The Parish Pastoral Decision Making Process in the Korean Catholic Church

THE PARISH PASTORAL DECISION MAKING PROCESS IN THE KOREAN CATHOLIC CHURCH

Heungbo Shim

Submitted to the faculty of

The Catholic Theological Union at Chicago

in partial fulfillment of the requirement for

the degree of

Doctor of Ministry

May 15, 2008

_____________________________

Professor Robert Schreiter CPPS

Thesis-Project Director

In memory of my father Jaepil Shim (1922-1992)

and my mother Sooyoung Lee (1926-1989)

and dedicated to the Church and readers

ACKNOWLEDGEMENTS

I thank the Triune God through my father, Jaepil Shim; my mother, Sooyoung Lee; my two sisters, Sr. Heungim Shim and Heungsoon Shim; and the Church, especially the Archbishop of Seoul, Nicolas Cardinal Jinsuk Cheong, Auxiliary Bishop and Vicar General, Most Rev. Andrew Soojeong Yeom, D.D. and Auxiliary Bishops and monsignors, priests, religious, and laity of the Archdiocese of Seoul and the Korean Catholic Church.

I also thank the director of this thesis project, Fr. Robert Schreiter CPPS; faculty reader, Fr. Robin Ryan; my peer readers Fr. Frank Hoare SSC and Professor Victoria Yeung; the director of Ecumenical Doctor of Ministry Program at Catholic Theological Union of Chicago, Fr. Edward Foley Capuchin; all my peers in the Doctor of Ministry program; and my English tutor Steve Mcmillin. In addition, I thank all who have been interested in and supported my study, especially those who responded to my survey interview questions for this thesis project.

Contents

Acknowledgements

Abstract

Introduction

1. The Concise Description of the Topic

2. Limitations of Thesis-Project

3. The Intended Audience of the Thesis-Project

4. The Genesis and the Future of the Thesis-Project

5. The Theological and Ministerial Import of the Topic

6. The Methods Employed to Achieve the Goals of the Thesis-Project

7. An Outline of the Various Chapters and Their Content

Chapter 1. The Changing Korean Pastoral Policy

1.1. The Korean Catholic Church

1.1.1. A Short History of the Korean Catholic Church

1.1.1.1. The Introductory Period (1777-1791)

1.1.1.2. The Persecution Period (1791-1886)

1.1.1.3. The Right for Free Choice of Religion (1886-)

1.1.2. General Review of Korean Catholic Church (2006)

1.1.2.1. General Situation

1.1.2.2. Religious, Seminarians, Lay missionaries, and Catechists

1.1.2.3. Catholics and their Variation

1.1.2.4. Male and Female Catholic and their Variation

1.1.2.5. Male Catholics Variation by Ages

1.1.2.6. Female Catholics Variation by Ages

1.1.2.7. Sacramental Ministry (Baptism)

1.1.2.8. Sacramental Ministry (Others)

1.2. The Introductory Background of the Small Christian Community

1.3. The Introductory Process of the Small Christian Community in the Seoul Archdiocese

1.3.1. Searching for Pastoral Direction and Method of the Seoul Archdiocese (1992-1993)

1.3.2. Responding to the Small Christian Community (1994)

1.3.3. Conversing with the Small Christian Community (1995-1997)

1.3.4. The Introductory Processes of the Small Christian Community in Korean Catholic Church

1.3.4.1. The Seoul province

1.3.4.2. The Daegu province

1.3.4.3. The Kwangju province

1.4. The Documented experience: results of introducing the Small Christian Community in the Seoul Archdiocese

1.4.1. The Results of Introducing the Small Christian Community

1.4.2. The General Assignment

1.4.3. Struggles in the Decision Making Process

1.5. The 2007 Survey

1.5.1. The Present Situation of Each Parish

1.5.2. The Relations between the Small Christian Communities and the Organizations

1.5.2.1. The Relations between Two

1.5.2.2. The Reasons for Difficulties of Relation if They Exist

1.5.2.3. Suggestion for the Relation

1.5.3. The Decision Making Process

1.5.3.1. The Listening

1.5.3.2. The Decision Making Process

1.5.3.3. Suggestion for the Listening and Decision Making Process

1.5.4. The Results of the 2007 Survey

1.5.4.1. The Relations between the Small Christian Communities and the Organizations

1.5.4.2. The Decision Making Process

1.6. Recent Integral Efforts for the Structure of the Decision Making Process

1.6.1. The Existing Model of the Parish Pastoral Council of the Seoul Archdiocese

1.6.2. The Image of the Parish Community of Communities of the Lumko Institute

1.6.3. The Parish Pastoral Council Model of the Seoul Archdiocese Integral Pastoral Institute

1.6.4. The Parish Pastoral Council Model of the Taegu Archdiocese

1.6.5. The Parish Pastoral Council Model of the Suwon Archdiocese

1.6.6. The Parish Pastoral Council Model of the Chuncheon Archdiocese

1.6.7. The Result of Researching Models

Chapter 2. The Korean Cultures

2.1. The history of the Chungyong, 중용/中庸 in China

2.1.1. The Period of Confucius

2.1.2. The Period of the Book, the Chungyong

2.1.3. After the Period of the Book, the Chungyong

2.2. The Chungyong in Korea

2.2.1. Transmittal to Korea

2.2.2. The Chungyong in the Korean Society

2.2.3. The Chungyong in the Korean Contemporary Study

2.2.3.1. The Specific Character of the Chungyong

2.2.3.2. The Chunghwa, 중화/中和, and the Chungyong, 중용/中庸

2.2.3.3. The Synonyms of the Chungyong

2.2.4. The Chungyong in the Korean Religion’s Study

2.2.4.1. Comparing the Chungyong, 중용/中庸, of Confucianism and the Chungdo, 중도/中道, of Buddhism

2.2.4.2. Comparing the Chungyong, 중용/中庸, of Confucianism and the Concept of Indifference in the Spiritual Exercises of St. Ignatius Loyola

2.3. The Chungyong as Humility, Moderation, and Equilibrium and Harmony

2.3.1. The Analects of Confucius .

2.3.1.1. Humility

2.3.1.2. Moderation

2.3.1.3. Equilibrium and Harmony

2.3.2. The Chungyong (the Doctrine of the Mean)

2.3.3. The Chungyong and the Harmony Spirituality as the Spirituality of the Small Christian Community in Asia

2.4. The “Jocham”, 조참/朝參 (the Morning Conference)

2.5. The Contemporary Korean Decision Making Process

Chapter 3. The Church Traditions and Theological Teachings

3.1. The Ecclesiology

3.1.1. The Ecclesiologies of the Second Vatican Council

3.1.1.1. Jesus, the Kingdom of Heaven, and the Church

3.1.1.2. The Church in the Second Vatican Council

3.1.2. The Images of the Church in the Second Vatican Council

3.1.2.1. The Church as People of God

3.1.2.2. The Church as Body of Christ

3.1.2.3. The Church as Temple of the Holy Spirit

3.1.3. Models of the Church in the Second Vatican Council

3.1.3.1. The Church as Sacrament

3.1.3.2. The Church as Herald

3.1.3.3. The Church as Community of Disciples

3.1.3.4. The Church as Suffering servant of the Lord

3.1.3.5. The Church as Communion

3.1.3.5.1. Vatican II, the Extraordinary Synod, and the Sacred Congregation for the Doctrine of Faith

3.1.3.5.2. Recent Communion Ecclesiology Studies

3.1.4. The Parish Pastoral Council in the Code of Canon Law after the Second Vatican Council

3.2. The New way of being Church, Community of Communities

3.2.1. The Base Ecclesial Community and Small Christian Community in the Magisterial Documents

3.2.2. The Basic Ecclesial Community in Latin America

3.2.3. The Small Christian Community in Africa

3.2.4. The Small Christian Community of the Lumko Institute

3.3. Ecclesia in Asia

3.3.1. The Federation of Asian Bishop’ Conference (FABC)

3.3.2. The Pastoral Letters and Official Documents of the Archbishop of the Seoul Archdiocese

Chapter 4. The Decision Making Process

4.1. The Principal Conclusions of Each Chapter

4.1.1. The Experience: The Changing Korean Pastoral Policy

4.1.2. The Culture: The Korean Cultures

4.1.3. The Tradition: The Church Tradition and Theological Teachings

4.2. The Co-relative dialogues on four elements

4.2.1. The Appropriate Form of the Decision Making Process

4.2.2. The Participants of the Decision Making Process

4.2.3. The New Model of the Decision Making Process

4.2.4. The Variables of the Decision Making Process

Chapter 5. The Pastoral Response

5.1. The Method of the Decision Making Process

5.2. The General Principles of the Participant to Solve the Pastoral Issues

5.3. The New Model of the Decision Making Process Structure

5.3.1. The New Structural Concept: Communion and Sharing

5.3.2. The Parish Pastoral Team

5.3.3. The Basic Organizations of the New Model

5.3.4. The General Guidelines for Composing the New Model of the Parish Pastoral Council

5.4. Benchmarks for the Pastor (The Parish Pastoral Team or the Leader) in Decision Making Process

5.5. The Communion of the Triune God in the Parish

6. Addendum – Survey Questions

7. Bibliography

<Table>

1. The General Situation of Korean Catholic Church

2. Religious, Seminarians, Lay missionaries, and Catechists of the Korean Catholic Church

3. Catholics and their variation of the Korean Catholic Church

4. Male and female Catholic and their variation of the Korean Catholic Church

5. Male Catholics variation by age in the Korean Catholic Church

6. Female Catholics variation per ages of the Korean Catholic Church

7. Sacramental Ministry (Baptism) of the Korean Catholic Church

8. Sacramental Ministry (Others) of the Korean Catholic Church

<Chart>

1. The Existing Model of the Parish Pastoral Council of the Seoul Archdiocese

2. The Image of the Community of Communities of the Lumko Institute

3. The Parish Image of Combining the Small Christian Communities with the Organizations

4. The Existing Discussion and Adjusting Organization of the Parish Pastoral

5. The Summary of the Differences between the Existing Parish Pastoral Organization and New Parish Pastoral Organization

6. The Parish Pastoral Council Model which is required in Synod

7. The Parish Pastoral Council Model of the Taegu Archdiocese

8. The Parish Pastoral Council Model of the Suwon Diocese

9. The Parish Pastoral Council Model of the Chuncheon Diocese

10. The Structure of New Parish Pastoral Council

11. The Parish Pastoral Team of New Model of the Parish Pastoral Council

12. The Basic Form 1 of the Basic Organizations of the Parish Pastoral Council – the Small Christian Communities

13. The Basic Form 2 of the Basic Organizations of the Parish Pastoral Council – the Committees

14. The Basic Form 3 of the Basic Organizations of the Parish Pastoral Council – the Cooperation of the Apostolic Organizations

1. Pastoral Planning

2. General Principles of the Participant to Solve the Pastoral Issues

3. General Guidelines for Composing the New Model of the Parish Pastoral Council

4. Benchmarks for the Pastor (The Parish Pastoral Team or the Leader) in the Decision

Making Process

ABSTRACT

This thesis project explores how a pastor 1) listens to the lively and active voices and desires of the parishioners through not only the leaders of the organizations but also the leaders of the Small Christian Communities of the parish; and 2) shapes the most effective pastoral decision making process to include consultation with all members who are selected from the Small Christian Communities, the committees, and the other organizations through the integral decision making process which is integrated the Kuyeokjang Hoieui (the meeting of the leaders of the Small Christian Community) and the Parish Pastoral Council.

THE PARISH PASTORAL DECISION MAKING PROCESS

IN THE KOREAN CATHOLIC CHURCH

INTRODUCTION

1. The Concise Description of the Topic

The goals of this thesis-project are to research how a pastor 1) listens to the lively and active voices and desires of the parishioners through not only the leaders of the organizations, for example, the Legio Mariae, Cursillo, Adoration of the Blessed Sacrament, the Charismatic Movement, the St. Vincent de Paul Society, and Marriage Encounter, etc; but also the leaders of the Small Christian Communities of the parish; and 2) shapes the most effective pastoral decision making process to include consultation with all members who are selected from the Small Christian Communities, the committees, and the other organizations through the integral decision making process which is integrated the Kuyeokjang Hoieui (the meeting of the leaders of the Small Christian Community) and the Parish Pastoral Council. This will allow a pastor to organize the parish to be a community of communion with the faithful.

The Parish Pastoral Council is composed of leaders of several organizations of the parish (see Chart 1). Each of these has a distinct function in the Korean Catholic Church. Pastors often have selected members of the Parish Pastoral Council from the leaders of several organizations of the parish. The Parish Pastoral Council serves as an advisory organization for the pastor. But it is not only the advisor for the pastor; its members are also coworkers and representatives of the pastor in the daily activities of the parish. The Parish Pastoral Council members are appointed by the pastor to advise him on pastoral ministry in each part of the Church (liturgy, education, finance, management and mission, etc). These people have been engaged in the Church for some time. They are professional people who are commissioned by the pastor to serve the Church part time.

Pastor

Assistant Priest

Religious sisters

President

Vice President

Secretary

Liturgy dept.

Mission dept.

Education dept.

Finance dept.

Management department

Social Welfare department

Youth dept.

Kuyeok dept.

Vice L. & mem-bers

Vice M. & members

Vice E. & members

Vice F. & members

Vice M. & members

Vice S. & members

Vice Y. & members

Vice K. & members

Master of Ceremo-ny and

Lector

Legio Mariae

Catechist

Facilities

Vincent de Paul

Sunday Primary, Middle, High School

Student

and

Teacher

Kuyeoks and

Pans

Bible Study

Management

Funeral Service

Extra-dorina-ry Minis-ters

Marriage Encoun-ter

Elder

School

Altar Boy

Altar

Flower

Young Adult Organi-zations

Altar Server

Mother of student

Choir

In 1992, Stephen Cardinal Kim Soohwan, the Archbishop of the Seoul Archdiocese (1968-1998), declared the Small Christian Community to be the focus of a pastoral policy toward evangelization for the 21^st century of the Seoul Archdiocese of the Korean Catholic Church. He reviewed the contemporary situation of the Seoul Archdiocese at that time. The parish churches were crowded, but the participants did not know each other, so the communion between the pastor and the faithful and among the faithful themselves could not be properly fulfilled. Ten percent of the faithful were working hard through the organizations in the life of the Church. The parish was being managed by only 10 % of the faithful who were members of the various organizations. So Archbishop Kim wanted to reform the Church to be a Community of communities. He wanted to reflect the faithful voices and desires more in the parish decision making process, so more of the faithful could participate positively and actively in the life of the Church. As a result, the Church could become a Community of communities, a communion of communions through the Small Christian Community.

He transformed Kuyeok and Pan, the basic cells of the parish structure to the Small Christian Community. The parish is composed of several Kuyeoks, and Kuyeok is composed of several Pans. In some cases, Kuyeok is the men’s meeting, and Pan is the women’s meeting: in other cases a Kuyeok is just an upper organization which is composed of several Pans. There are 4-5 Pans in one Kuyeok. There are both men’s Kuyeok and women’s Kuyeok, or one Kuyeok which combines men and women according to the situation of each parish of the Seoul Archdiocese. Usually, men have the Small Christian Community meeting as a level of Kuyeok and women have the Small Christian Community meeting as a level of Pan because the numbers of men who participate in Kuyeok’s meeting are smaller than the numbers of women who participate in Pan’s meeting. There are also a few of the Small Christian Community meetings which combine men and women together. There are about 10 persons who participate in each Small Christian Community meeting whether it is a men’s Kuyeok or a women’s Pan. The Seoul Archdiocese has also emphasized the importance of increasing the Small Christian Communities to reflect the many voices of the members of the Small Christian Communities in decision making regarding directions and events undertaken by the parish.

This resulted in great changes in the Seoul Archdiocese. It was a change from an organization of the faithful which is directed and controlled by the parish staff to an organization of the faithful in which they decide themselves how to proclaim the gospel and live with the gospel in their daily lives through the gospel sharing at the Small Christian Community meeting in agreement with the parish pastoral policy. The leaders of the former Kuyeok and Pan had delivered announcements and directions for the parish to the members of Kuyeok and Pan. But the leaders of the new Kuyeok and Pan as the Small Christian Communities are like presidents of the Small Christian Community Pastoral Council in the larger Parish Pastoral Council.

On the one hand, the laity has shown a joy in sharing the Word and has been committed to living according to the Gospel in the process of ongoing evangelical conversion. Fifty percent of the faithful have generally participated positively in Church activities. According to the Seoul Archdiocese priests’ evaluation in the annual meeting in 1997, the Church has been enriching belief and faith, based on the Word, activating lay ministry, applying the Church’s teaching and spirituality, and engaging with the present social living reality of the people through lay ministry and new leadership-service. As Nicolas Cardinal Cheong Jinseok, the Archbishop of the Seoul Archdiocese (1998-present), expressed in a pastoral letter in 1999, “The best result is enriching the belief and activation of lay ministry concentrated on the Word.”

On the other hand, in the parish there were some struggles and conflicts among the Small Christian Community leaders and each organization’s leaders including the Parish Pastoral Council members. The struggles and conflicts concerned, for example, who decides the pastoral direction together with the pastor; who is designated to lead or coordinate certain pastoral ministries and parish events; and how are overlapping activity times, duplicate roles and positions of leaders decided between the Small Christian Communities and the other organizations of the parish. All of them, whether they are the Small Christian Community leaders or the other organizations’ leaders wanted to receive recognition for their efforts for the Church, from officials such as the pastor, and to reflect their opinions in the process of decision making of parish pastoral ministries.

Of course, there were also tendencies that some special organizations in the parish had ups and downs according to whether or not the pastors had an interest in one of the special organizations of the parish or if he was transferred to another position before the Small Christian Community was strongly established in the parish. So, there were so many asking that the pastor should keep to the “Chungyong, 중용/中庸” (equilibrium and harmony), of Confucius, which is one of the practical principles of Korean culture. It is also called “the Chungdo, 중도/中道”, in Buddhist thought. It entails equalization and balance in the pastor’s pastoral interest and love for all organizations of the parish without preference for one side or the other. Today there are also many from the organizations of the Seoul Archdiocese asking why the official pastoral policy of the Korean Catholic Church employs a model of the Church as a community of the communities and yet attends only to the Small Christian Community and not to other small organizational formulations.

Therefore I want to research how a pastor 1) listens to the lively and active voices and desires of the parishioners through not only the leaders of the organizations but also the leaders of the Small Christian Communities of the parish and 2) shapes the most effective pastoral decision making process to include consultation with all members who are selected from the Small Christian Communities, the committees, and the other organizations through the integral decision making process which is integrated the Kuyeokjang Hoieui (the meeting of the leaders of the Small Christian Community) and the Parish Pastoral Council. This will allow a pastor to organize the parish to be a community of communion with the faithful.

2. Limitations of the Thesis Project

In this thesis project, I will research:

1) How the Korean Catholic Church was established

2) The short history of the Korean Catholic Church.

3) The Korean Catholic Church’s general review

4) The background of introducing the Small Christian Community in the Seoul Archdiocese

5) How the Small Christian Community Movement was introduced and described in the Seoul Archdiocese

6) What results and assignments came about after the Archdiocese pastoral policy, the Small Christian Community Movement, was introduced in the Seoul Archdiocese which were appeared in the documented experience of the official surveys and the 2007 survey

7) The recent integral efforts for the structure of the decision making process

8) How the meaning of the Chungyong, 중용/中庸, in China history developed

9) The meaning of the Chungyong as a practical principle of Korean culture, the comparing the Chungyong of Confucianism and the Chungdo, 중도/中道, of Buddhism which are major practical principles among literature and studies, and comparing the concept of indifference in the Spiritual Exercise of St. Ignatius of Loyola in Korean religious society.

10) The Chungyong as humility, moderation, and equilibrium and harmony.

11) The “Jocham”, 조참/朝參 (the morning Conferences)

12) Contemporary decision making processes in Korean society.

13) The ecclesiologies of the Second Vatican Council.

14) The ecclesiology of Communion.

15) The Parish Pastoral Council in the Code Cannon Law after the Second Vatican Council

16) The New model of the Church, as “community of communities”: the Base Ecclesial Community in Latin America, the Small Christian Community in Africa, of the Lumko Institute and its Problem Solving Scheme as the method of the decision making process, the Small Christian Community in Asia, and the Korean Catholic Church.

17) The Kuyeokjang Hoieui in the Post-Synodal Synodal Letter Toward God with Hope, Seoul Archbishop Nicolas Cardinal Jinseok Chung.

18) What is the appropriate form of the decision making process?

19) Who is part of the decision making process?

20) How the decision making process unfolds?

21) What enables and hinders in the decision making process?

I will not:

1) Consider the external relationship with the diocese and other parishes unless it affects directly internal parish pastoral ministry.

2) Consider other elements outside the conflicts between the leaders of the Small Christian Communities and the leaders of the other organizations in the parish.

3) Research the local specific descriptions, the context, the personal capacities, and the abilities of pastors, the Small Christian Community leaders, and the other organizations leaders.

3. The intended audience of the thesis-project

This thesis-project is 1) primarily for the pastor to know how he can prevent struggles and conflicts between the Small Christian Communities and the organizations in the parish, but also 2) secondarily for the Parish Pastoral Council members and the Kuyeokjang Hoieui members, the leaders of the local Small Christian Communities, 3) Thirdly for the Small Christian Communities leaders and the organization leaders of the Seoul Archdiocese, and 4) each parish to explore how they will respond to the voices and desires of the parishioners through mutual cooperation. It will also contribute to the Seoul Archdiocese.

4. The Genesis and the Future of the Thesis-Project

I had experienced the Small Christian Community through the Young Christian Workers Movement when I was an assistant priest and chaplain for laborers in two parishes. I have put my energy as a pastor in three parishes into building and educating the Small Christian Community. The more I put my energy into the Small Christian Community the more the complaints increased from the other organizations of the parish, for example, the Legio Mariae, Cursillo, Adoration of the Blessed Sacrament, the Charismatic Movement, the Vincent de Paul Society, and Marriage Encounter, etc.

When I was a chaplain to the laborers of the Southern area of the Seoul Archdiocese and an assistant priest of the parish at the same time, I engaged in the Young Christian Worker team meeting every evening. One team is usually composed of one supervisor and 4-5 laborers. I participated in the Young Christian Worker team meetings of the parish where I served as an assistant priest on Monday, Tuesday, Thursday, Friday, and Sunday evenings. I met the other teams of the Young Christian Worker Federation through team reports at the federation meeting on the second and third Wednesday evenings of the month. I met personally the members at Young Christian Worker South Federation Mass on the first Wednesday evening, Young Christian Worker South Federation Taize Prayer on the fourth Wednesday evening, as well as Advent and Lenten retreats, and summer camps. I met the other young adult organizations of the parish where I served as an assistant priest on Sunday or met them through the religious and lay ministers’ gatherings. There were student and teacher organizations of the Sunday primary, middle, and high school, choir, liturgy master of ceremony, Legio Mariae, Bible study, and Vincent de Paul society of young adult organizations of the parish for me to meet with as well.

Young adults of the parish, those who had graduated high school but were not yet married, recognized and supported my engagement with Young Christian Worker members from the bottom of their hearts, but they wanted to receive more pastoral interest and love through direct meetings with me. Sometimes, other young adult organizations of the parish where I served as an assistant priest did not have a good relationship with the Young Christian Workers or laborers because other young adult organizations of the parish could not meet regularly and have as close contact with me as the Young Christian Workers could. There arose conflicts about who was designated to lead or coordinate certain pastoral ministries and the parish events. After I left two parishes where I served as an assistant priest, other young adult organizations of the parish ignored the Young Christian Workers because as Young Christian Workers they were weaker in terms of organizational and political power within the parishes. While I wanted to consider those who were not participating eagerly because of their economic and social situation, like blue collar laborers, and to listen to their voices and desires more, some of the youth organization members who were participating eagerly might feel isolated and alienated in the process of decision making for parish pastoral ministries.

When I was a pastor of the three parishes, I put most of my energy into building and educating the Small Christian Community. I participated in every meeting of the men’s Small Christian Community, Kuyeok, in the parish, so I went to their meeting every evening. They met once a month, but I met with nearly 20-30 Small Christian Communities–there are about 10 persons in each Small Christian Community meeting- every evening. I met the women’s Small Christian Community, Pan, through the religious and the reports of the Pan meetings at the women Small Christian Communities leaders meeting every Saturday morning 10:00 AM. I met the other organizations of the parish, the pastoral council, liturgical organizations, choir, Legio Mariae, Cursillo, Adoration of the Blessed Sacrament, Vincent de Paul society, Bible study, RCIA teacher organizations, Marriage Encounter, etc. on Sunday through the religious who directed them at the weekly meeting of pastor, assistant priests, and the religious on every Saturday morning at 9:00 AM. I also met with their leaders personally, too. The organizations of the parish had asked me to participate in their meetings, and wanted to receive directly the pastor’s interests and love.

There are struggles and conflicts regarding who decides the pastoral direction with the pastor among them and who is designated to lead or coordinate certain pastoral ministries and the parish events. It could be a problem for the organizations that other organizations meetings should change their meeting time for their members to participate in the Small Christian Community meeting because their members are also members of the Small Christian Community in the same parish. Not only the meeting time, but also organization activities should be adjusted to the Small Christian Community activities. The important roles which the organizations of the parish had taken in the Church were taken over by the Small Christian Community, from the master of ceremonies of the Sunday liturgy to almost every event and pastoral decision.

These organizations of the parish understand that the Small Christian Community is the foundation of the Church, but at the same time they do not want to feel like outsiders and weak in the Church. Also, the role of each individual organization is very important for inner Church activities. While I wanted to consider those who were not participating eagerly because of their diverse living conditions, and to listen to their voices and desires through the Small Christian Community, I thought some of the faithful who were participating eagerly might feel isolated and alienated in the process of decision making for parish pastoral ministries.

After this thesis-project, I will apply this knowledge to the new position to which my archbishop will appoint me. If it will be a parish, I will apply this to my pastoral style and type. If it will be a pastoral research center or a pastoral institute, I will extend this for the archdiocesan level.

5. The Theological and Ministerial Import of the Topic

First, even though the Archdiocese strongly emphasizes the Small Christian Community as the chosen and approved means for evangelization and the communion community, there will be no fulfillment if the parish does not follow it. For the policy of the Archdiocese to be a success, it requires the pastor’s proper efforts in implementing this policy within the parish. The pastor should not only follow the Archdiocesan pastoral policy to build, educate, and nurture the Small Christian Community but also minimize conflicts between the Small Christian Communities and the other organizations which is caused by emphasizing and increasing the importance of the Small Christian Community.

Second, there is another important point for the faithful on how to participate actively in an effective model of the Church. On the one hand, if the pastor puts his energies in the organizations, the parish pastoral policy cannot fully correspond with the general faithful’s pastoral desires and missions. On the other hand, if the pastor puts his energies in Small Christian Communities leaders, the other parish organizations unfortunately feel isolated and alienated in the parish management and events.

Third, the Church’s mission can be minimized as an event limited to merely the organizations centered parish pastoral policy. But the Church’s mission, for example evangelization, formation, and service, is not an event but part of the lives of the faithful. If the faithful live according to the gospel of the Lord, they can evangelize their life, their home, their workplaces, and their social lives not just as a job and work but as their life and essence. This corresponds to the new evangelization through the Small Christian Community movement.

Therefore, it is very important to research how a pastor 1) listens to the lively and active voices and desires of the parishioners through not only the leaders of the organizations but also the leaders of the Small Christian Communities of the parish and 2) shapes the most effective pastoral decision making process to include consultation with all members who are selected from the Small Christian Communities, the committees, and the other organizations through the integral decision making process which is integrated the Kuyeokjang Hoieui (the meeting of the leaders of the Small Christian Community) and the Parish Pastoral Council. This will allow a pastor to organize the parish to be a community of communion with the faithful.

6. The Methods Employed to Achieve the Goals of the Thesis-Project

I will follow the praxis-theory-praxis model of practical theology. I will use the model and method of the Whiteheads.[1]

Attending:

1) I will explore the resources of experiences:

(1) The short history and general review of the Korean Catholic Church.

(2) The background and process of introducing the Small Christian Community in the Seoul Archdiocese.

(3) The introductory process of the Small Christian Community in the Seoul Archdiocese

(4) Documented experience: to listen to the people’s positive and negative voices in two ways; first from the official Archdiocesan survey as expressed in documents and research papers;

(5) Second, reading listening and decision making process, from a documented experience (see 6. addendum) conducted through an email and mail survey of priests and the lay leaders. I will interview five priests (pastors, assistant priests) and nine lay leaders from the Small Christian Communities and the organizations in the Parish Pastoral Councils, resulting in a total of 17 participants from three parishes in which I did not work.

(6) The recent integral efforts for the structure of the decision making process in the Parish Pastoral Council which is centered the Small Christian Community.

2) I will explore the resources of cultures:

(1) The history of the Chungyong, 중용/中庸 (equilibrium and harmony), in China.

(2) The meaning of the Chungyong as a practical principle of Korean culture, comparing the Chungyong of Confucianism and the Chungdo, 중도/中道, of Buddhism which are major practical principles among literature and studies, and comparing the concept of indifference in the Spiritual Exercise of St. Ignatius of Loyola in Korean religious society. The Korean leaders are requested by the people in Korean society to keep the Chungyong because giving preference to one organization is not only unjust but also causes complaints and the break down of the unity of the community.

(3) The Chungyong as humility, moderation, and equilibrium and harmony.

(4) The Jocham, 조참/朝參, which is not only the rite between the king and his officials but also the site of hearing the people’s voices, discussing, and deciding the government and policy;

(5) The contemporary general decision making process/es in Korean society, and to discover what it might contribute.

3) I will explore the resources of Church traditions and theological teachings through:

(1) The ecclesiologies of the Second Vatican Council and especially the Church as communion by Dennis Doyle, J.–M. R. Tillard, Susan K. Wood, and Christopher Ruddy. Because in order to have communion between the Church and the Triune God, a pastor and faithful and to make the Church as communion.

(2) The Parish Pastoral Council in the Code of Canon Law after the Second Vatican Council.

(3) In the new Church model, the Church as community of communities, the directions and regulations of the Church magisterial documents, the Base Ecclesial Community in Latin America and the Small Christian Community in Africa and of the Lumko Institute and its Problem Solving Scheme as the method of the decision making process which was transmitted to the Asian Church..

(4) Ecclesia in Asia: A new way of being the Church, communion of communities. The New model of the Church, the community of communities (the Small Christian Community), and its vision and goals as set out in the Federation of Asian bishops’ Conferences (FABC) documents and the Pastoral letters and official documents of the Archbishops of the Seoul Archdiocese. The Kuyeokjang Hoieui in the Post-Synodal Synodal Letter Toward God with Hope, Seoul Archbishop Nicolas Cardinal Jinseok Chung.

Asserting:

Through the co-relative dialogue of the conversation partners I will assert:

1) What is an appropriate form of decision making process?

2) Who is part of the decision making process?

3) How the decision making process unfolds?

4) What enables and hinders the decision making process?

Pastoral Responding:

I will respond pastorally based on the above research how a pastor 1) listens to the lively and active voices and desires of the parishioners through not only the leaders of the organizations, for example, the Legio Mariae, Cursillo, Adoration of the Blessed Sacrament, the Charismatic Movement, the St. Vincent de Paul Society, and Marriage Encounter, etc, but also the leaders of the Small Christian Communities of the parish and 2) shapes the most effective pastoral decision making process to include consultation with all members who are selected from the Small Christian Communities, the committees, and the other organizations through the integral decision making process which is integrated the Kuyeokjang Hoieui (the meeting of the leaders of the Small Christian Community) and the Parish Pastoral Council.

I will propose Pastoral Planning as the method of the decision making process. I will also propose the General Principles of the participation to solve the pastoral issues, the new model of the Parish Pastoral Council which integrated the decision making process between the Small Christian Communities and the organizations as well as the Kuyeokjang Hoieui, the Small Christian Community, and the Parish Pastoral Council, the General Guidelines for Composing the New Model of the Parish Pastoral Council, and Benchmarks for the Pastor (The Parish Pastoral Team or the leader) in the decision making process. These will allow a pastor to organize the parish towards being a community of communion with the faithful.

7. An Outline of the Various Chapters and Their Content

Introduction

Chapter 1. The Changing Korean pastoral policy

I will research the short history and general review of the Korean Catholic Church. I will also review the experience of the changing Seoul Archdiocese Pastoral policy regarding the Small Christian Community Movement. In 1992, Cardinal Kim, the Archbishop of the Seoul Archdiocese, addressed the Small Christian Community as a pastoral policy for evangelization toward the 2000s in the Seoul Archdiocese. He reviewed the present situation of the Seoul Archdiocese at that time.

I want to hear these positive and negative results and assignments from the official Archdiocese survey and expressed in documents and research papers. The people’s voices which are of concern for listening and decision making are added from a documented experience through a survey (see 6. addendum) that was e-mailed to priests and members of the laity.

I will research the recent integral efforts for the structure of the decision making process to solve the struggles and the conflicts between the Small Christian Community and the organizations as well as the Kuyeokjang Hoieui, the Small Christian Community, and the Parish Pastoral Council.

Chapter 2. The Korean Cultures

I will research the Chungyong, 중용/中庸 (equilibrium and harmony) of Confucius from the perspective that a pastor should not give a preference for listening and deciding to one organization but embrace all the faithful.

1) The history of the Chungyong; how the meanings developed in China,

2) The meaning of the Chungyong as a practical principle of Korean culture, the comparing the Chungyong of Confucianism and the Chungdo, 중도/中道, of Buddhism which are major practical principles among literature and studies, and comparing the concept of indifference in the Spiritual Exercise of St. Ignatius of Loyola in Korean religious society.

3) The Jocham, 조참/朝參 (the Morning Conferences).

4) The contemporary Korean decision making process.

Chapter 3. The Church Traditions and Theological Teachings

I will explore how to speak to the people’s desire with the light of the Gospel:

1) The ecclesiologies of the Second Vatican Council, the Church images: the People of God, the Body of Christ, the Temple of the Holy Spirit, the Church models; as Sacrament, as Herald, as Community of Disciples, as Suffering Servant of the Lord, as Communion which directly relate to the Small Christian Community among several images and models of the Second Vatican Council on a view of the communion and the participation of the laity.

2) The Parish Pastoral Council in the Code of Canon Law after the Second Vatican Council.

3) In the new Church model, the Church as community of communities, the directions and regulations of the Church magisterial documents, the Base Ecclesial Community in Latin America and the Small Christian Community in Africa and of the Lumko Institute and its Problem Solving Scheme as the method of the decision making process which was transmitted to the Asian Church..

4) Ecclesia in Asia: A new way of being the Church, communion of communities. The New model of the Church, the community of communities (the Small Christian Community), and its vision and goals as set out in the Federation of Asian bishops’ Conferences (FABC) documents and the Pastoral letters and official documents of the Archbishops of the Seoul Archdiocese. The Kuyeokjang Hoieui in the Post-Synodal Synodal Letter Toward God with Hope, Seoul Archbishop Nicolas Cardinal Jinseok Chung.

Chapter 4. The Parish Pastoral Decision Making Process

I will co-relatively discuss with the dialogue partners:

1) What is an appropriate form of the decision making process?

2) Who is part of the decision making process?

3) How the decision making process unfolds?

4) What enables and hinders in the decision making process?

Chapter 5. The Pastoral Response

I will propose Pastoral Planning as the method of the decision making process and the General Principles of the participation to solve the pastoral issues. I will also propose the new model of the Parish Pastoral Council which integrated the decision making process between the Small Christian Communities and the organizations as well as the Kuyeokjang Hoieui, the Small Christian Community, and the Parish Pastoral Council, the General Guidelines for Composing the New Model of the Parish Pastoral Council, and Benchmarks for the Pastor (The Parish Pastoral Team or the leader) in the decision making process. These will allow a pastor to organize the parish towards being a community of communion with the faithful.

Chapter 1. The Changing Korean Pastoral Policy

In this Chapter, I will research the short history of the Korean Catholic Church and her special distinctions: the laity’s establishment; the existence of a faith community before there were missionaries; the baptized before there were missionaries; and the martyrs before there were missionaries. In addition, I will research the general review of the Korean Catholic Church. This research can show that the Korean Catholic Church was born and grew by the enthusiastic devotion of the laity. In addition, it can also show that the Korean Catholic Church has searched and pastorally responded to the signs of the times in Korean society.

I will also research the background and the situation of the Seoul Archdiocese when the Small Christian Community was introduced in 1992. Stephen Cardinal Soohwan Kim changed Kuyeoks and Pans, which are the area cells of the parish, into Small Christian Communities for the Church to live according to the values of the Gospel in 1992. He wanted the Church to change from exterior to interior growth. This research can show what the motivation and intention of introducing the Small Christian Community Movement were in the Seoul Archdiocese.

I will research the introductory process of the Small Christian Community Movement in the Seoul Archdiocese. The Small Christian Community Movement which was transmitted into the Seoul Archdiocese is from the Lumko Institute of Africa. It was transmitted through the Federation of Asian Bishops’ Conferences. This research can show how the Small Christian Community Movement started, processed, and developed in the Seoul Archdiocese and the Korean Catholic Church until today.

I will research the positive and negative results of introducing the Small Christian Community in the Seoul Archdiocese as a documented experience which was explicated in surveys of dioceses and institutes. In addition, it also shows the struggles and the conflicts between the Small Christian Communities and organizations as well as between the Parish Pastoral Council and the Kuyeokjang Hoieui, the Small Christian Communities.

I took a survey (see 6. addendum) of three pastors, two assistant priests, six lay members of the Parish Pastoral Council which is representative of the Small Christian Communities, and six lay members of the Parish Pastoral Council which is representative of the organizations, for a total of 17 persons of three parishes of three dioceses from October of 2007 to January of 2008. I aimed to hear the people’s voices which are of concern for listening and decision making. I added to a documented experience through a survey that was e-mailed and mailed to the priests and the laity. The survey can show what the relation between the Small Christian Communities and the organizations is. In addition, the survey can explore how the pastor and the Parish Pastoral Council listen to parishioners’ opinions, how they proceed from parish pastoral issues to the decision making, and what the appropriate method is to listen to the parishioners’ opinions.

I will research several efforts to solve the struggles and conflicts between the Small Christian Communities and organizations as well as between the Parish Pastoral Council and the Kuyeokjang Hoieui, the Small Christian Communities. Many dioceses and the Pastoral Institute of Seoul Archdiocese endeavor to integrate the structure of the decision making process. I will research the models of some dioceses to compare how they process the decision making. This research can help the Korean Catholic Church to overcome the struggles and the conflicts between the Small Christian Communities and organizations as well as between the Parish Pastoral Council and the Kuyeokjang Hoieui, the Small Christian Communities, using an integral structure of the decision making process.

These research can help what appropriate form in the decision making process, who part of the process of decision making is, how the decision making process unfolds, and how the process of decision making enables and hinders in the decision making process.

1.1. The Korean Catholic Church

In this section, I will research the short history of the Korean Catholic Church and her special distinctions: the laity’s establishment; the existence of a faith community before there ware missionaries; the baptized before there ware missionaries; and the martyrs before there ware missionaries. It was the laity centered Church. In addition, I will research the general review of the Korean Catholic Church. This research can show that the Korean Catholic Church was born and grown by the enthusiastic devotion of the laity. In addition, it can also show that the Korean Catholic Church has searched and pastorally responded to the signs of the times in Korean society.

I want this research to show what are the distinctive characteristics of the Korean Catholic Church through her short history and the present general review of her because it is important for the pastor to know them, what are the experiences through them, and who are his partners in the decision making process of the parish pastoral issues. The research of this section will prepare the dialogue for the decision making process in the parish to select the participants of the decision making process (4.2.2) in the Chapter 4. The Parish Pastoral Decision Making Process.

1.1.1. A Short History of the Korean Catholic Church[2]

1.1.1.1. The Introductory Period (1777-1791)

The Korean Catholic Church was not proclaimed by missionaries but established by laymen’s seeking themselves. The Korean Catholic Church was sought and believed by the Southern Scholars who studied the truth later in Lee’s dynasty (1392-1910). They had studied the foundation theory of Confucianism, Sung Confucianism, 성리학/性理學, which is the foundation theory of the Confucianism of China, at the small hermitage, the Cheonchinam, 천진암/天眞岩[3], of the Buddhism temple, Chueosa, 주어사/ 走魚寺, which is near the city of Seoul[4] in 1777, and started Catholicism which was called the Western Theory with the scholar ‘Byuk Lee’, 이벽/李蘗 (1754-1785).[5]

The Korean Catholic Church already had the faith community before there were missionaries. In this seminar, Kanghakhoi, 강학회/講學會, they had studied with the book, ‘Chonju sirui’, 천주실의/天主實義[6], of Fr. Matthew Ricci, 마태오 리치 신부 (1552-1610),[7] who preached in China. It was introduced in 1603 from China. It is the principles of Catholicism and the Sirhak thinkers who initially took an interest in the new religion. These books were written as complementary[8] to Confuicianism. They had prayed regularly during study. And they wrote a poem to explain easily for the general person. After the scholar Seunghoon Lee, 이승훈/李承薰 (1756-1801), was baptized firstly as a Peter in China in 1784, he returned and baptized many persons in Korea.

The Korean Catholic Church had a baptized believer before there were missionaries. The Korean Catholic Church was established by baptism of Seunghoon Lee. And they gathered in ‘Myoungreibang’, 명례방/明禮方, which was the home of Thomas Beomwoo Kim, 김범우/金範禹 who was the middle class of Lee’s Dynasty; and is presently the Myoungdong Cathedral of the Seoul Archdiocese) and shared their faith. Because they didn’t know much about Catholicism, they made a hierarchy, Fake Hierarchy, themselves, and said the Mass and celebrated the Confession and the Sacraments. But they acknowledged it was false, and then sought a missionary.

1.1.1.2. The Persecution Period (1791-1886)

The Korean Catholic Church already had a martyr before there were missionaries. There were martyrs who were persecuted for the faith in the Korean Catholic Church before the first missionary entered in Korea. Paul Jichoong Youn, 윤지충/尹持忠 (1759-1791), and James Sangyoun Kwon, 권상연/權尙然 (1751-1791), wanted funeral according to the Catholic style but their families and government put them to death, so they were martyred in 1791.

The Korean Catholic Church was persecuted four notable times. Fr. Moonmo Ju, 주문모/周文謨 (the first Chinese missionary in Korea), and virgin couple John Choongcheol Ryu, 유중철/柳重哲 (1779-1801: He got married with Soonyi Lee, but kept the virginity and martyred), and Lugalda Soonyi Lee, 이순이/李順梨 (1781-1801) and 300 believers in 1801 and Korean first chairman of layman, ‘Paul Hasang Chong’, 정하상/丁夏祥 (1795-1839: Seminarian, First president of the laity), and first Korean Catholic bishop ‘Lawrence Imbert’[9] and 150 believers in 1841, Korean first priest, ‘Andrew Taegon Kim’, 김대건/金大建 (1821-1846: who was ordained at Sanghai in 1845) in 1846, and the fourth Korean Catholic bishop ‘Simeon Berneux’[10] and ‘Joseph Jugi Chang’, 장주기 (1802-1866), who is the lord of first seminary building, ‘Luke Seokdu Hwang’, 황석두/黃錫斗 (1812-1866: President of laity) and many believer martyred in 1866~1873. 103 believers among these martyrs were canonized as saints by Pope John Paul II in 1984.

Later politicians in the Lee dynasty protected their political power to punish Catholic believers as sinners and killed them. First, politicians argued against other politicians and took and strengthened political power, then they killed other politicians to punish Catholics. Second, Lee Dynasty strictly separated persons as a man, woman, elder, younger, and high, middle, low class. Because Catholics called each other brothers and sisters except God is the only Father, they were assumed to be a group seeking to destroy the society, so they were excluded. Third, because the mission societies of the Church didn’t understand exactly oriental culture and customs, they misunderstood the Chesa, 제사/祭祀 (ancestor veneration)[11], as an idolatry and condemned it, so the persecution against them was strengthened (Ancestor veneration is now accepted by Rome).

The Korean Catholics made a faith town, ‘Kyowoochon’, 교우촌/敎友村, and shared and helped each other during persecution times. Despite strong persecution, Catholics were martyred for God joyfully. Meanwhile the Korean Catholic Church made more faith towns, ‘Kyowoochon’, and gathered and continued to proclaim during the persecution period. The French missionary, Charles H. Dallet, wrote in his book, the History of the Korean Catholic Church, that in those times there was no man who died of hunger because they shared food with each other even though they were deprived of their all properties and rights.

1.1.1.3. The Right for Free Choice of Religion (1886-)

After long persecution, the Korean Catholic Church acquired the right of free choice of the religion by the contract between Korea (king Kojong, 고종/高宗, of the Lee Dynasty) and the French, 한불수호조약/韓佛守護條約, on June 4, 1886. The Korean Church that was grown on the martyr’s blood tried to be a light in Korean society through culture (publishing, eradication of illiteracy); education (primary, middle, high schools, universities, and technical centers); medicine (midwife houses, hospitals, free hospitals, hospitals for industrial disasters); charities (orphanages, nursing homes, free food, homes for the disabled); social services (counseling agencies for workers, dormitories for workers, labor pastoral centers, justice and peace committees), and endeavors for human rights and building the democratic society in 1970s Korea. From the opening period of the nation to the world until now, the Korean Catholic Church has searched for “what Jesus wants us to do” and responded to the needs of the changing society. The Korean Church follows the Lord’s will with strong faith and love to the Lord.

1.1.2. General Review of the Korean Catholic Church (2006)[12]

1.1.2.1. General Situation of the Korean Catholic Church

Section Diocese		Area (㎢)	Population	Catholics	Bishops	Priests	Parishes	Missions
1	Seoul	605	10,181,166	1,329,842	6	955	215	183
2	Chuncheon	12,079	1,166,008	74,144	1	110	54	46
3	Daejeon	9,140	3,476,805	225,560	2	266	111	76
4	Inchon	1,099	4,186,389	407,616	2	263	104	29
5	Suwon	5,371	6,914,941	672,803	2	386	173	28
6	Wonju	8,931	929,693	65,556	1	96	42	49
7	Uijeongbu	2,564	2,615,839	187,777	1	182	59	6
8	Daegu	9,129	4,458,647	427,868	2	435	147	84
9	Pusan	3,267	5,446,653	399,249	3	325	106	17
10	Cheongju	5,768	1,324,815	137,344	1	147	64	64
11	Masan	9,054	2,466,613	155,432	2	159	67	66
12	Andong	10,782	772,843	45,732	2	79	35	72
13	Kwangju	12,575	3,384,571	314,512	3	264	109	75
14	Jeonju	8,055	1,881,840	174,780	1	178	83	93
15	Jeju	1,848	561,695	63,575	2	37	24	9
16	Military			89,715	1	(82)	83	192
17	Abroad					92
Adjustment		-590	-144,249	-3,272
Total		99,687	49,624,269	4,768,242	32	3,974	1,476	1,089

1.1.2.2. Religious, Seminarians, Lay missionaries, and Catechists

Section Diocese		Male Religious		Female R.		Semi-narian	Lay Missionary	Catech-ist
Section Diocese		Unit	Member	Unit	Member	Semi-narian	Lay Missionary	Catech-ist
1	Seoul	31	556	71	2,301	258	2
2	Chuncheon	8	29	23	251	17		3
3	Daejeon	8	33	29	555	156	2	183
4	Inchon	14	113	41	577	149	1	583
5	Suwon	16	138	41	1,167	165	7	337
6	Wonju	3	5	18	246	20
7	Uijeongbu	8	24	22	155	34
8	Daegu	6	115	27	1,119	153		508
9	Pusan	10	42	35	831	122
10	Cheongju	5	76	23	402	77
11	Masan	6	43	28	309	47	1	83
12	Andong	2	8	21	190	20
13	Kwangju	12	111	29	591	87	19	178
14	Jeonju	3	3	29	336	59	1	212
15	Jeju	4	7	14	107	16	6
16	Military			7	25
17	Abroad	20	141	60	608
Total		46	1,444	106	9,770	1,380	39	2,087

1.1.2.3. Catholics and their Variation of the Korean Catholic Church

Section Diocese		Catholics			Increase			Decrease
Section Diocese		2005	2006	Variation	Baptism	Immigra-tion	Total	Death	Emigra-tion	Total
1	Seoul	1,303,351	1,329,842	26,491	32,156	93,938	126,094	3,890	95,713	99,,603
2	Chuncheon	73,366	74,144	778	1,979	5,028	7,007	551	5,678	6,229
3	Daejeon	221,711	225,560	3,849	6,718	18,589	25,307	1,017	20,441	21,458
4	Inchon	397,256	407,616	10,360	11,665	26,547	38,212	1,846	25,736	27,582
5	Suwon	650,330	672,803	22,473	19,821	79947	99,768	2,902	74,393	77,295
6	Wonju	63,644	65,556	1,912	1,770	3,873	5,643	296	3,435	3,731
7	Uijeongbu	182,996	187,777	4,781	6,492	24,862	31,354	825	25,748	26,573
8	Daegu	419,993	427,868	7,935	11,674	32,800	44,474	1,640	34,899	36,539
9	Pusan	392,956	399,249	6,293	8,040	26,465	34,505	1,429	26,783	28,212
10	Cheongju	134,181	134,181	3,163	3,429	8,915	12,344	896	8,285	9,181
11	Masan	153,357	153,357	2,075	3,513	4,729	8,242	615	5,552	6,167
12	Andong	45,283	45,283	449	989	891	1,880	187	1,244	1,431
13	Kwangju	310,372	310,372	4,149	7,176	15,501	22,677	1,162	17,366	18,528
14	Jeonju	157,558	171,151	3,629	4,122	8,054	12,176	914	7,633	8,547
15	Jeju	62,113	62,113	1,462	1,746	2,773	4,519	260	2,797	3,057
16	Military	100,862	89,715	11,147	26,457	5,763	32,220	8	43,359	43,367
Sub total		4,82,862	4,771,514	88,652	147,747	358,695	506,422	18,438	399,332	417,770
Adjustment		-15,384	-3,272	12,112
Total		4,667,478	4,768,242	100,764

1.1.2.4. Male and Female Catholic and their Variation of the Korean Catholic Church

Section Diocese		2005		2006		Male		Female		Variation (%)
Section Diocese		Male	Female	Male	Female	No	%	No.	%	Variation (%)
1	Seoul	520,021	783,330	530,764	799,078	10,743	2.1	15,748	2.0	2.0
2	Chuncheon	30,366	42,817	30,788	43,356	239	0.8	539	1.3	1.1
3	Daejeon	91,383	130,328	92,993	132,567	1,610	1.8	2,239	1.7	1.7
4	Inchon	162,673	234,583	167,031	240,585	4,358	2.7	6,002	2.6	2.6
5	Suwon	273,139	377,191	282,691	390,112	9,552	3.5	12,921	3.4	3.5
6	Wonju	26,690	36,954	27,833	37,723	1,143	4.3	769	2.1	3.0
7	Uijeongbu	77,097	105,899	80,262	107,515	3,165	4.1	1,616	1.5	2.6
8	Daegu	170,514	249,419	173,837	254,031	3,323	1.9	4,612	1.8	1.9
9	Pusan	159,518	233,438	162,218	237,031	2,700	1.7	3,593	1.5	1.6
10	Cheongju	54,947	79,234	56,565	80,779	1,618	2.9	1,545	1.9	2.4
11	Masan	62,231	91,126	63,136	92,296	905	1.5	1,170	1.3	1.4
12	Andong	18,901	26,382	19,055	26,677	154	0.8	295	1.1	1.0
13	Kwangju	121,679	188,693	123,526	190,995	1,847	1.5	2,302	1.2	1.3
14	Jeonju	69,797	101,354	71,269	103,511	1,472	2.1	2,157	2.1	2.1
15	Jeju	25,810	36,303	26,397	37,187	587	2.3	875	2.4	2.4
16	Military	89,233	11,629	74,124	15,591	15,109	16.9	3,962	34.1	11.1
Sub total		1,954,182	2,728,680	1,982,489	2,789,025	28,307	1.4	60,345	2.2	1.9
Adjustment		-15,384		-3,272
Total		4,667,478		4,768,242						2.2

1.1.2.5. Male Catholics Variation by Age in the Korean Catholic Church

Section Diocese	Under 1	1-6	7-9	10-12	13-19	20-29	30-39	40-49	50-59	60-64	65-69	70-79	Over 80
1 Seoul	778	13,086	10,574	14,804	42,246	77,799	92,649	100,169	91,916	30,460	21,489	21,363	13,431
2Chuncheon	71	960	853	1,343	3,124	4,894	4,660	5,597	4,033	1,555	1,473	1,588	637
3 Daejeon	130	3,365	3,102	4,259	10,822	16,281	14,336	15,667	12,202	3,912	3,319	4,117	1,481
4 Inchon	284	5,712	5,052	7,420	20,098	28,122	24,783	32,269	23,036	6,716	5,121	6,016	2,402
5 Suwon	576	11,943	10,980	13,686	33,983	43,999	44,580	53,265	35,452	10,997	9,179	9,779	4,272
6 Wonju	84	860	891	1,282	2,810	4,450	4,435	5,302	3,372	1,349	1,245	1,303	450
7Uijeongbu	151	3,278	2,953	3,915	8,888	9,328	13,085	17,699	10,062	3,277	2,872	3,403	1,351
8 Daegu	236	5,053	4,615	6,539	18,478	28,709	28,336	32,695	25,812	7,664	6,320	6,445	2,935
9 Pusan	186	3,634	3,579	5,231	15,686	28,810	26,035	31,342	26,797	7,535	5,674	5,258	2,451
10 Cheongju	118	1,902	1,876	2,556	6,209	9,230	9,166	10,374	7,038	2,430	2,156	2,429	1,081
11 Masan	123	1,738	1,655	2,426	6,981	10,351	10,305	12,558	9,266	2,492	2,175	2,012	1,054
12 Andong	17	472	427	578	1,571	2,739	3,079	3,716	2,871	1,072	892	994	627
13 Kwangju	146	3,168	3,610	5,194	14,475	23,192	18,253	21,222	17,460	5,539	4,374	4,724	2,169
14 Jeonju	112	2,121	1948	2,826	7,301	13,083	12,299	12,044	9,341	3,093	2,697	3,214	1,190
15 Jeju	60	1,074	975	1,,375	3,036	4,406	3,933	4,731	3,703	1,131	863	769	341
16 Military	48	834	904	1,079	2,623	59,977	3,243	3,383	1,723	156	72	45	37
Total	3,120	59,200	53,994	74,513	198,331	365,370	31,3177	362,033	284,084	89,378	69,921	73,459	35,909

1.1.2.6. Female Catholics Variation by Ages of the Korean Catholic Church

Section Diocese		Under 1	1-6	7-9	10-12	13-19	20-29	30-39	40-49	50-59	60-64	65-69	70-79	Over 80
1	Seoul	705	12,421	10,415	14,730	42,513	96,047	139,829	187348	144567	44660	33631	42984	29228
2	Chuncheon	77	989	865	1,299	3,234	5,591	6,842	8,520	5,954	2,460	2,348	3,587	1,590
3	Daejeon	133	3,166	2,970	4,141	10,778	19,224	23,140	26,388	17,416	5,706	5,649	9,257	4,599
4	Inchon	289	5,536	5,162	7,310	20,903	32,597	40,181	54,868	32,714	9,973	9,429	14,503	7,120
5	Suwon	555	11,378	10,201	13,391	34,045	49,888	72,226	84,862	49,416	16,073	14,494	21,813	11,770
6	Wonju	116	826	944	1,251	2,867	4,670	6,341	7,630	4,831	2,084	2,022	2,695	1,446
7	Uijeongbu	129	3,118	2,907	3,950	9,048	10,922	20,540	24,583	13,042	4,963	4,923	6,465	2,925
8	Daegu	221	4,650	4,418	6,095	16,622	33,217	46,478	55,411	39,053	11,826	10,756	15,787	9,497
9	Pusan	188	3,514	3,344	4,930	16,046	32,793	42,013	55,437	40,080	10,630	8,773	12,192	7,091
10	Cheongju	146	1,878	1,836	2,435	6,766	11,021	14,218	16,306	9,920	3,724	3,777	5,752	3,000
11	Masan	138	1,672	1,639	2,356	7,480	12,616	16,613	22,057	13,442	3,402	3,252	4,732	2,897
12	Andong	21	455	444	545	1,480	3,218	4,332	5,335	3,832	1,669	1,446	2,314	1,586
13	Kwangju	124	2,908	3,321	5,091	14,459	26,458	32,321	41,725	28,080	8,794	8,100	12,681	6,933
14	Jeonju	98	2,073	2,010	2,742	7,625	14,652	17,965	20,343	14,517	4,750	4,904	7,848	3,984
15	Jeju	62	1,071	958	1,269	3,200	5,665	6,825	7,690	4,809	1424	1,101	1,722	1,382
16	Military	59	808	792	993	1,908	2,689	3,163	3,561	1,256	140	80	90	52
Total		3061	56,463	52,226	72,528	198,974	361,268	493,027	622,064	422,929	132,278	114,685	164,422	95,100

1.1.2.7. Sacramental Ministry (Baptism) of the Korean Catholic Church

Section Diocese		Catecumens		Baptisms					Baptisms in Danger of Death
		Catecumens		Baptisms Classification			Sex Classification
		Total/Year	Dec.31	infant	Adults	Total	Men	Women
1	Seoul	40,287	8,131	5,278	26,878	32,156	13,257	18,899	1,518
2	Chuncheon	2,266	636	410	1,569	1,979	867	1,112	192
3	Daejeon	7,974	2,314	1,497	5,221	6,718	2,892	3,826	428
4	Inchon	12,995	2,856	2,323	9,342	11,665	4,786	6,879	563
5	Suwon	20,434	4,313	4,702	15,119	19,821	8,445	11,376	912
6	Wonju	1,397	320	361	1,409	1,770	759	1,011	103
7	Uijeongbu	2,850		1,211	5,281	6,492	2,686	3,806	272
8	Daegu	11,436	3,273	2,192	9,482	11,674	4,826	6,848	763
9	Pusan	10,689	2,543	1,345	6,695	8,040	3,363	4,677	537
10	Cheongju	3,908	692	808	2,621	3,429	1,495	1,934	279
11	Masan	4,512	1,082	636	2,877	3,513	1,452	2,061	210
12	Andong	1,372	350	162	827	989	446	543	65
13	Kwangju	8,093	2,023	1,258	5,918	7,176	2,928	4,248	559
14	Jeonju	4,313	918	827	3,295	4,122	1,777	2,345	532
15	Jeju	2,319	885	408	1,338	1,746	736	1,010	105
16	Military	14,039	4,194	260	26,197	26,457	26,019	438
Total		148,884	34,530	23,678	124,069	147,747	76,734	71,013	7,038

1.1.2.8. Sacramental Ministry (Others) of the Korean Catholic Church

Section Diocese		Confir-mations	Anoint-ings of the Sick	Confe-ssions	Marriages			Non-Practicing		Partici-pants in Sunday Mass
Section Diocese		Confir-mations	Anoint-ings of the Sick	Confe-ssions	Sacra- mental	with a Dispen-sation	Total	Where abouts known	Where abouts Unknown	Partici-pants in Sunday Mass
1	Seoul	18,518	3,117	1,112,104	6,460	6,742	13,202	11,021	374,520	371,352
2	Chuncheon	98	637	94,679	108	261	369	19,126	4,468	23,054
3	Daejeon	3,904	753	276,232	364	838	1,202	41,731	5,746	67,488
4	Inchon	8,992	2,690	394,333	545	1,315	1,860	78,596	31,041	106,580
5	Suwon	14,584	2,129	798,925	1,081	2,027	3,108	104,395	132,407	185,644
6	Wonju	1,174	247	96,831	85	198	283	15,045	14,231	16,095
7	Uijeongbu	3,723	641	224,399	318	482	800	16,497	19,840	58,387
8	Daegu	5,993	1,220	378,115	707	1,137	1,844	68,066	123,692	104,841
9	Pusan	4,477	1,012	380,478	528	1,033	1,561	103,305	103,548	80,377
10	Cheongju	2,192	767	170,632	186	424	610	33,322	25,816	34,577
11	Masan	1,827	477	100,287	172	410	582	34,091	37,710	30,661
12	Andong	1,087	197	47,824	41	119	160	11,677	11,432	10,173
13	Kwangju	2,861	795	260,969	307	796	1,103	78,421	56,807	68,868
14	Jeonju	2,024	753	73,336	236	502	738	40,415	32,522	42,782
15	Jeju	855	374	41,153	95	172	267	12,776	2,414	14,865
16	Military	934	15	43,723	73	86	159	3,296	1,886	25,230
Total		73,243	15,824	4,494,020	11,306	16,542	27,848	770,780	978,080	1,240,974

1.2. The Introductory Background of the Small Christian Community

In this section, I will also research the background and the situation of the Seoul Archdiocese when the Small Christian Community was introduced in 1992. Stephen Cardinal Soohwan Kim changed Kuyeoks and Pans, which are the area cells of the parish, into Small Christian Communities for the Church to live according to the values of the Gospel in 1992. He wanted the Church to change from exterior to interior growth. This research can show what the motivation and intention of introducing the Small Christian Community Movement were in the Seoul Archdiocese.

I want this research to reveal what is the background of introducing the Small Christian Community in the Korean Catholic Church, especially in the Seoul Archdiocese, because it is important for the pastor to know it, so that he can build, form, and lead the Small Christian Community according to the original intention of its introduction. The research of this section will prepare the dialogue for the decision making process in the parish to discuss what the variables of the decision making process (4.2.4) in the Chapter 4. The Parish Pastoral Decision Making Process.

According to the Pastoral Council Social Research of the Korean Catholic Church 200^th anniversary, the Korean Catholic faithful have a tendency to concentrate on individual and sacramental life and church inner activity. It reported that many of them are satisfied living with an emphasis on individual belief and salvation, and Mass and sacraments.[13] Many of them did not recognize that to act for social justice is a mission of the church.[14] The Seoul Archdiocese acknowledged that this is caused by secularization, materialism, and injustice symptoms of church, individual faith life of faithful, and authority of clergy[15], so Christians can’t live according to the value of the Gospel. They have deeply known themselves the problem caused by a life divided between belief and action, and the unconscious knowledge that church is being not for themselves but for the salvation of the world.

Stephen Cardinal Soohwan Kim, the archbishop of the Seoul Archdiocese from1968 to 1998, expressed the need for the reformation of the church community by enlightening their lives with Gospel values. The average increased rate of South Korean Catholics was 3.8 % in 1990, from 7.6 % persons in 1980, from 5.6 % in 1970, and from 6.1 % in 1960. But inactive faithful was a quarter of them according to the data of Catholic Conferences of Bishops of Korea.[16] He wrote in his pastoral letter:

Today’s Korean Roman Catholic Church has achieved amounts of growth in terms of size and number. However, the growth caused an excessive enlargement of the parishes. This made the Church lose a sense of community of koinonia and diakonia based on the spirit of Gospel. In other words, while the external growth has gone on, it was difficult for the ministerial priests to have personal encounters with the parishioners and for the believers to sustain a membership and a sense of solidarity... We must admit that because we do not overcome the discrepancy between faith and life, we are still not fully evangelized and do not have a capacity to evangelize this society that becomes dehumanized and secularized by materialism. We as a church community do have a mission to purify the corruption prevailed in this society, but we are in shortage of power to carry out our mission… This is because we as the church, the Body of Christ, do not have His life within us.[17]

He also explained the evangelization by the quotation from Evangelii Nuntiandi[18] that the Church’s evangelizing activity is not only to proclaim Jesus Christ and baptize those who do not know him but also to check all conditions in which the human lives in society with the light of the Gospel and change them: humankind’s criteria of judgment, determining values, points of interest, lines of thought, sources of inspiration and models of life, which are in contrast with the Word of God and the plan of salvation by the power of the Lord.[19] It was a change in evangelization method from taking the people from the society into the Church which is assumed holy to evangelizing the society itself by the Gospel.

Cardinal Kim, in 1993 strongly contended that the Archdiocese needed to build the Small Christian Community in its parishes. This was due to the fact that the average number of the parishioners was above 7,000 in each parish and this hindered them from experiencing a sense of community.[20] He also pointed out that the purpose of building the Small Christian Community in his diocese is to fulfill evangelization.[21]

He was convinced that this kind of evangelization could be fully achieved through the Small Christian Community as outlined in Redemptoris Missio.[22] He invited his diocesan faithful to join in the journey of the renewal of the diocese.[23] The Seoul Archdiocese started the Pastoral Movement of the Small Christian Community toward Evangelization for the 21st century. It already dealt with the renewal of the Church through the facilitation of the Small Christian Community as a pastoral purpose and method, and that it is based on the communion ecclesiology adopted in the Second Vatican Council and the agendas of the Pastoral Council of Korea in 1984.[24]

Cardinal Kim also introduced the necessity of building the Small Christian Community, while introducing the ecclesiology of the Fifth Plenary Assembly of the Federation of Asian Bishops’ Conferences in 1990 through Most Rev. Peter Wooil Kang, the auxiliary bishop of the Seoul Archdiocese.[25] The assembly, held in Bandung, Indonesia, adopted the ecclesiology of ‘a communion of communities’ as a new way of being Church in the 1990s in Asia. The final statement of this assembly declared:

The Church in Asia will have to be a communion of communities, where laity, religious, and clergy recognize and accept each other as sisters and brothers. They are called as a quasi-sacramental presence of the Risen Lord, leads them to form small Christian communities (e.g neighborhood organizations, Basic Ecclesial Communities and “covenant” communities). There, they pray and share together the Gospel of Jesus, living it in their daily lives as they support one another and work together, united as they are “in one mind and heart.”[26]

1 .3. The Introductory Process of the Small Christian Community in the Seoul Archdiocese

In this section, I will research the introductory process of the Small Christian Community Movement in the Seoul Archdiocese. The Small Christian Community Movement which was transmitted into the Seoul Archdiocese is from the Lumko Institute of Africa. It was transmitted through the Federation of Asian Bishops’ Conferences. This research can show how the Small Christian Community Movement started, processed, and developed in the Seoul Archdiocese and the Korean Catholic Church until today.

I want this research to show the introductory process of the Small Christian Community in the Seoul Archdiocese because it is important for the pastor to know it, so that he can also build, form, and lead the Small Christian Community without repeating the earlier problems as he introduces the Small Christian Community in the parish. The research of this section will prepare the dialogue for the decision making process in the parish to discuss what the variables of the decision making process (4.2.4) in the Chapter 4. The Parish Pastoral Decision Making Process.

The Small Christian Community which was installed in the Seoul Archdiocese is the Small Christian Community based on Communion Model of Church who is fulfilling between God and people and instrument of salvation according to the Second Vatican Council.[27] The elements of the Small Christian Community are ‘meeting in their home’, ‘Gospel sharing’, ‘acting together out of faith’, ‘unity with the universal church.’ Key point of Pastoral Movement of the Small Christian Community toward evangelization for 21^st century is ‘the Communion Community concentrated the Word’, ‘Acting the mission for evangelization of the society’, The Seoul Archdiocese found out the New Model of the Church is ‘the community of communities.’

In the 1992 pastoral letter of the archbishop, the Seoul Archdiocese expressed its desire to start the Small Christian Community as a pastoral movement toward evangelization for the 21st century. There were three stages for this plan: the first stage was 1992-1994, the second was 1995-1997, and the third was 1998-2000.[28]

1.3.1. Searching for Pastoral Direction and Method of the Seoul Archdiocese (1992-1993)

In the beginning of 1992, the Seoul Archdiocese researched the problems and challenges of Korean Catholics through a seminar of priests, religious, and lay leaders.[29] As a result of these researches the archbishop sent the official letter, “About the parish structures toward evangelization for the 21st century”, to do effective pastoral tasks and structures in each parish for the evangelization toward 21st century.[30] Each parish formed “the evangelization committee”, searched for the present problems of the parish, and held a pastoral council. It installed “the Evangelization Office toward the 21st century” in the archdiocese. Two priests and two religious went to the Lumko seminar, and Fr. Oswald Hirmer of the Lumko Institute came and taught Lumko programs to diocesan committee members and Priest Council members in December, 1992. After that, the archbishop expressed that he had confirmed the evangelization and building of the Small Christian Community.[31]

The Seoul Archdiocese made “the Evangelization Institute” which will collect pastoral resources and inculturated program, collect and analyze the pastoral information, and make education manuals for the lay leaders of the Small Christian Community under the Evangelization Office toward the 21^st century.[32] The Seoul Archdiocese found out what and how the archdiocese will do toward 21^st century.[33]

1 .3.2. Responding to the Small Christian Community (1994)

The Seoul Archdiocese conducted education sessions on two occasions, on the topic “Evangelization and the Small Christian Community.” The workshops lasted seven days and eight nights and were held in October, 1994. They were conducted by Fr. Hirmer. The topics were about ‘the New Image of Church’, ‘the Small Christian Community’, ‘the methods of Gospel sharing’, ‘Five Models of growing the Parish’, and ‘New Catechism-Our Journey Together’ of the Lumko Institute.

Since 1994, the Evangelization Office and Pastoral Office for the Laity have trained the leaders of the Small Christian Community, Kuyeokjang (Title of the leader who is the upper unit of the Pan of Small Christian Community of the Korean Catholic Church) and Panjang (Title of the leader who is the basic unit of the Small Christian Community of the Korean Catholic Church) monthly. This period was the confirmation process of the whole archdiocese for the Small Christian Community.[34]

1 .3.3. Conversing with the Small Christian Community (1995-1997)

The Seoul Archdiocese installed ‘the New Image of Church as the Community which is composed of the Small Christian Community’ in this second period. There were many seminars for lay leaders of the Small Christian Community through 1996. The contents of education are the Ecclesiology, the Small Christian Community, the Gospel Sharing, the history of the Korean Catholic Church, the role and religious life of the Small Christian Community lay leaders, the life of the Holy Spirit. It was 799 persons of three times in 1993, 1,924 persons of six times in 1994, 1,258 persons of four times in 1995, 1,937 persons of six times in 1996. These resources come from the Office toward the Evangelization for the 2000s. From 1997, first grade education was separately taught in 15 areas of the archdiocese, second grade education was done by the Pastoral Office of the archdiocese. It was 4,193 persons in 20 sessions in 1997, 3,041 persons in 17 sessions in 1998, 2,977 persons in 17 sessions in 1999.[35] It started to converse about the understanding and consciousness of the Small Christian Community, the lay leaders started to participate actively in the ministry and mission of the Church, and it made a foundation for the activation of the Small Christian Community through Gospel Sharing.[36]

1.3.4. The Introductory Processes of the Small Christian Community in the Korean Catholic Church[37]

1.3.4.1. The Seoul Province

The Chuncheon Diocese aimed to create ‘the neighbor community which believes in the Gospel’ and make a foundation and promotion of the Small Christian Community in 1999. They organized the Kuyeok committee in the Parish Pastoral Council and took education. In a 2003 pastoral document, the bishop said to make ‘a family which is living according to the Gospel everyday’ and promote ‘the family community’. They tried to organize the parish community into the Small Christian Community and use the monthly magazine, ‘the Good Neighbor’ as a guideline for it.

The Daejeon Diocese tried to change the Kuyeok and Pan meeting to the Small Christian Community. In 2001, they published the weekly magazine for the Small Christian Communities and tried to educate the leaders. They published the text, ‘the method of reading the Gospel with mind’ and ‘the Communion community’ which they made themselves in 2002. They had a spiritual retreat for the leaders of the Small Christian Communities and seminars for the priests and the religious. They also educated through the mass media once a week. They tried to increase the awareness of the Small Christian Community, share the common sense about it among the priests, and develop the faithful’s participation.

The Inchon diocesan pastoral director introduced the evangelization and the Small Christian Community to each parish and educated the Gospel sharing 7 steps in 1993. From 1994, they educated the evangelization for the 21^st century and the Small Christian Community for the pastors and the pastoral committee members of the parish and diocese. It is continuing for the leaders of the Small Christian Communities of each parish. In 2000’s diocesan Synod, they suggested to establish the plan for the Small Christian Community in the final general meeting document. In 2001, they published the text of the Kuyeok and Pan meeting with the diocese. In 2002, they organized the priest consulters for the Small Christian Communities leaders’ monthly education.

The Suwon Diocese which was established in 1963 started the Pan meeting in 1970. In 1980s, they planned the education for the leaders of the Kuyeok and Pan meeting to promote the parish community and diocesan community through the Small Christian Community. In 1990, they tried to make the Kuyeok and Pan as a community. They progressed the Synod in each parish and section of the diocese for the promotion of the Kuyeok and Pan meeting.

The Wonju Diocese started to make a promotion plan for the evangelization toward to 21^st century and decided for its action method the Small Christian Community in 1992. They promoted to make a organization of the Small Christian Community which is corresponding to the local conditions, an education for the leaders each parish and area, and educating the Small Christian Community leaders and meeting. After the annual national general meeting of the Small Christian Community of 2001, they started to make a plan and promote it. In 2002, they installed the family pastoral committee as a supporting agent for the Small Christian Community; the labor pastoral committee as a supporting agent for the Small Christian Community for laborers. They educated the priests, the religious, and the laity and published the texts, the Contemporary Parish Pastoral, for the Parish Community, the Gospel Sharing, the Liturgy and the Mass, Mission Action and Plan, and the Movement of the Small Christian Community. It was good to live the Gospel, have solidarity of parish, and serve the poor. There were problems in the relation between the Small Christian Community and the Legio Mariae, the difficulty caused by the pastoral change when pastors changed assignments, difficulty of the Small Christian Community in the apartment area, difficulty of participation of few men. It was growing the laity’s leadership and living the word of God, but participants avoided the leadership roles of the Small Christian Community and the young generation had low participation.

1.3.4.2. The Daegu Province

The Daegu Archdiocese started to publish the text of the Small Christian Community and interest in the promotion of the system as a Pan community as Seoul Archdiocese declared the evangelization through the Small Christian Community in 1992. In 1993, they introduced by education for the leaders of the Kuyeok and Pan meeting what is the Small Christian Community. In a 1994 pastoral document of Archbishop, he said, “Every faithful of the archdiocese should fulfill the real faith community, have a prestige of the faithful again, share the joy of evangelization, and live in the love of Christ” and suggested faithful lives through the Small Christian Community as an action. In 1996, they educated the role of the leaders of the Small Christian Community. In 1997 pastoral document of the Archbishop said, “Let’s do best for the progressing the parish community by actively participating the Small Christian Community which one is included.” By 1997, they had educated the laity, the religious, and the priests. In 1999 third Archdiocese general meeting, they felt the need to adjust the organization of parish for the promoting the Small Christian Community, thus the leaders of the Small Christian Communities started to participate in the Parish Pastoral Council. In 1997 and 1998, they included the Lectio Divina in the Kuyeok and Pan meeting. In 2001, the Daegu Archdiocese’s 90^th anniversary, they had a general meeting of the leaders of the Small Christian Communities and organized the Small Christian Community Committee for the education and support of them.

In the Pusan diocese, there are 98 parishes; 5350 Small Christian Communities to meet centralizing the Gospel Sharing 7 Steps in 2002. They declared the promotion of the Small Christian Community in a 2004 diocesan pastoral document. In this document, the bishop emphasized the need to promote the family which is sharing the Gospel and the Small Christian Community. They wanted to publish the text, educate the leaders and laity for the Small Christian Community.

The Cheongju Diocese educated the evangelization and the Small Christian Community for the diocesan priests in 1995. In a 1996 pastoral document of the bishop, he suggested to promote the Small Christian Communities and correspond with the need of local society in the direction of the modern family evangelization. In 1997, he declared, “The evangelization of the Small Christian Community is a key point to progress in the interior renewal and essential mission of the Church, that is, new passion, new way, and new expression of the evangelization” and “Let’s invite Jesus in the Small Christian Community as a small meeting of the faithful’s family and strengthen the faith and deep witness of the Christian.”

The Masan Diocese had a basic seminar of the evangelization for 21^st century and the Small Christian Community for the diocesan priests in 1994. 7 priests among them participated in the Seoul Archdiocese priest seminar in 1996. In 1997, they had a survey for the awareness and presence of the Small Christian Community movement, established the plan for the direction of the movement and education schedule according to this result, and published The Small Christian Community Movement Text. They tried to realize the recovery on ethics, social justice, and love through the Small Christian community which the pastoral document suggested in 2000. They issued the national general meeting of the Small Christian Community with Seoul Archdiocese and worked for its promotion.

In the Andong diocese pastoral document, the bishop mentioned the best model of the Church, “the Early Community” in chapter 2 of Acts, and emphasized the community which centered in the word of God, “Ecclesial basic communities are groups of Christians who, at the level of the family or in a similarly restricted setting, come together for prayer, Scripture reading, catechesis, and discussion on human and ecclesial problems with a view to a common commitment” (Redemptoris Missio, 51) in 1993. He is promoting the Small Christian Community.

1.3.4.3. The Kwangju Province

The Kwangju Archdiocese educated the diocesan priests in 1994, and tried to get the Small Christian Community the real method for new evangelization in 1996. The bishop declared in the diocesan pastoral document in 2003, “For the effective realization of the salvation mission of the Church, we need firstly to promote the Small Christian Community which is based on brotherhood of the faithful’s community and directs the common good.” For this, the pastors search the corresponding model with the local conditions in parishes and areas. This will finally promote the cooperative pastoral ministry in each area and make a foundation for the evangelization of the local society and the Church community by the connection to the liturgical life of the community and individual faith lives. There were several education sessions for the priests, the religious, and the laity in 2004. There is the cooperative pastoral team of the diocesan priests and a regular class in seminary. They are studying with the institute for the faith and intending the growth of quality of the Small Christian Community.

The Jeonju Diocese educated the Small Christian Community for the priests in 2001 and the laity leaders and published the text, Mannam (meeting) in 2003. They understood positively the missions as the Church community and led them to renew and change the Small Christian Community. They have a general meeting to spread the movement of the Small Christian Community, educate and support the leaders, promote the participants, check the result, and suggest new direction every second year. They are searching a model of the Small Christian Community of their diocese and solidarity between the local Small Christian Communities.

The Jeju Diocese officially started the Small Christian Community which tried personally by the interested priest in each parish in 2003. Bishop Kang who started the Small Christian Community in Seoul Archdiocese said, “the Church should show herself communion, companion, unity, and sharing and be in union with the word of the risen Christ which is the center of the Small Christian Community” in his pastoral document. They educated the Small Christian Community to the priests and the parish ministers to have an interest in the Small Christian Community through the writing, studying and living of the word of God, Lumen Gentium, and Sacrosanctum Concilium.

1.4. The Documented Experience: Results of Introducing the Small Christian Community in the Seoul Archdiocese

In this section, I will research the positive and negative results of introducing the Small Christian Community in the Seoul Archdiocese as a documented experience which was explicated in surveys of dioceses and the Pastoral Institute. This research can show what the positive and negative results of the Korean Catholic Church after introducing the Small Christian Community Movement are. In addition, it also shows the struggles and the conflicts between the Small Christian Communities and organizations as well as between the Parish Pastoral Council and the Kuyeokjang Hoieui, the Small Christian Communities.

I want this research to show what are the results of introducing the Small Christian Community of the Korean Catholic Church, especially the Seoul Archdiocese because it is important for the pastor to know them, so that he can solve the problems and proceed the decision making of the parish pastoral issues by comparing with the results of its introduction process. The research of this section will prepare the dialogue for the decision making process in the parish to shape the appropriate form of the decision maiking process (4.2.1) and to discuss what are the variables of the decision making process (4.2.4) in the Chapter 4. The Parish Pastoral Decision Making Process.

1 .4.1. The Results of Introducing the Small Christian Community

The Seoul Archdiocese put extensive efforts toward the evangelization for the 21st century. The results were positive; priests evaluated that the laity have revealed a joy in sharing the Word and were committed to live according to the Gospel in a process of ongoing evangelical conversion. The laity had generally participated positively in church activities in the aspect of lay participation.[38] The church has been enriching belief and faith, based on the Word, activating lay ministry, applying the church to the present social living reality of the people through lay ministry and new leadership-service. The best result is enriching the belief and activation of lay ministry concentrated with the Word.[39]

Theologian Dongyeop Cha said: first, lay leaders were grown in the Small Christian Community; second, the Small Christian Communities are growing up to the faith communities that the Word is living among them; third, the number of Pan meetings, is increasing from once a month to once a week; fourth, the participation rate of male faithful in the Small Christian Community is increased; fifth, the faithful who were negative in dialogues of gospel sharing and prayer changed to positive; sixth, the participation of the faithful in the liturgy and the parish activities is changing positively; seventh, the organizing and gathering of faithful for parish pastoral ministry is typically easy; eighth, the Small Christian Community Movement is to be an integral approach method to build a pastoral policy not only at the parish level but also at the diocesan level.[40]

There were two surveys of The Catholic Times in 1987 and 1998. They were surveys about the religious awareness and the faith present for the whole faithful. There are differences between two. The survey of 1987 is of the time when the symptoms of the inner crisis of Korean Church were appearing. The survey of 1998 is after the time that was already processing the evaluation and the response for its inner crisis. The rate of a faithful participation in the Kuyeok and Pan meeting declined from 49.2% of 1987 to 46.5% of 1998. Even though the rate of ‘more participation’ increased from 21.7% to 24.2%, the rate of ‘less participation’ reduced from 24.3% to 17.7%; the rate of the ‘most participation’ reduced from 27.5% to 22.3%; and the rate of the ‘least participation’ increased from 26.5% to 35.9%.

There are several kinds of variables in evaluating the results of the Small Christian Community Movement; diocesan support, the enthusiasm of the pastor, the quality of the Small Christian Community leader. In general, the participation rate in Kuyeok and Pan meeting of the women, over the age of 40, the less educated, the smaller town residencies, housewives, the unemployed, the farmer, the fisher, the forester, those who were baptized as adults, those who had spontaneity in conversion period, and members who were engaged in organizations is high. But the participation rate of men, twenty something and thirty something years, the graduate school educated, citizens of large cities, faithful who were baptized as infants, and non-organization faithful declined. The participation rate of the less educated and older women is continuing.

These surveys’ results show: First, the reduction situation of the average participation rate in Kuyeok and Pan meeting is explained by the fact that the number of parishes that are actively promoting the Small Christian Communities is few; Second, the positive participation class of Kuyeok and Pan meeting is a prejudiced and limited situation. These are new assignments.[41]

1.4.2. The General Assignment

Since 1992, the Seoul Archdiocese has put its whole energy into “the Small Christian Community toward the evangelization for the 21st century.” Even though there are so many evangelical conversions to the church, many priests did not participate in the Small Christian Community movement; however, 51.2% of the lay people participated actively and regularly. It was to participate only 10% of the parishioner to action organization.[42] If a pastor who positively and actively built the Small Christian Community movement into the parish is transferred to another parish after five years, and the next pastor who has not worked with the Small Christian Community does not give attention and interest to the Small Christian Community, then the Small Christian Community is weakened and fades away.

Many priests, professional organizations, and action organizations have radically resisted the Small Christian Community Movement. Because of this the beginning of this pastoral movement was a kind of top-down style, with a prescriptive approach of acculturation by the bishops. Many theologians felt that they were ignored by and alienated from their church because they couldn’t participate in decisions regarding the church. Many pastors have resisted feeling that their previous ministries to serve the Gospel and the church in their priesthood were being called meaningless. Because bishops have said the Small Christian Community is only one way of the church to Christ, they have considered the Small Christian Community a new burden to the pastor’s ministry[43]. Professional organizations have stated that there was not deep and sufficient consideration of the social environments and conditions of the 21st century even though they installed the new evangelization toward 21st century. Action organizations have complained that there is not only the Small Christian Community but also action organizations in the parish and church. Some laity said that it is so typical and too much concentrated in the Gospel, the Small Christian Community need more communion with members in a free atmosphere. Among the participant observers, it was noticed that it is easy to share the Gospel but not to continue to action.

1.4.3. The Struggles in the Decision Making Process

As the Seoul Archdiocesan pastoral policy, the Small Christian Community Movement, is emphasized and grown up, there happened the struggles between the Small Christian Community and the organizations in parish pastoral ministries and the Parish Pastoral Council. There also happened another struggles whether the important issues of the parish pastoral ministry should be discussed in the Parish Pastoral Council or the Kuyeokjang Hoieui (the meeting of the local leaders, Kuyeokjang, of the Small Christian Community of Korea).[44]

The struggles and conflicts concerned, for example, who decides the pastoral direction together with the pastor; who is designated to lead or coordinate certain pastoral ministries and parish events; and how are overlapping activity times, duplicate roles and positions of leaders decided between the Small Christian Communities and the other organizations of the parish. All of them, whether they are the Small Christian Community leaders or the other organizations leaders wanted to receive recognition for their efforts for the Church, from officials such as the pastor, and to reflect their opinions in the process of decision making of parish pastoral ministries. It is a problem of the Korean Catholic Church in 21^st century how all members of the Church including the Small Christian Communities and the organizations will be reborn into the community of communities through communion again and how to complete the kingdom of God in this world by the empowerment of the Holy Spirit..

In the 2^nd part Church management of the Post-Synodal Letter Toward God with Hope, Seoul Archbishop Nicolas Cardinal Jinseok Chung said concerning with the Parish Pastoral Council and the Kuyeokjang Hoieui, “The parish is a living site, in which the concrete people of God are living, a center for evangelization of the local society, and a foundation which fulfills the image of the Church as communion community. This parish, as the family of God and a community of burning with the Holy Spirit, is being required to realize the nature of the Church through continuous reformation.”[45] He said about the active participant structure:

The Parish should be changed into a structure in which the pastor can listen to the equilibrium opinions from the parishioners and parishioners can actively participate in order that parishioners positively participate in the Church mission as evangelization. Thus the parish pastor considers that the Kuyeok and the Pan as a foundation of the parish can positively and freely act and appoints the person who has ability and quality and can respect the opinion of the faithful of his/her Kuyeok as a leader of the Kuyeok, Kuyeokjang. In addition, the parish pastor discusses the contemporary issues of the parish in the Kuyeokjang Hoieui, the meeting of the leaders of the Kuyeok as the Small Christian Community, and it is better to receive the help of the Parish Pastoral Council. It will be more studied and discussed about the whole structure and system of the parish.[46]

To realize the active life the early Church community with free participation and action, he said, “The parish management should be focused on the realization of the Church as communion community and on the evangelization of the local society.”[47]

Referring to the Code of Canon Law Can. 536, he talked about the Parish Pastoral Council, “The Parish Pastoral Council is presided over by the parish pastor and the members of the Parish Pastoral Council suggest and advise concrete solutions for the contemporary issues of the parish in a professional way to the pastor, so that he can effectively do pastoral ministry.”[48] He especially mentioned not only the Parish Pastoral Council but also the Kuyeokjang Hoieui, 구역장 회의/區域長會議, which is the meeting of the leaders of the Kuyeok, 구역/區域, and the Pan, 반/班, as units of the Small Christian Community of the parish in the Korean Catholic Church, “The Kuyeokjang Hoieui is composed of the Kuyeokjangs who represent their Kuyeoks, shares the pastoral wisdom and proposals for the future of the parish with the parish pastor, discusses the contemporary issues of the parish through regular meetings, and promotes the self-regulation of the Kuyeok and the Pan and active participation of parishioners.”[49]

He said the pastor should pastorally consider the Kuyeok and Pan the Small Christian Community “as the basic unit which lets the creative and self-regulating believing actions of the parishioners grow and evangelizes the local society of the parish community”[50] and the apostolic organizations and the devotional organizations to develop and grow with equilibrium.[51] “I will prepare the direction which is evenly, concretely divided between the Small Christian Community and the organizations in order to that the Small Christian Communities, the Kuyeok and the Pan, and diverse apostolic organizations can develop mutual assistance.”[52]

The Kuyeokjang Hoieui which appeared in this document is the meeting that shares the pastoral wisdom and proposals for the future of the parish with the parish pastor, discusses the contemporary issues of the parish through regular meetings, and promotes the self-regulation of the Kuyeok and the Pan and active participation of parishioners. In relation to the Parish Pastoral Council, the Kuyeokjang Hoieui will be better able to receive the help of the Parish Pastoral Council in the discussion of the contemporary issues of the parish. Chung said he will further study and discuss about the whole structure and system of the parish and will prepare the direction which is evenly, concretely divided between the Small Christian Community and the organizations

1.5. The 2007 Survey

In this section, I present a survey (see 6. addendum) of three pastors, two assistant priests, six lay members of the Parish Pastoral Council which is representative of the Small Christian Communities, and six lay members of the Parish Pastoral Council which is representative of the organizations, for a total of 17 persons of three parishes of three dioceses from October of 2007 to January of 2008. I aimed to hear the people’s voices which are of concern for listening and decision making. I added to a documented experience through a survey that was e-mailed and mailed to the priests and the laity.

The survey can show what the relation between the Small Christian Communities and the organizations is. In addition, the survey can explore how the pastor and the Parish Pastoral Council listen to the parishioners’ opinions, how they proceed from parish pastoral issues to decision making, and what the appropriate method is to listen to the parishioners’ opinions.

I want this research to share the results of the 2007 Survey because it is important for the pastor to know them and discern how he can listen to the parishioners’ opinions and proceed to the decision making of the parish pastoral issues. The research of this section will prepare the dialogue for the decision making process in the parish to shape the appropriate form of the decision making process (4.2.1), to select the participants of the decision making process (4.2.3.) and to discuss what are the variables of the decision making process in the parish (4.2.4) in the Chapter 4. The Parish Pastoral Decision Making Process.

1.5.1. The Present Situation of Each Parish (survey no. 1-3)

A parish of the “S” Archdiocese has 14 male Kuyeoks (13 active) and 60 female Pans (54 active) of the Small Christian Communities. There are 23 (9 + 14) Presidiums of a male Curia and a female Curia of the Legio Mariae, Marriage Encounter, the St. Vincent de Paul Society, Cursillo, the Charismatic Movement, St. Yangeop, St. Mary, St. Apostles, and the social meetings in the parish.

There are the departments of Planning, Liturgy, Kuyeok, Mission, Education, Culture, Public Relations, Elderly, Family Pastoral Ministry, Facilities, Social Work, and the Youth in the Parish Pastoral Council. The Youth department was separated from the Parish Pastoral Council and made into the Youth Parish Pastoral Council with its own budget. It is composed of the departments of the Sunday School (Children’s Religious Education), Communion, Spiritual Education, and the Liturgy.

B parish of the “U” Diocese has 3 Jiyeok[53]s, 28 Kuyeoks, and 159 Pans of the Small Christian Communities. They have a meeting which is divided between a female Pan meeting and a male Kuyeok meeting once a month. There are 45 Presidiums of 2 Curias of the Legio Mariae, the Elder College, Federation of the Young Adults, the Liturgy, the Altar Servers, the Altar Boys, the Extraordinary Ministers, the St. Vincent de Paul Society, two Choirs, the Bible Study, Ultrea, Marriage Encounter, the Scouts, the aid association for vocations, the Funeral Servers, the Deaf Ministry, the Mission of soccer, St. Sacred Heart (the Altar Flowers), the Fragrance of a Flower (Social services), and the Sunday School.

The Parish Pastoral Council is composed of the president, male and female vice presidents (male and female Kuyeokjangs), the secretary, and two vice secretaries. There is a standing committee which is composed of the Planning, Liturgy, Mission, and Education departments, the male Kuyeok, the female Kuyeok, and the Family Pastoral Ministry, the Youth, the Elder, the Finance, the Social Pastoral Ministry, the Facilities and Management, and the Internet Mission in the Parish Pastoral Council. They are composed of 22% from the Small Christian Communities and 78% from the organizations.

C parish of the “J” Diocese is composed of elders over 65 years old which is 70% of all parishioners. They have a meeting on the first Thursday of the month. They are changing from the Kuyeok and Pan into the Small Christian Community. Only few young adults can share the Gospel because the rest of members are too frail and elderly.

1.5.2. The Relations between the Small Christian Communities and the Organizations (survey no 4-6)

1.5.2.1. The Relations between Two (survey no. 4)

A parish replied that it is a good, mutual cooperation between the two because all members of the organizations belong to the Small Christian Communities. It is an organically mutual exchange of opinions and good communication.

B parish replied that they have positive and cooperative relations but the struggles arise when events and schedules are duplicated and overlap. There are mutual complementary cooperative relations, but members depend on the organizations more than the Small Christian Communities. They are independent of each other but have cooperative relations.

C parish replied there is no problem between two from the duplication and overlapping, but rather lack of enthusiasm because of lack of belonging.

1.5.2.2. The Reasons for Difficulties of Relations if They Exist (no. 5)

A parish replied that it can be misunderstood and heavy hearted because of too much enthusiasm. It is when someone insists on his or her individual opinion rather than the community’s opinion. If there are problems, there are all private reasons. The parishioners did not want to participate in the Small Christian Communities meeting but the diocese wanted them to participate, so that they felt burdened.

B parish replied that difficulties are caused when one parishioner is involved in several organizations. It will be a problem when the events and the schedules of each meeting are duplicated and overlap. At that time, the leader or staffs of the organizations choose the organizations before the Small Chistian Communities.

C parish replied that almost all of its members of the organizations are engaging in the Small Christian Communities too. There are many duplicated leaders and staffs between the organizations and the Small Christian Communities. There are so few young people to work in the Church.

1.5.2.3. Suggestion for the Relations (survey no 6)

A parish replied it can be improved if each person will work as a servant to his or her vocation which was given to him or her. It is better to explain the strong points of community’s opinion. To promote the male Kuyeok meeting, the female Pan members’ help is needed. The best situation is when the pastor participates in the Kuyeok meeting. It is better to make the communion community which is composed of those who have relationships with each other rather than just having the area meeting according to the regulations.

B parish’s respondent from the Small Christian Communities suggests that the parish should educate more about the Small Christian Community Pastoral Policy. The others of the B parish suggested that it can be improved to adjust the events and the schedule in the Parish Pastoral Council and the Weekly Meeting, which are gatherings with the clergy, the religious, the president of the Parish Pastoral Council, and the ChongKuyeokjang [chief leader of the Kuyeok], and the director of the parish office once a week in the parish. The respondents from the Small Christian Communities replied that the pastor should schedule one parishioner to engage in only one meeting each. The respondents from the organizations replied that the leaders of the Small Christian Communities should become more close to the passive or isolated members of the Small Christian Communities.

C parish replied that they need the formation of the young to work as leaders of the Small Christian Community. The young who received the education for leadership will be inserted in the Small Christian Community and trained in gradual, continuous education. They added that they need the special interest of the pastor and the religious. They assume that it is important for the Parish Pastoral Council to be autonomous, but the interest of the pastor and the religious is even more important.

1.5.3. The Decision Making Process (survey no. 7-9)

1.5.3.1. The Listening (survey no. 7)

A parish replied to collect parishioners’ opinions through the social time after the Mass and meeting for coffee. This could be done as well for the local Small Christian Communities’ meetings, the Kuyeokjang meeting, the second meeting after the Legio Mariae main meeting and the suggestion time at the Small Christian Communities meeting.

B parish replied to collect through the parish internet homepage, the diverse meetings, the Pan meeting report, Kuyeokjang and Panjang Hoieui (meeting) as well as visiting in the parishioners’ home, celebrating the Mass of the Small Christian Communties, and holding private meetings.

C parish was used to listening to the people’s voice through the Small Christian Communities, the Panjang Meeting, the second meeting after the Legio Mariae main meeting, the social meetings, and the activities of devotion and service.

1.5.3.2. The Decision Making Process (survey no. 8)

A parish replied that the decision making process is done in the Parish Pastoral Council with the pastor but usually it will be done by the pastor. It is step to the members of the Kuyeok and Pan, the Kuyeok and Pan meeting, the Kuyeokjang meeting, the chief Kuyeokjang, the Parish Pastoral Council.

B parish replied that the decision making process is first, to discuss at each department; second, to adjust with the director-priest and the religious; and third, to decide in the standing committee of the Parish Pastoral Council.

C parish replied that it is decided through the Parish Pastoral Council with the pastor and former presidents. But others requested the pastor to listen more to their opinions rather than for the pastor to decide alone.

1.5.3.3. Suggestion for the Listening and Decision Making Process (survey no. 9)

A parish replied that the pastor collects the expressed opinions as much as he can. It is better to listen to the parishioners’ ‘Yes’ or ‘No’ through a bulletin board. It is necessary to make a bulletin board for collecting the parishioner’s opinions because the opinions sometimes disappeared when shared only with the pastor. The best way to promote the Small Christian Communities is for the clergy and the religious to participate in the Small Christian Communities meetings themselves.

B parish laity from the Small Christian Community suggested that it is better to wait for slow decision making until all opinions are collected from the Small Christian Communities and the organizations.

C parish replied that it is better for the pastor to be encouraging after collecting the opinions of the Parish Pastoral Council and integrating the opinions with the parish goals.

1.5.4. The Results for the 2007 Survey

The A parish of the S Archdiocese and the B parish of U Diocese started the Small Christian Communities over 15 years ago. They are located in large cities. The C parish of J Diocese started the Small Christian Communities over 4 years ago and is located in a small town.

1.5.4.1. The Relations between the Small Christian Communities and the Organizations

In the relations between the Small Christian Community and the organizations, there are different responses to the fact of duplication and overlapping of events and schedules. Some of them see it as a problem; others do not see it as a problem. It might be a difference in the views of the respondents. Some replied that the relations between the two are mutual, complementary, and cooperative. This response, that there is no problem between the two, might be because problems might have dissipated since the Small Christian Communities were introduced over 15 years ago. Otherwise, they might not want to show their weak point to others, so that they answered with typical “social desirability” responses.

In the respondent’s suggestions, there was less concern about the relations but more about promoting of the Small Christian Community through education and through the participation and interest of the clergy and the religious. This might be because the Small Christian Communities were not strongly welcomed and desired more than the organizations by the laity. Some suggested that it is better to gather a meeting of those who are already in existing communion rather than simply a meeting of those who are in the same area. Some suggested there might be a lack of the evangelization role and mission of the Small Christian Communities to the local society. Others might assume the responsibility for the evangelization is not the Small Christian Community’s but the parish’s because the boundary of each Small Christian Communities in the parish is too small to be meaningfully involved in local society in a large city. Others might have a negative feeling about the Small Christian Communities; they might emphasize the communion in the pastoral ministry. Others continued formation that it is better to avoid the duplication and overlapping of events and schedules.

1.5.4.2. The Decision Making Process

In respondent’s response, this is the order of the decision making process: the members of the Kuyeok and Pan, then the Kuyeok and Pan meeting, then the Kuyeokjang meeting, then the chief Kuyeokjang, and finally the Parish Pastoral Council. At the same time, the pastor also discusses with the director-priest and the religious during the decision making process.

In the responses of the survey, there is some tendency for the members of the Parish Pastoral Council not to directly say or send the parishioners’ opinions to the pastor or discuss the parish pastoral issues as subjects. The lay respondents of the Parish Pastoral Council frequently emphasized the necessity of an internet homepage or an anonymous suggestion box like other parishioners even though council members are the decision makers with the pastor.

At the same time, almost all of the respondents emphasized discussing and deciding in the Parish Pastoral Council with the pastor; the pastoral decision making process is to depend on the pastor’s will. Even though the respondents emphasized collecting the parishioners’ opinions through diverse channels, they emphasized that those opinions were not enough to be included in the decision making process. It can be interpreted that there are the organizations and systems to listen to the opinions of the parishioners and to process the decision making, but it is commonly insufficient. Most of the people know that all opinions cannot be fully received and realized. In spite of that, many members of the Parish Pastoral Council commonly responded that even their opinions were not enough to be included in decision making process. It can be generally seen that the pastor did not listen sufficiently to the opinions, or that parishioners’ desires were too big to receive and realize in the present situation of the parish pastoral ministry. Otherwise there was incomplete communion between the pastor and the parishioners. Sometimes, it was simply accepted when the pastor explained and discussed with the parishioners in communion even though the parishioners’ opinions were not sufficiently received. In addition, there are cases when the council did not share with all parishioners the decisions which the pastor decided with the Small Christian Communities, the organizations, or the Parish Pastoral Council in diverse meetings. It can also be seen that some decisions were biased and gave preference to one side, so that the others cannot accept them with joy.

Therefore it is very important to process the pastoral decision making in communion with the community. The pastor needs the willingness to listen more to the parishioners’ opinions and to invite actively the lay leaders to process the pastoral decision making in communion. The lay members of the Parish Pastoral Council need the willingness to participate more actively in the pastoral decision making process as agents. The pastor (the Parish Pastoral Council) needs to keep the deep communion with the parishioners through continuous dialogues and personal interest. There will be also the empowerment of the Holy Spirit.

1.6. Recent Integral Efforts for the Structure of the Decision Making Process

In this section, I will research several efforts to resolve the struggles and conflicts between the Small Christian Communities and organizations as well as between the Parish Pastoral Council and the Kuyeokjang Hoieui, the Small Christian Communities. Many dioceses and the institute endeavor to integrate the structure of the decision making process. I will research the models of some dioceses to compare how they process the decision making. This research can help the Korean Catholic Church to overcome the struggles and the conflicts between the Small Christian Communities and organizations as well as between the Parish Pastoral Council and the Kuyeokjang Hoieui, the Small Christian Communities, using an integral structure of the decision making process.

I want this research to show what are the common results of the recent integral efforts to resolve the struggles and conflicts and to proceed the decision making in each diocese and the institute because it is important for the pastor to know them, so that he can shape the integrated structure of the decision making process in the parish pastoral issues. The research of this section will prepare the dialogue for the decision making process in the parish to unfold the decision making process (4.2.3) in the Chapter 4. The Parish Pastoral Decision Making Process.

1.6.1. The Existing Model of the Parish Pastoral Council of the Seoul Archdiocese

This model of the Parish Pastoral Council is centered on the pastor, the assistant priest under the pastor, and the president, vice president, secretary, leaders of each department and its members, and organizations which belong to the departments. This model takes a form like a kind of the military order of hierarchical management system. The religious sisters are shown to be excluded from the decision line and have no organizations under them even though they participate in the Parish Pastoral Council.

This existing model is the proper model for the management and the administration of the parish. The pastor can be easily able to control the system by including all organizations and meetings in one structure. After the pastor made a decision once, the members of the Parish Pastoral Council follow it perfectly. The advising organization became the practicing organization. Sometimes, several issues of the parish were decided by just the few members of the Parish Pastoral Council.

As seen on the chart of the existing Parish Pastoral Council, it has more strength as a structure of the directing members who take charge of the inner activities of the Church more than as a structure to collect and send the opinions of the parishioners to the pastor. Several departments which compose the organizations are more than the department of the Small Christian Community and refer more to inner managing and administrating the Church while the Kuyeok department which can be assumed to represent all parishioners is only one department.

Pastor

Assistant Priest

Religious sisters

President

Vice President

Secretary

Liturgy dept.

Mission dept.

Education dept.

Finance dept.

Management department

Social Welfare department

Youth dept.

Kuyeok dept.

Vice L. & mem-bers

Vice M. & members

Vice E. & members

Vice F. & members

Vice M. & members

Vice S. & members

Vice Y. & members

Vice K. & members

Master of Ceremo-ny and

Lector

Legio Mariae

Catechist

Facilities

Vincent de Paul

Sunday Primary, Middle, High School

Student

and

Teacher

Kuyeoks and

Pans

Bible Study

Management

Funeral Service

Extra-dorina-ry Minis-ters

Marriage Encoun-ter

Elder

School

Altar Boy

Altar

Flower

Young Adult Organi-zations

Altar Server

Mother of student

Choir

As a result of this structure, the Church is limited to dealing with the exterior of the Church that is celebrating liturgy, organizing and holding events and supporting the organizations by the Parish Pastoral Council. It was a very hard situation to deal with the spirituality of the Church, that is, the difficulties of the parishioners which they are experiencing in the changing world and the Church’s response for them and the spiritual growth of the whole parishioners with which the Church should be pastorally concerned. As a result, this model of the Parish Pastoral Council has more strongly tended to administration and management than the spiritual and pastoral ministries of the Church.

In the decision making process, this model took several steps from the basic step to the final step to canvas the opinion and decide several plans including the budget. Proposal → Its Department → Financial Department → Secretary → Vice President → President → the assistant priest → the Pastor. This mode had a special distinction in that not only was the proposal added and complemented through these several steps but also the opinions of the lay leaders were collected and amended through the decision making process.

In experience, the person with responsibility for each step in the decision making process was not in one place like a business, since all of the members of the Parish Pastoral Council in the Korean Catholic Church were volunteers. If the persons or organizations who made a proposal wanted to participate in the decision making process, they needed to visit the members of the Parish Pastoral Council in each step and explain their intentions and the contents of their proposals. It was very difficult to make an appointment and meet the members of the Parish Pastoral Council; the members of the Parish Pastoral Council also saw the upper step’s intention and sometimes postponed their decision because they were not always the final decision maker. In these cases the person or organization making a proposal might directly go and ask the permission or allowance from the assistant priest or the pastor who was the final decision maker, so that the role of the middle managers was ignored and they fell into bad relationship with the people. There was also the danger of changing the original intention of the proposal if the proposal document was sent without a direct explanation of the intention and its contents. This case also appears in the 2007 survey.

Finally, the process of the decision making was much too long. There were weak points in that it could not receive a final or timely reply even when the nature of the proposal suggested it, and it was not easy to know what stage of the decision making process the proposal was in.

1.6.2. The Image of the Parish Community of Communities of the Lumko Institute

The Lumko Institute expressed the image of the parish community of communities which fulfill the Church as communion:

<Chart 2 The Image of the Community of Communities of the Lumko Institute>[54]

In this image of the parish community, parishioners are meeting in the regional Small Christian Communities which spread in each area of the parish boundary. The organizations are like the Small Christian Community in a connection line of the parish. Some of the organizations are meeting regularly and other organizations are going out to the society. The pastor is meeting with the leaders of the Small Christian Communities. All parishioners are celebrating the liturgy together in the Church. The clergy, the religious, the lay leaders, and all parishioners are taking communion with God in the liturgy, at the same time the Small Christian Communities and the organizations are taking communion with each other in whole structure of this chart.

In addition, the Small Christian Communities and organizations of the parish make a connection with each other and a mutual supplementary relationship in each area. The Lumko Institute expressed the Small Christian Communities and the organizations are making a mutual supplementary relationship as follows:

<Chart 3 The Parish Image of Combining the Small Christian Communities with the Organizations>[55]

Each diocese of the Korea Catholic Church started to study and develop new models of the Parish Pastoral Council in order to realize the image of the parish community which fulfills the harmony with the Small Christian Communities and the organizations.

1.6.3. The Parish Pastoral Council Model of the Seoul Archdiocese Integral Pastoral Institute

After the synod of the Seoul Archdiocese in 2003, the Seoul Archdiocese Integral Pastoral Institute evaluated the existing model of the Parish Pastoral Council and suggested a new model in 2006. Fr. Won Cheon and researcher Kyongmin Kim evaluated the existing Parish Pastoral Council:

While the pastoral ministry of the diocese is progressing in centralization, the parish also has a central pastoral system with extremely limited participation and autonomy of the laity by maintaining the pastoral organization which is centered on the Parish Pastoral Council. As seen in the chart below, the Parish Pastoral Council which is the advising organization in the organization is mainly acting in the parish pastoral practice. In other words, the leaders of the area, the Kuyeok, the Pan (Jiyeokjang, Kuyeokjang, Panjang) in the line of the organization are the real participants of the more autonomous apostolic practice and the parish pastoral policies as the real representatives of the communities. But the laity Kuyeokjang and Panjang is just an administrative organization which is controlled by the Kuyeok department of the Parish Pastoral Council. Thus it is so far from the Church as communion community, participation of the people of God, and common responsibility according to the spirit of the Second Vatican Council.[56]

Prac-ticing

Cooperating/adjusting organization

Organizing/administrat-ing line

Practicing

Pastor

-Suggestion the vision of the parish pastoral

-Consultation the parish budget

-Approval the appointment of the president of the Parish Pastoral Council and the leader of the Kuyeok and the Pan

-Management of the parish several meetings

President

Parish Pastoral Council

Kuyeok Department

-Activation of the Kuyeok and the Pan

- Discussion of the pastoral issues

- Consultation of the budget and settlement

Kuyeok

Pan, the Small Christian Community

Pan Meeting

-Management of the Pan Meeting/Gospel Sharing

<Chart 4 The Existing Discussion and Adjusting Organization of the Parish Pastoral>[57]

They suggested a new model of the Parish Pastoral Council that is composed of the small pastoral councils which are established in each area of the parish according to the report on the basic study of the Seoul Archdiocese Synod.[58] In addition, “Report on the Basic Study expressed the Kuyeok and the Pan of the parish as the original and small Church. All organizations of the parish should help to grow the small Church because the Kuyeok and the Pan are the center of the parish and the basic unit of the Church which lays a foundation of the kingdom of God.”[59] The principle of new model is “a realization of the parish community which is composed the Small Christian Community of communion, common responsibility, trust, and participation.”[60] Thus the existing parish organization is required to change as chart.

Distinction	Existing parish pastoral organization	New parish pastoral organization	Remark
1. division of role	Functional organization centered + area organization supported	area organization centered + Functional organization supported
2. participation in decision making process (common review, common decision)	Major leaders of function department, minor representatives of area	Major representatives of area, minor leaders of function department	Positive participatory structure of all persons
3. participation in planning process (common decision for practicing process)	Function part	Function part + (Area part)	″
4. participation in practicing process (common practicing)	Functional organization centered + area organization supported	area organization centered + Functional organization supported	″
5. evaluation process (common reviewing)	Only functional organization	Area organization → Functional organization	″
6. major practicing site	The Church	Area, Kuyeok, Pan	Living site centered
7. content of activity	Weak connecting between the faith and life	Believing act as an act which related direct to life	″

<Chart 5 The Summary of the Differences between the Existing Parish Pastoral Organization and New Parish Pastoral Organization>[61]

The Seoul Archdiocese Integral Pastoral Institute presented the Parish Pastoral Council model which is required in Synod:

Special

Organization

Line Organization

Staff

Organization

Functional (charismatic) Organization

Pastor

Assistant Priest

Religious sisters

Vice President

(for Youth)

President

Vice President

(For Staffs)

-Decision of the pastoral issues of the parish.

Young Adults Pastoral Organization

Parish

Pastoral

Council

(centering the Jiyeokjang and the Kuyeokjang)

Advising/

Helping

Staffs-

Secretary, Finance

-Discussion and planning of the pastoral issues of the parish.

-Management and discussion on finance.

-Report of the activities and present of each Kuyeok.

Sunday School and Young Adults Apostolic Organizations

Small

Christian Communities

Several departments ( Liturgy, Mission, Education, Management, Elder, etc

Several Organizations

<Chart 6 The Parish Pastoral Council Model which is required in Synod>[62]

Fr. Seonyong Park evaluated this saying, “Even though the area pastoral councils in the parish will be constituted by the people, it is almost impossible to act distinctively in a real situation so that they remain typical organizations. Unless the common pastoral arrangement is because of too many big parishes, it is reasonable to see the parish as a basic unit of the pastoral arrangement rather than the organizations expect in unusual circumstances.”[63]

This model wanted to maintain the consistent structure of the existing Parish Pastoral Council. But it is unclear whether it firstly establishes the area pastoral council, secondly gathers the leaders of them, and establishes the Parish Pastoral Council (centering on the Jiyeokjang and the Kuyeokjang) as another small organization or not. It is not clear whether the small Parish pastoral Council (centering on the Jiyeokjang and the Kuyeokjang) is the Kuyeokjang Hoieui which was described in Toward God with Hope or not. It is also unclear whether it is centering the Jiyeokjang and the Kuyeokjang and who will assist in the small pastoral council.

In whole context, it is excellent for the leaders for the Small Christian Communities, the Kuyeoks and the Pans, to become a core of the whole Parish Pastoral Council. This attempt is seen an expression of the will to consider all parishioners as a main object of the pastoral ministry, to collect their opinions, to receive the help of the advising/helping staffs, and to take the pastoral ministry for the whole parishioners.

But it is clear that the Parish Pastoral Council of the Church is not freed from the aspect of the administration and management in the role and context at each level of the chart rather than at the pastoral level. They said that discussion of the pastoral issues of the parish will happen in the Parish Pastoral Council which is centered in the Jiyeokjang and Kuyeokjang, the advising/helping staffs, and the Young Adults Pastoral Organization. Though they did not express what the pastoral contemporary issues are, the expression of the discussion and planning of the pastoral issues of the parish, management and discussion on finance, and report of the activities and present situation of each Kuyeok look the same as reporting the past month and the next month schedule which the existing Parish Pastoral Council has done.

In addition, it is possible that the participants in the decision making process may be fewer than before. It described only the president and two vice presidents in the site of the decision of the pastoral issues of the parish and if it will be extended to the above positions, there added the assistant priest, and the pastor and they can participate in the decision making process. Those who participate in the decision making process are in total only six persons. If that is the case, it might minimize the numbers of the whole Parish Pastoral Council’s members who have participated with the pastor in the decision making process of the existing Parish Pastoral Council. It is also unclear what the role of the religious sisters would be in the new model.

While the Post-Synodal Letter Toward God with Hope of the Seoul Archbishop said there should be an equilibrium of development and growth between the Small Christian Communities and the apostolic organizations, there were not equivalent locations between the Small Christian Communities and the apostolic organizations in this new model. They distinguished the apostolic organizations as a separated organization in the new model while they have belonged to the departments in the existing model. The apostolic organizations have a distinction of the functional (charismatic) organizations, separated from the Parish Pastoral Council (centering the Jiyeokjang and the Kuyeokjang), and located somewhat independently under the advising/helping staffs. By the apostolic organizations connected with a dotted line on a relation with the several departments, they are seen to make indirect relationships with the several departments of the Parish Pastoral Council. They are also seen to have secondary purposes in discussing concrete parish pastoral issues by comparing with the Small Christian Communities, Sunday School, and Young Adults Apostolic Organizations which connected with a solid line.

In the decision making process, this model minimized the decision making steps. Proposal → The middle organization → President (and vice president and the assistant priest in case of the youth) → Pastor. The intention and the contents of the proposal are directly dealt with in one basic step. It seemed very effective in that the contents could be directly decided in the same kind of the organization meeting which is just the upper step. At the same time, it seemed to be a very short process of decision making. It left unclear the relationships between several organizations and several departments even though they were all connected with a solid line. Because the Parish Pastoral Council (centering the Jiyeokjang and the Kuyeokjang- kuyeokjang Hoieui), Young Adults Pastoral Organization, and Advising/Helping Staffs are connected in the same row, it is unclear which role they are meant to take and how they are meant to influence each other. It seemed the pastor managed the whole decision making process to the final decision with the assistant priest and the president and two vice presidents.

1.6.4. The Parish Pastoral Council Model of the Taegu Archdiocese

In 2001 after the first Synod of the Taegu Archdiocese, the Archbishop declared new model of the Parish Pastoral Council:

Pastor

President of

The Parish Pastoral Council

Financial

Council

Organization

Council

Kuyeok Council

Committee

The Apostolic Organizations

Liturgy,

Family,

Mission,

Social Action,

Social Welfare,

Youth,

etc.

Kuyeok

Pan

According to the rules of the Parish Pastoral Council of the Taegu Archdiocese[64], this model separated the financial part from the departments of the Parish Pastoral Council and independently established as a council to correspond with the Code of Cannon Law Can. 537. It is same with the Post-Synodal Letter Toward God with Hope of the Seoul Archbishop.

This model divided the Parish Pastoral Council into two axes, the apostolic organizations and the Small Christian Communities, while the existing functional staffs put on committees. It is same with the model of the Seoul Archdiocese Integral Pastoral Institute in one aspect in that the Small Christian Communities are put in the center of the Parish Pastoral Council. It is different in another aspect in that the apostolic organizations which belonged to the several departments of the existing Parish Pastoral Council are taken from the departments and made into another separate organization, the Apostolic Organization Council. In experience, whenever leaders of each department prepare the Parish Pastoral Council, they felt a burden to know and report the present condition of each apostolic organization, but in a situation that leaders of the departments do not have a deep understanding for the apostolic organizations nor a positive relationship with them. The organizations also were not happy to make a decision concerning them without their presence and their explanations in the Parish Pastoral Council and they were unhappy because they felt their autonomy to be invaded. It was like water and oil.

As the Post-Synodal Letter Toward God with Hope of the Seoul Archbishop mentioned in the Church tradition and theologies, the model of the Taegu Archdiocese showed the organic effort to develop and grow in equilibrium the Small Christian Communities and the organizations which corresponds with the Chungyong without giving a preference or inclining to one side. In another aspect, one considerable thing is whether the roles of the committees and the apostolic organizations can be duplicated again even when the apostolic organizations are separated from each department in the structure because the apostolic organizations have done most activities of the committees in the parish situation.

This model was made to clarify and shorten the decision making process, so that this mode expects the decision making process to move visibly and quickly. But this model also connects in the same row the Kuyeok Council and the Organization Council, so that two different councils of one parish are shown to exist without any relationship at all. This model did not express the existence and role of the religious sisters in the parish pastoral organization at all. In addition, there is no common sharing among presidents of the Parish Pastoral Council, the Kuyeok Council, and the Organization Council, so that it seemed the pastor and the president of the Parish Pastoral Council would make the final decision and all substructures would simply follow this final decision.

1.6.5. The Parish Pastoral Council Model of the Suwon Diocese

The Suwon Diocese prepared a new model in 1994, starting from 2003. Indeed the standing committee which composed the clergy, the religious, and lay leaders connects with the president of the Parish Pastoral Council with a solid line in the same row in this model. There is the Small Christian Community, the Kuyeok and Pan, which vertically connects as the line organization under the pastor, the assistant priest, and the president of the Parish Pastoral Council. The Small Christian Community Committee, the Financial, Managing Committee, the Several Committees, and the cooperation of the lay apostolic organizations connect in the same row between the president of the Parish Pastoral Council and the Small Christian Community.

The several departments connect as committees in the same row at the left and right side of the structure in this model while the existing Parish Pastoral Council composed the several departments. This model is centering on the Small Christian Community. The standing committee has a meeting once a month while the general meeting has a meeting once a year. Comparing with the existing model, the clergy, the religious have a meeting of the Parish Pastoral Council with the president of the Parish Pastoral Council, the president, the vice president of the Small Christian Community, and the presidents of three committees. The several meetings are separately organized.

According to the rules of the Parish Pastoral Council of the Suwon Diocese[65], the Small Christian Community Committee is explained as the organization to promote the Small Christian Community like the Jiyeokjang (Kuyeokjang) Hoieui. The several departments committees composed the mission department, the education department, the liturgy department, and the family department in the evangelization field; the youth department and the adult department in the youth evangelization field; the social service department, the social justice department, and the environment department in the social evangelization field; the vocation department in the vocation field. The financial management committee is a type to combine the existing financial department and the facility and management department and make, investigate, perform a budget and settlement and audit them. This financial and management committee investigate not only the parish budget and settlement but also the budget and settlement of the cooperation of the lay apostolic organizations and the several organizations. The cooperation of the lay apostolic organizations composes the Legio Mariae, the Fatima World Apostlate, Adoration of the Blessed Sacrament, St. Vincent de Paul Society, the Elder School, Cursillo, the Charismatic Movement, the Marriage Encounter, the Server for the dead, the Holy Mother.

In decision making process, this model has a type to collect the opinions of the parishioners through the representatives and make a decision. In the representatives of each committee gather and make a decision, it has a representative and balances in numbers of each field while the number of the participant of the decision making process reduce than the existing model.

	Pastor
	Assistant Priest
	Religious

The Standing Committee	President


The Small Christian Community Committee		The Several Committee
The Financial and Management Committee		The Cooperation of the lay apostolic organizations

Jiyeokjang
Kuyeokjang

Panjang

1.6.6. The Parish Pastoral Council Model of the Chuncheon Diocese

It is special new model of the Chuncheon Diocese, the basic form of the parish community of the Chuncheon Diocese, which presented at the Small Christian Community National General Meeting in 2001. It was breaking the existing awareness to acknowledge the Pastoral Council as the pastoral organization which manages whole parish. The Chuncheon pulls down the Parish Pastoral Council as a one organization with the Cooperation of the Small Christian Community and the Cooperation of the Lay Apostolic Organization, and the Financial Council in the same row. Compared with the existing model, the Parish Pastoral Council is assumed as one of the committee.

Pastor

Parish Pastoral Council

(president, vice president, secretary)

Cooperation of Kuyeok (the Small Christian Community)

(Director Kuyeokjang, Kuyeokjang, secretary)

Cooperation of the Lay Apostolic Organization

(director, vice director, secretary)

Financial Council

Director of committees

Kuyeokjang

Director of the organizations

Panjang

According to the presentation[66], there are two councils and two cooperations in the parish model of the Chuncheon Diocese. The Parish Pastoral Council composes the clergy, the religious, and the laity and is defined as an advising organization for the pastoral ministry of the pastor. There are the liturgy, the mission, the education, the youth, the social service, and the financial committee under the committees. The Cooperation of the Kuyeok (the Small Christian Community) composes the pastor, the assistant priest, the religious, the Kuyeokjang, and the Panjang. It is defined as a performing organization for the pastoral ministry of the pastor. The Cooperation of the Lay Apostolic Organization composes all directors of the organizations. It is defined as a horizontal solidarity organization. There are the Legio Mariae as the devotional action organization; Cursillo, the Marriage Encounter, the Charismatic Movement, Focolare as the devotional movement organization; the Altar Boy, the liturgy, the choir, and the teacher as the service organization; the Holy Mother, the Ann, the Young Adult, and St. Daegeon as communion action organization; the medical doctor, the driver, and the military etc as the working and job organizations of the general organization.

1.6.7. Result of Researching Models

The results of researching these new models are:

1) Pastoral ministry which is centered the Small Christian Community;

2) Divided into three branches, the Small Christian Community, Apostolic organizations, and Committees (the financial part is separated);

3) Reducing the Parish Pastoral Council into committees or shortening the decision making process;

4) Allowing the units of the basic organizations of the parish to have their autonomy to act more than before.

But the pastoral connection and sharing among the Small Christian Community, the Apostolic organizations, the Committees remain unclear.

Of course, there were also tendencies that some special organizations in the parish had ups and downs according to whether or not the pastors had an interest in one of the special organizations of the parish if he was transferred to another position before the Small Christian Community was strongly established in the parish. So, there were so many asking that the pastor should keep to the “Chungyong, 중용/中庸” (equilibrium and harmony), of Confucius, which is one of the practical principles of Korean culture. It entails equalization and balance in the pastor’s pastoral interest and love for all organizations of the parish without preference for one side or the other. Today there are also many from the organizations of the Seoul Archdiocese asking why the official pastoral policy of the Korean Catholic Church employs a model of the Church as a community of the communities and yet attends only to the Small Christian Community and not to other small organizational formulations. So, I will research the Chungyong in the next chapter 2. Korean Cultures according to the people’s desire and request.

Chapter 2. The Korean Cultures

In this Chapter, I will explore the listening and decision making process in Korean cultures. This can be helpful to the Small Christian Community, the other organizations, and the Parish Pastoral Council.

I will research the Chungyong[67], 중용/中庸 (equilibrium and harmony) of Confucius from the perspective that a pastor should not prefer one organization in deciision making and pastoral attention but should embrace all the faithful in the Korean cultural context. So, I will research the history of the Chungyong: how its meanings developed in China, how they were transmitted to Korea, and what they mean in contemporary Korea. I will compare the Chungyong of Confucianism and the “Chungdo” of Buddhism; the Chungyong of Confucianism and the concept of indifference in the Spiritual Exercises of St. Ignatius of Loyola.

I will present the Chungyong as an attitude of humility through which the pastor should respect each lay person, an attitude of moderation that the pastor should not only ask parishioners to follow him but be willing to listen to lay people’s desires and opinions, and a posture of equilibrium and harmony that the pastor should not give any preference to one organization or Small Christian Community but take care of all parishioners in whatever organization. I will use James Legge’s translation of the Analects of Confucius, the Great Learning, the Doctrine of the Mean.[68]

I will research the “Jocham”, 조참/朝參 (the Morning Conferences). I will also research the contemporary Korean decision making process. This research can help what appropriate form in the decision making process, who is part of the process of decision making, how the decision making process unfolds, and how the process of decision making enables and hinders in the decision making process.

2.1. The History of the Chungyong, 중용/中庸 in China

In this section, I will research the meaning of the Chungyong in history, from Confucius (BC. 552-479) to the Confucian scholar Chuhee (1130-1200) and the Confucian scholar Changsik (1133-1180). These latter two influenced each other and developed their thoughts during the South Song period (1126-1279) of China.

I want this research to show what is the meaning and its developing process of the Chungyong in China because it is important for me to confirm the original concept and the meanings of the Chungyong whether they are the same in Korea or not before I use them in this thesis. The research of this section will prepare the dialogue for the decision making process in the parish to unfold the decision making process (4.2.3) in the Chapter 4. The Parish Pastoral Decision Making Process.

2.1.1. The Period of Confucius

Confucius said, “To go beyond is as wrong as to fall short,”[69] “Sincerely hold fast the due Mean,”[70] “In practicing the rules of propriety, a natural ease is to be prized,”[71] and "The superior man is affable, but not adulatory; the mean man is adulatory, but not affable."[72] As for Confucius, the Chungyong and the Chunghwa are not philosophical theories but practical principles or attitudes, and virtues corresponding with social or ethical standards. So Confucius’ meaning of the Chungyong is really simple, “the state which is not going beyond nor falling short”, “the reaction which is corresponding with the situation without inclining to one side”, “the harmony without assimilation”, and “equilibrium and harmony.”

2.1.2. The Period of the Book, the Chungyong (the Doctrine of the Mean)

The name of the book which is the Chungyong in China and Korea was changed by translating into English to a new name, the Doctrine of the Mean. It was said that this book was written by the Confucian scholar Chasa, 자사/子思 (BC. 492-431), who was a grandson of Confucius. But the Chungyong started to appear as literature in the 31^st Chapter of The Book of the Rites, 예기/禮記 which was written about B.C. 130. This book might have been edited by someone who collected the Chunghwa and the Chungyong traditions from Confucius and Chasa. He might want to give an author’s authority to his book, so he said the author of this book is Chasa. In 1190, Chuhee separated them from the Book of Rites and made two individual books, the Chungyong and the Great Learning.[73]

The Chungyong contains 33 chapters. The first 20 chapters concern “the Chungyong”, and the later part concerns “the Sung”, 성/誠 (sincerity). Wangbaek of the Song dynasty said that it is a contrast between two, the first part is the author’s Chungyong, but the later part is another book, “the theory of the Chungyong“ which is written in Hanseo, 한서/漢書.[74]

The Chungyong is the best action according to the Taori, 도리/道理 (the propriety of humanity or the human way). The Chung, 중/中, is without any tendency, inclining, preference, going beyond, falling short, more or less. The Yong, 용/庸, is continuous without changing. This principle starts from daily life, but it cannot fulfill enough. It is not fulfilled completely even by a sage; it is the same as a principle of the nature at the top level of it.[75] The Sung is sincerity. It is the truth without any lies or packaging, and the sincerity with all one’s heart. The Sung is the Tao of heaven and earth, and the Tao of humanity is to try continuously to complete the Tao. The Chungyong proceeds from equilibrium and harmony to sincerity as a guiding principle of Confucianism.[76]

The author was concerned that the scholars of the Tao might forget the tradition.[77] The tradition is to receive the command of heaven, so as to be a human of heaven.[78] The king Jo, 요/堯 said to the king, Soon, 순/舜, and the king Soon said to the king Woo, 우/禹, “If you are precise and continuous, you can hold fast the due Mean because the heart of the human is dangerous, and the heart of the Tao is delicate.”[79]

In chapter 1, there is a summary of author’s thought. It is to follow the command of heaven. “What Heaven has conferred is called THE NATURE; an accordance with this nature is called THE PATH of duty; the regulation of this path is called instruction.”[80] The author said, “While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium, When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this Harmony is the universal path which they all should pursue.”[81]

The author said by the quotation of the words of the Confucian scholar “Chajeongcha, 자정자/子程子: - ‘Being without inclination to either side is called CHUNG; admitting of no change is called YUNG.’”[82] From chapter 2 to 11 are a kind of supplement of chapter 1. If the Chunghwa is the Cheoi, 체/體 (body), the Chungyong is the Yong, 용/用 (using). The Chunghwa is a mind for sincerity; the Chungyong is a result of it.[83] In chapter 1, there were the Chung and Hwa, but there are the Chung and Yong from chapter 2. The Chung and the Hwa are a principle of philosophy, but the Chung and the Yong are a principle of the action of the virtue, the practical virtue. This is why this book was named the Chungyong.[84]

In chapters 12-20, there are the principle and action of the Tao of the Chungyong through the Analects of Confucius and the Poetry. In chapter 21-26, the author explains about the Sung, 성/誠 (sincerity). In chapter 27-33, he explains the Tao, 도/道 (way of living), Tug, 덕/德 (virtue), and Kyohwa, 교화/敎化 (being taught), of those who reached on a level of the sincerity.

The concept of the Chunghwa in this book was changed quite a bit in the Chungyong rather than Confucius. The author of the Chungyong was interested in the question, “How can human beings most effectively correspond with ethical principles and regulation?” It means that he was interested in not a human action itself but the thing that controls and manages a human action. He thought the thing that controls and manages a human action is in the inner mind of the human, desire and emotion. Therefore, the object of exercising and studying is not action itself but rather an inner mental state which leads and decides a human action.

For the author of the Chungyong, the meaning of the Chungyong was accessing the inner mental state of the human mind. After the period of the Chungyong, they had become interested in cosmic theory, exegetical comprehensive studies, and interpretative disputes.[85]

2.1.3. After the Period of the Book, the Chungyong

In the Tang Dynasty (AD. 618-859), Confucian scholar Kong Youngdal, 공영달/孔穎達 (574-648), gave a commentary to the Chunghwa which was described in Yegichungeui, 예기정의/禮記正義;

The sentence “While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of equilibrium”[86] calls the Chung, 중/中. Because the Sim, 심/心 (human mind), is empty and silent, so that there is no thought but it corresponds with reason when pleasure, anger, sorrow or joy do not appear yet by causes, something that will cause them to appear. The sentence “When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of harmony”[87] calls the Hwa, 화/和. Because of the fact that pleasure, anger, sorrow, or joy correspond with all reasons whenever they appear even though they move again by causes that they cannot be silent, is the fact that the Seong, 성/性 (nature),[88] and the Cheong, 정/情 (affection),[89] make a reconciliation like a harmony between salt and a Maesil fruit.[90]

Kong Youngdal thought that the human mind (Sim, 심/心) does not consider pleasure, anger, sorrow, or joy when they do not appear, so it is silent and it does not move. When emotions appear, the human can moderate them courteously according to the prevailing social standards.

Kong used a concept of the mind, the nature, the affection on interpretation of the Chung and the Hwa. He started to understand the concept of the Chung and the Hwa in the system of mind and nature. He comprehended human emotions like pleasure, anger, sorrow, or joy as appearing when triggered by a stimulus. Not appearing is the state of emptiness and silence, with mindlessness, without any thought of mind. The human’s desire and emotion always moves again. The Hwa is a reconciliation state of mind and emotion. These new concepts progress from Confucius’ period, and affect the Sung Confucianism scholars of the North Song period (960-1126).[91]

From the North Song period, the theory of Chunghwa interested the Sung Confucianism scholars, a sign of the progress of Sung Confucianism. The Confucian scholar Chungyicheon, 정이천/程伊川 (1033-1107), and his companions[92] developed the Chunghwa to elaborate on the appearance or non-appearance state of human emotion and desire, so to be a metaphysical essence and action of a mind. It was connected with a study method of the inner exercise, and so was a foundation of theory of mind, nature, and study.[93] After Chungyicheon, the Confucian scholar Hokwang, 호광/胡広 (1105-1161), influenced the early theory of the Chunghwa of Confucian Chuhee and handed them down to Confucian Jangsik. The Chunghwa connected a concept of awareness, acknowledgement of a conscience, and an appearance of a conscience. The theory of the Chunghwa, the thought system of Chinese philosophy, was maturing in this North Song period (960-1126) and flowered in the South Song period (1126-1279). There were two Confucian scholars, Chuhee, 주희/朱熹 (1130-1200),[94] and Changsik, 장식/張栻 (1133-1180),^{^[95]} who became representatives of Sung Confucianism of the South Song period. The two influenced each other and developed their thoughts contemporaneously.[96]

Chuhee defined the Chung as “not being biased and inclined, and neither more nor less.”[97] It means the Chung of the Sichung, 시중/時中 (properly corresponding with the situation).[98] The Hwa is defined as the naturally expressed thought, word, and action among the thoughts, words, and actions which the core of mind expressed to the exterior. In this case, the word “naturally” corresponds correctly to the expressed thought, word, and action with the Chung.[99] The Chung and the Hwa is the unseen mind, so there is no boundary between the two. The Chung and the Hwa unite each other in a state which is impossible to divide. The Hwa is the Chung, the way to the Hwa is the way to the Chung.[100]

From the Song Dynastry, the Chungyong was established in practice and theory not only the practical principle along with the Chunghwa thought which is the theory about the several thoughts and study methods for the human’s mental state; emotion and desire as a theory system of Sung Confucianism, 성리학/性理學. The Chungyong was a principle of equilibrium and harmony of human actions and extended from the external actions’ direction to the inner mental exercise of human.

2.2. The Chungyong in Korea

In this section, I will research the Chungyong in Korea. This research can show what the meaning and usage of the Chungyong is. Indeed, the Chungyong in Korea has a meaning that is not inclining to one side or giving a preference to one side (the organizations or the Small Christian Community) but rather avoiding two extremes and keeping equilibrium and harmony, thus embracing all (parishioners). It is also the proper corresponding human action with equilibrium and harmony in the time and space. The Chungyong is a principle of the virtual essence and the theory of the Chunghwa thought. The Chungyong is the necessary virtue which the superior man (pastor) should keep in his mind in decision making process. The Chungdo of Buddhism, even though it is not a major school of thought of Buddhism, relates to the major practical principle of the Chungyong of Confucianism in Korean society. Some of the religious scholars of the Korean Catholic Church used to translate and use the Chungyong like as the indifference in the Spiritual Exercise of St. Ignatius Loyola.

I want this research to show what is the meaning and usage of the Chungyong in Korea because it is important for the pastor to know why the people ask the superior man (pastor) to keep the Chungyong. The research of this section will prepare the dialogue for the decision making process in the parish to unfold the decision making process in the parish (4.2.3) in the Chapter 4. The Parish Pastoral Decision Making Process.

2.2.1. Transmittal to Korea

The Book of the Rites, 예기/禮記, which included the Chungyong was first introduced into Korea about A.D. 788.[101] After this Three Countries period (Kokuryou, 고구려/高句麗; Paekjei, 백제/百濟; Shinla, 신라/新羅: B.C. 1 century – A.D. 7 century), there was an anti-Buddhism period in Korea, 고려/高麗 (918-1392), so that Confucianism flowered and grew popular in Korean society. Confucianism had been read as a very important required study from the end of the Korea dynasty when the scholarship of the Chuja was transmitted to the Korean society.[102] It has been based in the Choseon Dynasty, 조선/朝鮮 (1393-1910; Korean Lee’s Dynasty), and modern cultures of Korea.

2.2.2. The Chungyong in the Korean Society

The Chungyong and the way of the Chungyong, that is, not inclining to one side or giving a preference to one side but rather avoiding two extremes and keeping equilibrium and harmony, have been practical principles in Korean society. The point of the people’s desire for leaders of several fields of Korean society (the political, the cultural, the economic, the social, and the religious) to keep the Chungyong is not only to avoid the extremes and dictatorship but also to embrace all of them and love each of them. People have evaluated leaders not on how many work for them but on how much leaders love them.

For a long time, the Chungyong has been emphasized in Korean society because of the fact that much has not followed the Chungyong. There are well expressed the harmony of the Eum, 음/陰 (female, dark, night), and Yang, 양/陽 (male, bright, day), in the traditional architectures, signs, and arts. Then, there is also the Sinbaram, 신바람 (high spirits; excitement), in Korean living. If the Sinbaram is working, it is very hard to stop whether it is going in a good or bad direction. Therefore it is a sincere desire for Korean society to learn to control this natural passion of the Shinbaram with the principle of the Chungyong.

Sometimes the Chungyong can be confused as a sense of superficial appropriateness in Korean society. So, everything has not been correctly treated by each principle but passed appropriately, and misunderstood that it was the Chungyong. If someone follows appropriately and easily without serious consideration for the best choice, it is not the Chungyong and is a misunderstanding.

Otherwise, the Sichung, 시중/時中 (properly corresponding on a situation), of the Chungyong has been confused with the Mookitan, 무기탄/無忌憚 (frank; outspoken; candid; unreserved), that is immoderation, no courtesy, and no principle. The Chungyong is affable, but not adulatory; adulatory, but not affable.[103]

The Confucian scholars of Choseon Dynasty, 조선/朝鮮 (1393-1910; Korean Lee’s Dynasty), closely followed the Chungyong in seeking to lead the Ki, 기/氣 (natural passion) with the Ri, 리/理 (reason), of Chungcheong, 중정/中正 (not bad and not inclining, and equilibrium). It is necessary for the moderation, balance, equilibrium, and harmony of society to respect the variety and think more reasonably based on a correct understanding for the Chungyong.[104]

2.2.3. The Chungyong in the Korean Contemporary Study

2.2.3.1. The Specific Character of the Chungyong

The Chungyong is not fixed but relative according to the Kong, 공/空 (space and environment) and Si, 시/時 (time). Thus, human action should choose through consideration of time and space which is continuously changing. The Chungyong is not simple standardization but seeks living together and mutual harmony based on confirmation of differences. It is not same but harmony. The Chungyong is not opposite opinion but seeks mutual agreement through dialogue and compromise.

The Chungyong seeks the harmonic relation with the object. For it, one should seek firstly to make a right and harmonic relation with oneself. One has not to distort one’s nature but has to open it corresponding with the situation through preservation and keeping it well. Next, one has to make a harmonic relation with the other, and everything else. Finally, one has to make a harmonic relation with all of heaven and earth. In the world view of the Chungyong, there is a faith based on the idea that all of heaven and earth is a unity and mutually corresponding system.

The Chungyong seeks equilibrium and harmony in a confrontation between two extremes. In the thought of the Chungyong, there is a Chungseo, 충서/忠恕,[105] thought that lets an other confirm and respect as an other rather than the Western thought that lets an other be an object and control an object. There is a biocentric equality and holism based on human’s subjective responsibility and role.[106]

2.2.3.2. The Chunghwa, 중화/中和, and the Chungyong, 중용/中庸

In the original concept of Confucianism, the equilibrium (balance) of heaven is a model of order and utopia. In the heaven of the Chungyong, the problem of equilibrium appears as a concept of the Chung. This Chung is an essential distinction that lets the heaven exist as a heaven and a reason that the heaven’s power can be realized. That is, the Chung is the ordering principle of the cosmic order and the root of coming into being.

This Chung makes a partnership with the Hwa. There is a relation between the Cheoii, 체/體 (body), and the Yong, 용/用 (using), in the Chung and the Hwa. If the Chung is the Cheoii, it means a human’s inner equality, and it is an inner virtue of the heaven. If the Hwa is the Yong, it means a human’s exterior response, and it is an expression method of the heaven. This Chung (Hwa) is an essential context of the Cheondo, 천도/天道 (way and truth of the heaven), and the Cheonmyoung, 천명/天命 (commander or will of the heaven). The heaven (the way or truth of heaven, the commander or will of the heaven) has a power of realization through the principle of the BulyI, 불이/不已 (unlimited extending power of the heaven), and the Bulhyun, 불현/不顯 (heaven does not show its real power).

The Chung (Hwa) that is inner virtue of the heaven transforms to the essence of the Seong, 성/性 (nature), based on the above principle. So, the Chung is the essence of the Seong that is the immanent Cheondo for humans, and the Hwa is a method of expression. The Chung as a transcendental Seongcheoii, 성체/性體 (nature and body), is a chung as an aspect of Choii, 체/體 (body). The Hwa as a type of the progress as a chung is an aspect of Yong, 용/用 (using). That is, the Hwa is the progressing Chung. The Chung as a Choii has a meaning of the equality that does not give a preference, the Hwa as a Yong has a meaning of the response that corresponds with a harmony and propriety.[107]

The action that has a virtual essence of these Chunghwa is the Chungyong. This is the best ethical action that appears as the result of the Chunghwa. By this virtue, the Chungyong appears with a type of Sichung, 시중/時中 (properly corresponding to a situation). The personality who realizes this Chungyong is called the Kuncha, 군자/君子 (the noble man; superior man), but the personality who does not realize this Chungyong is called the Soin, 소인/小人 (the humble man; mean man). The society which is managed by the Kuncha who is an ethical model can be realized through ways of living and acting of the Chungyong as a virtue.[108]

2.2.3.3. The Synonyms of the Chungyong^{^[109]}

The synonyms of the Chungyong are the ‘Daechung’, 대중/大中 [110], the ‘Daechungchicheong’, 대중지정/大中至正[111], the ‘Chungcheong’, 중정/中正 (impartiality; fairness), the ‘Cheongchung’, 정중/正中 (the very middle; an equilibrium; a median artery), the ‘Sichung’, 시중/時中. The Chungyong can be interpreted in the ‘right’; the Doh, 도/道 (the way or the truth), of the Chungyong can be the ‘right Doh’.

The ‘Daechung’ is best unbiased Doh[112] and means best Chungcheong that is the Chungyong. It is in the Chuyeok, 주역/周易 (the book of Changes: a Chinese classic on divination)[113]. The Daechungchicheong means the best fair way without any inclining[114]. It is in the Cheonseupnok[115]. The Chungcheong means unbiased; neither bad nor inclining.[116] It is in the Seokyoung, 서경/書經 (the Book of History)[117], the Yeki, 예기/禮記 (the Book of Rites).[118] The Cheongchung means corresponding with the Chungcheol, 중절/中節, because of just rightness.[119] It is in the Chuyeok, 주역/周易.[120] The Sichung means do properly with the situation. It is in the Chuyeok.[121]

2.2.4. The Chungyong in the Korean Religions’ Study

2.2.4.1. Comparing the Chungyong, 중용/中庸, in Confucianism and the Chungdo, 중도/中道, in Buddhism

There is the Chungdo, 중도/中道, in Buddhism while the Chungyong, 중용/中庸, is in Confucianism. The Chungdo of Buddhism, even though it is not a major school of thought of Buddhism, relates to the major practical principle of the Chungyong of Confucianism in Korean society. It entails equilibrium and harmony in the pastor’s pastoral interest and love for all organizations of the parish without preference for one side or the other.

The thought of the Chungyong is generally known as the ‘Chungron’, 중론/中論 (middle opinion; collecting opinions) or the ‘Chungdo’, 중도/中道 (middle way). They can be called an essential distinction of Buddhism. The thought of the Chung of Confucianism has both the same and different points with the Chung of Buddhism. The Confucian Chugyong is a tendency to seek the harmony in a relation with existence and especially a relation with the other social existence. Rather the Buddhist Chungyong is in closer relation with the acknowledgment of existence. The common point of the two is not to incline to one side but to consider two and embrace both spaces and both extremes. The Confucian Chungyong relates to ethical action; the Buddhist Chungdo strengthens the epistemological and metaphysical aspect.[122] The Chungdo of Buddhism came from the Chungdo by the eight kinds of negation, the ‘Palbulchungdo’, 팔불중도/八不中道 or the ‘Mooaechungdo’, 무애중도/無礙中道.[123]

The awareness of the world is through the pair of the two coordinating concepts; being/nothing, color/cipher, truth/falsehood, good/bad, life/death. Then the Buddhist Chungdo seeks the truth on middle way of by affirming and denying two coordinating concepts. It is known as an existence and concept as a system of mutual relation because they are not in contrast but depend on concepts that imply each other in a real situation. A denial of being is not the nothing; the nothing is not naught. In this point, the existence is neither being nor naught.[124] Otherwise, the being is agreed by reason on what temporarily exists; the nothing is agreed by reason on what does not exist forever.[125] The concept of being and nothing are not unrelated concepts; they are relational concepts that one concept has a meaning in a relation with a counter concept, so being communicates nothing and nothing communicates being. The being is the nothing and the nothing is the being in a view of the fact that two are not separately divided by each other. But they are not same, and do not become united. They are not one. Therefore the being and the nothing are not one or two but the relation of the ‘Bulilyibulyi,’ 불일이불이/不一而不二 (neither one nor two). The Buddhist Chung is understood as the truth in a relation of the Bulilyibulyi. The theory of the Buddhist Chungdo can overcome the law of contradiction which is based on dichotomy; it is the third theory.[126]

The Chinese Buddhist monk Giljang, 길장/吉藏 (549-623) [127] explains the Chungdo thought through three kinds of ‘Yijeieui’, 이제의/二諦義. In the first step, the ‘Sesokje’, 세속제/世俗諦, agrees on the reality of all things of present world. For this, ‘Cheoiileuije’, 제일의제/第一義諦, disagrees that the reality of all present existences that was agreed in the Sesokje. In the second step, it is assumed all things that agree each an existence agreement or an existence denial as the Sesokje again. The denial of this, that is, things that disagree both on an existence agreement and an existence denial makes the Cheoiileuije. In the third step, it makes the combination of Sesokje and Choiileuije in the second step as the Cheoiileuije again and makes the disagreement for all as the Cheoiileuije. Through these denials of each step, the Chungdo thought overcomes adherence to the dichotomy theory and shows a simultaneous agreement and a simultaneous denial of both the agreement and the denial. This is not only a development of logical theme but also a continuous endeavor to overcome limitations of language while embracing a variety and dualism of reality by passing over adherence for the concept and the logic.

The ‘Ilsimyimoon’ 일심이문/一心二門 (one mind two door), thought of the Buddhist monk Wonhyo, 원효/元曉 (617-686),[128] shows the structure of the Chungdo thought well. According to Wonhyo, the Ilsim composed two doors, the ‘Jinyeomoon’, 진여문/眞如門 (true and same door), and the ‘Sangmyeolmoon’, 생멸문/生滅門 (living and dead door). Ilsim is neither the same as Yimoon nor different. The Jinyeomoon and the Sanmyeolmoon is neither the same nor different. Both are ‘Youngyiyibulil’, 융일이불일/融一而不二 (combine two not one), and ‘Bulilyibulyi’, 불일이불이/不一而不二 (neither one nor two).

The Buddhist Chungdo thought eliminated the need for adherence to certain special concepts and logic through a dialetic of continuous denial, thus denying endeavors to make any kind of reality to realization and standardization. This is to know two sides of a thing in a relationship not by adherence to one side like the ‘Younki’ thought, 연기사상/緣起思想.[129] The Younkiseol is that all things are not unchangeable but changeable by several conditions, that is, the law of birth and death.[130] The Younki thought is: First, all things that exist are different in shapes but are mutually corresponding and keeping relation in nature. Second, all things that exist are not a discrimination but a division. It means a horizontal and equal view of the world. Third, this world is mutually corresponding, keeping relation, and connecting continuously.[131]Buddha said the Chungdo of Korak, 고락/苦樂 (suffering and joy), in action; the Chung of Youmoo, 유무/有無 (being and nothing), in theory, and its concrete contents are the ‘Palcheongdo’, 팔정도/八正道 (the Noble Eightfold Path), and ‘Sibyiyeonkiseol’, 십이연기설/十二緣起說.[132] The Palcheongdo is the Eightfold Path in the last discipline of Saseongje, 사성제/四聖諦 (The best learning of the Aham scripture: Aryasatya-Duhakaha Satya, Samudaya Satya, Nirodha Satya, Marga Satya): first, the right opinion, second, the right thought; third, right word; fourth, right action; fifth, right living; sixth, right endeavor; seventh, right remembrance; eighth, right cultivation and meditation.

Seon, 선/禪, Buddhism held that to let the act correspond with the nature is not different than the Sichung of Confucianism. Both of them want to talk about the real nature that frees from adherence to one side or one form. It is not domination but harmony and reconciliation.[133]

Professor Soochoong Kim of the Kyunghee University explained that the Chungyong of Confucianism is the Chinese thought paradigm, and the Chungdo of Buddhism is the Indian thought paradigm. The Chungyong of Confucianism is the paradigm of the model for the equilibrium principle of the organization. It is not only a principle of the Choii, 체/體 (body) but also the principle of the Chuyeokb 주역/周易 (the Book of Changes), and the Oriental medical science. The Chungdo of Buddhism is a kind of dialectic for the method and a logical foundation of the Choii, 체/體 (body), the silence philosophy and the meditation religion. It is not only a way of the awakening of Buddhism but also combining “the essence and the phenomenon” and embracing “the reason and practice” and “the holy and the secular” in the principle of the Great Mahayana Buddhism, the Great Vehicle, against the Hinayana Buddhism, the Lesser Vehicle.[134]

2.2.4.2. Comparing the Chungyong, 중용/中庸, of Confucianism and the Concept of Indifference in the Spiritual Exercises of St. Ignatius Loyola

Professor Jonghyuk Shim, S.J. saw the indifference of the Spiritual Exercises of St. Ignatius Loyola as the Chungyong of Korea.[135] Shim said the meaning of the Chungyong is simply not the middle. The way of the Chungyong is to acknowledge and follow the way of Heaven. It means the basic attitude and quality of human mind of those who receive the command of Heaven. The Chungyong notes, “Sincerity is the way of Heaven. The attainment of sincerity is the way of men. He who possesses sincerity is he who, without an effort, hits what is right, and apprehends, without the exercise of thought;-- he is the sage who naturally and easily embodies the right way. He who attains to sincerity is he who chooses what is good, and firmly holds it fast.”[136] “Sincerity” (성/誠) is not only the situation but also a power of change to combine the human and the Heaven.[137] “The superior man is quiet and calm, waiting for the appointments of Heaven, while the mean man walks in dangerous paths, looking for lucky occurrences.”[138] The “(staying) quiet and calm” (역/易) is a situation that is firstly required the human’s attitude to receive and discern the command of Heaven.[139] So, the concept of the Chungyong is right mind to seek only the command of the Heaven, “Sincere Mind”. The Great Learning described this as a “broad mind” (庸心)

He said this “broad mind” can be seen as the same as “the generous and liberal mind” of St. Ignatius. St. Ignatius’ indifference is not only middle. It is a quality of the mind situation that leads to choose helping methods for more active participation in a process of fulfilling the final purpose of creation of God. This indifference is a core theme of the principle and foundation[140] (no. 23 of the Spiritual Exercises), where the spirit starts to flame by loving his Creator, so the spirit cannot love anything itself but love them in the Creator (no. 316). St. Ignatius used this indifference on a way of choice. St. Ignatius used this indifference as a way of choice.[141]

Indeed, the indifference and the Chungyong are similar in the aspect of choice. Both of them are not only the middle but also equilibrium and harmony. Those are not only to avoid giving a preference to one side and inclining to one side but also to evaluate and make new third party over two parties.

2.3. The Chungyong as Humility, Moderation, and Equilibrium and Harmony

In this section, I will research the Chungyong as humility, moderation, and equilibrium and harmony. It can be superficially seen that all power, glory, and honor are concentrated in the superior man (leader, father, governor, or king) and many of the social systems of the Asian society including the Korean society may seem centralized, dictatorial, and full of hierarchy. Thus it was importantly emphasized that the superior man (pastor) takes the inner mental exercise in the Analects of Confucius and the Chungyong. I will regard the man of completeness, the superior man, or the noble man in two ancient literatures as the pastor who is one of the leaders in Korean society, and I seek the way of the superior man as the way that the pastor should follow.

This research can show that the pastor should respect each lay person in an attitude of humility of the Chungyong; the pastor should not only ask parishioners to follow him but be willing to listen to lay people’s desires and opinions in the moderation of the Chungyong; and the pastor should not incline or give any preference to one organization or the Small Christian Community but take care of all parishioners in an attitude of equilibrium and harmony of the Chungyong in the Analects of Confucius and the Chungyong.

I want this research to show what is the meaning and usage of the Chungyong as humility, moderation and equilibrium and harmony because it is important for the pastor to know how the pastor use the Churgyong in the decision making process of the parish pastoral issues. The research of this section will prepare the dialogue for the decision making process in the parish to discuss what are the variables of the decision making process in the parish (4.2.4) in the Chapter 4. The Parish Pastoral Decision Making Process.

2.3.1. The Analects of Confucius

2.3.1.1. Humility

The Confucius’ analects emphasize humility[142] even for the gifted person, Confucius required the superior man to be free from the ego-central living and interest in others, "I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men."[143]

Confucius required the superior man to be wise, patient, and strong. He mentioned the superior man is free from arrogance and sin and takes good mental exercises to be a good ruler. He stood not in the relationship of the community level but the ethical completion of the individual level as a responsible man who shows an example and a model for his governing at that time. He is interested in the ordinances of heaven more than the people. In a modern contemporary view, Confucian concepts can be seen as elitist, but it is also good research to reinterpret the contemporary concepts in today’s view recognizing that they were formative for so much of Korean society. It is clear that Confucian society was highly stratified by modern standards, and “humility” might seem an awkward term to describe the virtues of highly privileged people in that society, but Confucius required the superior man to be free from ego-centric living and self-interest, respecting others, and having several attitudes and virtues which are required to serve others even across all times in any era or culture.

2.3.1.2. Moderation

I research the Confucius’ analects in a view of moderation.[144] Confucius said the superior man should do not his own will but seek other’s opinion by the quotation of words of the Confucian scholar Cheungja, 증자/曾子 (BC. 505-436),[145] “The philosopher Tsang said, ‘Gifted with ability, and yet putting questions to those who were not so; possessed of much, and yet putting questions to those possessed of little; having, as though he had not; full, and yet counting himself as empty; offended against, and yet entering into no altercation; formerly I had a friend who pursued this style of conduct.’”[146]

Confucius emphasized moderation as that by which the superior man should govern, not only doing his will but also seeking and respecting other’s opinion, even though he did not mention collecting opinions and decision making process. By saying to love and know people well, he required the superior man to govern not to fulfill only his will but to consider the people’s desire. Confucius asked the superior man to govern people with mercy not by law through the ethical completion of himself but as he evaluates himself not others’ right and wrong. He might recommend the superior man work together with the people by mentioning the entrustment of right, for example of king Soon and Woo.

2.3.1.3. Equilibrium and Harmony

I research Confucius’ analects in a view of equilibrium and harmony.[147] Confucius emphasized the Chungyong as very important virtue which the superior man should acquire, “Since I cannot get men pursuing the due medium, to whom I might communicate my instructions, I must find the ardent and the cautiously-decided. The ardent will advance and lay hold of truth; the cautiously-decided will keep themselves from what is wrong.”[148] But he cautioned, “Perfect is the virtue which is according to the Constant Mean! Rare for a long time has been its practice among the people.”[149]

The teaching of the Analects of Confucius is not enough to consider what the people want and how to solve them according to the people’s desires. There is only how the superior man, as a subject of governing, will do to govern the people. It is considering how the superior man can be an example and model, what he should acquire to be a good governor, and how he can govern well. It is insufficient to listen to people’s desires and not select, form, and work with the representatives of the people. But it is remarkable to ask that the superior man should be an ethical example whom the people can follow with joy and to take the Chugyong, equilibrium and harmony which is not inclining or giving preference to one side and not going beyond nor falling short, as a standard of practical principles and values even though there are not concrete descriptions of how to serve the people.

2.3.2. The Chungyong (the Doctrine of the Mean)

The author of the Chungyong described the definition of the Chung and the Hwa which is the root of the Chungyong, “While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of equilibrium (the Chung, 중/中). When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of harmony (the Hwa, 화/和). This equilibrium is the great root from which grow all the human actings in the world, and this harmony is the universal path which they all should pursue.”[150] Its specific distinction is “Let the states of equilibrium (the Chung) and harmony (the Hwa) exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.”[151] The author also said by the quotation of the words of Confucius, “Perfect is the virtue which is according to the Constant Mean! Rare for a long time has been its practice among the people.”[152]

2.3.3. The Chungyong and the Harmony Spirituality as the Spirituality of the Small Christian Community in Asia

In researching of the Chungyong, it can be superficially seen that all power, glory, and honor are concentrated in the superior man (leader, father, governor, or king) and many of the social systems of the Asian society including the Korean society may seem centralized, dictatorial, and full of hierarchy. Thus it was importantly emphasized the superior man (pastor) to take the inner mental exercise in the Analects of Confucius and the Chungyong. It should be strongly required the superior man to be an ethical example because the object of talking is not just for community, but for the individual to be a morally complete personality. But the object is presupposed to govern the people; it is not for simply individuals but individual leaders who are in community and in their formation.

There is no division between the office and the identity; the integrated one who is identified by the identity with the office is to take care of the people. Thus it can be acknowledged that Asian society requires the leader to keep the way of the Chungyong (the Chungdo) which does not incline and give a preference to one side as a top of ethic. It is assumed by the few words about government in Chungyong thought that the leader who received all power from the people should listen to the people’s desires and requests with humility, moderate his will to take other’s opinions, and respond to their needs by working with them in the Korean culture (the Korean Church) which is based on Confucianism and Buddhism.

One more thing to remember is the Tao (concept, thought, spirit, propriety and personality) of the superior man as a governor or senders of Gospel, missionaries, pastors, religious, and laity leaders, is more important better than any other teachings and isms. Because people are seeing his teaching as to his life, evaluating him as to his personality, and only trusting, and following him as he fulfilled and realized his words.

The Asian bishops said the spirituality of the new way of being Church, the Small Christian Community, is the spirituality of powerless and poor and especially the spirituality of harmony in a relation with the Asian cultures.[153] There are 105.2 million Catholics representing only 2.9% of the nearly 3.5 billion Asians in 1997 while there were 84.3 million Catholics in 1988 (an increase of 20.9 million or 25%).[154] The bishops’ declaration, Gospel values which are resonating deeply with the cultures of Asia: the spirituality of harmony has very deep meaning not only in inculturation and relation with other religions and cultures’ situations which might regard enemies and evils each other but also in existing herself.

Indeed, Asians live in diverse religions; especially it is very dangerous to live as a faithful of one religion in some parts of Asia because they are yet living in persecution and murder’s threat from other religions even in this 21^st century. It is an Asian’s present even though they can be shown the religious toleration and peaceful existing with others for foreigners.[155] Asian bishops know that living as a believer of one religion is very hard and dangerous because the religion cannot have a military power for present living. For peaceful living, Asians should take a dialogue based on mutual recognition. Even though some Asians do not feel the danger, they are meeting with other religions, cultures, and their division and discrimination every day. They live as a Christian and also as an Asian. They cannot live only as a Christian without the world around them. The harmony cannot insist I but exists we, that is, how all counterparts can live together. It can be possible to exist through only mutual recognizing and respecting by each yield. This respect is not only for “man in his quest for answers to the deepest questions of his life, and respect for the action of the Spirit in man”[156] like the John Paul II’s words but also for the religions themselves which tried to seek the answers to those questions.

In Asian religious contexts, Judaism, Christianism, Confucianism, Buddhism, and Hinduism, there are not only mercy and forgiveness but also the Chunghwa, the Chungyong, and the Chungdo thoughts and their principles which mean equilibrium and harmony. The equilibrium in Asia is on not which religion but harmonic co-existing, harmonically living together neither right nor wrong; neither truth nor false but up or down; superiority or inferiority based on mutual understanding. It is also teachings in which each religion has intended in the Asian context. This can be understood through the word of Jesus, “No one will announce, 'Look, here it is,' or, 'There it is.' For behold, the kingdom of God is among you” (Lk 17:21). This method is not giving up me but embracing all in based on me. It is possible to embrace all by the love of the Lord. It is shown in the land choice between Abram and Lot when they separated caused by the quarrels between their herdsmen in Genesis 13:1-18, “If you prefer the left, I will go to the right; if you prefer the right, I will go to the left" (Gn 13:9). Abram loved Lot, thus he gave primary to him the right to choose the land. That method of land choice in the Bible can be compared to a kind of peaceful living together in diverse and complex Asian situations without quarrels.

If Asian’s harmony spirituality is corresponding with the Asian culture, the Catholic Church should learn to work together with other religions for the salvation of human beings. It is a change from the superior big brother who is requiring other religions that you have to follow me even though I respect your endeavors because I have ultimate truth to the fellow brother who is suggesting and cooperating with other religions that let us realize the truths even though I have the ultimate truth because the truth is completed by not only existing itself but also realizing it.

2.4. The “Jocham”, 조참/朝參

In this section, I will research the Jocham. The Jocham of the Choseon Dynasty was the Morning Conference between the king and his officials. There are several Jocham according to the issues and the statuses of the officials who participated in the meeting. It is similar the Parish Pastoral Council and the Kuyeokjang Hoieui (the meeting of the local leaders of the Small Christian Community) to have several meetings according to the issues and the statuses of the members of the meetings. Otherwise, the Jocham of the Choseon Dynasty was not only the rite between the king and his officials but also the site of hearing the people’s voices, discussing, and deciding the government and policy. It was used as an opportunity to strengthen the king’s power by some kings, but generally a good site of hearing, discussing, deciding with the king and his officials together.

I want this research to show how the Korean leader collects the people’s opinions because it is important for the pastor to know how the superior man (pastor) is to collect the parishioners’ desires and opinions and how many times the pastor can meet the people through what kinds of meeting for the decision making process of the parish pastoral issues to be well done. The research of this section will prepare the dialogue for the decision making process in the parish to unfold the decision making process in the parish (4.2.3) in the Chapter 4. The Parish Pastoral Decision Making Process.

The Jocham is the morning meeting held every five days in Choseon Dynasty 조선/朝鮮 (1393-1910; Korean Lee’s Dynasty). There was a Jocham after unification of Jin Dynasty, 진/秦 (B.C. 221-206) in China.[157] It was a kind of rite that was concentrated on consolidating the empire’s power. The Jocham was started in Shilla, 신라/新羅 (B.C. 57-936) Dynasty.[158] Two kinds of the Jocham were continuously held; the “Sangcham”, 상참/常參 (ordinary conference), the “Joha”, 조하/朝賀 (morning welcoming meeting). While the China Jocham had a meaning to reestablish relationship and order between the king and his officers, the Choseon Jocham, 조선조참/朝鮮朝參, added a meaning to discuss governing, the site of discussion, so it was very important.[159]

The type of Jocham in which the king meets officers according to established courtesies and regulations is called the “Johoi” 조회/朝會 (the morning meeting) and the “Sisa” 시사/視事, meaning that the king discusses governing. The “SisaJohoi” 시사조회/視事朝會 took several styles according to the meeting place, numbers, dates, rite of courtesy and members’ class. There were the Jocham that king meets, has the rite, “Sabaerye”, 사배례/四拜禮 (four bows rite), and discusses governing with royal families, civil and military officials every four months, the Sangcham in which the king meets official directors every day, the ‘Chadae’, 차대/次對, in which the king discusses with special directors six times every month, the “Youndae”, 윤대/輪對, in which the king meets middle and low class officials three times every month, the ‘Kyoungyoun’, 경연/經筵 (semina; symposium), “Jokang”, 조강/朝講 (morning lecture), “Jookang”, 주강/晝講 (noon lecture), “Seogkang”, 석강/夕講 (evening lecture), “Sodae”, 소대/召對 (small kyoungyoun), “Yadae”, 야대/夜對 (night kyoungyoun)) in which the king studies the several scriptures and discusses governing with officials led by the “Hongmoonkwan”, 홍문관/弘文館[160].[161]

The Jocham was systemized in the king Hyunchong’s, 현종/顯宗 (991-1031; acceded 1009)[162], third year of the early Korea Dynasty. He said, “Oililkyun”, 오일일견/五日一見.[163] Later, he said, “MaewolyoukailJocham”, 매월육아일조참/每月六衙日朝參[164] Kwonkeun, 권근/權近 (1352-1409),[165] who was a officer of the king Taechong, 태종/太宗 (1367-1422)[166] criticized the management of the “AilJocham”, 아일조참/衙日朝參[167], “The former king had a morning meeting every fifth day, so it was called Ail. The king did not come out of the palace and receive the morning bow of the officers far away, he received the bow but did not listen to the voices of governing, or went away…”[168] According to his suggestion, Kwonkeun expected that first, the king respect and treat his subordinates kindly; second, discuss the governing; third, unify the way between the king and the retainer.[169] The officer, Docheon Cheong, 정도전 鄭道傳 (1337-1398)[170], said in the Yeocheon Johoicho, 여천 조회조, of the Choseonkyoungkukcheon, 조선경국전/朝鮮經國典.[171] “Oililcheongcheongchikqijiail”, 오일일청정 칙위지아일/五日一聽政則謂之衙日[172] Yeonkyoun Lee wrote a letter to the king, “The law that held the Johoi in six times of a month is not only for receiving the morning greeting but also for hearing and deciding the governing…”[173] The Jocham of the early Choseon Dynasty, 조선/朝鮮 (1393-1910; Korean Lee’s Dynasty) transmitted the Korea ‘YoukailJocham’ 육아일조참/六衙日朝參 (The Jocham on every six day) or ‘YoukailJohoi’, 육아일조회/六衙日朝會 (The Johoi on every six day), adjusted by Kwonkeun considering the Myoung dynasty (1368-1644), of China after the king Cheongchong, 정종/定宗 (1357-1419: reigned 1398-1400)[174] and settled as a rite by the time of the king Taechong, 태종/太宗 (1367-1422).

There were some changes to the rite of the Jocham in 25^th year of the great king Sechong, 세종/世宗 (1397-1450: acceded 1418).[175] It was the ‘SechasooJochameui’, 세자수조참의/世子受朝參儀 that the crown prince, 세자/世子, receives instead of the king because of Sechong’s illness.[176] It settled as a form of the Jocham for the crown prince in Choseon Dynasty, 조선/朝鮮 (1393-1910; Korean Lee’s Dynasty).[177]

The king Yeonsankoon, 연산군/燕山君 (1476-1506: acceded 1494)[178] used to use the Jocham as an opportunity to strengthen the king’s power, the king Youngcho, 영조/英祖 (1694-1776: acceded 1724)[179] and the king Cheongcho, 정조/正祖 (1752-1800: acceded 1776)[180] used to use it as a site of discussion with their officials for deciding policy. Sechae Park, 박세채/朴世采 (1631-1695),[181] insisted that the king should be busy governing and hearing the people’s voices.[182] The Jocham’s agendas for the king Youngcho were diverse, from visiting for the king’s health to selecting new and young able men. In the king Youngcho’ period, there were participants of the Jocham who were not only officials but also general civilians.[183]

The Jocham of the Choseon Dynasty is not only the rite between the king and his officials but also the site of hearing the people’s voices, discussing, and deciding government policy. It was used as an opportunity to strengthen the king’s power by some kings, but generally used as a good method of hearing, discussing, deciding with the king and his officials together.[184]

2.5. The Contemporary Korean Decision Making Process

In this section, I will research the studies about and the tendencies in the contemporary Korean decision making process. There are tendencies of the contemporary Korean decision making process. The one leader cannot have enough information for a decision but also cannot cover various people’s desires, interests, and all fields and conditions in modern society. A gradual change began in the Korean society. The delegation of authority for each class has happened to an extent. The vertical large meeting disappeared; the smaller meetings are being active in their authority that they received from the final responsible person. It changes the past style where they investigated the market, planned, consulted, presented to the responsible person, waited for a decision with empty time, and could act only by an upper order whether they wanted to or not. It was slow, passive, and negative. This influences to shorten the parish structures in collecting parishioners’ opinions and to distribute the right of the decision making process to each part. The Small Christian Community can also be a center to evangelize the local society in these contemporary tendencies of the Korean society.

I want this research to show the contemporary Korean decision making process because it is important for the pastor to know how the contemporary Korean proceeds to the decision making and who has the right of the final decision in Korean society. The research of this section will prepare the dialogue for the decision making process in the parish to shape the appropriate form in the decision making process (4.2.1), to select the participants of the process of decision making is (4.2.2), to unfold the decision making process (4.2.3) in the Chapter 4. The Parish Pastoral Decision Making Process.

There was a word, which means the public opinion, “Kan”, 간/諫 or “Kanchaeng”, 간쟁/諫諍 that transmitted from the Three Countries period (BC. 1-AD. 7)[185] through the Korea Dynasty period, 고려/高麗 (918-1392)[186], to the Choseon Dynastry period (1392-1910) of Korea. It was similar to the political communication, that started to use a ‘speech,’ ‘discussion’, ‘logos’, ‘rhetoric’, or ‘oratory’, ‘public opinion’, 언론/言論 by the appearance of the king Seongchong, 성종/成宗 (1457-1494: acceded 1469).[187] It was used 16times in the early period; 41 times by the middle of the Choseon Dynasty. It was used 8 times in “Dokribsinmoon”, 독립신문/獨立新聞,[188] that was published in 1896. At the end of the Choseon Dynasty, it settled in as a general daily term.[189] There were several systems to listen to people’s voices; the ‘Kwansangkam’, 관상감제도/觀象監制度[190], the ‘Sangso’, 상소제도/上疏制度 (presenting a memorial to the King; 上訴制度 an appeal), the ‘Kuon,’ 구언제도/求言制度 (seeking the public opinion), the ‘Daekan’, 대간제도/臺諫制度 (meeting and reporting the public opinion), the ‘Kyoungyeon’, 경연제도/經筵制度 (listening to the public opinion through the symposium), the ‘Sinmoongo’, 신문고제도/申聞鼓制度[191], the ‘Chobo’, 조보제도/朝報制度[192], the ‘Kyoukcheong’ 격정제도/擊錚制度.[193]

From the Dynasties, the decision making has been processed by the king. The king decided himself. In past days, it was assumed that the king received the highest education and had all information, so he had wisdom in the view of the people. As we discussed about the Jocham, the host of the listening to the people’s desire and appeals is always the king. If the king did not want to listen to the officials and people’s voices, he did not call the meetings. It was too hard for the king’s officials to ask the king unless the king called them together. Some kings did not hold the Jocham often. Therefore, the evaluation standard for the king by his officials came to be how often the king held a meeting, listened to their voices, and responded to their needs.

In the coming modern Korean society, people awakened and increased their expectations. So, the king and the head of the organization started to listen to their voices, discussed, and decided together. But the role of final decision making was for the king. It was not only the king but also the head of organizations in Korean society; the father of the home, the president of the organizations, the general of the military, the owner of the business, and the president of the country. The head has a casting vote and authority. In Korean society, if the decision that was made by the authority of the head was harmful to people, it was not allowed and welcomed for a long time. It has given cruel dictatorship to Korea. What was worse, people began to say to themselves, “Korean people want one who has strong power to decide for them instead of deciding for themselves.” Because the Koreans had experienced the colonial period by the Japanese for 35 years and the dictatorship by the military for ten years, they were not familiar with deciding for themselves historically.

In modern society, people strongly want to participate in the decision making process that relates to their life. Otherwise, the one leader cannot have enough information for a decision but also cannot cover various people’s desires, interests, and all fields and conditions in modern society. A gradual change began in Korean society. The delegation of authority for each class has happened to an extent. For example, the final deciding authority was given to middle managers or team leaders. The top-down authority and the vertical large meeting disappeared; the smaller meetings are being active in their authority that they received from the final responsible person. It is fast, active, and positive for modern people because they know the boundary of their responsibility and duty. It changes the past style where they investigated the market, planned, consulted, presented to the responsible person, waited for a decision with wasted time, and could act only by an upper order whether they wanted to or not. It was slow, passive, and negative. The result was ineffective and irresponsible. It was also too hard for the head of modern society to decide all things for the whole organization in a diverse and complex society.

On the way of the decision making process, Korean people take the Nunchi, 눈치, of others. It means that Korean people are very much considering the reflection and reputation of the society and neighbors around them. The Nunchi is a consideration of each other in a good aspect, and it is also a result of the requirement and pressure of those who are living closely together in another aspect. Those living close together know well that it will be a precedent, a leading case, and a priori experiment of the other incidents and situations if it will be made a decision for an incident. They know that one’s decision will influence similar incidents in the future. The society and neighbors give silent pressure to those who are in the decision making process, so that they should be taking the Nunchi.

Nowadays, there are new studies about the decision making process including the “quick and dirty prototyping and the operational prototyping”[194], the “deliberative democracy and the effectiveness of decision making through Analysis of Moment Structure (AMOS); deliberative democracy has a positive impacts on the effectiveness of decision making”[195], the “design of decision supporting expert system with CPOF (Command Post of Future) [196] decision model”[197], the “ethical decision making in business contexts that an individual’s perceived social pressure is a very important role in ethical decision making intent”[198], and the “group decision-making”.[199]

There are two key words for today’s Korean society to specialize and to delegate an authority according to their specialization. Two key words of another type are the information networking and human resource management through the human relationship. The question point is whether to reduce the requirement of participating in management because of the economic position that money is prior to the person. But now the highest interest of today’s Korean society is how to catch the people’s desire and need, know them, and respond most efficiently in an economic mind and a connection with oneself.

In next chapter, I will explore the Church how to speak to the people’s desire with the light of the Gospel. For it, I will research the ecclesiologies of the Second Vatican Council; the Church images: the People of God, the Body of Christ, the Temple of the Holy Spirit, the Church models: the Sacrament, the Herald, the Community of Disciples, the Suffering Servant of the Lord, and the Communion which directly relate to the Small Christian Community among several images and models of the Second Vatican Council on a view of communion and the participation of the laity; the Parish Pastoral Council in the Code of Canon Law after the Second Vatican Council; the new model of the Church, “New Way of Being Church, the community of communities (the Base Ecclesial Community and the Small Christian Community),” in the Church Magisterial Documents, the Base Ecclesial Community of Latin America, the Small Christian Community of Africa, in the Federation of Asian Bishops’ Conferences (FABC) documents, and in the Pastoral letters and official documents of the Archbishops of the Seoul Archdiocese from the Church traditions and theological teachings.

Chapter 3. The Church Traditions and Theological Teachings

The history of the Church that has read the signs of the times in the environment of the changing society and responded each time is shown through the several ecclesiologies. From the 1990s the Korean Catholic Church has taken the movement of the Small Christian Community as a major pastoral policy of the parish. In this chapter on Church Traditions and theological Teachings, I want to seek the direction and shape of the movement of the Small Christian Community; how to share a sense of communion among the clergy, the religious, and the laity, and build the kingdom of God by researching the ecclesiologies. The ecclesiology of the Church as communion can be called the foundational ecclesiology of the pastoral ministry of the Small Christian Community.

In this Chapter, I will research the ecclesiologies of the Second Vatican Council; the Church images: the People of God, the Body of Christ, the Temple of the Holy Spirit, the Church models: the Sacrament, the Herald, the Community of Disciples, the Suffering Servant of the Lord, and the Communion which directly relate to the Small Christian Community among several images and models of the Second Vatican Council on a view of communion and the participation of the laity; the Parish Pastoral Council in the Code of Canon Law after the Second Vatican Council.

I will also research the new model of the Church, “New Way of Being Church, the Community of Communities (the Base Ecclesial Community and the Small Christian Community),” in the Church Magisterial Document, the Base Ecclesial Community of Latin America, the Small Christian Community of Africa, in the Federation of Asian Bishops’ Conferences (FABC) documents, and in the Pastoral letters and official documents of the Archbishops of the Seoul Archdiocese.

This research can help what is appropriate form in the decision making process, who is part of the process of decision making, how the decision making process unfolds, and how the process of decision making enables and hinders in the decision making process.

3.1. Ecclesiology

In this section, I will research the Ecclesiologies of the Second Vatican Council; the Church images: the New People of God, the Body of Christ, and the Temple of the Holy Spirit; the Church models: the Institution, the Sacrament, the Herald, the Servant, the Community of Disciples, the Communion which directly relate to the Small Christian Community among several images and models of the Second Vatican Council on a view of communion and the participation of the laity; and the Parish Pastoral Council in the Code of Canon Law after Vatican II.

Through these ecclesiologies, it is shown how the Church reads the signs of the times in the environment of the changing society and responds each time. By researching the ecclesiologies, I want to seek the direction and shape of the movement of the Small Christian Community: how to share the communion among the clergy, the religious, and the laity and build the kingdom of God. I will also research the Parish Pastoral Council in the Code of Canon Law after Vatican II,

I want this research to show what are the ecclesiologies of the Second Vatican Council which have the fundamental distinctions of the Church in modern society because it is important for the pastor to make his parish the Church as communion between the Lord and the people of God. The research of this section will prepare the dialogue for the decision making process in the parish to select the participants of the decision making process (4.2.2), to unfold the decision making process (4.2.3), and to discuss what are the variables of the decision making process (4.2.4) in the Chapter 4. The Parish Pastoral Decision Making Process.

3.1.1. The Ecclesiologies of the Second Vatican Council

3.1.1.1. Jesus, the Kingdom of Heaven, and the Church

There are two Gospel references to the word Church. Jesus said, “If he refuses to listen to them, tell the church. If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector.” (Mt 18:17). Jesus said, “You are Peter, and upon this rock I will build my Church, and the gates of the netherworld shall not prevail against it. I will give you the keys of the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven” (Mt 16:18-19). This text binds not only the Church to the kingdom but also the kingdom to the Church.

Avery Dulles used the text of Mt 16:18-19 and explained, “Peter, by the same act, is made the foundation of the Church of Christ and the keeper of the keys of the kingdom of heaven.” He added to explain using the text of Mt 18:18, he said, “decisions made in the Church on earth have validity for a person’s definitive participation in the ultimate kingdom.”[200]

There is another expression in the Bible, “Christ loved the Church and gave himself up for her” (Eph 5:25) .Raymond Brown wrote in reference to this text, “It is remarkable how quickly the Christians became community-minded even though Jesus showed little interest in a formally distinct society… The baptized were designated as those who “belonged” to the KOINONIA, the community, a name that seems to have been one of the first names the “followers of the way” assumed for themselves.”[201]

Hans Kung said, “Jesus did not proclaim a church, nor did he proclaim himself, but the kingdom of God… Although the church was not founded by Jesus, for its origins it made an appeal to him, the one who was crucified yet lived, in whom for believers the kingdom of God had already dawned.”[202] Fuellenbach said that Karl Rahner and Gerhard Lohfink follow Hans Kung.[203] He said, “Hans Kung insists that we should not speak of church unless we start from the resurrection of Christ and from the event called Pentecost.”[204]

Richard McBrien asserted the Church was not founded by Jesus but has her origin in Jesus. Jesus prepared the Church. Jesus gathered disciples who accepted his Gospel and sent them to the world to implement his mission (Mt 10:1-16). Jesus made the new eschatological people who believed in him and intended to go the kingdom of God because Israel refused him. The college of the disciples stayed together until risen Christ will come again.[205] Gerhard Lohfink also asserted Jesus did not intend to build a Church. God established the Church through Jesus Christ and the Holy Spirit.[206] Leonardo Boff also said Jesus was interested in the kingdom of God not the Church[207] as Hans Kung emphasizes.

The Second Vatican Council talked about Jesus and the Church:

The mystery of the holy Church is manifested in its very foundation, for the Lord Jesus inaugurated it by preaching the good news, that is, the coming of God’s kingdom… When Jesus rose up again… he poured out on His disciples the Spirit promised by the Father. The Church, consequently, equipped with the gifts of its founder… received the mission to proclaim and to establish among all peoples the kingdom of Christ and of God. It becomes on earth the initial budding forth of that kingdom.[208]

Vatican II confirms the Church’s mission which is transmitted by Christ to proclaim the Gospel, fulfill it, and so build God’s kingdom to the ends of the world. It is the most essential aspect of the foundation of the Church. It is the decision to respond to Jesus’ call, to love, to choose, and to fulfill the mission of the kingdom of God that remains the basis of the Church.

Fuellenbach summarized the common points from the different theologians’ view:

— Jesus preached the kingdom as God’s final coming to save his people. To this proclamation of the end-time belongs the eschatological community to which the kingdom will belong. This community was expected to be Israel, gathered and restored. Only then would the nations be taken into God’s saving activity.

— The gathering of Israel began in Jesus’ ministry to the disciples, whom he invited to follow him and participate in his mission (see Mt 10:5-6). They were the first fruits to which all of Israel would soon be joined.

— Jesus’ death for his people and his resurrection changed the whole situation. His death is now preached as the basis of the possibility of new repentance on Israel’s part. Salvation is again offered first to Israel, but now it includes the demand to accept it as accomplished through the death and resurrection of Jesus. An individual can enter the new eschatological community only through baptism in the name of Jesus.

— Israel’s refusal to accept the kingdom of God, originating in Jesus’ death and resurrection, leads the disciples to go to the Gentiles. The no to Jesus creates a new situation. The insight emerges that God is now calling into existence a new people made up of believing Israel and of many nations. This new perception comes through the concrete events in which the Spirit of Jesus reveals the direction the community has to take.

— While remaining rooted in the old people of God (“grafted into the olive tree of Israel,” Rom 11:17), this new people of God will be the new agent and carrier of God’s universal will of salvation for all. It will continue the mission of Jesus by being sent by the crucified and Risen Lord. The content of its mission will remain the kingdom of God realized through Jesus’ death and resurrection.^{^[209]}

3.1.1.2. The Church in the Second Vatican Council

There is not one concept of the Church in the Second Vatican Council. There are multiple natures of the Church in Vatican II; the Church as mystery[210] in which the Church is a divine, transcendent, and salvific instrument that is to represent God’s chosen people who will do mission of God by his power even through their weakness, thus all people can see God’s glory and honor; the Church as mystery of the moon[211] in which the Church is the moon reflecting risen Christ’s light, truth, way, and life while Christ is light; the Church as sacrament in Christ[212] in which the Church is sacrament of Christ under the union with Christ while Christ is a sign and sacrament of God the Father in union with God[213]; the Church from the Trinity[214] which gathered in the name of Christ who is sent to save the people by God the Father with the empowerment of the Holy Spirit[215]; the Church as germ and sacrament of the kingdom of God[216] which the Church has to proclaim and realize the mystically salvific secret which Christ revealed and fulfilled himself to his disciples[217]; the Church as mystical body of Christ[218] in which Christ as a head of his body mystically organizes all faithful as each part of his body to go to and show themselves the kingdom of God in this world until he will come again.[219]

Theologian John Fuellenbach cites Gregory Baum to assert that there are six different descriptions of the Church in the Second Vatican Council’s documents: The Church as Catholic Church; the Church as particular Church (Lumen Gentium, 23. 26); the Church as community of the baptized (Unitatis Redintegratio, 3, 22; Lumen Gentium, 14, 15); the Church as referring to the people of Israel; the Church from Abel on (Lumen Gentium, 1. 48); the House Church (Lumen Gentium,11).[220]

Vatican II asserted the diverse images of the Church. The Church as People of God, Mystical Body of Christ, Temple of the Holy Spirit, Vine, Flock, Wedding Party, Bride, Sheepfold, Farming, Building and Temple, Spiritual House and Holy City, Foundation, and Mother-Virgin.[221] Vatican II wanted to express a renewal of the Church through these biblical images. The Second Vatican Council’s community ecclesiology emerged ever more clearly as time passed. It contains a power that will not fade away very soon. The images which were expressed in Lumen Gentium as the fundamental structure of the Church carry a dynamism that will keep on creating great hopes. The hope is the Church should not forget its very essence as an icon of the Trinity or its mission to continue its founder’s basic message to bring the kingdom, the great vision of God for all of creation. The hope will continue to the ends of the whole world until the final fulfillment will be achieved.[222]

Vatican II asserted the several models of the Church. Theologian Avery Dulles asserted the five models of the Church in Vatican II: The Church as Institution, as Mystical Communion, as Sacrament, as Herald, as Servant in his book, Models of the Church.[223] He added the Church as Community of Disciples in his later book, A Church to Believe In.[224] Theologian Jerome P. Theisen asserted the nine models of the Church in the part of the tasks of the Church of his book.[225] He considered the Church as servant to the world: Sign of Salvation, Herald of the Word of God, Sign of the Divine, Promoter of Worship, Symbol of Community Life and Human Unity, Source of Reconciliation, Prophet to the World, Catalyst of Change, Promoter of the Future. Theologians Dennis Doyle and Jean-Marie Roger Tillard asserted the Church as Communion.

I will select and research the images of the Church which directly relate to the Small Christian Community among the images of the Second Vatican Council on a view of the communion and the participation of the laity: 1) the Church as people of God, 2) Mystical Body of Christ, and 3) Temple of the Holy Spirit. I will select and research the models of the Church which directly relates the Small Christian Community among the models of the Second Vatican Council on a view of the communion and the participation of the laity: 1) the Church as Sacrament of Dulles which is similar to Sign of Salvation and Sign of the Divine of Theisen; 2) the Church as Herald of Dulles which is similar with as Herald of the Word of God and Prophet to the World of Theisen; 3) the Church as Community of Disciples which is similar with as Symbol of Community Life and Human Unity of Theisen. In addition, I will research 4) the Church as Servant of Dulles and the Church as servant to the world of Thesien. The model can extend not only the Church which serves to the world but also the Church which sacrifices, suffers, serves, and saves the world. It can be called the Church as Suffering Servant of the Lord which is similar with the Church as Prophet to the World, Catalyst of Change, and Source of Reconciliation, and as Promoter of Worship of Theisen. I also research 5) the Church as Communion which is based on the Church as community of communities, the Small Christian Communities among the images of the Second Vatican Council on a view of the communion and the participation of the laity.

3.1.2. The Images of the Church in the Second Vatican Council

I will select three images of the Church which directly relate to the Small Christian Community among the images of the Second Vatican Council on a view of the communion and the participation of the laity. The Second Vatican Council’s documents which show the view of the Church are Lumen Gentium[226] and Gaudium et Spes.[227] The 1964 Encyclical Ecclesiam Suam[228]also emphasizes ecclesiology. In these documents, the Church images are expressed; ‘Church as people of God’, ‘Church as body of Christ’, ‘Church as temple of the Holy Spirit’:

The Church both prays and labors in order that the entire world may become the People of God, the Body of the Lord and the Temple of the Holy Spirit, and that in Christ, the Head of all, all honor and glory may be rendered to the Creator and Father of the Universe.[229]

3.1.2.1. The Church as People of God

The Lord said his disciples, “I give you a new commandment: love one another. As I have loved you, so you also should love one another. This is how all will know that you are my disciples, if you have love for one another” (Jn 13:34-35). His disciples, the Church community, start to live according to the Lord; the Lord is being with his following Church. Thus the mark of the new community, new people of God, is presented in the bible.[230]

Vatican II said the Church is the people of God[231]; the people who believe in the Lord and the Lord wants to save. Lumen Gentium said the Church is the “New People of God.”[232] These people are new descendants of Abraham who are reborn in the name of Jesus Christ in baptism, not only in a sacramental rite but also in their disciplined lives and apostolic witness by empowerment of the Holy Spirit. This people of God eat the eucharist as a spiritual food for apostolic lives, communicating, and uniting with each other, the bishops, priests, religious, and laity, in Christ. Christ sends his Holy Spirit to them, wants to be with them, makes them extended disciples and apostles, sends them as a royal priesthood who will continue his mission to proclaim the word of God and fulfill it by living faithfully, and finally living with him in his kingdom. Christ wants to save not only this people of God but also all who do not know or accept him in diverse cultures and lives. The people of God have solidarity with the saints including the Virgin Mary and the dead to realize the Lord’s mission, making a kingdom of God until completed by the Lord.

In this image, the clergy, the religious, and the laity are to be same Christian by same baptism and to be same one of the people of God. It is not the clergy who are to implement the priesthood, prophecy, and kingship of the Lord any more, but rather all who are baptized in the Lord implement the priesthood, prophecy, and the kingship of the Lord in their lives and actions. The priests who were ordained implement through the ministry, the laity implement the priesthood, prophecy, and the kingship of the Lord through their lives corresponding with the vocations and special distinctions which they were given. Thus it is not a typology that the clergy command and the laity follow according to the commander of the clergy in the Church, but a type that all collect their spirits and minds together and go corporately toward the kingdom of God. This image shows the evangelical community that all members of the Church are same brothers and sisters who have One God the Father without top and down in the Church. The image of the people of God which appeared in the Gospel shows the image that the clergy, the religious, and the laity share the communion in a horizontal level.

3.1.2.2. The Church as Body of Christ

St. Paul said, “To each individual the manifestation of the Spirit is given for some benefit. As a body is one though it has many parts, and all the parts of the body, thought many, are one body, so also Christ.” (1 Cor 12:7.12) Vatican II followed Paul’s view, “the Mystical body of Christ which is the Church”[233] The Church as Body of Christ[234] is not only a hierarchical, social body, and visible society in this world but also a spiritual mystical body which is in heaven. Christ as the head made his body with his followers by pouring out his life and grace through the Holy Spirit. This body is started by baptism and built up in the Eucharistic sacrifice; the Church is the font of the unity of all believers with Christ and the reconciliation between God the Father and his people by Holy Communion.

The faithful should be taught to love the whole mystical body of Christ, especially for its poor and sorrowing members and for those who are suffering persecution for justice’s sake. The whole body, the Bishops, priests, religious, and laity, should try to unite with members, local Churches, and the universal Church in a unity of diversities. The Church who is in solidarity with St. Mary, the saints, and the dead in this mystical body of Christ should fill up the lacking of the suffering of Christ to be a universal sacrament of salvation for the world.

St. Paul’s mystical Body of Christ is an image of the Church that all members of the Church take care of themselves by filling the weak parts of each other. If Paul’s words, “Indeed, the parts of the body that seem to be weaker are all the more necessary, and those parts of the body that we consider less honorable we surround with greater honor” (1 Cor 12:22-23), apply in the communion of the Church, it can be accepted as meaning that the clergy and the religious should take care of the laity more. But St. Paul set order in the Church through the words, “first, apostles; second, prophets; third, teachers…” (1 Cor 12:28). It seems that he wanted to make a hierarchical and institutional order. Thus the communion of the mystical body of Christ can be a relation to share it substantially in the exterior hierarchical orders.

3.1.2.3. The Church as Temple of the Holy Spirit

St. Paul said to the Corinthian community, “Do you not know that your body is a temple of the Holy Spirit within you, whom you have from God, and that you are not your own?”[235] He also said to the Ephesian community, “Through him the whole structure is held together and grows into a temple sacred in the Lord.”[236]

Vatican II expresses the Church as temple of the Holy Sprit.[237] The Church is created by the Holy Spirit. The Church is a temple of the Holy Spirit who guides her, unifies the body, and gives diverse charisms. This temple is praised by God the Father while the temple of the Old Testament is built only on stone. The Church has a dignity and freedom of the Lord where the Holy Spirit dwells as in his temple. The Church is consecrated as a spiritual house by the sacraments by empowerment of the Holy Spirit. St. Mary who was to be the mother of the Church by Christ is the beloved daughter of God the Father and the temple of the Holy Spirit.

This image gives great support to the Church in dealing with the limitations of the human world. The fact that the Holy Spirit is not only to dwell and guide but also invisibly to act with the power of the Lord in the Church is a complete thesis. Not only the Church community but also individuals of the Church have a special meaning in their lives from this image. No more only personal, individual, and anonymous, the faithful lives as a unit and representative of the Lord in society because the Holy Spirit dwells in each of them. No more a limited person, the faithful can be a subject to build the kingdom of God in this world by the empowerment of the Holy Spirit. The creature, the human being, gives thanks to God the Father for God sent Christ to love the humble human. Christ took charge to do a divine mission in the humble human’s hand, and the Holy Spirit is being with, protecting, guiding, and letting the human be able to do mission. The Triune God will finally complete the kingdom of God. But for the Church it is not enough to consider herself complete while the Holy Spirit dwells in the Church. Rather the Church has a culpable incompleteness and a responsibility to go and realize completely the kingdom of God.

This image of the Church shows the invisible Holy Spirit to make communion among the clergy, the religious, and the laity. The Holy Spirit fills the works, which are neither generated nor completed by the human’s efforts, with grace and makes communion. The Holy Spirit is with the Small Christian communities whenever they invite him as the Lord said, “If two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father. For where two or three are gathered together in my name, there am I in the midst of them” (Mt 18:19-20). The Holy Spirit leads the Small Christian Communities to pray for the poor, the sick, and those who are in trouble and suffering and fulfills their prayer, so that the Holy Spirit makes them to be in unity, joy, and peace of communion. The Holy Spirit empowers the Small Christian Communities to read, meditate, and share the Gospel in their meeting; to discern, plan, and apply the Gospel in their situations; to implement, witness, and realize the Gospel in their living sites. Thus they can make communion together in evangelization process by the empowerment of the Holy Spirit.

3.1.3. Models of the Church in the Second Vatican Council

The Second Vatican Council expressed several kinds of the Church model. There were several models of the Church: the Church as Institution, as Mystical Communion, as Sacrament, as Herald, as Servant, as Community of Disciples, as Sign of Salvation, as Herald of the Word of God, as Sign of the Divine, as Promoter of Worship, as Symbol of Community Life and Human Unity, as Source of Reconciliation, as Prophet to the World, as Catalyst of Change, as Promoter of the Future, as the Suffering Servant of the Lord, as Communion. Vatican II maintained the traditional ecclesiologies and showed new ecclesiologies to open and respond pastorally to the world.

I will select and research the Church models which relate to the Small Christian Community among the models of the Second Vatican Council on a view of the communion and the participation of the laity: The Church as Sacrament; the Church as Herald; the Church as Community of Disciples; the Church as Suffering Servant of the Lord; the Church as Communion. These models influenced the birth of the Small Christian Community and showed a special relationship with it on a view of communion between the Lord and the people of God as well as among the members of the Church as well as between the Church and the world and the participation of the laity.

3.1.3.1. The Church as Sacrament

As Christ is the sacrament of God, so the Church is seen as the sacrament of Christ. It makes him to be present and tangible in this world until he comes again. The Council of Trent defined, “The sacrament that it is a symbol of a sacred thing, and is a visible form of an invisible grace.”[238] The life of Christ is poured into the faithful through the sacraments of the Church.

Vatican II expresses the Church as sacrament[239]: “The Church is a kind of sacrament of intimate union with God and of the unity of all humankind, that is, it is a sign and instrument of such union and unity.” (Lumen Gentium, 1, 9, 48) The Church is described as a being the universal sacrament of salvation, the sacraments of the New Law from the Lord, and an instrument for the redemption of all in her essence. The Church is more deeply being the Church and is in union and communion between Christ and members of the body through the sacraments. The Holy Spirit acts upon the Church through the sacramental sign of the Church. The Church follows the mission of Christ which is praising, praying, celebrating the sacraments, especially Eucharist, and serving in the sacramental lives of the faithful.

The Holy Spirit was sent to Jesus by the Father to enable the Church to present the Lord in the world, make the Church as a sacrament of the Lord. After Vatican II, Protestant Churches also expressed the Church as sacrament. The Faith and Order Commission expressed, “The Church is the sign and instrument of God’s design for the whole world.”[240]

This model is very important and meaningful in theology, meditation in Jesus the Lord, and the Church’s self-understanding. This model gives powerful motives of evangelization to the faithful to show Christ in the world. When the faithful read the Gospel together, share their life in the light of the Gospel, and make the brethren communion in the Small Christian Community, the Lord is sacramentally present. When the faithful start to apply the Gospel on their life and change their life, the Lord is sacramentally present. When the faithful work together to change their situations according to the Gospel in the Small Christian Community, the Lord is sacramentally present. The Small Christian Community will be a sacramental sign of the Lord’s Church.

3.1.3.2. The Church as Herald

The Second Vatican Council mentioned this concept, the Church as herald[241], in Dei Verbum[242] and Unitatis Redintegratio[243] Vatican II emphasized the importance of hearing the word of God, Gospel in this model. The word of the Lord is a gift and direction for the Church to save people. The Church should hear and search the good news in the word of the Lord. The Church also has to set her future on and hope, and love the word of the Lord. She teaches what she heard from the Scripture and apostolic tradition with devotional and faithful listening in inspiration of the Holy Spirit. The apostles handed on their remembrances which they heard and saw Jesus Christ and people to new hearers of new people of God by the empowerment of the Holy Spirit. It has become today’s Gospel, the good news to the generations until now. “For almost everyone regards the body in which he has heard the Gospel as his Church and indeed, God's Church… The daily Christian life of these brethren is nourished by their faith in Christ and strengthened by the grace of Baptism and by hearing the word of God.” (Unitatis Redintegratio, 1. 23)

The Basic Ecclesial Communities chose the word of God as a standard of their faith and community lives. They first heard the word of God, tried to practice as they had heard in their daily lives, and changed their living conditions. The Gospel is the source and the standard of the communion between the Lord and the Church and among the members of the Church. The Church should be first evangelized herself according to the Gospel. Next the Church which was evangelized tries to evangelize the world. This process is not an order before and after in time but in spirit. The Church can evangelize the world as much as the Church is evangelized herself; the endeavor to evangelize the world reflects and requires the Church to evangelize herself. In this evangelization process, there spring the communion between the Lord and the Church through the word; among the members of Church community; between the Church community and the world when the Church progress the evangelization according to the Gospel.

3.1.3.3. The Church as Community of Disciples

In the Holy Gospel according to Mark, “He appointed twelve (whom he also named apostles) that they might be with him and he might send them forth to preach and to have authority to drive out demons” (3:14-15). Jesus’ calling is for to be with the Lord and to send out for preaching the Gospel and evangelizing the Church and the world according to the spirit of the Gospel. To be a disciple means to be with the Lord, to see, touch, know, experience him, to prepare mission, and to send out.

Vatican II asserted the Church as community of disciples.[244] The Lord who sent the Holy Spirit to his disciples sends Him to the Church again. All disciples of the Lord present themselves as a living sacrifice, holy and pleasing to God by the empowerment of the Holy Spirit. The Church is to unify one under the name of Christ, to purify, renew, and brightly show the Lord to the world through praying, hoping, celebrating sacraments, and services. Christ called his disciples, the Church, to be holy through the loving God the Father and neighbors with charity and humanity. This discipleship is also appearing in the religious life and Mother Mary of the disciples, the Church, “Woman, behold your son” (Jn 19:26).

Dulles also saw the Church as the “community of disciples.”[245]The Church is gathering of the faithful who is following the Lord to follow the Lord who proclaims the Gospel of the kingdom of God the Father and fulfills it by the empowerment of the Holy Spirit, so the Church is the community of disciples. Discipleship is not only a decision and one time practice but continues with living until the kingdom of God is fulfilled. Every day, Christian disciples should follow the Lord with taking away oneself and taking up one’s cross (Lk 9:23). The conditions of following Jesus are “leaving everything” (Mk 1:16-20; Mk 2:13-14) and loving Jesus (Jn 21:15-19), so they can witness the Gospel of resurrection (cf. Acts 1:15-26; 6:1-7; 1 Tm 3:1-7, 8-13; Ti 1:6-9). The discipleship can be also experienced in solidarity with the community. The Church disciples continue to come to the Lord’s table with remembering the Lord’s mission given to them and fulfilling it together (Mt 26:29).

This model is between the Church as Herald and the Church as Sacrament. It is helpful for the Church who is preparing to send out and organize action to change the world. This model is good to show the essential attitude of the Church in front of the Lord. It can be a direction for the Church’s action in the world. It can be connected to Benedict’s words, “Ora et Labora.” To hear and learn the teaching of the Lord in prayer before the mission as apostles is a first step of the disciples of the Lord. The Small Christian Communities strongly unite with the Lord more and more through the intimate communion with the Lord and the communion inside of the disciples, who are focusing in their minds and experiencing the teaching of the Lord, so that they will be missioned as apostles to the world in the solidarity of the communion with the companion disciples. The Small Christian Communities are formed through the Lord’s words, fed the Lord’s eucharist, make a communion which cannot separate from the Lord, and unite with the Lord, so that they go to preach the Gospel as representatives and the apostles of the Lord forward the midst of the world.

3.1.3.4. The Church as Suffering Servant of the Lord

There is another model of the Church which is the Church as suffering servant of the Lord. There is an image of Christ who is suffering for the redemption of others as the suffering servant of the Lord of the prophet of Isaiah, ”Yet it was our infirmities that he bore, our sufferings that he endured... But he was pierced for our offenses, crushed for our sins, Upon him was the chastisement that makes us whole, by his stripes we were healed… But the Lord laid upon him the guilt of us all.” (Isaiah 53:4. 5. 6) Before it, it dimly started to appear in the sacrifice of Isaac (Genesis 22) and Abraham’s petition for the innocent when God was destroying Sodom and Gomorrah (Genesis 19). It was also shown in the suffering of Job who was innocent. There springs a question why the innocent should suffer instead of sinners. It described in the suffering servant of the Lord and finally solved in Jesus Christ, “Just so, the Son of Man did not come to be served but to serve and to give his life as a ransom for many"” (Mt 20:28; Mk 10:45).

St. Paul said, “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of his body, which is the Church” (Col 1:24) The Suffering servant of the Lord will be suffering for others’ redemption; Jesus is suffering to save others’ life; St. Paul is suffering to fill up what is lacking in the afflictions of Christ for the Church; the Church is suffering for the innocent, the sinners, those who working for the faith, justice, and peace in this world, and those who are chosen by God’s will to save the world. The faith that Jesus Christ the Lord emptied himself, took the form of a servant, was giving his life as a ransom for many can be a consolation of the suffering Church (cf. Phil 2:5-8; Mk 10:45).

Vatican II asserted this concept of the Church as suffering servant of the Lord[246] saying, “We are made one with Christ’s sufferings like the body is one with the Head, suffering with Him, that with Him we may be glorified” (Lumen Gentium, 7). As an innocent lamb, Christ gave us life by his blood and way to overcome the limitation by his suffering, so Christian can fight against evil even to suffer death by the empowerment of the Holy Spirit. But the faithful can have a hope for the resurrection. Thus the Church embraces all who are in poor and suffering with love, sees the image of Christ in the poor and the suffering, serves them. The Church offers the Divine Victim to God and offers herself with it in eucharist. The priests’ sacred anointing of the sick and prayers “the whole Church commends the sick to the suffering and glorified Lord, asking that He many lighten their suffering and save them…by associating themselves freely with the passion and death of Christ” (Lumen Gentium, 11).

Vatican II emphasized that it was very important to connect the suffering Christ and the suffering people in the world. The Church instructs the faithful to witness by loving the poor, especially the poorest of the poor, and those who are suffering persecution for justice’s sake. These suffering persons united with suffering Christ and declare the effect of the suffering. The Church knows those who are in poverty, infirmity and sickness and those who bear various hardships or suffer persecution for justice’s sake are united with the suffering Christ in a special way for the salvation of the world. If the Church receives all sufferings in the faith of the Lord, cooperates with him to show the love which the Lord loved the world, she will be holy. The Lord called them blessed in His Gospel and the suffering is not worthy and little on the way to the kingdom of God. On other hand, the dead who are in heaven are also filling up in their flesh those things which are lacking of the sufferings of Christ for His body which is the Church.

Suffering is not the exact nature of the Church, but it is still a face and a part of the Lord who is seeing the broken world. It is also a way of the Church and her mission to save the world according to the God’s saving will. This model very much corresponds with the personality of the Lord. But it somewhat gives uncomfortable and fearful burdens to those who want to follow him without the suffering in present and at least until the resurrection and the end day of Christ. This suffering model in the present can be seen as meaningless and it is not realized unless it is recognized and respected in hope of the resurrection. This model is focusing on the redemptive role of the suffering and sacrificing instead of the world (sinners) for the salvation of the world, while the model of servant is focusing on the serving for the world.

The Small Christian Communities is being in the communion among the Lord, its members, and the world. They are representing the small world. The Small Christian Communities have the joy and the hopes, the griefs and the anxieties which members met in the world (Gaudium et Spes, 1). All things that the members of the Small Christian Communities meet in the workplace, the family, and the society are the subjects of the sharing of the Small Christian Communities and their missions which should be discerned by the light of the Gospel, consoled by their brothers and sisters, and worked together to change the world. The Small Christian Communities are directly feeling the sufferings which are from the world and becoming the victim of the power of the world which was caused by evil. As the Lord bore the sins of the world, the Small Christian Communities which believe in and follow the Lord experience the sufferings with their whole bodies in the midst of the world and pray thirstily for the salvation of the world to the Lord. The Small Christian Communities as a suffering servant of the Lord receive the power through the intimate communion with the Lord in the word and the unity with the Lord in the eucharist, so that they walk the way of the Gospel toward the salvation of the world.

3.1.3.5. The Church as Communion

3.1.3.5.1. Vatican II, the Extraordinary Synod, and the Sacred Congregation for the Doctrine of Faith

The word koinonia appears nineteen times in the New Testament; Paul used it thirteen times in his writings. Communion emphasizes an interpersonal relationship with the Triune God and the members with each other.

Vatican II declares the Church as a communion[247] by the Holy Spirit, “The Church, which the Spirit guides in way of all truth and which He unified in communion and in works of ministry, He both equips and directs with hierarchical and charismatic gifts and adorns with His fruits” (Lumen Gentium, 4). The Church, the Spiritual community of faith, hope and charity, is an instrument for the redemption of all as a communion of life, way, and truth of the Lord in the Holy Spirit. This communion comes from and through the eucharist of the Lord in the Holy Spirit. Profession of faith, sacraments, and ecclesiastical government and communion are invisible bonds of the Church communion according to the Paul’s words, the temple of the Holy Spirit (1 Cor 3:16; 6:19).[248] This communion has been key point in a bond of unity, charity and peace between the local Churches; the bishops; bishops and their offices; bishops and priests; priests; priests and their ministries; deacons; bishops, priests, and deacons; deacons and their diakonia; religious; bishops, priests, deacons, and religious; faithful; bishops, priests, deacons, religious, and faithful; non-Catholic Christian; the pilgrim Church and the Church in heaven; the dead including saints.

In 1985, the Second Extraordinary Synod asserted the Church as communion.[249] “The Church is sacrament, that is, sign and instrument of communion with God and also of communion and reconciliation of men with one another.”[250] If the apostolic spiritual new movements properly remain in ecclesial communion, they are the bearers of great hope. The Synod emphasized the communion ecclesiology is the central and fundamental idea of the Council’s documents and noted the meaning of communion:

Fundamentally it is a matter of communion with God through Jesus Christ, in the Holy Spirit. This communion is had in the Word of God and in the sacraments. Baptism is the door and the foundation of communion in the Church. The Eucharist is the source and the culmination of the whole Christian life (cf. Lumen Gentium, 11) The communion of the eucharistic Body of Christ signifies and produces, that is, builds up, the intimate communion of all the faithful in the Body of Christ which is the Church (1 Cor. 10:16).[251]

The communion ecclesiology is also the foundation for order in the Church and a correct relationship between unity and pluriformity in the Church. It also extended to the Oriental Churches in aspect of communion. The bishops’ Synod followed Vatican II and said that the ecclesiology of communion provides the sacramental foundation of collegiality. Thus, all members of the Church have participation and co-responsibility because the Church is communion.

Bishops embraced the Basic Christian Community in the name of communion. If the new basic communities truly live in unity with the Church, they are a true expression of communion and a means for the construction of a more profound communion. They are thus cause for great hope for the life of the Church. Paul VI emphasized what new movements needed to do to be faithful. The prepositions follow in Evangelii Nuntiandi,[252] no. 58. The ecumenical communion on the ecclesiology of communion of the Second Vatican Council is to come from the movement from incomplete communion with the non-Catholic Churches and communities to full communion.

The Church as communion is a sacrament for the salvation of the world even though different social situations are seen by Vatican II, increases in hunger, oppression, injustice and war, suffering, terrorism and other forms of violence of every sort to witness. The bishops talked about the theological principle for the problem of inculturation between diversity and unity in the Church as communion. The bishops did not forget the communion with the dead who suffered persecution because of their faith and who suffered for the promotion of justice. The Synod lifts up prayers to God for them.

In 1992, the Sacred Congregation for the Doctrine of Faith declared the Church as communion[253]:

The concept of communion (Koinonia), is very suitable for expressing the core of the Mystery of the Church, and can certainly be a key for the renewal of Catholic ecclesiology. A deeper appreciation of the fact that the Chruch is a Communion is, indeed, a task of special importance, which provides ample latitude for theological reflection on the mystery of the Church, “whose nature is such that it always admits new and deeper exploring”[254]

The Congregation connected the Church as a mystery of communion to the concepts of people of God, body of Christ. The concept of communion lies at the heart of the Church’s self-understanding. It is mystical union of each human being with the divine Trinity and with the rest of humankind. This communion initiated from the Church on earth to its eschatological fulfilment in the heavenly Church. The Synod said the ecclesial communion is both invisible and visible. It constituted the Church as the Sacrament of salvation, is rooted, and centered in the Holy Communion by baptism.

The Congregation found the Church is a Communion of the saints in the same Holy Spirit. The Congregation explained the unity and diversity in ecclesial communion between particular Churches and universal Church by the quotation of John Paul II’s words, "The universality of the Church involves, on the one hand, a most solid unity, and on the other, a plurality and a diversification, which do not obstruct unity, but rather confer upon it the character of 'communion.'"[255] This Congregation emphasized the same ecumenical state with the Bishops’ Synod of 1985. Finally, the Congregation noted that the Blessed Virgin Mary is the model of ecclesial communion in faith, in charity and in union with Christ.

The Orthodox and Protestant Churches accepted this communion model. In the words of the Faith and Order Commission, “The notion of koinonia has become fundamental for revitalizing a common understanding of the nature of the Church and its visible unity… The term is being reclaimed today in the ecumenical movement as a key to understanding the nature and purpose of the Church.”[256]

3.1.3.5.2. Recent Communion Ecclesiology Studies

Catholic communion ecclesiologist Dennis M. Doyle defines communion ecclesiology as:

an approach to understanding the Church. It represents an attempt to move beyond the merely juridical and institutional understandings by emphasizing the mystical, sacramental, and historical dimensions of the Church. It focuses on relationships, whether among the persons of the Trinity, among human beings and God, among the members of the Communion of Saints, among members of a parish, or among the bishops dispersed throughout the world. It emphasizes the dynamic interplay between the Church universal and the local Churches. Communion ecclesiology stresses that the Church is not simply the receiver of revelation, but as the Mystical Body of Christ is bound up with revelation itself.^{^[257]}

Tillard said that the nature of the Church, as early Tradition understands it, is, therefore, summed up in communion, koinonia.[258] Dennis M. Doyle sees four common elements which remain fairly constant in the various versions of communion ecclesiology:

First, communion ecclesiology involves a retrieval of a vision of the Church presupposed by Christians of the first millennium, prior to the divisions among Eastern Orthodox and Roman Catholic and Protestant manifestations of Christianity. Second, communion ecclesiology emphasizes the element of spiritual fellowship or communion between human beings and God in contrast to juridical approaches that over-emphasize the institutional and legal aspects of the Church. Third, communion ecclesiology places a high value on the need for visible unity as symbolically realized through shared participation in the Eucharist. Fourth, communion ecclesiology promotes a dynamic and healthy interplay between unity and diversity in the Church, between the Church universal and the local Churches.[259]

The communion ecclesiologists see the origin of the Church is in the love which was shared among Jesus and the disciples; the Triune God and persons. It transmitted to the Church, thus, to live in Christian community is to share in the life and love of the three Persons in one God. Tillard said the Church of God revealed musterion, divine communion in the letter to the Ephesians 3:6-10, assumed and reconciled human diversity.[260] Tillard defined the ecclesial koinonia are the sign of Trinitarian communion in the fraternal relationships among Jesus’ disciples.[261] Communion ecclesiologists emphasize that the Church is basically a communion or fellowship between God and human beings. The nature of the Church bases on personal being and interconnectedness. “Love, acceptance, forgiveness, commitment, and intimacy constitute the Church’s very fabric.”^{^[262]}

Tillard also said the Church is revealed as communion.[263] At Pentecost, the community of communions which is described in Acts appears as the Church, the Church of God.[264] The Church of God shows itself by the dimension of Salvation.[265] For God, all are linked together by salvation in communion.[266] The first centuries Church of God on Pentecost called salvation is communion.[267] This communion appears in its full reality in the Eucharistic mystery.[268] Eucharist is not just a fountain of graces but its nature: “to be a gathering of human diversity in Christ, who reconciles it with the Father and reconciles its members with one another.”[269]

Tillard said that the Church of God would not exist without the Holy Spirit because the Gospel of God would not be put into action.[270] This communion of Churches relates the Church to the kingdom of God.[271] He said that the Church proclaims the faith according to her communion of the faithful experiences.[272] As the Lord’s primary communion is with the Father, the Church community, especially “sacerdotal community”, should reach to communion with the Lord[273] and spread their “apostolic witness.”[274] Thus the ministerial and collegial solidarity are not limited to registration of ministries. It involves all not only in the liturgical celebration but in the service of each local Church.[275]

Doyle explained the relation of the individual with the community comparing the Triune God. There is one God in a relation among three persons. God’s relationship and oneness are mutually interdependent; neither has priority over the other.[276] Communion ecclesiologist Susan K. Wood metaphorically asserts this between the whole Church and the particular churches which are marked by a certain amount of diversity, inculturation, and decentralization.[277] Wood also says by the quotation of Herve Legrand’s words that the local Church is not an outsider of the universal Church but the reality of the Church of God.[278] She says by the quotation of Patrick Granfield’s words that Communion ecclesiology develops from the two biblical meanings of koinonia: first, “the common participation in the gifts of salvation won by Jesus Christ and bestowed by the Holy Spirit; second, “the bond of fellowship or the community of Christians that results from our union with God.[279]

Tillard said what the Spirit gives the local Church and what she proclaims at the Eucharistic celebration becomes in all truth imbedded in her being and in her action.[280] Communion ecclesiologist Christopher Ruddy quotes the words of Tillard, “Thus, as one, holy, catholic, and apostolic, the Church of God at Jerusalem is at once local and universal, incarnating in a cultural, geographical, and historical context the fullness of the gift of God given once-for-all at Pentecost.” Ruddy researches the ecclesiological view of Tillard that each local church is the manifestation of the Church of God in a certain place and time.[281] Ruddy says that Vatican II and Tillard’s theology of the local Church is the communion of Gospel and eucharist; of faith and sacrament.[282] For Ruddy, Tillard’s Church of God is a communion of local Churches.[283]

The unity in communion between the local Church and the whole Church relates to the unity in communion between the Small Christian Community and the parish community in the Korean Catholic Church. The fourth distinction of the Small Christian Community is the unity with the whole Church. The Small Christian Community fulfills one community to share the word and work the mission together even though the members of the Small Christian Community are different from each other. The parish fulfills one parish community to plan, share the roles, proceed together in the harmony of several distinct voices, and participate together in the liturgy and the parish events even though the Small Christian Communities are different in special situations of each area. The communion among the members of the Small Christian Community extends to the communion with the other Small Christian Communities and to the communion with the large community, the parish. The communion among the communities of the parish community extends to the communion of the parish, diocese, and the world Church.

Doyle points out the five touchstones for the Church renewal referring to the communion ecclesiology in Vatican II: first, as an invitation to share in the divine life and love of the three persons in one God; second, as the Mystical Body of Christ and the Communion of Saints; third, as sacramental communities of Christians who love each other, existing simultaneously as local churches and as embodiments of the Church universal; fourth, as the pilgrim People of God on its journey through history; fifth, as leaven in the world.[284]

In post-modern society, people do not like to meet the cold and hard Church, which presents very difficult ideals and regulations. They want to individually receive and feel the love for each of them. The faithful like a big community but like to be recognized one by one. The Communion ecclesiology strongly stresses the communion between the members of the Church and the Lord; and the communion among the members without the scale of the Church. The faithful can feel they are loved by the minister and the Church community. The faithful can feel God’s love through the ministers and the Church community. They can feel the heavenly unlimited love through the Church community as communion. They can share love which they received within the Church community with each other and those who are searching for the love of God.

Communion ecclesiology connects the Church as an institution with the Church as a community of communities in which the faithful can participate actively and positively in the Church as a kingdom of God the Father and live the word of Jesus in their living conditions in solidarity with the poor by the empowerment of the Holy Spirit.

It is important for the Church to teach the missions which the Church desires of the faithful. It is very important for the Church to figure out certain things, such as what the faithful meet, worry about and desire in their lives and what they want the Church to do to take care of them. When the Church faithful share their joy and their hopes, their griefs and their anxieties, the Church can be a community which makes a real communion.

The Church cannot solve problems instead of the faithful nor intervene directly in the present deeds of the faithful. But when the Church is being with the griefs and sufferings of the people, considers, consoles, concerns, and makes communion with them, the communion which is between the Lord and the Church transfers, extends, and becomes a great power to those who are in trouble and suffering. When it is difficult to solve in the basic unit of the Small Christian Community, they can require the help of the upper units, such as Kuyeok and Jiyeok. By requiring the help of the parish which is the mother community of the Small Christian Communities, the Church is being with those who are in the joy and the hopes, the griefs and anxieties in the world and makes communion with the world through them.

3.1.4. The Parish Pastoral Council in the Code of Canon Law after the Second Vatican Council

In a diocese as a local Church, the bishop establishes the Pastoral Council for his pastoral ministry according to the Code of Canon Law, “In every diocese and to the extent that pastoral circumstances suggest it, a pastoral council is to be constituted which under the authority of the bishop investigates, considers, and proposes practical conclusions about those things which pertain to pastoral works in the diocese.”[285]

Every parish in the Catholic Church established the Parish Pastoral Council after Vatican II. It was established according to the Code of Canon Law:

Can. 536 §1. If the diocesan bishop judges it opportune after he has heard the presbyteral council, a pastoral council is to be established in each parish, over which the pastor presides and in which the Christian faithful, together with those who share in pastoral care by virtue of their office in the parish, assist in fostering pastoral activity.

§2. A pastoral council possesses a consultative vote only and is governed by the norms established by the diocesan bishop.[286]

The definition of the Pastoral Council is shown in the Code of Canon Law Can. 511, “In every diocese and to the extent that pastoral circumstances suggest it, a pastoral council is to be constituted which under the authority of the bishop investigates, considers, and proposes practical conclusions about those things which pertain to pastoral works in the diocese.” Christus Dominus says the duty of the pastoral commission (instead of council), “The duty of this (pastoral) commission will be to investigate and weigh pastoral undertakings and to formulate practical conclusions regarding them.”[287] Professor Mark F. Fischer said using both the above, “The purpose of Pastoral Council is the work of (1) investigating the pastoral reality, (2) pondering it, and (3) reaching conclusions which the council recommends to the pastor.”[288] Apostolicam Actuositatem said the coordination of the laity of the apostolic (instead of the pastoral) councils:

In dioceses, insofar as possible, there should be councils which assist the apostolic work of the Church either in the field of evangelization and sanctification or in the charitable, social, or other spheres, and here it is fitting that the clergy and Religious should cooperate with the laity. While preserving the proper character and autonomy of each organization, these councils will be able to promote the mutual coordination of various lay associations and enterprises.

Councils of this type should be established as far as possible also on the parochial, interparochial, and interdiocesan level as well as in the national or international sphere.[289]

Fischer also asserted, “Coordinating, I believe, refers to leadership. Par. 26 says that apostolic councils may coordinate lay initiatives without infringing on their autonomy. Coordinating means organizing, supervising, structuring.”[290] The Parish Council should be composed of Christian faithful-clerics, religious, and especially laity, selected as representatives of the people of God and the members of the Pastoral Council should be the Christian faithful with firm faith, good morals, and prudence.[291] The Pastoral Council is constituted for a period of time by the current bishop and “when the see is vacant, a pastoral council ceases.”[292] “A pastoral council possesses only a consultative vote and is to be convoked at least once a year.”[293]

The pastor is a decision maker of pastoral ministry with responsibility in the parish. In developing the Church, the people of God, the pastor established the Parish Pastoral Council, which is investigating the pastoral reality, pondering it, and reaching out the conclusion for the pastor, to take pastoral care of faithful who are taken to him according to the spirit of Vatican II and the Code of Canon Law. Indeed, the Parish Pastoral Council should be composed with the representatives of the people: the area leaders who are selected from the Small Christian Community of each area of the parish; the professionals of the special fields of the Church: the liturgy; religious education; the young; the old; social welfare; finance; maintenance; and leaders of the action organizations: the Legio Mariae; Marriage Encounter; Cursillo; the Charismatic Movement; the St. Vincent de Paul Society, etc. For one more step, this Parish Pastoral Council is not only a consultative body for the pastor but also a coordinating organization of the laity for the pastor, a cooperative decision making group with the pastor, and an executive body of the parish pastoral ministries under the name of the pastor.

3.2. New Way of Being Church, Community of Communities

In this section, I will research the Base Ecclesial Community and the Small Christian community in the magisterial document and the Base Ecclesial Community of Latin America; the Small Christian Community of Africa and of Asia. This research will show what the Small Christian Community is and its background and history. Thus the Korean Small Christian Communities will know how to evangelize and serve the Korean society.

The Base Ecclesial Community was born due to insufficient numbers of priests in the Latin American Catholic Church. They wanted to praise God by hearing and sharing the Gospel through the liturgy of the Word, and to realize the Word which they heard and inscribed in their mind by sharing in community. It continued to apply Word and to change not only religious life but also their daily lives, with evangelical life was connected to the liberation of the oppressed. The basic ecclesial community is a subject of liberating from several oppressions which were pressing upon and grasping them like slaves. The Church is no longer an isolated passive group saints filled with self-admiration and self-sufficiency, but a society of societies in the World to make a better world which was already intended in Vatican II.

After the Vatican II, African bishops reviewed their role in the East African Church and established the Association of Episcopal Conferences of East Africa. The African bishops acknowledged being self-reliant by Pope Paul VI’s visitation. The African bishops declared that being the Church as an instrument of salvation of the Lord should be local and be organized in the Small Christian Communities, and the Small Christian Communities should be agents for changing and transforming the Church and the society.

The Lumko Institute was established in 1962 to equip foreign Roman Catholic missionaries for service in Southern Africa. Lumko theologians chose the image of the people of God of Vatican II for their Church model, Church as community. They took the Church as communion model in communion of Small Christian Communities. They explained the Small Christian Community as the most local incarnation of the Church according to the spirit of the Association of Episcopal Conferences of East Africa (AECEA). They made many pastoral programs including the Problem Solving Scheme, as method of the decision making process. This is the Small Christian Community movement which was transmitted to the Korean Catholic Church through the Federation of Asian Bishops’ Conferences (FABC). This research can show the history and model of the Small Christian Community Movement which is promoted in the Korean Catholic Church.

I want this research to show what are the directions and regulations of the magisterial document for the new way of being Church, as a community of communities: the Base Ecclesial Community in Latin America, and the Small Christian Community in Africa and Asia because it is important for the pastor to build, form, and lead the Small Christian Communities in his parish according to the directions and regulations of the magisterial document comparing with the Base Ecclesial Community in Latin America, and the Small Christian Community in Africa and Asia. The research of this section will prepare the dialogue for the decision making process in the parish to shape the appropriate form of the decision making process (4.2.1) in the Chapter 4. The Parish Pastoral Decision Making Process.

3.2.1. The Base Ecclesial Community and Small Christian Community in the Magisterial Documents

In Acts 2:42-47, the Early Christian Community was described: 1) “They devoted themselves to the teaching of the apostles” (42); 2) “Awe came upon everyone, and many wonders and signs were done through the apostles” (43); 3) “All who believed were together and had all things in common” (42. 44); 4) “they would sell their property and possessions and divide them among all according to each one's need” (45); 5) “Every day they devoted themselves to meeting together in the temple area” (46); 6) they devoted themselves “to breaking bread in their homes. They ate their meals with exultation and sincerity of heart” (42. 46); 7) “praising God and enjoying favor with all the people. And every day the Lord added to their number those who were being saved” (42. 47). They centered the apostles and shared common prayers, common meals, and common lives together with exultation and sincerity heart. This is the Christian communities’ basic form. The Second Vatican Council asserted the house Church and the one and single Catholic Church in unity of the bishop (Lumen Gentium, 23).

There was the Synod on Evangelization in 1974, and Pope Paul VI’s published his Apostolic Exhortation Evangelii Nuntiandi in 1975. In no. 58, he asserted the reason of the being born of the "small communities," or communautes de base which received considerable attention by the Synod and defined their characters and distinctions:

They spring from the need to live the Church's life more intensely, or from the desire and quest for a more human dimension such as larger ecclesial communities can only offer with difficulty, especially in the big modern cities which lend themselves both to life in the mass and to anonymity. Such communities call quite simply be in their own way an extension on the spiritual and religious level- worship, deepening of faith, fraternal charity, prayer, contact with pastors- of the small sociological community such as the village, etc. Or again their aim may be to bring together, for the purpose of listening to and meditating on the Word, for the sacraments and the bond of the agape, groups of people who are linked by age, culture, civil state or social situation: married couples, young people, professional people, etc.; people who already happen to be united in the struggle for justice, brotherly aid to the poor, human advancement. In still other cases they bring Christians together in places where the shortage of priests does not favor the normal life of a parish community. This is all presupposed within communities constituted by the Church, especially individual Churches and parishes.[294]

At the same time, he worried about the anti-Church communities, communauties de base, which urged criticism and opposition from the Church, so he suggested the standards of the Base Ecclesial Communities or the Small Christian Communities:

These latter communities will be a place of evangelization, for the benefit of the bigger communities, especially the individual Churches. And, as we said at the end of the last Synod, they will be a hope for the universal Church to the extent:

─ that they seek their nourishment in the Word of God and do not allow themselves to be ensnared by political polarization or fashionable ideologies, which are ready to exploit their immense human potential;

─ that they avoid the ever present temptation of systematic protest and a hypercritical attitude, under the pretext of authenticity and a spirit of collaboration;

─ that they remain firmly attached to the local Church in which they are inserted, and to the universal Church, thus avoiding the very real danger of becoming isolated within themselves, then of believing themselves to be the only authentic Church of Christ, and hence of condemning the other ecclesial communities;

─ that they maintain a sincere communion with the pastors whom the Lord gives to His Church, and with the magisterium which the Spirit of Christ has entrusted to these pastors;

─ that they never look on themselves as the sole beneficiaries or sole agents of evangelization- or even the only depositaries of the Gospel- but, being aware that the Church is much more vast and diversified, accept the fact that this Church becomes incarnate in other ways than through themselves;

─ that they constantly grow in missionary consciousness, fervor, commitment and zeal;

─ that they show themselves to be universal in all things and never sectarian.

On these conditions, which are certainly demanding but also uplifting, the ecclesial communautes de base will correspond to their most fundamental vocation: as hearers of the Gospel which is proclaimed to them and privileged beneficiaries of evangelization, they will soon become proclaimers of the Gospel themselves.[295]

There was the Synod on Catechesis in 1977, and Pope John Paul II published the Apostolic Exhortation Catechesi Tradendae in 1979. In no. 67, he mentioned, “Perhaps some have too easily accepted that the parish should be considered old-fashioned, if not doomed to disappear, in favor of more pertinent and effective small communities.”[296] The expression of him was the parish should be considered a community of communities.[297] He also mentioned at the Final Report of the 1985 Second Extraordinary Synod of Bishops by referring to Evangelii Nuntiandii no. 58, “Because the Church is communion, the new ‘basic communities’ if they truly live in unity with the Church, are a true expression of communion and a means for the construction of a more profound communion. They are thus cause for great hope for the life of the Church.”[298]

There was the 1987 Synod on the laity, and Pope John Paul II issued the Apostolic Exhortation Christifideles Laici in 1988. In no. 26, he said for the renewal of the parishes, “small, basic or so-called "living" communities, where the faithful can communicate the Word of God and express it in service and love to one another; these communities are true expressions of ecclesial communion and centers of evangelization, in communion with their pastors.”[299] In no. 30, he asked the lay groups of the “Criteria of Ecclesiality” to discern and recognize from the perspective of the Church’s communion and mission. There were five criteria: “1) The call for lay members to manifest the fruits of holiness; 2) The responsibility of Magisterium; 3) The need to be in strong and authentic communion with the Church and her legitimate pastors, expecially the Pope and the local bishops; 4) Conformity to and participation in the Church’s apostolic goals; and 5) A commitment to some form of social service to human society.”[300]

Pope John Paul II declared Encyclical Redemptoris Missio on the permanent validity of the Church’s missionary mandate in 1990. In no. 51, he asserted, “Ecclesial Basic Communities’ as a Force for Evangelization”

A rapidly growing phenomenon in the young churches - one sometimes fostered by the bishops and their Conferences as a pastoral priority - is that of "ecclesial basic communities" (also known by other names) which are proving to be good centers for Christian formation and missionary outreach. These are groups of Christians who, at the level of the family or in a similarly restricted setting, come together for prayer, Scripture reading, catechesis, and discussion on human and ecclesial problems with a view to a common commitment. These communities are a sign of vitality within the Church, an instrument of formation and evangelization, and a solid starting point for a new society based on a "civilization of love."

These communities decentralize and organize the parish community, to which they always remain united. They take root in less privileged and rural areas, and become a leaven of Christian life, of care for the poor and neglected, and of commitment to the transformation of society. Within them, the individual Christian experiences community and therefore senses that he or she is playing an active role and is encouraged to share in the common task. Thus, these communities become a means of evangelization and of the initial proclamation of the Gospel, and a source of new ministries. At the same time, by being imbued with Christ's love, they also show how divisions, tribalism and racism can be overcome.

Every community, if it is to be Christian, must be founded on Christ and live in him, as it listens to the word of God, focuses its prayer on the Eucharist, lives in a communion marked by oneness of heart and soul, and shares according to the needs of its members (cf. Acts 2:42-47). As Pope Paul VI recalled, every community must live in union with the particular and the universal Church, in heartfelt communion with the Church's pastors and the Magisterium, with a commitment to missionary outreach and without yielding to isolationism or ideological exploitation. And the Synod of Bishops stated: "Because the Church is communion, the new 'basic communities,' if they truly live in unity with the Church, are a true expression of communion and a means for the construction of a more profound communion. They are thus cause for great hope for the life of the Church.”[301][302]

The magisterium of the Church welcomed the Base Ecclesial Community or the Small Christian Community as a new model of the Church with joy, but she wants to unite with the Catholic Church through the Criteria of Ecclesiality in the perspective of the Church’s communion and mission. She wants the Base Ecclesial Communities and the Small Christian Communities will not be the lost sheep (ref. Lk 15) but remain in the Catholic Church as the Early Christian Community remained in the Lord and the Lord in God the Father (ref. Jn 15).

3.2.2. The Basic Ecclesial Community in Latin America

Fuellenbach said that two words, oikos and oikia which mean household or house Church, are used two hundred times in the New Testament. He also cited Bernard J. Lee and Michael A. Cowan that there are four characteristics, koinonia/community, diakonia/service, kerygma/Gospel-rooted, and liturgia/eucharist of the house Church.[303]

Fullenbach mentioned the background and emergence situation of the Latin America’s Base Ecclesial Communities were not programmed nor did it follow specific pastoral planning of the Church magisterium. He asserted, “BECs emerged in response to specific needs, namely, the lack of priests, the advancement of sectarian churches, social and economic oppression and dependence, and the feeling that, if the people did not take matters into their own hands, the faith might just disappear. In hindsight it is obvious that the ultimate inspiration came from the Holy Spirit.”[304]

The Second General Conferences of Latin American Bishops (CELAM), which held at Medellin in 1968, said the Basic Christian Communities to transform into the family of God, so that it will be the first fundamental ecclesiastical nucleus of evangelization (no. 10). Bishops also emphasized that the importance of the leaders or directors of the Basic Christian Communities and their members to make their communities a sign of the presence of God in the world (no. 11) in the renovation of pastoral structure of the Pastoral Guidelines part:

10. The Christian ought to find the living of the communion to which he or she has been called, in the “base community,” that is to say, in a community, local or environmental, which corresponds to the reality of the homogeneous group and whose size allows for personal fraternal contact among its members. Consequently, the Church’s pastoral efforts must be oriented towards the transformation of these communities into a “family of God,” beginning by making itself present among them as a leaven by means of a nucleus, although it be small, which creates a community of faith, hope and charity. Thus the Christian base community is the first fundamental ecclesiastical nucleus, which on its own level must make itself responsible for the richness and expansion of the faith, as well as of the cult which is its expression. This community becomes then the initial cell of the ecclesiastical structures and the focus of evangelization, and it currently serves as the most important source of human advancement and development.

11. The essential element for the existence of Christian base communities are the leaders or directors. These can be priests, deacons, men or women religious, or laymen. It is desirable that they belong to the community which they animate. The selection and formation of leaders ought to be a matter of highest priority for parish priests and bishops, who must always be mindful that moral and spiritual maturity depends in large measure on the assumption of responsibilities in a climate of autonomy.

The members of these communities, “living in accord with the vocation to which they have been called exercise the functions that God has confided to them, priestly, prophetical and royal”, and thus make of they community “a sign of the presence of God in the world.”[305]

The Third General Conferences of Latina American Bishops (CELAM), which held at Puebla in 1979, said the Base-Level Ecclesial Communities (CEBs), the Parish, and the Local Church of Part Three Evangelization in the Latin American Church: Communion and Participation. Bishops asserted the base ecclesial communities as “centers of evangelization and moving forces of liberation and development” (no. 96) and a “reason for joy and hope” (no. 96. 262. 1309). They said, “the CEBs create more personal inter-relations, acceptance of God’s Word, re-examination of one’s life, and reflection on reality in the light of the Gospel” (no. 629). They expressed the CEB as the “hope of the Church” which was cited by Evangelii Nuntiandi no. 58.[306] They asserted the national, world wide level, and the doctrinal reflection of the Base Ecclesial Communities.[307]

The Fourth General Conferences of Latin American Bishops (CELAM), which held at Santo Domingo in 1992, said the Base-Level Ecclesial Communities (CEBs), “tend to die or diminish with out the support of institutional leadership even though the Base Christian communities have been a barometer of the Latin American Church.”[308] In the Second Report, bishops asserted the parish structure should be a community of base communities, and that “the CEBs [comunidades eclesiales de base] are not a movement in the Church, but rather a model of the Church.” and said the see-judge-act triad of the CEBs.[309] They also said “The Christian base community (=CBC) is a living cell of the parish which, in turn, is understood as an organic and missionary community” and asked to do not lose the spirit of ecclesiological foundation and to keep with “the teachings of Evangelii Nuntiandi (58)” in no. 61-63.[310] In the Santo Domingo, they called the Base Ecclesial community, “as a cell of the parish” while the Medellin said “as the basic cell of the church.” Hennelly asserted by citing Marins “the Base Ecclesial community reduced its role to serving the parish, or even become quasi parishes.”[311]

Brazil ecclesiologist Leonardo Boff said this about the Base ecclesial communities in his book, Church: Charism and Power: Liberation theology and the Institutional Church:

Base ecclesial communities (sometimes referred to as basic Christian communities) are a phenomenon that has its origin in Latin America, where they were given their name comunidades eclesiales de base because they are communities primarily comprised of lower-class, grassroots people, the base of society, as opposed to the pinnacle of power in the social pyramid.[312]

The base ecclesial Communities were born “in the grounding experience of poverty and oppression”[313] in Latin America as a central reality of world and its challenge to our faith. Nowadays, people want to belong themselves to a small group for more intimate relations than in large society. There are few priests being ordained. The laity take a charge to spread the Gospel and keep their faith alive. Thus, the base ecclesial community was born in Latin America’s situation.

The base ecclesial community is generally made up of fifteen to twenty families. They get together once or twice a week to hear the word of God, to share their problems in common, and to solve those problems through the inspiration of the Gospel. They share their comments on the biblical passages, create their own prayers, and decide as a group what their tasks should be. After centuries of silence, the People of God are beginning to speak. They are no longer just parishioners in their parish; they have their own ecciesiological value; they are recreating the Church of God.[314]

Boff pointed out five basic points that characterize the base ecclesial community: “an oppressed yet believing people”; “born from the word of God”; “a new way of being Church”; “sign and instrument of liberation”; “a celebration of faith and life.”[315] Boff asserted the touchstones for the Church’s future through the Base ecclesial community. The Church goes from the clericalism to the Church with the people through dialogue and participation; to the community of fraternal relationship through not of obedience but of love; to the Church with the poor and oppressed not only rites and sacraments through social commitment.[316] Boff made new ecclesiologies’ structure of the base ecclesial communities. He suggested the Church structures from hierarchical and monarchical model, “God→Christ→Apostles→Bishops→Priests→Faithful” to horizontal communitarian model, “Christ-Holy Spirit→Community-People of God→Bishop-Priest-Coordinator”[317] in the Church as people of God image.

Boff asserted the Church as community, sign of liberation, prophet, and instrument of liberation which are transmitted and developed from existing models of the Church.[318] Marcello de C. Azevedo asserted theological dimensions of the base ecclesial community in the option to the poor and social and political dimensions.[319] Liberation theologian Gustavo Gutierrez mentioned three approaches to the process of liberation to avoid the idealist and spiritualist approaches and shallow analyses and programs: liberation is the oppressed people’s aspirations; liberation should be understood in human history; Jesus Christ is the liberator of human beings in history.[320]

Redemptoris Missio strongly required Ecclesial Basic Communities to be in relation with Acts 2:42-47 and Pope Paul VI’s words, “Every community, if it is to be Christian, must be founded on Christ and live in him, as it listens to the word of God, focuses its prayer on the Eucharist, lives in a communion marked by oneness of heart and soul, and shares according to the needs of its members and live in union with the particular and the universal Church, in heartfelt communion with the Church's pastors and the Magisterium, with a commitment to missionary outreach and without yielding to isolationism or ideological exploitation.”[321] Joseph Ratzinger and the Sacred Congregation for the Doctrine for the Faith (CDF) said base ecclesial communities cannot be called the Church even though they have ecclesial elements. They emphasized that the Church is not only represented by a special class or group, the poor and the oppressed, but also opened and embraced all, including the rich.[322]

3.2.3. The Small Christian Community in Africa

The Second Vatican Council published Ad Gentes Divinitus, on the mission activity of the Church in 1965. In no. 22, Vatican II said: “They (the young Churches) borrow from the customs and traditions of their people, from their wisdom and their learning, from their arts and disciplines, all those things which can contribute to the glory of their Creator, or enhance the grace of their Savior, or dispose Christian life the way it should be.”[323] After this decree, African bishops reviewed their role in the East African Church and the Association of Episcopal Conferences of East Africa, again. Bishop of Kenge, Zaire, Dieudonne M’Sanda, cited the 1967 Plenary Assembly of the Conferences referring above, “A systematic effort must be made to discover what needs to be preserved of the traditional culture and to lay bare patiently and clearly the basic values of that culture… It will also be necessary to undertake theological investigation related to the African reality, in order to reach a reformulation of the will and the teaching of Christ in the light of the new forms of thought and culture”[324]

In Tanzania the thrust has begun toward a village, kijiji, Church. This new pastoral emphasis on the villages where most of the Tanzanian people actually live is closely linked to the great stress on the development of the Small Christian Communities. Maryknoll missionary, Joseph G. Healey, said by compilation of the statement of the Association of Member Episcopal Conderences in Eastern Africa (AMECEA):

A SCC (the Small Christian Community) is a caring, sharing, faith-reflecting, praying and serving community in which ongoing Christian formation takes place. It may consist of an existing community, a neighborhood grouping of five to fifteen families, people with common interests or activities, and so on. It is a natural community or grouping based on geographical proximity, blood relationship, occupation, social ties or other affinities. It is the basic place of evangelization and catechesis.[325]

Bishop Patrick Kalilombe of Malawi and Bishop Christopher Mwoleka of Tanzania and Maryknoll priests and missionaries tried to build the Small Christian Communities during 1969-1973. The theme of the Association of Episcopal Conferences of East Africa (AMECEA) which held on April and December, 1973 was the building of Small Christian community on a local Church in a certain place of the East Africa[326]:

We believe that in order to achieve this (the Church to become really “local”) we have to insist on building Church life and work on basic Christian communities in which every day life and work takes place: those basic and manageable social groupings whose members can experience real inter-personal relationships and feel a sense of communal belonging both in living and working. We believe that Christian communities at this level will be best suited to develop real intense vitality and to become effective witnesses in their natural environment… Our parish or dioceses should be organized in such a way that they become communities which give dedicated service to all members in doctrine, liturgy, sacramental life, and in social welfare.[327]

At the Association of Episcopal Conferences of East Africa (AMECEA) Study Conferences in July, 1976 the Catholic bishops of Eastern Africa (Kenya, Malawi, Tanzania, Uganda, and Zambia) stated, “Systematic formation of Small Christian Communities should be the key pastoral priority in the years to come within in Eastern Africa…The task of building Christian Communities is more one of creating and developing awareness of what our renewed vision of the Church means in practical terms and relationships than one of building new structures.”[328] Like this, bishops set themselves the task of building these communities as a pastoral priority.[329] They made the Small Christian Communities as basic structures of the parish. The Lilongwe Diocese expressed, “Each parish will be divided into communities of such a size that all the Christians in each community will know each other and collaborate to form a true unity in their Christian life and endeavor.”[330] Africa’s Small Christian Community started from the top while the Latin America’s Base Ecclesial Community started from the bottom.[331] But African bishops made the lay people to be truly responsible for their Church by emphasizing on the grassroots Church. The top-down approach changed the bottom-up approach. Bishop Patrick Kalilombe of Malawi pointed out:

We need to adopt a new system whereby the basic units of the Church are those smaller communities where the ordinary life of the people takes place. If we want the Church to live and function actually as a community, then we must go down to that smaller level at which people live and interact in their daily life. It is in these small communities that the Church can express itself in a meaningful Christian communion. Such a basic community would be the only realistic base for the Church’s existence and effectiveness. Here is where the Church can exist as an authentic communion. The wider dimensions of the Church are not one community; but a communion of communities. The parish is a communion of basic communities with in the parish area.[332]

The Ndola Diocese expressed six characteristics of the Small Christian Community which is smallest cell of the Church through which the Church lives and breathes. [333] Otherwise Healey took ten characteristics.[334] They are: (a) The cell is small enough for people to know each other on a personal level (Healey: (1) 15-20 adults); (b) At this local level, brotherhood and fellowship are a reality (Healey: (2) neighborhood groups); (c) Through the Word of God, Christ is recognized as the Head of the community and all members, through different ministries, ordained and lay, are co-workers and co-responsible for living and spreading the gospel message of Christ; (d) From the members’ love of each other, it is a natural step to reach out in love and care for the poor, the sick and the bereaved of the neighborhood (Healey emphasizes (7) personal relationships and solidarity which are sharing together, working together, celebrating together within the context of African values and customs); (e) The deepening of prayer through the sharing of concern for each other; (f) As the Christian community is a cell in the body of Christ, it begins to understand the Eucharist as the Body of Christ in a new way, as a fulfillment of its whole life and being (Healey: (9) they are participated in the Church as a parish structure of the Parish Pastoral Council). Healey added (3) The SCC have meetings in their members homes; (4) The SCC holds Sunday Eucharist/Liturgy of the Word; (5) The SCC leaders come from within its own rank (10) There are regular meetings and training sessions for SCC leaders.

Africa bishops were to take the key pastoral priority on it in 1976; to evaluate and reconfirm in 1979.[335] They felt that 1975 Evangelii Nuntiandi did not fully accept their Small Christian Communities, but they dealt with the successes and failures, methods for starting the communities, the training of leaders, catechesis, ministries in the Association of Episcopal Conferences of East Africa meetings during 1976-1979 in spite of the Rome’s misunderstandings.[336] In the 1976 Plenary, bishops asked some of the most important points. The summary of four points are[337]: 1) Re-education of Catholics in the understanding of Vatican II; 2) the need for leaders to be clearly acquainted with the mind and spirit of the Church today; 3) Leadership is fostering the gifts of the Spirit in the community; 4) The Small Christian Community is simply the most local expression of the entire mystery of the Church. “The ideal way of renewing a Parish was to make it a community of communities…The Small Christian Community is a regional expression of the One and Holy Catholic (Universal) Church, so also the small Christian community is an attempt to get down to an even more local level than the parish, to get down to the very place where people live, know one another, love, suffer, work, and die. That is the place where God is most truly for them, the God who is “Emmanuel”, God-with-us; there is the place where the Church, as the Body of Christ, must be effectively present to them; and with the careful guidance and direction of the ordained ministers in the parish, who have the responsibility of training and forming local leaders for these small communities, there will be little danger of fragmentation.”[338]

While the conclusion of the 1976 Plenary was that the Small Christian Community is the most local incarnation of the Church of Christ, Bishop Dennis de Jong replied to the question, “What is the purpose for having Small Christian Communities?” in 1979 Plenary discussion. He explained five dimensions: “1) Theological: Christ’s will for unity is realized in SCC; 2) Biblical: The SCC are attempts to recover the New Testament sense of community and brotherhood; 3) Sociological: People need to share with each other, to communicate at a deep level, to feel a sense of belonging to a ‘primary group’, to be ‘at home’; 4) Missionary: SCC are an effective way of developing the mission dimension of the Chruch at the most local level, and of making people feel that they are really part of the Church’s evangelizing work; 5) Social and human development: SCC can help to promote a better human life in all aspects.”[339] In the Small Christian Communities of the 1979 Plenary, bishops repeated that of the 1976 Plenary, “the Small Christian Community is the most local incarnations of the Church of Christ”[340] and “In the Small Christian Communities, people are enabled to recognize the mystery of Christ among them, “Emmanuel”, God with us. In them Christians experience the joy and freedom of the forgiveness of their sins, in Baptism and Penance, and they are “made alive” in Jesus Christ, in an environment of fraternal love and of personal faith. In them, they can truly experience the Church as a new way of being together, and it is in them that they are saved in hope.”[341]

On the way of preparation of the Association of Episcopal Conferences of East Africa in 1994, the laity felt the Church is too clerical and so far from the faithful.[342] The Special Assembly for Africa of the Synod of Bishops in 1994 said “The Church, the Family of God, implies the creation of small communities at the human level, living or basic ecclesial communities. These individual Churches-as-Family have the task of working to transform society.”[343] The African bishops’ Synod at Rome in 1995 discussed two topics, the image of the Church for 21^st Century, Church-as-Family and Small Christian Community. American Maryknoll missionary priest Joseph Healy who is working in Africa said “Small Christian Communities are the model of church as the family of God on the local level, cells of the Church-as-Family. In the communion of communities ecclesiology, each Small Christian Community is an individual Church family.”[344]

On Pope Paul VI’s visit to the African Church in 1969, he told them to be “self-reliant.”[345] The African Church wanted to make their new Church model, the Church as community, through the active and positive activity of the laity. The African bishops declared that being the Church an instrument of salvation of the Lord should be local and be organized the Small Christian Communities, and the Small Christian Communities should be agents for changing and transforming the Church and the society. African bishops who appeared in documents might renew their Church to be the Church of African people, not of foreign missionaries and priests and religious who are influenced by them. They selected the Small Christian Communities as its method while Latin American bishops want to liberate from poor and oppressed situations caused by the social structured system which were being oppressed by the foreign developed countries through the base ecclesial communities.

3.2.4. The Small Christian Community of the Lumko Institute

The Lumko Institute was established in 1962 to equip foreign Roman Catholic missionaries for service in Southern Africa.[346] There were foreign missionaries, so it was needed to find African male catechist who is “visiting and encouraging the parishioners, inviting others to join the Church, instructing them in the faith, teaching catechism to the children, conducting services for the sick, leading burial services, and taking on any other leadership” in African Church. The Lumko taught language for missionaries; “Training for the Community Ministries” for catechists.^{^[347]} In 1969, Bishop Rosenthal invited Fathers Fritz Lobinger and Oswald Hirmer to join the institute, made a department for pastoral ministry, and taught “trainer catechists” who were not only the catechists but also the unordained leaders (animators) with co-responsibility to do social action and community building with self-reliance. They published books for their education programs.[348]

Lumko theologians chose the people of God of Vatican II for their Church model, Church as community. They found out the community sharing in the Trinity. They saw the body of Christ which was given the Holy Spirit in a building community level.[349] They took the Church as communion model in communion of Small Christian Communities.[350] They explained the Small Christian Community as the most local incarnation of the Church according to the spirit of the Association of Episcopal Conferences of East Africa (AECEA).[351] The Lumko pastorally implicated a community Church with the Small Christian Communities. It had four categories: first, meeting in their homes; second, Gospel sharing; third, acting together out of faith; fourth, unity with universal Church.[352] They set five stages of the growing Church with leadership: first, the Provided-for Church with creative leadership; second, Parish Pastoral Council Church with directive leadership; third, the Awakening Church with delegation leadership; fourth, the Task Group Church with coordination leadership; fifth, the Communion of Communities with collaborative leadership.[353] They made the awareness programs, which is taken from Paulo Freire’s educational methodology, by using a sketch, photograph, role play, music, picture or story in limited situations.[354] They also took the theology of the word of God, like base ecclesial communities, as a foundation for the Church as community. They developed four Gospel sharing methods, the seven steps; Group response; Look-listen-love; Life bible notes, as formatting and developing methods of communities.[355] They took the Church as servant to serve the society and encouraged the laity to participate and govern the Church with responsibility.[356]

In addition, The Lumko Institute asserts the Problem Solving Scheme, the decision making process.[357] The first step of the problem solving scheme is to formulate the problem. “Formulate a concrete objective which community can really manage. Write it on newsprint.” The community should understand the problem or situation more to decide the plan of solving problems. Who knows more about the community’s problems? Why the community has such a problem? Who gain and lose if the situation remains as it is? What are the expected difficulties? It is a step to move from a problem to a concrete objective for action. After short discussion, formulate a manageable objective and write it. It should be something that the community can do immediately in a time frame.[358] The second step is to suggest many solutions. “Brainstorming — everyone can suggest many solutions. No discussion yet!” All members of the community are invited to suggest their solutions in a brainstorming session without discussion in this step.[359] The third step is to discuss a few solutions. “Find advantages and disadvantages of a few solutions. Ask: which solution is nearest to the mind of Christ?” Members find advantages and disadvantages in the suggestions and seek which solution is nearest to the mind of Christ.[360] The fourth step is to decide on one solution. “The whole group decides unanimously on one solution.” The whole group decides unanimously on one solution because the result of voting can divide the community. In this step, it should consider whether the community’s desire is to transform the society into the Kingdom of God or to just extend the Church’s boundary, faithful, agents, and pastoral ministries.[361] The fifth step is to appoint. “Plan how to implement the solution. WHO does WHAT? WHEN? WHERE? (Tomorrow? Next week?...)” Planning how to concretely implement the solution: who does what, when, where.[362] The sixth step is to check again later. Fixing the date when the community will gather to report back without giving up whether continuing or changing the plan.[363] This method is very good to give the concrete process of the decision making. All members of the community can positively participate in this process by offering and discussing solutions one by one. Through asking the community members about the nearest solution to the mind of the Lord, it reminds the community to consider their action in the Lord. By seeking the possible plan in the present, the kingdom of God can be more easily promoted in the present than in other methods. It is easy to process according to the planning because it is very concrete. This method can continue to solve the problem by the self-checking tool.

Lumko’s Small Christian Community model was transmitted to the Federation of Asian Bishops’ Conferences (FABC) and to the Korean Catholic Church. It was started in the African Church which was managed by foreign missionaries, thus church finance and resources were dependent on them and clergy, and social situations which included illiteracy, widely spread out faithful, and undeveloped living conditions. But it can be implicated in the Korean Catholic Church as a small unit or cell of parish large Communities which are about 4,000-10,000 faithful.

3.3. Ecclesia in Asia

In this section, I will explore the New Model of the Church, the communion of communities (Small Christian Community) as a new way of being Church of Asia. The Federation of Asian Bishops’ Conferences (FABC)’s The Church-A Community of Faith in Asia: Statement of the Third Plenary Assembly at Bangkok of Thailand in 1982 explained the new way of being Church as the Church as Communion and its sharing as Christian charity. The Small Christian Community movement of the Lumko Institute was adapted by the fifth plenary assembly of the Federation of Asian Bishops’ Conferences (FABC) at Bandung in Indonesia in 1990. The Small Christian Community’s spirituality which is corresponding with the Asian cultures is the spirituality of harmony. It was introduced in Seoul Archdiocese and the Korean Catholic Church in 1992.

I will also research the pastoral letters and official documents of the Archbishops of the Seoul Archdiocese concerning it. The important reasons why the Seoul Archdiocese chose the Small Christian Community movement is to recover the essence and nature of the Church and to evangelize the Church and the present world through the proclaiming and realizing the Gospel and social service as the Church as communion which all members of Church, bishops, priests, religious, and faithful participate together by the empowerment of the Holy Spirit.

I will research the Post-Synodal Letter Toward God with Hope. In the Post-Synodal Letter Toward God with Hope, Seoul Archbishop Nicolas Cardinal Jinseok Chung said concerning with the Parish Pastoral Council, “the parish pastor discusses the contemporary issues of the parish in the Kuyeokjang Hoieui, the meeting of the leaders of the Kuyeok as the Small Christian Community, and it is better to receive the help of the Parish Pastoral Council.”

I want this research to show how the Federation of Asian Bishops’ Conferences declared the new way of being Church, adopted the Small Christian Community Movement of the Lumko Institute, and wanted the Asian Church to be the participant Church; and how the Korean Catholic Church adopted, developed the Small Christian Community Movement, and has endeavored to solve the struggles and the conflicts between the Small Christian Communities and the organizations as well as the Small Christian Community and the Parish Pastoral Council. This is necessary because it is important for the pastor to build, form, and lead the Small Christian Communities in his parish and shape the Parish Pastoral Council in communion between the Lord and the parishioners. The research of this section will prepare the dialogue for the decision making process in the parish to select the participants of the decision making process (4.2.2), to unfold the decision making process (4.2.3), and to discuss what are the variables of the decision making process (4.2.4) in the Chapter 4. The Parish Pastoral Decision Making Process.

3.3.1. The Federation of Asian Bishops’ Conferences (FABC)

The Federation of Asian Bishops’ Conferences (FABC) about Asian Colloquium on Ministries in the Church which was held at Hong Kong in 1977 strongly stated the necessity of the Basic Christian Communities in Asia. They said the Basic Christian Community is the response to different needs and situations: too many faithful for the pastoral ministry of few priests thus, inadequate ministering for them; growing in responsibility for the Church and their Small Christian Communities; the necessity of the supporting for the faithful in a non-Christian world, Asia. There is unity and togetherness in their towns and cities’ Small Christian Communities. They required the Basic Christian Communities should be in, center to the Risen Lord, and open to the Holy Spirit. The members should share the Word of God, base, and center in Holy Eucharist. They fight themselves with their sinfulness and selfishness and work together to build a community of peace which based on justice, freedom, truth, and love. Bishops wanted to exchange experience and development of Basic Christian Communities of each countries of Asia; to promote the leadership styles which are corresponding with the local Asian Church - the Church not only in but also of a place and people of Asia[364] - for further man’s dignity and freedom; to study the Eucharist for Basic Christian Communities.[365]

The FABC’s about International Congress on Mission: Message of the Delegates Consensus Papers of the Workshops at Manila of Philippines in 1979 spoke of the relation between Basic Christian Communities and Local Ministries even though it was not submitted because of lack of time. The localization and concretization of the Church is found in the Basic Christian Community which should embody the full and visible reality of the Church as an ecclesial community at the grassroots by the empowerment of the Holy Spirit.[366]

The FABC’s The Church-A Community of Faith in Asia: Statement of the Third Plenary Assembly at Bangkok of Thailand in 1982 explained the new way of being Church as the Church as Communion and its sharing as Christian charity.[367] They said, “That small ecclesial communities at all levels of Church life be more widely and intensely fostered, characterized by their openness and outreach to society through evangelization, social service, dialogue, ecumenical and interreligious cooperation with people of all faiths and by their close union with their priests and bishops.”[368]

The FABC’s Journeying Together Toward the Third Millennium: Statement of the Fifth Plenary Assembly at Bandung of Indonesia in 1990 said:

The Church in Asia will have to be a communion of communities, where laity, Religious and clergy recognize and accept each other as sisters and brothers. They are called together by the word of God which, regarded as a quasi-sacramental presence of the Risen Lord, leads them to form small Christian communities (e.g., neighborhood groups, Basic Ecclesial Communities and “covenant” communities). There, they pray and share together the Gospel of Jesus, living it in their daily lives as they support one another and work together, united as they are “in one mind and heart.”[369]

A participatory Church should be recognized and is activated by the Holy Spirit who gave gifts to them, thus the Church can be built up and her mission realized. The Church which witnessed the Risen Lord should be built in the hearts of people and take a dialogue with others toward integral liberation for all. The Church is going to the kingdom of God which already started but fully to come yet as a leaven of transformation and prophetic sign.[370]

The Holy Spirit who is at the center of this new way of being Church guides and directs the faithful and whole Church community to live a Spirit-filled life, an authentic spirituality.[371] The Asian bishops said the spirituality of the new way of being Church is the spirituality of powerless and poor and especially the spirituality of harmony in a relation with the Asian cultures:

For the spirituality of the new way of being Church is the spirituality of those who place their complete trust in the Lord. It is the spirituality of the powerless, of the anawim. Renunciation and simplicity, compassion for and solidarity with all, and especially with the poor, meekness and humility – virtues promoted by active non-violence – are some of the significant features of the spirituality we need, and these Gospel values resonate deeply with the cultures of Asia. It is a spirituality of harmony. It expresses our intimate communion with God, our docility to his Spirit, our following of Jesus, as we challenge the disharmonies of our Asian world. It moves us away from images of exterior organization, power or mere secular effectiveness to images of simplicity, humble presence and service.[372]

The Asian bishops connect this depth of spirituality with ecumenical and interreligious dialogue level.[373]

During the General Assembly, the Asian bishops were introduced the pastoral model and programs of the Small Christian Community from the Lumko Institute of South Africa and evaluated them. The Asian bishops introduced the pastoral model, the Small Christian Community, of the Lumko Institute as the concrete method to realize the communion of communities and the participant Church in their diocese.[374]

The Asian bishops felt a necessity for an agent to work with the Asians thinking, praying, and communication their own Christ-experience in 1993.[375] They established the Asian Integral Pastoral Approach (AsIPA) for an integral formation to promote “A New Way of Being Church in the 1990’s.” This Approach shared the formation experience of the Lumko Approach and searched its contextualization in Asia. The Word-centered communities which are experienced by Gospel sharing can be the sign and instrument of God’s salvation. They set the word ASIPA is an attempt for the process towards the New Way of Being Church in Asia. “The vision is participatory way of being Church. The whole community of the faithful is enabled to actively share in the integral, global vision and mission of Christ, in the multi-dimensional context of Asia.”[376]

The Asian bishops reconfirmed these approaches by the quotation of Pope’s words, “basic ecclesial communities as an effective way of promoting communion and participation in parishes and Dioceses, and as a genuine force for evangelization… a solid starting point for building a new society, the expression of a civilization of love” (Ecclesia in Asia, 25) and by using the phrase “the ‘globalization of charity and solidarity’ begins”[377] in the Statement of the Eighth Final Plenary Assembly of Federation of Asian Bishops’ Conferences (FABC), the Asian Family towards a Culture of Integral life at Daejeion in Korea in 2004.[378] Indeed, “The families evangelized in the Small Christian Communities, will in turn be the evangelizers in the neighborhood and be leaven in society contributing to a culture of life” through the Small Christian Communities’ activities, transcending ties from blood to baptism, reaching out to neighboring families, and handing on the faith to children in individual competitive society.[379]

3.3.2. The Pastoral Letters and Official Documents of the Archbishop of the Seoul Archdiocese

The Archbishops of the Seoul Archdiocese, Stephen Cardinal Soohwan Kim and Nicolas Cardinal Jinseok Chung, have declared the Small Christian Community movement as a pastoral policy of evangelization toward 21^stcentury through the annual pastoral letters and official documents from 1992. It was transmitted through the Federation of Asian Bishops’ Conferences from the Small Christian Community movement of the Lumko Institute as I explored above.

The important reasons why the Seoul Archdiocese chose the Small Christian Community movement, was based on The Pastoral council of Korean Catholic 200 annuals in 1985, The Pastoral letter of the Seoul Archdiocese of Stephen Cardinal Soohwan Kim in 1992, and The Letter of the Archbishop Nicolas Cardinal Jinseok Chung Post-Synod of Seoul Archdiocese: Toward God with Hope in 2003, were to recover the essence and nature of the Church and to evangelize the Church and the present world through the proclaiming and realizing the Gospel and social service as the Church as communion which all members of Church, bishops, priests, religious, and faithful participate together by the empowerment of the Holy Spirit.

In the 2^nd part Church management of the Post-Synodal Letter Toward God with Hope, Seoul Archbishop Nicolas Cardinal Jinseok Chung said concerning with the Parish Pastoral Council and the Kuyeokjang Hoieui, “The parish is a living site, in which the concrete people of God are living, a center for evangelization of the local society, and a foundation which fulfills the image of the Church as communion community. This parish, as the family of God and a community on fire with the Holy Spirit, is being required to realize the nature of the Church through continuous reformation.”[380] He said about the active participant structure:

The Parish should be changed into a structure in which the pastor can listen to the equilibratory opinions from the parishioners and parishioners can actively participate in order that parishioners positively participate in the Church mission as evangelization. Thus the parish pastor considers that the Kuyeok and the Pan as a foundation of the parish can positively and freely act and appoints the person who has ability and quality and can respect the opinion of the faithful of his/her Kuyeok as a leader of the Kuyeok, Kuyeokjang. In addition, the parish pastor discusses the contemporary issues of the parish in the Kuyeokjang Hoieui, the meeting of the leaders of the Kuyeok as the Small Christian Community, and it is better to receive the help of the Parish Pastoral Council. It will be more studied and discussed about the whole structure and system of the parish.[381]

Referring to the Code of Canon Law Can. 536, he talked about the Parish Pastoral Council, “The Parish Pastoral Council is presided over by the parish pastor and the members of the Parish Pastoral Council suggest and advise concrete solutions for the contemporary issues of the parish in a professional way to the pastor, so that he can effectively do pastoral ministry.”[383] He especially mentioned not only the Parish Pastoral Council but also the Kuyeokjang Hoieui, 구역장 회의/區域長會議, which is the meeting of the leaders of the Kuyeok, 구역/區域, and the Pan, 반/班, as units of the Small Christian Community of the parish in the Korean Catholic Church, “The Kuyeokjang Hoieui is composed with the Kuyeokjangs who represent their Kuyeoks, shares the pastoral wisdom and proposals for the future of the parish with the parish pastor, discusses the contemporary issues of the parish through regular meetings, and promotes the self-regulation of the Kuyeok and the Pan and active participation of parishioners.”[384]

He said the pastor should pastorally consider the Kuyeok and Pan the Small Christian Community “as the basic unit which let the creative and self-regulating believing actions of the parishioners grow and evangelizes the local society of the parish community”[385] and the apostolic organizations and the devotional organizations to develop and grow with equilibrium.[386] “I will prepare the direction which is evenly, concretely divided between the Small Christian Community and the organizations in order to that the Small Christian Communities, the Kuyeok and the Pan, and diverse apostolic organizations can develop mutual assistance.”[387]

In next chapter, I will co-relatively discuss three dialogue partners, Korean Catholic Church pastoral experience with the Small Christian Communities, Korean cultures, the Church tradition and theological teachings how to make the Church a community of communion by listening well and examining the process of decision making. I will co-relate three dialogue partners, experience, culture, and tradition on each element. This discussion can help how the pastor proceeds the decision making process.

Chapter 4. The Parish Pastoral Decision Making Process

In this chapter, I will begin this chapter by stating briefly what were the principal conclusions I drew in each of those chapters regarding these three dimensions: experience (chapter 1. The Changing Korean Pastoral Policy), culture (chapter 2. Korean Cultures), and tradition (chapter 3. The Church Traditions and Theological Teachings). They will be a helpful resource for co-relative dialogue.

I will discuss with the three dialogue partners (experience, culture, and tradition) how to make the Church a community of communion by listening well and examining the process of decision making. The four elements which are discussed by each partner are:

1) What is an appropriate form of the decision making process;

2) Who is part of the decision making process;

3) How the decision making process unfolds; and

4) How the decision making process enables and hinders communion among the clergy, the religious, and the laity in the parish.

I will co-relate three dialogue partners, experience, culture, and tradition on each element.

4.1. The Principal Conclusions of Each Chapter

In this section, I will begin this chapter by stating briefly what were the principal conclusions I drew in each of those chapters regarding theses three dimensions: experience (chapter 1. The Changing Korean Pastoral Policy), culture (chapter 2. The Korean Cultures), and tradition (chapter 3. The Church Traditions and Theological Teachings). They will be helpful resource for co-relative dialogue.

4.1.1. The Experience: The Changing Korean Pastoral Policy

The Korean Catholic Church was established by the laity from the beginning. She has special distinctions: the existence of a faith community before there were missionaries; the baptized before there are missionaries; and the martyrs before there are missionaries. The Korean Catholic Church is composed of 17 dioceses; 32 bishops; 3,974 priests; 1,476 parishes; 1,089 missions; 4,768,242 Catholics (9.6%) of the total population of 49,624,269 in South Korea (2006 present) (1.1. The Korean Catholic Church).

The Archbishop of the Seoul Archdiocese, Stephen Cardinal Soohwan Kim, introduced and took the pastoral policy the Small Christian Community Movement in his diocese and changed the existing Kuyeoks and Pans, which are basic units of each area of the parish, into the Small Christian Communities in 1992. He strongly wanted the Church to change from exterior to interior growth, so that the Church will live according to the values of the Gospel. He explained the Small Christian Community Movement by referencing Evangeli Nuntiandi, Redemptoris Missio, and the ecclesiology of the Fifth Plenary Assembly of the Federation of Asian Bishops’ Conferences in 1990 through Most Rev. Peter Wooil Kang, the auxiliary bishop of the Seoul Archdiocese (1.2. The introductory background of the Small Christian Community, 1.3. The Introductory process of the Small Christian Community in the Seoul Archdiocese).

As a result of introducing the Small Christian Community, it spread to almost all of the Korean Catholic Church dioceses. The results were positive; priests evaluated that the laity have revealed a joy in sharing the Word and were committed to live according to the Gospel in a process of ongoing evangelical conversion. The laity had generally participated positively in church activities in the aspect of lay participation. The Church has been enriching belief and faith, based on the Word, activating lay ministry, applying the Church to the present social living reality of the people through lay ministry and new leadership-service. The best result is enriching the belief and activation of lay ministry concentrated with the Word.

On the other hand, as per the Seoul Archdiocesan pastoral policy, the Small Christian Community Movement, developed, grew up, and happened the struggles between the Small Christian Community and the organizations in parish pastoral ministries the Parish Pastoral Council. Struggles also occurred over whether the important issues of the parish pastoral ministry should be discussed in the Parish Pastoral Council or the Kuyeokjang Hoieui, the meeting of the local leaders, Kuyeokjang, of the Small Christian Community of Korea (1.4. The Documented experience: results and assignments of introducing the Small Christian Community in the Seoul Archdiocese, 1.5. The 2007 Survey).

There are recently many efforts to solve the struggles and conflicts between the Small Christian Communities and organizations; between the Parish Pastoral council and the Kuyeokjang Hoieui, the Small Christian Communities. The Taegu Archdiocese, the Suwon Diocese, the Chuncheon Diocese, and the Integral Pastoral Institute of the Seoul Archdiocese all endeavored to integrate the structure of the decision making process in the parish.

The results of researching these new models are:

1) Pastoral ministry which is centered the Small Christian Community;

2) Divided into three branches, the Small Christian Community, Apostolic organizations, and Committees (the financial part is separated);

3) Reducing the Existing Parish Pastoral Council into the committees or shortening the decision making process;

4) Allowing the units of the basic organizations of the parish to have their autonomy to act more than before.

But the pastoral connection and sharing among the Small Christian Community, the Apostolic organizations, the Committees remain unclear (1.6. Recent integral efforts for the structure of the decision making process).

4.1.2. The Culture: The Korean Cultures

The Chugyong, 중용/中庸 was born in the Confucius period (BC. 552-479) of China. Confucius’ Chungyong was a practical guideline for the action. It means, “the state which is not going beyond nor falling short”, “the reaction which is corresponding with the situation without inclining to one side”, “the harmony without assimilation”, and “equilibrium and harmony.” It developed and changed its usage into the theory, thought, and the inner mental exercise which the superior man should keep (2.1. Chungyong, 중용/中庸).

The Chungyong was transmitted to Korea about A.D. 788. The meaning and usage of the Chugyong in Korea is the superior man (king, pastor, or leader) of the Korean society to keep in equilibrium and harmony or to correspond properly to a situation; to not incline toward or give preference to one side (organization). Some Korean religious assume that the Chungyong of Confucianism and the Chungdo, 중도/中道 of Buddhism; the Chungyong of Confucianism and the indifference of the Spiritual Exercise of St. Ignatius Loyola are the same concept (2.2. The Chungyong in Korea).

In the Korean Cultures, the superior man (pastor) should be required to respect each lay person as an attitude of the humility of the Chungyong, should not only ask the people (parishioners) to follow him but be willing to listen to the people’s (laity’s) desires and opinions as a moderation of the Chungyong, and should not give any preference to one organization or the Small Christian Community but take care of all parishioners with the equilibrium and harmony of the Chungyong in the Analects of Confucius and the Chungyong (2.3. The Chungyong as humility, moderation, and equilibrium and harmony).

The king of Korea participated in the diverse Jocham, 조참/朝參, with each class and each distinction to govern the people. The Jocham of the Choseon Dynasty was the morning Conferences between the king and his officials. There are several Jocham according to the issues and the statuses of the officials who participated in the meeting. It is similar to the Parish Pastoral Council and the Kuyeokjang Hoieui (the meeting of the local leaders of the Small Christian Community) to have several meetings according to the issues and the statuses of the members of the meetings. Otherwise, the Jocham of the Choseon Dynasty was not only the rite between the king and his officials but also the site of hearing the people’s voices, discussing, and deciding the government and policy (2.4. The Jocham, 조참/朝參).

In the coming modern Korean society, people awakened and increased their expectations. So, the king and the head of the organization started to listen to their voices, discussed, and decided together. In addition, people strongly want to participate in the decision making process that relates to their life. Otherwise, the one leader cannot have enough information for a decision but also cannot cover various people’s desires, interests, and all fields and conditions in modern society. A gradual change began in Korean society, so that nowadays the leader with responsibility entrusts the right of the decision making process and its activities to subordinate organizations or at least discusses with directors and then decides. On the way of the decision making process, Korean people take the Nunchi, 눈치, of others. They know that one’s decision will influence similar incidents in the future. The society and neighbors give silent pressure to those who are in the decision making process, so that they should be taking the Nunchi (2.5. Contemporary Korean decision making process).

4.1.3. The Tradition: The Church Traditions and Theological Teachings

The history of the Church that has read the signs of the times in the environment of the changing society and responded each time is shown through several ecclesiologies. The Second Vatican Council started to talk about Jesus and the Church (Lumen Gentium, 5). Vatican II confirms the Church’s mission which is transmitted by Christ to proclaim the Gospel, fulfill it, and so build God’s kingdom to the ends of the world. It is the most essential aspect of the foundation of the Church. It is the decision to respond to Jesus’ call, to love, choose, and fulfill the mission of the kingdom of God that remains the basis of the Church.

Vatican II expressed three images of the Church as People of God, as Body of Christ, and as Temple of the Holy Spirit (Lumen Gentium, 17). The Church as people of God image shows the evangelical community that all members of the Church, the clergy, the religious, and the laity, are the same brothers and sisters who have One God the Father without top and bottom in the Church; they share the communion in a horizontal level. St. Paul’s mystical Body of Christ is an image of the Church that all members of the Church take care of themselves by filling the weak parts (laity) of each other. The communion of the mystical body of Christ can be a relation to share it substantially in the exterior hierarchical orders because he made an order. The image of the Church as temple of the Holy Spirit gives great support to the Church in dealing with the limitations of the human world. Not only the Church community but also individuals of the Church have a special meaning in their lives from this image. This image of the Church shows the invisible Holy Spirit to make communion among the clergy, the religious, and the laity.

Vatican II asserted several models of the Church, such as the Church as Sacrament. When the faithful read the Gospel together, share their life in the light of the Gospel, and make the fraternal communion in the Small Christian Community, the Lord is sacramentally present. When the faithful start to apply the Gospel to their life and change their life, the Lord is sacramentally present. When the faithful work together to change their situations according to the Gospel in the Small Christian Community, the Lord is sacramentally present. The Small Christian Community will be a sacramental sign of the Lord’s Church. Another model is the Church as Herald. The Basic Ecclesial Communities chose the word of God as a standard of their faith and community lives. They first heard the word of God, tried to practice as they had heard in their daily lives, and changed their living conditions. The Gospel is the source and the standard of the communion between the Lord and the Church and among the members of the Church. Another model is the Church as Community of Disciples. The Small Christian Communities strongly unite with the Lord more and more through the intimate communion with the Lord and the communion inside of the disciples, who are focusing in their minds and experiencing the teaching of the Lord, so that they will be missioned as apostles to the world in the solidarity of the communion with the companion disciples. The Small Christian Communities are formed through the Lord’s words, fed the Lord’s eucharist, make a communion which cannot separate from the Lord, and unite with the Lord, so that they go to preach the Gospel as representatives and the apostles of the Lord forward in the midst of the world. Another model is the Church as Suffering Servant of the Lord. The Small Christian Communities are in the communion among the Lord, its members, and the world. The Small Christian Communities are directly feeling the sufferings which are from the world and becoming the victim of the power of the world which was caused by evil. As the Lord bore the sins of the world, the Small Christian Communities which believe in and follow the Lord experience the sufferings with their whole bodies in the midst of the world and pray thirstily for the salvation of the world to the Lord. The Small Christian Communities as a suffering servant of the Lord receive the power through the intimate communion with the Lord in the word and the unity with the Lord in the eucharist, so that they walk the way of the Gospel toward the salvation of the world. Another model is the Church as Communion. Communion ecclesiology connects the Church as an institution with the Church as a community of communities in which the faithful can participate actively and positively in the Church as a kingdom of God the Father and live the word of Jesus in their living conditions in solidarity with the poor by the empowerment of the Holy Spirit.

The Parish Pastoral Council is in the Code of Canon Law, Can. 536 §1. “If the diocesan bishop judges it opportune after he has heard the presbyteral council, a pastoral council is to be established in each parish, over which the pastor presides and in which the Christian faithful, together with those who share in pastoral care by virtue of their office in the parish, assist in fostering pastoral activity” (3.1. ecclesiology).

The Base Ecclesial Community was born due to insufficient numbers of priest situation in the Latin American Catholic Church. They wanted to praise God by hearing and sharing the Gospel through the liturgy of the word, and to realize the word which they heard and carved in their mind by sharing in community. It continued to apply the words and change not only religious life but also their daily lives. The evangelical life connected to the liberation of the oppressed. The basic ecclesial community is a subject of liberating from several oppressions which were pressing upon and grasping them like slaves. The Church is no longer an isolated passive saint group filled with self-admiration and self-sufficiency, but a society of societies in the World to make a better world which was already intended in Vatican II.

After Vatican II documents and Ad Gentes of 1965, African bishops reviewed their role in the East African Church and established the Association of Episcopal Conferences of East Africa. The African bishops acknowledged being self-reliant by Pope Paul VI’s visitation. The African bishops declared that being the Church as an instrument of salvation of the Lord should be local and be organized in the Small Christian Communities, and the Small Christian Communities should be agents for changing and transforming the Church and the society.

The Lumko Institute was established in 1962 to equip foreign Roman Catholic missionaries for service in Southern Africa. Lumko theologians chose the people of God of Vatican II for their Church model, Church as community. They took the Church as communion model in communion of Small Christian Communities. They explained the Small Christian Community as the most local incarnation of the Church according to the spirit of the Association of Episcopal Conferences of East Africa (AECEA). The Lumko pastorally implicated a community Church with the Small Christian Communities. They made many pastoral programs including the Problem Solving Scheme, as method of the decision making process (3.2. New way of being Church, community of communities).

The Federation of Asian Bishops’ Conferences (FABC)’s The Church-A Community of Faith in Asia: Statement of the Third Plenary Assembly at Bangkok of Thailand in 1982 explained the new way of being Church as the Church as Communion and its sharing as Christian charity. The Small Christian Community movement of the Lumko Institute was adapted by the fifth plenary assembly of the Federation of Asian Bishops’ Conferences (FABC) at Bandung of Indonesia in 1990. “The Church in Asia will have to be a communion of communities, where laity, Religious and clergy recognize and accept each other as sisters and brothers… the small Christian communities… There, they pray and share together the Gospel of Jesus, living it in their daily lives as they support one another and work together, united as they are ’in one mind and heart.’” The Small Christian Community’s spirituality which is corresponding with the Asian cultures is the spirituality of harmony. It was introduced in the Seoul Archdiocese and the Korean Catholic Church in 1992.

The important reasons why the Seoul Archdiocese chose the Small Christian Community movement are to recover the essence and nature of the Church and to evangelize the Church and the present world through proclaiming and realizing the Gospel and social service as the Church as communion in which all members of Church, bishops, priests, religious, and faithful participate together by the empowerment of the Holy Spirit. In the Post-Synodal Letter Toward God with Hope, Seoul Archbishop Nicolas Cardinal Jinseok Chung said concerning with the Parish Pastoral Council and the Kuyeokjang Hoieui, “the parish pastor discusses the contemporary issues of the parish in the Kuyeokjang Hoieui, the meeting of the leaders of the Kuyeok as the Small Christian Community, and it is better to receive the help of the Parish Pastoral Council” (3.3. Ecclesia in Asia).

4.2. The Co-relative Dialogues on Four Elements

In this section The Co-relative dialogues on four elements, I will discuss with the three dialogue partners (experience, culture, and tradition) how to make the Church a community of communion by listening well and examining the process of decision making. The four elements which are discussed by each partner are:

1) What is an appropriate form of the decision making process;

2) Who is part of the decision making process;

3) How the decision making process unfolds; and

4) How the decision making process enables and hinders communion among the clergy, the religious, and the laity in the parish.

I will co-relate three dialogue partners, experience, culture, and tradition on each element. This research can help how the pastor proceeds the decision making process.

4.2.1. The Appropriate Form of the Decision Making Process

In this section The Appropriate form of the decision making process, I will present the appropriate form of the decision making process with results of insights from the three dialogue partners, experience, culture, and tradition.

What is an appropriate form of the decision making process? People hope to realize what they want. There are several methods for each of them to realize their desires. If the people gather, there are diverse desires and diverse methods of realizing them. It is necessary to have forms and structures to express their diverse opinions, to listen and collect the desires, and to decide how to realize their desires. Whether the forms are unanimity, consensus, majority rule, or any other decision making form, a decision making structure is necessary.

What is an appropriate form of the decision making process according to the above research:

In the chapter 1. The Changing Korean Pastoral Policy (experience), the parish has had conflicts who make the decision of parish pastoral issues between the Small Christian Communities and the organizations with the pastor; between the Parish Pastoral Council and the Kuyeokjang Hoieui with the pastor after introducing the Small Christian Community (1.4.3. Struggles in decision making process). There is also the order of decision making process: the members of the Kuyeok and Pan, the Kuyeok and Pan meeting, the Kuyeokjang meeting, the chief Kuyeokjang, the Parish Pastoral Council. At the same time, the pastor also discusses with the director-priest and the religious during the decision making process (1.5.4. Results of 2007 Survey).

In the chapter 2. The Korean Cultures, the king or the leader with responsibility collected many people’s opinions and desires and finally decided, and many people followed these decisions in past days. Nowadays the leader with responsibility entrusts the right of the decision making process and its activities to subordinate organizations or at least discusses with directors and then decides (2.5. Contemporary Korean decision making process).

In the chapter 3. The Church Traditions and Theological Teachings, the form of the decision making process of the Small Christian Community’s ecclesiology of the Lumko Institute is unanimity. If a community decides through voting, the community is divided into two parts, the side of agreement and the side of disagreement. If a decision was made by the voting form, there is a dangerous possibility for those who hold the minority positions which were not selected to not actively participate (3.2.4. The Small Christian Community of the Lumko Institute).

The Church is not the for-profit organization. There are two kinds of the Church’s works. One is administrating the Church and the other is the pastoral ministry that is taking care of the people. The pastoral ministry which is taking care of people is not limited by time. Thus it is better to wait and seek a decision through continuous dialogue and cooperation until the opinions collected are as one and all persons who are concerned will be united with mutual recognition and consideration even though the minds of all parishioners are not the same. This is better than giving hurt to others and participating passively as a result of processing rashly. This form is corresponding with the image of the Lord waiting until all will return to the Lord and follow the Lord’s will in order that the Lord embrace all (ref. 2 Pet. 3:9).

In the words of St. Peter who said, “But do not ignore this one fact, beloved, that with the Lord one day is like a thousand years and a thousand years like one day” (2 Pet 3:8), the Church is opening for salvation of the people and is waiting continuously with mutual consideration and respect until the day of completion of the kingdom of God, “at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Phil 2:10-11). Because it is the essence and real job of the Church for her to change to the kingdom of God, she calls one by one into the salvific kingdom of God and realizes God’s salvific will there one day at a time.

Therefore, the appropriate form of the decision making process is to entrust administrating rights to the directors of the Church, and to tune several opinions, form one out of these, and go forward in the decision making process of pastoral ministry until all persons who are concerned with the incident and situation can positively participate.

4.2.2. The Participants of the Decision Making Process

In this section The Participants of the decision making process, I will present participants of the decision making process with results of research from the three dialogue partners, experience, culture, and tradition.

Who is part of the process of decision making? For the decision making process in real life experience, it is better for all to participate: those who provided the reason of the decision making, those who will receive the profits by the result of the decision making, and those who will process the decision making and do the result of it.

Who is part of the decision making process according to the above research:

In the chapter 1. The Changing Korean Pastoral Policy, the history of the Korean Catholic Church, the Choseon Dynasty assumed that the Korean Catholic Church was a dangerous challenge to the existing society, so they persecuted the Church. In the same way, the decision making according to the teaching of the Church as a contrasting society can be shown to challenge the existing society, again today. When decision making according to the teaching of the Church can be inculturated in Korean culture, the decision making according to the teaching of the Church can be settled effectively (1.1.1.2. Persecution period [1791-1886]).

In the chapter 2. The Korean Cultures, it is better to let those who will be influenced directly and indirectly by the result of the decision making participate. Korean people take the Nunchi, 눈치, of others. They know that one’s decision will influence similar incidents in the future. The society and neighbors give silent pressure to those who are in the decision making process, so that they should be taking the Nunchi (2.5. Contemporary Korean decision making process).

In the chapter 3. The Church Traditions and Theological Teachings, those who are not excluded are the theologian and those who are in good faith to check the decision making. The theologian and those who are in good faith check whether the decision making is in accordance with the word of the Lord and the Church’s teaching. If it is far away from the Church’s teaching, they should correct it how to correspond with the spirit of the Gospel and the Church. Even though one organization, one Small Christian Community, or one group of the Church made a decision, it is not only for them because the Church as the body of Christ is the organization which mystically connects each part. It is necessary for the result of decision making to consider its correspondence with the common good of the local society and the Church (3.1.2.2. The Church as Mystical Body of Christ and 3.1.3.5. the Church as Communion).

Therefore, those who should participate in decision making process are those who are involved in the issues and concerned with them and the Church theologians and those who are in good faith. It should also include those who collect the things which concern the issues and situations, study to find out the best pastoral response or solution, and suggest to the pastor so that the pastor can decide properly. This is necessary for the organization because these persons cannot always meet at the same time or discuss all together, and decide at once. To help with this situation reason there are two organizations according to the Code of Canon Law and the Post-Synodal Letter Toward God with Hope of the Seoul Archbishop: the Parish Pastoral Council and the Kuyeokjang Hoieui, 구역장 회의/區域長會議, which is the meeting of the leaders of the Kuyeok, 구역/區域, and the Pan, 반/班, as units of the Small Christian Community of the parish in the Korean Catholic Church. According to Toward God with Hope, the Kuyeokjang Hoieui, 구역장 회의/區域長會議, shares the pastoral wisdom and proposal for the future of the parish by the helping the Parish Pastoral Council, discussing the pastoral contemporary issues of the parish through the regular meetings, and promoting the autonomy of the Kuyeok and the Pan and the positive participation of the parishioners (3.1.4. The Parish Pastoral Council in the Code of Canon Law after Vatican II and 3.3.2. Pastoral letters and official documents of the Archbishop of the Seoul Archdiocese).

According to the Code of Canon Law and the Post-Synodal Letter Toward God with Hope of the Seoul Archbishop in contemporary society the pastor can separately manage the Parish Pastoral Council and the Kuyeokjang Hoieui with his capability. But it is very unstable to depend only on the one with responsibility, so it should be organized and include others. There can also be established a third organization which combines the Parish Pastoral Council and the Kuyeokjang Hoieui in the Korean Catholic Church. It is more effective and realistic to seek the new model of the Parish Pastoral Council by changing and complementing the existing structure of the Parish Pastoral Council.

4.2.3. The New Model of the Decision Making Process

In this section The New Model of the decision making process, I will present new model of the decision making process with results of research from the three dialogue partners, experience, culture, and tradition.

How the decision making process unfolds according to the above research:

In the chapter 1. The Changing Korean Pastoral Policy, the principles which makes the new model of the decision making process which was resulted by comparing several models of the Parish Pastoral Council in the Korean Catholic Church. The results of researching these new models are: 1) Pastoral ministry which is centered the Small Christian Community; 2) Divided into three branches, the Small Christian Community, Apostolic organizations, and Committees (the financial part is separated); 3) Reducing the Existing Parish Pastoral Council into committees or shortening the decision making process;. 4) Allowing the units of the basic organizations of the parish to have their autonomy to act more than before. But the pastoral connection and sharing among the Small Christian Community, the Apostolic organizations, the Committees are unclear (1.6.7. Result of researching models). In addition, there are the organizations and the systems to listen to the opinions of the parishioners and to let them participate in the decision making process, but it is commonly insufficient. Therefore it is very important to process the pastoral decision making in communion with the community. Because all opinions cannot be accepted and realized, so that the pastor (the Parish Pastoral Council) needs to keep the deep communion with the parishioners through the continuous dialogues and interesting (1.5.4. Results of 2007 Survey).

In the chapter 2. The Korean Cultures, the superior man (pastor) should keep in equilibrium and harmony and correspond properly to the situation; neither incline to one side (organization) nor give a preference to one side (2.1. The history of the Chungyong, 중용/中庸 in China and 2.2. The Chungyong in Korea). The king of Korea participated in the diverse Jocham (the morning Conferences) with each class and each distinction to govern the people. There are several Jocham according to the issues and the statuses of the officials who participated in the meeting. It is similar with the Parish Pastoral Council and the Kuyeokjang Hoieui (the meeting of the local leaders of the Small Christian Community) to have several meetings according to the issues and the statuses of the members of the meetings (2.4. The Jocham, 조참/朝參).

In the chapter 3. The Church Traditions and Theological Teachings, the Second Vatican Council presented communion between the Triune God and the people; among the people of God through the ecclesiology of the Church as Communion (3.1.3.5. the Church as Communion). In addition, The Parish Pastoral Council and the Kuyeokjang Hoieui should make good pastoral decisions to be the participant Church which the laity can positively and actively participate in the Church (3.3.1. Federation of Asian Bishops’ Conferences [FABC]). They should make good pastoral decisions to take pastorally care of the people of God with the pastor in communion of the parish (3.1.4. The Parish Pastoral Council in the Code Canon Law of the Second Vatican Council and 3.3.2. Pastoral letters and official documents of the Archbishop of the Seoul Archdiocese).

How the decision making process unfolds? As results, the pastoral decision making should be kept in equilibrium and harmony as well as in the spirit of the Gospel and the Church, shortened its process, and shared its result in communion of the people of God in parish. Each organization obviously is not dependent on each other but they should share the communion with the people of God in the parish. It should be continuously tried to form the new structure for keeping in equilibrium and harmony as well as in the spirit of the Gospel and the Church, shortening its process, sharing its result in communion of the parish.

4.2.4. The Variables of the Decision Making Process

In this section Variables of the decision making process, I will present variables of the decision making process with results of research from the three dialogue partners, experience, culture, and tradition.

What enables and hinders the decision making process according to the above research:

In the chapter 1. The Changing Korean Pastoral Policy, the Archbishop of the Seoul Archdiocese found out the Small Christian Community Movement as the Church’s way to go forward and to evangelize the Church and the society, chose the Small Christian Community Movement as the pastoral policy of the Archdiocese, and progressed enthusiastically the pastoral policy. As a result, the Small Christian Community Movement was widely spread and progressed the evangelization to the Church and the society through the evangelization of the Small Christian Communities (1.2. The background of introducing the Small Christian Community and 1.3. Introducing process of the Small Christian Community in the Seoul Archdiocese). Like this, the pastor’s enthusiasm, to find out what the best pastoral policy for parish pastoral ministries is with parishioners, educate and explain the pastoral policy to parishioners, and try to do pastoral ministries, can be a possible way to promote a decision making process. If the pastor does not interact with the parishioners, but instead investigates alone and decides alone, the parishioners’ opposition can be caused. This is similar to how the Seoul Archbishop met much opposition when he was in the decision making process about the Small Christian Community Movement, because he did not interact with priests of his archdiocese, but rather decided one-sidedly, and mandated the Small Christian Community Movement when he introduced it (1.4.2. General assignment and 1.4.3. Struggles in decision making process). The pastor needs the willingness to listen more to the parishioners’ opinions and invite positively the laity leaders to process the pastoral decision making in communion. The lay members of the Parish Pastoral Council need willingness more to participate actively in the pastoral decision making process as subjects (1.5.4. Results of the 2007 Survey).

In the chapter 2. The Korean Cultures, the superior man (pastor) should respect each lay person as a humility of the Chungyong, should not only ask parishioners to follow him but be willing to listen to lay people’s desires and opinions as a moderation of the Chungyong, and should not give any preference to one organization or the Small Christian Community but take care of all parishioners in equilibrium and harmony of the Chungyong in the Analects of Confucius and the Chungyong (2.3. The Chungyong as humility, moderation, and equilibrium and harmony). In modern Korean society, people awakened and increased their expectations. So, the king and the head of the organization started to listen to their voices, discussed, and decided together. In addition, people strongly want to participate in the decision making process that relates to their life. Otherwise, the one leader cannot have enough information for a decision but also cannot cover various people’s desires, interests, and all fields and conditions in modern society. A gradual change began in Korean society (2.5. Contemporary Korean decision making process).

In the chapter 3. The Church Traditions and Theological Teachings, one of the images of the Church of the Vatican II is the people of God. All faithful are same people of God by same baptism in the name of Christ and receive the call to implement Christ’s priesthood, prophecy, and kingship in their lives (3.1.2.1. The Church as People of God). The Federation of Asian Bishop’s Conferences declared “The Church in Asia will have to be a communion of communities, where laity, Religious and clergy recognize and accept each other as sisters and brothers. They are called together by the word of God which, regarded as a quasi-sacramental presence of the Risen Lord, leads them to form small Christian communities (e.g., neighborhood groups, Basic Ecclesial Communities and “covenant” communities). There, they pray and share together the Gospel of Jesus, living it in their daily lives as they support one another and work together, united as they are ‘in one mind and heart.’” (3.3.1. Federation of Asian Bishops’ Conferences [FABC]). If the pastor can recognize and accept his assistant priest, religious, and parishioners as sisters and brothers, he can take the decision making process with his people. If he does not, he will be lonely because of his sense of superiority, and his pastoral decisions cannot be accepted by his people with joy.

What the decision making process enables is the awareness, willingness, and trust of the pastor to listen to the voice of the Lord through the assistant priest, the religious, and the laity. It is also the conviction of the pastor that can acknowledge the Holy Spirit is working not only with him but with also all of the people of God in parish. What the process of decision making hinders is the lack of confidence, immaturity, dictatorship, or messianism of the pastor and the ignorance, greed, vested interest and concession, or selfishness of parishioners. There are discernment and wait for the change by the empowerment of the Holy Spirit to invite and accept each other in decision making process. It is better that the pastor not only seeks alone what is the best for his parishioner but also to be with his parishioners in the decision making process. It is also better for the pastor to educate and form the spirit of the Gospel and the Church, and explain his pastoral policy to the parishioners rather than he is give up and escape from the mutual understanding and participant pastoral ministry in communion with the Lord and parishioners by the excuse of the parishioners’ ignorance.

5. The Pastoral Response

I have discussed how the pastor helps to make the community a communion of the loving and salvific Triune God with the all parishioners through collecting the parishioners’ opinions and processing the decision making well. I found that the laity lives more deeply according to the Gospel and participates more positively in Church activities after introducing the Small Christian Community Movement. On the other hand, struggles have occurred between the Small Christian Communities and the organizations as well as between the Parish Pastoral Council and the Kuyeokjang Hoieui, the Small Christian Communities in the decision making process of the parish. Therefore there are efforts to solve struggles by re-organizing the Parish Pastoral Council and centering it in the Small Christian Communities thereby integrating the decision making process in the experience of the Korean Catholic Church which was established by the laity,.

I have discussed that the superior man (pastor) should be required to respect each lay person in an attitude of humility of the Chungyong, 중용/中庸, should not only ask the people (parishioners) to follow him but be willing to listen to the people’s (laity’s) desires and opinions as a moderation of the Chungyong, and should neither incline nor give any preference to one organization or the Small Christian Community but take care of all parishioners with the equilibrium and harmony of the Chungyong according to teachings of the Korean cultures, the Analects of Confucius and the Chungyong.

I have discussed the view of the Church as Communion in which the Church promotes the communion of the Triune God between the Lord and his brothers and sisters and helps spread the message of salvation through the Church Traditions and Theological Teachings. I also discussed the Base Ecclesial Community and the Small Christian Community of Latin America, Africa, and Asia; the process that the Small Christian Community Movement of the Lumko Institute of Africa introduced to the Korean Catholic Church through the Federation of the Bishiop’s Conferences of Asia.

I presented who and what method of the appropriate decision making process is for the parish to be the Church as Communion by dialogues each other among the experience of the Korean Catholic Church, the Korean cultures, and the Church Traditions and Theological Teachings.

I will propose ideas for how a pastor 1) listens to the lively and active voices and desires of the parishioners through not only the leaders of the organizations but also the leaders of the Small Christian Communities of the parish and 2) shapes the most effective pastoral decision making process to include consultation with all members who are selected from the Small Christian Communities, the committees, and the other organizations through the integral decision making process which is integrated the Kuyeokjang Hoieui (the meeting of the leaders of the Small Christian Community) and the Parish Pastoral Council. This goal can be acquired through the method of the decision making process (5.1). I will also propose ideas about who the pastor’s partners in decision making should be. It can be acquired through the general principles of the participant to solve the pastoral issues (5.2). I will also develop a guideline for the pastor on how to minimize struggles and conflicts between the Small Christian Communities and other organizations as well as between the Parish Pastoral Council and the Kuyeokjang Hoieui, 구역장 회의/區域長會議 (the leaders’ meeting of the Small Christian Communities) in parish pastoral ministries, and to take care of not only the Small Christian Community but also all parishioners. It can be acquired through the new model of the Parish Pastoral Council which includes the Small Christian Communities, the organizations, and the committees: a new structural concept: communion and sharing (5.3.1); the Parish Pastoral Team (5.3.2); the basic organizations of the new model (5.3.3); and the general guidelines for composing the new model of the Parish Pastoral Council (5.3.4). I will propose how the pastor can proceed effectively in the decision making process. It can be acquired through meeting the benchmarks of the pastor (The Parish Pastoral Team or the leader) in decision making process (5.4).

These will allow a pastor to organize the parish to be a community of communion with all parishioners. It can be seen in the section 5.5. Communion of the Triune God in the Parish.

5.1. The Method of the Decision Making Process

In asking what is an appropriate form of the decision making process, I presented that it is to entrust administrating rights to the directors of the Church, and to tune several opinions, form one out of these, and go forward in the decision making process of pastoral ministry until all persons who are concerned with the incident and situation can positively participate. I will propose the method of the decision making process, Pastoral Planning.

There are several cases where plans failed in pastoral ministry. The reasons for failing plans are almost always in the process of decision making. The problem which the community tried to solve was too big for their capacity. The community wanted to change the society at once. The community put in improper effort; the plan of solving the problem was not based on the faithful’s desires and requirements. The planning did not listen to the faithful and the specialists’ opinions. The plan was explained, required by a few groups, and was disagreed to by all members. The plan was agreed by all members but nobody felt they were involved in the plan except for only a few. The plan had no specific descriptions: who, what, when, where, why, and how; the plan gave preferences to a few, certain organizations, or groups; the plan needed too much money or effort. The motivation of the plan was weak, changing, or missing in its processing. The plan was improper with the spirit of the Church of Christ. Insufficient consideration of what the Lord wants community to do for each other and for our neighbors. Which plan is possible and near to the spirit of the Lord. The members do not want to go forward to the next level because the first stage of plans was too difficult to realize or members had an experience of failing to do it.[388]

I propose Pastoral Planning as a method of decision making process:

Stage 1. Engaging the pastoral reality

a) Listening

-What happens? When, who, where, how, why?

-What do those who are concerned with this incident/situation want?

b) Analyzing

-What is the context of this incident/situation? Cultural, social background.

-What are the good/positive and the bad/negative aspects and elements of this incident/situation?

-What will happen if this incident/situation continues? For you, those who are involved directly in it, those concerned about it, others.

-Who stands to gain and lose as a result of this incident/situation?

-Was this incident/situation strange or familiar for you?

-Are you happy with this incident/situation or not? Why?

-What burdens or gifts does this incident/situation present?

Stage 2. Discerning with Faith Community

a) Imaging

-What does the Lord see in this incident/situation?

-Why does the Lord allow you to encounter in this incident/situation?

-What is the Lord’s message to you through this incident/situation?

-Where is the Lord leading you through this incident/situation?

-What does the Lord want you to do?

-How would Jesus respond to this kind of situation?

b) Planning

-What do you want to do in this incident/situation?

-Who else will you involve in the consultation/planning stage?

-What results/changes do you expect?

-How will those who are concerned with this incident/situation respond to your planning?

-Does your planning correspond to the spirit of the Gospel and of the Church?

-What is the goal of the faith community through their involvement in this situation?

-How can you apply Jesus’ and the Church’s teaching to this incident/situation?

-How can you let the Lord be present in this incident/situation?

Stage 3. Responding Pastorally

a) Negotiating

-What are the various dimensions of the situation that need to be

kept in mind when formulating a response?

-What is the best pastoral response to this incident/situation?

-What are the short term goal and the plan in this incident/situation?

b) Organizing

-Who are your partners and opponents?

-With whom have you worked, are working and hope to work in this incident/situation?

-Who hasn’t, isn’t and won’t participate? Why? What will you do for him/her or them?

-How can you engage all of these different people?

c) Implementing

-What needs to be done?

-How will you prepare for it?

-What, when, where, with whom and how will it take place?

After doing this, this incident/situation will return to the first stage and start again in an ongoing process of reflection and action like a circle.

Pastoral Planning is: first, engaging with the pastoral reality which is the process of acknowledging the new and continuous incident/situation; second, discerning with the faith community which is the process of comparing, distinguishing whether it is corresponding to the Roman Catholic Church tradition or not, and confirming how to follow the Lord; third, responding pastorally which is the process of deciding how to do what has been decided. This method leads the community to make a pastoral team which is composed of the pastor, the assistant priests, the religious, and the lay leaders. This method is to enter and engage with the cultures and with religious traditions in dialogue with the experiences of the community.

In the first stage, engaging the pastoral reality, of the theological planning for the pastoral ministry, it is good to listen to the faithful and society and to analyze it concretely in the cultural and social background of the incident and situation. Analyzing not only the incidents/situations but also the personality of each partner is really important. In the second stage, discerning with the faith community, it is very good to seek first the Lord’s will and the Church’s teaching for incidents/situations before the planning because the community is community in the Church whether it is large or small. It is also good to seek the method that let the Lord be present in the concrete situation and to consider the relationship between each partner. Comparing the will and method of the pastoral team with the Lord’s will and method is to check the plan and to emphasize a conviction and meaning for solving incidents and situations in the Lord. In the third stage, responding pastorally, it is good to seek the possibility of several ideals in the present. Negotiating is a kind of way of incarnating the spirit of the Lord in this world. Organizing is really necessary between people in modern society so that concrete implementation can go according to plan and be fruitful. Returning to the first stage with the result after one trial continues the effort to solve the incidents/situations. But the above method has a possibility to take such a long time in planning as to be a hard and boring time because of too many requirements in the real situation.

5.2. The General Principles of the Participant to Solve the Pastoral Issues

In asking who is part of the decision making process, I presented that those who are involved in the issues and concerned with them and the Church theologians and those who are in good faith. It should also include those who collect the things which concern the issues and situations, study to find out the best pastoral response or solution, and suggest to the pastor so that the pastor can decide properly. The organization which these people include in is the Parish Pastoral Council and the Kuyeokjang Hoieui, 구역장 회의/區域長會議, according to the Code of Canon Law and the Post-Synodal Letter Toward God with Hope of the Seoul Archbishop in contemporary society. I will propose the general principles of the participant to solve the pastoral issues.

The general principles to solve the pastoral issues concerning with the participants in the decision making process:

First, hold diverse meetings of each basic unit to listen to everyone’s opinions. It should connect the meetings to the whole organization.

Second, let the leaders and the directors of each meeting participate in the decision making process.

Third, adjust to correspond with the spirit of the Gospel and the Church in listening to the opinions and making a decision through the leader and the director.

Fourth, the decision making process should be autonomous to collect all opinions. Never should the pastor be dealt with the same as a member of the Parish Pastoral Council, nor should the members of the Parish Pastoral Council press the pastor by their collected opinion. But it is better for the pastor to accept the opinions of the members of the Parish Pastoral Council and participate in the decision making process according to the spirit of the Church law if it is not out of the boundary of the spirit of the Gospel and the Church.

5.3. The New Model of the Decision Making Process Structure

In reviewing how the decision making process unfolds, I presented that the pastoral decision making should be kept in equilibrium and harmony as well as in the spirit of the Gospel and the Church, shorten its process, and share its result in communion of the people of God in parish. Each organization obviously is not dependent on each other but they should share the communion with the people of God in the parish. I will propose the new structural concept of the new Parish Pastoral Council which is integrated with the Kuyeokjang Hoieui as ‘communion and sharing.’ For communion and sharing in the new model of the Parish Pastoral Council, the pastor can make the Parish Pastoral Team. I will also propose the basic organizations of new model and the general guidelines for composing the new model of the Parish Pastoral Council.

5.3.1. The New Structural Concept: Communion and Sharing

The new model avoids the pyramid structure. There is no concept of the ‘top’ and ‘down’ but the circle. The new structural concepts of the new Parish Pastoral Council which is integrated the Kuyeokjang Hoieui are communion and sharing. The new model concentrates not on systems of the work of God but on each personality of the people of God. The center is the Triune God, the others are all the same as the people of God. There are two charts, the chart of the Parish Pastoral Team and the chart of the basic organizations of the Parish Pastoral Council.

There is the Triune God in center of the new model of the Parish Pastoral Council. Everyone knows well the Triune God is in the center of the Church, but as yet this concept has not been expressed in the structure of the Parish Pastoral Council. It is better to put the Triune God at the center in the structure of the Parish Pastoral Council even though He is invisible and everything of the Church is not directly supervised by the Triune God.

The New model is intended to be the Church community which shares communion with the clergy, the religious, and the lay leaders each other. It should be the community as communion which the Small Christian Communities, the 벤 다이어그램 apostolic organizations, and the committees are the independent individuals and share each other.

The chart of the structure of new Parish Pastoral Council which is integrated the Kuyeokjang Hoieui is:

5.3.2. The Parish Pastoral Team

The way of keeping in equilibrium and harmony and sharing communion in parish can solve through the meeting of three representatives with the pastor, the assistant priest, and the religious. These representatives can be made into the Parish Pastoral Team. Each part of the Small Christian Community, Committee, and the Cooperation of Apostolic Organization can make communion, share their activities, and make decisions with the pastor, each other, and all parishioners in the Parish Pastoral Team. Each partner, the Small Christian Community, Committees, and the Cooperation of Apostolic Organizations can make good pastoral decisions to take care pastorally of the people of God in keeping in equilibrium and harmony, shortening their process, and sharing their results in communion of the parish. They are mutually independent and cooperative individuals with the pastor for taking care of the people of God in the Parish Pastoral Team. After the Parish Pastoral Team meeting, each partner can announce the results of the meeting or print them in the weekly bulletin magazine to share them and take communion with each part and the whole people of God in the parish.

The pastor can compose the Parish Pastoral Team to take effective care of parishioners in order that parishioners can share communion with each other in Church life. The Parish Pastoral Team makes all decisions for the pastoral issues of the parish. They take charge of the secretary and the planner of the existing model. It is a kind of the sharing and collective leadership. The Parish Pastoral Team of the new model of the Parish Pastoral Council is composed of the pastor, the assistant priest(s), the religious, the president of the Parish Pastoral Council, and its vice presidents which are leaders or representatives of basic organizations: the Small Christian Communities; the committees; the apostolic organizations (it can be extended the social actions and services pastoral committee; the youth and young adult’s pastoral formation committee; the Elder pastoral committee by their special distinction).

This Parish Pastoral Team is not just a step of the decision making process although it is similar with the standing committee and the presidents’ meeting of new model of the Parish Pastoral Council. The Parish Pastoral Team is not only a relationship of command and obedience among the clergy, the religious, and the lay leaders but also one of love of the Triune God for the people of God. They unite their minds and hearts and help the pastor, so that all together take pastoral care of parishioners.

The Chart of the Parish Pastoral Team of New Model of the Parish Pastoral Council is:

There are divisions between God and the second circle (the pastor, the assistant priest(s), and the religious); and between the second circle and the third circle (the president and vice presidents) with the solid line in the Parish Pastoral Team of the Parish Pastoral Council. The second circle can directly and pastorally connect with the basic organizations. The basic organizations connect with the dotted line, have a mutual relationship, and share with each other.

5.3.3. The Basic Organizations of New Model

The basic organizations which the leaders or representatives are appointed as vice presidents of the Parish pastoral Council are:

1) the Small Christian Communities: the Jiyeokjang Meeting (Jiyeokjang Hoieui), the Kuyeokjang Meeting (Kuyeokjang Hoieui), the Panjang Meeting (Panjang Hoieui), the Kuyeok and Pan Meeting (Kuyeok Moim and Pan Moim);

2) the Committees: the Liturgy Committee (the Master of Ceremony and Lector, Choir, the Eucharist Server, the Altar Flower, the Altar Server, Altar Boy), the Mission Committee (RCIA, Sacrament of the Confirmation [their members can be from the Bible Study Organizations because the catechisms and all educations are based on the Bible], the Bible Study), the Education Committee (the Advent and Lent Retreat, the several lectures), the Facilities and Management Committee, the Family Committee, etc.;

3) the Cooperation of Apostolic Organizations: the Legio Mariae, Adoration of the Blessed Sacrament, Encounter, Cursillo, the Charismatic Movement, etc.;

[4) the Youth and Young Adult’s Pastoral Formation Committee: the primary, middle, and high school students of the Sunday Schools and their teachers; the Children’s Small Christian Communities; the young adult’s apostolic organizations; etc.;

5) the Elder Pastoral Committee: the Elder School, the service for the dead, the elder apostolic organizations, etc.;

6) the Social Pastoral Committee: the several social actions and services for the poor and local society which are the Vincent De Paul Society and the Service for the dead, etc.]

The chart of the basic form 1 of the basic organization, the Small Christian Communities, is:

The chart of the basic form 2 of the basic organization, the committees is:

The chart of the basic form 3 of the basic organization, the Cooperation of Apostolic organizations is:

It connects pastorally direct line between the pastor (the Parish Pastoral Team) and each Small Christian Community, committee, and organization as close as possible in new model.

5.3.4. The General Guidelines for Composing the New Model of the Parish Pastoral Council

The general principles of composing the new model of the Parish Pastoral Council are follows:

1) The Parish Pastoral Council keeps in their mind that they should be able to keep in equilibrium and harmony, to shorten to a good pastoral decision making process, to share their results for taking pastoral care of the people of God with the pastor in communion of the parish.

2) The pastor forms the Parish Pastoral Team in the Parish Pastoral Council with the assistant priest, the religious, and the lay leaders. The Parish Pastoral Team participates actively in whole pastoral ministries with direct responsibility. The Parish Pastoral Team can take a role of the plan and adjust of the parish pastoral ministry. The Parish Pastoral Team checks all decisions of the parish whether they correspond with the spirit of the Gospel and the Church or not. The Parish Pastoral Team adjusts the events and schedules not to duplicate but to arrange them holistically in the schedules and situations of the parish.

3) The leaders or representatives and the pastoral directors of the laity should correspond with the spirit of the Gospel and the Church. To ensure diversity and representation of the male and female members, it can put the male president and female president in the Parish Pastoral Council or the male and female directors of the Small Christian Community as presidents and vice presidents in the Parish Pastoral Council. It is better to select the lay leaders from each area Small Christian Community or appoint the directors of them, Jiyeokjang, Kuyeokjang, and Panjang.

4) It is better for the Kuyeokjang Hoieui (the Kuyeokjang’s meeting) to make a meeting of the director of the Kuyeok or the Jiyeokjang Hoieui (the Jiyeokjang’s meeting) if there is the Jiyeok larger than the Kuyeok. Kuyeokjang Hoieui can make staffs and allow them to participate. The Kuyeokjangs (or Jiyeokjangs) participate in the Parish Pastoral Team as vice presidents of the Parish Pastoral Council

5) The pastoral director of the Committees can select among the committees, members of the committees, or among the experienced parishioners of the committees and participates in the Parish Pastoral Team as a vice president of the Parish Pastoral Council.

6) It is better to include the leaders or representatives of the Cooperation of Apostolic Organizations for developing and growing the apostolic and devotional organizations in equilibrium. The director of it can participate in the Parish Pastoral Team as a vice president of the Parish Pastoral Council.

[7) The pastoral directors of the Youth and Young Adult’s Pastoral Formation Committee, the Elder’s Pastoral Committee, and the Social Pastoral Committee participate in the Parish Pastoral Team to consider pastorally for the youth who will take charge of the future of the Church, the elders who took charge of the Church, and the social workers and volunteers who will take charge of the social action and service of the parish to the local society as vice presidents of the Parish Pastoral Council]

8) The Financial Council’s director can participate in the Parish Pastoral Team when it is needed.

5.4. Benchmarks for the Pastor (The Parish Pastoral Team or the Leader) in the Decision Making Process

In reviewing what enables and hinders the decision making process, I presented that what enables is the awareness, willingness, and trust of the pastor to listen to the voice of the Lord through the assistant priest, the religious, and the laity. It is also the conviction of the pastor that can acknowledge that the Holy Spirit is working not only with him but with also all of the people of God in the parish. To hinder that is to acknowledge the lack of confidence, immaturity, dictatorship, or messianism of the pastor and the ignorance, greed, vested interest and concession, or selfishness of parishioners. There are discernment and wait for the change by the empowerment of the Holy Spirit to invite and accept each other in decision making process. I will propose the benchmarks for the pastor (The Parish Pastoral Team or the leader) in decision making process.

Benchmarks for the pastor (The Parish Pastoral Team or the leader), who is working with the faithful and letting them be alive and participate actively in the Church, to keep in his mind in the decision making process are:

1. The pastor (the Parish Pastoral Team or the leader) sees each human being one by one as a precious being.

2. The pastor (The Parish Pastoral Team or the leader) finds out the talent and potential of each person which was given by the Lord.

3. The pastor (The Parish Pastoral Team or the leader) listens to the desires of each human being.

4. The pastor (The Parish Pastoral Team or the leader) discusses with the individual or the community before starting to do something for the individual or the community.

5. The pastor (The Parish Pastoral Team or the leader) knows that it is more important to listen and collect the community’s opinions rather than simply determine the best thing for the community.

6. The pastor (The Parish Pastoral Team or leader) waits enough until he or she or the community can find out oneself or themselves what he/she or they need to do and how to do it rather than the pastor (The Parish Pastoral Team or the leader) suggesting thoughtlessly the direction.

7. The pastor (The Parish Pastoral Team or the leader) knows clearly what the desires, opinions, and the living conditions of the person, whom the pastor (The Parish Pastoral Team or the leader) takes care of in view of God’s creation and love for salvation, are.

8. The pastor (The Parish Pastoral Team or the leader) humbly receives the agreement of him (them or her) or the community to whom the pastor (The Parish Pastoral Team or the leader) wants to suggest his idea.

9. The pastor (The Parish Pastoral Team or the leader) knows that the good suggestion is not the best unless it is really possible to fulfill and change the person involved in a real situation.

10. The pastor (The Parish Pastoral Team or the leader) reminds himself (themselves/herself) that it is more important to suggest than to demand his (their or her) good idea, so that one can follow the pastor (The Parish Pastoral Team or the leader) with joy.

11. The pastor (The Parish Pastoral Team or the leader) says, “No” to the community if the community’s desires do not correspond with the spirit of the gospel and the Church.

12. The pastor (The Parish Pastoral Team or the leader) seeks, knows, and says what the Lord’s will is for the person in the situation.

13. The pastor (The Parish Pastoral Team or the leader) remembers that the completion of human beings’ goals is fulfilled only by unity with the Lord’s will.

14. The pastor (The Parish Pastoral Team or the leader) holds that the cause of fruitfulness in ministry is not human beings but the Lord.

5.5. The Communion of the Triune God in the Parish

The parishioners feel that they are loved when the pastor (the Parish Pastoral Team) listens to their opinions and decides to involve their opinions. At that time, they can share deep communion between the pastor and the parishioners. The pastor can share communion through listening to the parishioners’ opinions and meditating how the Lord sees them. In communion with the Lord, he shares sincere communion when he lightens his meditation by the light of the Gospel with the parishioners, shares the opinions in the Lord’s will, decides, and implements them.

The pastor finds out the pastoral objects which are those who are in trouble and the difficult issues of the parish, prepares the pastoral proposals for them through the decision making process, implements with the Parish Pastoral Team, and then the communion between the pastor and the parishioners becomes deeper, and finally feels brotherhood. The pastor and the Parish Pastoral Team are in a relationship as much as they are in a defined job or a defined responsibility. It is a cooperating relationship to embrace the brothers and sisters with the Lord’s love, to suggest the salvific way, and to go toward the salvific way together. In the process that the Gospel is applied in present and the pastoral objects and their around situations are changed according to the Gospel, shared a joy and the hopes, and the griefs and the sorrows (Gaudium et Spes, 1) together, and shared a joy of the kingdom of God and communion of the Triune God between the pastor and the Parish Pastoral Team.

The pastor wants to be with the Parish Pastoral Team like the Lord wanted to be with his disciples (ref. Mk 3,14) even though it is not the same relationships as that between the Lord and his disciples who distributed the miracles of the Lord to the people. As the Lord called the disciples friends and wanted to be companions of the salvific works and apostles who will implement the salvific mission of the Lord (ref. Jn 15,15-17), the pastor receives the Parish Pastoral Team not as laity who obey the word of the pastor but as companions who engage in salvific pastoral ministries together according to the calling of the Lord. Indeed, they will be the real team to realize the salvific pastoral ministry as the companions and helpers by doing so together. If the pastor will be with the Parish Pastoral Team, he can listen more deeply to the voices of the people than he could alone in the rectory. They are not in a private and selfish relationship but rather a relationship which sincerely considers together, seeks, and shares the proper opinions for responding pastorally. The pastor can easily solve problems when he works with the Parish Pastoral Team than when he tries to tackle the heavy and difficult issues for alone. It is a relationship to share communion of the Triune God among the Lord, the pastoral objectives, and the Parish Pastoral Team which is united with the pastor

The decision making process in the ecclesiology of the Church as Communion is the process of fulfilling communion, the process toward communion with the Lord and the parishioners, and the process of realizing the pastoral ministry of the Lord in communion. When the pastor lightens pastoral issues by the light of the Gospel and proceeds to the decision making with the Parish Pastoral Team, the leaders of the local Small Christian Communities and the organizations, and the parishioners, this communion extends to communion of Triune God among the Lord, the pastor, and the all parishioners in the empowerment of the Holy Spirit. At that time, the parish will be a community of communion of the Triune God who shares with everyone the God the Father, the son, and the Holy Spirit. “Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling with him” (Jn 14,23).

In fulfilling the relationship of the communion of the Triune God like this, the pastor strongly trusts that the Lord sent the laity to help and to work with the pastor in pastoral ministries as God sent the Holy Spirit to be the helper of the salvific ministries to the Church. “If two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father.” (Mt 18,19). The pastor hopes and waits that the laity are to be not only the pastoral objectives whom he governs and leads to salvation but also the pastoral companions and helpers whom he works with for the completion of the kingdom of God in this world. “But if we hope for what we do not see, we wait with endurance” (Ro 8,25). The Lord calls disciples, forms them, makes them the friends of the Lord, and finally lets them continuously implement the work of the Lord. The pastor also educates, forms the lay leaders with the Lord’s love to be really good disciples and the apostles of the Lord and the Church and finally works with them. “No one has greater love than this, to lay down one's life for one's friends” (Jn 15,13).

I conclude deciding to apply these proposals in my parish if I will be a pastor after school, to study more these proposals in the pastoral institute of the Catholic University of Korea, and to teach these proposals in the Catholic University of Korea, the seminary of the Seoul Archdiocese, while I am praying for the Korean Catholic Church to be a site which the pastor shares communion with the parishioners each other and for the salvation of the world.

6. Addendum – Survey Questions

Dear pastors and lay leaders,

I thank you for your efforts in pastoral ministry. I want to ask about the process of decision making of the parish pastoral ministries. This survey is for my thesis project in the Ecumenical Doctor of Ministry program at Catholic Theological Union. The topic of this thesis project is “the parish pastoral ministries in the Korean Catholic Church.“ The goals of this thesis-project are to research how a pastor can most effectively listen to the lively and active voices and desires of the parishioners through the leaders of the Small Christian Communities and the leaders of the other organizations in the Parish Pastoral Council, for example, the Legio Mariae, Marriage Encounter, Cursillo, the Charismatic Movement, the Vincent de Paul Society, etc. I also want to research how a pastor can shape the most effective pastoral decision making process that includes consultation with all members who are selected from the Small Christian Communities and the other organizations in the Parish Pastoral Council. This will allow a pastor to facilitate the parish and to be a community of communion with the faithful.

Please give your best answer even though you are very busy and have a heavy burden.

Heungbo Shim

Ecumenical Doctor of Ministry Program

Catholic Theological Union

1. Please describe the situation of the Small Christian Communities in your parish.

2. Please describe the situation of the organizations in your parish.

3. How is the membership of the Parish Pastoral Council composed?

4. What can you tell me about the relation between the Small Christian Communities and the organization in your parish?

5. If there are difficulties in this relationship – in your opinion, what may be the cause/s?

6. If you gave a positive response to No. 5, what would you suggest as possible solutions or ways of addressing these difficulties?

7. How do you listen to voices and desires of the faithful? (from whom, what processing)

8. What is the process of pastoral decisions making in your parish? Who is involved?

9. Please give any good recommendations or proposals about the listening and the decision making process of the parish pastoral ministries that you have developed.

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[1] James D. Whitehead & Evelyn Eaton Whitehead, Method in Ministry: Theological Reflection and Christian Ministry, Revised Edition (New York: Sheed & Ward, 1995).

[2] Heungbo Shim, Work, Rest, And! (Seoul: Catholic Publishing Company, 1994) pp. 235-239; The Catholic Catechism (Seoul: Catholic Publishing Company, 200) pp. 229-232.

[3] It was the Usan-ri Toichon-myun Kwangju-kun of the Kyounggi-do

[4] It was in the Hapoom1-ri Sanpook-myun Yeojoo-kun of the Kyounggi-do

[5] His Christian name is John Baptist, and he wrote the Seongkyoyoji, 성교요지/聖敎要旨, and the Cheonjukongkyoungka, 천주공경가/天主恭敬可 etc. He sent Seunghoon Lee to Peking Catholic Church in 1783, baptized by him in 1784, and martyred by fasting in his home.

[6] Already in the reign of Kwanhaequn, 광해군/光海君, (1608-1623), Sugwang Yi made reference to Matteo Ricci’s The principles of Catholicism (Chonju sirui) in his Chibong Yusol in Choseon Dynasty by Kibaik Lee, Edward W. Wagner tr., A New History of Korea (Harvard University Press, 1984) p. 239; The true Significance of the Lord of Heaven by Peter H Lee, Sourcebook of Korean Civilization Vol. 2, (Columbia University Press, 1993) p. 132.

[7] He started to mission to China in 1601. He proclaimed the gospel from the top class to low class. He was welcomed because of his intelligences about the mathematics and astronomy. He was blamed by other missionaries because he considered the local cultures and traditions too much.

[9] He was born in 1796 at French, the missionary of Mission Etrangetres de Paris (MEP: The Foreign Missionary of Paris), his Korean name is 범세형/范世亨, and martyred 1839.

[10] He was born in 1854 at French. He was the missionary of Mission Etrangetres de Paris (MEP: The Foreign Missionary of Paris), his Korean name is 장경일/張敬一, and martyred in 1866. He bought the ground of the Myoungdong Cathedral, and started to build the Cathedral.

[11] It is an offering to the ascendant at Memorial Day when they are died, ‘Seolna’l (January 1^st by lunar calendar), and ‘Chuseok’ (August 15^th by lunar calendar) every year.

[12] The Catholic Bishops’ Conferences of Korea, Report of Korean Catholic Church Present Situation, (December 31, 2006).

[13] Pastoral Council of Korean Catholic 200 annuals, The Social Research of Pastoral Council (Seoul, 1985) pp. 355-357.

[16] This resource comes from the Office toward the Evangelization for the 2000s

[17] Soohwan Kim, The Pastoral letter of the Seoul Archdiocese (1992) p.2.

[19] Soohwan Kim, The Pastoral letter of the Seoul Archdiocese (1993) p. 1; Evangeli Nuntiandi, 17. 18. 19.

“17. In the Church's evangelizing activity there are of course certain elements and aspects to be specially insisted on. Some of them are so important that there will be a tendency simply to identify them with evangelization. Thus it has been possible to define evangelization in terms of proclaiming Christ to those who do not know Him, of preaching, of catechesis, of conferring Baptism and the other sacraments.

Any partial and fragmentary definition which attempts to render the reality of evangelization in all its richness, complexity and dynamism does so only at the risk of impoverishing it and even of distorting it. It is impossible to grasp the concept of evangelization unless one tries to keep in view all its essential elements.

These elements were strongly emphasized at the last Synod, and are still the subject of frequent study, as a result of the Synod's work. We rejoice in the fact that these elements basically follow the lines of those transmitted to us by the Second Vatican Council, especially in "Lumen gentium," "Gaudium et spes" and "Ad gentes."

18. For the Church, evangelizing means bringing the Good News into all the strata of humanity, and through its influence transforming humanity from within and making it new: "Now I am making the whole of creation new." But there is no new humanity if there are not first of all new persons renewed by Baptism and by lives lived according to the Gospel. The purpose of evangelization is therefore precisely this interior change, and if it had to be expressed in one sentence the best way of stating it would be to say that the Church evangelizes when she seeks to convert, solely through the divine power of the message she proclaims, both the personal and collective consciences of people, the activities in which they engage, and the lives and concrete milieu which are theirs.

19. Strata of humanity which are transformed: for the Church it is a question not only of preaching the Gospel in ever wider geographic areas or to ever greater numbers of people, but also of affecting and as it were upsetting, through the power of the Gospel, mankind's criteria of judgment, determining values, points of interest, lines of thought, sources of inspiration and models of life, which are in contrast with the Word of God and the plan of salvation.”

[20] Soohwan Kim, The Pastoral letter of the Seoul Archdiocese (1993) p.2.

[21] Kyoungnam Shin, Small Christian Communities and Religious Education: A study of the movement in the archdiocese of Seoul (New York: Fordham University, 2004) p.36.

[22] Pope John Paul II, Redemptoris Missio (On the permanent validity of the Church's missionary mandate, December 7, 1990) no. 51.

[23] Soohwan Kim, The Pastoral letter of the Seoul Archdiocese (1992) p.3.

[24] Joohyun Roh, A Study on ‘Theory of Small Christian Comunities of Catholic Church: Focused on the Seoul Archdiocese’s Realization-efforts’ (Seoul: Seogang University graduated school, 2002) pp.76-77.

[25] DongYeop Cha, The Foundation of Ministry for the Church Community: The Principles and Methods of Small Christian Communities (Seoul: Catholic Publishing Company, 2001) p.79.

[26] For All the Peoples of Asia Vol. 1: Federation of Asian Bishops’ Conferencess Documents from 1970 to 1991, ed. Gaudencio Rosales, D.D. and C.G. Arevalo, SJ. (Maryknoll, New York: Orbis Books, 1992) p. 287; The Federation of Asian Bishops’ Conferences, “The Final Sstatement of the Ffifth Plenary Assembly of FABC 1990,” no. 8.1.1. (Revised September, 2007)

[28] Soohwan Kim, Pastoral letter, 1991-1992; Donghyun Kyung, Understanding of Church ministry and Korean Cathjolic ministry (Seokang University graduated school, 1998) p.53.

[29] Kwanjin Lee, “New way of evangelization: suggestion of lay for the Evangelization”, in Theology and Thought Vol. 8. (Seoul: Catholic University Press, December, 1992) pp. 131-135; The Catholic Times (1992. 10.11).

[30] The Seoul Archdiocese Official letter Prot. No 92-19 (1992).

[31] The Peace Times, “the confirmation of the possibility to realize the Small Christian Community” (December 20, 1992); The Catholic times, “Starting gradually the Small Christian Community of the parish” (December 20, 1992).

[32] The Peace Times, ‘Installing the Evangelization Institute’, 1993. 3. 21.

[35] This resources come from the Office toward the Evangelization for the 2000s.

[37] Wollki Chung, The Pastoral Process involved in the Promotion of the Small Christian Community in the Korean Catholic Church (Seoul: MA Thesis Catholic University, 2005) p. 129-

[38] The Seoul Archdiocese, ‘Group discussion of priests at annual meeting in 1997’, the Evangelization Office (1997).

[39] Jinseok Cheong, ‘The Pastoral Letter’, the Seoul Archdiocese, 1999.

[40] Dongyeop Cha, The foundation of ministry for the church community: The principles and methods of small Christian communities (Seoul: Catholic Publishing Company, 2001) pp. 26-27.

[42] Wooil Kang, ‘The church is a community of communities’ in Kyunghyang Magazine (1993/3), p.19. After the Small Christian Community Movement, it increased 51.2% of the parishioner, in The CatholicTtimes (2000) p. 47.

[44] Dongyeop Cha, “The Theological Installation between the Small Christian Community and the Legio Mariae”; Junhan Sung, “Suggestion for Cooperated Progress between the Small Christian Community and the Legio Mariae”; Jongwook Kim, “Searching New Relation with the Small Christian Community and the Legio Mariae”; Youngok Kang, “Report of Parish Survey for the cooperation and development between the Small Christian Community and the Legio Mariae” in the Second Small Christian Community National Meeting, (1992) pp. 251-321; Youngok Kang, “the Small Christian Community and the Organization” in the Catholic Bishops Conferences of Korea Symposium VI (July 10, 2004).

[45] Nicolas Cardinal Jinseok Chung, the Post-Synodal Letter Toward God with Hope of the Seoul Archbishop, no. 28, (Seoul: Seoul Archdiocese, 2003), p. 102.

[53] Jiyeok (지역/地域, area) is an upper level than Kuyeok and Pan of the Small Christian Community of the large parish (Jiyeok-kuyeok-Pan) or special area which is not belonged to any Kuyeok of the parish. In the small parish, there is no Jiyeok level but only the Kuyeok and Pan levels.

[54] Anselm Prior, Towards a Community Church: The Way Ahead for Today’s Parish, No. 28 in the Series Training for Community Ministries, Lumko Institute (1990) p. 40.

[55] The Lumko Institute, “B/9 SCCs and Associations,” AsIPA B: Small Christian Communities: Formation for the Christian Commjunity, p. 4.

[56] Won Cheon and Kyongmin Kim, Reformation and Change of the Pastoral Organization of the Diocese and the Parish, the Seoul Archdiocese Integral Pastoral Institute third presentation (Seoul: 2006) p. 34.

[58] Ref. Qoted in Committee of the Synod of the Seoul Archdiocese, Report on the Basic Study (2002.1.25), p. 118.

[63] Seonyong Park, Evaluation on ‘the Reformation and Change of the Pastoral Organization of the Diocese and the Parish,’ the Seoul Archdiocese Integral Pastoral Institute third presentation (Seoul: 2006) p. 43.

[64] Roman Cathlolic Taegu Archdiocese, “The Rule of the Parish Pastoral Council”, 2007 Manual of Pastoral Education for the volunteers of the Parish (2007) pp. 35-45.

[65] Roman Catholic Suwon Diocese, “The Rules of the Parish Pastoral Council of the Roman Catholic Suwon Diocese,” The Book of Rules (2003) pp. 98-116.

[66] Roman Catholic Chuncheon Diocese, “The basic form of the parish community of the Chuncheon Diocese”, The Presentation at the Small Christian Community Korea National Meeting (2001)

[67] I describe the Chinese character in English as following the Korean-Chinese’s pronunciation.

[68] Confucius, Confucius: Confucian Analects, The Great Learning and The Doctrine of the Mean, tr., James Legge (New York: Dover Publications, Inc, 1971)

[69] Confucius, tr., James Legge, ibid, p. 242 (논어/論語先進篇 15 “過猶不及”).

[70] Confucius, tr., James Legge, ibid, p. 350 (論語堯曰篇 1 “允執厥其中”).

[71] Confucius, tr., James Legge, ibid, p. 143 (論語學而篇 12 “禮之用和爲貴”).

[72] Confucius, tr., James Legge, ibid, p. 273 (論語子路篇 23 “君子和而不同小人同而不和”).

[73] Chasa, The Great Learning and the Chungyong, tr Ilbong Park, ibid, p. 3; ____, Kawon Lee, tr., ibid, p.10.

[74] Chasa, tr Ilbong Park, ibid, p. 6; ____, Kawon Lee, tr., ibid, p.18.

[77] 中庸序 “憂道學之失其傳而作也”

[79] 中庸序 “人心惟危道心惟微惟精惟一允執厥中”

[80] Confucius, tr., James Legge, ibid, p. 383 (中庸 1-1 “天命之謂性率性之謂道修道之謂敎”).

[81] Confucius, tr., James Legge, ibid, p. 384-385 (中庸 1-4. “喜怒哀樂之未發謂之中發而皆中節謂之和中也者天下之大本也和也者天下之達道也致中和天地位焉萬物育焉”).

[82] Confucius, tr., James Legge, p. 382 (中庸序 “不偏之謂中不易之謂庸”).

[85] Hyungsung So, “A theory of the Chunghwa of Zhang shi” (장식의 중화설 張栻中和說), Eastern Philosophy Vol. 22 (Korean Eastern Philosophy Association, Dec. 2004) pp. 118-119.

[86] Confucius, tr., James Legge, ibid, p. 384 (禮記中庸 “喜怒哀樂之未發謂之中者言喜怒哀樂綠事而生未發之時澹然虛靜心無所慮而當於理故謂之中”, 阮元校刻本十三經注疏禮記正義 (北京, 中華書局, 1991) p. 1625.)

[87] Confucius, tr., James Legge, ibid, p. 384f (“發而皆中節謂之和者不能叔靜而有喜怒哀樂之情雖復動發皆中節限猶如臨梅相得性情和階故云謂之和”).

[88] “Soeng is before the Cheong, and cause of making Cheong” in Hongwoo Lee, Education Theory of the Sung Confucianism (Seoul, Seongkyoungjae, 2000) p. 23.

[89] “Cheong was made by causing of Seong, and is experienced expression of the Seong” in Hongwoo Lee, ibid, p. 23; Chong-Deuk Park said, “the Seong and the Cheong is technical aspect of the mind, the Chung and the Hwa are normative aspect of the mind” in Chong-Deuk Park, “The Noble Man as an ideal of Morally Educated Person” (도덕적 인간상으로서의 군자), Moral Education Study Vol. 16-2 (Korean Moral Education Association, Feb. 2005) pp. 136-145.

[92] Youdaerim, 여대림/呂大臨, and Sobyoung, 소병/蘇昞.

[94] His another name is Chuja, 주자/朱子, who is the founder of the scholar of Chuja, 주자학/朱子學. He removed the Five Classics of Confucianism period before the Song dynasty and made the four books of Confucianism period after Song dynasty. Confucian Chuhee wrote the Commentary of the four books, so formatted, The Analects of Confucius, noneo/논어/論語, The Works of Mencius, maengja/맹자/孟子, The Great Learning, Taehak/대학/大學, and The Chungyong, 중용/中庸 (The Doctrine of the Mean; Chungyongchangku/중용장구/中庸章句.).^{^[94]} There are transmitted only Chuhee’s commentary books of them today.

[95] He was called ‘the three wise men of the South Song Dynasty’ with the Chuhee and Youchokyoum, 여조겸/呂祖謙.

[97] 中庸序 “不偏不徛無過不及: 中庸卷首”

[98] Ref. 中庸 2-2 “君子之中庸也君子而時中”

[99] Chong-Deuk Park, “The Noble Man as an ideal of Morally Educated Person” (도덕적 인간상으로서의 군자), Moral Education Study Vol. 16-2 (Korean Moral Education Association, Feb. 2005) pp. 139-141.

[101] Myoungjin Nam, “The lecture of the Four Books”, 1994; http://www.cnu.ac.kr/~mjnam/main.htm, 05/13/2007.

[103] Ref. Confucius, tr., James Legge, ibid, p. 273 (論語子路篇 23 “君子和而不同小人同而不和”).

[104] Seung-Koo Jang, “21^st Century and Modernistic Re-examination of the Chungyong” (21세기와 중용사상의 현대적 재조명), Philosophy Study Vo. 83 (Korean Philosophy Association, Aug. 2002) pp. 309-311.

[105] Ref. 中庸 13-3 “忠恕違道不遠施諸己而不願亦物施於人”

[106] Seung-Koo Jang, “21^st Century and Modernistic Re-examination of the Chungyong” (21세기와 중용사상의 현대적 재조명), Philosophy Study Vo. 83 (Korean Philosophy Association, Aug. 2002) pp. 311-317.

[107] Whanki Min, “The World Vision and Human Understanding of the Chungyong” (중용에 나타난 세계관과 인간이해), Philosophy Study Vo. 85, Korean Philosophy Association (Feb. 2003) pp. 187-205.

[109] The Chungyong is translated into “the Mean” by the D.C. Lau; “the Constant Mean” by Huang, James Legge; “the Middle Way” by Simon Leys; “the Middle Use” by Arthur Waley; “the Common Certrality” by Tu Wei Ming; “the unwobbling Pivot”, or “the Pivot” by Ezra Pound.

[110] 荀子王制篇 “極中正之道也” (the best fair way)

[111] 中文大辭典 大中至正 項 “不偏不當極公正也” (the best fair way without any inclining)

[112] 中文大辭典大中項 “極中正之道也” (the best fair way)

[113] 周易大有卦彔傳 “大有元亨彔曰大有柔得尊位, 大中而上下應之, 曰大有” (the best fair way)

[114] 中文大辭典大中至正項 “不偏不當極公正也” (the best fair way)

[115] 傳習錄上券 “不知先生居夷三載處因養靜精一之功固己超入聖域然大中之正 之歸矣” (the best fair way)

[116] 中文大辭典中正項 “無有邪避也” (far away from selfishness)

[117] 書經呂刑 “減庶中正” (the fair way)

[118] 禮記樂記 “中正無邪” (the fair way without selfishness)

[119] 中文大辭典正中項 “卽正當中” (the fair way)

[120] 周易坤卦文言傳 “九二曰, 見龍在出利見大人何謂也. 子曰, 龍德而正中者也” (the unbiased; neither bad nor inclining)

[121] 周易蒙卦彔傳 “彔曰, 蒙山下有險險而止蒙蒙亨以亨行時中也” (doing properly with the situation); Kang-ok Ko, “A Comparative Study on the Doh of the Chungyong and the Doh of Whangzung in Doh-ism” (도이즘의 중용과 황중도 비교연구), Pukyoung Univ. Cultural Social Science Study Vol. 4 (Pukyoung University, Dec. 2003) pp. 102-104

[122] Seung-Koo Jang, ”4. The Chungyong (Chungdo) thought and distinction of Buddhism” in “21^st Century and Modernistic Re-examination of the Chungyong” (21세기와 중용사상의 현대적 재조명), Philosophy Study Vo. 83 (Korean Philosophy Association, Aug. 2002) p. 317.

[123] Korean Complete Collection of Buddhist Scriptures Institute, http://www.sutra.re.kr/, 05/12/2007.

[127] He became a Buddhist monk at the age of 7 ages old, and was the best writer of the history of Chinese Buddhism. He wrote usually the commentary of the Buddhist scripture.

[128] The best Buddhist monk of Shila, 신라/新羅 of Korea’s three countries period.

[132] Chungpyo Lee, The System of the Chungdo of Aham (Seoul: Bulkwang Publishing Co., 1991) p. 89.

[134] Kim, Soochoong, “Modern meaning of the Chungyong and the Chungdo”, Korean Complete Collection of Buddisht Scriptrues Institute seminar VI, 1998

[135] Jonghyuk Shim, SJ, “Spiritual Distinction of the Spiritual Exercises of St. Ignatius Loyola and Confucian inner mental excercise,” Theological Reflection Vol. 102 (Kwangju: Kwangju Catholic University, 1993) pp. 100-121.

[136] Confucius, tr., James Legge, ibid, p. 413 (中庸 20-17 (18) “誠者天之道也誠之者人之道也誠者不勉而中不思而得從容中道聖人也誠之者擇善而固執之者也”).

[138] Confucius, tr., James Legge, ibid, p. 396 (中庸 14-4 “君子居易以俟命小人行險以幸”).

[140] Ignatius Loyola, The Spiritual Excercises of St. Ignatius of Loyola, tr., Elder Mullan, (New York: P.J. Kenedy & Sons, 1914)

[142] 論語學而篇 1. 2. 9. 10. 11; 爲政篇 11; 里仁篇 9. 16. 17; 公冶長篇 27; 雍也篇 20; 述而篇 3. 15. 35; 泰伯篇 7; 子罕篇 13. 25. 26. 28; 顔淵篇 1; 子路篇 20; 憲問篇 30. 32. 35; 衛靈公篇 29; 季氏篇 6. 8; 堯曰篇 3

[143] Confucius, tr., James Legge, ibid, p. 145 (論語學而篇 16 “子曰不患人之不己知患不知人也”).

[144] 論語學而篇 5. 7. 16; 爲政篇 1. 3. 20; 八佾篇 19. 26; 里仁篇 5. 12. 13. 22. 25; 公冶長篇 16. 26; 雍也篇 20; 述而篇 14. 21. 26; 泰伯篇 4. 5. 11. 18; 顔淵篇 4. 7. 10. 22; 子路篇 4. 16. 17; 憲問篇 3; 衛靈公篇 7. 17. 36; 季氏篇 1.

[145] His name is Cheungsam, 증삼/曾參. He is son of Cheungjeom, 증점/曾點; the youngest and best disciple of Confucius.

[146] Confucius, tr., James Legge, ibid, p. 210 (論語泰伯篇 5 “曾子曰以能問於不能以多問於寡有若無實若虛犯而不校昔者吾友嘗從事於斯矣”).

[147] 論語雍也篇 27; 學而篇 12. 13. 14. 15.; 爲政篇 19; 八佾篇 3. 20; 公冶長篇 22; 泰伯篇 2. 21; 子路篇 21; 衛靈公篇 27; 堯曰篇 2.

[148] Confucius, tr., James Legge, ibid, p. 272 (論語子路篇 21 “不得中行而與之必也狂狷乎狂者進取狷者有所不爲也”).

[149] Confucius, tr., James Legge, ibid, p. 193-194 (論語雍也篇 27 “中庸之爲德也其至矣乎民鮮久矣”).

[150] Confucius, tr., James Legge, ibid, p. 384 (中庸 1-4 “喜怒哀樂之未發謂之中發而皆中節謂之和中也者天下之大本也和也者天下之達道也”).

[151] Confucius, tr., James Legge, ibid, p. 385 (中庸 1-5 “致中和天地位焉萬物育焉”).

[152] Confucius, tr., James Legge, ibid, p. 387 (中庸 3 “子曰中庸其至矣乎民鮮能久矣”; This is quoted from 論語雍也偏 27 “中庸之爲德也其至矣乎民鮮能久矣”).

[153] Statement of the Fifth Plenary Assembly of the Federation of Asian Bishops’ Conferences: Journeying Together Toward the Third Millennium in 1990, no. 9. 5. of Response at the Focal Point of the Spirit in no. 9.0 A Spirituality for Our Times; For All the Peoples of Asia Vol. 1: Federation of Asian Bishop’s Conferencess Documents from 1970-1991, pp. 288-289.

[154] Quote in Peter C. Phan, “Reception of Vatican II in Asia: Historical and Theological Analysis,” FABC Papers No. 117, p. 111: “For resources on statistics of the Asian Churches, consult Catholic Almanac (Our Sunday Visitor, Inc.), Statistical Yearbook of the Church (Vatican Press), and “Annual Statistical Table on Global Mission,” in the first number of each volume of International Bulletin of Missionaty Research. For statistics of Catholics in individual countries belonging to the Federation of Asian Bishops’ Conferencess, the following data are given, with the name of the country, its estimated population in millions for the year 2000, and the percentage of Catholics: Bangladesh (145.8/0.27%); Bhutan (1.8/0.02%); Burma/Myanmar (48.8/1.3%); Cambodia (10.3/0.02%); China (1,239.5/0.5%); Hong Kong (6.9/4.7%); India (990/1.72%); Indonesia (202/2.58%); Japan (127.7/0.36%); North Korea (22.6/?); South Korea (47.2/6.7%); Laos (6.2/0.9%); Macau (0.5/5%); Malaysia (22/3%); Mongolia (2.5/?); Nepal (23/0.05%); Pakistan (142.6/0.8%); Philippines (74.8/81%); Singapore (3.1/6.5%); Sri Lanka (20.8/8%); Taiwan (22.1/1.4%); Thailand (61.6/0.4%); Vietnam (78.2/6.1%).”

[155] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Asia, no. 6. (New Delhi: 1999).

[156] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Asia, no. 20. (New Delhi: 1999); Paul VI, Apostolic Exhortation Evangelii Nuntiandi (1975) no. 53; AAS 68 (1976) 41ff.

[157] Watanabe Sinichiro, The Chair of Heaven; the Government and Rite of the Ancient China Empire, tr. Jeongheui Moon and Daeheui Im (Seoul, Sinseowon, 2002).

[158] “增補文獻備考” 券77, 禮告24, 朝儀 “新羅憲德王三年四月始御平儀殿德政”

[159] Geun-Ho Lee, “The Transition and political meaning of installing the Jocham in the Chosun Dynasty” (조선시대 조참의례 설행의 추이와 정치적 의의), The Hoseo History (The Hoseo History Associaltion, April 2006) pp. 69-70.

[160] 홍문관/弘文館. It was established in 1463 followed by Jibhyuncheon, 집현전/集賢殿. This organization manages the scriptures, literatures, and letters of king’s palace and advises to king in Choseon Dynasty.

[161] Soonmin Hong, “The palace entrance of officers and governing in latter Choseon Dynasty” (조선 후기 관원의 궁궐 출입과 국정운영), History Criticism Autumn 2006, Vol. 76, (The Institute of History Problem, 2006) pp. 446-447.

[163] I will meet my officers every fifth day.

[164] I will meet my officers at the sixth day of every month

[165] The civil officials who worked from the end of Korea to the first of Choseon Dynasty as a scholar. He wrote “응제시/應題詩”, “동국사략/東國史略”, “동현사략/東賢事略”

[167] “Ail “ means the meeting date; Chehoon Kang, “The rite of the Johoi of the early Choseon Dynasty” (조선초기의 조회의식), The Choseon History Scholar Paper Vol. 28 (2004) pp. 12-15.

[168] “태종실록/太宗實錄“ 券1, 太宗元年 1月甲戊 “前朝之季, 遵用是法, 五日一朝, 謂之衙日. 惑居中不出, 搖受朝禮, 惑受禮而不聽政, 惑拜與其禮而廢之..,”

[170] The Confucian and the politician from the end of Korea to the early Choseon Dynasty. He wrote the Sambongjib, 삼봉집/三峰集; the Choseonkyoungkukcheon, 조선경국전/朝鮮經國典; the Kyoungjeiyoukcheon, 경제육전/經濟六典; the Kyoungjeimoongam, 경제문감/經濟文鑑; the Bulcichabbyeon, 불씨잡변/佛氏雜辨; the Simmooncheondab, 심문천답/心問天答; the Chinbeobseo, 진법서/陣法序. He was the best opening official of the Choseon Dynasty, but he was killed because of his arbitrary decision and progressive reformation policy.

[171] The first Canon of the Choseon Dynastry.

[172] 鄭道傳, “朝鮮經國典” 禮典朝會: “五日一聽政則謂之衙日” (King is meeting and hearing the voices of the officials in every five days)

[173] “태조실록/太祖實錄” 券8 太祖 4年 11月戊子. “諫官李延堅等上書曰, … 我朝一月六衙之法, 非徒君臣朝謁, 蓋所以聽斷朝政也….”

[175] The fourth king of the Choseon Dynasty. He installed the institute of the study, 집현전/集賢殿, in 1420. He made the Korean language, the ‘Hangeul‘ in 1446.

[176] “세종실록/世宗實錄“ 券100, 世宗 25年 4月壬寅. “…國君老病世子攝行政事…”

[177] Geun-Ho Lee, ibid, p. 78; Hyo-Seok Lee, and bong-Hee Jeon, “A study on the Adjustment of Space Using in the ‘Jocham’ Ceremony on being ruled by the Crown Prince as a Proxy in Choseon Dynasty” (조선시대 대리청정기의 세자의 조참 행례와 공간 조절), The Thesis Presentation Book Vol. 24 (Institute of the Daehan Construction, October 2004) pp. 745-748

[178] He was the 10^th king of the Choseon Dynasty. He worked against poverty and completed the ‘Kukchobokam’, 국조보감/國朝寶鑑, but was deposed by the people because of his cruel dictatorship.

[179] He was the 21^st king of the Choseon Dynasty. He used to use the policy of the Tangpyoungchaek, 탕평책/蕩平策, as a way of engaging new and young men of ability to make a balance between the political parties.

[180] He was the 22^nd king of the Choseon Dynasty. He also used to use the policy of the Tangpyoungchaek like his grandfather, Youngcho, and renovated the Kyuchangkak, 규장작/奎章閣. He sent the “Amhaengeosa”, 암행어사/暗行御史, who is the special hidden inspector to the local administrator several time for the middle and the lower class people’s living.

[181] He was the leader of the political party, the “Soron”, 소론/小論, he tried to overcome the numerical inferiority, so he suggested the Tangpyoungchaek to the king. In Lee, Geun-Ho, The study of the governing management of the Tangpyoungchaek In Youngcho generation (영조대 탕평파의 국정운영론 연구), Ph.D Thesis of of Kookmin University (2002).

[182] “숙종실록보관정오/肅宗實錄補關正誤” 券19, 肅宗 14年 6月乙卯

[183] “승증원일기/承政院日記” 第1089冊, 英祖 28年 12月 18日甲辰.

[184] Geun-Ho Lee, “The Transition and political meaning of installing the Jocham in the Chosun Dynasty” (조선시대 조참의례 설행의 추이와 정치적 의의), The Hoseo History (The Hoseo History Associaltion, April 2006) p. 96.

[185] 論疏(圓測, “海深密經疏” 卷二, “是正智及論, 正智卽時證無二智, 論謂言論” in the stone which is written the career of the Buddhist monk in the Three Countries period

[186] “列傳第八, 朴寅亭傳 “言論硬直無所依違時議重之”; 고려사절요/高麗史節要 (Korean History Summary), “宗文孝大王, 辛丑條, “景仁少力學登科, 三爲諫官, 言論硬直無所依違時議重之” (Kyoungin studied very much, so passed the government test, 과거/科擧. He was to be an government official, 간관/諫官, strong, and strict. The public opinion thought him very important.)

[187] He was the 9^th king of the Choseon Dynasty.

[188] It was published the official paper of the Korean Temporary Government in China from October 25^th, 1919-1925 at Sanghai (Vol. 189) by Lee, Kwangsoo to 1925-July 20^th, 1943 at Chungching (Vol. 7) by Park, Eunsik.

[189] Youngjoo Kim, “A Study of the public opinion forming process in the early Choseon Dynasty” (조선왕조 초기 공론과 공론형성과정 연구- 연정, 공론, 공론수렴제도의 개념과 종류, 특성), The Study of public opinion science Vol. 2-3 (December, 2002), pp. 70-110.

[190] It was installed since the Korean Dynasty.

[191] It was the way of listening to the lower class people’s voice. The person who wanted to say something to the king hits the Sinmoongo, 신문고/申聞鼓, (large drum).

[192] The official paper of the Choseon Dynasty which was published by the Seungcheongwon, 승정원/承政院, and printed in the Choboso, 조보소/朝報所, from March, 1520.

[194] Hajin Hwang, “A study of new prototyping model for the supporting system development of the decision making process” (의사결정지원 시스템 개발을 위한 새로운 프로토나이핑 모델의 모색), Taegu Hyosung Catholic University, Journal of Management Science Vol. 5 (1996) pp. 33-51.

[195] Yoon, Kyoungjoon, and Ahn, Hyung-ki, “Deliberative Democracy and the Effectiveness of Decision Making: The Case of Local Agenda 21” (심의민주주의적 의사결정의 효과성: 지방의제21 작성을 중심으로), Institute of the Korean Administration Vol. 38-2 (April, 2004) pp. 149-165

[196] CPOF (Command Post of Future) It is approved by DARPA (Defense Advanced Research Project Agency of USA)

[197] Dongsu Kang, and Heebyung Yoon, “Design of Decision Supporting Expert System with CPOF Decision Model” (CPOF 의사결정 모델을 이용한 의사결정지원 전문가시스템 설계), Korea National Defense University, Korea Computer Integral Symposium Vol. 33, No. 1(B) (2006) pp. 166-168

[198] Seung-Mi Lee, Ji-Eun Park, Jun-Mo Lee, Min-Soo Kim, “Ethical Decision Making in Business Contexts: The Effect of the Perceived Moral Intensity Influenced by The Impact of Ethical Ideology on Ethical Decision Making Intent” (조직상황에서의 윤리적 의사결정에 관한 연구: 윤리 이데올로기에 따른 도덕적 강도와 윤리적 의사 결정 의도 간의 관계), Ewha Womans University, The study of Personnel Management Vol. 30-3 (2006) pp. 25-59.

[199] Jong-Youl Yu, and Young-Mi Lee, “A Study on Practice and Limitation of Group Decision-Making Instruction” (집단적 의사결정 모형 수업의 실천과 한계에 대한 연구), Seongnam foreign Language High School, Social Studies Education Vol. 46-1 (2007) pp. 5-39.

[200] Avery Dulles, “The Church and Kingdom” in A Church for All People, ed. Eugene LaVerdiere (Collegeville: The Liturgical Press, 1993), p. 15.

[202] Hans Kung, The Catholic Church: A Short History (Modern Library, 2003) p.3-4.

[203] John Fuellenbach, Church Community for the Kingdom, (Revised Orbis Edition), (Manila: Logos Publications, 2004) p. 28.

[205] Richard P. McBrien, Catholicism (London: Geoffrey Chapman, 1981) pp. 571-577.

[206] Gerhard Lohfink, “Did Jesus Found a Church?” Theology Digest Vol. 30 (1982) pp. 231-235.

[207] Leonardo Boff, Church: Charism and Power: Liberation Theology and the Institutional Church, tr. John W. Diercksmeier (New York: Crossroad, 1985 original 1981), pp. 1-2.

[210] The resources which concern with the Church as mystery are Mt 10:16; Jn 15:5; Eph 1:18-23; 1Cor 1:27-29; 2 Cor 4:7; 12:7-10; Gal 2:20; Ad Gentes (Decree on the Church’s Missionary Activity), 15; 16; 20; 21; Gadium et Spes (Pastoral Constitution on the Church in the Modern World), 2. 76. 40; Lumen Gentium (Dogmatic Constitution on the Church), 5. 7. 8. 9. 21. 39. 44, 48. 63; Nostra Aetate (Declaration on the Relationship of the Church to the Non-christian Religions), 4; Optatam Totius (Decree on Priestly Formation), preface; 9. 16; Presbyterorum Ordinis (Decree on the Ministry and Life of Priests), 5. 12. 12; Sacrosanctum Concilium (Constitution on the Sacred Liturgy), 1. 2. 7. 35. 88. 102; Unitatis Redintegratio (Decree on Ecumenism), 2. 20.

[211] The resources which concern with the Church as mystery of the moon are Mt 4:16; 5:14; Lk 1:79; 2:32; Jn 1:5. 9; 3:19; 8:12; 12:46; Eph 5:8; Ad Gentes, 15. 21. 21; Dei Verbum (Dogmatic Constitution on Divine Revelation), 10; Gaudium et Spes, 10. 21. 43; Lumen Gentium, 1. 3. 15. 25.

[212] The resources which concern with the Church as sacrament in Christ are Ex 33:11; Jn 15:14-15; Eph 1:9; 2:18; Col 1:15; 1 Tim 1:17; 2 Pet 1:4; Ad Gentes, 1. 2. 5. 13; Dei Verbum, 2; Gaudium et Spes, 19. 21. 45; Lumen Gentium, 9. 48; Sacrosanctum Concilium, 5. 18. 26. 42. 43. 92.

[214] The resources which concern with the Church from the Trinity are Mt 10:16.17.22.24; Jn 15:18-25; 17:21-23; 1 Cor 15:28; 2 Cor 13:4; Col 1:24; Eph 1:10. 5:27; Apostolicam Actuositatem (Decree on the Apostolate of the Laity), 8: Ad Gentes, 1. 2. 3. 4. 5. 7. 8. 9. 11; Dei Verbum, 5. 8. 16. 17; Gaudium et Spes, 3. 9. 10. 22. 22. 38. 39. 40. 45. 48. 78; Lumen Gentium, 2. 3. 4. 5. 7. 8. 9. 12. 13. 15. 16. 17. 19. 22. 25. 39. 40. 41. 48; Patrologia Graeca (ed. By Jacques-Paul Migne. 161 Volumes, Paris, 1857-1866), 13. 96; Patrologia Latina (ed. Jacques-Paul Migne, 217 volumes and 4 volumes of Indexes, Paris, 1878-1890) 39. 54. 76; Unitatis Redintegratio, 1. 2. 3. 4.

[216] The resources which concern with the Church as germ and sacrament of the kingdom of God are Mt 4:17; Mk 1:15; Acts 3:21; 1 Cor 10:11; 15:28; Eph 1:10; Gaudium et Spes, 38. 39. 40; Lumen Gentium, 3. 5. 48.

[218] The resources which concern with the Church as mystical body of Christ are Gal 2:19; 3:28; Lumen Gentium, 3. 7. 11. 26; Presbyterorum Ordinis, 5. 6; Sacrosanctum Concilium, 6. 47; Unitatis Redintegratio, 2. 3. 22.

[220] John Fuellenbach, Church Community for the Kingdom, (Revised Orbis Edition) Logos Publications, Manila, 2004, pp. 70-72.

[221] Bonaventure Kloppenburg O.F.M., Matthew J. O’Connell tr., Ecclesiology of Vatican II (Chicago: Franciscan Herald Press, 1974) pp. 39-41. Ref. World Council of Churches, The Nature and Purpose of the Church, Faith and Order paper no. 181.

[222] Fuellenbach, Church Community for the Kingdom, pp. 61-66.

[223] Avery Dulles, Models of the Church (New York: Doubleday & Company. Inc, 1974)

[224] Avery, Dulles, A Church to Believe In: Discipleship and the Dynamics of Freedom (New York: Crossroad, 1982) p. 7.

[225] Jerome P. Theisen, The Ultimate Church and the Promise of Salvation (Minnesota: St. John’s University Press, 1976) p.162-180

[226] The Second Vatican Council, Dogmatic Constitution on the Church Lumen Gentium Solemnly Promulgated by Holiness Pope Paul VI on Nobember 21, 1964.

[227] The Second Vatican Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes Promulgated by his Holiness, Pope Paul VI on December 7, 1965.

[228] Encyclical of Pope Paul VI on the Church, August 6, 1964.

[230] Acts 2:42-47; “They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers. Awe came upon everyone, and many wonders and signs were done through the apostles. All who believed were together and had all things in common; they would sell their property and possessions and divide them among all according to each one's need. Every day they devoted themselves to meeting together in the temple area and to breaking bread in their homes. They ate their meals with exultation and sincerity of heart, praising God and enjoying favor with all the people. And every day the Lord added to their number those who were being saved.”

[231] Lumen Gentium, 11. 12. 13. 16. 18. 22. 23. 28. 31. 32. 33. 40. 41. 44. 50. 66. 68. 69; Ecclesiam Suam, 36; Gaudium et Spes , 3. 11. 44. 45. 92.

[233] Lumen Gentium, 30; Mystici Corporis Christi (Encyclical of Pope Pius XII on the Mystical Body of Christ), 1; ref. 31. 36.

[234] Lumen Gentium, 4. 7. 8. 14. 17. 23. 32. 33. 39. 43. 45. 48. 49. 50. 52; Ecclesiam Suam,22. 39. 44. ref. 37. 46; Gaudium et Spes, 32. 39. 78; Mystici Corporis Christi.

[235] 1 Corinthians 6:19; ref. 1 Cor 3:16 “Do you not know that you are the temple of God, and that the Spirit of God dwells in you?”; 1 Cor 3:17 “If anyone destroys God's temple, God will destroy that person; for the temple of God, which you are, is holy.”; 1 Cor 6:19 “Do you not know that your body is a temple of the holy Spirit within you, whom you have from God, and that you are not your own?”; 2 Cor 6:16 “What agreement has the temple of God with idols? For we are the temple of the living God; as God said: "I will live with them and move among them, and I will be their God and they shall be my people.”

[236] Ephesians 2:21; ref. 2:22 “in him you also are being built together into a dwelling place of God in the Spirit.”

[237] Ecclesiam Suam, 26. 71. 116; ref. 9-10. 39; Lumen Gentium, 2. 4. 6. 9. 10. 53. ref. 19. 21-22. 24. 26-27. 65; Gaudium et Spes, 1. 3. 10. 37. ref. 15. 21-22. 26. 38. 40. 42-43. 92.

[238] The Council of Trent, The Canons and decrees of the Sacred and Oecumenical Council of Trent, Session XIII Chapter III On the excellency of the most holy Eucharist over the rest of the Sacraments, ed. And tr. J. Waterworth (London: Dolman, 1848) p.77.

[239] Lumen Gentium, 1. 3. 7. 9. 10. 11. 16. 22. 23. 29. 35. 48.50. Preliminary Note of Explanation N.B. ref. 11. 12. 14. 15. 21. 26. 28. 33. 37. 41. 42; Ad Gentes, 1; Gaudium et Spes, 42. 45. ref. 38. 48. 49; Sacrosanctum Concilium, 83

[240] World Council of Churches, Nature and Purpose of the Church, Faith and Order no. 43, 45.in.

[241] Dei Verbum, 1. 10. 19; Unitatis Redintegratio, 1. 23.

[242] The Second Vatican Council, The Dogmatic Constitution on Divine Revelation, Dei Verbum, Solemnly Promulgated by His Holiness Pope Paul VI on November 18, 1965,

[243] Paul VI, The Decree on Ecumenism, Unitatis Redintegratio, November 21, 1964

[244] Lumen Gentium, 5. 10. 15. 17. 19. 40. 42. 44. 48. 59.

[245] Avery Dulles, A Church to Believe In: Discipleship and the Dynamics of Freedom (New York, Crossroad, 1982) pp. 7-18.

[246] Lumen Gentium, 7. 8. 11. 23.41. 48. 49; Gaudium et Spes, 22; Evangeili Nuntiandii, 18. 43. 88.

[247] Lumen Gentium, 4. 7. 8. 9. 11. 13. 14. 15. 18. 21. 22. 24. 25. 26. 28. 29. 49. 50. 51; ref. Preliminary Note of Explanation, 2.

[248] “Do you not know that you are the temple of God, and that the Spirit of God dwells in you?” (1 Cor. 3:16) and “Do you not know that your body is a temple of the holy Spirit within you, whom you have from God, and that you are not your own?” (1 Cor 6:19),

[249] Second Extraordinary Synod, “The Church, in the Word of God Celebrates the Mysteries of Christ for the Salvation of the World,” The Final Report of the 1985 Extraordinary Synod, II.A.2. 4; II,B.b.C; II.B.b.C.1. 2. 4. 6. 7; II.B.c.1. 4. 6.

[250] Second Extraordinary Synod, “The Church, in the Word of God Celebrates the Mysteries of Christ for the Salvation of the World,” The Final Report of the 1985 Extraordinary Synod, II,A.2.

[251] Second Extraordinary Synod, “The Church, in the Word of God Celebrates the Mysteries of Christ for the Salvation of the World,” The Final Report of the 1985 Extraordinary Synod, II.B.b.C.1.

[252] Apostolic Exhortation of Pope Paul VI on Evangelization in the Modern World. December 8, 1975

[253] Congregation of the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on Some Aspects of the Church Understood as Communion, Introduction 1. 3. 4. 5. .6. 8. 11. 15. 17. 18. 19.

[254] Congregation of the Doctrine of the Faith, “Letter to the Bishops of the Catholic Church on Some Aspects of the Church Understood as Communion” Introduction 1

[255] Ibid, no. 15. It is quoted from John Paul II, Address, General Audience, 27-IX-1989, n. 2: "Insegnamenti di Giovanni Paolo II" XII,2, 1989, p. 679.

[256] World Council of Churches, The Nature and Purpose of the Church, Faith and Order paper no. 181

[257] Doyle, Dennis M., Communion Ecclesiology: Vision and Versions (Maryknoll, New York: Orbis Books, 2000) p. 12.

[258] Jean-Marie Roger Tillard, Church of Churches: The Ecclesiology of Communion, tr. R.C.De Peaux, O. Praem (Collegeville, Minnesota: A Michael Glazier Book by The Liturgical Press, 1992. original 1987), p. 29.

[259] Doyle, Communion Ecclesiology: Vision and Versions, p. 13.

[260] Jean-Marie Roger Tillard, Church of Churches: The Ecclesiology of Communion, p. 45.

[262] Doyle, Communion Ecclesiology: Vision and Versions, p. 13.

[263] Jean-Marie Roger Tillard, Church of Churches: The Ecclesiology of Communion, p.2.

[264] Ibid, p. 5. 12; see also Jean-Marie Roger Tillard, Flesh of the Church, Flesh of Christ: At the Source of the Ecclesiology of Communion, tr. Madeleine Beaumont (Collegeville, Minnesota: A Pueblo book, The Liturgical Press, 2000, origin 1992 in French), p. 5-6, “To characterize the communion in unity of life which comes from the Spirit given by Christ-who at the resurrection and through the Spirit became the spiritual Adam, the source of new life (1 Cor 15:46, ho eschatos Adam eis pneuma zoopoioun)- Paul coins an expression, body of Christ, ‘For in one Spirit we were all baptized into one body-Jews or Greeks, slaves or free-and we were all made to drink of one Spirit.’ (1 Cor 12:!3)… Thus is constituted the Church of God, explicitly evoked in this context (1 Cor 12:27-28).”

[266] Jean-Marie Roger Tillard, Flesh of the Church, Flesh of Christ: At the Source of the Ecclesiology of Communion, tr. Madeleine Beaumont (Collegeville, Minnesota: A Pueblo book, The Liturgical Press, 2000, origin 1992 in French), p. 1; see also p. 48, Tillard explains by the quotation of Augustine’s word (Augustine, Letter 187.20, in Augustine, Letter, 5. Vols., tr. Sr. wilfrid Parsons, S.N.D., Fathers of the Church (New York: Fathers of the Church, 1951-1955) 4:236-37): Now, those who are one bread are the body of Christ in the invisible Spirit, “’But all these things one and the same Spirit worketh, dividing to every one according as he will’ (1 Cor 12:11); dividing, therefore, but not Himself, those diversities [which] are spoken of as members in the body, because the ears have not the same function as the eyes, and, so, divided, because He Himself is one and the same. Thus, different duties are harmoniously allotted to the different members.”

[267] Jean-Marie Roger Tillard, Church of Churches: The Ecclesiology of Communion, p. 17.

[269] Jean-Marie Roger tillard, Flesh of the Church, Flesh of Christ: At the Source of the Ecclesiology of Communion, p. ix.

[270] Jean-Marie Roger Tillard, Church of Churches: The Ecclesiology of Communion, p. 52.

[276] Doyle, Communion Ecclesiology: Vision and Versions, p. 14.

[277] Susan K. Wood, The Gift of the Church: A Textbook on Ecclesiology in Honor of Patrick Granfield, O.S.B., ed. Peter C. Phan, Collgeville, The Liturgical Press, 2000, p. 159.

[279] Wood, The Gift of the Church: A Textbook on Ecclesiology in Honor of Patrick Granfield, O.S.B., p. 160.

[280] Jean-Marie Roger Tillard, Church of Churches: The Ecclesiology of Communion, p. 223.

[281] Christopher Ruddy, The Local Church: Tillard and the Future of Catholic Ecclesiology (New York: A Herder and Herder Book, The Crossroad Publishing Company, 2006 origin 1970) p. 74.

[284] Doyle, Communion Ecclesiology: Vision and Versions, p. 175.

[287] Decree Concerning the Pastoral Office of Bishops in the Church Christus Dominus Proclaimed by His Holiness, Pope Paul VI (1965) no. 27.

[288] Interview with Professor Mark F. Fisher through E-mail (February 27, 2007 )

[289] Decree on the Apostolate of the Laity Apostolicam Actuositatem Solemnly Promulgated by His Holiness, Pope Paul VI (1965), no. 26.

[290] Interview with Professor Mark F. Fisher through E-mail (February 27, 2007).

[294] Paul VI, Evangelii Nuntiandi, Apostolic Exhortation of His Holiness Pope Paul VI (1975) no. 58

[296] John Paul II, Cathchesi Tradendae, Apostolic Exhortation on Cathchesis in our time of His Holiness Pope John Paul II (1979) no. 67.

[297] John Paul Vandenakker, Small Christian Communities and the Parish (Kansas City: Sheed & Ward, 1994) p. 183.

[298] Second Extraordinary Synod, “The Church, in the Word of God Celebrates the Mysteries of Christ for the Salvation of the World,” The Final Report of the 1985 Extraordinary Synod, II,B.b.C.6.

[299] John Paul II, Chistifideles Laicithches, Post-Synodal Apostolic Exhortation on the vocation and the mission of the lay faithful in the church and in the world of His Holiness Pope John Paul II (1988) no. 26.

[300] John Paul Vandenakker, Small Christian Communities and the Parish (Kansas City: Sheed & Ward, 1994) p. 186.

[301] Second Extraordinary Synod, “The Church, in the Word of God Celebrates the Mysteries of Christ for the Salvation of the World,” The Final Report of the 1985 Extraordinary Synod, II,B.b.C.6.

[302] John Paul II, Redemptoris Missio, Encyclical on the permanent validity of the Church’s missionary mandate of His Holiness of Pope John Paul II (1990) no. 51.

[303] John Fuellenbach, Church Community for the Kingoom (Manila: Logos Publications, 2004) pp. 175-176

[305] Latin American Episcopal Council (CELAM), The Church in the Present-Day Transformation of Latin America in the Light of the Council, ed. Louis Michael Colonnese, Director, Division for Latin America Department of International Affairs United States Catholic Conferences (Washington, D.C.: United States Conferences of Catholic Bishiops, 1970) pp. 226-227.

[306] Paul VI, Evangelii Nuntiandi, Apostolic Exhortation of His Holiness Pope Paul VI (1975)

[307] Latin American Episcopal Council (CELAM), Puebla and Beyond Documentatin and Commentary, Ed., John Eagleson and Philip Scharper, tr., John Drury (New York: Orbis Books, 1980 2^nd Printing) pp. 210-214.

[308] Latin American Episcopal Council (CELAM), Santo Domingoa and Beyond Documentatin and Commentaries from the Fourth General Conferences of Latin American Bishops, Ed., Alfred T. Hennelly, (New York: Orbis Books, 1993) p. 17.

[312] Leonardo Boff, Church: Charism and Power: Liberation Theology and the Institutional Church, tr. John W. Diercksmeier (New York: Crossroad, 1985 origin 1981), p. 125.

[313] Marcello de C. Azevedo, Basic Ecclesial Communities in Brazil: The Challenge of a New Way of Being Church, tr. John Drury (Washington, D.C.: Georgetown University Press, 1987) p. 195.

[314] Leonardo Boff, Church: Charism and Power: Liberation Theology and the Institutional Church, p. 126.

[319] Alvaro Barreiro, Basic Ecclesial Communities: The Evangelization of the Poor, tr. Barbara Campbell (Maryknoll, New York: Orbis Books, 1982 origin 1977) p. 67.

[320] Gustavo Gutierrez, A theology of Liberation: History, Politics, and Salvation, tr. and ed. Caridad Inda and John Eagleson (Maryknoll, New York: Orbis Books, 2006 origin in 1971) pp.24-25.

[321] Pope John Paul II, Redemptoris Missio (On the permanent validity of the Church's missionary mandate, December 7, 1990) no. 51,

[322] Doyle, Communion Ecclesiology: Vision and Versions, p. 131.

[323] Second Vatican Council, Ad Gentes Divinitus, Decree Ad Gentes on the mission activity of the Church (Rome, 1965) no. 22.

[324] Dieudonne M’Sanda, “The Basic Christian Community as the normal setting for catechesis in Zaire,” in African Ecclesial Review (Afer) Vol. 18 (1976) p. 17.

[325] Joseph G. Healey, A Fifth Gospel: The Experience of Black Christian Values (New York: Orbis Books, 1981) p. 37.

[326] Halen Dillon, The Small Christian Communities of East Africa: Healing Agents to a Society Fractured by Modernization, MA thesis of the Catholic Theological Union (Chicago: 1980) pp. 5-8.

[327] Quoted in Augustine Miringl, Small Chrisian Communities in Eastern Africa with Particular Reference to Tanzania: Canonical Implications, Doctor Thesis of the Catholic University of America, (Washington, D.C.: 1984) p. 52.

[328] Joseph G. Healey, A Fifthe Gospel: The Experience of Black Christian Values (New York: Orbis Books, 1981) p. 38.

[329] 1976 Association of Episcopal Conferencess of East Africa (AMECEA) Plenary, “Building Christian Communities,” in African Ecclesial Review (Afer) Vol. 18 (1976) p. 250.

[330] James Holems-siedle, “Over-vew of Small Christian Communities in East Africa”, in African Ecclesial Review (Afer) Vol. 21 (1979) p. 273.

[331] Ref. John Fuellenbach, Church Community for the Kingoom (Manila: Logos Publications, 2004) p. 178

[332] Joseph G. Healey, A Fifthe Gospel: The Experience of Black Christian Values (New York: Orbis Books, 1981) p. 39.

[333] James Holems-Siedle, “Over-vew of Small Christian Communities in East Africa”, in African Ecclesial Review (Afer) Vol. 21 (1979) p. 274.

[334] John Paul Vandenakker, Small Christian Communities and the Parish (Kansas City: Sheed & Ward, 1994) p. 117.

[335] Augustine Miringl, Small Chrisian Communities in Eastern Africa with Particular Reference to Tanzania: Canonical Implications, p. 100.

[336] Halen Dillon, The Small Christian Communiteis of East Africa: Healing Agents to a Society Fractured by Modernization, pp. 8-9.

[337] Ralphael S. Ndingi Mwana ‘A Nzeki, “Implementing AMECEA’s Pastoral Priority (Plenary Presentation Paper),” in African Ecclesial Review (Afer) Vol. 21 (1979) pp. 293-294.

[339] Association of Episcopal Conferencess of East Africa, “AMECEA Plenary Study Conferences 1979,” in African Ecclesial Review (Afer) Vol. 21 (1979), p. 260.

[342] Cecil McGarry, “The Implications of the Synod Discussions for the Church in Africa,” in African Ecclesial Review (Afer) Vol. 37 no. 1. Church of Africa in Synod (February, 1995) pp. 15-25.

[343] Special Assembly for Africa of the Synod of Bishops, Final Message no. 28 (1994).

[344] Joseph G. Healy, “Church-as-Family and SCCs: Themes from the African Synod,” in African Ecclesial Review (Afer) Vol. 37 no. 1. Church of Africa in Synod (February, 1995) pp. 46-47.

[345] Augustine Miringl, Small Christian Communities in Eastern Africa with Particular Reference to Tanzania: Canonical Implications, p. 108.

[346] Laurence Paul Prior, A Communion of Communities: The Mission and Growth of Local Church as Reflected in the Publications of the Lumko Institute, MA Thesis of the University of South Africa (1993) p. 3.

[352] John Fuellenbach, Church Community for the Kingoom (Manila: Logos Publications, 2004) pp. 186-187.

[353] Laurence Paul Prior, A Communion of Communities: The Mission and Growth of Local Church as Reflected in the Publications of the Lumko Institute, pp. 87-95; John Fuellenbach, Church Community for the Kingoom, pp. 184-186.

[357] Asian Integral Pastoral Approach, “Problem Solving Scheme, A: Gospel Sharing,” Programs for Training the Christian Community, A/8, p. 4.

[364] Francisco F. Claver, “The Church in Asia: Twenty and Forty Years after Vatican II,” FABC papers No. 117 (Hong Kong: Federation of Asian Bishop’s Conferences, 2006) p. 77.

[365] “Conclusion of Asian Colloquium on Ministries in the Church in 1977, no. 41-50 Developing Basic Christian Communities,” For All the Peoples of Asia Vol. 1: Federation of Asian Bishop’s Conferencess Documents from 1970-1991, ed. Gaudencio Rosales D. D. and C. G. Arevalo (Maryknoll, New York: Orbis Books, 1992) pp. 76-77.

[366] “International Congress on Mission: Message of the Delegates Consensus Papers of the Workshops in 1979, no. Workshop V (D/CPW V): Basic Christian Communities and Local Ministries no. 1-11,” For All the Peoples of Asia Vol. 1: Federation of Asian Bishop’s Conferencess Documents from 1970-1991, pp. 148-152.

[367] Francisco F. Claver, “The Church in Asia: Twenty and Forty Years after Vatican II” FABC papers No. 117, p. 77.

[368] Satement and Recommendations of the Third Plenary Assembly of the Federation of Asian Bishops’ Conferences: The Church-A Community of Faith in Asia in 1982, The “Syllabus of Concerns” of the Plenary Assembly, no. I. Form of Christian Community-Living in Asia; For All the Peoples of Asia Vol. 1: Federation of Asian Bishop’s Conferencess Documents from 1970-1991, p. 63.

[369] Statement of the Fifth Plenary Assembly of the Federation of Asian Bishops’ Conferences: in 1990, no. 8.1.1. of Response at the Level of Being in no. 8.0 A New Way of Being Church in the 1990s; For All the Peoples of Asia Vol. 1: Federation of Asian Bishop’s Conferencess Documents from 1970-1991, p. 287.

[370] Statement of the Fifth Plenary Assembly of the Federation of Asian Bishops’ Conferences: Journeying Together Toward the Third Millennium in 1990, no. 8.1.2. and 8.1.4. of Response at the Level of Being in no. 8.0 A New Way of Being Church in the 1990s; For All the Peoples of Asia Vol. 1: Federation of Asian Bishop’s Conferencess Documents from 1970-1991, pp. 287-288.

[371] Statement of the Fifth Plenary Assembly of the Federation of Asian Bishops’ Conferences: Journeying Together Toward the Third Millennium in 1990, no. 9. 1. of Response at the Focal Point of the Spirit in no. 9.0 A Spirituality for Our Times; For All the Peoples of Asia Vol. 1: Federation of Asian Bishop’s Conferencess Documents from 1970-1991, p. 288

[372] Statement of the Fifth Plenary Assembly of the Federation of Asian Bishops’ Conferences: Journeying Together Toward the Third Millennium in 1990, no. 9. 5. of Response at the Focal Point of the Spirit in no. 9.0 A Spirituality for Our Times; For All the Peoples of Asia Vol. 1: Federation of Asian Bishop’s Conferencess Documents from 1970-1991, pp. 288-289.

[373] Statement of the Fifth Plenary Assembly of the Federation of Asian Bishops’ Conferences: Journeying Together Toward the Third Millennium in 1990, no. 9. 6. of Response at the Focal Point of the Spirit in no. 9.0 A Spirituality for Our Times; For All the Peoples of Asia Vol. 1: Federation of Asian Bishop’s Conferencess Documents from 1970-1991, p. 289.

[374] Joohyun Roh, A Study on ‘Theory of Small Christian Comunities of Catholic Church: Focused on the Seoul Archdiocese’s Realization-efforts’ (Seoul: Seogang University graduated school, 2002) pp. 35-36.

[375] Peter C. Phan, “Reception of Vatican II in Asia: Historical and Theological Analysis,” FABC Papers No. 117 (Hong Kong: Federation of Asian Bishop’s Conferences, 2006) p. 126.

[376] Asian Integral Pastoral Approach towards a New Way of Being Church in Asia (ASIPA): Report of the Consultation on Integral Formation in 1993; For All The Peoples of Asia Vol. 2: Federation of Asian Bishops’ Conferencess Documents from 1992 to 1996, ed. Franz-Josef Eilers, SVD (Quezon City: Claretian Publications, 1997) pp. 107-108.

[377] Ref. Message of Hs Holiness Pope John Paul II for the Celebration of the World Day of Peace 1 January 1998: From the Justice of Each Comes Peace for All.

[378] Statement of the Eighth Final Plenary Assembly of the Federation of Asian Bishops’ Conferences: the Asian Family towards a Culture of Integral life, no. 99-100 (2004).

[379] Arthur Pereira and Wendy Louis, “Small Christian Communities Promoting Family Life,” FABC Papers No. 113. (FABC Office of Laity, Asian Resource Team for AsIPA Desk, 2005).

[380] Nicolas Cardinal Jinseok Chung, the Post-Synodal Letter Toward God with Hope of the Seoul Archbishop, no. 28, (Seoul: Seoul Archdiocese, 2003), p. 102.

[388] Ref. Asian Integral Pastoral Approach, “Problem Solving Scheme, A: Gospel Sharing,” Programs for Training the Christian Community, A/8 (The Lumko Institute, 1992) pp. 2-3.