  prevailed. They translated Catholic books into Korean and taught it to their children and to other women. They also wrote guidelines for the appropriate attitude behavior and regulations for  women that were used to instruct women. It is a fact that their works are highly recognized in the history of Korean women. In this way, the characteristic of the  Catholic Church was that they learned the Catholic doctrine and shared it, without distinguishing between men and women, and all together, they announced it to their descendents. This is a precious example for our modern age.

Recently, the subcommittee for women, under the Bishops Lay Apostolate Committee, met together in a seminar. Written up in the Catholic Times, it was an effort to determine what roles modern society is  asking women to take in the Church, in order for them to develop their unique strengths and to realize their identity within the Church. Lectures  and discussions  were held during the one-day  meeting.

A religious sister contrasted the way Jesus related with women in the society of his time with the difference seen in our society and in our homes today. Men are often given center stage; it is their opinions that count, both in society and in the Church. We have to move from a Church where women are seen only in positions of voluntary service, she said, to where they can take their place with their special capabilities in leadership roles within the Church.

A priest mentioned the role of the Blessed Mother and compared it to the present role of women within the Church. They need to add their feminine qualities to the work of the Church, he said.They are to give life, creativity and their unique insights to the Church. But women's primary role, even before their place in the  visible community of Church, is in the family.They are to work in making the family the primary basic church community, and stressed that working to evangelize the family is a big part of the work of our women.

Women's work and their roles in society and in the church are usually hidden, but they have always been important and significant. There is a desire on the part of many for women to have more access to positions where their insights, and strengths are more visible and influential in leading the community of faith. More programs for the education of women for this role in   the church are necessary. Korea has moved a little closer to a time where the importance of the women's role within the church will be taken for granted, but the culture does make it more difficult than it should be.

Sensitivity to the Insights of the Gospel

"Birds fly with both left and right wings working together." The Peace Weekly headlines their editorial on human rights with these words. The bishop-president of the Justice and Peace Committee, in his message for Human Rights Sunday, laments the confrontation between the progressives and the conservatives in society. He appeals to them to see their positions as complementary and as win-win positions.

When it is Christians who are divided on the issues it is harder to understand. The elections that are approaching in Korea make the divide prominent. There is no reason to expect all to have the same opinions, states the bishop. But for a Catholic, there are certain principles that we should all accept. We should agree on acknowledging that we are all united as brothers and sisters. And in this spiritual solidarity, we should foster harmony and balance with everyone. Whether on the right or the left, everyone should be able to put into practice the social message: loving commitment to our brothers and sisters.

In a democratic society, it's normal and expected that progressives and conservatives will coexist relatively peacefully. Their positions are not all embedded in stone; many are relative and relational. Put another way, if the progressive position in society disappeared and only the conservative position remained, in short time the progressive position would make an appearance. The influences of the two viewpoints should not be in opposition but in conversation with one another. This is the way society has developed over the centuries.

The editorial goes back in history to try to understand the current situation in the Korea. In the 1940s, after the end of the war, fierce confrontation existed between radical conservatives and radical progressives. Convinced of the righteousness of their position, they did not hesitate to use violence against each other. In our society of today, we have inherited some of these tendencies from the past.

The Church can not be part of any camp. World society naturally is separated into different ideological inclinations.The Church, however, has to see the human from the viewpoint of the Gospel message. The issues we now face in Korea, especially the 4-River Project and the Chejudo naval base, should not be ideological positions. If they are seen with the eyes of the Gospel, says the editorial, misunderstandings and discord should be things of the past.

The problems that we have in Korea are not much different from those we have recently seen in the States. Catholics are not together even on issues that the Church considers integral to Catholicism. We can make it a problem of emphasis, or try to see a priority in execution, or even a different understanding of words. But the editorial finally ends with the hope that Catholics, with elections coming up shortly, will put aside the labels of conservative and progressive and have a sensitivity to the Christian viewpoint from insights that come from the Gospel message.

Who is to Blame for the Situation?

"We make it our prayer that the witness of life by believers may grow in credibility. To rediscover the content of the faith that is professed, celebrated, lived and prayed, and to reflect on the act of faith, is a task that every believer must make his own, especially in the course of this Year."  These words of Pope Benedict, in his apostolic letter which opened the Year of Faith, led the desk columnist of the Catholic Times to wonder how we in our lives will give meaning to the Year of Faith.
 
He begins by noting that God sent us Jesus, who died on the cross, rose again from the dead, and in God's providence made us to enjoy what he has given, now and for all eternity. This is our sure belief, and though we are challenged daily with temptations and distortions of all kinds, we continue the efforts to live by what we believe, efforts often comparable to those on the field of combat.

He has had discussions with elders and acquaintances who have great love for the Church on finding appropriate ways of living this Year of Faith. He is not able to give full meaning to all that he heard but there are elements he does understand and agrees with. He sums up what he has learned by expressing a warning: If we don't change from the attitude prevalent in the Church of the West and do some deep reflection on the Church in Korea, we cannot expect much from the Year of Faith.

Those in authority, he feels, have to reflect concretely on what is going on before they urge Christians to have a healthy faith life in the face of secularism and other materialistic temptations. His sad conjecture is that we will not have the results desired.
 
And he asks a number of important questions to determine why this is the case. Can we blame relativism and secularism for the  young not coming out to Church? Is it all the fault of society that the Church was not able to hold them? If religion has descended to where the young are looking for psychological consolation, is it not partially the fault of the clergy and religious? When we have concern for the mass media does the Church fully understand the medium? Have we not used the new media mostly to help in administration? Have we not failed to see the possibilities of the give and take in the world of communication? Have we not been too concerned with alms giving, scholarship  and the practice of individual virtues? Have we not stressed the individual spirituality to the detriment of our social responsibilities?

He quotes Cardinal Peter Turkson, president of the Pontifical Council for Justice and Peace, who referred to the social message of the Church as a well-kept secret.
"It should not be a secret any more. In some cases it’s a neglected secret; houses of formation know very little about it. In the past we looked at the Church as the mystical body of Christ; the emphasis was on spiritual relationships. Then Vatican II opened that up, bringing us closer to recognizing the Church, in terms of social commitments, as a family.

Maybe it is the Church, says the columnist,  that has to look at itself and determine how much we have failed to teach the social commitments that are ours to live as baptized Christians and followers of Jesus. 

Memories that will not Disappear

For many years discussion continues about death with dignity which the bishops' conference sees as a  movement for euthanasia creeping in. The Peace Weekly in the editorial spoke to this fear and although Catholicism does not oppose the discontinuing treatment that has no meaning there is much thought that has to go into making laws on the issue.

A doctor writing in the culture of life column describes a case that he had which meant a great deal to him. A grandmother was in the intensive care for cancer, and he relates her story. The family at the start of the Korean War came down from the North, three daughters and the parents.
Shortly after the birth of the third daughter the husband left the family and went off to a distant city to begin a new life. The wife felt betrayed and lived with great anger. She  started working in the fish market to raise her three daughters. She work indefatigably and sent all three to college.

At the end of 20 years the husband came back after the failure of his marriage and wanted to continue where he left off 20 years before. The wife didn't want anything to do with this arrangement. She couldn't forget and forgive him for what he did. But the oldest daughter's marriage was coming up, and she felt that to have a father would be better than not having one, so she let him work doing the household duties and the shopping. 
One day feeling tired and losing weight she went for a medical exam and found that she had cancer. She had chemotherapy and during that time the husband was always at her side making amends for his treatment of the wife and children.The therapy did not prove to be helpful and she was told that she had a couple of months of life. She thought this was enough time to prepare for death.

However one evening at meal she had difficulty in breathing and eating her food. Some of the  food went into her lungs and she developed pneumonia and was taken to the hospital and put in intensive care with a ventilator. During that time with the husband at her side, she wanted to speak to him in a way that would make it easier for her to leave the family.

"Everything is alright, Everything now is alright with me. Get rid of all that you have been carrying and live. Thank you for being by my side. In all truth, thank you for being with me. When we meet again in heaven let us laugh  together"

The doctor finishes his words by saying that the cost of treatment continued to increase, and the treatment was of no medical help but no one can tell the doctor that the treatment had no meaning. What transpired during those minutes at the side of the grandmother no one could possibly expect, imagine or money could buy,  and they are memories that will last a life time and beyond  for those present.

Human Rights Sunday

The ripple effect of what we do is most of the time unknown to us. As Catholics many of our actions seem to  be quite harmless and what we say of no real consequence, but if we took time to study in depth what has transpired, we may hesitate in coming to such a decision. Cause and effect are not that easily determined but there is no question that certain causes do bring about certain effects.

This Sunday in Korea is Human Rights Sunday. Human Rights are a topic of great interest in Korea for many of the Bishops and leaders in the Church feel we have not done a good job in making this part of our Gospel message. Many years ago there was much talk on whether is was an essential, fundamental, indispensable or integral part of the message. When politics get involved we have difficulty keeping the  needs of our brothers and sisters in focus and are side-tracked by words.                                   

The Catholic Times' editorial on the the 31st  Human Rights Sunday, the second Sunday of Advent, brings the issue back to our attention. The bishops have not only made it a one day concern but have declared it a Human Rights Week. The reason for the emphasis is that seeing and hearing what many say and do within the Church makes many doubt whether the Christian message is sufficiently understood: the dignity and value of all life becomes narrowed done to our personal and family needs.

The editorial acknowledges that we have made strides from where we were. We do not have the number of  savage violations  of the rights of others that we saw in the past. But we do still have violation of the freedom and rights of citizens.

The Church's stand on the issue rests on the respect for human dignity that comes from the creation of humanity in the image of God. Which does not allow for the use of humans as means no matter how worthy. In Korea we continue to have the capital punishment, and abortion problem and the problems with poverty and the treatment of the handicapped. This concern for the rights of our brothers and sisters is a fundamental mission of the Church.

The bishop chairman of the bishops' Justice and Peace Committee in his message to the Catholics on Human Rights Sunday asks that the Christians become familiar with the Social Gospel of the Church and use the teaching as a tool to create a human society that respects the dignity of all, and the importance of the human community in the  pursuit of  the values of  truth, justice, freedom and love.

Helping Others to be Renewed (Rothem)

The House of Rothem, a diocesan home for girls who are living in unhealthy conditions, was written up recently by the Peace Weekly. Several stories told by the girls living at the home were highlighted. Angela, 18 years old, noticed that her hair was turning white, that she was having no menstrual periods, and that her breasts continued to grow, which she found strange. She never thought what she saw at the movies would happen to her.

 

The girl, said the journalist on meeting her, looked much younger than her age. Her skin was white and dry. She had been raped and became pregnant, but she  couldn't see any sadness in her appearance. Relating and sharing with those who have gone through the same ordeal, and receiving the help of professional therapists, gave her strength. The new school she was attending made a big difference, she said. 

 

After the baby was born she did get a chance to hug the baby but shortly after it was taken to an adoption home. Angela is now busy studying and wants to be prepared to some day meet her child again.

 

Another girl, Sophia, wanted to go to a place that nobody knew about, so she became a Rothemi girl. Her family condition was not good, and so she depended too much on her boyfriend for help. When she said to come, he came, and to go, he went. When he put his hand on her, she did not push him off, and what was undesirable happened. Now her biggest fear was that what happened would be known. However, what was feared happened quickly. The whole school soon knew, which made staying in school impossible. The lies that her boyfriend had spread made her decision to leave everything behind and go to Rothem easy. Meeting other girls who were enduring the same pain gave her new reasons for living.

She was going into third-year middle school and decided to make plans to go to a special high school where cooking would be taught. She saw a future in being a cook at a hotel restaurant.

 

The name Rothem was taken from the first book of Kings 19:4-8. Elijah the prophet, fearful for his life, runs into the desert, and wishing for death falls asleep under the broom tree. (Rothem  is the name of the broom tree in Hebrew). Awaking he finds  something to eat and drink, and with this refreshment was renewed enabling him to walk 40 days in the desert. 
 

Rothem has 21 teenage girls. The scars that have been inflicted will not disappear quickly.  Of all the psychological helps given the girls the dinning table is the best, reports the journalist. Sharing a meal, they find it easy to relate with one another, accept and love each other, which returns dignity and a sense of worth to the girls.

The girls of Rothem have put together a play that reenacts what they have experienced. It is made up of all the elements that make up a musical and has been well received. When Angela, who plays a girl  in  the same predicament as her own, says, sobbing, after sending her baby out for adoption, "I ...I have a baby, how I want to see my baby," her words had the audience in tears. By being encouraged at Rothem to express their feelings outwardly, many hurts these girls had been carrying with them have been brought to the surface and healed.