'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.”

Path to Happiness

[Asking St. Thomas Aquinas About the Path to Happiness] ‘Foretasting’ True Happiness Through Faith in a Society of Limitless Competition. Reported in the Catholic Times by a Catholic University Philosophy Professor.

Modern Korean society is engulfed in a vortex of unprecedented performance-driven culture and limitless competition. High suicide rates—among the highest in the OECD—and extremely low happiness indices clearly demonstrate the crisis facing modern people, who seek the meaning of their existence in volatile external factors such as material achievement, social status, and comparisons. 

A life wholly devoted to fleeting and unstable worldly values ​​inevitably leads to inner emptiness and existential anxiety, ultimately dismantling the very foundation of a truly human life. Amidst this crisis, the theology of faith presented by Thomas Aquinas offers more than mere religious comfort; it serves as a supreme strategy for establishing an unshakable inner foundation and recovering true happiness. 

Thomas identifies "blindness of mind" and "dullness of sense" as the causes behind humans losing the virtue of faith and failing to perceive spiritual good.  According to his sophisticated analysis, blindness of mind—stemming from lust —arises when the intellect harbors an aversion toward the spiritual principles it ought to pursue or becomes excessively attached to lesser values. Meanwhile, dullness of sense—stemming from gluttony—blunts the mind, thereby weakening the capacity to contemplate spiritual goods.

In Korean society, phenomena such as ceaseless social media comparisons, an obsession with appearance (exemplified by the normalization of plastic surgery), and a consumerist frenzy driven by an obsession with luxury goods beyond one’s means constitute a modern form of "blindness of mind" that narrows the intellect's lens. When one becomes immersed solely in sensory stimuli and instant gratification, the inner self fills with countless "sensory images," preventing it from dwelling upon higher truths.

In this context, the virtues of "temperance" and "chastity" serve as essential "purifying mechanisms" for restoring the integrity of intellectual activity. Temperance prepares the intellect to receive divine light by removing the sensory obstacles that powerfully pull human desire. What, then, is the "virtue of faith" that Thomas seeks to safeguard through these means? The Certainty of Faith Transcending Uncertain Variability.

Thomas defines "faith" as "a habit of the mind whereby eternal life is begun in us, making the intellect assent to what is non-evident". Here, faith is not merely an emotional stirring but a rigorous "act of the intellect." From an epistemological perspective, while faith lacks the clear intuition found in "knowledge" and "understanding," it is distinguished from mere "opinion" by its firm adherence. 

In particular, Thomas emphasizes the importance of ‘the power of example, which is stronger than words,’ within human action. When a believer sets an example of a holy life through the practice of love, it becomes a far more powerful means of restoring social solidarity and touching the hearts of others than mere argument or coercion. Faith, embodied by true love, allows one to discover their worth upon a divine foundation rather than through social achievements; this discovery inevitably leads to sharing with and dedicating oneself to one’s neighbors. This is the ultimate practical strategy for overcoming the isolation and alienation faced by modern society and for creating communal happiness.

The purification of the spirit, the certainty of faith, and the fulfillment through love—themes found in Thomas’s theology of faith—offer a steadfast and secure harbor to modern people exhausted by the cycle of endless competition. When faith is a commitment to the unseen, it becomes the "beginning of eternal life" within the individual’s inner self. Only when modern people abandon the shifting foundations of external achievements or the gaze of others and discover their true selves upon an inner, divine foundation can they break free from the cycle of endless competition and experience true freedom and happiness. As Thomas emphasized, a life that tastes the happiness of the future here and now through faith is the surest path to stepping out of the shadow of achievement-oriented culture and restoring one’s humanity.

Mary Magdalene

July 22 is the Feast of Saint Mary Magdalene. The music columnist for the Catholic Times gives us her thoughts on the Saint.          

The Gospels remember her as the woman who stood by the cross, the one who visited the empty tomb, and the witness who first met the Risen Lord. The Church calls Magdalene the "Apostle of the Apostles" because she was the first witness to convey the joyful news of the Resurrection to the Apostles.

In art history, Mary Magdalene was remembered in a different light: as the woman holding a jar of perfume and wiping Christ's feet with her loose hair, and as the woman washing away her sins with tears. This resulted from the overlap within the Western Church tradition between the "sinful woman" of the Gospel of Luke, Mary of Bethany, and Mary Magdalene. Although distinct from one another, many loved this complex and multifaceted Mary Magdalene.

Why were they drawn to the saint? Her story encompassed sin and grace, the secular and the heavenly, and the beauty of the body and the conversion of the soul. Baroque art enjoyed depicting the spiritual struggles and conflicts taking place within the human heart. Objects such as Mary Magdalene’s tears, perfume, jewels, mirrors, and skulls served as signs of vanity—and symbols representing the transformation of the soul. The popularity of paintings and music featuring Mary Magdalene as a theme during the modern period was due to the same reason. 

It is interesting to compare and appreciate the oratorios of the same name by two Italian composers of the same age, both born in 1670. Giovanni Bononcini (1670–1747) presented *Maddalena at the Feet of Christ* (*Maddalena ai piedi di Cristo*) in Modena in 1690. Here, Magdalena's heart serves as a kind of spiritual battlefield. Characters personifying "worldly love" and "heavenly love" argue over her heart. Worldly love whispers of worldly pleasures, while heavenly love persuades her to turn to Christ.

Antonio Caldara (1670–1736) also composed an oratorio of the same name. Released eight or nine years after Bononcini, this work portrays the inner world of Magdalena with even greater delicacy. Caldara’s version added Martha to the cast, expanding Magdalena’s conversion beyond internal conflict into a dynamic event unfolding within relationships and exhortations.

However, Mary Magdalene, whose name the Gospels clearly remember, is more than just a woman weeping at Christ's feet. In the Gospel of John, she mistook the resurrected Jesus for a gardener. But when Jesus called out, “Mary!”, she recognized the Lord.

“Do not cling to me any longer.” The Latin tradition translated this word of Christ as “Do not touch me (Noli me tangere).” The French philosopher Jean-Luc Nancy (1940–2021) also took note of this passage, which Church Fathers and theologians have long interpreted. For Nancy, the risen Christ is one who can no longer be touched or held. This is because 'presence' is revealed not through possession, but paradoxically through 'departure.' Thus, Mary Magdalene transcends being one who holds onto Christ to become a witness proclaiming the news of the resurrection.

The Prayer of Thanksgiving for the Feast of Saint Mary Magdalene liturgically confirms this: “The Lord appeared to Mary Magdalene in the garden, granted her the honor of the apostolic ministry before the apostles, and enabled her to proclaim the joyful news of the new life to the ends of the earth.”

This becomes clear in the contrast between Eve and Mary Magdalene in the garden presented by Pope St. Gregory the Great. “In Paradise, the woman became the cause of death for the man (cf. Genesis 3:6), and the woman who came out of the tomb proclaimed life to the men. Mary conveyed the words of the One who restored life, while Eve conveyed the words of the serpent that brought death.” 

The music of Bononcini and Caldara conveys the inner feelings of Mary Magdalene, who wept at Christ's feet. The Gospel reveals where those tears were ultimately meant to be directed. She wept outside the tomb, heard the Lord's voice, recognized Him, and proclaimed His word. The proclamation of the Resurrection was completed beyond mere touching and grasping, through the testimony of Mary Magdalene.