North South Dilemma in Korea

In Korea as in the West, there is hesitation on how much we should see the negative along with the positive. Seeing the positive is healthy, they say, and the negative not so much. Those who see "the fly in the ointment" are not always seen affectionately, and yet it is necessary at times to see what is there even if it may hurt.  In Korea, there are many who want to help the North because they are our brothers and sisters. But at times those with authority make this difficult. The truth should not be overlooked, however, regardless of troubling circumstances, even if it may not be good for our public and private 'health'.

Writing a series of articles in the Catholic Times on the state of human rights up North, the head of the Database Center of North Korean Human  Rights reports on the three churches in the North: Protestant, Russian Orthodox and Catholic. The Buddhists have a temple that speaks to their cultural history in Korea. The churches, he says, were built by and run by the  government, and they decide who may attend. There are no priests or sisters in the North. There have always been doubts about the sincerity of the Christians attending these Churches, he makes clear.

Refugees who have left the North almost all say there is no religious freedom there. Most say you are punished for practicing your faith when you are found out. He has in his database 1,152 incidents of religious persecution, involving 700 people. Many have been publicly executed, and large numbers are considered political prisoners and kept in concentration camps, punished with a life of hard labor. 
 
He asks what is the reason the government continues to say there is religious freedom in the North and yet severely punishes those want to practice their faith?  The center has for ten years documented the human rights violations of the North, and can document instances of government deception. 

The silence of the South concerning the cruel treatment of religious believers in the North is hard for the columnist to understand; this includes, he says, religious believers in the South. Though they pray for them and for an improved religious climate, and support humanitarian aid to the North, religious believers here, he regretfully notes, have made no concrete effort to support ending the persecution of religion and the cruel treatment of prisoners in the North, not to mention raising their voices in protest over those who have died as martyrs fighting for religious liberty in the North.

Those suffering because of religious persecution in the North, and those who are in the concentration camps as political prisoners, are waiting for someone to help them. Not only the religious people but all who are threatened with death are waiting for deliverance, he said. He wants the whole world to know the situation up North, so that something can be done about it.

Each year the Center publishes a White Paper. The first White Paper was sponsored by the Bishops Committee for the Reconciliation of the Korean People. He knows they are not able to free those who are suffering in the North, but they are able to make known to the world the plight of those who are suffering by publicizing the atrocities committed. This is the hope that he has, and he wants the rest of us to participate.

In the global village we live in, we often see this kind of  dilemma. In Korea, the same divisions exist. There are those who do not want to alienate the North by continuing to point out what they are doing, because it will have a negative effect on inter-Korean relations. Though an undeniable fact, what is to be done when others want to make the situation known, hoping it will help relieve the suffering up North? Because both approaches hold out the promise of finally achieving the stated goal, it's difficult to persuade adherents of either approach to support the others position and relinquish their own. 

 

              

Sharing: All Gratis

On the spiritual page of the Catholic Times, the columnist recounts and reflects on a difficult experience, both its frustrating moments and its ultimate blessings. As Christians, when helping another in need, there is joy and the  expectation that the day will  finish well, but we know that is not always the case. Puzzlement  and uneasiness may be present, and we blame ourselves for a stupid act that brought  pain into our lives. But often in this hopelessness we can find hope because of our belief in the God who gives freely and is always with us.

A fellow religious came to the columnist's room to ask him if he would accompany him to  the airport. He was going overseas to give retreats and needed some help with his luggage.The columnist was busy at the time and not happy with the prospect of going out to the airport when snow had been predicted, but he knew all the other brothers would be busy and seeing the amount of luggage, he knew that going by public transportation was out of the question, so he prepared the monastery car and got ready  for the trip to the airport.

The trip was filled with talk about the different topics for the retreat his companion would be conducting, so the entire trip was a mini retreat for the columnist.  At the airport, he helped the priest unload the luggage and began the return trip to the monastery.  The gas gauge indicated the gas was low but he thought  there would be no trouble in making it back, though knowing that on the beltway there would be no gas stations.

At that time of day the  beltway was  busy with drivers on their way home from work.  When the car began to slow down, he feared the worse. And soon the car just stopped, during the busiest time of the day. And making matters worse, he could see that the drivers were hurling his way all the abusive words they could muster as they went by his stalled car.

Here he was in the middle of a busy turnpike and not knowing what to do next. Fortunately, he had his cell phone and called the monastery. The brother answering told him that it was no big deal, gave him the number of the insurance company to call, and told him they would solve the problem very quickly. He called the company, gave them the location of his stalled car, and was told to relax; they would be there shortly.

But he was not able to relax. Seeing the angry faces of the passing drivers and passengers, he wanted to convey the message that he was himself upset with the situation. He turned on the emergency light, opened the back door, and stood outside the the car, shivering, wanting to show that his car had broken down and was waiting for the tow truck. Within 30 minutes the tow truck arrived and they left the turnpike at the nearest exit, found the first  gas station, and then went on his way to the monastery with a heartfelt thanksgiving.

On the way home he began to mull over in his mind the whole incident and the way he saw it. Because he did a good deed he felt tempted to believe he would be rewarded, but saw the selfishness of that attitude.  We do not  know the future and to think that God is always going to give us what we want is selfishness. And to blame only himself for what happened is foolishness. If one has been doing his best when we are faced with misery, sadness and despair, we don't give up. God will bring in the hope and joy if we are able to turn our eyes to those around us.

The tow truck came because their service was paid for, but God's help is completely free. When he called the monastery and was told by the brother not to worry, that it was no big deal, the words came as a healing balm.  God is always saying, "It's me, do not be afraid, I am with you." He will come to us in the guise of our neighbor's help.  The sharing and good deeds that we do are the ways God uses to bring  help to those in need--and all gratis. A good thought to keep in mind during this Advent Season.

Gaudium Sunday

"There is an appointed time for everything, and a time for every affair under the heavens." With these well-known words from Ecclesiastes, the Catholic Times' columnist, in the View from the Ark, begins his reflections on Mark 1:15 where the apostle speaks of a time of fulfillment. 

In nature, we see the cyclic fulfillment life and 'death' of plant life, as apparent loss is replaced each year with yet another return of vibrant life. In our churches, four candles are placed before the altar, to be lit one at a time until Christmas, then removed and  returned next year at the same time. A baby is in the mother's womb for 10 months (according to the Korean calendar), and the baby chick hatches after about 20 days. Everything has its time.

There is a time for quiet moments and a time for growth. Trees and grasses, animals and insects--all have a time for growth and maturation, and when the time comes, they pass from the scene; in the same way humans are born, grow and die. But it is only humans that want to shake off this allotted time and pace of life. 

When our ancestors wanted to enjoy a faster life, no matter how fast they wanted to go or to test their strength, there was a limit. We have overcome these problems with speed. We began with the bicycle, and have progressed to airplanes that travel at supersonic speeds. What we were not able to do in a lifetime, we can now do in one day. We have exceeded our greatest imaginings, the columnist points out, but have we become happier or more fulfilled?

Vegetables and fruits no longer know their seasons, and are seen in the markets all year long. With the application of fertilizers and growth hormones, they grow quicker and bigger. Since we prefer not to wait for them to mature naturally, we use heat and chemicals to speed their growth. Isn't this similar to the manufactured goods that come out of our industrial complexes? the columnist asks. And are we not misusing our natural resources simply to satisfy selfish desires, and in the process polluting our environment and short changing those who will come after us?

Moreover, aren't these products more expensive, with its tendency to foster consumer discrimination, separating us into different classes? When we ignore or interfere, he says, with the natural way of what exists, dissatisfaction with what exists is sure to follow.

City life is often cited as a breeding ground for this type of dissatisfaction; those who seem to enjoy city life the most are the sightseers. All the others seem to be in a big hurry. Since our life has become more comfortable, why are we in such a hurry? the columnist asks. It is not that we need to speed things up to get what is required. We seem to have forgotten what the natural rhythm of life feels like. To get back in tune with the natural way, it may be helpful, he suggests, to remember the saying: When one wants to go quickly, go alone. When one wants to go far, go with others.

Though a fast moving life is one of our modern attributes, how can we in this fast moving life see those who are hurrying along with us, or are behind us? We have no time to see who is hurting or falling behind, who is cold or in need of help.

In this kind of society, dissatisfaction and discrimination are bound to increase, fostering loneliness. And this lifestyle will lead to suffering not only for those afflicted with this tendency, but also for those they come in contact with.

During this season of Advent, let us remember to attend to the pace of our life, so that we can follow a more natural rhythm and not one imposed from without, and in this way find more satisfaction and joy in life.  When we see others who are struggling along the way, extend a helping hand and be prepared to meet Jesus and be filled with joy. The Church wants to remind us, this third week of Advent, Gaudium Sunday, that we are  meant to find joy in life despite the difficulties.

Almsgiving Giving Sunday

“I invite all the institutions of the world, and the Church--each of us together as one single human family--to give a voice to all of those who suffer silently from hunger so that this voice becomes a roar which can shake the world.” This appeal from Pope Francis was intended to support Caritas International's campaign against hunger, which will begin with prayer  on the South Pacific island of Samoa. and from there head west across the world.

Both Catholic papers, with editorials and articles, remind readers that one of eight persons in the world does not have sufficient food to eat, reminding us also that having enough to sustain oneself with food is a human right. The bishops of Korea, since 1984, have selected the third Sunday of Advent as Almsgiving Day to remember the hungry poor.

One editorial points out that in the Church's history, as a sign of penance, along with prayer and fasting, almsgiving was an important element, and a good and practical way of helping those in need. Like all of society, during this time of year the Church needs to show concern for the needy. There are many who need a helping hand in our Korean society, and we should be concerned enough to find them, said one of the bishops in his message for Sunday.

In one of the articles the columnist mentions that many have given goods to help others but mentions that Korea is still at the neophyte stage of giving. She mentions the Charities Aid Foundation which compiles a world-giving index, and Korea does not make the top twenty, while the Philippines, Indonesia and Sri Lanka did make the list of the top  20.  In Korea, 70 percent of the help given to the poor comes from large companies. The criterion for the ranking is donating money to an organization, volunteering  time or helping  a stranger at least once a month.

Not quite 30 percent of the population have given donations, with some of it in the form of gifts, as a gesture of condolence or in celebration, or as a religious offering. The columnist quotes from the 8th article of the Decree on the Apostolate of the Laity of the Second Vatican Council, which says we have the duty and privilege to help those in need. It is not a matter of how much but of participating.

She mentions that during vacation time in Seoul, according to the media, there are 50,000 children who are not receiving school lunches and  are not eating their regular meals. There are also those who have to live without heat. All of which should remind us, the columnist points out, that Korea is now one of the economic giants on the world stage, and yet there are those who are not benefiting from the wealth the country enjoys.

It is interesting to note that the determining factor motivating those who give, according to the Charities Aid Foundation, is the happiness they experience when giving rather than the wealth they possess.  Whether this is another example of the chicken and egg riddle, this fact is clear: the two are often found existing comfortably together.

Catholic Women and the Church

An article in the Peace Weekly, reporting on a seminar on women's issues in the Korean Church, mentioned that the first thing women wanted to see was a more harmonious way of speaking between clergy and their women parishioners.  Secondly, women wanted to actively participate with clergy in making decisions affecting the parish. Also mentioned was their desire to see a change in the authoritarian governance of the clergy and their patriarchal mindset. The comments were the results of a questionnaire taken among our Catholic women.

More than 85 percent of the women did not feel there was any prejudice in the Church against women, but felt that a more mature Church needed women who are both interested in their families and interested in being educated for leadership within the Church. They also indicated the importance of knowing the problems existing in society and how they were to go about helping to solve these problems; mention was also made about finding ways of encouraging more Mass attendance and more awareness of the evangelization process.  

They indicated that the biggest problems the Church faces today involve those who have left the community of faith, and doing more for the poor.  More than 46 percent of the women  were against women priests, 32 percent didn't know what to think, and nearly 22 percent were in favor.

250 women in 4 dioceses of the country were given the questionnaire. The general  manager of the Bishops Subcommittee on Women's Issues said that the questionnaire did not uncover anything that was not known from the past.

The subcommittee was set up  to empower women in the local Churches. They have not always run smoothly, and the women have expressed their desire to be more than a subcommittee of the bishops' governing structure, a feeling that has been expressed in the past.

During the seminar, the  dissertation  by a seminary professor on the well-known animated film and best-selling children's story Leafie: A Hen into the Wild was discussed.  His dissertation,  "Women's Identity and Beauty" dealt with  the despair of the "chicken coop," and the "wild" as the place where the male rules supreme in the present capitalistic and patriarchal world. The mother hen Leafie leaves the coop and in her life outside displays her motherly instincts which overcome all difficulties.  There was a lively discussion on the presentation.

The archbishop of Seoul was quoted, "We are always thankful for the place of  women in the Church. With their moral strength, they have become a great influence for good in the Church. Women themselves have to realize this position of strength and take the initiative, to respect themselves, and to work to get the support that is required for a healthy Church."

Knowing Why We Believe

  "Be ready at all times to answer anyone who asks you to explain the hope you have in you, but do it with gentleness and respect" (1 Peter 3:15-16). With these words, a seminary professor writing in the Kyeongyang magazine wonders, in answering such a question, how much theology do we have to know?

He recalls visiting a home of one of the Catholics when he was a pastor and was told by the mother that her elementary school 6-grade daughter was not going to Mass anymore.  The priest asked the daughter why she stopped going to Mass. She answered with seriousness and emotion, " I don't think there is a God." The priest then asked, "What makes you think there is no God?" "If there were a God, I would be able to see him, and I can't," was her simple and precise answer.

The priest found the girl attractive and worthy of praise, for she spoke from her heart, directly and simply. He tried another question: "Do you love your mother?"  "Yes, I love her," she answered. "Since I can't see the love you have for your mother, are you sure it exists?" he asked her. The child was silent.  The priest now asks himself whether these words addressed to the child helped prepare one of the stepping stones for her to "see" God.

During the years he was pastor, he remembers the many questions he received like the one he heard from the 6- grade child. Many of our Catholics, he said, feel uncomfortable answering these questions. They have many of their own doubts, though generally unspoken, considering them arrogant and irreverent, and possibly sinful.

Is it an ideal situation when our faith life has no questions or doubts? the priest asks. Often a person with a simple deep  faith has a better grasp on faith than those who have read the theological explanations for faith. But can we say that those who have unanswered questions and do not look for answers have a reasonable faith life?  When we can't convince ourselves to find answers to our questions, he goes on to say, don't we have a problem?

There is a foundation for our belief, the priest points out, and we should know the reasons for our belief. Why we believe in God, the actions that proceed from that belief, and the hope we have should all be explainable and done so in front of others (1 Peter 3: 15-16).  What we believe, when  not internalized, will show in our actions.  If  all we are able to do, for instance, is say that was a beautiful sermon the priest gave, or use the words of some famous personage instead of our own to express personal feelings, how does that enable us to walk those stepping stones we have in front of us?
 
How much theology do we need to speak about the basics of our faith? Asking this question he wonders how many will complain that they are plenty busy making enough to eat and live. But if religion is going to be more than a hobby or a leisure-time activity, he says we, like the child mentioned, have to find the questions we have within us, and then to the best of our ability try to answer them.
 
 Don't we need enough theology to ask the meaning for the existence of God, for my own existence and that of humanity, and to look for the reasons for the things we see all around us? And the reasons we work so hard to raise our families? And why we have to forgive? All are questions we have to ask ourselves, he maintains. When one of my brothers or sisters is hurting because of the society in which we live, don't we have to ask ourselves why? By nurturing such a faith, we become mature Christians, able to take our stand in the modern world.                                                                                                                                                                                                                                 

Human Rights Week

During the liturgical year, the Catholic Church of Korea has set aside three weeks for intensive reflection: the week beginning with the second Sunday of Advent (Human Rights Week), the week beginning with Holy Family Sunday (Sanctification of the Family Week), and the last week of the liturgical year (Bible Week). During this time the Church wants us to mull over and understand in more detail the Church's teachings on human rights, the family, and the Bible, making them an integral part of our daily life. The Church has acknowledged a deficiency in responding clearly to these areas of life and intends to remedy the situation.
 
Human rights, the first of the three special weeks, is a problem for many because of the tendency to separate the truths of religion from the often harsh realities of secular life. Many Catholics would prefer that religion concern itself only with prayer, good deeds and the spiritual life. When the Church talks economics or gets involved in social issues, Catholics tend to feel uncomfortable. It's helpful to remember that the society into which Jesus was born, a theocracy, was very different from the modern society. Jewish society was seen as both religious and secular, there was no separating the two. That is not our reality today. We do not separate our bodies from our souls, and neither do we want to compartmentalize or privatize our religious life, closing off our secular life. So during this week devoted to the dignity of our humanity, let us reflect on the declaration of human rights.

The Peace Weekly columnist writing on current events recommends that we spend some time reading the Universal Declaration Of Human Rights, proclaimed  by the United Nations in 1948. He mentioned that although Korea at that time, after liberation, was trying to establish a new government amid the chaotic conditions prior to the Korean War, they were prepared and eager to support the declaration with ceremonies in the temporary capital of Pusan, despite being a divided country.

He mentions that there are few that remember the role of the Church in drawing up the articles of the declaration. Reading the U.N. document today, one can easily see the similarity in the wording of the articles and Catholic social teaching that found its way into the declaration, both directly and indirectly, Those that drew up the declaration, the columnist says, were familiar with Pope Leo 13's Rerum Novarum (1891) and Pius 11's  Quardragesimo Anno (1931).

The Church's influence on the declaration was more indirect than direct, according to the columnist. In 1947, the year prior to the passage of the declaration, the Catholic laity and  bishops of the United States issued a Declaration of Human Rights which was handed to the chairwoman of the human rights commission of the United Nations. Composed of 50 articles, in more detail than what was ultimately agreed upon by the U.N., the Church document, nonetheless, bore a striking resemblance to what was finally accepted. This should not be surprising, the columnist says, since one of the prominent drafters of the Universal Declaration of Human Rights was the Thomistic philosopher Jacques Maritain.

The columnist goes on to say he doesn't want to give the impression that it was only Catholic social thinking that was considered, but that without Catholic teaching the U.N. document would not have been the same declaration. The balance between rights and duties, the individual and  society, corresponds well with Catholic social teaching. That the declaration was accepted by non-Christians  and non-Western countries shows that human aspirations are the same the world over. The Church in the work of protecting human dignity, says the columnist, using the words of Pope Francis, is to  serve as a field hospital. He wants us to reflect on these words during Human Rights Week.