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.  

Humanity in Society

'Moral Man and Immoral Society: A Very Fundamental Question'. From the View from the Ark of the Catholic Times. Written by the Religious Peace Scholar, Lecturer at the Catholic University of Korea.

Looking at the people he knows, they are generally good to people. They try not to harm others, know how to help others when necessary, and generally have amiable personalities. Many of them are the kind of people who could live without serious problems in society. It is hard to imagine them intentionally harming anyone.

However, while groups and societies are composed of such individuals, their modes of operation differ greatly. They are cold rather than warm. States even wage wars. How many people are dying in Ukraine, Iran, Palestine, Rwanda, and elsewhere? Yet, they cannot stop.  

The groups and states formed by these individuals shoot at each other. Where does this contradiction come from? For now, we can explain it as follows. For example, an individual named A can treat a close acquaintance B warmly because they understand him to a considerable degree. However, regarding C, whom they do not know well, A finds it difficult to act proactively and slightly reserves judgment. Regarding D, E, and F, whom they know even less, A relies solely on rumors or makes self-centered judgments. If A does not know F well, they should try to understand them positively, just as they would B. However, it is difficult to actually treat strangers in that way. It is easy to treat a friend to a meal, but difficult to do the same for a stranger on the street. One might remain indifferent to events that occur far away, or apply one's own standards when judgment is required. Moreover, A often hears news about F through rumors. We sometimes use hyperbole or sharp emphasis on specific parts to convey meaning, and rumors form as such exaggerated expressions accumulate. 

A group or society is a world where these exaggerations are superimposed. The problem is that F judges A the same way, and so does everyone else. Consequently, while they are moral toward those close to them, they become immoral toward the entire group composed of strangers. The degree of misunderstanding and indifference toward strangers becomes incomparably greater than the degree of understanding toward acquaintances. A group formed by the overlapping of such misunderstandings and indifference is 'society.' 

Groups and societies tend to flow in directions different from individual morality. This stems from people relying on packaged rumors or biased news, while each person imagines and judges things in a self-centered manner. A society where such self-centeredness is layered creates a collective egoism that is difficult to manage through individual moral conduct alone. 

Could such contradictions within the group be resolved if the number of Christians increases? The problem is that the group and the whole are not the sum of the individuals. Even if good people gather, when a large group forms, mutual agreements for its operation are bound to emerge, and organizations and systems are bound to emerge. However, organizations and institutions exist 'outside' the individual, and the way the 'outside' is connected to the 'inside' varies with era, situation, region, and individual disposition. Tension and conflict arise as these 'differences' overlap. Even if someone tries to act well, their good intentions are not conveyed as intended. The less well people know each other, the more likely they are to suspect, "Could they have some ulterior motive?"In this way, the world becomes increasingly characterized by subtle negativity and blatant self-centeredness rather than mutual affirmation. 

Even great teachers like Jesus and Buddha, who sought to affirm all of humanity, became alienated from existing society and the mainstream order. This is not because individuals are evil. Society and the state are forces too immense to be overcome by individual conscience alone. Almost unconsciously, and sometimes inevitably, the majority compromise with this immorality. The state becomes an immoral force pursuing national interests, and even good individuals cast their votes for politicians who prioritize those interests. 

In this way, self-centeredness grows in size and becomes a massive organism. What does it mean to live as a person of faith in such a crisis? Can a faith community overcome these harsh contradictions? As long as we prioritize our own benefit and inner comfort, we are highly likely to contribute to this fundamental contradiction. It is time to redefine the breadth and depth of faith and theology.

"Warmest Green in the World"

“St. Isidore Farm is a popular place in Jeju and attracts many tourists.  

Father McGlinchey arrived on Jeju in 1954 as a member of the Missionary Society of St. Columban. He spent the rest of his life working to improve the lives of local residents. He died in 2018 and was posthumously granted honorary Korean citizenship.

“The Warmest Green in the World”... The Journey of Father Patrick James McGlinchey, Who Planted Hope on the Impoverished Island of Jeju is the book reviewed in the Catholic Times. Capturing the History and Vision of Isidore Farm. Turning Wasteland into a Green Paradise… A Record of Love That Revitalized Jeju. Written by Kim Tae-hoon / Photos by Jun Choi / 328 pages. 

In 1953, a 25-year-old Irish priest set foot on Korean soil for the first time. He was  Patrick James McGlinchey (1928–2018) of the Missionaries of St. Columban. Street children pointed at him, shouting, “American, American!” He turned around, walked toward them, and said clearly: “I’m not an American. I’m an Irishman. So please call me an Irishman.” The children burst into laughter, clutching their stomachs, and followed him. That was how Father's connection with Korea began.

On April 11 of the following year, he set foot in Jeju Port as the first pastor of Hallim Parish in the Diocese of Jeju. It was the first step of his 64-year life in Jeju.

The book covers the 70-odd years from Father's arrival in Jeju to the birth and present-day state of Isidore Farm. Going beyond a single person’s biography, it traces how the history of the Missionaries of St. Columban and Jeju’s modern and contemporary history have been linked under the name Isidore. On a poor and isolated island deeply shadowed by the Korean War and the April 3 Incident, he prioritized the lives of the residents over missionary work. He believed that what the starving people needed most, even before the Gospel, was the strength to take root in self-reliance.

Jeju’s barren environment resembled his hometown of “Donegal” in Ireland. Having grown up in the poorest region of Northern Ireland, which had endured famine and war, he knew firsthand how precious “the bare minimum for survival” truly was. The Isidore Farm, born from this conviction, transformed the once-barren mid-mountain region of Jeju into a vast grassland.

Although the area was mostly brown in early April, the fields of Isidore Farm were uniquely lush with green pasture. Nearly 20,000 pigs were in the barns, while thousands of sheep grazed leisurely in the fields. The fact that these pigs were exported to Hong Kong and Japan surprised government officials at the time. The wool knitwear brand Hallim Sujeok provided jobs to over 1,000 women.

The Isidore Farm Pioneer Farmhouse Project was on a different level from government initiatives that merely provided housing. From the very beginning, the project provided not only housing but also ancillary facilities such as warehouses and pigsties, ample land and livestock, and training in livestock farming and pasture management. Despite the burden of having to clear by hand the 30,000 pyeong of land allotted to each household, the residents put down roots on that land.

Father broadened his focus to align with the life stages of the Jeju people. In their 20s to 40s, he dedicated himself to helping them escape poverty and achieve economic self-reliance; in their 50s and beyond, he turned his attention to welfare. By the time he reached his 60s, the Jeju people with whom he had first formed bonds were entering their twilight years. He regarded the establishment of a hospice as his final mission.

The story of Father Patrick, who grew old alongside Jeju, and Isidore Farm is a tale of one person saving another. By instilling the belief that people can stand on their own and by sowing seeds together in barren fields, they produced the most beautiful greenery in Jeju. Father Patrick took great pride in transforming the once-barren land of Jeju into a lush green landscape.

The book concludes with an interview with Father Lee Eo-don (Michael Joseph Leardon, Society of St. Columban), the current chairman of the Isidore Rural Industrial Development Association, which explores the changes and vision of Isidore in the 21st century. 

Natural Law

One of the characteristics of today’s attacks on human life is the tendency to demand their legal justification, as if they were rights that the state must recognize for its citizens, at least under certain conditions.” (The Gospel of Life, 68)

These words of Pope Saint John Paul II reflect the current reality in Korea with striking accuracy. Abortion and euthanasia, which were once considered crimes, are now being packaged as fundamental human rights and demanding legalization. The proposed amendments to the Maternal and Child Health Act and the Assisted Dignified Death Act are representative examples illustrating this situation in Korean society.

However, can a crime become a legitimate act simply by being legalized? What exactly is law? Can what is legally permissible also be ethically right? St. Thomas Aquinas, the great medieval theologian and philosopher, defines law as “the rule and measure of action.” In other words, law serves as the standard that guides human conduct. 

If so, it would seem that we must obey whatever is established by law. However, St. Thomas Aquinas adds one crucial point: “The rule and measure of human actions is reason, which is the first principle of human actions.” In other words, law is not merely the codified legislation we think of as law but also what conforms to reason. 

So, what does a law that conforms to reason mean? Here, we are reminded of the “Natural Law” that God has implanted within us. Natural Law is the law inscribed in the reason of every human being, teaching us the basic principle: “Pursue the good and avoid the evil!” 

So, what is good, and what is evil? St. Thomas Aquinas speaks of our natural inclinations guided by reason. The standard by which reason guides our natural inclinations is our own perfection—in other words, happiness. Human beings achieve perfection through good deeds, and the Church teaches that humanity's ultimate goal is to see God. Ultimately, human perfection consists in reaching eternal communion with God, and within that communion, we also share fellowship with others. 

The answer, then, is clear. We must strive to ensure that our specific actions do not undermine this communion. Respecting the personal dignity of others is a fundamental principle when interacting with them, and that respect begins, above all, with an attitude of care for their well-being. Therefore, Pope John Paul II said that national law guarantees fundamental human rights and preserves the common good, and he described the right to life as the most fundamental of all basic rights. He also points out that a law that infringes on such fundamental rights loses its binding force. Such a law is no longer a law.  

 "The law is not absolute. And the law can very well become evil. … The word 'legal' does not necessarily mean 'just.'"