The Church's Concern for the World

Even if the world is harsh and difficult, the church should be able to hold the hands of the people of the world and share in their difficulties.
 
In the Catholic Times Weekly Light of the World column, the priest columnist begins with the words of some of his colleagues.
 
Father 1:There are no youths or young adults in our church.
 
Father 2: Yes, that is true in our parish also. The house prices in Seoul are too expensive, and many young people move to the outskirts.

Father 3: The children's situation is more serious. It is rare for students to move from elementary school to another middle and high school because of the difficult entrance exams. Middle and high school students have difficulty making friends and consequently do not come to the young people's Mass.
 
Father 4: The role of adults is important. To provide a fundamental alternative, a shift in awareness and pastoral efforts to welcome them are needed.
 
Father 5: There are many young people from single-person households living alone. These are those who have a difficult life and have a hard time coming to the church. It is also necessary to extend pastoral care to visit them.
 
Father 6: Even though they can't come to church, many yearn for spirituality, fellowship, and relationships.
 
Father 7: We must be friends with them.
 
The streets of Myeong-dong in Seoul are very lively at the end of the year. Many enjoy the time with family and friends at the cathedral preparing for Christmas, the sound of carols and laughter, and gatherings with loved ones. Although the end of the year is regrettable, its warmth gives us comfort and courage toward the new day.
 
However, contrary to appearances, society does not seem to be very healthy. The reasons for this are extreme competition, the difficulty of making a livelihood, growing bitterness of individual self-reliance, and forced isolation and alienation. This eventually results in a loss of social networks and trust, and a high suicide rate (13,195 per year in 2020, 36.15 per day). But is the community of faith really safe?
 
Nature of crisis: There may be many differences, but the rapid decline in youth and young believers in their 20s and 30s in any church is a serious pastoral issue.
 
There are external factors such as the aging population, decreasing population, and harsh livelihood, but internal factors such as neglect of religious education and unfaithfulness to faith coexist in contrast to excellent material growth. However, this is not a problem confined to a particular generation. It is also not just a matter of simple headcount increase or decrease. Because it raises concerns about the identity of the faith community.
 
Is the joy, vitality, and spiritual power of the gospel weakening in the church, which should be the salt and light of the world? Even though the world is harsh and difficult, can the church hold the hands of the people of the world and be with them in their difficulties? Could this be the nature of the crisis?
 
The mystery of the incarnation of the Lord who came to be a friend: Do you have a dear and grateful friend? Thanks to such a friend, I am strengthened even when it's hard. The Lord, who is love, also regards us as friends (John 15:15). All the difficulties in the world today stem from the failure of not trying to be friends with others. Being a friend who shares love and hope, away from the temptation of material goods and comfort, is the Christian life that testifies to the mystery of the incarnation and the power of faith that heals the world.
 
 "Man is open to everyone in the world. It is because a man understands himself only when he can say ‘I’ to you. In such a case, the human person moves out of himself, out of the self-centered attitude of caring only for his own life, and enters into a relationship of dialogue and communion with others" (Summary Social Doctrine, 130).
 

The New Golden Calf

 

In the diagnosis of the Times column of the Catholic Times a member of the Carbon Neutrality Commission gives the readers an update of what is happening in this area of life.

The 27th Conference of the Parties to the United Nations Framework Convention on Climate Change (COP27) was held in Sharm el-Sheikh, Egypt. About 40,000 people attended the general assembly, including heads of state and delegations from 80 countries, including US President Biden, French President Macron, and German Chancellor Schultz. A number of people from Korea also attended. 

 

One thing that stands out at this year's conference is that the word "Justice" appeared a lot. In particular, it was the first time he saw a demonstration demanding "responsibility and compensation" from developed countries take place within the boundaries of the conference hall. Now, 'climate change' is evolving from 'climate crisis' to 'climate justice'.

 

In order to fundamentally reduce meteorological disasters, it is essential to reduce greenhouse gas emissions. Although 30 years have passed since the adoption of the Climate Change Convention, mankind has still not succeeded in reducing greenhouse gas emissions. Global greenhouse gas emissions, which were 38 billion tons in 1990, increased more than 1.5 times to 59 billion tons as of 2019. Korea's greenhouse gas emissions increased more, increasing 2.4 times from 300 million tons in 1990 to 700 million tons in 2019. As a result, the world is suffering from the worst heatwave and longest wildfire situation. Korea also suffered great damage from unprecedented heavy rain in Seoul in early August, and in Pakistan, more than 1,700 people died as a result of a major flood and 1/3 of the country was submerged in water.

 

 In the aftermath of the global meteorological disaster, 'Loss & Damage' was adopted as an official agenda for the first time at this climate change conference. The question is who will pay how much. Developing countries strongly demand immediate and effective countermeasures, saying that they can't stand it any longer, but developed countries, while acknowledging their responsibility for climate change, are afraid that they will be overwhelmed with a huge burden. It is fortunate that the Conference of the Parties concluded two days ahead of its closing and agreed to establish a Loss and Damage Fund to support the most vulnerable countries.

 

The Sinai Peninsula, where the Climate Change Conference was held, is where Moses arrived 3 months after he led the liberated Israelites  from Egypt, and is where the Lord Himself appeared before the Israelites at Mount Sinai (Exodus 19).  While receiving God's commandments on the mountain, the Israelites made an idol, the 'Golden Calf', worshiped it, held sacrifices, and ate, drank, danced, and played in front of it. Moses took the  golden calf, had the idol melted down, pulverized, and mixed with water and gave it to the Israelites to drink (Exodus 32).

As Pope Francis pointed out, what jeopardizes our "common home" is a selfish economic model that pursues the vain fantasy of infinite economic growth (「Our Mother Earth」 2020), that is the modern version of the 'golden calf'. In order to protect the public good, 'climate', Pope Francis emphasized joint agreement and solidarity in action based on the principles and norms of international law. Developed countries, which have contributed to climate change by emitting large amounts of greenhouse gases in the process of economic growth, must step forward.

 

Modern civilized life that only pursues convenience and wastes resources and energy is another 'golden calf' we have  to deal with. Breaking this golden calf requires fundamental changes in our lifestyles, production and consumption, as the Pope emphasized. To do this, we have to bear the burden of inconvenience and moderation and sometimes cost, but it is realistically difficult for ordinary people to bear it. This is why believers who pursue the 'common good' must step forward. Our church and believers must take the lead in protecting Earth, our sister and beautiful mother.

 

Human Rights Sunday

 

A former journalist, now retired, in the Eyes of the Believer column of the Catholic Times, gives us some thoughts for Human Rights Sunday, the second Sunday of Advent.

Case 1. "I hope that the National Assembly, politicians, and the Ministry of Strategy and Finance will give a clear answer to the desperate cry of people with disabilities who are crawling on the subways and colliding with citizens."
 
This is the voice that the National Solidarity for the Elimination of Discrimination against Persons with Disabilities used in their demonstrations: 'subway protest on the way to work that has been going on for 11 months. On three subway lines, citizens were late for work because of the protests. The writer couldn't escape these thoughts. "We also sympathize with the plight of the marginalized, but isn’t the reason for the existence of the government and politicians to mediate social conflicts?" Many people must have thought this while enduring great inconvenience.
 
Case 2. "It is very unfortunate that 158 ​​young people lost their lives in the Itaewon disaster. I recently watched a video of a certain priest. At a rally to commemorate them, he was content to insist on identifying the cause of the disaster, preventing a recurrence, and punishing those responsible. He sympathized greatly as he said: ‘There is no neutrality in front of human suffering. But at the end of the speech, when the priest said the president should step down it was too much. The president is elected by the people, whether we like it or not. Isn’t it the principle of democracy to wait until the end of the term of office?" A classmate studying together at the seminary expressed passion mixed with concern.
 
On the occasion of the Second Sunday of Advent, the Catholic Church celebrates Human Rights Sunday and Social Doctrine Week. "What is social doctrine and why is it necessary? Isn’t it enough to be faithful only to God’s Word and religious life in the church?" Surprisingly, many believers feel unfamiliar with the term social doctrine and even say that it has nothing to do with them.
 
The social doctrine is the official teaching of the Church about society and the world: human work, economic life, political community, and environmental protection. In addition, it also deals with human rights, which are the basic rights necessary for human dignity. To put it simply, the first thing the catechumens learn is 'what we believe, and the second is 'what we do.
 
The basis of social doctrine comes from the words of Jesus: "Whatever you did not do for one of the least of these, you did not do for me."(Matthew 25:45). Jesus also demands attention and love for his neighbor who suffered in the Parable of the Good Samaritan Luke (10: 29-37). It is asking us to turn our eyes to society and the world, and not to stay within ourselves and the church. Also, it is to improve non-evangelical and inhumane situations such as moral corruption and violence in our daily lives and to reveal God's love.
 
Korean society and politics are divided into confrontation, conflict, and camp logic, and there is no good day. Would it be enough if we dismissed it as nothing new? In the meantime how should churches, priests, and believers live out and act on social doctrine? "Love represents the greatest social commandment. Love requires the practice of justice, and only love makes it possible for us to practice justice."
 
Pope Francis appeals to the world today for peace, justice, and universal brotherhood. "In the name of the poor, the miserable, the marginalized, and the needy, we declare: God has commanded us to help them. This is the duty of everyone, especially those who have wealth and property” (All Brothers, 285).
 
Instead of being believers who only put words first, let’s each become practitioners of the word of knowledge and conduct.

It's Not My Fault

 

 

In  the Catholic Peace Weekly's 'Uncomfortable Words' column the writer gives the reader some thoughts that may not be welcomed by many. The issues that we face do not always have ready made solutions and dialog is required to see the whole picture.

If you think about it, the "It's my fault" movement initiated by Korean Catholics 30 years ago remains in our memory. These words, taken from the "prayer of confession" at the beginning of  Mass, gained great sympathy as a movement to restore public trust in the context of ideological, regional, and labor-management conflicts that erupted with democratization in the 1990s. 

Cardinal Kim Sou-hwan took the lead in the campaign by attaching a blue  "It's my fault" sticker in the rear window of his car, and 400,000 stickers were quickly used up. However, the limits of this program were also clear. It's difficult to eliminate the root cause of social conflict, distrust, inequality, discrimination, and temporary expedients, without discernment, claiming that it was all my fault. In the end, 'It’s my fault' is a memory that lasted like many other slogans we have seen on back windows of cars.

On the night of the Sewol ferry disaster eight years ago, he cried often remembering the tragedy.Probably everyone did. Remembering the  bright  future those  children had and responding with everything was my fault, no matter how hard one beats the chest, does little to value those young lives. It seemed to be the fault of one man and woman who let the world go on like this and lived happily ever after, and more than anything, he lamented our helplessness. It was his fault, but the fault was because he did nothing. It was because the children did not fight against the captain's order to stay still and his own failure to fight against the irresponsible use of money.

 

The October 29 Itaewon disaster was another incident that called for our repentance and reflection. He sympathized with the words, "Now is the time of mourning and remembrance," and said many prayers for the victims of the tragedy.

 

It is said that when an unexpected death strikes, people's reactions lead to sadness, denial, and anger. As soon as the initial bitterness subsided, questions like: "Why did it have to happen?" and anger for no reason followed. While he is a member of the  older generation, he beat his chest, saying, "It’s my fault," seeing those who should have blamed themselves did so only after a week had passed he could see the reason for the anger in society. It was difficult to find a reason for him to feel responsible, seeing that the words: "Do not use disaster as a tool for political strife" came out first at a time when the person in charge should have had severe self-reproach. When he heard the words, about "dividing public opinion" and "social conflict" along with "our own responsibility," in a sermon at Mass, he didn't feel the difference from those who talked about "political strife." The people who were most satisfied after hearing these words were probably the president and his wife who attended the Mass. The truth is, we won't have to feel responsible. 

 

Ordinary people cannot be responsible for everything in the world, and we have entrusted our power to the government to take this responsibility instead. However, when power always emphasizes national security or people's safety, when the benefits that can be obtained are futile, it quickly changes direction and uses its own malfunctions as energy for operation. They are trying to gather support once again by driving those who want truth and justice into the forces of political strife and division. 

 

He doesn't want to  deny the church's teaching on what is meant by— 'It's my fault'. But truth and justice are as stern teachings of Christ as the spirit of peace. He also said: the truth sets us free. True peace will be possible only on the basis of truth and justice. He is concerned that Catholicism has become a  religion looking for easy solutions, fearing conflict and division turning without discernment towards the conservative position. Along with the words: "My peace I give you, and  truth will make you free", Jesus did say—"I have come to bring division."

 

 

Meditation on Death

 

As November ends, in the Catholic Times' Eyes of the Believers column, a parish priest gives his thoughts on a visit to a cemetery for priests and martyrs of the diocese. 

In memory of those who have died, November is a time to visit the cemeteries to pray for the dead to grow in faith, it is easy to become lazy amid the COVID-19 situation. They walked through a colorfully colored forest to the cemetery. When the wind blew, the dry leaves clinging to the branches fall one by one in front of their feet. 

One day when he was in elementary school, he was overwhelmed with sadness as he thought about how he would live if his parents suddenly passed away and he was alone. Maybe that's why he always felt anxious, thinking that his parent would get old. They both have died. Yes, we all die someday "It is appointed the men die once" (Heb 9:27) Birth has an order, but death has no order.

"My child shed tears over the dead and intone the lament to show your deep grief...Do not abandon your heart to grief, drive it away, and bear your own end in mind. Do not forget, there is no going back; you cannot help the dead, and you will harm yourself. Remember that his fate will also be yours; for him, it was yesterday for you today. With the departed dead, let memory fade; rally your courage, once the soul has left. (Sirach 38: 16a 20-23)

Finally, they arrived at the graveyard. He prayed to the Lord for the eternal rest of the many senior priests who passed away at the end of their lives and the junior priests who were not able to bloom properly dying at a young age and being embraced by God. What is death to a believer? Is it the end of life? Or is it a new beginning?

The ancient Greeks considered death as the end of life without any more hope. So they took the concept of 'the city of the dead and called the cemetery where the dead were buried a necropolis. Christians, on the other hand, regarded death as a state of temporary sleep to be awakened soon at the call of the risen Lord. Thus, the cemetery where the dead believers were buried was called a crematorium, taking the concept of a "bedroom, resting place." 

In the New Testament, we can see that death is understood as a state of sleep. "Jesus cried out again with a loud voice and died. The tombs were opened and the bodies of many saints who were sleeping were revived. (Matthew 27,52) "Jesus said "Our friend Lazarus has fallen asleep. I will go and wake him up. Then the disciples said to Jesus, "Lord if he has fallen asleep, he will wake up soon."(John 11:9a.11-12) "Lord, do not hold this sin against them," he cried. When Stephen had said this, he fell asleep." (Acts 7:60) 

Man, a creature made of clay, is called by God through death to himself, the source of life. "Death is the end of man's earthly pilgrimage, of the time of grace and mercy which God offers him to work out his earthly life in keeping with the divine plan, and to decide his ultimate destiny. When "the single course of our earthly life" is completed, we shall not return to other earthly lives: "It is appointed for men to die once." There is no "reincarnation" after death."(Catechism of the Catholic Church, 1013). 

Shouldn't we think and act as if we will die today to prepare well for death, which is the end of our one-time earthly life? "In him, the hope of blessed resurrection has dawned, that those

saddened by the certainty of dying might

be consoled by the promise of immortality to come.

"Indeed for your faithful, Lord, life is changed not ended, and, when this earthly dwelling turns to dust, an eternal dwelling is made ready for them in heaven.” (Funeral Mass Roman Missal)

Climate Change Responsibility

The recent Catholic Times featured an article on a diocesan Theological Research Center and its academic presentation on the theme of "Church Response to Climate Change" "It's difficult to solve the climate problem without God". 

The discussion wanted to find the role of the church in the climate crisis. A retired bishop gave the keynote talk and said: "The Bible teaches that the owner of the garden is God, and humans are only tenants."  At the same time, he said that although the church's greatest concern has been human beings, humans have been able to survive in the support of other creatures, so "the church's awareness and prospects must expand and rise to the salvation of all creatures, not just humans." 

Another professor agreed with the bishop and emphasized that all that we humans have was received (1 Cor 4:7).  "It's necessary to know what we have received, to know, understand, and be grateful for all."  We are blessed to know that we are like a grain of earth. In particular, the professor said understanding  ecology is understanding oneself, and we have to choose whether to destroy or protect ourselves.

Another professor "If God is the premise, it becomes easier to establish a relationship between humans and nature." In his presentation on Understanding Climate Change: Science, Ethics, and Christian Faith, he mentions that St. Francis saw nature as being with autonomy  and that humans were one of the species of life. He advised that accepting this will open the way to overcome the climate crisis. At the same time, the professor added, "Without a father, we cannot become brothers and sisters with nature, and only when we presuppose God the Creator, can we become Brother to the Wolf and Sister to the Bird, as St. Francis said." 

A director of a Ecological Spirituality Institute  gave a presentation on 'Laudato Si' and Thomas Berry’s ecological thought. The priest introduced Pope Francis and the ecological theologian Thomas Berry as two giants who embody the life of Saint Francis in a modern context. In particular, he emphasized that Pope Francis emphasized ecological repentance and Thomas Barry sacrifice, saying, 'Laudato Si' and Thomas Barry’s ecological thought are the most important teachings for us living in an era of ecological crisis.

A religious sister who participated in the presentation, made practical suggestions for the Korean church to respond to the climate crisis more effectively. She raised the need for a committee dedicated to pastoral care for ecology and environment in each parish, and that the implementation goal should be consistently emphasized in the bishop's messages to the diocese at least during the 'Laudato Si' 7-Year Journey': [Respond to the Cry of the Earth—to the Cry of the Poor— Support Ecological Economies—Adopt Sustainable Lifestyles—Develop Ecological Education—Foster Ecological Spiritualistic—Encourage Community Resilience and Empowerment] Along with this, she suggested strengthening ecological environment education for priests and seminarians, spreading the ecological apostolate group 'Heaven, Earth, Water, Friend', and expanding the ecological and environmental apostolate of religious congregations.   

The priest  director of a Theological Research Center at a Catholic University, also emphasized that "We need to take the responsibility as the creature being the main cause for the climate crisis  and work towards the solution.

At the same time, he said: "We need challenges and courage in the face of change." "The church, which serves the world, seriously needs to  contemplate the climate problem facing all creatures based on our confession of faith in God, who created and wants us to live fully as his loving creatures. It is time to do this and take concrete action.

Future of the Church

 

The Director of Catholic Culture and the Theology Institute has some strong words for the readers of the Catholic Times in his column The Theological Hall.

Is it a time to lose hope in the future? Is it as gloomy as it seems? He doesn't often hear stories that predict the future with optimism. Humanity always seems to define its era as an era of crisis. Since man is an animal of adaptation, he may be able to overcome any crisis situation. However, the pessimistic outlook of this era is not a mere end-of-the-century phenomenon. It is based on the symptoms in society as a whole, along with the crisis caused by ecological and climatic changes.

How do we endure the era when hope that the world will be better has disappeared? Is there anything we can do to enjoy the present? An attitude of seeking simple happiness in the present rather than feeling frustrated thinking about the bleak future? People have a vague premonition of future crises and catastrophes but do little to prepare or respond.  

 

People do not always act according to what they know. The French philosopher Jean-Pierre Dupuy has a sad diagnosis. “There is a peculiar characteristic of the era ahead of catastrophe, which is predicted to come, but whose exact date is unknown. Even if people know that a worrisome event is about to happen, and consider that it will happen as a fait accompli or a quasi-established fact, they do not turn their knowledge of catastrophe into belief. I know, but I do not believe everything.” (“Catastrophe or Life?”)

 

It is important to dispassionately diagnose reality and foresee the future. The reason why today's churches are gradually losing vitality is due to a combination of internal and external factors. The direction of the world is gradually moving people away from the traditional way of religious life. The Church, too, fails to present itself attractively in the world. The church should be able to read the signs of the times and provide a healthy way of practicing the faith. There are times, however, when we have to confront the direction of the world for the sake of faith and the value of the gospel.

 

The Korean Catholic Church peaked in the 1990s. Although the number of believers is not decreasing, the absence of youth and the younger generations and the increase of aging believers is great. The rate of active participation in the religious life of the parish is also significantly decreasing. The role of the parish is gradually reduced to a place where only the liturgy is celebrated. 

 

All statistical indicators in the church prevent us from being optimistic about the future. If the current generation participating in church activities disappears, will a new generation flow into the church? It is not difficult to see that the church is in crisis, not only by statistical indicators but also by looking honestly at the reality of the parish. It is clearly a church in crisis. However, it is difficult to find talk of a crisis in the church. Of course, if you look at the history of the church, the church has faced many crises, but it has carried out its mission of evangelization while maintaining its identity. Ultimately, the church is cared for and led by the Holy Spirit. However, the activities of the Holy Spirit always include the efforts of devoted believers, the pioneering practices of outstanding saints, and the wisdom of the magisterium that reads the times. Failure to read the world accurately and lack of effort for self-renewal darken the future of the church.

People still have an interest in transcendent and spiritual longing. Depending on the era, the appearance and practice of religion change, and the way of practicing the faith may change. In fact, paradoxically in the age of secularization, the role and function of religion in society are emphasized and requested more. In an era where all ideologies begin to disappear, religion is the biggest driving force that can move people. 

Religious devotion becomes a medium of communal solidarity and connection and will still operate as a powerful force in today's world. In today's fragmented world, the church must be able to present an alternative community image and communal vision.

Future generations (MZ generation and Alpha generation) are generations with strong self-centeredness and individuality. They are not familiar with the vertical hierarchy of groups and communities and the virtue of self-sacrifice. In a relationship with others, it emphasizes purpose and effectiveness rather than emotional sympathy. The pandemic exposed the hidden inner thoughts of religious behavior and accelerated change. The fluidity of believers was further strengthened. In individualized and isolated societies, people demand minimal communal relationships. We pursue loose network solidarity and intimacy rather than dense and tight relationships. 

 

How will the church carry out its mission in the changing environment? The hierarchical structure centered on the clergy is no longer considered attractive and well-accepted by society. The framework of church life must be changed in such a way that the autonomous and active participation of individual believers can be guaranteed. In the realm of pastoral care, the virtues and values ​​of territorialism are abundant, but now the method of personalism also needs to find its place. This means that changes in small communities, districts, and class meetings are required to revitalize the parish. Fundamental changes are needed in the Church's mission and pastoral style.

 

Role of public discourse The future of existing pastoral care is uncertain. Most church members demand that the church change. At the individual level, everyone worries about the future of the church. However, there is no public discourse on crisis and renewal within the church. Although ‘pastoral conversion’ and ‘synodalitas’ are being proposed as topics, in the reality of the church, those propositions are consumed like passing slogans. 

 

Could it be that the older generation of the church is satisfied with the current way of life of faith and is negligent and lazy in looking to the future? The older generation should prepare for the future generation and prepare a place for them to live as the leading figures of the church. However, is it not the older generation still monopolizing authority? It is often found that young priests who will live with future generations are having a hard time because they do not have authority and a role in the hierarchical structure. It's a sad reality.

 

He hopes that the discourse of change and renewal towards the future will be actively developed in the church. Even if a specific solution is not presented, efforts and practices toward the future must be made through the formation of public discourse, and dialogue. The appearance of concern and effort itself is a sign of change and renewal. The church of this era must create new ways and substructures of religious life through the reinterpretation of tradition. He hopes to find the study and efforts to discover new ideas and an accurate reading of the signs of the times within the church. What the church of today desperately needs is not despair and lament, but study and search.