Today is the Feast of the Baptism of Jesus and the end of the
Christmas Season. The Liturgical Year begins according to the Solar
calendar but now we will be working with the Lunar Calendar. The first Sunday of Advent begins the liturgical new year at which time we try to
convince ourselves of a need to change our minds and hearts to be more
faithful to our call to discipleship. One
diocese was written up in the Peace Weekly with their plans for evangelization for the new year. Evangelization is a work of the Church
that is always on-going.
How do we go about
evangelizing? This is a question pastoral workers and parishioners
keep asking. The methods differ for the size of the parish, the number
of Christians, and each parishes' environment. The diocese has made a
manual with the consultation of the Christians to help the different
parishes.
They divided the diocese into large, medium,
and small, city parishes, and medium and small country parishes. They
pointed out the problems in the large, medium and small parishes and what needs to change to better prepare to evangelize.
The pastoral office in the diocese determined that the medium and small
parishes whether in the city or country where similar.
Large city parishes had a lack of team work: conflict and lack of
unity. Dealing with the strangers there is a stiffness in attitude and
there is a lack of religion teachers and their quality needs to
improve. To remedy the situation they recommended working to better
the group activities, and the fellowship of the community.
City and country middle size parishes had a lack of experience in
evangelizing and a need for programs, material and tools. In the small parishes there was a problem with finances to invite
speakers to instruct the community, and the age of the parishioners was a
problem. This could be remedied with support from the diocese and the
spread of information on evangelizing to these smaller parishes.
Despite
the size of the parishes there is a lack of plans, workers, appropriate
goals and the capability to deal with the parish situation. Hope is
that each parish will have a mission committee and with the help of
manuals give direction to the community. Starting
in April they will have programs that will be prepared for the
different environments of each parish. 70 percent will be the same the
other 30 percent will fit the situation of the parishes.
The
diocese has the goal by 2019 to have 10 percent of the population
Catholic which at present is only 7.4 percent, lower than the 10.4
percent in the country as a whole. Sunday Mass attendance is 27.7
percent which is higher than the average for the country which is at
21.2.
The magazine With Bible gives us a picture of life in an
old Catholic family going back ten generations. The priest writer recounts growing up in a Catholic village. Up until the II
Vatican Council marriages were always among Catholics so all his
relatives were Catholic. Until the day he went to Elementary School he
thought the whole world was made up of Catholics. In his class the only
other Catholic was his cousin from his village. This was a bombshell
to him, he had been deceived, using today's words it was a cultural shock.
From
that time on he was embarrassed to be known as a Catholic. He would
very surreptitiously make a small sign of the cross on his forehead before eating, and persecution had ended hundreds of years ago.
One day his father went with a married Buddhist monk friend to a temple bringing him along,
where he saw that the hands of the Buddha were bigger than the hands of
Jesus, which caused some consternation, and he ate without any problem the
rice given.
He envied the Buddhist children who did
not have to do anything on Sundays. Mass was one of his biggest
difficulties. He would with friends steal and eat the melons in the farms. He dreamed of time on Sundays to go catching frogs, and
lamented being born into a family of Catholics. He was dreaming of the
day he would be able to skip Mass.
The day came one summer, he skipped Mass, and with a friend went prancing around the
mountains and streams and came back for lunch. When he arrived the family was eating lunch and they all stared at him. There was
no place at the table and his bowl was missing. His grandfather asked
did he come to eat? There was no sympathy for him and he went outside
under the eaves of the house wiping his tears. He hated everybody: God, Jesus, his
grandmother, the Blessed Mother-- from
that day on he became a tepid Catholic.
He dreamed of
getting rid of his Catholicism. In the family they would have the
morning prayers: for him it was the continuance of a bad dream; evening
prayers a lullaby. The holy pictures on the wall would be glaring
at him, he was afraid of Jesus' family. After evening prayers there was
the rosary and even at times the office for the dead.
This
was not all, everyday three times you would hear the bell of the mission
station calling him to pray the Angelus. Every evening he would have a
string rosary on which to pray, he would not get beyond the first decade. His
grandmother told him if he fell asleep his guardian angel would finish
it for him. He says his guardian angel was was busy saying his
rosaries. His family home was a monastery and he was a lonely tepid
Catholic.
As the years passed he ended up in the
seminary. How in the world he ended up in the seminary he doesn't know.
When he finished his studies he went into the military. During that time
he was at camp there was no opportunity to go to Mass, which he liked. He
refused an appointment to work as a religious assistant figuring he
would be doing that for the rest of his life. He was living the life of
a tepid and was enjoying it. As long as God allowed him to do what
he wanted all was well, and he feels this is common among the tepid.
Even after he became a priest he felt that
his tepidity continued. The joy at ordination quickly left and he
did not feel God's love. It was not easy to talk about God's love. When he was saying the breviary it was like the morning and evening prayers
he knew as a child. He was curious about the things of the world.
He felt he received little from God. He tried
to forget the emptiness by filling it up with all kinds of works,
not only by possessing material things but also knowledge, and working
excessively with great pride: using God to grant what he wanted.
This all came to an end when after a year as an
assistant priest he was sent overseas to study. During this time he
found it difficult to breathe, and they did not know the origin of the problem; he was faced with a serious operation.
Death became a possibility and he began to see everything
differently. He was looking for forgiveness. He wanted forgiveness
and wanted to love. It was at this time that he received the
peace that he had never experienced before in his life. All the joys
and sorrows of his life, his tears, regrets and worries were all
washed away. Everything had changed. He had met God.
The article finishes with his gratitude for his gift of faith.
It was packaged in a box that he opened when he faced death. God's love
for him he saw with new eyes, and he wants to make this love known to others.
This year is the International Year of Soils and the Catholic Times
gave the topic a full page coverage showing the Church's teaching on the
subject. Ecology and poverty, the continual possibility of development
and the food supply all depend on the earth. Solving the problems and
showing concern for the earth are the reasons for the proclamation of
the Year of Soils.
Economic development and the
accompanying slogans have helped to damage and destroy a great deal of
our environment, The words from Scripture: Genesis 1:28,were not
understood to take care of the earth, but misunderstood to mean subjugate. "This
universality and, at the same time,
this multiplicity of the process of 'subduing the earth' throw light
upon human work, because man's dominion over the earth is achieved in
and by
means of work. There thus emerges the meaning of work in an objective sense,
which finds expression in the various epochs of culture and
civilization.
Man dominates the earth by the very fact of domesticating animals,
rearing them
and obtaining from them the food and clothing he needs, and by the fact
of
being able to extract various natural resources from the earth and the
seas" (Laborem Exercens #5).The effort to domesticate the earth is the origin for private
property.
Pope Paul VI in Progress of Peoples: "Everyone knows that the Fathers of the Church laid down the duty of the rich
toward the poor in no uncertain terms. As St. Ambrose put it: "You are not
making a gift of what is yours to the poor man, but you are giving him back what
is his. You have been appropriating things that are meant to be for the common
use of everyone. The earth belongs to everyone, not to the rich."
These words indicate that the right to private property is not absolute and
unconditional" Pope John Paul II in Centesimus Annus (#23).
In
another article on the same page we hear about a priest who thinks
highly of farming life. We have all come from the earth and we will
all return to the earth. We have forgotten the importance of the earth
on which we live. We do not need the Scriptures, he says, to teach us
this very important lesson. Sadly in our economic system we see
all values with a monetary measurement, land is object of barter and
investment; those that see it as a home for humans and an object to
preserve are few.
As a city pastor he wanted to have the
parish children get to feel and interact with the earth. A large plot
of land was donated to the parish in the country and under the direction
of the priest each week during the the farming season on Mondays and
Tuesdays they make the trip from the city to their country farm. The
farming is done in the primitive way following the ways of their
ancestors.
He advocates that all the parishioners
prepare one meal each day with their own hands. He hopes they will use
their verandas and those with weekend plots of land to
work to prepare this one meal. The
future is going to be a time when we will be closer to the land than we
are are now, he believes, and he is preparing his parishioners for the day with the
excursions to the county side. Since we have come from the earth he
wants us to return to the earth for he feels this is what the future is
calling us to do.
We just finished an eventful 2014. There were many accidents and
incidents that brought much sadness. We saw a breakdown of trust in our national systems, a minimum of concern for
etiquette, and a lack of shame, which gave rise to citizen's anger. Despite it all there was
reason for hope in the visit of the pope.
A hope the
new year will be better. A seminary professor who teachers Church History at the diocesan seminary, in an article in the Kyeongyang
magazine, introduces us to three words which prepare for the new year:
plans, desires and spring.
Each year we make plans
and each year we fail to carry them out. We decide to change some
aspect of our lives, to do something we have never done before, and make some long range plans. As a Catholic we decide to become more involved
in church life, take more interest in our spiritual life etc., but
again we fail, however, the making of plans is a worthwhile exercise; we have the opportunity to look over our lives.
Failure
comes because we don't reflect on who we are and make huge plans not
proper to our situation. We need to have control over the plans and not be impetuous, true also in our growth in spirituality; not an area we can in a few moments of time hope to see
renewal. Required is effort over a period of time to
see results, and no need to despair when not attained with our time clock.
We all have dreams and desires that we want to see realized. Whether a person is
religious or not is immaterial for desiring is part of our nature. These
desires are varied: health, success, family peace, not achieved the past
year we try again. We also have desires for the nation.
However, we have to determine whether our desires are opposed to what
another person desires. Our desires can be fueling our greed. In God's providence the
answer may come in a way we do not expect. If we do not get what we
want no reason to hold God responsible nor despair but to remain
patient and continue desiring.
When we followed the lunar calendar the New Year coincided with spring. The weather is not warm but we know that spring is close. Lunar New Year was often used interchangeably with spring. As we know from the winter solstice the days begin getting longer. The time for a take-off.
When
no hint of change is perceived it is easy to see only darkness, But
the present continues to change. It is only a question of time before
spring is here. This is nature's way. Our spiritual life is the same. No blossoming, we are faced with the fierce cold and recoil but with patience we know the spring will come.
The
writer used these three words to urge us to see the new year in a
different way. There are those who have no feeling one way or another
with the advent of the new year, and those who have lost hope and with
the above kind of talk greet it only with a cynical smile.
Even
with this attitude, frustrated and lacking hope this planning and desiring are not useless. According to the law of nature spring
will come. The new year will be different and our need to continue to hope.
The visit of the pope to Korea is still vivid to the Korean
Catholics. His words of appreciation and hope remain not only with the
Catholics but with many of the citizens. He urged the Asian youth to
let their faith be a light to the world. At the beatification ceremony
he pointed out how the martyrs overcame the world and their age with
their faith. Showed those hurting in society his solidarity with
their suffering. Expressed great affection and friendship to the
bishops of Korea but at the same time did not hide his concern with the
challenges to the church of materialism and secularization
(worldliness). These are the words that begin an article in the Korean
Times by a sociologist priest who is the head of the justice and peace committee in his diocese.
Secularization,he says,
generally means the society and culture have abandoned religious
systems and ways of thinking. Industrialization and the multiplicity of
religions have become part of the society. The problem comes when the
church and the people of faith are not conscious that they have become
part of the secularization.
This is the temptation to
worldliness. Instead of following the Gospel and the Church's tradition
we follow the ways of the world The way we have gone for big and
splendid churches and concerned with the numbers of converts is a sign
of this thinking, The church is in search of efficiency like in
industry. Our lives are judged by success and power. The church becomes a
social gathering.
There is the movement towards making
religion and the Gospel a private matter. We limit it to the private
sphere and make it something for the individual. The public
dimension of the Gospel is ignored, the church should only be concerned
with the individual mind and soul. To criticize society and pick out
problems in society is not permitted.
This secularization of religion makes it a private affair and makes for the
marketization of religion, and the theology of prosperity. Consumers
pick what fits their taste and this leads to a Jesus who will bring success and prosperity. Religions and the Church is
no longer purifying us from boundless desires but instead urges on
the craving.
The pope made it very clear that this comes about when the church is no longer close to the people. In this case the church
becomes a social gathering. We lose the prophetic call. We become a church of the rich: a 'well-being' church. The pope showed the bishops where they must go.
"Solidarity with the poor is at the heart of the Gospel; it has to be
seen as an essential element of the Christian life; through preaching
and catechesis grounded in the rich patrimony of the Church’s social
teaching, it must penetrate the hearts and minds of the faithful and be
reflected in every aspect of ecclesial life. The apostolic ideal of a
Church of and for the poor, a poor Church for the poor, found eloquent
expression in the first Christian communities of your nation. I pray
that this ideal will continue to shape the pilgrim path of the Church in
Korea as she looks to the future. I am convinced that if the face of
the Church is first and foremost a face of love, more and more young
people will be drawn to the heart of Jesus ever aflame with divine love
in the communion of his mystical body" (Talk of the pope to Korean bishops).
A discussion with refugees from the North and knowledgeable persons of the current situation of North Korea was transcribed for an article in the Peace Weekly in a question and answer form.
Q. How is the situation in North Korea at present?
A. With the advent of Kim Jong-un life has become more difficult; not because of problems in not having enough to eat. The ones leaving the North are looking for a better life. In the past if unification were to come they wanted it with the leadership of the North, today there is a desire for unification and they don't care who takes the lead, they want unification for a better life.
A. Living conditions in North Korean are much better than in the past. Even the poor can have three meals a day even though it may be corn gruel. However the difference between those who have and those that don't is getting larger, and the poor are having more difficulty.
Q. South Korea is sending food to the North. Is this getting into the hands of the poor people?
A. The bishops have sent food to the North and the priest responsible for the support that is given has been on the spot and certifies that it is delivered to the people, and not sent to other countries for income. The rice we send is going to feed the North Koreans.
Q.The difference in understanding between the North and South is great. Among the citizens in the South there is dissent with helping the North. If we don't solve this problem, even if we have unification the future looks dark.
A. This is a serious issue. There is little effort being made to improve the situation. The Church should be doing something about the rift between the North and South, and foster understanding but the polarization within the South is also the same polarization within the Church. The issue with the North should not be one between the conservatives and progressives. We have to get rid of this ideology. We need to learn about the North and understand them.
Q. What do we need to do to make it easy for the refugees from the North to feel at home in the South?
A. One of those who left the North and for 6 months traveled to Laos, Myanmar and Thailand before finally arriving in South Korea answers: "The help given by the South Korean Government is greatly appreciated. There are many who find it difficult to adapt to the intense life here in the South. Support of the government, and the warm welcome of the churches is a great help.
At the time of the
Sewol tragedy,a group of college students planned a festival and the religious sisters in charge wanted to
change the program to one for reconciliation. In the column on the Electronic and Book World in
the Catholic Times, the columnist wants us to use this situation to
reflect on the word perception and its meaning.
The
sisters asked the 180
students what they wanted to do considering the disaster the nation was
dealing with. They told those who wanted to continue with the festival
to go to the basement auditorium.
They were hoping to see little movement, at least only
half, one third .... They were mistaken for without hesitation almost
all left for the basement. Only about 20 remained. And of those
20 were some that didn't enjoy the prospect of singing and dancing; this
group spent time in silence, conversation and meditating. While the
others enjoyed singing and dancing in the basement auditorium.
The
sisters alternatively spent time with each group coming and going, and
were able to determine the spirit of each group. Surprisingly, they
found the faces of the smaller group seemed to have more joy. They
were entering into themselves, hurting and sad but at the same time
showed great peace and joy. The students that were singing and dancing
also were enjoying their time together but
their joy was stimulated by something external and different in
kind from the other group. Dancing and singing, money and honor can
bring only temporary joy. Persons can be in pain, and sad, and yet can be at peace and have joy.
Perception in all these cases makes the difference.
Perception grasps the totality of the situation, knows what is
important, puts order in thought and comes to understanding. She
quotes one of the famous Korean philosophers of the past who maintained
perception was at the center of our mental faculties. We are able to
distinguish all the stimuli that come from the outside. When we hear,
and see, our faculty to perceive uncovers what is important. We look for
reasons and results, examine our
experiences, and express our emotions. When we read we
don't assign the knowledge to the store house but respond with
perception and emotion that becomes part of the basis for the way we see life.
Consequently,
when we hear a lecture or read a book one person is energized and
another person finds it boring. We are not all living in the same kind
of world. We respond to the same stimuli in different ways. How did the
students receive the news of the Sewol tragedy and perceive what
happened? Was it only news? Does having the festival mean the young
people will not have time to grieve? Or are we dealing with a
situation in which the young people see so many atrocities, and natural
disasters that they have become unfeeling?
Perception is
something more than reading and seeing the news and having knowledge of a
situation. Perception is the meeting of sensation
and our experience, giving us meaning and understanding which
becomes the bases for our introspection and
contemplation. Perception does not mean to look upon the world as an
object of our perception but to meet and have direct contact with the
world. Isn't this why, she concludes, we say real experience is the experience of perception?
