Concerns Over Emcouraging Euthanasia

Moving Life-Sustaining Treatment Withdrawal to the 'Terminal Stage'? Concerns Over Encouraging Euthanasia was an article in the Catholic Peace Weekly.

The government has recently initiated public discussion on a plan to move the timing for withdrawing life-sustaining treatment from the "imminent death phase" to the "terminal stage."

However, the Catholic Church is voicing concerns, warning that this could lead to euthanasia. Under current law, the withdrawal of life-sustaining treatment is permitted only during the "imminent death phase"—that is, a state where death is immediately impending.

The government has recently launched a public discussion to pursue institutional changes that would extend this practice to the "terminal stage."

While both the imminent death phase and the terminal stage involve conditions with no possibility of recovery, the former refers to cases where death is expected within days, whereas the latter refers to cases where death is expected within months.

The issue lies in the difficulty of determining the "terminal stage" for severe non-cancerous illnesses—such as diabetes, dementia, or cerebral infarction—as opposed to cancer.

A Professor in the Department of Pulmonology, Yeouido St. Mary's Hospital"(In non-cancer cases,) when there is an acute exacerbation, the patient might appear to be in the terminal stage or the imminent death phase, yet their condition could improve with treatment. Therefore, distinguishing the terminal stage is extremely difficult. The biggest problem is the high likelihood that the terminal stage or imminent death phase will be judged arbitrarily in non-cancer cases."

There are other concerns regarding the proposal to shift the timing of withdrawing life-sustaining treatment from the imminent death phase to the terminal stage.

The Director, of Catholic Institute of Bioethics: "Rather than prioritizing the patient's right to self-determination or their own judgment and decisions, the focus shifts to medical judgment, effectively offloading all responsibility onto the patient..." From the patient's perspective, one cannot rule out the possibility that this could lead to "passive euthanasia"—where a patient dies because they are denied treatment they ought to receive.

"The greatest concern is the tendency that, once a doctor confirms a patient is in the terminal stage, necessary and appropriate medical care could be discontinued based on the patient's wishes. Furthermore, if the patient is unable to express their own will and such decisions are instead made by guardians or family members, it could effectively be viewed as euthanasia or assisted suicide."

There are concerns that expanding the scope of withdrawing life-sustaining treatment to include terminal-stage patients—without first establishing a care infrastructure that upholds human dignity—could drive vulnerable populations toward what amounts to "socially induced death." A Professor in the Department of Pulmonology, Yeouido St. Mary's Hospital.

"It could effectively force death upon those who lack the financial means to pay for medical care or the support system to look after them—people who might say, 'I won't get treated' or 'I'm a terminal patient; I don't want life-sustaining treatment' simply because they feel they have no other choice..."

Critics also point out that misunderstandings and misconceptions regarding the right to self-determination are fueling the push to accelerate the implementation of decisions on life-sustaining treatment.

"I believe the right to self-determination entails the right and duty to care for and enhance one's life by choosing the best available options; it is not the right to do whatever one pleases with one's own life."

South Korea has the highest suicide rate among the elderly (aged 65 and older) in the OECD. Behind the concept of a "death with dignity" lies a life devoid of dignity.

This is why we must not become a society that emphasizes only the "right to die" under the banner of "death with dignity."

"Ultimately, the move to halt life-sustaining treatment for terminal patients carries a significant risk: it could transform our society into one that encourages death rather than one that cherishes and nurtures life."

What is the Gospel?

Theologically speaking, what is the Gospel? The Gospel is the fact that those who could not be saved by following their conscience, keeping the Law, or through their own enlightenment alone—that is, sinners, tax collectors, prostitutes, and thieves—have been saved. The good news is that those at the bottom of society—the outcasts, the poor, and the marginalized—have been saved through faith in Jesus Christ.

Before Christianity, sinners, tax collectors, prostitutes, and thieves were considered utterly beyond salvation—those excluded from it. However, the fact that they have been saved through the crucifixion and resurrection of Jesus Christ—and that they have been saved not by their own strength or ability, but solely through faith in Jesus Christ—is precisely the Gospel.

The history of Christianity did not begin with the elite, scholars, nobles, or the wealthy. Rather, it began with the poor, the uneducated, and the marginalized. It began with Simon Peter and Andrew, uneducated fishermen; with Matthew, a sinner and tax collector; with Simon, a revolutionary who dreamed of a new world; and with Mary Magdalene, who had been possessed by seven demons.

The history of Christianity is the very story of how these people, through repentance and faith in Christ, lived such great lives—lives filled with truth and happiness. No matter how lowly one’s life may be, no matter how great a sinner one may be, if one repents and believes in Christ, one will be saved. This is the Gospel.

Human beings cannot be completely good. Human beings cannot be perfectly righteous. However, if one repents while turning toward God—who is “Goodness” itself—and believes in Jesus Christ, one will be saved. Human beings cannot love perfectly. Yet those who continue to practice love—loving God and their neighbors with this small heart—will be saved.

Those who fall again and again but get back up, believe in Jesus as their Savior, and begin a life of love anew will be saved. Though we may close the door to love when we are hurt, all who resolve to love again—remembering the passionate love of Jesus Christ, the supreme love on the cross, and that perfect love that gave His life for our salvation—will be saved. This is the Gospel.

It is not that one must be a blameless, righteous person or practice perfect love like the saints to be saved; rather, a person is saved when they acknowledge before Jesus that they are a sinner, that they are a human being with weaknesses and wounds, repent deeply before Him, and believe in Him. This is the Gospel.

We are saved when we confess that we are creatures before God the Creator, sinners before Jesus the Savior, and fragile human beings like clay pots before the Holy Spirit, the Sanctifier. This is the Gospel.

Human Life Threatened!

From the Window of the Ark’s column of the Catholic Times, we hear about the Weight of Truth that Overcomes the Majority.

Human life today is particularly threatened at its beginning and end—the moments when it is most vulnerable. While abortion and euthanasia have a long history, the intensity of this threat is growing ever greater, especially amid advances in life sciences and a climate that maximizes individual freedom.

In particular, “self-determination” has recently emerged as the primary justification for the legalization of abortion and euthanasia (physician-assisted suicide). In the context of euthanasia, self-determination manifests as the “right to die”—the ability to end one’s own life—while in the context of abortion, it appears as a right to determine not only one’s own life but also the lives of others. 

In this context, the fetus is no longer recognized as a human being but is distorted into merely a clump of cells or a part of a woman’s uterus. If we add the issue of suicide to this, South Korea can be described as a unique country where human life is constantly threatened not by external forces but in the name of “self-determination.”

The fact that individual “freedom”—and no other important value—is emphasized to such an extent indicates that, despite the tremendous progress South Korean society has made in many ways, it is currently experiencing a crisis of values. It can be said that our country has lost the precious values we must uphold together. 

The loss of objective values that everyone recognizes and agrees upon leads to a loss of direction for both individuals and society, causing people to simply follow the majority's opinion. It is becoming increasingly difficult to proclaim the dignity of human life, which remains unchanged under any circumstances. A common response is the question, “Is there really anyone who lives that way?”

However, Father Paolo Benanti, a member of the Pontifical Council for the Family and a recent recipient of the Archdiocese of Seoul’s Mystery of Life Award, warned against the era of artificial intelligence in his acceptance speech and clearly stated his conviction that “the majority is not necessarily the truth.” He cited the Korean martyrs as a prime example. The Korean martyrs firmly held onto the truth they had come to realize on their own, demonstrating an unshakable faith even amidst a crowd of non-believers and in the face of the threat of death.

The historic decision of a soldier who stood alone to proclaim the truth—defying the majority opinion, going against the prevailing trends, and standing up to a massive system that suppressed human life—was recently reported in the media. This refers to the story of Major General Xu Qixian, commander of the 38th Army Group, who outright refused orders to use force against his own people during the 1989 Tiananmen Square incident. 

In recently declassified footage from his 1990 military trial, he stood tall and unwavering, stating his convictions even under intense pressure. His cry—“I would rather have my head cut off than become a criminal in the eyes of history”—shows that “truth” shines brightly no matter the circumstances.

North Korea and South Korea Peace Initiaitives

The Catholic Church observes June as a month of prayer for national reconciliation and unity. However, inter-Korean relations are currently so frozen that the very words “reconciliation” or “unity” seem out of place. The harsh reality is that there is no sign of even minor exchanges or cooperation at either the civilian or government level. Reported in the Catholic Times. 

Amid this situation, two developments have emerged that offer insights into the future of inter-Korean relations and national reconciliation. North Korea amended its constitution, and South Korea’s Ministry of Unification published its first “White Paper on Unification” since the Lee Jae-myung administration took office. We will examine the contents of North Korea’s amended constitution and the Ministry of Unification’s “White Paper on Unification” to explore what efforts the Church should make despite the strained inter-Korean relations.

Immediately after taking office, the government took preemptive measures to ease tensions by practicing peace first, such as preventing the distribution of leaflets in border areas and suspending loudspeaker broadcasts directed at North Korea. The “White Paper on Unification” details the government’s efforts to lay the institutional and structural foundations for restoring inter-Korean relations—including a reorganization of the Ministry of Unification to fully restore inter-Korean dialogue, exchange, and cooperation—based on its unwavering commitment to pursuing a policy of peaceful coexistence on the Korean Peninsula.

The South Korean Minister of Unification stated in his foreword to the “White Paper on Unification”: “We have firmly proclaimed the three principles of peaceful coexistence: respecting the North’s system, not pursuing absorption-style unification, and refraining from any hostile acts.” President Lee Jae-myung also emphasized during his press conference marking his first anniversary in office on June 8, “From a historical perspective, 70 or 80 years of division is not a long time,” adding, “We cannot abandon the goal of peaceful unification.” However, he noted, “For now, I believe we should proceed down the path of communication, dialogue, and mutual respect while coexisting peacefully.”

An expert on North Korea’s political and leadership systems said, “It is necessary for the Ministry of Unification—the agency responsible for managing relations with North Korea—to proceed with inter-Korean relations in line with North Korea’s position in order to maintain coexistence and peaceful relations with North Korea.” She added, “Since a unified Korean Peninsula will have a very positive impact on South Korea’s national interests, it is clear that the process of pursuing unification must be peaceful and seek the consent of the North Korean people.”

The director of the “Peace Education Institute for Life,” emphasized, “The most striking aspect of the ‘White Paper on Unification’ is that it prioritizes peaceful coexistence over the goal of unification itself,” adding, “As Catholic social teaching instructs, peace begins with our own efforts to break the vicious cycle of hostility, rather than waiting for the other side to change.”

Let's Meet for Just one Hour!

A Professor in the Department of English Literature and Culture at a Korean University, in an article in the Catholic Times, offers a meditation on a day spent with a friend.              

On the day I had finally arranged to meet a friend, the scorching summer heat made me waver for a moment. "It’s so hot—should I just stay in?" I had been diligently tackling a backlog of tasks at my desk, yet there was still more to do. Wouldn't it be better to just stay put and finish today's work? Despite these thoughts, I found myself putting on my shoes before I knew it.

It’s not just that I rarely break plans; it seems my body wanted to get moving before my mind could object. As we set off, I casually suggested, "Let's turn off our phones and walk for just one hour." My friend readily agreed.

The summer mountain wasn't as hot as I’d expected. I had anticipated high humidity, but the air in the forest's shade was pleasantly moist, allowing us to breathe deeply. Having both just recovered from a nasty bout of the flu, we kept our conversation to a minimum; with our phones tucked away in our pockets, we simply walked steadily onward. What was it that we saw and shared during that time?

Strolling through the summer forest—deepened to a lush, vibrant green in the afternoon sunlight—felt like a true blessing. We didn't need a map for the familiar path, nor did we stop to take photos of the scenery; we simply walked on in quiet contemplation.

"It’s wonderful having a mountain like this right behind the house." "It really is."

"We’re enjoying this blessing for free, without having done a thing to earn it." 

"Not really. I do work diligently when the moment demands it, but sometimes I wonder what it all means." "Yeah, I know the feeling. There are times I wonder what I’ve actually done with my life."

To have a friendship spanning over forty years—what a remarkable bond! We understand each other's worries so well that no explanation is ever needed. We walked along, taking turns leading the way, without any particularly special conversation, before eventually parting ways.

I had a lot of work to do, and my friend had to head home to prepare dinner. My friend, who had taken on the role of caregiver after her mother was injured in an accident, spoke of the sorrow of witnessing an aging body and the lessons learned through daily patience; meanwhile, I—having lost my father last winter—spoke of how that parting, which I had initially viewed solely as a loss, turned out to be neither a loss nor a true farewell.

On that walk—undertaken with the simple thought, "Let's meet for just one hour"—we received a gift of healing and comfort far greater than what an ordinary hour usually offers. My friend told me she had hesitated about coming out at all, but that the decision to meet for "just one hour" had saved her. She said she intended to share this mystery with her child, who was currently struggling with burnout.

Not long ago, on the Solemnity of Pentecost, my friend drew the gift of "Piety" (Reverence) from the Seven Gifts of the Holy Spirit, while I drew "Wisdom." As we parted, we shared the gifts we had received.

"Between caring for your parents and your volunteer work, 'Piety' is already your way of life—and yet you drew it again? Here, take mine."

"You’re always studying, reading, listening, and sharing wisdom—and you drew 'Wisdom' again? Want to swap? Though I suppose this one is actually quite challenging."

We returned home promising that whenever we felt exhausted in the future, we wouldn't hesitate to give ourselves that empty space—not just "let's meet for an hour," but even if we couldn't meet in person, simply "taking an hour for myself." This piece of writing is a gift born of that time.

For everyone who has will be given more---

 The Matthew Effect 

There is an economic term called the “Matthew Effect.” It refers to the phenomenon in which the rich get richer, and the poor get poorer. This was the subject of a column in the Catholic Times.

It originates from the Gospel passage: “For all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. (Matthew 25:29). 

In 1969, American sociologist Robert Merton first used this term to describe the reality where, even for the same research achievements, renowned scientists are rewarded far more than unknown scientists.

While reporting on a free meal program, the reporter witnessed the Matthew Effect unfolding today. After the war broke out between the U.S., Israel, and Iran, expectations for rising stock prices among defense contractors grew. In fact, the stock prices of major defense companies did surge immediately after the outbreak of war. On the other hand, the inflation caused by the war cost someone a single meal. It even took away that from those who make do with a single packet of instant noodles or a slice of bread for dinner. One patron the reporter met at the soup kitchen had scooped up a large portion of plain rice in anticipation of not being able to eat dinner.

At the same time, he witnessed hope. There were people who rolled up their sleeves to provide a meal for others. Some offered what they had, whether money or goods. Others carefully prepared and served meals. They were the ones bringing to life the miracle of Jesus Christ feeding the five thousand, as described in the Gospel of Matthew (see Matthew 14:13-21).

He dreams that the “Matthew Effect” might take on a different meaning. Just as the saying, “The last will be first, and the first will be last” (Matthew 20:16), implies that the standards of the Kingdom of God differ from those of the world. He hopes for a world where the term “the warmth of another person” is used naturally to describe how it generates greater benefits, not money or power.

Korean President's Visit to the Vatican

On June 15th, President Lee Jae-myung met with Pope Leo XIV at the Vatican to confirm the Pope’s support for peace on the Korean Peninsula and discuss key issues related to the 2027 World Youth Day to be held in Seoul next year. This meeting was reported in the recent Catholic Peace Weekly.

This meeting between Pope Leo XIV and President Lee Jae-myung is the first since the Pope’s election and the President’s inauguration.

President Lee is touring Europe from the 9th to the 18th, starting with Belgium, followed by visits to Italy and the Vatican, and will attend the G7 Summit in Evian, France. He will visit the Vatican on the 14th and 15th. On the 14th, he is scheduled to participate in and deliver a speech at the “Special Mass for Peace and Solidarity” held at the Basilica of St. Paul Outside the Walls in Rome. On the 15th, he will have an audience with the Pope and subsequently meet with Cardinal Pietro Parolin, Secretary of State of the Holy See.

National Security Advisor Wi Seong-rak stated during a briefing with the press corps at the Blue House on the 5th, “We are approaching the 2027 Seoul World Youth Day (WYD), which will be the second such event held in an Asian country and the first in a nation where Catholicism is not the majority religion.” He added, “Through this visit, we will firmly establish a cooperative framework between South Korea and the Holy See to ensure that next year’s event becomes a venue for solidarity among young people worldwide.”

Director Wi continued, “During his meeting with the Pope, a symbol of world peace, and in his speech at the special Mass at St. Paul’s Basilica, President Lee will express Korea’s commitment to global peace and solidarity amid rapidly changing international circumstances,” adding, “We hope to secure the Holy See’s support for this.” He further noted, “This will serve as an opportunity to reaffirm the Holy See’s continued support and interest in peace on the Korean Peninsula.”

The meeting between the Pope and President Lee comes exactly one year after their respective inaugurations. It marks the earliest meeting with a Pope by any South Korean president since their inauguration. President Lee will visit Brussels, Belgium, on the 9th and 10th to commemorate the 125th anniversary of diplomatic relations between South Korea and Belgium, where he will hold summit meetings with Belgian and European Union (EU) officials.

He will then pay a state visit to Rome and Florence, Italy, from the 11th to the 13th, where he will hold a summit with Italian President Sergio Mattarella. In line with his Vatican schedule, he will attend the G7 Summit as an invited guest on the 16th and 17th. Director Wi said, “We expect this to contribute to establishing our status as a globally responsible power aiming for a ‘G7 Plus’ by expanding our participation in major issues facing the international community.”