Historical Significance of Blood Types

In the Catholic Peace Weekly's Science and Faith column, a science teacher discusses blood types and their significance in our history.

In 1901, Austrian Karl Landsteiner classified human blood into three types: A, B, and C (now O) through the agglutination reaction when blood from different patients was mixed. Then, in 1902, AB type was added, completing the current ABO blood type classification system. 

The method of determining blood types uses the agglutination reaction in which red blood cells clump together due to the agglutinogen on the surface of red blood cells and the agglutinin in the liquid component of blood (plasma). In the past, doctors in the 17th century attempted to transfuse animal blood into humans, with fatal results. This was because there was no medical knowledge that human blood is not one type and that animal and human blood are different. The discovery of the ABO blood type classification system made it possible to transfuse blood between people of the same blood type, which saved the lives of many soldiers, especially during World War I, and Landsteiner was awarded the Nobel Prize in Physiology or Medicine in 1930 for this contribution. 

Currently, there are 31 methods of determining blood types, including the ABO blood type, Rh blood type, and MN blood type. Blood types vary by country and race. In the case of Koreans, type A (34%) is the most common, followed by type O (28%), type B (27%), and type AB (11%).

In China, 48% of the entire population is type O, in the US, 45% of whites and 49% of blacks are type O, and in France and Russia, type A is the most common. What is unique is that the blood type of the indigenous people of Peru, the Indians, is almost 100% type O. The percentage of type O among the Mayans is also 98%. This is due to genetic factors and the heartbreaking historical background they experienced.

According to a study by scientists at University College London, 60 million people, or 10% of the world's population at the time, lived in America around the 15th century. However, due to the cruel colonial rule of European conquerors, the population of Native Americans decreased to 5-6 million. In the case of Peru and the Maya, the biggest reason is the infectious diseases spread by the Spanish conquerors. Natives who had no immunity to European diseases such as smallpox and measles were helplessly infected and suffered death.

The analysis suggests that type O has a somewhat superior immune system compared to other blood types, which would have led to a higher survival rate from these diseases. This part explains why the Peruvian and Mayan natives only have type O blood. As a result of the long colonial rule, the Peruvian natives still have not been able to escape poverty and underdevelopment.

Pope Leo XIV, born in the United States and a Peruvian citizen, served the poor in the slums for 20 years. It is said that the locals loved the Pope, who had a deep interest in social justice and environmental issues while working with them. Poverty refers to a lack of access to basic necessities, including food, clothing, and shelter. Helping those in such situations is the attitude of a true believer who practices the teachings of Christ. Poverty also means not being obsessed with unnecessary things. Emptying your heart of material desires and adopting a frugal lifestyle is the attitude that believers should strive for.

Thinking back to Pope Leo XIV, who worked as an apostle to the poor, let's look back at the meaning of the Sermon on the Mount, where Christ said, "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matthew 5:3).

Dealing With Hatred

In the "Preciousness of Faith" column of the Catholic Peace Weekly, the seminary professor offers some thoughts on feelings of hatred that may arise in our lives.

Like the song title, "Is it hatred or longing?", the feelings of hatred that arise in our hearts are very complex and difficult to express clearly. What is clear is that hatred torments and suffocates our hearts, having a profoundly negative impact on our relationships with others.

What should we do when hatred grows into resentment and remains as a knot inside? Above all, it is necessary to share the story in our hearts with someone and receive empathy for our tormented and suffocating feelings. That someone could be a family member, friend, or acquaintance who listens to our story without judgment and empathizes with us. Still, it could also be the Lord we meet in prayer. We could share our tormented hearts with the Lord through conversation during Mass or prayer and ask for comfort. 

It is also necessary to view hatred from a distance. Calm your mind, remain quietly before the Lord, and look at yourself in distress. Then, try to understand that this naturally arises because we are human. We are not robots but fragile beings with flesh and hearts that can be wounded. That is why hatred, envy, and jealousy arise, and often cannot be controlled at will.

We genuinely desire reconciliation and forgiveness, peace and unity, as well as generosity and magnanimity. Still, we feel hatred, resentment, disappointment, envy, and jealousy. It is important not to judge this too quickly but to acknowledge that we can be weak human beings.

On the other hand, it would be beneficial to acknowledge another signal embedded in the emotion of hatred. We feel greater hatred toward those particularly close and dear to us because our trust, expectations, and love for them are great. In that sense, hatred is another aspect of unfulfilled love. Hatred is an expression that reveals our own inability to love completely.

Our suffering from hatred means we want to overcome it; we long for unity with the other person in greater love. We cannot remain in suffering forever; we were born to overcome it. We strive to form personal relationships with others and achieve genuine reconciliation and unity, transcending negative relationships and emotions. In fact, the greatest joy and happiness are experienced when we reconcile with family members or neighbors with whom we have been estranged due to hatred and resentment, ask each other for forgiveness, wash away past misunderstandings, and resolve to start anew. At that moment, we experience all our emotions unraveling, our hearts melting like snow, and we truly taste the joy of healing.  

The fact that humans are created in the image of God means that connecting with different people, forming relationships, and achieving fellowship and unity is a calling deeply ingrained in our existence. Growing and becoming one within relationships signifies our inherent sacredness. Jesus came to overcome all divisions. When feelings of hatred, resentment, jealousy, and disgust arise within us, instead of being swept away by those emotions and reacting impulsively or remaining in suffering, it would be good to distance ourselves from those feelings while staying with the Lord, viewing them as a call from God towards the fulfillment of love, and towards greater reconciliation and unity. Let us pray to the Lord to instill such a desire within us.

The Silent Cry of the Heavens

 In the Catholic Times, a religious sister in the View from the Ark column, reflects on her recent trip to Ireland.

Ireland was once called the ‘Land of Rain’. A place where it rains half the year, and misty skies are the norm. She became accustomed to the hot sunshine in Ireland and the UK. The blue skies were both welcome and uncomfortable. Even the locals shook their heads, calling it ‘Unusual Weather’. Unusual weather is not a new phenomenon. The news was filled with reports of algae in some of Ireland's rivers and lakes. It's a strange phenomenon in a place that's been a symbol of pristine beauty.

It's not just the hot weather. Rising air and water temperatures, agricultural runoff, and industrial pollution combine to create a situation in which water stagnates, turning the water of life into the water of death.

For us Christians, clean water is not just a resource; it is a symbol of baptism, a grace of inner purification, and a sign of God's love. The silence deepens when we learn that the water is diseased. In the silence of the clear water, we hear a warning.

Around the same time, there was a massive blackout across Spain and Portugal in late April. For hours, the entire country came to a standstill. Trains stopped, airports were paralyzed, and ATMs and communications were down. Supermarkets were packed with people trying to buy essentials, and roads were filled with stalled vehicles. One of the causes was blamed on climate-induced atmospheric vibrations. “Extreme temperature fluctuations in Spain caused a rare atmospheric phenomenon that led to a blackout,” the Portuguese power authority said nature's balance was upset.

Spain is a leading country in renewable energy, relying on wind and solar power for over 60% of its total electricity. However, this situation has exposed not just the vulnerabilities of power supply but the fragility of civilization as a whole. The systems we enjoy are not separate from nature. The fluctuations in climate shake institutions, civilizations, daily life, and beliefs.

Pope Francis, in his encyclical 'Laudato Si', stated, 'No matter how much we deny, hide, disguise, or relativize, the signs of climate change are becoming increasingly clear.' This statement calls for spiritual awakening rather than mere statistics or analysis. 'God saw everything he had made, and it was very good.' (Genesis 1:31) Therefore, the responsibility of human beings, endowed with reason, is to respect the delicate balance that exists between the laws of nature and the creatures of this world. We cannot simply rejoice because the sky is clear. The most vulnerable beings are the first to suffer when the order of nature is disrupted.

The life of a monk is inherently about harmony with nature. A life where prayer and labor are united is deeply rooted in the rhythm of nature. Yet, prayer and labor become painful when nature is in pain. At this point, what is urgently needed is not merely an energy transition, but a heart transformation. We must let go of the greed for more and cultivate a life of contentment. A compassionate perspective that sees water, soil, air, and sunlight not as 'resources' but as 'co-created beings' alongside humans is essential.

A sincere practice born from the gaze of Saint Francis, who called the sun and the moon brothers and sisters, is desperately needed. In response to the strange signs the Earth is sending, and in the face of this prolonged new situation, there are those who respond with silence and action. The deep sighs and cries of those responding in silence become hope. This response to silence manifests as a simple and humble life lived within small communities, a practice of solidarity connected with the silently suffering creatures. It leaves traces of deeper responsibility rather than mere signs of greater consumption. And upon this lies hope.

Joy of Being Uncomfortable

A seminary professor's column in the Catholic Peace Weekly highlights the joy that can come from a believer's uncomfortable life.

The Gospel often mentions the situation of Christians who are hated and persecuted by the world because they are disciples of Jesus. “Blessed are you when people insult you and persecute you and falsely say all kinds of evil against you because of me!” (Matthew 5:11)

What kind of insults and persecutions do we experience because of Jesus? It doesn’t come to mind right away when I try to answer. If we were to ask ourselves, ‘What kind of person is Jesus?’, it would be difficult to answer, but if we think about what we experience because of Jesus, it would change. There are times when we are happy, joyful, because of Jesus, but there are also times when we are uncomfortable, have difficulties, and suffer because of Jesus. What kind of discomfort do we experience because of Jesus and because we are his disciples? How do I experience that discomfort?

Recently, he heard a story about raising children while reading a book called “Children Who Are Broken” on a radio show. The author criticizes the reality of parenting and education in the United States, saying that ‘affectionate parenting’ is ruining children. It points out that extreme protection for children fails to foster ‘pain immunity’, and children who grow up in an overprotective environment suffer from anxiety disorders and phobias and become helpless when they are disturbed by minor things. It is said that this kind of parenting not only weakens personal growth but also undermines the resilience of society as a whole.

This book points out the reality of the United States but also makes us reflect on our reality. Nowadays, it is common to have only one child, so if you give your child everything they want and raise them without inconvenience, they will think they are kings and queens. It is challenging for a child who grows up in that environment to develop a good personality. Inconvenience is not harmful; raising a child as a human being is essential.

If we think about it from the perspective of faith, there is an inconvenience that faith gives. And that inconvenience allows us to live as believers. The so-called ‘commandments’ cause us inconvenience. There are many things that believers must keep in mind, such as a faithful prayer life, not missing Sunday Mass, abstaining from meat and fasting on certain days, loving their neighbors, forgiving their enemies, visiting and helping the poor, marginalized, and sick, and participating in church service and living a communal life.

They must make ethical judgments and act in accordance with their religious conscience, which differs from that of those without faith. They must live in a community with inconvenient neighbors, go out to clean the church, and belong to and participate in small group meetings.

However, what would my life have been like if all these inconveniences had not existed? Isn’t it because of them that I can live the way I do now? These inconveniences make me live like a human being and a believer. They also make me live closer to Jesus and become more like Him. That is the very image that becomes an example to my neighbors, and they become interested in and attracted to Catholicism.

At this point, shouldn’t we be thankful for the inconveniences we experience as believers? Besides, if we could voluntarily seek out more of the inconveniences we deserve to experience, wouldn’t we be able to live each day more fully awake, more stimulated, and more passionately? It’s not ‘easy is good’, but ‘inconvenience can be good.’ Being uncomfortable is not always negative, but it can motivate growth in many areas of life.

Boundaries in Life

 

The Catholic Peace Weekly Philosophy Chat column describes boundaries and their meanings in life. The Jesuit professor helps us understand how they relate to our daily lives.

Humans are creatures who build boundaries and live within them. Boundaries can mean many things. Levin (1890-1947), a German-Jewish social psychologist who fled to the United States to escape the Nazis, interpreted the concept of boundaries at the sociological level as the confusion of identity in different cultures. Boundaries are the fence that protects the self and the ground where we find our identity and life takes root.

On a philosophical level, boundaries refer to the fundamental condition of human beings, which means that we are “between” polarities. We are inherently caught between the soul and the body, the infinite and the finite, eternity and time, greatness and smallness. We set our own boundaries, constantly adjusting between the two to be our true selves, but we despair when these boundaries are out of balance and tilt to one side or the other.

Human boundary-building is realized in the world. The moment a human being is born, he or she is thrown into the world in which he or she is born, and it is in this world that he or she commits to his or her existence. This world is bounded. The already understood world forms a boundary between past and present interpretations, but it soon breaks down the boundary and invites us to a new understanding. Through this new understanding, we have the experience of crossing borders and boundaries in a limited way.

Humans cannot escape the fundamental situation bounded by various constraints, but we try to cross these boundaries every moment through determination. The experience of transcending boundaries is achieved by exercising the transcendence of the mind toward the absolute or transcendent, by “projecting” oneself into the world of the possible. 

In philosophical counseling, boundaries are both the world itself and your own world. Understanding my world as mediated by my psyche is crucial for healing in psychotherapy. My boundaries are uniquely organized and structured in a way that corresponds to my psyche. As mental beings, humans express emotions, think, and act. All of our actions are based on the world we have formed, which becomes our boundaries.

These boundaries are manifested in a particular “behavioral style” that is repetitive and fixed. These boundaries are based on a worldview and are strongly influenced by an individual's unique customs, habits, education, and experiences. Behavior is an ‘interpretation of a situation’ and a ‘judgment’ made through certain ‘concepts’ and 'stereotypes'. This essentially means that we are shaped by our culture (history) and ideology (philosophy), which are influenced by our individual and collective experiences. These factors exert a significant influence on our behavior and ultimately control our lives. We cannot easily break our boundaries.

In “The Treason of the Masses,” Ortega (1883-1955) warns us that today we are all too easily exposed to the stereotype of the large, impersonal, irresponsible multitudes that lack self-reflection, insist that their own opinions are unconditionally correct, refuse to listen to others, and ignore the existence of others. The only way to break free from the violent stereotypes of the multitude is to critically examine and break down the boundaries of our own comfort with the 'masses'.

Being Lights to the World

In its Science and Faith column, the Catholic Peace Weekly recalls a science teacher who saw the movie 'City Lights' and shared his thoughts. 

It was a 1931 black-and-white silent film starring Charlie Chaplin, a wandering tramp who meets a blind girl selling flowers on the street and struggles to raise money for her hospital bills to help her regain sight.

The blind girl can see the world with his help and eventually recognizes the poor but warm-hearted protagonist at the movie's end. Charlie Chaplin's shy smile toward the girl who recognizes him in the film's last scene is a famous scene that remains in the memory of many who saw the movie.

The title of the movie City Lights refers to the city streetlights illuminating the night's darkness. The audience watching the movie realizes the warmth and light illuminating the world's darkness is ultimately the poor, wandering protagonist. The city streetlights illuminate the darkness, showing people where to go and promoting safety and security. They don't have the light and warmth of the tramp.

Historically, the first streetlights were torches installed in public places and major roads during the Roman era. In the 18th century, streetlights using whale oil lit up the nights of major European cities such as London, Paris, and Amsterdam. In 1807, the world's first gas lamp was installed in London, illuminating the streets at night until the early 19th century.

After Edison invented the incandescent light bulb, the world's first electric street light was installed on the Champs-Élysées in Paris in 1878. Streetlights using electricity are still in use today. With the advancement of science and technology, LEDs are now used in streetlights instead of incandescent bulbs. 

Until a few years ago, yellow light was widely used in street lights. Yellow light is generated by sodium lamps that emit light by discharging sodium gas. Since it has the second-longest wavelength after red, the light can be transmitted far, making it easy to see even in foggy and dusty weather conditions. That's why car fog lights and signals are yellow.

Unlike white lights, which help distinguish the color of an object, the disadvantage of yellow street lights is that it is difficult to determine the color of an object. However, when driving at night, this is not a problem because you only need to check the size and shape of the car for safety, rather than the car's color coming from the opposite direction.

These days, they are replaced with white LED lights that consume less electricity.  Pope Leo XIV, elected in the conclave on May 8, 2025, delivered a message in his homily at his first mass on the 9th, saying, "I hope that the church can brighten the night of this world."

There is still much darkness in the world, such as poverty, hunger, the gap between the rich and the poor, human rights issues, war, and various crimes. As the new pope said, I hope that the Catholic Church will drive out such darkness and become a light that brightens the world and a light to the world. Every Catholic believer should strive to become a light that dispels the darkness of the world and a light source that does not let the light that the church has lit go out.

"You are the light of the world." Let your light shine before men that they may see your good deeds and praise your Father in heaven." (Matthew 5:14-16)

Artificial Intelligence In Our Lives

 

In the Catholic Peace Weekly, a Catholic priest and university professor gives us his thoughts on AI (Artificial Intelligence) and its place in our lives.

AI is leading the world to a superintelligent and superconnected society. Most people nod their heads in agreement that we are now living in the AI ​​era. 

According to the 2024 AI-related national awareness survey, more than 60% of the public are interested in understanding AI. Eight out of ten people responded that they have experienced the development of AI and have experience using AI. Most people who have experience using AI responded that AI will have a ‘positive impact on their life and our society as a whole.’

The new AI technology will change the social structure as the latest technologies have in the previous industrial revolutions. It is clear that occupations and the work environment will change, and structural changes will occur in welfare, medical, education, arts, and cultural services. Looking back, in 2010, when AI first began to take hold in our society, there were many large and small debates about the social impact of AI and its scope. Now, such debates have ended. This is because AI has recently been rapidly developing in various fields across society, such as chatbots, creative arts, education, economics, and medical data analysis, and its impact has already been confirmed worldwide.

What should the Catholic Church and local churches in Korea do in the AI ​​era? What does it mean for the church to accept the new AI technology? Is the church prepared to wisely respond to the changing times? Is it properly heading in the direction of the latest AI technology?

The church predicted the destructive power of the new AI technology early on. Starting with the 2017 Plenary Session of the Pontifical Council for Culture (the theme was ‘The Future of Humanity’), we have continuously considered our role in preparing for the threat of advanced science and technology. We must move beyond the consideration stage and pursue changes and acceptance plans utilizing new technologies. Given the recent pace of AI development, it will soon have a ripple effect in all areas, including church administration, finances, liturgy, prayer, education, spirituality, pastoral care, and missionary work. The ripple effect is unpredictable due to the nature of advanced AI technology.

The first card that the church should play in the AI ​​era is ‘AI Literacy". This does not require professional skills, but rather the basic ability to understand and utilize AI technology, and is like the clothing that everyone in the AI ​​era should have. If Christians use and rely on AI services without basic knowledge or thinking, they are likely to be under the control of AI, which can be very threatening to their faith. Experts are concerned that AI technology should be a good that improves human life, but if misused or abused, it can become an evil that causes various side effects.

AI literacy goes beyond understanding and utilizing AI technology to critically analyze its operating principles and effectively use it. It also includes the ability to ethically utilize AI and make correct judgments. Therefore, all organizations, including the government, companies, and churches, should form an organic cooperative relationship to resolve policy, law, and ethical issues related to the development of AI while at the same time providing education and programs to enhance people's AI literacy.

In the AI era, I hope that our church will make improving the AI ​​literacy of believers and pastors a significant task. The church should respond to AI while maintaining its faith context. It is necessary to jointly research and utilize AI technology and functions. That process is Christian AI literacy.