Medicalization of Human Life

Doctors and Patients: Text by a Professor in the Graduate School of Life Sciences  at the Catholic University of Korea, reported in the Korean Times' Window of the Ark column. 

One of the defining characteristics of modern society is the medicalization of human life. We are born in hospitals, receive care in hospitals, and meet our deaths in hospitals. It seems that no one questions this state of affairs anymore.

However, the role of the doctor—and the expectations placed upon them—has grown correspondingly. Demands to legalize physician-assisted suicide or euthanasia reveal a tendency to entrust doctors with decisions regarding the very disposition of life. Yet these demands arise alongside calls for respecting the patient's right to self-determination. While it may initially appear that everything is being entrusted to the doctor, the ultimate result is to reduce the doctor to a mere executor of the patient's wishes. Legalizing euthanasia or physician-assisted suicide essentially serves only to absolve doctors of legal liability for such actions.

Consequently, modern medicine is becoming increasingly commercialized; medical professionals are transformed into service providers, while patients become customers receiving those services. It seems that the doctor's own will and judgment are increasingly losing their place.

Of course, this was not always the case. In ancient times, the physician was viewed as someone wielding god-like powers; because they held unilateral authority over the treatment process, the patient's preferences were considered unimportant. This was because the physician alone was deemed to know best what the patient needed and what served their best interests. This attitude is known as "paternalism." However, in modern society, where individual dignity and freedom are highly valued, such a unilateral attitude is not desirable.

In reality, it is difficult for the doctor-patient relationship to be truly equal. Doctors possess far greater knowledge than patients. Yet, simply resolving this imbalance by deferring absolutely to the patient's wishes does not seem appropriate either; for a doctor, that could amount to a highly irresponsible attitude.

Of course, the patient bears ultimate responsibility for their own life and health. However, a patient is, by definition, someone who is ill. They are burdened by the loss of vitality caused by disease, diminished mental clarity, physical pain, anxiety, and a sense of disconnection from others. Under these circumstances, it is difficult to expect a patient—who lacks medical expertise—to make the most beneficial choice on their own.

This is where the doctor is called upon to fulfill multiple roles. They must convey the necessary information regarding the patient's condition and appropriate treatment options, ensuring the patient fully understands them. Furthermore, they must strive to restore the patient's capacity to make sound decisions. And when, in good conscience, a doctor believes a patient is making a decision that could be harmful to themselves, it is necessary to try to persuade them; after all, persuasion is not coercion.

Persuasion is a process of helping the patient come to their own understanding of what constitutes a good choice. Naturally, this process requires the doctor to understand the patient's values. A process that respects the patient's values ​​while guiding them toward choices that serve their life and health allows the doctor to remain faithful to their professional duty without infringing upon the patient's freedom.

In this sense, the doctor-patient relationship can be described as a "therapeutic alliance." An alliance is a contract freely entered into by both parties. Doctors and patients are partners collaborating toward the shared goal of the patient's life and health. Within this relationship, both the doctor and the patient have the right to be respected and protected as individual persons. Medical care is not merely an opportunity to apply medical knowledge; it is an encounter between persons. Within this interpersonal relationship, both doctor and patient move toward fulfillment through communion with God.

True Love

Asking St. Thomas Aquinas About the Path to Happiness. A philosophy professor at the Catholic University in Korea gives the readers his answers in the Catholic Times. His answer is that happiness is attained through Love, the mother of All Virtues.

True love must not remain merely an internal change but must manifest in outward actions. "True Love" Conveyed Through the Holy Spirit: A Spiritual Friendship Between God and Humanity Inspires joy, peace, and mercy; leads to the practice of good deeds and charity

In modern society, love is often dismissed as a mere personal emotion or a fleeting passion. However, in his *Summa Theologica*, Thomas Aquinas defines true love (*caritas*) not as a simple passion or a moral obligation, but as a supernatural virtue and habit (*habitus*) infused into the human soul through the Holy Spirit. This is something that cannot be attained through human nature’s power alone; rather, it is a spiritual friendship (*amicitia*) between God and humanity, established when God imparts His own true happiness to human beings.

Aquinas clearly distinguishes true love from *eros*—a natural desire—and emphasizes that "true love is friendship, but with the added distinction of being friendship directed toward God, the most precious and cherished of all beings" Ultimately, true love is a participation in the divine essence that transcends human effort; it is a gift of *communicatio*—a sharing of life—between God and humanity.

Furthermore, Aquinas emphasizes that true love is the "mother of all virtues" and the "form of all virtues". Any moral act lacking true love fails to reach the ultimate human goal: union with God. Such an act is merely a "false likeness of virtue" and, strictly speaking, carries the risk of degenerating into vice (II-II, 23, 7).

However, Aquinas does not stop at this theoretical systematization; he also analyzes the concrete effects that the virtue of true love has on a person's inner self and outward actions. Through this analysis, we can discover valuable guidance on how individuals in a fragmented modern society can restore true peace and communal bonds.

Aquinas identifies joy (*gaudium*) as the primary effect that true love produces within the human soul. This delight is the result that arises when the good one loves is present.

In modern society, many people suffer from constant anxiety and depression because they base their happiness on mutable goods, such as material achievements or the recognition of others. However, Thomas explains that because the goodness of God—the object of true love—never changes, the spiritual delight derived from it becomes a steadfast joy, unshaken by any external circumstances.

Meaning of the East in the Liturgy

 

The Korean Times gives us the reason Catholic churches, in history, have often been built facing East.

"The East is a symbol of light and a symbol of Christ—the sun rising anew in history." 

We use the term "orientation" to describe the training that helps newcomers—whether at school or work—adjust to their new environment. But did you know that this word was originally widely used in the context of church architecture?

"Orientation" derives from the word "Orient" (meaning East) and originally signifies the act of determining direction. In church architecture, the practice of positioning the church's central axis—where the altar is located—to face East is referred to as "orientation."

So, why were churches built to face East? This is because praying toward the East has long been a tradition of the Church.

The tradition of facing East while praying can be traced back to records from as early as the 2nd century. Throughout history, various Church Fathers and saints have taught about the significance of this practice. Saint Thomas Aquinas, in his *Summa Theologica*, summarized the meaning of this tradition into three points. For one thing, the rising of the sun in the east serves as a sign revealing God’s majesty. Another reason lies in the biblical record, which states that the Garden of Eden—the paradise created by God—was located in the east.

Above all, the east symbolizes the direction in which we await the return of Christ. Jesus taught, "For just as lightning comes from the east and is seen as far as the west, so will be the coming of the Son of Man" (Matthew 24:27).  Pope Benedict XVI also explained the significance of the east during his 2010 Easter Vigil homily, stating, "The east is a symbol of light, and a symbol of Christ—the sun rising anew in history."

The tradition of orienting churches toward the east became particularly prominent during the Middle Ages. Famous cathedrals built in that era, such as Notre-Dame de Paris and Cologne Cathedral, positioned their apses—where the altars are located—to face the sunrise. In some cases, the altar's orientation was determined by precisely calculating the point of sunrise on the feast day of the church's patron saint; for instance, at St. Stephen's Cathedral in Austria, the sun rises along the cathedral's central axis on December 26, the feast of its patron, Saint Stephen.

Of course, not all churches face east. Major basilicas like St. Peters and the Lateran have altars facing west, and many other churches are oriented away from the east due to factors such as topography, road layouts, or the location of a saint's tomb. Modern church architecture also employs various orientations based on a range of considerations. This is because the symbolism of praying toward Jesus is what matters, not the east itself.

In this way, the concept of "orientation"—originally referring to facing east—has expanded in meaning today to encompass the act of setting a direction before undertaking any task. The Apostle Paul teaches us, "You are God’s temple" (1 Corinthians 3:17).

As we greet the sun rising in the east each morning, why not "orient" ourselves—as temples of God—so that the direction of our day is set toward Jesus, who is the Light?

Camino de Santiago

In an Era of Declining Religiosity, Why Do Young People Seek the Camino de Santiago? This was the question the Korean Catholic Times asked its readers.

Encounters, reflection, and spiritual experiences along the path serve as a bridge to the Gospel... The Seoul World Youth Day (WYD) could also become an invitation to a pilgrimage of life.

Despite the trend of young people drifting away from organized religion, the Camino de Santiago in Spain continues to draw them. Even as their sense of religious affiliation wanes, these young people seek to reflect on themselves and discover the meaning of life and inner fulfillment through the pilgrimage. 

While an increasing number of young people are distancing themselves from religion, the Camino de Santiago in Spain continues to attract them. A weakening sense of religious affiliation does not mean the yearning to reflect on one’s life and find meaning and inner fulfillment has vanished. The phenomenon of the Camino demonstrates that "pilgrimage" can serve as a point of connection between the Church and young people in this era of declining religiosity. This aligns with the potential held by the 2027 Seoul World Youth Day (WYD).

According to a survey by Gallup Korea, the proportion of religious individuals among those in their twenties fell by 8 percentage points over a decade, dropping from 32% in 2015 to 24% in 2025. During the same period, the number of Korean church members in their twenties also dropped by 30.1%, falling from 771,251 to 539,482.

In contrast to the trend of young people drifting away from religion, the number of pilgrims on the Camino de Santiago is rising. The number of Koreans visiting the pilgrimage route more than doubled from 4,073 in 2015 to 8,224 in 2019. Even after the pandemic, the figure has remained steady at between 7,500 and 8,200 annually. This represents the highest number not only in Asia but also among non-Christian nations. The fact that approximately half of all pilgrims are aged 45 or younger suggests that the route remains an attractive destination for the younger generation.

Notably, the motivations of Korean pilgrims reveal a pursuit of inner and spiritual fulfillment, even when religion is not the primary driver. A study by Ko Jin-hyun and Gu Won-il titled "A Study on the Tourism Motivation and Travel Behavior of Walkers on the Camino de Santiago" which surveyed 368 Korean pilgrims, identified "self-reflection" as the leading motivation for the journey. Other research findings also indicate that Korean pilgrims who set out without religious intent often experienced spiritual moments during their pilgrimage.

One pilgrim, who completed the 713-kilometer Camino de Santiago this year, said, "I had always wanted to walk it someday, and I decided to do so for the sake of my health." He added, "Although I am not religious, the sense of spiritual fulfillment I felt while entering cathedrals alongside other pilgrims was a truly transcendent experience." 

Father Hong Sa-young (Paul), in charge of youth and pilgrimage pastoral care for the Archdiocese of Seoul, stated, “The pilgrimage path is a journey where one is naturally invited to the Gospel while enjoying the road and meeting people, without anyone explicitly telling them to ‘believe.’” He added, “Even young people with no religious affiliation encounter Jesus indirectly as they come across numerous Christian symbols and acts of goodness and mercy along the way.”

This is precisely where the Camino de Santiago and World Youth Day (WYD) intersect. WYD is not merely a gathering for young people who already possess faith; it is a “pilgrimage” where young people from diverse backgrounds meet, walk together, and reflect on their lives and faith. In particular, the Seoul WYD—held in a region with a non-Christian cultural background—offers an opportunity for young people who are distant from religion to encounter the Gospel through experiences of meeting, companionship, and reflection.

The decision by the Seoul Archdiocese Youth Department’s WYD promotional team to visit the Camino de Santiago in August and invite pilgrims from around the world to the Seoul WYD also carries the significance of linking these two pilgrimages.

The head of the promotional team, said, “We refer to the young people coming to WYD as ‘pilgrims’ rather than just participants,” adding that “[the team’s activities] demonstrated that the Camino pilgrimage and our pilgrimage are not separate journeys, but are connected.”

He also noted, “Pilgrims often say that the true pilgrimage begins only after arriving at Santiago,” expressing his hope that “the Seoul WYD will also serve as a process leading young people toward a true pilgrimage—a pilgrimage of life.”

Protestant Response to the Climate Crisis

Protestant Community Responds to Climate Crisis: Planting Trees in Mongolia. This was reported in the Catholic Times.

In August 2025, members of Seoul Central Methodist Church planted trees at the "Korean Church Forest" in Töv Province, Mongolia. 

The Protestant community has made responding to the climate crisis a priority and is conducting environmental mission activities to create forests in areas of Mongolia affected by desertification.

Mongolia is one of the countries most severely affected by climate change. While the global average temperature has risen by 1.2°C, Mongolia’s average temperature has increased by 2.22°C, and desertification is underway across 78% of its territory. Additionally, approximately 50% of the permafrost—ground that remains below 0°C for two or more consecutive years—has disappeared over the past 40 years. These environmental changes impact not only Mongolia but also the climate and the risk of infectious disease spread across Asia, including the Korean Peninsula.

Amid intensifying climate disasters such as heatwaves and abnormally high temperatures, the Protestant organization "Tomorrow Planted by Trees" is collaborating with various churches, businesses, and citizens to carry out forest creation and community support projects in Asian regions suffering from desertification. 

Established in 2024, the organization creates "Forests of the Korean Church" in Mongolia and supports climate refugees displaced from their homes by extreme weather and natural disasters. In addition to providing forest and ecosystem services through afforestation, the group carries out community support activities to help local residents rebuild their livelihoods.

In its inaugural year, the organization established the "First Forest of the Korean Church" in Bayankhangai Soum, Tuv Province, Mongolia, covering 10 hectares (approximately 30,000 pyeong) and comprising 4,000 trees. Currently, it is developing the "Second Forest of the Korean Church" in  Selenge Province, spanning 12 hectares (approximately 36,000 pyeong).

. Liberation Day Address by Korean President Lee

The Address of the  Korean  President Lee at the ceremony marking the 81st Liberation Day on the 15th. Blue House Press Corps News. Reported by the Korean Peace Weekly.

Marking the 81st anniversary of Liberation Day, President Lee Jae-myung proposed, "Let us begin discussions among the concerned parties to end this very long-standing war."

In his address at the 81st Liberation Day ceremony held at the Sejong Center for the Performing Arts in Seoul on the 15th, President Lee stated, "We will embark on a journey to end the war and transform the unstable armistice regime on the Korean Peninsula into a peace regime." He added, "Through this process, we can also discuss effective measures to halt the advancement of North Korea's nuclear capabilities."

This follows his Liberation Day address last year, in which he outlined principles regarding North Korea—respecting its system, eschewing unification by absorption, and refraining from hostile acts—and marks a shift toward presenting a concrete blueprint this year.

President Lee emphasized, "The Republic of Korea's prosperity cannot be achieved through economic growth alone; it must be underpinned by a stable and peaceful global order."

He then presented three key pillars for this blueprint: inclusive peaceful coexistence, stable peaceful coexistence, and responsible, peaceful coexistence. "Inclusive peaceful coexistence" entails the two Koreas respecting each other, ceasing unnecessary confrontation, and gradually reducing hostility across perceptions, norms, and institutions. President Lee stated, "I hope the two Koreas will sit down together for peaceful coexistence and shared growth," adding, "This will mark the starting point for coexistence, not merely a concession."

"Stable, peaceful coexistence" involves taking proactive, sustained measures to advance peace, based on a comprehensive review of the security landscape surrounding the Korean Peninsula. President Lee pledged, "I will elicit a positive response from the North to build a stable Korean Peninsula."

"Responsible, peaceful coexistence" is a vision in which peace on the Korean Peninsula fosters stability and cooperation in Northeast Asia and serves as a milestone toward a nuclear-free world. To this end, President Lee proposed, "Let us set aside mutual threats and begin discussions among the parties concerned to bring an end to the war."

A Peaceful World Free of Nuclear Weapons

Abbot Park Hyun-dong: “Halt Nuclear Power Expansion and Pursue a Just Energy Transition” is the statement from the CBCK Committee for Ecology and Environment. “Towards a Peaceful World Free of Nuclear Weapons and Nuclear Power Plants”

The Abbot Chairman of the CBCK Committee for Ecology and Environment issued a statement dated August 15 titled “Towards a Peaceful World Free of Nuclear Weapons and Nuclear Power Plants.” He emphasized, “We must reject nuclear weapons, which threaten human survival, and halt plans to construct new nuclear power plants as well as attempts to extend the operational lifespan of existing ones.”

Referring to the visit made in late June by the Korea-Japan Nuclear-Free Peace Pilgrimage Group to the Hapcheon Atomic Bomb Victims Welfare Center—where they met with domestic victims of the atomic bombings and their descendants—Abbot Park stated, “These individuals have endured layers of suffering, including colonial rule, forced mobilization, the aftereffects of radiation exposure from the atomic bombings, poverty, and social discrimination.” He added, “Nuclear weapons and nuclear power raise common ethical questions regarding the long-term risks posed by radioactive materials, the irreversibility of the damage caused, and the fact that the impact is concentrated on specific regions and future generations.” 

Regarding the government’s announcement to proceed with plans to build two new nuclear power plants and one small modular reactor (SMR), Abbot Park pointed out, “Although two rounds of public forums and opinion polls were conducted, one cannot help but ask whether the public was provided with balanced information—covering site selection, construction costs, transmission grid conflicts, accident risks, and alternative scenarios centered on renewable energy—and whether a sufficient process of social deliberation took place.”

Noting that only about 31 countries worldwide operate commercial nuclear power plants, Abbot Park emphasized the need to shift the energy system toward a focus on renewable energy. He added, “To move toward a new world centered on life, we must choose a path that achieves global peace—encompassing humanity and the countless lives within our ecosystem.” He further stated, “The Catholic Church in Korea will join in prayer and solidarity on the journey toward a peaceful world free of nuclear weapons, a just energy transition, and a society free from nuclear power.”