Catholic Youth of Korea

"Young people are leaving the Church!" are the catchwords heard often when we discuss the present crisis in the Church. The cover story in the Catholic Times asks: Is this the reality?--while also mentioning that the absence of the young in the Church is not a recent phenomenon. According to current statistics, only 7 percent of Catholics from 20 to 35-years-old go to Sunday Mass, but this figure is best understood when compared to the overall percentage of Catholics going to Sunday Mass, which is 25 percent; this gives us a more accurate picture of the situation.

If the figures are correct, what are the reasons for the poor attendance? Have young people turned their back on the Church? A survey made by the Seoul diocese revealed that 36 percent of the young feel there is a lack of opportunities to grow in the faith. But 76 percent have a good feeling about the Mass and the Catholic liturgy. A sign, says the Catholic Times, that the young are thirsting for the experience of spirituality.

In Korea, parishes determine who is practicing their faith by using small paper slips with the name and address of the Catholics. These are used when the person goes to confession during Lent or before Christmas. There is a basket outside the confessional where they put the slip of paper prior to making their confession. They are later gathered and the names  inscribed  in the parish register. When a name is missing for three years in a row, that person is considered tepid. The statistics which are reported by each diocese are  based on this information.

The writer of the article mentions that young people, despite not going to Sunday Mass in large numbers, are often found participating in religious programs. There is also a continual  increase in the  number of young people who are coming into the Church. So we cannot assert, says the writer, that they are turning away from religion and the faith life. He wonders whether those making these statements are looking on the young with preconceived ideas and distorting what can be learned from their non-attendance at Mass.

Young people are looking for God in the places where they happen to find themselves, in their activities and where they feel most passionately alive. Since the young move a great deal  they don't  find it easy to plant their roots in parish life. But find it easier to be active in their school life and their workplace doing apostolic activities, and nurturing their spiritual life. In a variety of different groups they are active in service to others and helping those who have difficulties.

He lists a number of young people who are very much involved in  groups studying the Scriptures. They spend their day in the workplace and in the evenings are involved as leaders in these Scriptural study groups. Many of them don't use the identifying slips of paper, but they are, nonetheless, he says, zealous Catholics.

No matter what one may imagine is the case, the writer feels that the evidence does not support the contention of some that many of the young have left the Church and their religion. They are still very much the hope of the Church, he says, and this hope will continue to inspire the Church into the future.

They Must Know They Are Loved: St. Don Bosco

A Salesian priest writes about an acquaintance who came to him for advice. A boy whose parents were working overseas was finding it difficult to adapt to the life in a new culture, and was sent to live with his grandmother back in Korea. He promised he would study hard to pass the qualification exams for college. But despite the promise, he showed no interest in studying, and spent most of his time with computer games and rarely went outside, living a very spiritless kind of life.

The grandmother, though disappointed by her grandson's lack of resolve in his studies, loved him dearly and wanted to respect his decision to choose the life he wanted to live. Deciding to find ways to help him, she went to a counseling center specializing in helping young people, and discussed the problem with them. When she tried to persuade him to give the counseling center a try, he told her that his situation was not one that needed counseling. 

In order to understand her grandson better, she scheduled regular meetings with the counselor. She had no intention to cure the grandson from the addiction, for at the time she did not realize he had an addiction problem.  What was important to her was to accept the grandson as he was. It wasn't easy, she said, but she never broke the emotional bond that tied her to her grandson. And when he finally began to feel her love for him, he opened up and revealed the difficulties he was having in his life. She then was able to speak to him about what was troubling her about living with him. Because of this ongoing dialogue and sharing their feelings about each other, he started to be more concerned with her feelings and with finding ways to please her.
The next time the priest met the grandmother she was filled with joy. The grandson had decided to begin  counseling for his addiction. Now serious about getting rid of the addiction, he was hoping for the best. How many more problems they will have the priest doesn't know. But both grandmother and grandson were hopeful for a successful resolution of the addiction. 

It took the grandmother some time to come to the point where she could accept the grandson's situation. This waiting, says the priest, was the sign of her love and respect for the grandson. 

Love, however, is not sufficient, according to St. Don Bosco. Love has to be felt when dealing with children. Almost all parents love their children but not all children feel the love of the parents. Love is often not shown in a way a child can understand, but given in a way the parents feel it should be given, in a way that pleases them. This love is a possessive love, the priest points out, the kind of love that controls and restricts. This kind of love has hidden within it the pressure that the child is mine and he or she is to like what I like.

Once a child perceives true love, they will make the effort to open themselves completely to the parents. This is the key to educating the young. Love that is felt, the priest concludes, should be the starting point when we are educating the young.

Greatest Value in Life

What is our greatest value in life? A research professor, a member of the Bishops Subcommittee for Women's Issues, explores the question in her recent column in the Catholic Times. She  asked a small group of people, who were mostly in their forties, for their answers:  family, work, improving their relationships with others, preparing for old age, and concern for their personal possessions were some of the responses.Social issues were of minor interest, some estimating that among the general public about 80 percent have no interest at all in these issues.

Most of us are busy making a living, she says, and have little leisure time to be concerned about  anything else. Especially at this time when much of the world is experiencing financial difficulties, many are anxious for the future. How are they to deal with these problems and keep the situation from getting worse? she asks. There is a mixture of egotism and a desire not to be left behind. Consequently they have no time to think of who they are and what their value in life is.

She quotes the psychologist  Dr. Rollo May, "Like in the times of the middle ages, during the black plague, the greatest harm today to our health is anxiety," and the reason for the anxiety, she says, is that other people are receiving recognition for what they have accomplished but for the majority of us it is missing. When we do not receive the recognition we think we deserve, problems begin to surface, we feel discarded and worry about being alone. And overcome by anxiety by not being able to fulfill our desires, we lose our sense of being and thoughts of suicide take over. 

From 1960-70, during the military control of the government, every five years there would be an economic development plan. During that time we had the Miracle of the Han ( the economic growth of Seoul  through which the Han River flows). All we needed to do, it was said, was "to do and it will be done."  We have been captivated by this "success story", the columnist reminds us. After the IMF this became even more pronounced. Those who were not able to benefit from this development considered themselves failures.

Some became despondent  and committed suicide. Others, looking for easy money, became addicted to gambling and the lottery, to shopping, to easy sex, and similar pursuits to escape the reality they were faced with. Money became the important value for many of them.

Now in the season of Lent, she wants to find out who she is and what is her highest value in life. Everybody she meets is busy, she says. But are we busy with no definite plan in mind, she wonders. Are we grasping the true character of what we are about? Do we have a healthy relationship with those around us?

We have to ask ourselves, she says, if the essential teaching of our religion is  the love of God and neighbor, or is it little more than a saying we find easy to say? She concludes the column with the words of Carl Jung, "Attempts to avoid  legitimate suffering lie at the root of all emotional illness."   She wonders if this is one of the problems, mostly unrecognized, that we are now facing in Korea.

Giving Christ to the World.

Recently, a symposium was held to discuss the relevance of  Pope Francis' exhortation Evangelii Gaudium (Joy of the Gospel) in the Korean Church. The president of the  Bishops Conference mentioned the need to first understand the documents issued by the Latin American Episcopal Council, in Medellin in 1968, and in Puebla in 1979. These two documents have influenced much of Latin American Catholicism, he said, and it's instructive to remember that Pope Francis was part of this world before coming pope.  Consequently, if we are to fully understand "Joy of the Gospel," he said we must understand  what was discussed in Medellin, and eleven years later in Puebla.

The bishop said in the first address of the symposium, "The Social Dimension of Evangelization," that pastoral workers have the right to express their opinions on the problems of society. Moreover, if the poor are to be integrated into society, we must begin solving the problem by having a better understanding of why the present societal structures are preventing this from happening. When the dignity and the common good are threatened, the Church should not keep silent, he said.

The second speaker, a Jesuit priest, mentioned that the Church, in the words of Pope Francis, is like a field hospital after battle. Evangelization is not just a slogan  but a way of following Jesus and putting our roots into our culture to improve it. These two aspects: following  Jesus and  evangelization, are part of the Christian life that have to work together. Christians have to be actively present where this is happening; the reformation of Church structures is not only a goal, but comes from the renewal that is fostered by evangelization itself.

Another participant said that there are two problems that must be faced. First, how are we to integrate the weak into society; second, how to dialog for peace. As Christians we need to hear and respond to the petitions of the weak if we are to achieve economic justice and be in solidarity with them. Peace requires that we promote human dignity and the common good, and work for an integrated development and justice among all people. He added that this requires renewal of the Church, the  pastoral work, and the way we do evangelization. We can longer delay this transformation, he said.

Another speaker considered the notion that our proclamation of the word has to be filled with the Holy Spirit. This will be manifested, he said, in the work of those who are praying, by those who are being directed by the love of Jesus while immersed in the world, by those who are moved by their faith life and by those who are out in the front lines, inspired in their work by their mission to evangelize--and always inspired and led by the  example of Mary, giving Christ to the world.

"God Gives the Increase"

A specialist in the field of education writes in the Kyeongyang magazine that the way we value and treat our students may be a factor in solving some of our educational problems. It may be similar, she says, to how we treat a pet animal, citing an example of a dog that  had been discarded by its owner and ended up at a retreat house. Kamsang was the dog's name.  When called by this name,  the dog would not look in the direction of the one calling, but lower its eyes and go off to a corner of the room. It's not difficult to guess, she says, the treatment the dog must have received from its former owner. 

One is able to learn a great deal from  the gaze of another, she says,  whether we are being accepted or rejected. In the classroom it is easy to see in the students eyes whether they are satisfied, agree with how the class is being run, or find the whole thing tiresome.  When students are absorbed in their lessons this encourages the teacher to continue on with the class programs, knowing they are of interest to the students.

There is no doubt, she says, that the teaching climate has been affected by recent societal and economic demands which have changed a great deal from the past, especially in the information and technology fields which have developed in recent years. But Korean youngsters have not fallen behind in keeping up with the latest advances. According to OECD, Koreans lead the world when it comes to getting information from the internet and working with computers.

Last year a personality questionnaire was given to middle-school students, with the intent of gauging how relevant in their lives were virtue, sociability, and the emotions. Sixty questions relating to these concerns were asked; a rating under 67 points was considered unsatisfactory--the average rating was 69.8. This was the rating the students gave themselves, while the teachers rated the students as 50.7, parents 60.5.  The article mentions there are many ways of interpreting the  results but notes that the teachers and parents tended to rate the students more negatively than the students. A good beginning to a more positive attitude on the part of everyone concerned, she feels, is to improve the way teachers value and treat their students, thus setting in place an ideal teaching process.

"Children change over  12 times " is a phrase that is often heard and she has experienced that in her own teaching. The trust and  positive expectation of the teacher has the power to change their students for the better, she says. When the teacher, however, has a negative opinion of the student, even if not openly expressed, it is usually picked up by the student, and is a great obstacle for the student to overcome. 

For a Catholic we know that we have come from God and have been made in his likeness. There is a seed in us that is to flower with the right conditioning. Each will grow at their own pace. There are those children that grow quickly and those who are slow. There are those that cause great trouble but if we don't distinguish with worldly eyes between superior and inferior qualities,  students  will grow at their own pace. What they need is the teacher's openness and patience, so that students are able to feel the teacher's concern and interest. This is the hope that Christ should give us as Christian teachers.

While still in the beginning of the new year, let us, she urges, instead of seeing the weak points of our students, look to see their strong points. She would like to have all teachers write before each student's name in the attendance book their strong points and to remember them by these strong points. "God is the one who gives the increase"  are words we need to remember as Christian teachers.

The Joy Of The Gospel

Evangelii Gaudium  sold over 10,000  copies within two weeks of publication. Hearing this news the editor of the Peace Weekly decided to read it.  He confesses that it was read quickly and he remembers little of what he read except for the words  underlined, referring to the four  principles governing the common good and peace.They are not easy to understand, he says, but he wants to review them with the readers.

Time is greater than Space.  This means, the editor says, that we should not be taken up with the success of the moment but be guided by big picture concerns.  "This principle enables us to work slowly but surely, without being obsessed with immediate results. It helps us patiently to endure difficult and adverse situations, or inevitable changes in our plans. It invites us to accept the tension between fullness and limitation, and to give priority to time. One of the faults which we occasionally observe in sociopolitical activity is that space and power are preferred to time and process. Giving priority to space means madly attempting to keep everything together in the present, trying to possess all the spaces of power and of self-assertion; it is to crystallize processes and presume to hold them back" (223).

Unity prevails over conflict, the second principle, means that when we try to cover over conflict it does not disappear: "When conflict arises, some people simply look at it and go their way as if nothing happened; they wash their hands of it and get on with their lives. Others embrace it in such a way that they become its prisoners; they lose their bearings, projecting onto institutions their own confusion and dissatisfaction and thus make unity impossible. But there is also a third way, and it is the best way to deal with conflict. It is the willingness to face conflict head on, to resolve it and to make it a link in the chain of a new process" (227). “Blessed are the peacemakers!” (Mt 5:9).

Realities are more important than ideas, the third principle, says Ideas are different from realities; therefore to be overcome with our ideas and overlook reality is unwise. Angelic purism , empty study of the Mass, goals unrelated to reality, moralism unrelated  to good faith,  wisdom unrelated to the intellect have to be fought against.  "We have politicians–even religious leaders–who wonder why people do not understand and follow them, since their proposals are so clear and logical. Perhaps it is because they are stuck in the realm of pure ideas and end up reducing politics or faith to rhetoric. Others have left simplicity behind and have imported a rationality foreign to most people"(232).

The whole is greater than the part, fourth principle. This is obvious. The pope is telling us, he says, that we can't overlook where we are and where are two feet are planted, but we should not forget where we are headed, and widen our vision to include the greater good.

These four principles are not easy to understand, the editor says, but they help a great deal in dealing with the problems that come up daily in the workplace and in our families.  He ends by quoting from section #221: "Progress in building a people in peace, justice and fraternity depends on four principles related to constant tensions present in every social reality. These derive from the pillars of the Church’s social doctrine, which serve as 'primary and fundamental parameters of reference for interpreting and evaluating social phenomena.'  In their light I would now like to set forth these four specific principles which can guide the development of life in society and the building of a people where differences are harmonized within a shared pursuit. I do so out of the conviction that their application can be a genuine path to peace within each nation and in the entire world."

Pope's Visit to Korea

Pope Francis' forthcoming visit to Korea is pleasant news to our Catholics. A professor writing in the Peace Weekly notes that while any pope coming to Korea would be welcomed, Pope Francis has in a very short time made such an impression not only on Catholics but on practically everyone that his visit will be especially welcomed.

While writing the article the professor learned that over 90 percent of Italians are pleased with Francis. This is shown  in the  return to the Church of many fallen-away Catholics. The number of pilgrims who are coming to Rome has also increased and he has over 12 million followers on Twitter at his  @Pontifex site. His visit to Korea will surely not be an ordinary event, he says.

Being the recipients of this gift, Korean Catholics will have some difficult homework to do, and it is not only to have a faultless ceremony. That will be  the task of others and done well. Fortunately, the government will be cooperating in welcoming the Pope which makes it a great deal easier.

What is  important is the reason Pope Francis is coming to Korea.  We will have the Asian Youth Day and the beatification of the  martyrs. The professor hopes that in the preparation of  the events, we will remember the pope's teaching and will act harmoniously  with these teachings during the time he is in Korea. There will be two dimensions that have to be considered, one internal to the Catholic Church and the other external.

He wants us to take an interest in the Asian Youth Day. It will be held in Korea but we need to remember that it is an Asian event. We need to be interested in breaking down walls and figure out ways of   strengthening the bonds of solidarity and friendship among the countries of Asia. This should be a serious concern for  all of us, especially because of a history of conflict that settled over Asia for so long. He hopes this gathering of Catholic Youth will be more than a "Korean thing" but will help bring about some reconciliation among the countries in the area.

Secondly the visit of the pope will of course have a Catholic tone. We should spend some time in figuring out what attitude and posture we should assume. He recommends that those who usually take the  first places will  on  this occasion give their  places to those that Jesus and  Pope Francis have showed a predilection for: the alienated and the poor, the farmers and fishermen, the handicapped, single mothers, homeless people, those living alone, the addicted, the refugees from the North, foreign workers--they are the ones who should have the place of honor. 

We also should not make too much of externals at these ceremonies, he points out. The nature of the visit being what it is, we can't  ignore the externals  but we should do our best to  decrease as much as possible the emphases on externals.   This is the sentiment which the pope has infused into the Church and we should honor this sentiment despite the difficulty of doing so during the inevitable pageantry that will be evident during his visit here.

By being especially mindful during this time of the virtues of simplicity, frugality, and humility we will set a good example for the world. He wonders if the place designed for the ceremony in the center of Seoul, which is bound to tie-up traffic, is a good  place for the event.  He would like to see the plans revised. Logistically, there is no need to use such a  vast area of Seoul; there are many less congested places where the event could be held with no loss in effectiveness.  Moreover, considering the appreciation of poverty and the place of  symbolism  in today's world, would it not be better to select a different location? he asks.

Lastly the beatification of 124 martyrs should be more then a single event, he says. He recommends  that the Church search for 124 small groups or works  deserving of support and with the whole Church involved find ways to promote them. This will add even more glory to the glory that we have in the beatification and will be a good  preparation for the canonization in the future. This will also please the Lord.