Liberation Day Special

The ‘Korean Flag" Signed by Kim Koo’ and Father Meus. Reported by the Catholic Times. 

A blue-eyed priest who interacted with Kim Koo during the anti-Japanese movement and aided Korea’s independence and evangelization. 

The Korean Flag Signed by Kim Koo, as State-Designated Cultural Heritage Treasure No. 2141. In the upper-right section, there is an inscription and a signature by Baekbeom Kim Koo, entrusting the flag to Father Meus. Unlike standard Taegeukgi (Korean Flag) , the *Taegeuk* (yin-yang) emblem is oriented vertically, and the positions of the four trigrams (*Geon, Gon, Gam, Ri*) are reversed. Korea Heritage Service.

The ‘Taegeukgi Signed by Kim Koo’ (Treasure No. 2141) was created in 1941 by Baekbeom Kim Koo (1876–1949), the President of the Provisional Government of the Republic of Korea, to be presented to the Korean-American community in support of the anti-Japanese movement. In the upper right section of the flag, there is a handwritten inscription by Kim Koo, which reads as follows: “I make a request of Father Meeus. As you wholeheartedly support our movement for national liberation, please convey this message of righteous resolve to any Koreans you encounter during your travels: If we wish to escape the sorrow of a lost nation and enjoy freedom and happiness, let us dedicate our energy, manpower, and resources to the Liberation Army; let us overthrow our enemy, Japan—a power whose strength is waning like the spent force of an arrow—and achieve the independence of our motherland. March 16, 1941, Chongqing. From Kim Koo.”

“Father Meeus” refers to the Chinese name of Father Charles Meeus (1909–1974), a Belgian priest who delivered this Taegeukgi (Korean national flag) to the Korean-American community. Father Meeus handed the flag to Mrs. Lee Hye-ryeon, the wife of Dosan Ahn Chang-ho, in Los Angeles in 1942. The flag, subsequently preserved by the family, was donated to the Independence Hall of Korea in 1985 and designated as Treasure No. 2141 in 2021.

Having aided Korea’s anti-Japanese resistance, he later formed a deep bond with the country upon being dispatched there. Who was Father Meeus—known in Korea by the name “Cha Mae-u”—who carried out a mission of love? He was a Belgian seminarian and member of the *Société des Auxiliaires des Missions* (SAM), he formed a connection with Bishop Simon Chu Kai-min of the Haimen Diocese in China by chance in 1935; he was ordained as a priest in China in 1936 and subsequently became a naturalized Chinese citizen. This is because the purpose and distinctive characteristic of SAM members is to live under the same conditions as the local people while remaining obedient to the diocesan bishop of their assigned region.

In China, Father Meeus served as a missionary spreading the Gospel; following the outbreak of the Second Sino-Japanese War in 1937, he also participated in the anti-Japanese resistance movement, forging friendships with figures such as Bishop Yu Bin (1901–1978). It was through Bishop Yu Bin that Father Meeus came to know Kim Koo.

Song Myeong-ho, a former expert committee member on modern cultural heritage at the Cultural Heritage Administration who has long researched and published papers on Father Meeus, explained: "Father Meeus respected Chairman Kim Koo and built a bond of comradely trust with him through multiple meetings—often serving as an interpreter for Ahn Jun-saeng (Matteo, 1907–1952), the son of patriot Ahn Jung-geun (Thomas, 1879–1910)." Song added, "Father Meeus was more than just the person who delivered the Taegeukgi signed by Kim Koo; he was a genuine supporter of Korea's liberation movement who backed the cause of independence and empathized with the suffering of the Korean people while in China during the Japanese colonial period." He further remarked, "In many respects, the Taegeukgi signed by Kim Koo deserves to be designated a National Treasure," and expressed his hope that "Father Meeus be posthumously awarded the Order of Merit for National Foundation (Patriotic Medal)."

However, following the end of World War II, Father Meeus faced persecution by the Chinese Communist Party—which had taken control of the country—and was expelled in 1955, forcing him to return to Belgium.

In 1957, Father Meeus began a second chapter of his connection with Korea after being dispatched as a priest to the Archdiocese of Daegu. Father Meus, appointed as a chaplain for the U.S. Eighth Army, frequently traversed rugged paths to celebrate Mass for soldiers stationed at the wireless relay station atop Mt. Geumo in Gumi. Known for his wit, he even appeared on the U.S. military broadcasting network, performing humorous one-man skits. From 1961 until shortly before his passing, he served as the spiritual director for the Carmelite Convent in Daegu.

When the convent chapel briefly functioned as a quasi-parish, he acted as a parish priest for the local community, carrying out a ministry of love. Those who remember him speak of a man who was always cheerful and open-minded, becoming a vital neighbor to everyone—regardless of religious affiliation. An avid motorcyclist, he served as a swift means of transport for locals and often volunteered as a delivery person on market days.

Father Meus maintained close friendships with prominent Korean artists—acting as both a spiritual father and an intimate friend—such as Kim Ik-jin (Francis, 1906–1970), a lay pioneer and editorial contributor to the *Catholic Sibo* (now the *Catholic Times*), and Park Bong-su (Nicodemus, 1916–1991), an artist known by the pen name Jihong and a master of abstract ink-wash painting.

He shared a particularly deep intellectual and emotional bond with Kim Ik-jin. When the renowned Chinese scholar Dr. John C.H. Wu (Wu Jingxiong, 1899–1986) sought a Korean translator for his spiritual autobiography, *Beyond East and West*, it was Father Meus—an acquaintance of Dr. Wu—who facilitated the connection with Kim Ik-jin. This collaboration sparked a profound friendship; the two men met frequently for conversation and tended the rectory garden together. Kim Hwa-young (Therese of the Child Jesus), a member of the Jesus Caritas Fraternity and daughter of Mr. Kim Ik-jin, recalled, “Laughter never ceased whenever Father Meus and my father met.” She added, “Father Meus dedicated himself to the poor in the local community and made great efforts, particularly to provide educational opportunities for impoverished children.”

Father Meus, who quietly yet steadfastly shared the love of Christ with God’s people, passed away in 1974 at the age of 65 after being diagnosed with pancreatic cancer. His remains are interred at the Maryknoll Cemetery in Westchester County, New York, USA.

Wise Water Habits

View From the Window of the Ark Column from the Korea Catholic Times. Text by Sisters of Notre Dame (Notre Dame House of Ecological Spirituality)

Wise Water Habits:

There are countries where people must spend five hours a day fetching just three liters of water—water of such poor quality that it causes illness, yet they have no choice but to drink it. According to the Korean National Commission for UNESCO, as of 2023, these include nations such as Ethiopia and South Sudan in Africa, as well as countries in North Africa. The situation is truly dire.

According to Paragraph 30 of the encyclical *Laudato Si’*, access to safe drinking water is a basic and universal human right. Pope Francis further appeals: “This world has a grave social debt towards the poor who lack access to drinking water, because they are denied the right to a life consistent with their inalienable dignity. This debt can be paid partly by an increase in funding to provide clean water and sanitary services among the poor.” (*Laudato Si’*, 30)

I first became aware of the importance of water conservation in 2012 after reading a leaflet from an eco-center. It stated that Koreans consume in a single day the same amount of water that Africans use in an entire month. Looking at our daily water usage habits, the claim seemed all too accurate.

I looked around my home to see where the most water was being used. While activities like dishwashing, laundry, and showering came to mind, the toilet particularly caught my attention. Depending on the model, a toilet tank holds roughly 10 to 13 liters of water, which is flushed away after every use. Considering the frequency of bathroom visits, this means the average person consumes about 100 liters of water daily just for toilet use. The very design of the system makes water waste inevitable.

That was when I began my journey toward a wiser way of using water. I started using a cup for brushing my teeth and—reviving an old habit—began using a receptacle for urine so that I would only flush the toilet once or twice a day. I also switched to hand-washing my laundry whenever possible.

Later, another incident made me rethink my water usage. A nun from Africa came to stay for a while at the Motherhouse of our Sisters of Notre Dame in Rome. Upon seeing the restrooms there, she expressed great indignation. She was outraged by the unfairness of it all: people in her home country had to endure such hardship just to fetch water, yet here, high-quality water was being squandered on flushing away waste.

Her anger sparked a profound change of heart in me. "I could just as easily have been born in Africa; instead, I was born in South Korea, where I’ve been thoughtlessly using clear water that pours out like a waterfall at the slightest touch..."

Thanks to this, the restroom became a sacred space for me—as holy as the chapel. While I might not think of the people of Africa every day in the chapel, whenever I step into the restroom, images of their lives play out in my mind like a documentary, prompting me to be mindful of how much water I use.

Although South Korea is not yet classified as a water-scarce nation, certain regions and seasons experience severe droughts. Due to the climate crisis, this phenomenon is becoming increasingly pronounced year after year. Following the disaster declaration in Gangneung last year, residents in southern regions—such as Suncheon and Daegu—are suffering from severe drought conditions this year. It is said that the government, civil society, and the industrial sector must cooperate to address water-related issues through measures such as efficient water distribution, recycling, and the application of advanced technologies.

Ensuring access to safe drinking water is also a practical step toward the primary goal of the "Laudato Si’ Seven-Year Journey": responding to the cry of the earth. A notable example of this involves Kenya, where people previously had to walk 10 kilometers to fetch water; the South Korean government stepped in to install water supply facilities at some 70 locations, using solar energy to pump up groundwater.

I believe that at the private level, too, we must repay the "debt" we owe to those suffering from water scarcity—not only through donations to provide water but also by adopting water-saving habits in our daily lives. This is because wasting water ultimately contributes to the climate crisis, and we all inhabit a single ecosystem where water waste in one place inevitably leads to shortages elsewhere.

Innocence and Experience

"The Catcher in the Rye": Innocence and Experience

 Hope for salvation sprouts only when we embrace both the light and darkness of life.

Holden Caulfield, the protagonist of *The Catcher in the Rye*, lets go of his obsession with resisting change, loss, and the inevitability of growing up; he abandons the role of a guardian trying to freeze innocence in time. The carousel his younger sister Phoebe rides symbolizes the passage of time, not a space where innocence stands still. 

In *The Catcher in the Rye* (1951), J.D. Salinger explores the complex relationship between innocence and sinfulness through the wanderings of the protagonist, Holden Caulfield. After being expelled from school, the 16-year-old protagonist does not return home immediately; instead, he stays at a New York hotel for several days, encountering a variety of people. Caught in the transition from childhood to the adult world, he experiences the growing pains of navigating the space between innocence and a corrupt society.

Caulfield perceives the adult world as "phony." Throughout the story, he uses the word "phony" more than fifty times, alongside other similar terms. He views adult conversations, social interactions, and societal norms as hypocritical, superficial, and lacking in authenticity.

The reason he left Elkton Hills School was because the place was "full of phonies." They "show up wearing masks." In particular, the way the headmaster, Mr. Haas, treats parents starkly reveals the snobbery and hypocrisy of adults; on Sundays, he would personally shake hands with every parent who drove to the school to visit. However, regarding the “old and unsightly parents”—such as a mother who looks fat or dowdy, or a father wearing an old-fashioned, broad-shouldered suit and tacky black-and-white shoes—the headmaster merely shakes their hands, offers a forced smile, and moves right past them. Holden finds this “phony” headmaster unbearable to look at and feels “so depressed it drives [him] crazy.”

When asked what she wants to be, his beloved younger sister Phoebe replies that she wants to be a “catcher in the rye.” She imagines thousands of children playing in a vast rye field while she stands “right by the edge of a steep cliff.” She wants to “catch anyone who’s about to fall over the edge” and do “nothing but that all day long.”

Although the meaning of the children falling off the cliff is not explicitly explained, it implies a descent from innocence into the pretentious world of adults. One critic described this aspiration of the protagonist as a dramatic manifestation of the “constant tension between innocence and corruption,” calling it a “quasi-secularized narrative of the Fall (Original Sin).” In other words, the innocence he seeks is not merely the guilelessness of a child, but an innocence viewed through the lens of a critique of adult hypocrisy; it is linked to the innocence lost at the time of humanity’s Original Sin.

Even though Holden attempts to protect the innocence of children from the inauthentic adult world, his yearning is merely an ideal that fails to account for reality. His problem lies in his refusal to acknowledge and accept the sinful nature of humanity.

His love for children is genuine, yet imperfect. He fails to acknowledge that children, too, exist within the finite human condition and must ultimately grow—both physically and mentally—through the realm of experience.

The museum he loves symbolizes his yearning to shield purity from the transformative flow of time. What he values ​​most about the museum is that "everything stays right where it is. Nothing moves at all." Unlike reality where people grow, age, and become "phony," the things in the museum remain exactly as they are, no matter when one returns.

One reason the protagonist remains trapped in a state of innocence is the death of his younger brother, Allie. On the evening Allie died, overwhelmed by grief and rage, he smashed every window in the garage with his bare hands; he was hospitalized as a result and missed the funeral. Held captive by this deep, unresolved wound, he remains frozen in the pain of that loss.

When Phoebe asks him what he likes, his immediate answer is, "I like Allie." When she retorts, "Allie’s dead... That’s all you ever talk about!" he admits he knows this but insists he cannot stop loving Allie—someone who was "thousands of times better than the people who are alive."

His brother’s death represents a defining experience of loss for the protagonist. At the same time, the death of Allie—the embodiment of absolute innocence—imprinted upon him the realization that innocence is not merely childish naivety; it is something sacred yet fragile, capable of shattering and vanishing from life. Driven by this, he aspires to become the "Catcher in the Rye," protecting children so that their innocence remains unbroken. Fully embracing the duality of life—where good and evil coexist—

Letting go of the obsession to control the world and stepping onto the path of "true growth"

In New York, the protagonist spends days reaching out to people, yet his self—frozen in a state of loss and innocence—fails to form lasting connections, leaving him to wander in isolation. When he finally resolves to leave home and flee the West, his sister Phoebe insists on joining him, showing up with an "enormous bag" packed with her clothes. After some bickering, they end up at the zoo.

Watching Phoebe and the other children on the carousel straining to grab the gold ring so they won't fall off their horses, he reflects:

"I felt worried, but I didn't say a word. You see, with kids, if they want to grab for the gold ring, you just have to let them be. If they fall, they fall. It’s no good to interfere or say anything about it."

Ultimately, the protagonist, Caulfield, relinquishes his obsession with controlling the world—an obsession born of his refusal to accept the inevitability of change, loss, and growing up. The carousel, with its ceaseless motion, represents a place where time flows rather than a space where innocence stands still. Abandoning his role as a guardian trying to freeze innocence in place, he is suddenly overcome by a feeling of profound happiness as he watches Phoebe spinning round and round.

The world is a place where innocence and experience, good and evil, coexist. Likewise, our own inner worlds are composed of a dual layer—much like the wheat and the tares. Since the Original Sin of Adam and Eve, neither the world nor humanity can escape the reality of sin. One becomes an adult of true authenticity—rather than a "fake"—only when capable of contemplating both light and darkness simultaneously.

The protagonist’s problem lay in rejecting this reality and attempting to block the path from innocence to the world of experience. Growing into the adult world does not mean abandoning innocence to live a life of hypocrisy and pretense. The reason the benevolent master allows the wheat and the weeds to grow together is that he waits in the hope that the weeds might be transformed.

Text by a Society of Jesus priest in the Department of English Literature, Sogang University)

Become the "New Saints the World Needs".

The Pope's visit to Assisi for the Jubilee marking the 800th anniversary of the passing of St. Francis... Met with some 2,500 European youths and offered advice on vocational discernment, urging young people to "become the new saints that the world needs today."

The Mass was concelebrated by the Latin Patriarch of Jerusalem and Cardinal Prefect of the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life, among others. The "Go! Franciscan Youth Meeting" was a four-day event for young people aged 18 to 33 from across Europe, drawing a total of approximately 2,500 participants. In his homily during Mass, the Pope stated, "Today, Europe and the entire world look to young people to become the new saints," urging them to "have the courage to believe in the Gospel and to become fully human within the freedom offered by Jesus Christ." He further called upon them to "unite the best strengths of your remarkable humanity—your studies, talents, work, friendships, love, and prayers—to keep the vision of Saint Francis alive in diverse ways."

He also emphasized, "The reason Saint Francis continues to inspire so many people, even 800 years after his passing, lies in his courage to leave behind a familiar way of life and follow the path of Jesus more faithfully."

Before the Mass, the Pope offered advice on vocational discernment to the young people gathered in the square in front of the basilica.

"The deepest vocation inscribed in every human heart is a call to communion," the Pope said, stressing that "while sin may obscure this truth, every vocation is simultaneously a journey toward salvation and healing." He added, "Jesus' invitation to follow Him reveals our own dignity and teaches us to respect the dignity of others by becoming people worthy of their trust."

Reflecting on his own vocation, the Pope remarked, "I can say that the Lord has never left me alone," noting that he had "discovered the light by which the Lord has guided me to this day—as a priest, a member of the Order of Saint Augustine, and a missionary."

After conversing with the young people in the square, the Pope met with representatives of the various Franciscan religious families in the basilica’s cloister before presiding over the Mass. The entrance procession began outside the basilica, and the Pope blessed the young people attending the Mass in the square under the midsummer sun. During the homily, the Pope recited the well-known "Prayer of St. Francis" with the faithful, and after the Mass, he visited the Porziuncola Chapel—where the Franciscan Order originated—to pray.

UNITED AGAINST ABORTION PILLS

Catholic and Protestant Leaders Unite: "Halt the Introduction of Abortion Pills"

On July 29, Catholic and Protestant clergy held a press conference at the National Assembly Members' Office Building to address the government's plan to introduce abortion pills without a corresponding revision to the law. They argued that the move "not only destroys the lives of fetuses but also causes serious side effects for women's health," and solemnly urged the government and the National Assembly to halt the authorization of abortion pills.

Bishop Moon Chang-woo (Bishop of the Diocese of Jeju), Chairman of the Committee for Family and Life, issued a statement of protest, pointing out that "national leaders, who ought to protect life, have accepted the loss of life as a fait accompli and discussed only the administrative means to facilitate it," adding that they have fallen into a state of "severe moral insensitivity."

Bishop Moon went on to criticize the legislative vacuum that has persisted for seven years following the Constitutional Court's 2019 ruling of "incompatibility with the Constitution" regarding the abortion ban. He stated, "Harmonizing the fetus's right to life with women's right to health is a moral task our society must resolve." He further remarked, "Yet, the current government dismisses this as a 'complicated and noisy issue' and, mindful of votes, seeks to take a shortcut—a stopgap measure—by authorizing the drug." Bishop Moon urged the government and the National Assembly to take several measures: promptly amend the Criminal Act regarding the crime of abortion; introduce effective mandatory waiting periods and counseling; respect the conscience of medical professionals and institutionalize a system identifying hospitals that refuse to perform abortions; regulate the indiscriminate distribution of abortion drugs; strengthen shared parental responsibility for pregnancy and childbirth; and establish practical measures ensuring safe childbirth and child-rearing.

Co-President of the United Christian Churches of Korea (UCCK), emphasized, “During a cabinet meeting last July, President Lee Jae-myung instructed government ministries to authorize abortion drugs—leaving the matter to the conscience and discretion of doctors—without a legislative amendment.” He added, “Neglecting the Constitutional Court’s mandate to amend the Criminal Act and disregarding the National Assembly’s legislative authority through the excessive exercise of administrative power undermines the constitutional principles of the separation of powers and the rule of law.” Rev. Jeong expressed concern, stating, “Amidst the serious issue of suicide, if euthanasia bills are passed and even late-term abortions are permitted, our society will face uncontrollable chaos due to a disregard for the value of life.”

Rep. Yoon Yong-geun (People Power Party) stated, “A fetus is the smallest and weakest citizen in the world, and protecting it is the very reason the state exists.” He continued, “Life is not a matter of efficiency or political gain or loss; the state’s duty is to establish systems for counseling, medical care, and financial support so that women in despair due to crisis pregnancies do not have to bear the entire burden alone.” Rep. Cho Bae-sook, from the same party, also remarked, “Every person begins as a fetus,” adding, “Protecting life is a fundamental principle of our society.”

Attendees at the press conference included the Executive Secretary of the Committee for the Pro-Life Movement of the Catholic Bishops' Conference of Korea and  Secretary General of the UCCK. The leadership of both religious groups pledged continued solidarity, and Representative Yoon reportedly expressed an intention to consider introducing a bill regarding the matter.

"Hand Of God"

Saint Peter Walking on Water' by Alessandro Allori, from the Catholic Peace Weekly:

The "cave that screens the past" stirs up feelings of loss and guilt stemming from past honors and successes, or wounds and failures. The "cave that screens the present" shuts out both yesterday and tomorrow, driven either by the positive brainwashing of "carpe diem" (seize the day) or by the pressure to urgently resolve immediate tasks.

The "cave that screens the future" creates an atmosphere dominated by vague expectations born of baseless confidence, or by fear triggered by uncertainty and a lack of clarity. God, who sought out the first human hiding in the garden with the question, "Where are you?" (Genesis 3:9), and now issues a command to Elijah in the cave. “Go out and stand on the mountain before the Lord.” (1 Kings 19:11)

Galilee, the hub of Gospel proclamation, was a region where the population was concentrated around the lake; thus, the boats that the disciples—formerly fishermen—had “left behind for the sake of the Master” (cf. Mark 1:20) served as useful means of transport (cf. Matthew 9:1) and as platforms for addressing the crowds (cf. Matthew 13:2). Whenever the disciples, having returned to those abandoned boats, felt the instability and futility of the “boat for proclaiming the Gospel” (the present), they would recall the “boat for earning a livelihood” (the past).

The account of these experts in navigation waking their sleeping Master because of the rough waves on the lake—not even the open sea (cf. Luke 8:24) — hints at their doubts and uncertainty regarding their own identity as disciples. Furthermore, they foresaw, directly or indirectly, a “boat without the Master” (the future). The physical and psychological distance between the disciples struggling against headwinds on the lake and the Master praying on the mountain vividly imprinted the image of the “boat to which they would eventually return as fishermen” (cf. John 21:3) and amplified their suspicion that they had been following a mere “illusion” (a ghost: Matthew 14:26). 

When Peter, attempting to overcome this, walked on the water like the Master but then sank into “fear” (the water) upon seeing the strong wind, the Master reached out His hand and caught him (cf. Matthew 14:30-31).

Those in whose hearts “great sorrow and unceasing pain have taken root” (cf. Romans 9:2) retreat into a cave of self-imposed isolation. Just as God asked Elijah—who was spending the night in a cave—to "come out of the cave and stand on the mountain," Jesus calls upon His disciples—swept up in thoughts fueled by headwinds while in the boat—to "step out of the boat and stand upon the lake."

To a "world without God" that insists only on the laws of gravity, "God who is over all things" (Romans 9:5) invites us to the mountaintop and the surface of the lake. The "hand of God" (Wisdom 3:1)—He who created all things—is extended to grasp those groaning as they remain "trapped in dark caves or rocking boats" (bound by the past, present, and future), while the "finger of God" (Luke 11:20) shields them from evil. To dispel the anxiety and doubt of those seeking to stand upon the mountain or the lake, the One who is "the same yesterday, today, and forever" (Hebrews 13:8) reaches out and speaks in a "still, small voice" (1 Kings 19:12): "Take courage. It is I." (Matthew 14:27)

Church Revitalization

Diocese of Incheon: “The WYD Preparation Process Itself Is a Journey Toward Parish Revitalization” Reported by the Catholic Times.

Training Session Held for Parish Pastoral Councils for the '2027 WYD Incheon Diocesan Event' Attended by Approximately 840 Lay Faithful from 91 Parish Pastoral Councils

The Diocese of Incheon is shaping the Incheon Diocesan Event for the 2027 Seoul World Youth Day (WYD) into a systematic pastoral journey that drives the renewal and re-evangelization of parish communities.

On July 25, the 2027 WYD Incheon Diocesan Event Organizing Committee held a training session for parish pastoral councils (serving as parish organizing committees) at the Boniface Grand Hall of the Diocese, attended by approximately 840 lay faithful from 91 parishes. During the event, the Incheon DOC shared a blueprint to guide the preparation process itself as a pastoral journey encompassing the sanctification of families, parish revitalization, and re-evangelization.

The Incheon DOC presented a framework for whole-parish participation centered on the pastoral council and asked council members to share this with the faithful and adapt it to the specific circumstances of each parish. Furthermore, they urged the participants to ensure that the experience of preparing for the event would serve as a driving force for parish renewal even after the event concludes. Participants reviewed the role of the parish organizing committee and detailed operational plans—covering homestays, Masses, and companion activities—thereby reinforcing the understanding that parish members are key agents, alongside the pilgrims, in leading the diocesan event.

Plans for organizing teams and assigning roles to implement this vision within the parish were also presented. The Incheon DOC advised utilizing the existing parish pastoral council as the organizing committee rather than creating a separate WYD subcommittee; the council, along with neighborhood/cell groups and parish organizations, would share responsibilities such as operations, safety, homestays, companion activities, publicity, and liturgy. This approach aims to prevent an undue burden on a few volunteers and encourage broader participation among the faithful.

Regarding homestays, the plan moves away from a model where a single family bears the entire burden; instead, five specific areas—family prayer, accommodation, meals, transportation assistance, and companion activities—are to be shared among neighborhood and cell groups. Sunday school groups, young adults, and parents' associations will participate in local tours and companion activities, fostering intergenerational faith sharing.

The training session also presented strategies to revitalize youth ministry—using the WYD as a starting point—by addressing pastoral needs for young adults in their 30s and 40s and bridging gaps in youth ministry continuity. An operational model was introduced that categorizes young adults (aged 19–45) by life stages—such as employment, marriage, childbirth, and child-rearing—and facilitates casual Gospel-sharing sessions for about 20 minutes before or after Mass. Additionally, guidelines were provided for catechetical education to be conducted in small community gatherings in 2027, utilizing materials compiled by the Diocese’s Future Pastoral Research Institute.

The Incheon DOC plans to support young adults who reconnect with the Church through this event as they settle into these small groups, ensuring that parish youth ministry continues beyond a one-time occasion. Following the event, the homestay management system will transition into a parish pastoral information system. It is intended to manage records of volunteers' training and faith-related activities, as well as to prevent information gaps caused by the reassignment of priests.

Secretary-General of the Incheon DOC, and, Deputy Secretary-General, stated, "While pilgrims return home after the event, it is the parish members who remain together." They added, "We hope that pilgrims and parishioners can become a 'universal church' to one another, allowing them to profess their faith with pride and conviction." Citing the Incheon Diocesan Event’s volunteer slogan—"Lighten the burden of service, increase participation in service!"—they emphasized, "This should be an opportunity for the faithful to participate in service courageously and without pressure, thereby confirming their identity as members of the Church."

The Director of the Diocesan Youth Ministry Office and a member of the Incheon DOC, spoke at the opening of the training session for parish pastoral councils. He said, "Just as the disciples, who invited Jesus to a meal as hosts, were themselves transformed by Jesus—who came as a guest—so too will our eyes be opened, our faith renewed, and our experience of Jesus deepened when we invite young people as hosts." He urged the diocesan community to actively participate in preparing for the event.