Catholic Church: South Korea as a model for Europe

The Church in Europe is in a deep crisis. Parishes are losing members, Sunday's mass-attendance is down to 10 percent (at least in Germany). The latest figures from Germany show the ongoing decline. While Church in whole Europe is declining, according to the numbers concerning membership, priests, attendance in Holy Mass, Catholic Church in the Republic of Korea is growing. The number of Catholics in South Korea increases annually by about 1.5 percent, while declining in Europe nearly to the same extent. In Germany, for example, the Catholic Church lost about five million members within one generation (30 years), while in the same period the number of Catholics in the Republic of Korea increased by nearly five million. Nowadays, there are about six million Catholics in Korea, what makes about 12 per cent of population.

Instead of focusing on the reasons, why Church is in such evident crisis in Europe, we should consider why Church is booming in South Korea. Perhaps we can learn a lesson and find a certain kind of best practice. So, why is Church booming in South Korea?

First Reason: Church in Korea is Perceived as a Victim, not as a “Perpetrator” 

During the 19th century, an estimated 10,000 Korean Catholics fell victim to the persecution. The persecution of the Church is taking place in four turns: shortly after the ban of the Church in 1801, than from 1839 to 1841 – after this persecution the church had to be build up completely new, especially because priests, including the first bishop, were murdered), than from 1846 to 1850 and finally – very violent – in the years from 1866 to 1876 under Prince Taewongun. 

With a political and social reform in 1895 the persecution of Christians in Korea ended. In the twentieth century, the rehabilitation of the victims led to a worship of Korean Church pioneers extending far beyond Catholicism. They are national heroes.

The Vatican also duly respects the history of the Church in Korea: In 1925 nine martyrs were beatified, and in 1968 another 24. The culmination of the still recent Korean church history is certainly the year 1984 as the 200th anniversary of the founding of the Church in Korea. In this year happened the canonization of 93 Korean and 10 French martyrs of the 19th century’s persecution by Pope John Paul II.

The martyrdom of the Church in Korea has led to a very strong identification of the people with Catholicism, whether they are catholic or not. The Catholic Church is considered a victim in South Korea; In Europe, she is (mistakenly!) often perceived exclusively as a “perpetrator”: witch burning, inquisition, crusades, forced mission, child abuse – many people associate this, and only this, with the term “church”.

Of course we have to talk honestly about the bad and bloody times and of course we have to talk about preventing child abuse within the Church and its institutions, but we may not look only at this side. We have also good, positive and inspiring stories to tell about the history and present time of Church. Church – that are also holy women and men that worked for society in so many different areas of civilization. Church was been a place for equal rights, economic reason, general education and scientific effort – long before all this was secularized. Without Church, there is no hospital. Without Church, there is no school. Without Church, there is no university, for example.

Second Reason: Church in Korea is Guarantor of Progress and Engine of Development

After the Korean War, i.e. from the 1950s, the Church did a lot for the country, which led to further positive identification. In Germany as well (just think of the influence of Catholic social teaching on the liberal and social market-economy chosen by Ludwig Erhard after World War II). But the Germans have apparently forgotten this influence. The Koreans have not forgotten. They recognize that Catholicism has played a major role in the development of modern South Korea, especially in the key sector of education, which is supported by many denominational schools.

Third Reason: Church in Korea is Highly Engaged in Society and Works for Justice and Peace

The South Korean Catholics have developed a strong commitment to the poor in recent decades. Their help is directed to all those in need. The help is conducted without any difference in the particular religion or belief. The social system and health system is widely organized and driven by the Church. Added to this, there was a big commitment to justice and peace. The Catholic Church has played an important and prophetic role in South Korea during the democratization process, as well as during the military regime in the early 1960s. Many priests, religious and faithful Catholics were imprisoned because they had worked for the weak. In addition to this impressive testimony of many Church representatives, church members were involved in social and ethical issues on a daily basis and fought for the people’s rights.

Fourth Reason: Church in Korea has an Integrated and Transparent Structure

For the Korean priests and religious a consistent life in the succession of Christ is of particular importance. The financial practices of the dioceses are highly transparent. The organizational principles give church members the trust they need and help to build up a positive public opinion towards the Church. What a difference to the Church in Germany, that is shaken by financial scandals.

Fifth Reason: Church in Korea is Tolerant and Culturally Sensitive

The Church in Korea today has a certain amount of tolerance for cultural particularities. In 1742, Pope Benedict XIV condemned the Asian tradition of ancestral cult originating in Confucianism as “superstition”. In 1939, Pope Pius XII allowed the cult of worship the deceased following a thorough examination, since it contains no element that contradicts any Catholic dogma. This step helped many Koreans to convert to Catholicism. This is important in a World of particularities, especially in Europe where society and culture are ruled by particularism.

Participation means Collaboration, not Power

Let me finish this brief analysis quoting an expert who marks the difference between Catholics in Germany and Korea quiet clearly: “German Catholics want to govern, Korean Catholics want to work”. Father Placius Berger OSB said it, reporting on his experiences as a missionary in Korea in the Münsterschwarzacher Ruf in die Zeit (September 2009). When asked whether the Koreans have a different concept of the Church than the Germans, the Benedictine, who worked from 1965 to 1988 in South Korea and is considered an expert in Korean culture, answered: “In any case, you know that the church organization must be built from bottom up. The Koreans know: The parish is what we make of it. In Germany, people still think when they participate in the church this would mean government. In Korea participation means to collaborate. This is a difference.”

Perhaps we cannot generalize this for whole Europe, but for me it is very obvious that our perception of the Church‘s history and present, and our role as laypersons within the Church has to change, in order to keep the movement of two millenniums going – back to service, back to the roots. Being Christian is not about power or influence but about servitude and charity. This, at least, we can learn from South Korea.