THE PARISH PASTORAL DECISION MAKING PROCESS IN
THE KOREAN CATHOLIC CHURCH
by
Heungbo Shim
Submitted to the faculty of
The Catholic Theological Union at
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
Copyright Ⓒ 2008 by Heungbo Shim. All rights reserved.
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, Áß¿ë/ñéé¼ 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, ÁßÈ/ñéûú, and the Chungyong, Áß¿ë/ñéé¼
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, Áß¿ë/ñéé¼, of Confucianism and the Chungdo, Áßµµ/ñéÔ³, of Buddhism
2.2.4.2. Comparing the Chungyong, Áß¿ë/ñéé¼, 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¡±, Á¶Âü/ðÈóÑ (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 Con¡©gregation 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
<The
Principles and Benchmark>
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
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.
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Pastor |
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Assistant
Priest |
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Religious
sisters |
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President |
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Vice
President |
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Secretary |
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Liturgy dept. |
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Education dept. |
Finance dept. |
Management department |
Social Welfare department |
Youth dept. |
Kuyeok dept. |
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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 |
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Master of Ceremo-ny and Lector |
Legio Mariae |
Catechist |
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Facilities |
Vincent de Paul |
Sunday Primary, Middle, High School Student and Teacher |
Kuyeoks and Pans |
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Bible Study |
Management |
Funeral Service |
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Extra-dorina-ry Minis-ters |
Marriage Encoun-ter |
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Elder School |
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Altar Boy |
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Altar Flower |
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Young Adult Organi-zations |
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Altar Server |
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Mother of student |
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Choir |
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<Chart
1 The Existing model of the Parish Pastoral Council of the Seoul
Archdiocese>
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 21st 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,
Áß¿ë/ñé鼡± (equilibrium and harmony), of Confucius,
which is one of the practical principles of Korean culture. It is also called ¡°the
Chungdo, Áßµµ/ñéÔ³¡±, 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, Áß¿ë/ñéé¼,
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, Áßµµ/ñéÔ³,
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¡±, Á¶Âü/ðÈóÑ (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
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
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.
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.
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, Áß¿ë/ñéé¼ (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, Áßµµ/ñéÔ³,
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, Á¶Âü/ðÈóÑ,
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
(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
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, Áß¿ë/ñéé¼ (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
2) The meaning of the Chungyong as a practical principle of Korean culture, the comparing the Chungyong of Confucianism and the Chungdo, Áßµµ/ñéÔ³, 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, Á¶Âü/ðÈóÑ (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
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
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 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 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
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, ¼º¸®ÇÐ/àõ×âùÊ,
which is the foundation theory of the Confucianism of
China, at the small hermitage, the Cheonchinam, õÁø¾Ï/ô¸òØäÛ[3], of the
Buddhism temple, Chueosa, ÁÖ¾î»ç/ ñËåàÞÑ,
which is near the city of Seoul[4] in 1777,
and started Catholicism which was called the Western Theory with the scholar ¡®Byuk
Lee¡¯, À̺®/ì°Ü¢
(1754-1785).[5]
The Korean
Catholic Church already had the faith community before there were missionaries.
In this seminar, Kanghakhoi, °ÇÐȸ/Ë»ùÊüå, they
had studied with the book, ¡®Chonju sirui¡¯, õÁÖ½ÇÀÇ/ô¸ñ«ãùëù[6], of
Fr. Matthew Ricci, ¸¶Å¿À ¸®Ä¡ ½ÅºÎ
(1552-1610),[7] who
preached in China. It
was introduced in 1603 from
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¡¯, ¸í·Ê¹æ/Ù¥ÖÉÛ°,
which was the home of Thomas Beomwoo Kim,
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
The Korean
Catholic Church was persecuted four notable times. Fr. Moonmo Ju, ÁÖ¹®¸ð/ñ²ÙþÙÈ
(the first Chinese missionary in Korea), and
virgin couple John Choongcheol Ryu,
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, Á¦»ç/ð®Þå
(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¡¯, ±³¿ìÃÌ/ÎçéÒõ½, 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, °íÁ¾/ÍÔðó, of
the Lee Dynasty) and the
French, ÇѺҼöÈ£Á¶¾à/ùÛÝÖáúûÞðÉå³, 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 |
|
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 |
|
1,099 |
4,186,389 |
407,616 |
2 |
263 |
104 |
29 |
|
|
5 |
|
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 |
|
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 |
|
9,054 |
2,466,613 |
155,432 |
2 |
159 |
67 |
66 |
|
|
12 |
Andong |
10,782 |
772,843 |
45,732 |
2 |
79 |
35 |
72 |
|
|
13 |
|
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 |
|||
Unit |
Member |
Unit |
Member |
|||||
1 |
|
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 |
|
14 |
113 |
41 |
577 |
149 |
1 |
583 |
5 |
|
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 |
|
10 |
42 |
35 |
831 |
122 |
|
|
10 |
Cheongju |
5 |
76 |
23 |
402 |
77 |
|
|
11 |
|
6 |
43 |
28 |
309 |
47 |
1 |
83 |
12 |
Andong |
2 |
8 |
21 |
190 |
20 |
|
|
13 |
|
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 |
||||||||
2005 |
2006 |
Variation |
Baptism |
Immigra-tion |
Total |
Death |
Emigra-tion |
Total |
|
||
1 |
|
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 |
|
397,256 |
407,616 |
10,360 |
11,665 |
26,547 |