Visiting An Enemy Cemetery—

 

A Brother of the Taizé Community in his Catholic Times column gives us a meditation on seeing a documentary of a Shaman taking her disciples to the 'Enemy  Cemetery' in Paju Korea where she performed a ritual to console the souls of the North Korean soldiers who died during the Korean War.

The shaman danced tirelessly from morning until dusk, visiting many graves with great effort. As darkness fell, the shaman, now in a trance, began to spout the angry curses of the soldiers. Then, a boy's voice cried "Mother!" The wailing of the young soldier, filled with injustice, sorrow, pain, and longing, lingered in his ears for some time.

The 'Enemy Cemetery' located in Paju City, is now called the 'North Korean Military Cemetery'. The remains of 437 Chinese People's Volunteer Army soldiers, who were once at the same site, have all been repatriated after March 2014, leaving only their tombstones. The North Korean soldiers' gravestones are marked with names, ranks, dates, and places of death, though many are unnamed. 'Armed guerillas' dispatched to the South at various times, including during the January 21st Incident, are also buried here. The recent graves, marked only with numbers and no names or places, are presumed to be those of North Korean soldiers who died during infiltration incidents. 

For several years the Diocese of Uijeongbu has been offering Mass at the cemetery during All Souls’ Month. When Mass was offered conservative groups would come and protest and demonstrate. "Why do we pray for North Korean soldiers, our enemies?" 

“Ah, how can we forget this day / The day when our country was trampled by our enemies / We blocked the enemies with our bare fists and red blood / The day we stamped our feet and hit the ground and trembled with righteous indignation… ”

Our generation sang the June 25 song countless times when we were young, and we still clearly remember the lyrics and melody. The enemy in the song was none other than our fellow countrymen and brothers. 

As time passed and the situation changed, the enemy came to be referred to again as fellow countrymen, compatriots, and people. Movements for inter-Korean reconciliation occurred in the 1970s and 1980s, and several inter-Korean summits were held in the 2000s. However, peace, coexistence, reconciliation, and cooperation remain only a distant echo, and the North and South are once again growling like enemies and using the language of blackmail and threats. North Korea again remains the main enemy.

War exposes the most barbaric and bestial characteristics of humans, dehumanizing both themselves and their opponents. Perhaps hatred and revenge are more primitive human emotions than forgiveness and reconciliation. 

Looking at Korean society, the wounds and trauma of war seem to be passed down from generation to generation unbeknown to most. Wounds have not been properly healed— the language of hate is spewed at brothers and neighbors, dialogue is cut off, and camp logic is strengthened.

What can Christians on this earth do to change this terrible reality of confrontation and hatred? How can we become ‘wounded healers’ to break free from the shackles of the past in which we were both victims and perpetrators and be open to a common future?

Community And Spiritual Growth

A priest columnist, a university professor, in his recent article in the Catholic Peace Weekly gives the readers some understanding of spiritual growth.

The educational activities throughout one's life, from childhood to old age, are called 'lifelong education'. In terms of faith, the term 'continuous formation' would be fitting. A person of faith is constantly 'becoming',  a process of embodying the likeness of Christ within oneself.

Our biggest misconception is that all formation ends with Sunday school catechism or catechumenate instruction. Just as lifelong education is necessary to adapt to the constantly evolving society and culture as we age, continuous formation is also necessary in faith. This is because we understand the world, life, and faith changes depending on the situation and age.

Another misconception about formation is thinking of it as a purely individual matter. Faith formation happens 'together' because faith is always the church's faith. If we think about it, we have always lived within a community. For a person of faith, the community is where life begins with baptism and ends with death, returning to God.

A Christian believer belongs to a community. Formation occurs through the community, and the life of the community itself is a method of formation. When Jesus called the twelve apostles and lived with them, it was to form disciples through the community. We also need the community for continuous formation. Now that most parish communities have grown large, small communities where life can be shared seem more necessary than ever.

Most parishes in Paris, France, operate 'young professionals groups'. These youth groups, consisting of about ten young people, meet every two weeks. In these meetings, they look at what they have experienced in a secularized society through the eyes of faith and share how to live as people of faith. 

Participants reflect on their lives through the Bible and the teachings of the church and share various experiences, especially difficulties. They also discover new meaning and purpose of living as people of faith. 

These meetings include various activities such as walking pilgrimages, retreats, dinner gatherings, and museum visits. Through these, members can strengthen not only their faith-based empathy— the ability to understand and appreciate another person's feelings and experiences and one's own humanity— a way of living in which the mind and emotions are in harmony.

In addition to these groups, the French church also has various gatherings for engaged couples, married couples, etc., where continuous formation takes place. If we think about it, there are also various organizations and communities in our country where such continuous formation occurs. Marriage Encounter (ME), Cursillo, small community groups, and Legion of Mary are good examples of formation that take place within small communities.

Such small gatherings serve as places of formation and accompany each person's faith journey. When one's concerns and difficulties are empathized, they gain strength. 

For these gatherings to be more than just meetings and truly become places of formation, it is necessary for participants to recognize the importance of continuous formation together and to jointly plan for formation.

The Power of Listening

The Catholic Peace Weekly in an article on listening written by a priest with a doctoral degree in pastoral theology and working in formation gives us some important insights on listening. 

We often need to remember that listening is much harder than speaking, and the reasons are many. If we don't respect the person we will not have the necessary attention to listen. It takes 3 years to become proficient in speaking, but 60 years to become proficient in listening. 

The attitude of listening and dialogue requested during the synod process is ‘to be more open to the voices of not only those that think differently from us but also those who we easily ignore and exclude.’ It is difficult to accept that we must listen even to people we do not want to talk to.

“Strong copy can grab consumers’ attention, but it’s not enough to get them to make a purchase.” It is possible to get people to accept the importance of listening, but it seems that a certain level of preparation is needed. 

First, experience improving relationships with others through listening. It would be good to learn listening skills step by step, but first, listen sincerely to what others are saying. It would be a good idea to first experience the power of listening through this process. When the other person feels that they are truly listening to my voice, their attitude toward me will change. [listening to gain hearts” (以聽得心) is not easy for those who think they are doing well.]

First of all, listen sincerely to the other person’s voice. At some point, you will feel that the other person's voice toward you has become softer. Experience the power of listening. Listening is not just listening to what the other person says, but also examining what the other person is trying to convey even though he or she did not express it verbally, and providing feedback to the other person.

Even if we know what we need, it takes a certain amount of time and effort to prepare ourselves. For example, people want to lose weight. Some choose extreme weight loss methods with little thought and  rarely succeed. People who have confidence in weight management by reducing overeating and increasing exercise time daily seem to be relatively successful in managing their weight. The same goes for listening. As you accumulate daily experiences of listening, you will gain the power to be willing to listen to the other person's words even if they are difficult. 

Not long ago, the writer came across the story of a person who started a new life by practicing listening and improving his relationships with people around him. There was a time when he evaluated himself as an inferior being. Then he happened to read a book, without any special content. However, just by listening and responding to the stories of people around him as suggested in the book, he was able to feel that his attitude toward himself was changing, and  confesses that this change became the starting point for living his life more actively.

Listening is more than just listening. It requires patience and effort to focus on the other person's voice. Even if you make an effort to listen, if the other person shows a wary attitude toward you, it will be difficult to continue your listening attitude. Nevertheless, the Synod emphasizes dialogue of listening, sincerely listening to the other person's story. The synod's demand that we listen to the voices of those we wish to ignore and exclude seems unrealistic. However, if the changes in relationships that occur through listening are helpful for the other person and ourselves, it is worth trying at least once. Let's Listen! 

Key to Youth Ministry

A brother of the Taizé Community in the latest issue of the Catholic Times gives us some thoughts on the approach to the young people of our society in his column.

One day, Pope Saint Paul VI asked Brother Roger of Taizé what the ‘key to youth ministry’ was. He wanted to know the secret of communicating with young people and introducing the faith to them.

During the 1968 Revolution, many young people in Europe were rejecting tradition and authority and moving away from the church. Young people no longer took for granted the authority of the government, fathers, and the church (which seemed to oppress freedom), and ‘Ban the ban!’ became a slogan. The older generation of the church showed great concern and warnings, and as they did so, the gap with the youth deepened.

However, even amid the rapid wave of secularization, the number of young people visiting Taizé has increased. The Pope’s question came from that context. Brother Roger, who thought there was no special way to gather young people, could not give a straight answer to this.

Rather than trying to teach young people, the Taizé community first listened to their stories and invited them to simple and beautiful communal prayer. The brothers listened to the young people's aspirations for a more equal and free world and encouraged their commitment to making this land a better place for everyone.

Then and now, Taizé's facilities for welcoming guests are simple and the food is simple. We welcome young people as they are and try to patiently listen to their concerns, pain, doubts, and aspirations. This kind of selfless listening may be the key to the youth ministry that Pope St. Paul VI asked about.

World Youth Day (WYD), the largest international Catholic event, will be held in Korea in 2027. We will need to pool our wisdom and capabilities to invite young people, who are the protagonists, and encourage their participation. In a reality where church and faith are being pushed out of the priorities of young people, WYD is a great challenge and opportunity for us.

What does the church look like through the eyes of today’s youth? Is the church really becoming a place of universal fellowship for everyone? Is it a place where diversity is respected and celebrated? Is the church a safe space for women and minorities? What is the position of women, laity, and young people in the church's decision-making process?

Rather than expecting young people to change their lives through WYD, isn't it more necessary for the church to try to become younger?

Inviting young people to church does not mean expecting them to come back like the prodigal son. In an aging church, those who need reflection and conversion are clergy, religious, and lay leaders who have more responsibilities than young people. How do we live the gospel in society and the church? What kind of examples are we giving the young people? Are we listening to and accompanying young people who are searching for meaning in life?

Thorough preparation will be necessary. The more important question is this. What kind of place is the church for young people in Korea?

Heaven Quake Results—

 

The Mass Media continue to spread the news that we humans are connected with the Earth and climate for our existence. Some people are interested and some are not. A professor in The Catholic Times gives the readers some information on why we should be interested.

The professor highlights the recent extreme weather events and their consequences, such as the record-breaking rainfall in South Korea during the monsoon season 2023 and the severe droughts that preceded it. The report also notes the highest average temperatures recorded since 1973, significantly increasing heat-related illnesses.

The fluctuations in climate have led to earlier flowering times for plants and a notable impact on agriculture, causing price hikes in essential crops like cabbages during the kimchi-making season, and fruits and vegetables.  

The philosophical aspect of the message is from  Genesis 2:4-7, suggesting an intrinsic bond between humans and the Earth, a concept known as  (身土不二), which means "body and land are not two" or "we are one with the Earth." We are not separate from the climate; the environment directly affects our way of life, even down to our skin color and thought processes.

Lastly, it compares the extreme weather conditions, like the summer heat in Beijing to natural disasters, calling them a "heavenly quake" (천진) that disrupts the balance of the heavens and threatens all life beneath it. Are we aware of and understand the implications of climate change for ourselves and future generations?

This message serves as a call to recognize the urgency of the climate crisis and to reflect on our role within the Earth's ecosystem. It's a reminder that the health of our planet directly correlates with our own survival and well-being.

The neighboring city of Beijing, China, experienced extremely high temperatures reaching 51°C in the summer of 2023. What will happen if the temperature rises to 51°C in our country? While an earthquake is an event in which the ground shakes and splits, an abnormal climate is a catastrophic phenomenon that can be called a heaven quake  (天震) that breaks the balance of the sky and all living things under it. This means that one's existence may be harmed and no longer able to survive. Do we live with an understanding of what this abnormal climate, this climate crisis, means to ourselves and to the generations that come after us?

Christian Themes In Chinese Philosophy

 

The Catholic Peace Weekly has an article on the book— "Even When Full, It Seems Empty" by Father Choi Seong-jun, published by Bundo Publishing. Father Choi majored in Chinese philosophy at Peking University after his ordination. He points out the core themes of Christianity from the classics of Eastern philosophy such as Confucius and Laozi.

"If one claims to be a sage, shining brightly with virtue or talent superior to others, it might be too overwhelming for ordinary people to approach." The teaching that one should not dazzle others with their bright light but rather dim it to become one with the common folk, has significant implications for us today, who desire to stand out and be recognized. 

Upon encountering this passage from Laozi, one cannot help but think of Jesus Christ, who loved: (仁 is the Chinese character for benevolence, kind-heartedness, and humanity. It is made up from the  character on the left which means person and on the right two persons)

It does not mean suppressing oneself forcibly or being courteous against one's will. Instead, it is about breaking and overcoming the shell of selfishness that tightly encases us, to recover the original good heart within that loves others and the humble heart that lowers oneself. This is akin to the repeated exhortations of Jesus Christ: 'If anyone wants to follow me, he must deny himself, take up his cross, and follow me' (Matthew 16:24)." 

The unique writings that reflect on the words of Jesus Christ through the teachings of Confucius and Laozi are compiled in the book "Even When Full, It Seems Empty."  The book naturally connects the teachings of Confucius and Laozi and those of Mencius, Zhuangzi, and Zengzi, who have greatly influenced us, with the core themes of Christianity. It is fascinating to discover the path to God through famous phrases and proverbs from Eastern classics and the teachings of the sages and to broaden one's wisdom and thoughts about life.

Why would a Catholic priest major in Chinese philosophy?  "It is important to understand the teachings of Christ and to whom they are being conveyed, meaning an understanding of the people living on this earth is crucial. Our ancestors lived for over 5000 years without knowing God or Jesus Christ. However, they contemplated the absolute ruler of the world, Heaven (天), and we, who still live in the Chinese cultural sphere, have grown up under the influence of Eastern philosophy in our language, values, and customs."

The author notes: "As a Catholic priest studying Eastern philosophy, I realized that even those who have lived without the knowledge of the Christian faith were somehow finding their way to God. I wrote this article to share together the answers to universal questions that all humans have— 'Who am I?' and 'How should I live?'"

The book is composed of five chapters. The first chapter introduces the basic concepts of Chinese philosophy that can reflect on our lives, and the second chapter interprets the nine fruits of the Holy Spirit, such as love, joy, peace, and patience, as virtues discussed in Eastern philosophy. The third chapter examines the heart according to various philosophers, the fourth chapter deals with relationships and fellowship with neighbors, and the fifth chapter collects the teachings of the sages on ecology and politics, extending beyond oneself and neighbors.

Justice and Vengence

In the Catholic Peace Weekly column The Eyes of the Priest, the readers this week are given a detailed message on the theme of justice and vengeance using the comic book character Batman and relates them to a case of sexual assault that occurred in Korea in 2004 and the recent developments of the case.

In the famous comic book and movie Batman, the protagonist fights against the villains of Gotham City, inspired by the biblical cities of Sodom and Gomorrah.  Gotham City is where even the police and prosecutors who should fight against criminals are corrupt. Batman fights against crime disguised as a bat that operates in the dark and calls himself 'vengeance'.

However, Batman also knows that the vengeance he seeks only leads to more vengeance. Although he fights villains in the name of justice, victims emerge in the process, and some become villains themselves seeking revenge against Batman. Thus, Batman always contemplates what justice is and what constitutes evil and good. Despite acting in the name of justice, he does not seem much different from the criminals he fights against.

In 2004, a case occurred in South Korea where 44 male high school students sexually assaulted a female middle school student. The entire nation was shocked. However, most of the 44 male students were sent to juvenile court and received only probation, without proper punishment. The case, which seemed to have disappeared, resurfaced in people's memories exactly 20 years later.

Recently, a YouTube channel has been exposing those involved in the school girl group sexual assault case. Those who sided with the perpetrators have also been revealed. The broadcast shares videos of past investigations, joining in the public's outrage. The exposed perpetrators have been fired from their jobs, and the stores they worked at have closed. The YouTuber who exposed the perpetrators has announced plans to reveal all 44 individuals.

Such actions by individuals or groups to punish perpetrators, rather than by public authority as in this case, are called 'cyber vigilantes'. 

When private sanctions like the exposure of the  sexual assault participants occur, it seems to many that justice is being served. They may feel a sense of satisfaction, and some even support the YouTuber over the investigative authorities. Even now, private sanctions similar to this  'Incident' continue to emerge.

However, private sanctions cannot fully realize social justice. An eye for an eye, a tooth for a tooth approach is dangerous. Vengeance only begets more vengeance. It can also lead to secondary victims by mistakenly turning innocent people into victims. Even with good intentions, one can become another villain. 

The increase in private sanctions is due to distrust in the judicial system. Seeing decisions that do not align with common sense or delayed investigations and trials for crimes committed by the upper echelons of society, citizens decide to become the Batman of Gotham City. Since the law does not protect the weak, they take on the role of 'judge' themselves. Ultimately, for 'cyber vigilante groups' to disappear, trust in our judicial system must be restored.