Place of Natural Law in Catholicism

Asking St. Thomas Aquinas About the Path to Happiness. The Foundation of Just Laws That Guarantee Human Happiness: Natural Law. This was the topic addressed by the professor of philosophy at the  Catholic University, reported in the Korean Catholic Times.

Only ‘Just Laws’ That Follow Natural Law Serve as the Foundation for Realizing True Good and Happiness

St. Thomas Aquinas viewed law as a protective barrier that enables humans to realize their rational nature and achieve happiness within the community.

However, he never agreed with the claim that “an unjust law is still a law,” a notion widely misinterpreted and disseminated based on Socrates’ words. Rather, he argued that an unjust law is “not a law but a corruption of the law” (I-II, 95, 2) or “violence” (96, 4). If a law does not aim for the common good but operates for the benefit of a specific group or the desires of those in power, it has lost its true nature. In such cases, it goes beyond a crisis of the rule of law to become a serious threat to human dignity. Therefore, the legitimacy of a law is not determined solely by form or procedure but by whether its content aligns with justice and the good.

In fact, throughout history, there have been many instances where rules took the form of law but destroyed human dignity. Laws that institutionalized racial discrimination, laws that deprived specific religious or ethnic groups of their rights, and emergency measures enacted to silence political opponents may all appear to be laws on the surface. However, by Thomas’s standards, they are not an order of reason aimed at the common good, but rather closer to the institutionalization of a distorted will of power. The racial laws of Nazi Germany and the apartheid legislation of South Africa are prime examples illustrating this point.

Particularly amid the crisis of positivism facing modern society, laws lacking a moral foundation do nothing but cause social chaos, let alone guide human conscience. To resolve the tension between the protective function of law and its potential for corruption, it is essential to clearly establish the criteria for a “just law.” This raises a fundamental question: What, exactly, makes a law just? Thomas’s answer is presented in terms of the relationship between natural law and eternal law.

Every just human legal system must be understood as part of the grand order of eternal law;  human law possesses the authority of true law only when it reflects the objective truth indicated by eternal law. 

The First Principle of Natural Law: “Do Good and Avoid Evil”

Thomas argues that just as the law of non-contradiction is the first principle of reason in the realm of speculative science, so too is there a first principle of ethics in the realm of morality: “Do good and pursue it, and avoid evil” (I-II, 94, 2). Thomas seeks the objective good presented in this seemingly simple principle within the concept of “natural law (lex naturalis).”

Crisis Of Human Freedom

The Ark's Window Column in the Korean Catholic Times, by the Director of the Jesuit Human Rights Solidarity Center, offers his reflections on the World We Are Building Now.

Rock musician and writer Nick Cave was shocked when he heard a “Nick Cave-style” song created by a fan using artificial intelligence (AI). It was so sophisticated that it was indistinguishable from his own music. But he soon realized something: the “river of life” that had flowed through his entire existence was missing from that song. On the surface, it seemed plausible, but inside, there was no lived time, no waiting, no loss, no breath. 

Cave says algorithms cannot create real songs. Songs come from “pain.” Pain refers to the complex, internal human struggle of creation. Algorithms do not feel, and data does not suffer. Writing a song is not about replication or hybrid imitation; rather, it is the exact opposite. Artistic creation and expression are possible only through humans. That is the structure of the soul.

The word “soul” sounds utterly foreign in today’s digital age. Only when we view humans not merely as biological entities but as “unique and irreplaceable personal beings” does that word resonate within us. 

In contrast, the countless data centers now blanketing the globe are like “ghosts within machines”—entities we have never seen before. They comb through someone’s entire world in response to a single simple question and deliver an answer in an instant. These ghosts tell us that our reality is ultimately nothing more than a matter of perception. Meanwhile, AI will always have further ground to cover, and its speed will only increase. It is not unique; not depth but a drifting surface. 

Pope Leo XIV’s first encyclical, *Magnifica Humanitas*, is a profound reflection on what constitutes a “full and authentic life” for us in this era of AI, which is overwhelming the world. AI is not merely a technological shift but a “new reality” that compels us to reexamine the very essence of human existence. However, this encyclical is not a neutral reflection. Just as the technologies that create “new forms of assets”—such as algorithms, digital platforms, and data—do not embody a neutral worldview, the encyclical approaches the issue of AI through the lens of the Gospel.

Viewed through this lens, the ideologies revered in our time conceal countless false idols: complete autonomy, radical automation, the realization of artificial consciousness, and the overcoming of human limitations. Yet these illusions give rise to “new forms of dependence, exclusion, manipulation, and inequality,” transforming the way we perceive the human condition. Above all, behind the forces reshaping our labor, families, education, and politics lies a formidable “culture of power”. When power and technology combine to pursue profit alone, reducing humans to mere tools, this is not progress but a new form of domination.

The real issue in the AI era is not technological progress, but the crisis of human freedom. 

Viewed through this lens, the ideologies revered in our time conceal countless false idols: complete autonomy, radical automation, the realization of artificial consciousness, and the overcoming of human limitations. However, these illusions give rise to “new forms of dependence, exclusion, manipulation, and inequality,” transforming the way we view the human condition. Above all, behind the forces reshaping our labor, families, education, and politics lies a formidable “culture of power.” When power and technology combine to pursue profit alone, reducing humans to mere tools, this is not progress but a new form of domination.

The real problem of the AI era is not technological progress, but the crisis of human freedom. The power of data tames us into beings who are guided to be chosen, rather than beings who “choose.” Yet human freedom is not the “ability to do what one wants,” but the ability to shape oneself toward “truth and goodness.” Within this lies the truth of life: that we are beings with limitations and vulnerabilities. Through this, we learn compassion, generosity, and healthy interdependence. Through ways of life such as care, labor, nurturing, prayer, suffering, and friendship, we are gradually transformed into “knowledge and love” that resemble Christ.

Therefore, the most important question of our time is not “What is technically possible?” but “What makes us more human?” The age of AI is not a threat to humanity, but an opportunity to reaffirm just how “noble” we are. Rather than remaining passive, it has become an inescapable task of life for each of us to “fulfill our respective roles”. 

Choice for Life

The Bishops’ Conference Committee on Family and Life celebrated ‘Mass & March for Family and Life’ in Jeju City.The event was recorded in the Catholic Times.

Held under the theme: “Choose life” (Deuteronomy 30:19), the event was attended by the Bishop of Jeju, chairman of the Family and Life Committee, along with committee members, priests in charge of family ministry from 10 dioceses nationwide, and volunteers from marriage mentoring programs, father and mother schools, and Teen Star.

That morning, approximately 500 participants gathered at the Lifelong Learning Center in Jeju City. Holding in both hands sports towels bearing the slogans “Respect for Life” and “Protection of the Unborn”. They marched approximately 4 kilometers to the Central Cathedral.

Members of the  Hallim Parish, Jeju Diocese, who participated alongside members of the parish mothers’ group, said: “Respecting the dignity of life is something so obvious, yet we often forget or overlook it in our daily lives.” She added, “I believe that only by participating directly and taking action like this can we ensure the preciousness of life is not forgotten.”

A  member of the Jeju Central Parish) said, “I’ve occasionally received education on respecting life at school, but this is the first time I’ve participated in an activity like this in person”, adding, “It was meaningful to see so many people join us—more than I expected.”  

After the march, participants celebrated Mass for the Family and Life together at the Cathedral of the Immaculate Conception.

The bishop who celebrated the Mass emphasized, “The family is not merely a living space but a place where life is born and grows; therefore, the choice to value life must begin in the family. We must deeply reflect on whether our families are places that give birth to hope or places that are weary and closed off. The theme verse for this year’s event, ‘Choose life’ (Deuteronomy 30:19), is not merely a slogan but a choice that determines the direction of our lives.”

Fruits of the Spirit

In the Korean Catholic Times, a professor emeritus of Scripture offers a meditation on Galatians 5, where the Apostle Paul lists examples of the works of the flesh (immorality). He then enumerates the nine fruits of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  (Gal 5:22-23)                                                                                                                              The Apostle Paul lists as many as fifteen examples of the works of the flesh (immorality), including “sexual immorality, impurity, debauchery, and idolatry”. He then enumerates the nine fruits of the Spirit: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.” 

Let us divide the immoral acts (vices) mentioned here into four categories. First, sexual immorality, impurity, and debauchery cause our love to go astray. Second, idolatry and sorcery cause us to stray from the worship of God. Third, divisions and factions loosen the bonds of love and cause us to become separated from one another. Fourth, drunkenness and revelry disrupt social order and corrupt human nature.

Among the nine fruits of the Holy Spirit, love is the central concept underlying the eight virtues that follow. While the Greek text describing the “works of the flesh” is originally written in the plural as “the works of the flesh," the fruit of the Holy Spirit, “love (agape),” is written in the singular. This is because, although the fruits of the Spirit are diverse, they all ultimately spring from a single root: love.

If he were to name the two passages in the New Testament that most succinctly explain who God is, he would cite the following: “Jesus said, ‘God is Spirit’”. (John 4:24) The author of 1 John describes who He is in a single phrase: “God is love.” (1 John 4:16) Later, St. Augustine remarked in his commentary on 1 John: “Love, and do whatever you wish.”

In answer to the question, “Who is the mysterious God?” 1 John describes Him in a single word: “love (agape).” If the first commandment is to love God, the second is to love one’s neighbor. Therefore, the Apostle Paul says, “Love is the fulfillment of the law” (Romans 13:10).

He finds that when his love for God and neighbor wanes, vitality diminishes and joy fades; conversely, when love fills his heart, he feels a surge of enthusiasm and joy. 

Last year, during the sweltering summer months of July and August, he spent time at a small farm in a mountain valley, tending crops and caring for chickens and two dogs. At first, the chickens kept a distance of about one to two meters, but after about three weeks, when he began bringing them their favorite foods—such as chicory, purslane, and lettuce—in addition to their regular feed, they came so close he could almost touch them. They would playfully peck at the back of his hand or his shoes with their beaks, as if treating him like a friend.

He was reminded of St. Francis. “When you give love, even plants and animals become friendly and repay you with joy and abundance.” At the same time, a psalm came to mind: “Let everything that breathes praise the Lord!” (Psalm 150:6)

He finishes the article with the last sentences of Psalm 85: Steadfast love and faithfulness will meet.

Righteousness and peace will kiss each other. Faithfulness will spring up from the ground,

and righteousness will look down from the sky.

The Lord will give what is good, and our land will yield its increase.

Righteousness will go before him, and will make a path for his steps.                                                       

Death Sentences and Executions

 

Executions in 2025 Reach Highest Level in Over 40 Years. This statement was made in an article in the Korean Peace Weekly, which reported on Amnesty International's 2025 report on death sentences and executions. 

At least 2,707 people were executed worldwide in 2025, marking the highest number in over 40 years. Executions took place last year in 17 countries, including Iran and Saudi Arabia. This represents a 78% increase from the 1,518 executions in 2024 and is the highest number in 44 years, since 1981. Amnesty International noted that China, North Korea, and Vietnam did not disclose data. The organization stated, “We believe there were at least several thousand executions in China.”

In Iran, which recorded the highest number of executions, at least 2,159 were carried out. This accounts for nearly 80% of all executions and represents more than a twofold increase over 2024. The  Secretary General of Amnesty International explained, “The sharp rise in executions is due to a small number of closed societies carrying them out,” adding, “The Iranian authorities are weaponizing the death penalty to instill fear, suppress dissent, and control the population.” They were followed by Saudi Arabia (more than 356), Yemen (more than 51), the United States (47), and Egypt (23) 

Drug-related crimes were the primary basis for death sentences. Executions of drug offenders accounted for 46% of the total, or 1,257 cases. These were primarily carried out in Iran, Kuwait, Saudi Arabia, and Singapore. While the international community seeks to limit capital punishment to murder and serious crimes, there have been concerns that countries such as Algeria, Kuwait, and the Maldives are broadening the scope of capital punishment.

 Executions of juveniles under the age of 18 have also taken place, with at least three people killed in Iran and Saudi Arabia. Furthermore, death row inmates with mental or intellectual disabilities are incarcerated in countries such as the United States and Japan, while in Iran and Saudi Arabia, there are death row inmates who confessed to their crimes under torture or due to illness.

The Catholic Church opposes the death penalty. In paragraph 269 of his encyclical *Fratelli Tutti*, Pope Francis stated, “Even a murderer does not lose his human dignity, and God himself promises to protect it,” adding that “a firm rejection of the death penalty demonstrates recognition of the inalienable dignity of every human being.” Pope John Paul II emphasized in paragraph 56 of *The Gospel of Life* that “it is clear that the death penalty should not be imposed on a criminal unless it is absolutely necessary—that is, unless there is no other way to protect society”.

Artificial Intelligence in the Church

 

The Catholic Times published an article in its recent issue on what a diocese in Korea is doing to educate about the changes Artificial Intelligence will bring.

In July 2025, the Diocese of Suwon organized a session for priests to learn the basic principles and practical applications of generative AI. The goal was to minimize potential harm and explore appropriate ways to utilize the technology through this learning process. There was a mix of positive views—such as the idea that technology could help pastors connect more closely with parishioners—and concerns that it would be impossible to distinguish fact from fiction amid the vast amount of Catholic information available.

Ten months have passed since then. Rapidly evolving AI technology has become smarter and more sophisticated at mimicking humans. Masked as convenience, this technology has penetrated deep into our lives. Simply turning on a smartphone and asking AI a single question has made difficult tasks easy to solve.

While enjoying the sweetness that AI technology brings, some have felt a fear that “I might disappear.” As we use technology that replaces human capabilities, we have come to yearn even more for our humanity.

This concern led to the question, “Who am I?”

The “AI Literacy Reading Group” lecture held on May 21 at the Diocese of Suwon was an opportunity to reflect on the essence of humanity, created in the image of God. Faced with the most groundbreaking and modern technology, the participants listened intently to the stories conveyed by the Gospel thousands of years ago. Humans are capable of forming a relationship with God and becoming one with Him. The participants concluded that the uniqueness of humans—possessing both a body and an intellect—is something AI can never replace.

In the age of AI, the way to preserve our faces and voices is to reclaim the uniqueness God has given us as human beings. This means thinking creatively, meeting people, loving them, standing in solidarity with them, and empathizing with them. When we remember that we were created in God’s image, our faces and voices will not disappear.

Whether Asleep or Awake!

A word that saves lives: Whether you are sleeping or awake. Is taken from an article in the Catholic Times. Written by a  University professor in Seoul. 

A student came over, and we talked for a long time. Passionate students have many worries—about themselves and about the world around us. Facing a student who was getting extremely angry about something, I thought, “With this energy, you can do anything. That’s a relief.” Since they have their own standards of value, they won’t be weakly swayed by others. When I suggested that they lightly burn off their anger by studying, the child smiled.

Students place great expectations on professors and the school, just as believers place great expectations on priests or nuns, and just as children expect great things from their parents.

“Look, there’s a school here, right? A school isn’t an ideal place. Though, how nice it would be if it were. A school is just the world. There are all kinds of people in the world, you know. Just because you’ve learned more doesn’t mean you have a better character. You know that from common sense, right? Just because you’re in a high position doesn’t mean you know more. If that were the case, it seems like the world would run smoothly and peacefully, but isn’t the fact that it’s not like that? 

As for me, I hope we can at least live with dignity. “That’s right. Your anger is a legitimate immune cell protecting your self-esteem. It’s working well. After all, the purpose of our studies is to protect our dignity. We need to be able to get angry at injustice and speak up for ourselves. You’re doing great. Your anger is justified, so there’s no need to be afraid. Thank you for telling me.”

The student's face brightens; they said they had been restless for several days. I believe anger is justified, but because I do not want them to expend too much energy on it, I make the request again.

So, you just need to do your own studying. There is no need to be impatient by predicting the results in advance.

I came home and was reading a book when I encountered this passage: 'Whether you are asleep or awake.' What comes next? I don't mean something like, 'The Ministry of National Defense clock keeps ticking whether you are asleep or awake.'

Whether you are sleeping or awake, God does His work. These are the words of Meister Eckhart, a 13th-century German mystic thinker. He joined the Dominican Order at the age of fifteen and was active within it before moving to Paris, where he gained fame through debates with the Franciscan Order but was also accused of heresy. Although he remains a subject of controversy to this day, the passage I encountered in the book I read today gives me strength. 

The saying, "Whether you sleep or are awake, God is doing His work," is an absolute faith in God's purity and immutability. If you have such faith, there is no need to look elsewhere. There is no need to be anxious or fluctuate between joy and sorrow. Nor is there any need to be swayed by impatience over things that have not yet happened.

That faith enables me to completely empty myself, and that emptiness becomes the foundation of a steadfast faith that is not shaken by anything.

“If you think of this whole process as a learning experience and keep walking silently, the day will come when yesterday’s anger feels like nothing. Got it?”

Simple faith is not foolishness. With that simple faith, we have successfully made it through today.