Character And Ability!

"Do students with excellent academic abilities possess outstanding character?" While one cannot deny the probability that superior intellect leads to outstanding character, one cannot conclude that the two are directly proportional.  So begins an article in the Gospel of Life in the Korean Catholic Peace Weekly by a pastor in the Gwangju Diocese.

 Leadership that elicits active consent from members based on trust—winning the hearts of others—is a capability of a different dimension than intellect or character. "Humans who cannot have everything" must seek harmony and balance through communication aimed at preserving strengths and overcoming weaknesses, acknowledging weaknesses rather than boasting of strengths.

Everyone is open to the "treasures of life" (health, relationships, wealth, honor, etc.). Humans strive, whether actively or passively, to maintain the treasures they "already" possess and to acquire those they "do not yet" have. These treasures vary depending on disposition and background, and they change fluidly according to generations and circumstances. 

The treasures of life have three characteristics. First, there is only one diverse and ever-changing treasure for each person here and now. Other treasures are pushed down in priority.  For example, one whose treasure is health must control their passion for relationships and their obsession with success. Second, there is a fixed quantity of the treasures of life. Even if a treasure is precious in itself, if it exceeds its capacity, it becomes an impurity that must be filtered out. For example, one whose treasure is relationships must wisely filter out the fatigue and wounds stemming from those relationships.  And often provides the opportunity to obtain other treasures as a bonus. But one whose treasure is wealth realizes only later that the health and family they neglected for the sake of economic success are the true treasures.

These three characteristics of treasure are reflected in the three parables about the Kingdom of Heaven in Matthew 13. The "merchant who found a pearl of great value" liquidates all his assets to obtain that single pearl. The "fisherman who caught a net full of fish" breaks free from the desire to possess everything, sorts the catch to take the proper quantity (the good ones), and lets the rest go. "The man who found the treasure hidden in the field" purchases the field where the treasure is buried. It is not "the treasure separately, the field separately," but "one treasure, the entire field." This signifies an affirmation of other treasures latent within the field. 

Solomon, who ascended the throne at a young age after many twists and turns and is credited with leading the Israelite people to a golden age of peace and prosperity, asked God for "discernment" at the time he was about to fully perform his royal duties, rather than longevity, wealth, or victory. To Solomon, who had asked for only one treasure, God promised, "I will give you what you did not ask for—namely, wealth and honor". This is a prime example of how humans, who must give up one thing to gain another, often receive as a bonus what they had given up. 

The Apostle Paul intensely experienced God's calling during the "dramatic conversion in Damascus." This calling asks us to treat the life that He will create and save as a treasure, just as the person who bought the field as a treasure because of the treasure hidden in it, because of God who ‘works all things together for good’ in ways that humans cannot grasp (cf. Romans 8:28).

Magnificent Humanity

Nobel laureates, religious leaders, and artificial intelligence experts have hailed Pope Leo XIV’s inaugural encyclical, 'Magnifica Humanitas' ("Noble Humanity"), as a clear call to prevent a nuclear war driven by artificial intelligence (AI). Reported in the World Church Column of the Korean Catholic Times.

After holding the "Global Conference on AI and Nuclear War" at the *Laudato Si'* School in Castel Gandolfo, Italy, from July 14 to 16, a group including some twenty Nobel laureates gathered at the Campidoglio in Rome on July 16. There, they signed the "Rome Declaration on Unarmed Peace and Disarming Peace for the Age of AI, Nuclear and Autonomous Weapons, New Digital Norms, and Emerging Digital Development Models." The Rome Declaration calls for the conclusion of an international treaty banning the use of AI in nuclear weapon launch systems.

High-ranking Vatican officials also attended the global conference, including Cardinal Ángel Fernández Artime, Prefect of the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life; Cardinal Fabio Baggio, Prefect of the Dicastery for Promoting Integral Human Development; Cardinal Silvano Maria Tomasi, former Permanent Observer of the Holy See to the UN in Geneva; Cardinal Mauro Gambetti, Archpriest of St. Peter's Basilica; and Cardinal Baldassare Reina, Vicar General of the Diocese of Rome. Former heads of state also participated in the conference. Arthur McDonald, a Canadian astrophysicist and 2015 Nobel laureate in Physics, stated at the closing press conference that "many scientists have welcomed the Pope's encyclical as a document for humanity," adding that "the Pope is in a unique position to warn the world about the risks posed by AI alongside the persistent threat of nuclear weapons."

Maria Ressa, a Filipino journalist and 2021 Nobel Peace Prize laureate, remarked, "I highly value the Pope's leadership regarding the threat of nuclear weapons and his courage in highlighting the moral challenges posed by AI," noting that "scientists, too, are now gathering in faith."

James Muller, an American cardiologist and co-founder of International Physicians for the Prevention of Nuclear War (IPPNW)—an organization that received the Nobel Peace Prize in 1985—described the Pope’s criticism of the new arms race in Chapter 5 of the encyclical *Fratelli Tutti* (On Fraternity and Social Friendship) as a "huge step forward."

The "Rome Call," comprising six points, begins by stating that "humanity is facing a decisive moment as the nuclear age and the AI ​​age converge," and points out that "humanity has failed to prevent the state of nuclear fear that has persisted since the development of atomic weapons."

The "Rome Call" emphasizes the need for an international treaty to ensure that automated systems never make the final decision to launch nuclear weapons and to guarantee meaningful human control over such decisions. It also calls on AI developers to disclose the principles guiding their models' decision-making and to accept responsibility for them. Furthermore, it explicitly states that fully automated or self-improving AI systems that cannot be monitored by corporations or governments must not be developed. Cardinal Ravasi emphasized, “The ‘Rome Call’ makes it clear that no machine, algorithm, or autonomous system should make decisions that affect human survival,” adding that “decisions regarding life and death, peace and war, and the future of nations and generations yet unborn must remain entirely under responsible and meaningful human control.”

'Hope: Anchor of the Soul'

Asking St. Thomas Aquinas About the Path to Happiness through Hope: Overcoming Despair in the Teaching of St. Thomas by the Professor of Philosophy at the Catholic University of Korea.

Hope: A spiritual vaccine for tasting true happiness, prescribed by God’s grace.

God’s faithfulness is unchanging; thus, hope becomes an "anchor of the soul" that sustains the wayfarer amidst trials. *Allegory of Hope* by Gottfried Maas depicts hope as a woman holding an anchor and turning toward God. 

According to the *Inferno* section of Dante’s *Divine Comedy*, the chilling phrase "Abandon all hope, ye who enter here" is inscribed at the gates of Hell. This declaration defines Hell not merely as a place of physical torment, but as a "closed space" completely stripped of opportunity, forgiveness, and the possibility of change.

The term "Hell Joseon," used to criticize Korean society, encapsulates these very characteristics of Hell. A reality where uncertainty about the future erodes conviction, and where individual effort crashes against structural barriers only to turn into cynicism and pessimism, starkly illustrates the "absence of hope" facing modern people. This state goes beyond mere psychological withdrawal; it leads to the destruction of human dignity. This is because a person stripped of hope loses the drive to align their actions with an ultimate purpose, effectively becoming a prisoner confined within the walls of the present.

In the face of such a crisis, examining Thomas Aquinas’s theology of hope offers essential guidance for distinguishing between worldly desires and true expectation, thereby allowing us to reset the direction of our lives. Aquinas does not reduce hope to mere vague optimism or emotional comfort. Instead, he interprets it as a powerful, practical force that enables humans to transcend their finitude and move toward the ultimate good.

Modern individuals, trapped by socio-structural limitations, have lost both their sense of dignity and the momentum to look toward the future.

Only by shaking off the vices of despair and presumption—and by orienting ourselves toward the "Good"—can we find hope and safeguard our happiness.

In defining the essence of hope, Aquinas strictly distinguishes between hope as a *passion* (a simple emotional state) and hope as a *virtue* (a habit). Hope as a passion is merely an instinctive anticipation of a future good and is morally neutral; however, hope as a 'theological virtue' is in a higher order that renders a person good by aligning their actions with a divine standard. 

According to Aquinas, four elements must be met for hope to exist: the object must be good, it must lie in the future, it must be difficult to attain, and yet it must be possible. 

Of these, the element that warrants particular attention is that it must be "difficult." Thomas held that while a good easily attained is merely an object of simple desire, only a good achieved by overcoming obstacles elevates the human soul to the realm of virtue. Such difficulties compel humans to confront their own limitations and inspire the courageous struggle to transcend them through hope.

Furthermore, hope—as a theological virtue—differs fundamentally from secular optimism in that the basis for its possibility lies not in human calculation or ability, but in "divine assistance." The ultimate object of hope is God Himself and eternal happiness. It offers the assurance of a perfect good that transcends the fleeting comforts of earthly life.

Hope: Path to Happiness

 

Asking St. Thomas Aquinas About the Path to Happiness: Through Hope: Overcoming an Era of Despair: text by the Professor in the  Department of Philosophy, at the  Catholic University of Korea.
 

Hope: A spiritual vaccine for tasting true happiness, prescribed by God’s grace
God’s faithfulness is unchanging; thus, hope becomes an "anchor of the soul" that sustains the wayfarer amidst trials. *Allegory of Hope* by Gottfried Maas depicts hope as a woman holding an anchor and turning toward God.
 

According to the *Inferno* section of Dante’s *Divine Comedy*, the chilling phrase "Abandon all hope, ye who enter here" is inscribed at the gates of Hell. This declaration defines Hell not merely as a place of physical torment, but as a "closed space" completely stripped of opportunity, forgiveness, and the possibility of change.

The term "Hell Joseon," used to criticize Korean society, encapsulates these very characteristics of Hell. A reality where uncertainty about the future erodes conviction, and where individual effort crashes against structural barriers only to turn into cynicism and pessimism, starkly illustrates the "absence of hope" facing modern society. This state goes beyond mere psychological withdrawal; it leads to the destruction of human dignity. This is because a person stripped of hope loses the drive to align their actions with an ultimate purpose, effectively becoming a prisoner confined within the walls of the present.

In the face of such a crisis, examining Thomas Aquinas’s theology of hope offers essential guidance for distinguishing between worldly desires and true expectation, thereby allowing us to reset the direction of our lives. Aquinas does not reduce hope to mere vague optimism or emotional comfort. Instead, he interprets it as a powerful, practical force that enables humans to transcend their finitude and move toward the ultimate good.

Modern individuals, trapped by socio-structural barriers, have lost both their sense of dignity and the momentum to look toward the future.

Only by shaking off the vices of despair and presumption—and by orienting ourselves toward the "Good"—can we find hope and safeguard our happiness.

Optical Illusions

 Window of the Ark  

Master of Optical Illusions: Korean  Article in the Catholic Times by the director of the Jesuit Human Rights Solidarity.

Recently, protests against data centers, led by the right-wing group "Humans First," erupted simultaneously across the United States. Until now, the U.S. government and conservative factions had argued that rapid and widespread data center construction was essential to beating China in the race for AI supremacy. However, as serious adverse effects—such as skyrocketing electricity bills, severe water shortages, noise pollution, and water contamination—came to light, opposition from local residents, particularly in rural areas, intensified.

Data centers are now viewed—across the political spectrum—not merely as facilities that consume vast amounts of water and electricity, but as a destructive industry that devastates ecosystems, depletes resources, and directly threatens citizens' lives. Opposition movements against data centers are spreading rapidly beyond the U.S. to countries like Canada, Australia, and Ireland.

The term "artificial intelligence" often conjures up images of "clean, intangible" concepts like algorithms, data, and the cloud. Yet, this is an optical illusion—a fantasy. No AI system can function without mineral resources. Consequently, AI researchers Kate Crawford and Mark Graham define the essence of AI as a massive "extractive industry" that exploits Earth's natural resources and energy. And the targets of this extraction extend far beyond natural resources alone. The data and labor generated by human civilization—and even human beings themselves—have become targets for extraction. The virtual worlds we encounter on our smartphone screens are, in reality, underpinned by physical spaces where these resources are ruthlessly harvested.

Lithium is essential for powering the batteries and electrical systems that serve as the core infrastructure for artificial intelligence. To incorporate just 0.15g of lithium into a memory chip, vast tracts of land across the globe—from Nevada in the U.S. to Bolivia, the Congo, Mongolia, and Indonesia—are torn open. The same applies to the mining of rare earth elements, which are crucial for semiconductor manufacturing. In China’s Jiangxi province, for instance, the valuable material extracted from rare earth ores accounts for a mere 0.2%; the remaining 99.8%—consisting of toxic waste—is simply dumped into the natural environment.

This has resulted in the formation of a toxic black sludge lake spanning over 8 kilometers in diameter in the Baotou region. The AI ​​industry’s indiscriminate consumption of mineral resources is akin to a history of plunder that strips the Earth to the bone.

The electricity consumed by the data centers currently proliferating worldwide already exceeds the total energy usage of many small-to-medium-sized nations. Electricity generated by burning massive amounts of fossil fuels powers these colossal machines, while vast quantities of water are consumed to cool the intense heat emitted by tens of thousands of computer servers.

An even greater concern is that this expansion of infrastructure and large-scale investment not only destroys nature but also entrenches social inequality to an irreversible degree. While local residents bear the full brunt of direct harms—such as environmental pollution, resource depletion, and stress caused by low-frequency noise—the immense wealth generated by data centers flows into the pockets of a handful of Big Tech companies.

Published over fifty years ago, the Club of Rome’s report *The Limits to Growth* predicted, based on trends at the time, that global resources and population would collapse before the year 2100. It proposed that a shift toward the sustainable management and reuse of resources was the only solution to ensure long-term stability. Inequality—where a select few monopolize profits while offloading environmental risks and costs onto the vulnerable—inevitably leads to resentment against tech capital and sparks new forms of political resistance. The growing global opposition to data centers demonstrates just how close this destructive industry is pushing the lives of ordinary people to the brink.

Yet, the South Korean government is going to extremes of delusion and fantasy, offering full-scale support for data center construction—one of its "three major mega-projects"—and promising operators guaranteed access to cheap electricity and water. As Pope Francis observed, we are living not merely in an era of change, but in a time of transformation that is reshaping the era itself. One cannot help but ask: what could be more urgent in this transformation than the restoration of the Earth and human life?

Intending to Do vs Actually Doing

In the Window of the Ark column of the Catholic Times, a scholar of Religion and Peace, Lecturer at The Catholic University of Korea, considers 'Intending to Do' vs. 'Actually Doing'.

There are times when we are perplexed by outcomes that differ from our original intentions. It is a bitter experience when words spoken with good intentions are distorted or misunderstood by others; it can even provoke anger. Why is it that my benevolent intentions are conveyed differently? The fundamental reason lies in the distinction between ‘will’ and ‘action.’

‘Will’ is the act of ‘intending to do’ something. It is an internal stance—a resolve—to carry out a course of action after rationally assessing objects and situations. It is the state of meaning to act, the internal commitment to do something; it is the stage immediately preceding the actual execution. 

The philosopher Kant explained that if reason acts like a compass, pointing toward the moral law inherent in human nature, then the internal resolve to follow that direction is the ‘will.’ In other words, once reason illuminates the path, the engine known as the ‘will’ begins to operate.

The problem arises when the car begins to move, powered by that revving engine. The realm of ‘intending to do’ something is vastly different from the realm of ‘actually doing’ it—a difference far greater than that between a stationary car and one in motion.

Whether through words or deeds, the act of ‘actually doing’ something proceeds along paths that cannot be foreseen. It branches out in various directions, creating infinite ripples. Once spoken or performed, words and actions leave the realm of the ‘will’ and are conveyed through relationships with others—individuals who exist in different environments. Events unfold in ways that branch out far beyond what one might imagine. My "intention to act" encounters "you"—someone distinct from me—and together we forge a completely different path.

Consider this scenario: A priest, during his homily, quotes the movie "Demon Hunters" and speaks favorably about the primal religious nature of Korean shamanism. Among the parishioners, reactions vary: some view the message positively, others feel uneasy, and some remain indifferent. A parishioner who found the homily compelling might discuss shamanism with acquaintances after Mass; this conversation could evolve into a debate about the essence of "Koreanness"—specifically, whether something being "Korean" is inherently good or not.

Meanwhile, a parishioner who reacted negatively might later spread their discomfort and criticism, asking, "Why is he talking about shamans during the homily?" An acquaintance might stoke the fire by asking, "Isn't that parish a bit dangerous?" Consequently, some reflect on the positive aspects of shamanism, others go out of their way to get a fortune-telling reading, and still others become even more wary of shamanic practices.

Negative narratives, in particular, tend to branch out and amplify. This amplification is driven by the illusion that by rejecting someone else, one validates oneself. Regardless of the specifics, once an inner thought is outwardly expressed, it becomes entangled with a multitude of individual stories and judgments, leading to a complex situation.

Such is the nature of the "intention to act" versus the "act" itself. There is an immense gap between a priest’s internal resolve to deliver a certain homily and the actual, external expression of it. This principle applies not only to priests but to everyone.

As an internal intention is expressed outwardly, a chain of events unfolds—events that differ markedly from the individual's original intent—and the situation develops in complex, multi-layered ways. This is because everyone listens based on their own experiences and hears only what they want to hear; furthermore, when conveying information, they often exaggerate details to justify their own views.

The crucial point is the intention behind one’s words or actions: are they driven by a desire to acknowledge the other person or to save lives? Even then, such actions do not always yield results that align with an individual's good intentions. One cannot predict the outcome, nor is it within an individual's power to determine it. How much more, then, must we consider the immeasurable negative repercussions of hate speech disguised as "freedom of expression"?

What matters is not the act of reproaching or criticizing others, but the act of trying to preserve life whenever possible. If a situation becomes complicated as inner good intentions are expressed outwardly, that outcome belongs to God. Humans can only harbor good thoughts, strive to speak kindly, and endeavor to live accordingly. That is the human task.

'Korea's Stock Market Craze'

How Should Korean Christians View the ‘Stock Market Craze’? The Church acknowledges individual property rights and rational economic activity... “Investment: Yes! Speculation: No!” The Catholic Times' Life in the World, Life in the Gospel column explains the issue.

Talk of stocks is everywhere. It has become a staple topic of conversation during lunch breaks at work and gatherings with friends. Stock investing is no longer the interest of a select few; it has become a financial activity deeply embedded in everyday life.  The issue lies not in stock investing itself, but in the speculative mindset that seeks quick, high returns or leads to unmanageable debt. 

We examine how the Church views stock investing and the mindset with which Christians should approach it. Father Bang Jong-woo of the Archdiocese of Seoul stated, “Legitimate investment occurs when it is accompanied by responsible choices regarding the mutual growth of individuals and companies, as well as considerations for the environment and quality of life.”

Young People Increasingly Investing with Borrowed Money. While stock investment has become a more widespread financial activity than in the past, the practice of investing with borrowed money is emerging as a serious social issue. This implies that individuals with limited disposable income are more likely to turn to debt-financed investing in hopes of achieving quick, high returns. 

Experts point out that in the current highly volatile stock market, such behavior borders on gambling rather than investing.   

The Church does not regard the act of investing itself as sinful. Father Bang Jong-woo (James) of the Archdiocese of Seoul—also a professor at The Catholic University of Korea—stated, "While the Church places great importance on the value of labor, it simultaneously recognizes individual property rights and rational economic activity." He added, "In its true sense, owning stock means holding a share of a company's ownership and providing capital for production; therefore, the Church does not view the act of managing assets and preparing for the future through investment as a sin." The Holy See also invests in stocks through the Vatican Bank. In 2022, it established a policy against investing in high-risk products—such as leveraged instruments—or in companies engaged in businesses that conflict with Church doctrine, such as the arms industry or gambling. 

In February of this year, the Vatican Bank announced the launch of two "Catholic value-based stock indices." These indices were created by rigorously evaluating corporate activities against the principles of Catholic social teaching to select the constituent stocks. The indices comprise 50 mid- to large-cap stocks, including major technology and financial companies. This demonstrates that the Church considers stock investment itself to be a legitimate form of financial activity. However, believers should reflect on whether their investment choices border on speculation. They ought to consider whether they have established ethical standards for the companies they invest in and whether they are investing excessive amounts beyond their means. Pastoral leaders advise that the "purpose and attitude" behind the investment are more important than the act of investing itself. 

“Investing to prepare for old age, build a family, or responsibly manage one’s assets can be legitimate; however, it becomes a serious problem if the value of labor is devalued as a result or if one becomes excessively obsessed with investment outcomes.” He added, “Legitimate investment is achieved when accompanied by responsible choices regarding the shared growth of individuals and companies, the environment, and the quality of life.” Investing with borrowed money— also raises ethical issues when viewed through the lens of Christian virtues. 

 “Investments aimed at a quick fortune—such as borrowing beyond one’s repayment capacity reflect a lack of ‘prudence,’ a core virtue in Catholic ethics.” He continued, “If debt incurred through investment grows to the point where it threatens a family’s or individual’s livelihood, it transcends a mere investment decision and harms the common good and the order of love; therefore, such practices should be avoided.”