Preparation for the World Youth Day in 2027

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On October 11, the faithful from Unbong Parish and Inwol Mission Station (Namwon, Diocese of Jeonju) are celebrating Mass at the summit of Mt. Jirisan’s Cheonwangbong Peak to pray for the success of the 2027 Seoul World Youth Day (WYD). (Photo courtesy of Seong Gi-chang) Taken from the Catholic Korean Times.

Noon, October 11, at the summit of Cheonwangbong Peak, Mt. Jirisan. After a six-hour hike, the faithful reached the peak—1,915 meters above sea level—and gathered around a makeshift altar created by spreading a white cloth over a rock. Although they were dressed in hiking gear and sat in various postures, their demeanor was solemn as they clasped their hands in prayer. There was only one reason they had climbed to Cheonwangbong: to pray for the success of the 2027 Seoul World Youth Day (WYD) and for the youth.

Twenty-four faithful from Unbong Parish in Namwon (Pastor: Fr. Benedict Jeong Cheon-bong) and its affiliated Inwol Mission Station celebrated Mass at the summit of Cheonwangbong Peak. In his homily, Father Jeong Cheon-bong said, “Today, we are offering Mass here—at the place closest to the heavens—with earnest hopes,” and urged the congregation, “Let us pray that young people, the future of the Church, may place God at the center of their lives and live out their faith, even amidst the busyness of the world.”

Located near the entrance to Baraebong Peak on Mt. Jirisan, the parish is a small community where most parishioners are over the age of 70; currently, there are no young parishioners at all. While parishes across the country are preparing homestays and youth programs ahead of World Youth Day (WYD) in Seoul, this parish faces challenges in participating in such ways due to its aging population and the absence of young members.

Yet, they could not simply regard this global festival of faith for young people as irrelevant to them. Father Jeong and the parishioners pondered how they—given their circumstances—could contribute to the WYD preparations, and the idea that came to mind was Cheonwangbong Peak. They decided to ascend to the place closest to the sky and pray together for the youth.

The parishioners began their hike at dawn. The climb to the summit was no easy feat for the elderly members. There were heart-stopping moments of slipping and falling, and some struggled with knee pain and physical exhaustion. Whenever this happened, they slowed their pace and waited for those who had fallen behind. By pushing and pulling one another, they ascended step by step and finally reached the summit.

Upon reaching Cheonwangbong, the parishioners prayed with their thoughts focused first on the young people participating in Seoul WYD, rather than on their own hardships. Although the parish has no young members, their heartfelt desire for young people to discover the joy of faith and draw closer to God was no different from that of any other parish. Lee Ja-hwa (Flora), head of the parish’s Committee for the Souls in Purgatory, said, “I had been worried because of my bad knees, but I decided to join because the significance of celebrating Mass at the summit—while praying for the successful hosting of Seoul WYD—was so great.” She added, “The Mass at Cheonwangbong Peak itself was truly moving.”

After the Mass, the parishioners spent the night at the Jangteomok Shelter and descended the mountain on the afternoon of the 12th. This two-day hiking and Mass pilgrimage was a special journey through which a small parish community—devoid of any young adult members—contributed to Seoul WYD in its own unique way.

Photo of Pope Leo after operation for cancer

 The photos, released Friday, show the American-born pope standing at an altar in green vestments, celebrating Mass at a small chapel in Gemelli Hospital.

Pope Leo XIV celebrates Mass at the Agostino Gemelli Polyclinic in Rome, where he is recovering after having cancer removed from his right lung.Vatican Media via AP

“Korean Symposium on the Culture of Life for Religious"

"The Mission of Religious in the AI ​​Era Is to Help Preserve ‘Humanity"

Association of Korean Major Superiors of Men’s Religious Orders Hosts Symposium on “The AI ​​Era and Human Life”. Article from the Korean Catholic Times.

Speakers answer questions from attendees at the “Symposium on the Culture of Life for Religious,” held on October 9 at the Salesian Provincial House in Seoul. 

On October 9, the Association of Major Superiors of Men’s Religious Orders and Societies of Apostolic Life in Korea held a “Symposium on the Culture of Life for Religious” at the Salesian Provincial House in Singil-dong, Seoul, under the theme “The AI ​​Era and Human Life.”

The symposium was organized to encourage religious—who are called to cultivate a culture of life—to move beyond merely fearing or rejecting new scientific technologies. Instead, the event aimed to foster the wisdom needed to properly discern the possibilities and risks inherent in these technologies while upholding human dignity and the value of life.

Sister Yoon Frederick (Sisters of Charity of Jesus), a researcher in brain science and AI who delivered the third presentation, emphasized, “The mission of religious in the AI ​​era is to help people avoid losing their humanity.” She added, “Rather than fearing AI, we must become ‘guardians of human dignity’ who properly discern and make good use of it.” Sister Yoon stated, "We must become religious who are not led by AI but who awaken wisdom, creativity, and the power of solidarity." To this end, she proposed "prompt engineering"—the skill of transforming thoughts into questions and designing them to suit specific purposes—as the "language of mission" for the future apostolate. She further explained that one must verify and reflect upon the answers provided by AI in order to convey accurate truth.

She went on to emphasize, "The era of religious who merely follow orders has passed," adding, "We must creatively venture toward the peripheries and seek out those outside the church; this is the apostolate of the future." She cited the "emptying of self" demonstrated by St. Francis of Assisi and the "connection" exemplified by Blessed Carlo Acutis as models for this approach.

In the first presentation, Father Baek Jong-ho (Joseph) of the Catholic University of Korea’s Graduate School of Life identified the root of the crisis facing religious—a crisis requiring discernment—in the "technocratic paradigm," where the logic of efficiency and profit dominates every decision. Father Baek pointed out that entrusting decisions to algorithms—decisions for which no one takes responsibility—allows the exclusion of the vulnerable to be masked by a veneer of "neutrality."

He further explained that the "disarming" of AI discussed in the encyclical *Fratelli Tutti* does not mean rejecting technology, but rather preventing technology from dominating humanity. He emphasized, "We must choose the 'Path of Nehemiah'—built together through dialogue, listening, and shared responsibility—rather than the 'Tower of Babel,' which prioritizes profit over people." In his presentation, Father Park Eun-ho (Gregorio), Director of the Catholic Institute of Bioethics, cited the Holy See document *Vetera et Nova* (Old and New) to emphasize that the responsibility for decisions regarding life always rests with humans and can never be delegated to AI.

Father Park attributed issues such as transhumanism, the "accountability gap" in medical AI, and the emotional isolation caused by care robots to "technological solutionism"—the belief that technology can resolve inherent human limitations. He called for a shift from "technological substitution" to "human companionship," stating, "Whether AI operates as a force for good or becomes an instrument of grave injustice depends not on the technology itself, but on our ethical discernment and decisions."

In his congratulatory remarks, Council President Father Baek Nam-il (Joseph) said, "I hope that we Christians can contribute, however modestly, to creating a world where technology does not replace humans, but rather makes us more truly human and serves as a tool for mutual service and love."

Message of Pope Leo to Korean priests and religious in Rome

Pope Francis met with Korean priests and religious men and women residing in Rome, delivering a message regarding the Korean Church’s faith rooted in martyrdom, the 2027 Seoul World Youth Day (WYD), and peace on the Korean Peninsula.

On October 5, the Pope met with 169 Korean priests and religious—including Cardinal Lazarus You Heung-sik, Prefect of the Dicastery for the Clergy—in the Clementine Hall of the Apostolic Palace. The meeting was held to mark preparations for the Seoul WYD and the 25th anniversary of the blessing of the Pontifical Korean College in Rome. The Pope greeted the group by saying "Thank you" in Korean and offered special words of encouragement to those preparing for the Seoul WYD and to the community of the Korean College.

Reflecting on the unique history of faith within the Korean Church, the Pope highlighted two words that this history conveys to the Church today: "memory" and "hope."

He explained that "Christian remembrance is not merely longing for the past but giving thanks for what God has accomplished and responsibly carrying forward what He has entrusted to us today." Regarding hope, he described it as "the conviction that, because Christ has risen, no darkness can ultimately triumph."

The Pope also acknowledged the "remarkable spiritual resilience" of the Korean people, who rose again after enduring persecution, war, poverty, and division. He noted that this tenacity has translated into the steadfastness of Christians who endure trials without losing hope in the Gospel and without allowing their hearts to harden amidst suffering.

In particular, the Pope introduced the Venerable Father Thomas Choe Yang-eop—the second priest of the Korean Church—as the "Martyr of Sweat." Recalling how Father Choi dedicated his entire life to service—traveling to scattered, hidden faith communities over eleven years to share the Word of God and the sacraments—the Pope emphasized, “There is martyrdom that involves laying down one’s life in a single moment, but there is also an unseen martyrdom that involves laying down one’s life day after day.”

He urged the faithful to reach out to the lonely, encourage the weary, and seek out those who have drifted away, calling upon them to have “the courage to forgive, to start anew, and to engage in dialogue.”

Regarding the divided Korean Peninsula, he emphasized reconciliation and peace. Noting that “the Korean Peninsula still bears the painful wounds of division,” the Pope stated, “Peace begins when we choose to listen rather than judge, to forgive rather than harbor resentment, and to choose communion over confrontation.” He called upon Korean priests and religious to “unite and become workers for peace.”

He also linked the upcoming World Youth Day (WYD) in Seoul to the journey of faith taken by the Korean Church. Observing that “Korea, once a mission territory, has today become a nation that sends out missionaries,” the Pope described this as “precious fruit borne of the faith and sacrifices of those who came before.” He emphasized, “Remembrance gives birth to mission, and mission opens a path of hope.”

He expressed hope that the Seoul WYD would become a place “where memory and the future meet,” as young people from around the world come to visit Korea—a land where the Gospel took root and flourished through the testimony of martyrs. He also voiced his expectation that the martyrs would pass on the faith to a new generation, and that young people would receive it and carry it to all corners of the world. He urged those preparing for WYD to listen to the voices of young people and walk alongside them, helping them realize that following Christ does not stifle freedom but rather brings it to fulfillment, and that faith does not narrow the scope of life but opens up broader horizons.

The Pope asked them to cherish the theme verse for WYD Seoul—“Take courage! I have conquered the world” (John 16:33)—in their hearts and expressed his hope that members of the Korean Church would become “guardians of memory, witnesses of hope, and workers for peace.”

Turning to Faith

Faith Operates at a More Fundamental Level Than Knowledge.  Text by Fr. Peter Kim Seok-tae  and appeared in the Korean Catholic Times (Pastor, Doryong-dong Parish, Diocese of Daejeon)

When Jesus died on the cross, two men were hanging and dying on His right and left. Unable to comprehend their suffering and impending death, they cursed their fate. After all, who can truly understand human suffering and death? Yet, one of them—the Penitent Thief—fixed his gaze intently upon Jesus Christ. Through this attentive contemplation, he grasped the meaning of his own death, accepted it, and found peace of mind.

Observing Jesus—who had never sinned, who walked only the path of love, and who trusted in God even in a situation of utter despair—the thief came to understand the nature of human death and became convinced that death was not the absolute end of everything. Thus, by saying, "Jesus, remember me when You come into Your kingdom" (Luke 23:42), he expressed his acceptance of death and his faith, ultimately achieving reconciliation with himself, the world, and God. Perceiving the heart of this repentant thief, Jesus declared, “Truly I tell you, today you will be with me in Paradise” (Luke 23:43), thereby affirming that a person who accepts death and places firm trust in God shall never truly die.

These very words are addressed to us as well. He spoke not a single word to the unrepentant thief—the one who rejected death and failed to reconcile with the world, himself, and God. 

Human death can be overcome through faith in Jesus Christ and His resurrection. Through faith, one can transcend suffering and death. This is achieved not by thinking, but by believing.

Thus, the truth is not Descartes’ “I think, therefore I am” (*Cogito ergo sum*), but rather Pascal’s “I believe, therefore I am” (*Credo ergo sum*). Believing operates on a more fundamental level than thinking, just as faith lies at a deeper level than knowledge. It is faith—not knowledge—that serves as the driving force enabling us to transcend suffering and death and to embark upon a new dimension of life. 

While reason falls silent in the face of the fear of death, faith is a transcendent power—like that of the Good Thief—that enables one to look toward God and trust in eternal paradise even in moments of despair. Thus, the true fulfillment of human existence is achieved not through the accumulation of finite knowledge, but in the realm of faith, where one wholly entrusts oneself to God’s infinite mercy. In this way, a complete faith that transcends mere intellectual knowledge is the most perfect and fundamental path of salvation, leading humanity into the light of eternal life.

Death Penalty Afront to Human Dignity

Pope: “The Death Penalty Is an Affront to Human Dignity… It Cannot Be Tolerated”

Call for abolition of the death penalty on World Day Against the Death Penalty; Holy See and US Bishops’ Conference strongly oppose US government’s plan to livestream an execution.

On October 10—World Day Against the Death Penalty—the Pope emphasized in a post on the social media platform X that justice can be realized and the common good of humanity protected without resorting to the death penalty.

In a post on the official social media platform X marking "World Day Against the Death Penalty" on October 10, the Pope emphasized, "The death penalty is an affront to the inviolability of the individual and to human dignity; therefore, it cannot be tolerated."

The Pope stated that justice can be achieved and the common good of humanity upheld without relying on the death penalty. He further explained that effective incarceration systems exist to protect citizens, allowing for the isolation of offenders from society while simultaneously keeping the door open for their atonement. The Pope stated, “The death penalty is inadmissible because it is an affront to the inviolability of the person and to human dignity,” adding that “it is possible to protect the common good and satisfy the demands of justice without resorting to the death penalty.” He emphasized that “effective detention systems exist that protect citizens without completely depriving offenders of the possibility of atonement.” The Pope also included the hashtag #NoDeathPenalty in his post.

The Pope’s message came as the U.S. government announced plans to broadcast the execution of Nidal Malik Hasan live to the public. Earlier, on October 9, Vatican Secretary of State Cardinal Pietro Parolin and the president of the U.S. Conference of Catholic Bishops issued separate statements strongly criticizing the U.S. government's plan.

On October 8, U.S. Secretary of Defense Pete Hegseth announced in an interview with 'Real America’s Voice News'—a pro-Trump media outlet—that Hasan’s execution is scheduled for December 3 at Fort Hood and that the event would be made public.

On October 9, Cardinal Parolin criticized the plan to broadcast executions live, calling it unacceptable.

"It is truly difficult to understand why someone would want to use such a method in this day and age," he said. "I do not know the purpose behind it. Turning death into a spectacle is absolutely unacceptable. No matter how grave the crime committed, there are other ways." He went on to emphasize that "the death penalty is incompatible with human dignity and has no deterrent effect on crime."

Archbishop Paul Coakley, President of the U.S. Conference of Catholic Bishops, also expressed "shock and deep sorrow" regarding the U.S. government's plan on October 9 and urged a reconsideration. Archbishop Coakley told Vatican News, "Hasan's actions cannot be justified in any way," but added, "However, this decision barbarically promotes a culture of death and must be reconsidered." Warning that public executions would undermine the moral foundation of American society, he said he prays that the American people will always choose life. In a statement released that day, Archbishop Coakley—who also serves as the Archbishop of Oklahoma City—criticized the move, stating, "Even for someone who has committed grave harm, a public execution serves only to further erode the moral foundation of our society and stain the conscience of the public."

He went on to emphasize, "Our God is a God of life," adding, "While Hasan’s actions cannot be justified in any way, this decision must be reconsidered, as it barbarically promotes a culture of death."

The Church opposes the death penalty because it violates the inherent sanctity of human life and advocates for its abolition worldwide. In 2018, Pope Francis revised Article 2267 of the *Catechism of the Catholic Church* to clarify the Church's teaching that the death penalty is morally inadmissible in modern society. The revised Catechism states, "The death penalty is inadmissible because it is an attack on the inviolability and dignity of the person."

In his 2020 encyclical *Fratelli Tutti*, Pope Francis also cited the teachings of Pope Saint John Paul II, emphasizing that the death penalty is "inadequate from a moral standpoint and no longer necessary from that of penal justice."

Earlier this year, Pope Francis also sent a video message to Catholic activists campaigning against the death penalty to mark the 15th anniversary of its abolition in his home state of Illinois, USA. If the U.S. government proceeds with the live broadcast of Hassan’s execution as planned, it will mark the first time the government has broadcast an execution live to the general public. According to the Death Penalty Information Center (DPIC), the last public execution in the United States took place in Missouri in 1937.

The Lie of Growth First

Article taken from the Window of the Ark column of the Catholic Times.

I went camping with friends. Some brought tents, others brought cooking gear, while some went fishing or prepared the food. Then, one friend said, "Since I started the fire that allowed us to eat, I should get half the meat today, right? That way, I’ll be motivated to start the fire again tomorrow." While his fire-starting skills made the camping trip more comfortable, we all felt uneasy.

Where does this discomfort come from? Political philosopher G.A. Cohen raises this question while explaining the principles of equality and community. The friends on the trip did not believe that one person deserved a larger share simply because they possessed more talent. Furthermore, it was hard to agree that doing so would benefit everyone. We came camping to share and have a good time together, not to pay a fee for starting a fire. Underlying this is an innate sense of equality and reciprocity that we naturally accept within a community.

The problem is that this sense tends to fade as society grows. When vast numbers of people live amidst anonymous relationships, it becomes difficult to see who is creating what, who is bearing what burdens, and who is taking what share. Yet, a city is no different from a giant campsite. Social infrastructure—such as roads, railways, power grids, and water supply systems—are built through public finances, citizens' taxes, and extensive social cooperation. Corporate activities, the labor of workers, and the daily lives of local communities all contribute to the process of creating new value.

However, when the value of land and housing rises as a result of such public investment and social cooperation, what happens if the benefits translate into increased assets for property owners while resulting in higher rents for tenants? At that very moment, a distributional gap is already emerging within the growth process. Simply collecting taxes after growth has occurred and redistributing them through welfare programs does not automatically resolve this issue. This is because the very method of growth is, in itself, a method of distribution.

Therefore, we must first examine who reaps the greater benefits and who bears the heavier burden from growth and development. Producing more and living together fairly are not the same issue. A society’s wealth does not equate to its equality. Social equality—essential for a "better life"—is not merely a matter of dividing up the spoils after growth is complete; it is also a matter of the process by which people create wealth together and the social relationships formed during that process.

Pope Francis views housing not as a mere commodity, but as a fundamental condition linked to human dignity and the common good (*World Popular Movements and Our Social Doctrine*). What matters is not the intention behind growth, but the choices made during the growth process, the opportunities provided to whom, and how people's actual lives change as a result.

At a press conference at the Blue House last month, President Lee Jae-myung remarked, "I failed to provide a more proactive answer to the question: 'They say economic indicators are improving, so why isn't my life changing—or rather, why is it getting worse?'" The President also stated, “We will continuously pursue recovery and growth, while ensuring that everyone shares in the opportunities and fruits of that growth.” I hope to find one of the answers to this here. To mark the International Day for the Eradication of Poverty on October 17, a conference themed “Poverty and Inequality in Asia” is being held at the Catholic Center in Myeong-dong, Seoul. It is an occasion to examine the realities of poverty across Asian nations and propose alternatives for social security and public assistance.

Good policies are not created merely through intentions or declarations. What matters is the social attitudes and practices within which a system operates, and what the policy actually enables in people's lives. Without this, no matter how much growth indicators improve, the question “Why isn’t my life getting any better?” will persist. An increasing number of people are questioning the true nature of the President’s good intentions. I hope the administration does not align itself with those who claim half the meat simply because they lit the fire.