Earth Our Common Home

“Let’s Stop Building Nuclear Power Plants That Stake Residents’ Lives” Posted in The Korean Times.

Street Mass and National Rally to Oppose New Nuclear Power Plants by Catholic Climate Action, Catholic Solidarity for the Preservation of Creation, and others participating in the national rally to oppose new nuclear power plants marched to the Blue House on June 27. 

After Korea Hydro & Nuclear Power (KHNP) selected sites for new nuclear power plants and Small Modular Reactors (SMRs), the Diocese of Andong and various Catholic environmental groups immediately voiced their opposition and demanded the withdrawal of the site selections. They urged a halt to the construction plans, citing concerns about nuclear waste, SMR safety, and the hasty nature of the site selection process.

On June 27, Catholic environmental groups—including Catholic Climate Action and the Catholic Solidarity for the Preservation of Creation—held a “Street Mass to Oppose New Nuclear Power Plants” in Seoul. 

In his homily, Father Yang pointed out that the government is acting as a mouthpiece for the nuclear power industry. He stated, “Despite historical evidence confirming that the risks of nuclear power plants and the management of high-level nuclear waste are beyond human technological control, the government is pushing ahead with the construction of new nuclear power plants under the pretext of carbon-free energy to combat the climate crisis.” He further urged the faithful to join the transition toward a nuclear-free society as apostles of ecology.

Following the Mass, a nationwide rally organized by the "National Emergency Action to Stop New Nuclear Power Plants" was held. Participants marched to the Blue House, chanting, “Stop building nuclear power plants; withdraw the site selection!” A married couple who participated in the march—an environmental activist and their two children —said, “My children already know that nuclear power plants are dangerous from reading books about the Fukushima disaster.” She added, “I joined this march to show them just how dangerous it is to build additional nuclear power plants.”

Meanwhile, on June 22, the Social Pastoral Council of the Diocese of Andong (comprising the Catholic Farmers Movement and committees for Ecology and Environment, Justice and Peace, National Reconciliation, and Migrant Pastoral Care) celebrated a “Mass for Life and Peace in a Nuclear-Free World” at Yeongdeok Catholic Church, presided over by the Chairperson of the Diocese of Andong’s Ecology and Environment Committee).

Addressing current issues—such as the hastily conducted site selection process, the lack of alternatives for nuclear waste disposal, and the unverified safety of Small Modular Reactors (SMRs)—“I cannot understand how the current government has simply adopted the previous administration’s nuclear power plant construction plans without correcting them.” During the Mass, the Council for Social Pastoral Care issued a statement titled "Immediately Withdraw the Selection of Sites for New Large-Scale Nuclear Power Plants and Small Modular Reactors (SMRs) That Hold Residents' Lives Hostage." They criticized the move, stating, "Introducing SMR technology—whose economic viability and safety remain unproven—alongside existing nuclear plants is nothing short of cruel violence that tramples on local democracy and disregards safety." They further urged, "The present administration must break away from past misguided practices and establish a just energy policy that prioritizes life above all else."

Permeating Each Other

Love Is the Act of Willingly Permeating Each Other’s Lives. This was an article in the Korean Catholic Times by the Co-director of the Family Humanities Institute.

Clara grows plants. Upon waking in the morning, tending to her plants is the first thing she does. She checks whether their leaves have drooped overnight or if any pests have appeared. She touches the soil surrounding the plants; if it is bone-dry, they need water. When watering, she must soak the soil thoroughly and then wait for the excess water to drain away completely. The timing of watering matters, too; early morning or evening is best. Even if the plants look thirsty or overheated under the blazing sun, one should not water them in the middle of the day. Doing so causes the water temperature inside the pot to rise rapidly, which can rot the roots and turn the tips of the leaves black.

Air circulation is also crucial. Ventilating the room at least once a day is essential; windows should be left open while cleaning or cooking. Without proper air circulation, the leaves quickly wither. Temperature and humidity levels matter as well—conditions should be neither too hot nor too cold, neither too dry nor too humid. By nurturing these delicate living things, Clara has developed a keen, sensitive awareness. It would be fair to say that the plants are nurturing Clara, too, as she draws vitality and energy from them.

When she looks at the short trees in the apartment complex garden or the tall trees along the main road, she feels the presence of God, the Creator of all things. There is something truly wondrous about trees that radiate such vibrant green life, even without anyone specifically tending to their air, water, temperature, and humidity. One cannot help but marvel at the natural phenomena—the alternation of day and night, the blowing winds, and the timely rains—that align perfectly to provide exactly what these trees need. A tree, firmly rooted in the ground yet growing toward the sky, resembles a monk at prayer.

In the redwood forests of California—home to the world’s tallest trees—it is said that the trees grow with their roots intertwined. Some of them are as old as two thousand years. Because their roots touch and support one another, they do not stand alone against fierce winds and heavy rains; instead, they lean upon each other’s roots to remain standing.

Like those trees, the couple Clara and Augustino feel a deep connection. Augustino’s strong roots support Clara’s more fragile ones. Clara, having honed a delicate sensibility through tending to plants, never forgets to care for the precious, everyday essentials—air, water, temperature, and humidity—that healthy individuals might easily overlook. I reflect on the meaning of togetherness. Two distinct individuals spent a quarter-century side by side; though they faced trials, they endured them because their roots were intertwined.

Yet the Lord said, "You have received my grace in abundance. My power is made perfect in weakness." Therefore, I will most gladly boast of my weaknesses, so that the power of Christ may dwell within me (cf. 2 Corinthians 12:9).

I reflect on weakness. Love is the act of willingly permeating one another’s weaknesses. In doing so, we come to sense the presence of God, the Creator. I, Clara, wish to live a vibrant, flourishing life alongside my spouse, Augustino, like a monastic in prayer, with our roots deeply intertwined.

Language: the Root of Misunderstanding

In the "Window of the Ark" column of the Korean Catholic Times, a scholar of Religious Peace Studies at The Catholic University of Korea sheds light on the phrase: "Language is the root of all misunderstanding."  

While language points to external events and internal emotions, it cannot convey them exactly as they are. Language possesses concepts and boundaries, and meaning is transmitted only partially within those limits. Moreover, the "edges"—or boundaries—of the language envisioned by the speaker differ from those envisioned by the listener.

People speak and listen only to the extent of their own experiences, situations, interests, and intentions. Consequently, the content contained within language becomes further restricted, and the speaking mouth and listening ear often fail to align. Consider, for instance, the differing interpretations and reactions of the Democratic Party of Korea and the People Power Party regarding statements made by North Korean leader Kim Jong-un.

Language points to certain content while simultaneously obscuring what lies "outside" that content. For example, if one focuses on the full moon in the night sky, the surrounding stars fade from view. One person might recall literary language upon seeing the full moon, another might engage in astronomical speculation, and yet another might share a romantic conversation. In this way, language functions by aligning with individual interests while inevitably masking other aspects.

Imagining a vast world often places the smaller world within parentheses. For instance, the statement "Jesus is the Savior" evokes God’s eternal and universal providence, yet this association often obscures the humble, everyday details of Jesus's life. The Jesus of everyday life—walking through desert sandstorms, subsisting on bread given in charity, and occasionally relieving himself in solitude—is often pushed into the background by the grand concept of eternal salvation.

Yet, salvation that excludes the everyday is a contradiction. After all, a full moon shines brightest against a dark backdrop. There is no light without darkness, no resurrection without death. One must look at the hidden aspects of the world to truly perceive reality.

Religious people, in particular, ought to reflect more deeply on the meaning of their own words. For instance, when an atheist claims "there is no God," a Christian counters that "there is a God." However, the assertion "there is a God" implies a background—a specific "place" where God resides. If God exists, 'where' is He? Questioning that "place" reveals how human imagination diminishes God; a God located "somewhere" inevitably becomes smaller than that "somewhere." Christians, too, often encounter this paradox.

Take, for example, the verse "God created the heavens and the earth" (Genesis 1:1); one might imagine God somewhere in the heavens, fashioning light, animals, and humans. Yet, the moment one does so, the heavens become an entity greater and more primary than God Himself. It reduces God to a small being dwelling within a vast space. The notion that God is in the heavens elevates the heavens above God, while the idea that God resides within the human heart implies His absence from the human body.

The moment we conceive of God as existing "somewhere," the space *outside* that location becomes a realm devoid of God. We must constantly ask ourselves whether we have unwittingly grown accustomed to imagining God in ways that contradict the fundamental confession that He is the Creator of heaven and earth.

To avoid the contradiction where the statement "God exists" presupposes a space larger than God or a time preceding Him, we must perceive God within all space and time. The space that exists must be God, and the time that changes must be God. If such a perspective feels dangerous, it is evidence that one has not seriously probed the depths of the concept of "God."

Of course, a God who transmits revelations—like radio waves—from a point in the universe to humans (who are smaller than grains of sand) on Earth (which is smaller than a speck of dust) is also God. Yet such a God is imagined in human terms, confined by the limitations of language. To avoid the error of objectifying God in an egocentric manner, we must repeatedly question the concepts, backgrounds, and contexts of the language we use and delve into their depths.

We must not confine God within our existing self-conceptions, nor fall into the delusion that often masquerades as faith. Only then can we encounter God, who dwells in the depths of all things and reveals Himself through their very forms. Does the scripture not say, "For from Him and through Him and to Him are all things" (Romans 11:36)? We must not remain trapped within the ark of language; instead, we must look out the window of that ark and move forward.

Longing and Thirst

There is both spiritual thirst and physical thirst. While traveling from the region of Judea toward Galilee, Jesus arrived at a Samaritan town called Sychar and sat down to rest by Jacob’s Well. Around noon, when the sun was blazing, a Samaritan woman came out to draw water. She was living a difficult life, struggling daily to quench her physical thirst.  A professor emeritus of  Scriptural Studies, in his column in the Catholic Times, helps us understand the incident.

Jesus asked the woman for water: "Give me a drink" (John 4:7). Surprised, the woman replied, "How can you, a Jew, ask me, a Samaritan woman, for a drink?" (John 4:9). The Evangelist John briefly explains the situation: "For Jews do not associate with Samaritans" (John 4:9).

At that time, Jews viewed the Samaritans—a mixed-race people—as religiously impure and were extremely reluctant to have any contact with them. One day, when Jesus sent out the Twelve Apostles, He said... “Do not go among the Gentiles or enter any town of the Samaritans.” (Matthew 10:5)

Jesus continues with a profound statement, suggesting that had the woman known who was asking her for water, she would have been the one to receive living water: “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst.” (John 4:13–14)

Hearing Jesus’s words of revelation, the woman replies, “I know that the Messiah—called Christ—is coming. When he comes, he will explain everything to us.” (John 4:25) In response, Jesus clearly declares his identity: “I, the one speaking to you, am he (*ego eimi*—‘I am the one’ or ‘I exist’).” (John 4:26)

Here, Jesus’s revelation reaches its climax. He applies to himself the very form of revelation God used when revealing Himself to Moses: “I AM WHO I AM” (Exodus 3:14).

Leaving her water jar behind, the Samaritan woman runs to the village and cries out, “There is a man who told me everything I have ever done. Come and see! Could this be the Christ?” (John 4:29) A joy greater than the burden of daily survival—the joy of encountering the Lord—has begun to move her. Thanks to her proclamation, “many Samaritans from that town came to believe in Jesus.” (John 4:39) Sychar is evangelized.

The Samaritan woman becomes a proclaimer of the Gospel, and the Samaritans, having met Jesus, find their perspective on the world completely transformed. We have come to possess the "living water" that instantly satisfies the longing for eternity—as well as all the regrets and yearnings of the world.

The human soul originates from the Lord in heaven, journeys toward Him, and finds its fulfillment in Him. Thus, the thirst of our souls cannot be quenched by anything in this world. If we, too, listen to Jesus’ words—just as the Samaritan woman did—will not that persistent inner longing and thirst finally be satisfied?

War Cannot Be Blessed by God

 

Pope Leo XIV reaffirmed the Church’s mission of peace while discussing issues such as war, polarization, human dignity in the age of artificial intelligence (AI), and the implementation of synodality with cardinals from around the world.

The Pope convened a special consistory at the Vatican on June 26–27 to discuss current issues facing the Church and the world with cardinals gathered from across the globe. This marked the second special consistory of his pontificate, following the one held in January of this year.

War and peace were the most prominent topics addressed during the meeting. In his homily at the opening Mass held at St. Peter's Basilica on June 26, the Pope stated, “War is never worthy of humanity, and it can never be blessed by God.” He emphasized that even in an era of advanced weaponry, human beings have been endowed with intellect and free will to resolve conflicts as humans, not as beasts. He further declared that peace is not merely an optional ideal but a “duty of justice.” During the meeting, a view was raised that the language of "Just War Theory"—a concept long debated within the Catholic tradition—needs to be re-examined. According to the Holy See Press Office, various discussion groups emphasized that the Gospel cannot be imposed by force; they reached a consensus that, moving beyond the logic of "Just War," the focus should shift to the "right to proportionate self-defense."

This reflects an awareness of the changing nature of modern warfare. In today’s reality—characterized by a combination of AI, advanced weaponry, the logic of preemptive strikes, and mass civilian casualties—it is increasingly difficult to deter or even define war using only traditional "Just War" criteria.

The Prefect of the Dicastery for the Doctrine of the Faith addressed the issues of war and legitimate self-defense as outlined in the encyclical 'Laudate Deum'. He pointed out that if the concept of legitimate self-defense is interpreted too broadly, it can be misused to justify unjust wars. He particularly emphasized that self-defense must not be invoked to legitimize preemptive strikes or excessive military intervention.

The meeting also addressed issues such as deepening social polarization, distrust in institutions, disinformation, religious violence, loneliness, and the breakdown of relationships across the globe. The cardinals expressed concern that these social fissures inflict greater suffering on the poor, the marginalized, and the youth. Some participants highlighted the despair, suicide, and substance abuse affecting young people, stressing that the Church must listen to their suffering and walk alongside them.

AI was also a key agenda item. The cardinals stated that steps must be taken to ensure AI does not reduce human beings to mere numbers and statistics, and that the Church should provide criteria for discernment to ensure technological advancements do not undermine human dignity or the value of labor. Discussions also highlighted that acknowledging human limitations is, in fact, the starting point for upholding human dignity.

The Pope urged the cardinals not to merely criticize the world's wounds but to propose paths toward healing and the common good rooted in the Gospel. In his opening remarks, he noted, "We have not gathered primarily to reflect on the internal life of the Church," explaining that the core focus of the discussion was "how we can help our churches today proclaim the Gospel more faithfully, freely, and credibly."

The meeting also demonstrated the Pope's leadership style, which prioritizes listening and communal discernment. He told the cardinals that "the papacy cannot exist in isolation" and asked them to share their experiences, pastoral wisdom, and knowledge of their local churches. He also stated, "I need your freedom, candor, and faithfulness," welcoming honest differences of opinion expressed within the spirit of communion.

The meeting was conducted through a combination of round-table discussions, plenary sessions, and open floor discussions. Sharing the realities of their respective local churches, the cardinals engaged in communal discernment regarding global crises and the Church's response. This reflects a broader trend of the Pope convening the College of Cardinals more frequently to discuss the mission of the universal Church together.

In his closing address, the Pope remarked that synodality is not merely a meeting format or a working method, but a "spiritual way of proceeding." He explained that synodality arises from encounters, grows through listening, and matures through discernment. He also urged the cardinals to faithfully accompany the Synod implementation process within their respective local churches.

The Pope expressed his intention to continue holding consistories. He emphasized that what matters is not increasing the number of meetings, but learning to listen to one another and to the will of the Lord together.

Helping Unmarried Mothers in Korea

The childbirth-support single-parent family welfare facility “Maeumjari” has opened “Soul Bloom,” a workshop designed to help unmarried mothers achieve economic independence, as it celebrates its 20th anniversary. This was an article in the  Catholic Peace Weekly.

Maeumjari has provided a safe environment for single-parent families caring for children under the age of three, as well as for pregnant women in crisis and those needing support due to domestic violence. It has served as a parental home for unmarried mothers who had nowhere else to turn.

Having spent the past 20 years supporting numerous single-parent families through crisis pregnancies, childbirth, and child-rearing, Maeumjari is now taking active steps to help them become self-sufficient. In response to the steady increase in single-parent families over the past five years, it established the workshop to help them maintain stable daily lives even after achieving independence.

According to the National Data Agency in 2023, there were approximately 1.53 million single-parent households in Korea, accounting for 8% of all households. Among them, 84% were female-headed households, many of whom faced difficulties becoming self-reliant due to low-income and non-regular employment. An analysis of 35 families that Maeumjari had supported through follow-up care over the past five years found that 29 households (83%) were recipients of basic livelihood assistance. Only one household had regular full-time employment.

To provide more than one-time assistance, Maeumjari opened “Soul Bloom,” a self-reliance support workshop that offers vocational training. Funding from the charitable foundation Babo Nanum played a significant role in making the project possible.

At a press conference on June 11 marking the opening of Soul Bloom, Maeumjari announced, “We have selected five mothers from single-parent families as the first class of ‘Bloomies,’ who will participate in the single-parent self-reliance support project.” It explained that these women face not only the challenges of raising children alone as unmarried mothers but also career interruptions and depression, making it difficult for them to enter the workforce immediately. Maeumjari added, “Just like the name Bloomie suggests, we hope these mothers discover their own potential and blossom again.”

Soul Bloom is equipped with facilities for coffee preparation, baking, and cooking. Maeumjari plans to continue promotional and networking activities to promote single-parent family self-reliance across 10 parishes and to sell a variety of products made by participants.

One mother selected as a Bloomie said, “My heart races at the thought of being able to work again. I want to become a mother who sets a positive example for my child and helps change society’s prejudice against single-parent families.” 

Christian Prayer

“Forget it. There’s no point in talking about it.”On the surface, these sound like complaints, irritation, or even criticism. So we immediately become defensive.“I’m having a hard time too.” “What’s with that tone?” Words quickly clash with more words, and hearts retreat even deeper into hiding.

Marshall B. Rosenberg, the founder of Nonviolent Communication, believed that beneath most speech lie two things: a request and gratitude. Even in rough or awkward words, there are hidden messages, such as “Thank you for listening to me.” An article in the Korean Catholic Newspaper introduces us to these words.

Christian prayer is not very different. We thank God. We give thanks for allowing us to live another day, and we ask for the strength to rise again. During Mass, we say “Lord, we thank You.” “Lord, have mercy.”The language of faith moves back and forth between gratitude and petition.

Family conversations are much the same. The difference is that within families, this simple language often becomes distorted. Under the words “It’s fine, I’ll take care of it myself,” there may be the feeling, “Thank you for looking after me.” Beneath “Why are you late again?” lies the request, “I was waiting for you.”

Under “Why do I always have to do everything?” there may be the plea, “I’d like some rest too.”The problem is that we judge one another’s words too quickly. As we divide right from wrong and calculate each person’s share, we hear only the surface of what is said and miss the feelings underneath.

Loving one’s family means recognizing the requests and gratitude of those who remain by our side, even amid rough and disorderly words. Jesus listened to people in this way. When blind Bartimaeus cried out by the roadside, begging for mercy, many people rebuked him and told him to be quiet. But Jesus stopped. Others heard only a disturbance; Jesus heard the plea within the noise.

A small change is needed within families as well. When words that sound like criticism reach us, we can pause and ask: “What is this person asking of me right now?” And when the day ends, we can quietly ask ourselves: “Whom was I grateful to today, but never told?”

Gratitude is the language that transforms a relationship from something taken for granted back into a gift. Preparing a meal, waiting for someone, quietly staying by another person’s side—these things become so familiar that they easily disappear from view.

That is why sometimes we must speak first: “Thank you for today.”Those few words open a closed heart just a little. The gratitude I offer first can draw out gratitude from the other person as well.