Priestly Formation in the Korean Church: Teachings from ...

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❚Special Issues❚

□ Priestly Formation in the Asian Contexts

Priestly Formation in the Korean Church: Teachings from Scripture and Tradition on the Priestly Ministry and Formation, and its Application in the Korean Context*

1

Fr. Baik, Woonchul

〔The Catholic Univ. of Korea―Seoul Major Seminary, Korea〕

Introduction Ⅰ. Priestly Formation and Spirituality in Scripture and Tradition

1. In the New Testament 2. In Church Teaching

Ⅱ. Korean Society and the Catholic Church 1. The Catholic Church within Korean History 2. The Church’s Pastoral Task in Korean Society 3. The Reality of the Catholic Church in Korea and

the Role of its Pastors Ⅲ. Priestly Formation in the Korean Church

1. More Active Encouragement of Priestly Vocations: Minor Seminary and Preparatory Seminary 2. Major Seminaries 3. Ongoing Formation of Priests 4. Suggestions for Priestly Formation and Theological Development

Conclusion

*1이 글은 2015학년도 가톨릭대학교 ‘성신교정 교비연구비’ 지원을 받아 연구·작성된 논문임.

211 Baik, Woonchul / Priestly Formation in the Korean Church

Introduction

In celebrating its 160th anniversary, the College of Theology of the

Catholic University of Korea is hosting an international conference on

“Priestly Formation in the Asian Contexts”. And as one of the six rectors

from different Asian countries to participate in this meaningful event, I

have prepared a short article entitled Priestly Formation in the Korean

Church. The first chapter of this paper examines the identity and ministry

of a priest that are presented in Scripture and Tradition. The second

chapter deals with the status and role that the Catholic Church has had in

Korean society, and goes on to reflect on the ideal priesthood that today’s

people are in need of. Lastly the third chapter looks to review the current

forma-tion programs in Korean seminaries, closing the paper with sug-

gestions for future priestly formation and theological development.

I. Priestly Formation and Spirituality in Scripture and Tradition

1. In the New Testament

1.1. Missionary Disciples

In general, what name are Jesus’ followers called in the New

Testament? The Gospels and Acts describe the followers of Jesus in terms

of the Master/disciple relationship.1 This is especially evident at the end

of Matthew’s Gospel where the Risen Jesus commands his followers to

1 St. Paul, however, never uses the title of ‘teacher’ for Jesus, always referring to Him as the ‘Lord’. Hence he does not use the title of ‘disciple’ to describe Christian believers as well.

212 Priestly Formation in the Asian Contexts

make disciples of all nations (Mt 28:19-20). Significantly, Jesus did not

apply the title of priest to his disciples preferring the title of “apostle”

(meaning “the one who is sent”), which often translates as “missionary” in

the contemporary context.2 Mark highlights another aspect, Jesus “ap-

pointed twelve to be with him, and to be sent out to preach” (Mk 3:14). In

other words, being with Jesus is fundamental to preaching the Gospel.

Like Andrew, spending time with the Messiah is at the heart of disci-

pleship (Jn 1:35-42).

The fervour required of a disciple includes the possibility of having to

lay down one’s life for another. In Jesus’ words: “If any one comes to me

and does not hate his own father and mother and wife and children and

brothers and sisters, yes, and even his own life, he cannot be my disciple”

(Lk 14:26). Discipleship may even mean being hated, excluded, reviled

and cast out, on account of him (Lk 6:22). It is only those who love Jesus

that are entrusted with his mission. St. Paul describes this sacred union as

being “no longer I who live, but Christ who lives in me” (Gal 2:20). In

this way, what distinguishes a Christian3 is living in Christ, who calls and

sends.

Pope Francis, in his Apostolic Exhortation Evangelii Gaudium, asserts

the Christians are “missionary disciples”.4 These missionary disciples are

commanded: “Go into all the world and preach the gospel to the whole

creation” (Mk 16:15), and “to make disciples of all nations” (Mt 28:19).

The missionary imperative of the Gospels is ad extra, to become “fishers

of men” (Mk 1:17), and ad gentes, to preach to all nations. The early

2 The Church in Rome actually used the title of ‘disciple’ to those outside the group of Twelve. Andronicus and Junia were thus considered ‘apostles’ in the broader sense of the term (Rom 16:7). 3 Acts of the Apostles testifies that the disciples were first called ‘Christians’ at Antioch (Acts 11:26). 4 Evangelii Gaudium (EG), no. 120.


church practised missionary discipleship by selling everything and giving

to the poor (Mk 10:21) and living as itinerant preachers.5 Building on the

image of a makeshift hospital, Pope Francis highlights the call to mission-

ary discipleship in the world.6

1.2. Shepherds

Jesus describes himself in terms of the Good Shepherd who lays down

his life for his sheep (Jn 10:11). The Risen Jesus, in response to Peter’s

answer to the question “do you love me” commands him to care for his

flock (Jn 21:15-18). The ideal of the Good Shepherd empresses the

intrinsic meaning of the pastoral relationship, the pastor caring for the

flock in his care. What both John’s Gospel and the Pastoral Epistles reveal

is that the pastoral ministry is primarily to the community entrusted to him,

rather than ad gentes. Becoming like Jesus the Good Shepherd is, in Pope

Francis’ famous words, to be “shepherds living with the smell of the

sheep”. Like a grain of wheat which must die to bear much fruit (Jn 12:24)

so too must a pastor attempt to be a leader of service. The appropriate

image of a pastor is one based in a local community and parish. The

Pastoral Epistles identify three charisms or types of leadership in the

church: Elders, Teachers, and Overseers. Those men, who aspire to these

roles, must be “benevolent managers” who are “above reproach, the

husband of one wife, temperate, sensible, dignified, hospitable, an apt

teacher, no drunkard, not violent but gentle, not quarrelsome, and no lover

5 Not all Christians from the Early Church were called to sell all their possessions to the poor and follow in Jesus’ footsteps as itinerant preachers. Jesus reserved this mission for the Twelve and a few other individuals, while calling the rest to adhere to His words as they live in their respective communities. Regarding this matter Gerd Theissen argues that the Jesus Movement was inaugurated through itinerant preachers and sympathizers in the local communities. 6 EG, no.76.


of money” (1Tim 3:1-5). The shepherd model, following the image of the

vine and the branches (Jn 15) merges mystery with fellowship while

emphasizing the internal harmony and fellowship of the institution.

1.3. Prophets

In Luke’s Gospel, Jesus identifies himself as a prophet (Lk 13:33) and

also the Gospel interprets Jesus and his disciples’ behaviour and identity

in prophetic terms. From Old Testament times forward, oracle prophets

have been persecuted and killed for proclaiming God’s word (Lk 6:23).

The deaths of John the Baptist and Jesus are understood within the idea of

the Deuteronomic view of history (Lk 11:49). The Acts of the Apostles

uses prophetic typology in order to understand the execution of Stephen

and the apostles. Like the oracle prophets of old, Jesus and John decry

oppressive corruption while seeking to build a new society based on the

word of God. The prophetic model sees the institution of the Church as a

bottom-up, counter-cultural community of the weak, poor and excluded of

society.

The victory of this non-violent, counter-cultural community is

portrayed in the apocalyptic imagination of John of Patmos as “the new

Jerusalem”.

2. In Church Teaching

2.1. The Essence of the Priestly Formation

The priesthood began to emerge in Church during the second century

and the original diversity of ministries (Apostles, Prophets, Teachers,

Elders, Overseers) began to be consolidated into the threefold ministries


of bishop, priest and deacon.7 The documents of the Second Vatican

Council make it clear that the exemplar of priestly formation is the Good

Shepherd. The vocation of priests is, above all, to serve the Church, the

bride of Christ. Contemporary priestly identity and formation can be

summed as pointing towards and building up the Church as mystery,

communion and in mission. The Mystery of the Church has its source in

the Blessed Trinity. Likewise, the specific identity of priests is also found

in mystery, communion and being sent on mission.8

The essential unifying, internal principle of priestly identity which

animates diverse pastoral service is love.9 The priest exercises the office

of pastoral governance in order to guide believers through the Holy Spirit,

and in Christ, to proclaim God as “Father”.10

The sacrifice of celibacy takes on its meaning and significance in

relationship to the Church as the bride of Christ.11 In freely choosing

celibacy for the sake of the kingdom (Mt 19:12) the priest gives up

marriage in order to serve God only and in so doing witness to

apocalyptic union of Christ and his church.12 Gospel poverty is a public

witness that all material things are subordinate to Almighty God and his

Kingdom. Priests, like Christ who was rich but became poor for our sake

(2Cor 8:9), must witness to the poor by fostering a strict simplicity of

life.13

7 Edward Schillebeeckx, Kerkelijk Ambt, Bloemendaal: Uitgeverij H. Nelissen, 1980. 8 Pastores Dabo Vobis (PDV), no. 12. 9 Ibid., no. 23. 10 Presbyterorum ordinis, no. 6. 11 Cf. The Challenges of Celibate life, Priestly Celibacy-in-Crisis in the Church in Asia, Direction and guidelines to live cilebate life fruitfully, Rev. Dr. lawrence Pinto (ed.), MSIJ, Fabc-office of Clergy, Mangalore, India, 2014.; Nicole Jeammet, Le célibat pour Dieu, Une autre maniere de creer des liens. Regard psychanalique, Paris: Cerf, 2009. 12 Familiaris Consortio, no. 16; AAS 74 (1982), p. 98. 13 Presbyterorum ordinis no. 16; Code of Canon Law Can 282.


2.2. Stages of Priestly Formation

2.2.1. Fostering the Priestly Vocation

There is need for a new evangelization to re-energize a Christian

consciousness and promote vocations fostering in order to overcome a

worldwide vocation crisis which is fundamentally a crisis of faith.14

Families, as the first seminaries, are crucial for the renewal of faith and

fostering priestly vocations. Likewise, minor seminaries, because the

priestly vocation tends to show itself in preadolescent years or in the

earliest years of youth, are important for sowing the seeds of vocations to

the priesthood.15

2.2.2. The Major Seminary

The major seminary is the proper home for the formation of priests. In

this home all are called to strive to build an ecclesial “community built on

deep friendship and charity so that it can be considered a true family

living in joy”.16

For a successful formation process, those responsible (the Rector,

Formation Advisors, Spiritual Directors, Professors) must all be men of

good character. While being assiduous in protecting the distinction

between the internal and external forum, the freedom to choose a

confessor must always be promoted.17 Furthermore, and with special

reference to the Exhortation Christifideles Laici and the Apostolic Letter

14 propositio, 13. 15 PDV, no. 63. 16 Ibid., no. 60. 17 Ibid., no. 66.


Mulieris Dignitatem, there must be care taken in the educational

curriculum to promote the “healthy influence of lay spirituality and of the

charism of femininity.”18 At the present moment, the engagement of lay

men and women is the theological and spiritual life of the Church is a sign

of the times not just in the Western Church with its shortage of priests but

here too in Asia.

Contemporary priestly formation is built on four fundamental streams

including: human, spiritual, intellectual and pastoral formation. To this,

we can now add Pope Francis’ renewed emphasis on the missionary

dimension as found in Evangelii Gaudium.

1) Human Formation: Improving empathy and consideration of others

“The whole work of priestly formation would be deprived of its

necessary foundation if it lacked a suitable human formation.”19 And

what is the basis of human formation? It is the affective maturity to be

able to empathize with others by sharing in their joy and sadness. To be

“men of communion” means that, in Pope Francis’ challenging words,

“one cannot remain neutral in the face of suffering.”

2) Spiritual Formation: an attitude of solidarity with the stranger in God

Human formation, when it cultivates community and solidarity with

the stranger, leads to and finds completion in a spiritual formation which

is understood as being in communion with God. Spiritual formation is

learning “to live in intimate and unceasing union with God the Father

18 Cf. Christifideles Laici (1988.12.30.), no. 61. 63: AAS 81(1989), 512-514; 517-518; Mulieris Dignitatem (1988.08.15.), nn. 29-31: AAS 80 (1988), pp. 1721-1729. 19 PDV, no. 43.


through his Son Jesus Christ, in the Holy Spirit.” An essential element of

spiritual formation is “the prayerful and meditated reading of the word of

God (Lectio Divina)” […] which “becomes our new basis for judging and

evaluating persons and things, events and problems.”20

3) Intellectual Formation: Understanding one’s faith

The outstanding feature of modernity is the rise of modern science and

the corresponding indifference to religion which has led to a gradual fall

into moral relativism. The powerful combination of scientism, atheism,

and moral relativism strongly demands a high level of intellectual

formation, such as will enable seminaries to proclaim, in a context like

this, the Gospel and to make it credible to the legitimate demands of

human reason.21

Just as true theology guided by the ancient teachings of the Church

begins with faith and leads to faith, so must intellectual formation desire,

above all else, to inspire spirituality and a personal experience of God.22

The experience of God is a wholesome integration of faith and reason

which is promoted through the study of philosophy and theology.

Moreover, evangelization requires a Christian inculturation which seeks to

articulate the meeting of the Word within cultures; an effective use of

modern communication technologies such as the Internet; and an

authentic Gospel counter to the contempt for life and mass alienation that

is a direct result of neo-liberal capitalism.

20 Ibid., no. 47. 21 Ibid., no. 51. 22 Propositio, 26.


4) Pastoral Formation: Communion with the Charity of Jesus Christ

the Good Shepherd

All formation (human, spiritual, intellectual) has an intrinsic pastoral

character which necessarily flowers in the pastoral setting.23 Seminarians

should use their vacations as a chance to experience diverse pastoral

experiences within the parish setting. Seminarians, through such pro-

grammes as the “Moratorium” and similar direct pastoral experiences, are

facilitated in a formal and organized way to reflect on the the compli-

cations of modern society. Thus through diverse reflected experiences of

society, seminaries are able to learn the art of evangelization which is, to

recall the Venerable Bede’s memorable phrase, the Church begetting the

Church.24

5) Formation in Mission: Spreading the Good News

The distinction between baptismal priesthood and the Sacrament of

Holy Orders comes together in the identity of all Christians as missionary

disciples.25 Pope Francis bases his claim on Jesus’ universal command to

mission on the Great Commission in Matthew: “Go therefore and make

disciples of all nations, baptizing them in the name of the Father and of

the Son and of the Holy Spirit, teaching them to observe all that I have

commanded you” (28:19-20). The Pope emphasizes the social dimension

of the Gospel by proposing a moderate view of Liberation Theology

preferring “a Church which is bruised, hurting and dirty because it has

been out on the streets, rather than a Church which is unhealthy from

23 PDV. no. 57. 24 Nam et Ecclesia quotidie gignit Ecclesiam, PDV, no. 57. 25 EG, no. 120.


being confined and from clinging to its own security.”

Above all else, a priest must be a man of joy. This joy comes from the

Messiah: a joy that increases the joy we share with our neighbours.

Francis passionately explains this priestly identity: “My mission of being

in the heart of the people is not just a part of my life or a badge I can take

off; it is not an “extra” or just another moment in life. Instead, it is

something I cannot uproot from my being without destroying my very self.

I am a mission on this earth; that is the reason why I am here in this world.

We have to regard ourselves as sealed, even branded, by this mission of

bringing light, blessing, enlivening, raising up, healing and freeing.”26

The priest is a messenger of Gospel joy, enlivened and filled by the good

news of salvation.

2.3. Ongoing Formation

The words of St. Paul addressed to Timothy reminding him “to

rekindle the gift of God that is within you” (2Tm 1:6) are an appropriate

hint to priests of all ages and stages to engage in ongoing formation.27

Ongoing formation is by its nature “faithfulness” to the ministry and a

“process of continual conversion”. 28 In all its aspects of formation

(human, spiritual, intellectual, pastoral and missiological) there must be

an integral process of constant growth and deepening which ensures an

“active and harmonious integration, based on pastoral charity and in

reference to it.” The priest undertakes ongoing formation conscious of his

communion with the Church, in union with his Bishop and brother priests

26 Ibid., no. 273. 27 PDV, no. 70. 28 Propositio, 31.


and with responsibility for his own personal growth and maturity. 29

In the context of ongoing formation, the importance of both giving and

receiving spiritual direction cannot be overstated. Spiritual direction

“fosters and maintains faithfulness and generosity in the carrying out of

the priestly ministry” both in the secular world and within the community

of believers. Direction “is a very delicate but immensely valuable psycho-

logical means. It is an educational and psychological art calling for deep

responsibility in the one who practices it. Whereas for the one who

receives it, it is a spiritual act of humility and trust.”30

Conclusion

The revelation in the New Testament of the role and task of Christians

as pastors and prophets finds its fulfillment in the idea of missionary

disciples. Tradition has refined the biblical concepts of apostle (mission-

ary), pastor and prophet into the threefold office of priest, prophet and

king. The ordained priest celebrates the sacraments, living as a mis-

sionary and pastor united with Jesus and sharing in the communion of the

Trinity. The missionary, in proclaiming the Gospel ad gentes invites new

believers into the community; initiates the process of dialogue between

the Gospel and culture; and cultivates the maturing of faith by preaching

to the community of believers. The priest as prophet, in proclaiming

God’s promise of salvation, gives hope to people while, at the same time,

critiquing social injustice and corruption. The prophetic priest exhorts not

just the Church but all society to change and live according to God’s will.

Throughout history, the vocation of missionary, priest and prophet has

had many different expressions. Today, not only do we need to ask what

29 PDV, no. 71. 30 G. B. Moneini, Pastoral Letter on the Moral Sense, 1961.


sort of priests do we need to meet the challenges of contemporary Korean

Society but we must also ask what kind of formation these priests will

need? However, before we can deal with these questions directly, we must

interrogate history in order to better understand how the Church has

manifested itself; and what status and roles the Church has carried within

Korean society?

II. Korean Society and the Catholic Church

1. The Catholic Church within Korean History

The Catholic Church dates its formal establishment in Korea to the

year 1784. In that year, Yi, Seung-hun, while visiting Beijing was baptized

and took the name of Peter. Upon his return to Seoul, and sometime in the

winter of 1784, Yi established the first faith community when he baptized

a group of ten people including Cheong, Yak-yong and Kwon, Il-sin. This

seemingly simple act has had, in the succeeding 231 years, significant and

varied influence upon Korean society. That is to say, the history of the

Catholic Church in Korea cannot be understood merely as church history

or Christian history but must be seen through the wider lens of its impact

on the modernization process as expressed in politics, diplomacy, scholar-

ship, the history of thought and the enlightenment.31

31 Professor Yu, Hong-Reol posits 15 aspects of the dynamics of modernization caused by the Church in Korea: 1) Popular appeal to the masses; 2) Acquisition of the freedom of religion; 3) Rejection of superstition; 4) Breaking down class stratification; 5) Abolition of concubinage; 6) Promotion of Hangul; 7) Promotion of the open door policy; 8) Sending of students overseas; 9) Promoting modern education; 10) Publishing and promoting Korean Studies; 11) Establishing social welfare work; 12) Introducing Western lifestyles; 13) Introducing Western art and culture; 14) Initiating student activism; 15) Spreading patriotism; cf. Korean Accept-ance of Western Culture in an Historical Perspective (1967); Christianity and Korean Culture


From a religious perspective, the Catholic Church was established

within a Confucian environment32 whose scholars were already familiar

with the idea of “heaven” and concept of the “Lord of Heaven”. These

scholars would prove to be open to developing an inculturated faith which

was able to harmonize and understand the Christian doctrines of creation

and salvation within the cultural milieu of Confucianism.33

Korea was, from a social perspective, a highly stratified and status

orientated society. Catholicism, on the other hand, promoted humanism by

emphasizing fellowship and the social equality of all God’s children,

Christianity, in the context of modernization, played an important role in

challenging unquestioned social stratification.

Perhaps the most distinctive and striking characteristic of the historical

development of Korean Catholicism is the development of Christian

communities ― without the efforts of missionaries and within the context

of severe repression during the late Joseon Dynasty era. Unique in world

church history, the Church in Korea, with the exception of the Church in

Rome, was self-generating, developing without the benefit of missionaries,

pilgrimages to Jerusalem or other such helps.

The local Church, however, suffered many persecutions with estimates

between ten and thirty thousand martyr victims. Given this history of

persecutions, it is possible to draw a comparison with the development of

the early Church in Jerusalem and the emergence of Gospel-based

Gyouchon (viz. faith villages). Paradoxically, the era of persecutions was

also the era of grace and fervent witness to the Gospel. During the 19th

Century, the fellowship and egalitarianism of the Catholicism formed

(1974); Catholicism and Korean Modernization (1976). 32 The most influential of the texts known by as “Western Learning” is The True Meaning of the Lord of Heaven written by Matteo Ricci (1552-1610). 33 Cheong,Yak-Chung (1760-1801), The Essentials of the Lord’s teaching: Jugyo-yoji; Chong Ha-sang (1795-1839), Sang Jaesang seo: A Petition to the Prime Minister, 1839 .


counter cultural communities within a dominantly Neo-Confucian and

status-orientated society.

On the education front, the Church was at the forefront of moderni-

zation by opening the door to Western education and thinking. In 1836,

the Paris Foreign Missions Society sent three young men ― Kim, Tae-gon

Andrew, Choe, Yang-eop Thomas and Choe, Bang-je Francis Xavier ― to

Macao to begin their theological formation. These young men were the

first young Koreans to travel overseas to receive a Western education. In

1855, Fr. Joseph Ambroise Maistre MEP (1808-1857), along with six

seminarians, founded Korea’s first Seminary (St. Joseph’s) in Bareon at

the home of Chang Chugi Joseph (1803-1866). The founding of this

seminary, which eventually develops into the present day the College of

Theology of the Catholic University of Korea, marks the beginnings of

Western education in Korea.34

The persecutions, however, severely limited the engagement and

contribution which this self-generating Church was able to make within

the wider society. Visibly shrinking, the Church was in a life and death

crisis which seriously curtained its influence. As well as these factors, the

mission policies of Propaganda Fidei, and the Paris Foreign Missions

Society, began to have more impact.

The Paris Foreign Missionaries’ pastoral policy favoured parish-

centred development and didn’t focus on schools and hospitals over social

involvement. Moreover, during the Japanese colonial period the Vicar

Apostolic of Seoul, Archbishop Gustave Charles Marie Mutel (1854-

1933), who was no doubt influenced by the France’s 1905 law on the

34 After 11 years in operation the seminary was for to close in 1866 because of the Great Persecution (Byeongin Persecution). The Rector, Fr Jean Antoine Proutie (1830-1866), along with many church workers, was martyred and the seminarians also were persecuted and dispersed. In 1885 a temporary seminary was established in Wonju, and then in 1887 moved to Yongsan in Seoul.


separation of church and state, would not publicly support the freedom

fighter, Ahn, Jung-geun Thomas, or the wider independence movement.35

Nevertheless, other religious orders and groups who had entered

Korea were quite active within the wider society, especially in the cultural,

educational and medical spheres. For example, the Church was influential

in the development of medical care in Korea: opening St. Mary’s Hospital

in 1936, the Medical College in 1954, as well as several nursing schools.

Over 3 million people were casualties of the Korean War (1950-1953)

including over 100 priests and religious as well as many believers who

were close to them.36

By the time of the opening of the Second Vatican Council (1963-1965)

and the Korean Church was ready to assume its responsibilities in en-

gaging the wider culture. From the 1970s, the Church, under the lead-

ership of Cardinal Kim, Sou-hwan Stephen and Bishop Tji, Hak-soun

Daniel in particular, as well as the Priests for Justice, the Catholic Farmers

Movement, and the urban poor ministry, played leading roles in resisting

the military dictatorships and promoting democracy. In the face of the

excessive focus on economic development which started in the 1960s, the

Church promoted Gospel values to meet the increasing desires of people

for human rights, freedom, equality, and peace. The dramatic conversion

rates of the 1980s were a result of the perceived trust in the Church by the

local population. Pope Saint John Paul II made two pilgrimages to Korea,

35 However, lay-people were actively involved in the resistance and independence movement. The movement was headquartered in Yongjeongchon, China. Catholics were also active and were known as the Uimindan (People’s Justice Faction). 36 Since its establishment the Church has been active in many diverse pastoral activities. However, until the 1960s these activities tended to remain “within” the Church and insignificant within the wider social reality. In opening its doors to the world, the Second Vatican Council began to overcome the dichotomy created by the idea of no salvation outside the Church. The Church now began to see itself, and its soteriology, in terms of its wider social relevance.


1984 and 1988, in which he heightened the interest of the local population

in the Catholic Church and demonstrated that Church leaders are more

than just social or democracy activists: Fathers Lee Kyeung-jae and Lee

Tae-suk, through their service for the poor, are good examples of Gospel-

inspired pastors. Jumping forward many years to August, 2014, the local

populace was again inspired by another papal pilgrimage; this time by

Pope Francis and his witness of serving the poor and respect for life.

A key reason for both the pilgrimages of Pope Saint John Paul II and

Pope Francis was the canonization and the beatification of martyrs. These

events reveal that the history of the Korean Church itself is a history of

martyrdom: Their blood is the genuine reason for the emergence of this

self-generating local church.

2. The Church’s Pastoral Task in Korean Society

2.1. The Korean Socio-Economic Situation

Globally the two Korean rabbits, the economy37 and democracy, are

recognized as a phenomenal success story. However, Korea was placed

47th out of 158 countries, scoring 5.984 points (Each respondent awards

between 1 and 10 points per category) according to the United Nations

2015 Happiness Index (2015.04.23.) The results are even lower when the

subjective question of happiness is quantified. In a Gallup Organization

world survey a 1000 adults in 138 countries were interviewed on their

37 GDP (Gross Domestic Product) of Korea is ranked 13th in the world and the GDP per capita is ranked 29th as well as the rating of GDP based on PPP (Purchasing-Power Parity) is ranked 29th. It’s estimated that Korea will be the 7th country in 2015 to join the 30-50 club, which means its population has reached fifty million and GNI (Gross National Income) per capita is thirty thousand dollars.


perceptions of happiness. Korea was ranked at 97th.38 Curiously, Koreans

are not as happy as their economic well-being would suggest. A reality

that merits further investigation and comment.

Firstly, in the geopolitical sphere is Korea surrounded by world

powers and lives with the constant anxiety of an attack by the North

Korean army. It is not just those who have experienced the war directly

but also later generations whose fear is mixed with Korean traits of

impatience and uncertainty.39

Secondly, Korean society places abnormally high expectations on

education and social success which, particularly amongst those of lesser

ability, often resulting in low self-esteem and deep feelings of frustration.

The singular focus on national economic development leads to an

obsession in equating social success with financial success and results in

decreasing birth rates. The contemporary capitalist society is fundamen-

tally neo-liberal and results driven. It could be said that the key phrase

defining contemporary Korean society is “neo-liberal social fatigue”.40 A

further reason for this fatigue is the widening gap between rich and poor

coupled with increasing social blocks and decreasing opportunities for

upward social mobility.

Thirdly, contemporary neo-liberalism is resulting in a global popula-

tion imbalance, with decreasing birthrates and increasing aging of popula-

38 The Gallup survey asked respondents to rank from 1 to 5 whether: 1) they thought they got enough rest; 2) were respected in their daily lives; 3) enjoyed their work or study; 4) experi-enced joy. These answers were aggregated. Koreans were middling, at 63%. 39 Some Scholars postulate that the “quickly quickly” (빨리빨리) syndrome was developed in the Korean War and has been spread throughout the populace. This impatience has now be-come caught up in, and fundamental to, the ideology of economic development and increasing GDP. 40 Han, Byung-Chul, philosopher and professor, postulates that contemporary, results orien-tated society is exploitative and exhausting. Both the winners and losers in this system are being undone by exhaustion; Han, Byung-Chul, Müdigkeitsgesellschaft, Berlin: Matthes & Seitz, 2010.


tions. Locally, Korea is now both recording the lowest birthrates in the

world, currently 1.18 children per woman, and the quickest aging popu-

lation. Furthermore, Korea has the highest suicide rates in the world.41 To

add to the picture, there is a viscous cycle of increasing youth unemploy-

ment, marriage rates are declining42 while divorce rates are increasing,

single person households increasing43 and one parent families with related

educational problems.

Fourthly, the Church in Korea has to stand in solidarity and creatively

discern pastoral directions to meet the reality of a Korea population which

is enthralled with the ideology of economism, privileges acquisitiveness

over gratitude and joy, is marked by a sense of deprivation and psycho-

logical emptiness, an underlying anxiety about the North/South military

confrontation, and an enervating sense of inherent injustice.

2.2. The Religious Situation in Korea

Korean society is religiously pluralistic; in general Buddhism, Protes-

tantism, and Catholicism peacefully co-exist.

On January 28, 2015, Gallup Korea published its 5th survey of religion,

“Korean Religious Faiths and Beliefs”.44 The survey was based on inter-

41 The average suicide rate in OECD countries is 12.4 per 100,000 inhabitants. In Korea the rate is 33 people 100,000 inhabitants, the OECD Factbook (2014) https://stats.oecd.org/Index. aspx?DataSetCode=FACTBOOK 2014_PUB. 42 In 2014, the Marriage Consultancy, Duo (듀오) maintained that the average age of mar-riage in Korea is 36 for men and 33 for women. 43 Research by the Ministry of Health and Welfare, along with Kkottongnae Hyondo University of Social Welfare published research on divorce rates which cites statistics that 47.4% of marriages end in divorce. This equates to a per day average of 840 couples marrying and 398 couples divorcing. Divorcee rates in Korea are on the higher side along with the USA (51%) and Sweden (48%). Other countries are generally lower: Norway (44%), England (42%), Canada (38%), France (33%), and Germany (30%). 44 Gallup Korea had conducted five polls on religions in Korea giving a 30 year picture of the changes in the religious landscape: the first poll was in 1984 followed by similar polls in 1989,


views with 1,500 adults over the age of 18 years and posits that 50% of

the population is a religious adherent and 50% is not. The break down of

those who holding religious faith is: men (44%) women (57%); by

generation, the 20s (31%), 30s (38%), 40s (51%), 50s (60%), and the over

60s (68%). The decline in religious adherence is mostly explained by the

number of younger people leaving their faiths. The number of respondents

in their twenties professing religious beliefs stood at 31%, a 14-percent-

age-point drop from the 45% recorded ten years earlier. Respondents in

their thirties showed a similar 11-percentage-point drop from 49% to 38%.

Gallup speculates that by 2030 they will become the “de-religionized

generation;” religions will go into decline in the next 10-20 years.

The major reasons proffered by non-adherents for their lack of reli-

gious faith were: “no interest” (45%), followed by “distrust and disap-

pointment in religions (19%), “lack of time or psychological space”

(18%), and “belief in self” (15%). In 2014, Catholics had the highest, and

Protestants the lowest, favourability rating amongst non-believers.

Recently published statistics (2014) by the Catholic Bishop’s Conference

of Korea (CBCK) assert that of the entire population of 52,419,447 people

5,560,971 are baptized Catholics, amounting to 10.6% of the population;

there are 4,948 priests, or one priest for every 1,124 believers.45

By way of summation, the decline in interest in religion by younger

people is across the religious spectrum. Not only Catholics, but Buddhists

1997, 2004 and 2014. The fifth poll was conducted over three weeks, from April 17, 2014 until May 2, 2014. The poll interviewed 1,500 people over the age of 18. http://www.wingia. com/en/news/the_religion_of_koreans_1984_2014_gallup_korea/285/. 45 By religion, according to Gallup Korea, 22 percent of those polled identified as Buddhist while 21 percent and 7 percent identified as Protestant and Catholic, respectively. These statistics are very different from those released by the Catholic Bishops Conference of Korea. The divergence may be explained by the fact that Gallup extrapolated its results from interviews with 1,500 adults nationwide whereas the Bishops derive their statistics from baptismal records.


and Protestants as well, are struggling with the impact of declining

birthrates, an aging population, consumerism and cut throat economic

competition. Importantly, in comparison to Protestants and Buddhists,

Catholics are clearly middle class; they live in Seoul or other major urban

areas rather than the country; and those in the 20s and 30s tend to be

white, rather than blue, collar. Moreover, whilst it is true that materialism

induces lack of time, space and interest in religious adherence, it is also

true that the established religions and their clergy carry a huge respon-

sibility for the feelings of distrust and suspicion of religion expressed by

many non-believers.

3. The Reality of the Catholic Church in Korea and the Role of its Pastors

3.1. The Reality of Church

3.1.1. An Aging Church

The Church in Korea is quickly emerging as an aging church.46 The

decline in young people attending church and participating in Sunday

Schools is not just a result of reduced birthrates but also because parents

46 At the end of 2013, CBCK released “Statistics of the Catholic Church in Korea”. These statistics show that Catholics over the age of 60 account for 1,200,000 believers. This is 22.2% of the total Catholic population. Those under the age of 19 account for 19%, or 649,000 believers and it is reduced by 3.6% from the previous year. The aging of the Church cannot just be blamed on the aging of society at large. In 2013, 10,850,000 people were under the age of 19 and 8,740,000 were over 60, a difference of 2,000,000. Young people account for 21.2% of the total population and those over 60 account for 17.1%. The aging of the population is one explanation but, more importantly, there is the fact that one third of all believes are in their 30 and 40s and they are not imparting their faith on the younger generations. http:// pbc.co.kr/CMS/newspaper/view_body.php?cid=552405&path=201501.


are no longer sending their children.47

3.1.2. The Decline in Mass Attendance

There is a steady decline in reliable faith practitioners.48 There is

steady drop in adolescents and younger Catholics attending Sunday Mass.

Presently about one in ten young people attends Sunday Mass on a regular

basis.49

3.1.3. The Family Crisis

The major reason for the drop in child baptism and youth attending

church is the failure of faith education in families. There is little prospect

of young people practising their faith if their parents are not engaged in

church life. Every year 110,000 couples get divorced and there are ap-

proximately 350,000 abortions. Catholics will comprise approximately 10%

of these numbers. Catholics, like most younger people, are avoiding mar-

riage and having children because of the ever increasing costs of child

birth, raising children, education, and health care. Family life is becoming

increasingly complicated with an increase in multicultural families caus-

ing confusion about child rearing practices and parent-child communica-

tion, as well as society-wide issues of family violence and young people

47 In the end of 2013, only about 60.2% of elementary school students, 29.4% of middle school students, and 15.4% of high school students enrolled in Sunday School. http://www. pbc.co.kr/CMS/newspaper/view_body.php?cid=415450&path= 201205. 48 In 2013, about 21.2 of Catholics are regularly attending Sunday Mass. In 2000, the number was 1,180,000; 2005, 1,250,000; 2010, 1,410,000; and 2012, 1,220,000. Although the Korean Church externally has grown rapidly, its internal stability is getting weak. 49 About 10% of middle school students attend Sunday School and about 6-7% of young adults attend Sunday Mass according to the annual statistics published by the Youth Ministry of Seoul Archdiocese.


being exposed to deviant behaviours.

3.1.4. The Reduction of Student Numbers and the Vocational Crisis

The decline in both the number of students entering the seminaries

across the country50 and the quality of priestly vocations is causing much

concern. Moreover, there is a paucity in vocational discernment. The

development and promotion of priestly vocations need the support not

only of the local ordinary and the priests active at the parish level but,

most importantly, families need to be supported and encouraged to grow

into holiness, faith and love so that they might truly become the cradles of

vocations.

3.2. Pastors for Our Times

Trends in contemporary society, including widespread popularization

of decentralization and individualism, are being promoted by the develop-

ment of the Internet and access to information. Social media, the means of

the social communication such as newspapers and television, as well as

SMS and Twitter are exerting a strong influence over the popular concept-

tions of the public and the private. Religion, like the commercialization of

culture in general, is being subjected to, and defined by, market forces.

Neo-liberalism is putting severe pressure on individuals resulting in

burnout whilst promoting the increasing upward redistribution of wealth

in the hands of a few people. Capitalism is structurally creating a new

50 Korean vocations to the priesthood are plentiful in comparison to other areas of the world like Europe and America. However, the number of local vocations has dropped by 16.3% in the period 2009 until 2013.


class of poor by churning out young people devoid of hope and dreams.

Furthermore, the future looks bleak for a humanity plagued by an all-

pervading contempt for life, ecological devastation, climate change,

extreme weather events, and loss of ecological diversity.51 On top of this,

the geopolitical situation on the Korean Peninsula means that people are

living with a constant, underlying fear of a military conflict with North

Korea.

The Church is caught in a double bind, not only experiencing the same

storms as the rest of society but also confronting limits to its growth and a

decline in standards. Without doubt, this is the time to push for Church

renewal and development guided by formation in the Good Shepherd

which will spread to all believers and promote efforts towards a new

evangelization.

1) Most importantly, priests, in deep fellowship with Jesus, will put on

the mind of Christ (1Cor 2:16) and have the compassion to listen closely

to the people and world with whom they engage (Mk 6:34). Naturally,

these priests will stand in solidarity with a tired and suffering world

asking, like the Good Samaritan, not “who is my neighbour?” but “how

can I help?” (Lk 10:29-37) Priests will be like mothers holding their

children to the breast, conducting themselves gently (1Thess 2:8) and, like

the Good Shepherd, laying down their lives for the faithful (Jn 15:11). In

this respect, priests will complete what is lacking in Christ’s afflictions

(Col 1:24).

2) Priests are today’s prophets and teachers. Understanding deeply the

social teaching of the Church, priests will teach by practising its precepts

51 The Encyclical Letter on the Environment has already gone to the translators and is expected to be promulgated in June, Vatican News, May 3, 2015.


in the contemporary reality. Despite knowing the suffering and despair of

the world, priests will be men of hope and joy professing faith in God’s

wonderful creation and His power of salvation. Priests will pray without

ceasing, be full of joy and giving thanks in all things (1Thess 5:17).

3) Priests will build up and invigorate the community based on

Trinitarian intimacy and fellowship. The Korea Gallup research on

religion pointed out that the Catholic Church was generally middle class

and was alienated from, and had difficulty entering into, the world of the

poor. The priest, who is called to serve the poor and the alienated (e.g. the

elderly, divorced, sick, unemployed, migrant workers, refugees from the

North), desires to create community modeled on “the polyhedron”. That is,

as Pope Francis writes, communities “which reflects the convergence of

all its parts, each of which preserves its distinctiveness should be built

up.52 Pastoral and political activity alike seek to gather in this polyhedron

the best of each. There is a place for the poor and their culture, their

aspirations and their potential. Even people who can be considered dubi-

ous on account of their errors have something to offer which must not be

overlooked. It is the convergence of peoples who, within the universal

order, maintain their own individuality; it is the sum total of persons

within a society which pursues the common good, which truly has a place

for everyone.”

4) The priest is intrinsically a missionary. As such, ministry is actively

going out, not passively waiting at Jacob’s Well for the Samaritan woman

to appear. The missionary moves the “makeshift hospital” that is the

Church to the places of need. Firstly, the priest needs to acquire the

52 EG, no. 236.


appropriate skills and knowledge in order to work with pastoral creativity

in diverse areas of engagement. Secondly, the priest receives Holy Orders

in order to work within the Universal Catholic Church. Following on from

Pope Pius XII’s Encyclical Fidei Donum (the gift of faith), priests are

challenged to go and work in areas, local or foreign, where there is a

shortage of clergy. The Fidei Donum priest would work in this place for a

certain period of time and then return to his home diocese. Thirdly, Pope

Francis has, in Evangelii Gaudium, noted the social and cultural

dimensions of mission. In furthering the Gospel’s social dimension, it will

be useful to engage with the cultural and welfare agencies located within

the neighbourhoods of the parish. Moreover, the missionary must care for

the integrity of all creation and take on the role of an ecological pastors,

just as the Risen Jesus commanded that the Gospel is to be preached to all

creatures (Mk 16:15), Protecting the common good of humans within the

ecological whole opens up opportunities for solidarity and dialogue with

other religions.

5) The Priest is a Minster of the Word. The community is shaped,

energized and grows through ministry centred on the reading, sharing and

practising of the Word. Word-centred ministry is not only necessary in

out-stations and other places without priests but is rightly a co-operative

ministry with lay-people and is especially appropriate within the families

and small communities. Word-centred ministry actively encourages the

participation of lay-people in families, local area and parish communities.

This Word Ministry is, in fact, the dynamic legacy of the Church of 18th

century Korea where lay-people established a Church by studying their

catechisms and reading the Scriptures.


III. Priestly Formation in the Korean Church

1. More Active Encouragement of Priestly Vocations: Minor Seminary and Preparatory Seminary

Minor seminary of the Church in Korea began its course in April 1928,

when the middle school class of the Sacred Heart of Jesus Seminary was

merged into Namdaemun (South Gate) Commercial School, which is

currently known as Dongsung (Eastern Star) Middle and High Schools. In

April 1947, the Minor Seminary was renamed as Songsin (Holy Ghost)

Middle and High Schools, for which students from all over the peninsula

applied until their respective close-downs in 1971 and 1983.

Because of the close-down of nationwide Songsin High School, each

diocese in Korea had to find a solution, the preparatory seminary program.

For example, the Archdiocese of Seoul has invited each year approxi-

mately eight hundred preparatory seminarians with various range of age

(from early teenagers to late twenties) to have a monthly meeting with

100 seminarians (including deacons) and 6 nuns. During the summer and

winter vacations, the extracurricular programs are provided. Besides the

preparatory seminary program, the Archdiocese of Seoul decided to turn

Dongsung High School into the autonomous private school so that the

school can freely select thirty students with priestly vocation every year.

Thirty of these students are benefitted to live in the quasi-seminary named

Veritas Hall, opened in March 2014. The Veritas Hall is designed for

cultivating the community life so that the residents can develop their

humanity and spirituality.


2. Major Seminaries

Along with the College of Theology of the Catholic University of

Korea, founded in Baeron in 1855, there are six more Catholic Univer-

sities in Korea: Gwangju Catholic University (1962) the Catholic Univer-

sity of Daegu (1932); Suwon Catholic University (1983); the College of

Theology of Catholic University of Pusan (1990); Daejeon Catholic Uni-

versity (1992) and the College of Theology of Incheon Catholic Univer-

sity (1996). They are educating approximately one thousand seminarians

for seven years, in accordance with Directory on the Priestly Formation

in the Church in Korea.

2.1. Human Formation

Highlighted in Pastores Dabo Vobis is the human formation of the

priest so that he can become more perfectly conformed to the perfect

humanity of Jesus Christ, the Word made flesh.53 As Pope Francis said

that one could not be neutral about human pain,54 the essence of human

formation is mercy55 which enables one to be sympathetic and com-

passionate with pains of others. Human formation aims at culminating in

high morality of conscience and compassion, and at raising one’s

autonomy with sound mind and body.

All the seven Major Seminaries in Korea, therefore, emphasize

53 Cf. John Paul II, Apostolic Exhortation Pastores Dabo Vobis, § 43. 54 Cf. In-Flight Press Conference of His Holiness Pope Francis from Korea to Rome (18 August 2014). 55 Pope Francis announced in his homily of 13 March 2015 the Jubilee of Mercy which would commence on 8 December 2015, the Solemnity of the Immaculate Conception and conclude on 20 November 2016, the Solemnity of Our Lord Jesus Christ, King of Universe. Pope emphasizes mercy, based on the word of Jesus: “Be merciful, even as your Father is merciful” (Lk. 6:36).


community life more than anything.

Community Life: In Seoul Major Seminary are five individual

communities, each of which is functioned as the small community: one

for 1st-2nd Year seminarians, the other three for 3rd-6th Year seminarians

and another one for deacons. Each community is operated by the Director

of the community, Formation Advisors, Spiritual Director(s) and the

Student Council. From Monday to Friday, the Eucharist is celebrated in

each community; once a week, the Mass is served with CCM songs for

seminarians’ spiritual and emotional motivation. In addition, seminarians

are highly recommended to share Gospel and life reflections with their

fellow seminarians once a week, along with occasional communal events

(sports and culture events, for example) so that they can develop

community spirit and aesthetic sensitivity. Provided also are various

programs such as overseas language courses, Global Explorer Program,

Volunteer Abroad Program and study community program, all of which

invite seminarians to be more open-minded about the world. On the other

hand, 2nd-3rd Year seminarians of Daejeon are sharing the bedrooms and

the study room with five or six other fellow seminarians, and 4th-5th Year

seminarians with two or four seminarians, whereas 6th Year seminarians

begin to use the room by himself, for the training of celibacy.

For Greater Autonomy: In Daegu Major Seminary, unlike the other

seminaries, each seminarian lives in the room by himself from his first

year. In addition to this, all the seminarians, except for 1st Year semin-

arians, can freely go out and come back by 5 pm if they have no class. On

Saturdays, students can come back to the seminary by 9 pm since all the


Liturgy of the Hours except for the Lauds are recited autonomously.56 For

human formation, seminarians of Daegu grow vegetables or make Kimchi

(fermented vegetables) in fall; these house jobs lead the seminarians into

the humility and gratitude toward nature.57 In order to have a closer

relationship between the formator and the formees, they go on a field trip

once a semester. Moreover, the Formation Advisor lives almost the same

life style as seminarians’.58

In Pusan Major Seminary, seminarians go out on Sundays group by

group so as to enjoy the cultural life. They are encouraged to autono-

mously choose what they will enjoy and to promote their communication

skills from the association with other seminarians. They also go on a field

trip every two years, grouped in six or seven from various Years.

Living Community in the Apprentice-style: Adopting the systems of

Major Seminaries of Paris and of the Prado, Gwangju Major Seminary

consists of several small living communities. Seven or eight seminarians

and their Formation Advisor live the life of fraternity and communion,

from which they learn the attitude of priestly life just like an apprentice

does from his master. In other words, they live the life of companionship,

not that of professor-student relationship.59

2.2. Spiritual Formation

Even though the Spiritual Year is a period of preparation prior to major

seminary formation, because of the distinct characteristics of our country,

56 Gyeong-Hyang Magazine (February 2014), p. 16. 57 Ibid., pp. 17-18. 58 Ibid., p. 18. 59 Gyeong-Hyang Magazine (January 2014), p. 6.


Korean seminaries let students spend the Spiritual Year after the entrance

to the seminary. Every single seminary in Korea has its students spend the

Spiritual Year in their first year in a separate residence or other place (at

Spirituality Center in Hanti Shrine for Daegu Major Seminary) except for

Pusan Major Seminary60, where 1st Year seminarians live together with

their senior seminarians in the Spiritual Year. In most seminaries,

seminarians are obliged to spend the second Spiritual Year in their 3rd Year

(in Daejeon Major Seminary), 5th Year (in Daejeon, Incheon and Suwon

Major Seminaries) or 6th Year (Gwangju Major Seminary). In Daejeon

Major Seminary, 5th Year seminarians in the second Spiritual Year pray

with their spiritual director before the Blessed Sacrament for an hour

every evening.61 There’s no second Spiritual Year in Seoul Major Sem-

inary because its students spend their first two years as the Spiritual Year.

Instead, five spiritual directors accompany seminarians with spiritual dir-

ection (2-5:30 pm everyday), spiritual discourse (9-10 am every Satuday)

and the Sacrament of Reconciliation (every evening).62

It is the principle that Formation Advisors do not provide the spiritual

direction (or vice versa), yet there are a few exceptions; if so, they do not

participate in the Faculty Advisory Council or Candidacy Review Board.

The Ignatian Spiritual Exercises are recommended after completing the 4th

Year (Gwangju Major Seminary), during the summer vacation of the 5th

Year (Incheon and Pusan Major Seminaries) or after completing the 5th

Year (Seoul and Daegu Major Seminaries).

As to seminarians’ psychological troubles, Suwon Major Seminary

60 Gyeong-Hyang Magazine (April 2014), p. 17. In Daegu Major Seminary, seminarians in the Spiritual Year have no vacation but a few days off only. They are sent to the social welfare center during the summer vacation and to the Philippines for volunteer jobs and language course during the winter vacation. 61 Gyeong-Hyang Magazine (May 2014), p. 12. 62 The recent survey tells that spiritual direction has greatly helped seminarians to solve internal problems and to promote their spiritual growth.


hires two psychologists to give anonymous counselling.63 In Gwangju

Major Seminary, seminarians share the Gospel reflections in their living

communities for the integration of their spiritual and common lives; with

his family-like seminarians does the Formation Advisor celebrate the

Liturgy of the Hours and the Eucharist on Wednesdays; every Saturday

morning do they share their Gospel and life reflections, which help them

to experience the unity between the formator and the formees within the

living Word of God.64

2.3. Intellectual Formation

All the seven seminaries in Korea provide their seminarians with

curriculum in accordance with Directory on the Priestly Formation in the

Church in Korea; seminarians are expected to have about two hundred

credits in liberal arts as well as philosophy and theology for their

formation of seven years. Before their priestly ordination, seminarians are

highly recommended to take the master’s degree or at least to submit the

completed research papers in the graduate school. According to Directory

on the Priestly Formation in the Church in Korea, included are Asian and

Korean philosophies for the better understanding of Asian cultures and

North Korean studies for the missionary work in North Korea.

Until 1970s in Korea, priests with six years of college education were considered as the elite, yet the recent statistics of 2011 shows that more than 63% of young people are college graduate; the number of MA holders has increased as well. In this circumstance, it is pastorally required that priests have a graduate education in order for them to serve

63 Gyeong-Hyang Magazine (June 2014), p. 26. 64 Gyeong-Hyang Magazine (January 2014), pp. 6-7.


his ministry more effectively.65

Meanwhile, Korea seminaries have been publishing academic journals

for development of theology and of seminarians’ theological interests:

Catholic Theology and Thought [obtaining publication, National Research

Foundation of Korea (NRFK)] and Pastoral Research (Seoul Major

Seminary); The World and the Word (Incheon Major Seminary); Reason

and Faith (Suwon Major Seminary); Gospel and Culture (Daejoen Major

Seminary); Theological Perspectives (obtaining publication, NRFK;

Gwangju Major Seminary); Faith and Life (Pusan Major Seminary);

Catholic Theology (obtaining publication, NRFK) and Catholic Thoughts

(Daegu Major Seminary). Each journal is published by seminary’s theo-

logical institutes, which hold regular symposiums and seminars for

promoting theological studies.

65 The ratio of students getting the MA in theology compared with the enrolled number (2015.04.08.)

Seminary Year EntranceQuota

Number of the Enrolled

Students(A)Number of Students Getting the MA (B) Ratio(B/A)

Seoul 2011 40 40 16 40% 2012 40 37 13 35%

Daegu 2011 25 20 15 75% 2012 25 22 18 82%

Gwangju 2011 20 13 8 62% 2012 20 15 8 53%

Pusan 2011 Integrated 9 6 67% 2012 Integrated 16 9 56%

Incheon 2011 40 21 6 29% 2012 40 18 7 39%

Daejeon 2011 30 28 20 71% 2012 30 22 13 59%

Suwon 2011 30 30 17 57% 2012 30 30 9 30%


2.4. Pastoral Formation

Korean seminarians principally participate in youth ministry of their

parishes during the vacations. Besides parochial experiences, in the

Archdiocese of Seoul, the Executive Secretary of the Sub-commission on

the Promotion and Protection of Vocations is in charge of the provision of

vacation programs and of the care for seminarians in military service:

completing the military service, seminarians stay outside the seminary for

a year under the guidance of the Executive Secretary, spending the first

half year in doing volunteer work in hospitals, disabled facilities or social

welfare centers and the second half in doing missionary work in various

countries in Asia, Latin America or Africa. In the Diocese of Suwon,

seminarians are encouraged to have as many experiences as possible

during the vacations; 3rd Year seminarians are specially obliged to do

volunteer work in hospitals or sanatorium for a month during the summer

vacation. In the Diocese of Incheon, seminarians from 2nd Year to 6th Year

have pastoral trainings in various fields for twelve weeks in total. In

Major Seminaries of Daejeon, Gwangju, Pusan and Daegu, 4th Year

seminarians take a year off so as to experience social, missionary and

pastoral works. Seminarians of Gwangju do volunteer work every

Wednesday and share their stories with one another every Saturday.

2.5. Missionary Formation

The Universal Church expects that the Church in Korea will send

more missionaries to Asian countries as well as to China and North Korea,

and thus that it will strengthen the solidarity among the [local] churches.

In order to meet the needs of the Universal Church, Diocese of Incheon

ordered its major seminary to concentrate on the missionary work in


China and North Korea; Archdiocese of Seoul is currently educating one

deacon and twenty-three seminarians who will belong to Diocese of

Pyongyang at the reunification of the North and the South; a missionary

club in Seoul Major Seminary has produced twenty priests who are

preparing to be Fidei Donum missionaries.

The Church in Korea, once the ‘receiving’ church, is now growing into

the ‘giving’ church. Since Korean Missionary Society was founded in

1975, the Church in Korea has sent missionaries to other continents.

Furthermore, Archdiocese of Seoul founded Redemptoris Mater Seminary

in September 2014 and appointed Fr. Felix Sungmin Lee as its first Rector.

In this seminary living are eight seminarians including six foreign

seminarians, who are studying Korean so that they can start to study at the

Catholic University of Korea in the year of 2016.

As of the end of 2013, 979 Korean missionaries are sent to 78

countries in six continents. Among them, only 181 are priests (18.5%).66

The reason why the number of missionary-to-be priests is not sufficient is

that most Korean priests are satisfied with their pastoral work in par-

ishes.67 A priest who did the missionary work in Chile for six years once

said in an interview: “The importance and the necessity of missionary

work has to be more learned and emphasized in seminary so that more

priests-to-be can be interested in missionary work”.68

66 The Archdiocese of Seoul and the Diocese Daejeon has sent missionary-priests most: 14 respectively. They are followed by Diocese of Uijeongbu (12), of Suwon (10) and Archdio-cese of Daegu (9). As of the end of 2013, there are 3,995 priests in Korea; only 2% of whom are serving as missionaries. 67 Archdiocese of Seoul launched the Office of Service for Missionaries in 2014, in order to motivate its diocesan priests to participate in Fidei Donum. 68 Interview of Fr. Young-ho Song, the then-Executive Secretary of the Committee for the Pastoral Care of Migrants and Foreign Residents Living in Korea of the Catholic Bishops’ Conference of Korea. http://www.catholictimes.org/view.aspx?AID=251615.


3. Ongoing Formation of Priests

Pastores Dabo Vobis emphasizes that ongoing formation is necessary

for those priests in old age as well as for those in middle and young ages.

This is right because our ministerial priesthood is not accomplished in a

moment but is growing into fullness. The Archdiocese of Seoul founded

Ongoing Formation Center for Priests in 1990 and has been providing its

priests with various formation programs since 1992. Since 2002, when

Training Center for the middle-aged Priests was founded, the Archdiocese

has provided its priests with various training programs to meet their needs.

Along with these efforts of diocesan level, Korean bishops came to an

agreement to the construction of the nationwide pastoral training center in

spring 2012, after forty years of discussions and debates since 1970s.

Finally, Emmaus Pastoral Training Center was opened on the beautiful

island of Jeju in October 2014. Emmaus Center is a place of spiritual

refreshment for pastoral coworkers as well as pastors.69

4. Suggestions for Priestly Formation and Theological Development

4.1. Fostering Vocations through Sanctification of Families and Spiritual Direction in Parishes

The declining population of children and the ever growing secular-

ization have decreased the number of candidates for the seminary, and it

seems very likely that the rate will only quicken as time elapses. Since

family is the birthplace of vocations to the priesthood, it only makes sense

69 http://www.catholictimes.org/view.aspx?AID=263523.


that much effort be made for sanctification of families. As further remedy,

parish priests must strive to provide the necessary spiritual direction in

guiding the youth towards Jesus.

4.2. Scripture-centered Human and Spiritual Formation in Small Communities

Priests are sent to give witness to their personal encounter with the

Lord as they constantly love Him, remain in Him, and make His heart

their own. This very encounter with the Trinitarian God in the person of

Jesus takes place through Scripture, since it lays down sure guidelines to

imitate the heart of Jesus. It is indeed the ‘Book of Life’, the horizion

where one truly experiences the Good News of God. And it is this Word

of God that must always be made incarnate within communities. That is

why it is crucial to read, practice, and share the Word in small commu-

nities. Accordingly, the formation at the Korean seminaries looks to

realize its human70 and spiritual formation71 through a Scripture-centered

community life, where formators and seminarians alike center their lives

on this life-giving Word.

4.3. Integral Intellectual Formation

Pastores Dabo Vobis pinpoints the fact that the intrinsic human desire

to search for God and establish a living, loving relationship with Him can

still be found in today’s secularized world.72 It also points out that the

70 Cf. Human Formation of Priests, some current concerns, FABC-OC, Mangalore, 2006. 71 Cf. Spiritual Formation of Priests. A modern Approach, Fr. Lawrence Pinto (ed.), MSIJ, FABC-OC, Mangalore, 2011. 72 PDV, no. 6. Despite all the conflicts and contradictions, more positive assessment of today’s society shows that it still yearns for justice and peace, as well as spiritual and religious


world does not always seek this in the name of religion, meaning that

Christian values and principles are anonymously being dissolved into the

vast sea of culture. This has resulted in a break with religion, where

religious values are dismantled and simply absorbed into the grand

scheme of politics, society, and culture. In a world like this, priests are

being called to uncover and promote the evangelical values buried deep

within today’s culture, while combatting the ideologies and values

contrary to the Gospel with God-given wisdom and courage. So as the

same document insists (PDV, no. 54), seminaries must help future priests

to integrate different disciplines of theology and human sciences with

their theological formation. This calls for lectures and seminars that

provide opportunities to openly discuss their theological perspectives on

different fields of study.73

Evangelii Gaudium also emphasizes the need for faith to dialogue with

reason and science in its service of peace.74 Dialogue between theology

and philosophy, and discussions with human and natural sciences are

indispensable in deepening the priests’ self-understanding of their own

faith and helping them to shepherd the learned. Meanwhile, the Holy

Father also stresses that all human activities seek art and truth. Basing

himself in this intrinsic human desire for truth, goodness, and beauty, the

Supreme Pontiff goes on to claim that ecumenism and interreligious

dialogue can realize true solidarity with all humanity.75 Hence theological

education for today must foster capacities to integrate theology with other

disciplines in the eyes of faith. Such a formation strives to enhance

values. 73 Opportunity for interreligious dialogue between Buddhism and Christianity is a good example of this. Courses that invite students to constant dialogue within theology itself (sem-inars and lectures that link biblical, dogmatic, practical, and historical theology) as well as inter-disciplinary dialogue with natural and human sciences are also necessary. 74 EG, no. 243. 75 EG, nn. 244-255.


understanding of all of man’s intellectual, artistic, and moral activities that

correspond to the aforementioned triple values, enabling the students to

engage in dialogue where needed.

4.4. Adaptive Pastoral Formation that Responds Contemporary Needs

First and foremost, the need to nurture priests’ ability to deliver fine

homilies has become increasingly important. Through the homily, priests

integrate their personal experiences with prophetic vision, pastoral love,

and Gospel-rooted life to openly proclaim it to the faithful. Though given

for a rather short period of time, this is indeed the locus where the faithful

are invited to meet their shepherds with utter intensity. This guides the

faithful to grow in faith and be filled with joy and consolation, while also

guiding them towards the ideal way of life. This is why the beloved Pope

takes much space in his first Apostolic Exhortation to meticulously ex-

plain the importance of homilies and even offer some tips for prepar-

ation76 Following his example, seminaries must constantly emphasize this

importance and reinforce its program for homiletics.

In addition, it is important to note that seminarians in the Korean

Church are taking interests in a variety of different areas. Among these are

pastoral work for the youth and elderly, mission, art (acting, painting,

music, etc.), Internet, inculturation, catechesis, sports, and foreign lan-

guages. Their formation thus will have to provide opportunities for first-

hand experiences in these pastoral areas, while helping them to grow in

humility and openness as they learn to cooperate with the religious and

the laity.

76 EG, nn. 111-175.


4.5. Formation of Missionary Pastors

Pastors are essentially missionaries, especially in the Korean Church

where missionary work for North Korea and China remains to be one of

its primary tasks. Seminarians can prepare for this by concerning

themselves with pastoral and missionary care for North Korean refugees,

while continuing their research to aid their activity. It is also important

that seminarians experience what life is like as a missionary, since this can

play a crucial role in making a choice to participate in Fidei Donum as a

priest. Indeed, priests sent as Fidei Donum missionaries have mostly

testified that their past experiences of missionary work have had a crucial

impact on their decision. Moratorium and vacation can offer precious

opportunities for accumulating missionary experiences around the globe.

4.6. Concentrating Formation Advisors and Directors of Community for Common Life and Professors for Teaching and Research

Evangelii Gaudium states that the Church “appreciates and encourages

the charism of theologians and their scholarly efforts to advance dialogue

with the world of cultures and sciences, calling on them to carry out this

service as part of the Church’s saving mission.”77 In order to achieve such

theological development and to nurture professionals in their respective

fields, it is necessary that seminaries distinguish Formation Advisors, who

are to accompany the seminarians’ Scripture-centered life in small

communities, from professors who should wholly concentrate themselves

to teaching and research.78 Seminary of Seoul, for example, was origin-

77 EG, no. 133. 78 Both the Major Seminaries of Paris and of the Prado are run on this dual formation system.


ally separated from the theological college in the year 1972 to be run on a

dual formation system, only to be re-consolidated again in 1979. And with

the construction of two new buildings that respectively became the ‘Soo-

Duk’ Community and the ‘Gang-Hak’ Community in 1991, the ‘small

community system’ was introduced to the seminary and has become its

standard structure since 1992. In this system, the major seminary consists

of five small communities of approximately forty men each. Though this

formation has its strength in promoting a communal life centered around

small communities, it does carry some side-effects as well. Since

professors are simultaneously living with the seminarians as Directors of

Community and Formation Advisors, both their research and student

direction tend to be hampered by heavy workload. Such a phenomenon

suggests that Directors of Community and Formation Advisors take full

responsibility of directing students in their common life, while the

professors remain as assistants. Professors wishing to commit themselves

more entirely to research and formation of scholars should reside outside

the seminary, exempt from duties in conflict with their academic work.79

The need to reinforce the faculty in charge of teaching and research is also

related to receiving Pontifical recognition as a professional institution of

theology. And as Pastores Dabo Vobis insists, 80 it is important that

participation and cooperation from both male and female religious and lay

theologians be given a proper place in priestly formation and theological

In Paris, for example, there are about eight seminaries that consists of ten members(two priests and eight seminarians) each. The seminaries serve to be the center of their community life, while theological education is provided by the Faculté de Notre Dame. Separating the seminary from the theological college is actually a norm for countries in the West, whereas circumstances in Korea make it more difficulty to apply such a system. Cf. The Catholic University of Korea: College of Theology 1855-2005, Compilation Committee for 150th Anniversary of the Catholic University of Korea, 2005, pp. 498~499. 79 Decision to work towards this direction was already made at the 2008 summer meeting of resident priests. 80 PDV, no. 66.


development.

4.7. Transition to a Pontifically Recognized College

At the moment, credits accumulated from theological colleges in

Korea are not recognized by Pontifical Universities. Designated as an

experimental case by the Congregation for Catholic Education, the

College of Theology of the Catholic University of Korea is currently

under the process of being reviewed for its eligibility for Pontifical

recognition. Once the credits from the College of Theology in Korea

receive recognition from the Holy See, it will be necessary to move on to

the next level of accommodating curriculums for ecclesiastical degrees

(STL, JCL, STD). This should be achieved while maintaining its current

status of recognition from the national Board of Education, enabling the

Colleges of Theology in Korea to grow into a competent theological

institution acknowledge by both the Church and the State. The necessity

of such a transition becomes more evident when considering students

from other Asian countries. Since most of the Colleges of Theology in

Asia are not recognized by the State, it is impossible to receive Asian

seminarians as transfer students or to admit them into graduate studies.

This poses serious difficulties in inviting and educating them in Korea.

Indeed, transition to a Pontifically recognized college has become vital for

both Korean and foreign students alike.

4.8. Integration among Seminaries and Globalization

The rectors of the seven seminaries in Korea all agree that the present

epoch calls for the integration of their respective seminaries. There are a

number of advantages that this integration will bring about, other than the


obvious fact that it may provide solutions to the problem of decrease in

vocations. Some of its positive outcomes will be the reinforcement of

first-class faculty, enhanced inter-diocesan communication, and relief

from financial burdens.81 The rectors are also calling for a professional

graduate school for Catholic theology to be established in Korea.82 (Such

a professionalized institution will open the doors of theology to a wider

audience, training future Korean priests alongside other talented students

of Asia. The founding of a professional graduate school for theology is

also related to the project for Pontifical recognition, which in turn is

connected to the globalization of Korean seminaries.

Many seminaries in Korea have already extended its priestly formation

to a global level. Seoul Major Seminary, for example, has invited and

trained seminarians from China (6), Vietnam (6), Bangladesh (2), and

Myanmar (2) since 1999. The Archdiocese of Seoul has also founded the

Redemptoris Mater Seminary in September of 2014, which is set to soon

begin its training of eight future priests from six different nations. The

number of seminarians from abroad studying in this seminary will almost

quadruple in a span of just few years. The Seminary of Daejeon has also

been welcoming seminarians from countries like Zambia, Mongolia,

Vietnam, China, Japan, Bangladesh, India, and Kiribati. Furthermore,

since the second semester of the 2014 school year, the Seoul Seminary has

been inviting foreign professors with experiences of teaching in various

English-speaking countries to give an intensive course for a period of one

month. It is also contributing to Asian theology by publishing English

articles of theologians spread throughout the continent in its academic

journal, the Catholic Theology and Thought. In fact, it has been decided

during the 2015 general meeting that Catholic Theology and Thought will

81 Kyeong-Hyang Magazine (January 2014), p. 10; (February 2014), p. 19; (March 2014), p. 15. 82 Kyeong-Hyang Magazine (May 2014), p. 15.


be issuing solely English articles as of 2015. This is a step towards its

transition to become an international journal that looks to share the

Korean theological reflections in Korea with the world and to invite other

theologians in Asia to further develop their theological thought within the

Asian context. With this, Catholic Theology and Thought will provide a

global ‘forum’ for theologians from different continents to openly discuss

their theological perspectives. Cooperation and solidarity among theolo-

gians in Korea will be of chief importance for this to be carried out.

4.9. Ongoing Formation of Priests and Inter-Diocese Communication

Pastores Dabo Vobis emphasizes the ongoing formation of priests,

which ranges from developing vocations to the priesthood all the way to

continuing education for priests of advanced age.83 The Church in Korea

currently provides this ongoing formation through several institutions: the

Ongoing Formation Center for Priests and the Training Center for Middle-

Aged Priests in the Archdiocese of Seoul, and the recently opened the

nationwide Emmaus Pastoral Training Center for all dioceses in Korea.

The Ongoing Formation Center for Priests seeks to re-educate the Arch-

diocesan priests of Seoul, while providing precious opportunities for

encounter and communication between those from different dioceses.

Centers like these must continue to invite priests to overcome the regional

barriers to form a genuine solidarity, working together in view of the

future ministries of the Korean Church.

83 Cf. Cpryan Candon, OP., “Ongoing formation”, in The Formation Journey of the Priest, Exploring Pastores Dabo Vobis, Bede McGregor, OP. / Thomas Norris (eds.), The Columba Press, 1994, pp. 210-214.


Conclusion

The Korean Church as it stands today may be likened to the tree from

the Parable of the Mustard Seed, since it has grown from the seeds sown

by martyrs. Such a long history of persecution, which lasted to the days of

the Korean War is something unprecedented in Asia, with Vietnam being

the sole exception. In this vein, spirit of martyrdom forms the essence that

defines the Korean Church’s identity. This means that priestly formation

in Korea must take root in the tradition of its martyrs, always striving to

nurture Missionary Martyrs who respond to the needs of the era. It is

essential that priestly formation in Korea ardently participate in the

salvific Mission of God and His Church, both in Asia and the world,

making contributions with its characteristic spirit of martyrdom and

mission. Hence Korea’s theological education will go beyond formation

of priests who serve in parishes and dioceses of their own; it will work to

foster missionary pastors who serve the universal Church, thus fulfilling

the task of the Korean Church to live as a member of the entire People of

God.


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게재확정일(2015년 6월 12일)


❚Abstract❚

□

What path will the Korean Church take in its formation of priests?

How can it realize the teachings of the Bible and the Church by applying

them to the current situations in Korea? Who exactly is this ‘priest’ that

the Bible and the Church so present to us?

The books of the New Testament introduce the threefold identity of

those called to be disciples of Jesus as missionary disciples, shepherds,

and prophets. And as history unfolded itself, the Church came to integrate

this triple ministry into the priestly, prophetic, and kingly office of the

priesthood. Pastores Dabo Vobis emphasizes that fulfillment of this

ministry requires a personal encounter with Jesus, which in turn gives

birth to total commitment to the Risen Lord. The document also suggests

that an education encompassing the human, spiritual, intellectual, and

pastoral dimensions has to be the standard program of formation for all

seminaries. In Evangelli Gaudium, Pope Francis especially highlights

among others the priest’s mission as a missionary disciple.

What, then, is the historical feature that characterizes the Church in

Korea? It lies in the fact that it was born solely through the toils of the

laity, sans any help from foreign missionaries, and that it has always been

a ‘Church of the Martyrs’ from its very birth. In this sense, martyrdom and

mission can be presented as the historical locus of the Korean Church as

well as its ongoing task.

On the other hand, the Korean society today can be justly described as

a ‘fatigued society’; with anxieties about a potential war looming around,

the people are living in a typical capitalistic society that is suffocating in


problems like economical and social inequality, crumbling of families,

social alienation, and utter neglect for life. The Korean Church likewise

carries the illness itself, as it constantly faces the danger of being

devoured by these realities. Under such circumstances, the importance of

priestly formation is being emphasized more than ever.

Accordingly, this paper introduces the formation programs run by the

seven seminaries in the Church of Korea from five different perspectives:

the human, spiritual, intellectual, pastoral, and missionary formation. It

then proposes some suggestions for future priestly formation and

theological development. They are as follows: 1. ‘Fostering Vocations

through Sanctification of Families and Spiritual Direction in Parishes’; 2.

‘Scripture-centered Human and Spiritual Formation in Small Commu-

nities’; 3. ‘Integral Intellectual Formation’ that helps to understand the

world in the eyes of faith; 4. ‘Pastoral Formation’ that prepares for fine

preaching and cooperation with the religious and the laity in various

pastoral fields; 5. ‘Formation of Missionary Pastors’ that sows and

nurtures fervent interest in mission to different parts of the globe; 6.

‘Concentrating Formation Advisors and Deans of Community for Com-

mon Life and Professors for Teaching and Research’ to enhance efficiency

in student direction and theological growth; 7. ‘Transition to a Pontifically

Recognized College’ as to build a theological institution that provides

professional education as well as formation for incoming foreign students;

8. ‘Integration and Globalization’ to arouse and strengthen international

academic discussions; 9. ‘Ongoing Formation of Priests and Inter-Diocese

Communication’.

To sum up, priestly formation in the Catholic Church of Korea must

always remain in its spirit of martyrdom and mission as it looks to engage

itself more fully in the salvific Mission of God and His Church. It is

indispensable that the formation of priests keeps this ultimate mission in


mind at all times.

▶ Key Words: Disciple Missionary, Life Community Focused on the Word of God, Martyrdom,

Mission, Globalization.

Priestly Formation in the Korean Church: Teachings from ...

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