The Failure of Christianity in England

 

The director of the pastoral ministry office of one of the dioceses sent an e-mail recently to all priests, informing them of the trends in society which can be expected to change how we are likely to live our lives in the future, and to help plan for this changing future. Reference was also made to a paper by a Protestant missionary, now in England, who has worked for many years on this topic. Protestants, the director says, have been working in this area for some time, and we have a lot to learn from them.

The speed of change is accelerating, he says, and spreading throughout the world, noting the period of 'singularity' (a time when a technological entity with greater than human intelligence is created) that many see approaching .  Consequently, we are told we have to prepare for this eventuality with study and by making the message of Jesus known within this new environment.

We are not attempting to predict the future, he says,  but to see the different possibilities that the future holds.  We have to prepare for this new future, he maintains, and mentions a few of the developments that can be expected to loom large in the coming years: an aging population, merging and  multiculturalism, climate change, the spread of education and literacy, the growth of digital communication, the bankruptcy of some countries, environmental concerns, new energy sources, strengthening of women's role in society, the disappearance of the traditional family, globalization, the bloc economy, and political influence shifting to the East, social networking becoming increasingly more important, among many other developments that may significantly alter our lives.

The  paper by the Protestant missionary presents the results of a study of Christianity in England, and  hopes that its findings will help the Church in Korea. He mentions how the Koreans have admired the English, their culture and Christianity, and that many go to England to study. However, he says that the Christianity in England  is not what Koreans think it is.  Christianity is very much on the decline in England, but there is still much that can be learned from English Christianity, including the reasons for its decline in England.  

The paper goes through the history of Christianity in England, from its beginning with Catholicism, and the Wycliffe period  that preceded the Reformation, which was not, he says, a religious reformation in England, but a political movement. Anglicanism was used as a political force to establish the kingship and the government. But he says you could see the decline of religion in England early on. You had the moral positions that were contrary to biblical morality gradually put in place. Today, he believes there would be very few in England living the Christian life. Though many say they are Christian, humanism and the satisfaction of human needs, he feels, is the predominant ethos within the country.

From the beginning, Christianity in England was divided into those who wanted to reconcile with Rome, the conservatives, and those who  wanted to go along with the reformers on the continent, the liberals, There were also those who wanted to return to the time of the middle ages, but eliminating the abuses and corruption of those times and building a truly National English Church. These divisions, however, helped to break down the unity of the Church, and  the message received from Jesus.

He gives us a number of  facts that he feels precipitated the decline of Christianity, citing first the external reasons for the decline: not seeing and preparing for the changes in society, the Church being used by the government to further their own ends, and the spread of humanistic and secularist ideas. The groups that have stayed close to the Scriptures, he says, have fared much better.

The Internal reasons for the decline of Christianity would be worldly attitudes, pragmatism and rationalism, the loss of desire for the saving of souls and for evangelization. He warns of the same thing happening in Korea if we don't prepare for the changes. He warns about the desire to work for a utopia in this world, and forgetting what the command of Jesus was to his apostles.

What is Truth?

The often heard "rags to riches" tale can also be applied to the achievements of Korea after liberation from Japan and the Korean War. Among the leaders in many endeavors, Korea has recently joined, according to the Catholic Kyeongyang Magazine, the 20-50 Club, the 7th country with a population over 50 million and an average national income surpassing $20,000. It is quite an achievement, but though much has been gained, much has been lost, says the priest-writer, believing there is more joy for what we have gained than sadness for what we have lost. He quotes the words of Jeff Dickson's Paradox of Our Times to illustrate this dichotomy that infects, he believes, our modern societies.     

The paradox of our time in history is that
We have taller buildings, but shorter tempers;
Wider freeways, but narrower viewpoints.
We spend more, but have less.
We buy more, but enjoy it less.
We have bigger houses and smaller families;
More conveniences, but less time.
We have more degrees, but less sense;
More knowledge, but less judgment;
More experts, but more problems;
More medicine, but less wellness.

We have multiplied our possessions, but reduced our values.
We talk too much, love too seldom, and hate too often.
We've learned how to make a living, but not a life.
We've added years to life, not life to years.
We've been all the way to the moon and back,
But have trouble crossing the street to meet the new neighbor.
We've conquered outer space, but not inner space.
We've cleaned up the air, but polluted the soul.
We've split the atom, but not our prejudice.
We have higher incomes, but lower morals.
We've become long on quantity, but short on quality.
 
Summarizing the words from the article, the writer divides historical time into the ancient age, the middle ages, and the present age, with a definite pattern of thinking and acting in each one of these time periods. The focus, he says, during each of these periods was always on attaining a better understanding of truth, goodness and beauty.

The ancients inquired, with their philosophies, about the universe and the laws of nature. During the middle ages, inquiry swung to the study of metaphysics and, with God the center of interest, sought to prove the existence of the God they couldn't see. Learning was principally occupied with theology, philosophy, law and medicine.

However, with the pain of life and what was seen as the unreasonableness of death, there was a desire for a more personal God that would be more helpful to humanity. The advances of science and the breakdown of the traditional ways of seeing the world and ourselves have brought us into modern times, where humanity has supplanted God at the center of our lives. The industrial revolution and the division of labor accelerated the advancement to modern times, which ushered in contemporary ideas such as communism, democracy, materialism, modernism and postmodernism.

The influences on society have been many, including more emphasis on individualism, pluralism, multiculturalism, relativism.  Traditional concerns on what's important in life have been left behind, replaced with an interest in originality and individualism. Much has improved, with our knowledge greatly expanded, the writer admits, but more has been lost, he says, when the clear distinctions between goodness and evil, justice and injustice are no longer being made. It does require more vigilance on our part, he cautions, as we seek guidance on how to live our lives.

With this type of thinking, he believes everything can be true or untrue. In the past the search for "Being" was at the center of the search for truth; today the search has shifted to "Existence." The author uses the words of Benedict, the last pope, while still a professor in Germany, to emphasize the importance of understanding the dangers of relativism: "In the middle ages all being was true, but modern thinking has changed this to all we make is true, and this will be changed to whatever we will make is true."

The importance of what we think about truth cannot be overstated, says the writer. The way we see it will determine how we live our faith life.

Addiction and Freedom

A Religious Sister, writing in the Kyeongyang Magazine, recounts observing at Mass one morning a Catholic who was obviously drunk and yet wanted to receive communion. He was prevented from approaching the altar by others who escorted him outside, she said. They did not believe he was in the right frame of mind to receive communion, but she asked herself: What would Jesus have done? She believes it's a question not easily answered. We know that addiction takes many forms: the constant use of smart phones, internet searches, pornography, gambling, to name just a few. When these less obviously addicted persons come to Mass, she says we have no idea of their addiction. 

 

We find it much easier to censure those who abuse tobacco and alcohol, but can we say there is no problem with the abuse of the smart phone and the internet? When there is drug abuse, we consider it a disease and usually recommend that the victim seek help. However, there are many who are addicted without any outward signs of their addiction, often without knowing they are addicted. Is addiction to alcohol and gambling less harmful than the addictions to pornography and watching videos nonstop? she asks.

When spirits are low and we are dealing with painful emotions, we can be tempted to abuse alcohol and drugs. Similarly, when bored and lonely, we can have recourse to smart phones, pornography and videos to escape the boredom. When this occurs, aren't we also, she asks, during harm to ourselves, to our bodies and our minds? 

The dictionary describes addiction, she says, as the condition of being habitually or compulsively occupied with, or involved in, something. It is like descending a hill in a car without the breaks working. Living in a troubled society, we are all exposed to addiction, she believes; none of us is safe from being infected.

Can we say that substance abuse is any different from addiction to the smart phone, internet surfing, and many other common addictions we hardly are conscious of?  Studies have shown that not only substance abuse but all addictive activities show the same affect on the brain--principally, the loss of self restraint, with an excessive release of dopamine. Using brain scanning equipment, researchers have established that all addictions can be traced to dopamine-induced expectations.
 
Addictions become more serious, she believes, when indulged in secretly, usually because of embarrassment. For instance, she says that while eating too much is sometimes the normal occurrence during a family get-together, eating secretly to excess is a sickness, as are all addictions that are secretly indulged in. 
Watching a drama with the family or watching pornography with some friends is one thing but  staying up all night and watching something on the computer or smart phone is something else, she says. But when it's done and someone comes in and you cover over what you're doing, this is a sign of a possible addiction, and if it continues, there will be lies and more effort to hide what is being done. As a result, the relationship with the family is hurt, as well as our relationship with others. Overall, our interior life becomes weakened, confused and miserable.

When we do continually what is embarrassing and shameful we are lying in our hearts, and darkness grows.  We have to break this to return  to health. Addiction starts from escape from uncomfortableness and pain. We have to have the courage to fight against these feelings.

We should write down our habitual addictive actions honestly.When do we get absorbed with pornography, Internet shopping, etc.? What kind of emotions do we have at that time? Look directly at our feelings of shame and embarrassment and look for the underlying loneliness, fatigue, pain that we have buried.  How lonely how much love did I want to  receive? Acknowledging this and asking help from God is the first step to health.

What are the Dreams and Hopes of the Young?

The Olympics for the "Deaf and Dumb," recently held in Sophia, Bulgaria, received little coverage from the mass media, which, as we know, does not cover news they consider of little interest to most of the public. And learning the names of the winners, even with a great deal of Internet browsing, is not easily done. 
 
Writing in the Catholic Times, a columnist on the opinion page tells us that Korea came in third with 19 gold medals, 11 silver and 12 bronze. This lack of interest in these Olympics games is in marked contrast, he points out, with the interest in entrance exams in Korea. The columnist mentions one Korean who placed first in three of the shooting competitions, and explains what he used to help him concentrate, blocking everything else from sight except the target.

Korean third-year high-school students have been told that July 30th signaled the beginning of the 100 days before college entrance exams. Students, like the shooter in the Olympics, have their eyes on their target, the exams, and blinders for everything else. Both students and parents have that as their number-one goal, the reason the students have worked hard on their studies for twelve years.

What are the dreams and hopes of our students? the columnist asks. What is the reason for studying so hard, for doing well in school? They answer they give without hesitation, he says, is to get into college. Their happiness or misery, they believe, will depend on the college and curriculum they select.  What the students want and would like to do in the future is of little interest.

The students' aptitude and specific intentions are on the back burner, the only interest right now is to get high marks in the entrance exams. What students would like to do later in life is outside the scope of their interest. They have put blinders on, he says. The target is doing well in the exams, so they can get good jobs and big salaries.

The columnist compares the blinders the students have been given by society to the blinders the shooter used to win his gold medals in the Olympics. In order to achieve his dream and goal, he freely used blinders. In both cases, blinders are being used but there is a world of difference, the columnist says, in the motivation for the blinders.

Our young people must respect their freedom of will, the columnist insists. They are immature and don't understand all that is happening in society, but they know very well what their dreams and hopes are. The older generation, with their blinders, does not see the real dreams and hopes of the young, he says, but believes that entrance into college and a big salary is what life is all about. The blinders that society is imposing on the aspirations of our young is infringing on their capacity to freely choose for themselves what goals they will have in life, says the columnist. This freedom is sadly lacking in our society today, and he quotes, in support of this view, from the Catechism of the Catholic Church #1738.

"Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being. All owe to each other this duty of respect." This respect is what is missing, he believes, when society unduly influences the life choices of our young people by encouraging an unnatural concentration on doing well in the entrance exams, and neglecting all other aspects of life.  

Silence of God

A columnist of the Catholic Times remembers a time during her second year of college, when a professor referred to Shusaku Endo's novel Silence. She doesn't remember the context, and it had nothing to do with her major, but even today, she says, when she hears the novel mentioned, the words spoken by the professor come to mind: "Trample! Trample! I more than anyone know of the pain in your foot. Trample! It was to be trampled on by men that I was born into this world. It was to share men's pain that I carried my cross!" These words of Endo, which he believed could have been spoken by Jesus, to console the torment of the undecided protagonist, and as a summation of the incarnation mystery, made a big impression on the columnist.

She was captivated by the novel, with its 17th century background, during a time when members of the Church, because of the persecution, had to forget God to survive. This was the dilemma the characters of the novel had to face, and the portrayal by Endo is detailed and vivid.
 
During the reading of the novel, the question that kept coming to mind, she said, was: Where is God when humans are confronting pain? Would we side with God or deny him, as the protagonist of Silence had done? she asked herself. Would she have the strength of faith, she asks repeatedly, to remain with Jesus, despite the recurring doubts? Thinking deeply on the meaning of martyrdom, as a personal option--should the opportunity ever present itself--was one of the results of her reading, she said.

We should be hearing about the beatification of 124 Korean martyrs, she goes on to say, whose petitions have been presented to Rome. This official presentation was made in 2009 and there is a chance that a resolution will be forthcoming next year. The Korean Catholics have this as one of their intentions in their communal and private prayers.
 
There are still many who have to give up their lives for their faith, but today more people, she says, are called to be "white martyrs" in contrast to the "red martyrs" who have given their lives for their faith. Tertullian (155-230 AD) is quoted frequently:"The oftener we are mowed down by you, the more our numbers grow; the blood of Christians is the seed of the faith." In Korean, the spirituality of the martyrs has given birth to a lively Church.

In the world today, as we are confronted by materialism, secularism, relativism, individualism, and the like, what is required is the strength of the martyrs to overcome the onslaughts of these troubling "isms" that challenge us daily.  The virtues that our ancestors in the faith have shown us by giving up their lives, we, the white martyrs, should manifest, she says, by living our lives with courage, self-sacrifice and love. The example of the martyrs, she hopes, will enliven our faith and the faith of all the Catholics throughout the world, blessing us with a new fruitfulness.

Cooperating in the Work of Creation

A priest writing in the With Bible magazine reflects on a recent return trip to the Lerins Islands, off the French coast close to Cannes. Returning after 20 years, he still marvels at the beauty.

On the island of Saint Honorat, there is a magnificent monastery inhabited by 22 monks, who continue the monastic life that began in the early 400s. He recalls the beauty of the surrounding fields, and the dedicated life of work and prayer of the monks, as they tend the fields and vineyard.

He goes back to our Christan understanding of creation, which places humanity at the summit of creation and as its goal. Deep ecology, which sees, he says, all of creation as equal worth,would have difficulty with this Christian understanding of creation. The Jewish interpreters of the Genesis account make it clear that God made humanity in a different way--in the image of God, and the priest wants to help us understand what is meant by using the interpretations of the Jewish teachers.

"Let us make man in the our image, after our likeness" (Gen. 1:26). We have the use of the 'us' which for the Jew of that time, he explains, did not refer to the editorial 'we' of our times. Who was God referring to when using the word 'us'? the priest asks. We can't use the Trinity to explain it, of course. So how can it be explained? 

There are many different interpretations, he says, and he presents two of them. One possibility: God had in mind the heavenly court of four of his angels: Truth, Justice, Love, and Peace.  Peace and Justice, so it is explained, were against God creating humanity, for they feared that destruction and lies would enter creation. Truth and Love were for the creation of humanity. God decided to create and use humanity to  spread these four values throughout creation.
 
Another interpretation was that God discussed the creation with humanity. Humanity was a partner with God, and God wanted to embody all of creation with these four values of Peace, Justice, Love and Truth. God made humanity after his image, the Jewish teachers taught, so he could work in partnership with his creation.

French bishops said last year very much the same thing; that God wanted humanity to work with him in his continuing creation. In Gen.2:15, we are told that humanity had the task to care and cultivate God's gift of creation by being made the stewards of the earth. To say that humanity is a co-worker with God might at first be thought to be an exaggeration, he says, but when Eve gave birth to Cain, the first born, it was with the help of God (4:1), who accompanies humanity throughout the creative process.  We were given intellect and will precisely so we could participate in this task. Though this task has obviously not always been carried out wisely, there is no reason to believe, he says, that this will always be the case in the future.

Importance of Korean Catholic History

By studying history, we can discern God's message to the world. Justice is made present to us. Those who experienced this history use it as stepping stones to convey to us their wisdom. The study of history is the effort to understand this reality. So begins an essay in the Catholic Times on the Catholic history of Korea.

Recently, a group of scholars who have worked on  Korean Church history met together to discuss their field of work and reminisce on the giants of the past. There have always been persons who  have seen the  importance of this study, and thirst for what they know they can find and  dig their own wells to find it.

The glorious history of the Korean Church was seen from the beginning:  The Silk Letter of Hwang Sa-yong (Alexander), the prison letters of Yi Suni, the "Catholic History of the Church" by Dallet,  letters of  missioners  to the home country telling about the lives of the Korean Catholics. The story of St. Kim Tae-gon (Andrew), and Father Thomas Choe Yong-eop waiting to enter Korea, were all a part of this precious legacy that captivated the early historians.

Catholicism entered a society that was completely different from what it came to teach, and yet it sent down its roots and it blossomed. Changes were so many that even during the lifetime of the early Christians there were  many changes in the language of the prayers and the liturgy.

History is the study of the incidents of the past up to the present, and uncovering their connections and  value. This requires the emptying of oneself and  strict judgments, which can open up new experiences for those who make history their special study. The study also requires discipline, a method, and a philosophy that has to be mastered. Even though it is a study with many requirements, the environment in which it  is pursued is not friendly. There is a  need now for young people to devote themselves to this study.

However, there should be a change in the way it is done. There has to be an embracing of the society in which the Church is  found. The understanding of Church history has to be done within the larger  Korean national history. In a country were only one in ten is Catholic, the study of Church history has to be done in a way the other nine can understand. The tendency to speak only to Catholics has to be overcome, which will foster evangelization. This will also include  those who come to the Church in the future.  Christians live in the present but try  to understand the environment in which they live. We have to see the importance of this study and should have more concern for those working in this field.