Camino de Santiago

In an Era of Declining Religiosity, Why Do Young People Seek the Camino de Santiago? This was the question the Korean Catholic Times asked its readers.

Encounters, reflection, and spiritual experiences along the path serve as a bridge to the Gospel... The Seoul World Youth Day (WYD) could also become an invitation to a pilgrimage of life.

Despite the trend of young people drifting away from organized religion, the Camino de Santiago in Spain continues to draw them. Even as their sense of religious affiliation wanes, these young people seek to reflect on themselves and discover the meaning of life and inner fulfillment through the pilgrimage. 

While an increasing number of young people are distancing themselves from religion, the Camino de Santiago in Spain continues to attract them. A weakening sense of religious affiliation does not mean the yearning to reflect on one’s life and find meaning and inner fulfillment has vanished. The phenomenon of the Camino demonstrates that "pilgrimage" can serve as a point of connection between the Church and young people in this era of declining religiosity. This aligns with the potential held by the 2027 Seoul World Youth Day (WYD).

According to a survey by Gallup Korea, the proportion of religious individuals among those in their twenties fell by 8 percentage points over a decade, dropping from 32% in 2015 to 24% in 2025. During the same period, the number of Korean church members in their twenties also dropped by 30.1%, falling from 771,251 to 539,482.

In contrast to the trend of young people drifting away from religion, the number of pilgrims on the Camino de Santiago is rising. The number of Koreans visiting the pilgrimage route more than doubled from 4,073 in 2015 to 8,224 in 2019. Even after the pandemic, the figure has remained steady at between 7,500 and 8,200 annually. This represents the highest number not only in Asia but also among non-Christian nations. The fact that approximately half of all pilgrims are aged 45 or younger suggests that the route remains an attractive destination for the younger generation.

Notably, the motivations of Korean pilgrims reveal a pursuit of inner and spiritual fulfillment, even when religion is not the primary driver. A study by Ko Jin-hyun and Gu Won-il titled "A Study on the Tourism Motivation and Travel Behavior of Walkers on the Camino de Santiago" which surveyed 368 Korean pilgrims, identified "self-reflection" as the leading motivation for the journey. Other research findings also indicate that Korean pilgrims who set out without religious intent often experienced spiritual moments during their pilgrimage.

One pilgrim, who completed the 713-kilometer Camino de Santiago this year, said, "I had always wanted to walk it someday, and I decided to do so for the sake of my health." He added, "Although I am not religious, the sense of spiritual fulfillment I felt while entering cathedrals alongside other pilgrims was a truly transcendent experience." 

Father Hong Sa-young (Paul), in charge of youth and pilgrimage pastoral care for the Archdiocese of Seoul, stated, “The pilgrimage path is a journey where one is naturally invited to the Gospel while enjoying the road and meeting people, without anyone explicitly telling them to ‘believe.’” He added, “Even young people with no religious affiliation encounter Jesus indirectly as they come across numerous Christian symbols and acts of goodness and mercy along the way.”

This is precisely where the Camino de Santiago and World Youth Day (WYD) intersect. WYD is not merely a gathering for young people who already possess faith; it is a “pilgrimage” where young people from diverse backgrounds meet, walk together, and reflect on their lives and faith. In particular, the Seoul WYD—held in a region with a non-Christian cultural background—offers an opportunity for young people who are distant from religion to encounter the Gospel through experiences of meeting, companionship, and reflection.

The decision by the Seoul Archdiocese Youth Department’s WYD promotional team to visit the Camino de Santiago in August and invite pilgrims from around the world to the Seoul WYD also carries the significance of linking these two pilgrimages.

The head of the promotional team, said, “We refer to the young people coming to WYD as ‘pilgrims’ rather than just participants,” adding that “[the team’s activities] demonstrated that the Camino pilgrimage and our pilgrimage are not separate journeys, but are connected.”

He also noted, “Pilgrims often say that the true pilgrimage begins only after arriving at Santiago,” expressing his hope that “the Seoul WYD will also serve as a process leading young people toward a true pilgrimage—a pilgrimage of life.”

Protestant Response to the Climate Crisis

Protestant Community Responds to Climate Crisis: Planting Trees in Mongolia. This was reported in the Catholic Times.

In August 2025, members of Seoul Central Methodist Church planted trees at the "Korean Church Forest" in Töv Province, Mongolia. 

The Protestant community has made responding to the climate crisis a priority and is conducting environmental mission activities to create forests in areas of Mongolia affected by desertification.

Mongolia is one of the countries most severely affected by climate change. While the global average temperature has risen by 1.2°C, Mongolia’s average temperature has increased by 2.22°C, and desertification is underway across 78% of its territory. Additionally, approximately 50% of the permafrost—ground that remains below 0°C for two or more consecutive years—has disappeared over the past 40 years. These environmental changes impact not only Mongolia but also the climate and the risk of infectious disease spread across Asia, including the Korean Peninsula.

Amid intensifying climate disasters such as heatwaves and abnormally high temperatures, the Protestant organization "Tomorrow Planted by Trees" is collaborating with various churches, businesses, and citizens to carry out forest creation and community support projects in Asian regions suffering from desertification. 

Established in 2024, the organization creates "Forests of the Korean Church" in Mongolia and supports climate refugees displaced from their homes by extreme weather and natural disasters. In addition to providing forest and ecosystem services through afforestation, the group carries out community support activities to help local residents rebuild their livelihoods.

In its inaugural year, the organization established the "First Forest of the Korean Church" in Bayankhangai Soum, Tuv Province, Mongolia, covering 10 hectares (approximately 30,000 pyeong) and comprising 4,000 trees. Currently, it is developing the "Second Forest of the Korean Church" in  Selenge Province, spanning 12 hectares (approximately 36,000 pyeong).

. Liberation Day Address by Korean President Lee

The Address of the  Korean  President Lee at the ceremony marking the 81st Liberation Day on the 15th. Blue House Press Corps News. Reported by the Korean Peace Weekly.

Marking the 81st anniversary of Liberation Day, President Lee Jae-myung proposed, "Let us begin discussions among the concerned parties to end this very long-standing war."

In his address at the 81st Liberation Day ceremony held at the Sejong Center for the Performing Arts in Seoul on the 15th, President Lee stated, "We will embark on a journey to end the war and transform the unstable armistice regime on the Korean Peninsula into a peace regime." He added, "Through this process, we can also discuss effective measures to halt the advancement of North Korea's nuclear capabilities."

This follows his Liberation Day address last year, in which he outlined principles regarding North Korea—respecting its system, eschewing unification by absorption, and refraining from hostile acts—and marks a shift toward presenting a concrete blueprint this year.

President Lee emphasized, "The Republic of Korea's prosperity cannot be achieved through economic growth alone; it must be underpinned by a stable and peaceful global order."

He then presented three key pillars for this blueprint: inclusive peaceful coexistence, stable peaceful coexistence, and responsible, peaceful coexistence. "Inclusive peaceful coexistence" entails the two Koreas respecting each other, ceasing unnecessary confrontation, and gradually reducing hostility across perceptions, norms, and institutions. President Lee stated, "I hope the two Koreas will sit down together for peaceful coexistence and shared growth," adding, "This will mark the starting point for coexistence, not merely a concession."

"Stable, peaceful coexistence" involves taking proactive, sustained measures to advance peace, based on a comprehensive review of the security landscape surrounding the Korean Peninsula. President Lee pledged, "I will elicit a positive response from the North to build a stable Korean Peninsula."

"Responsible, peaceful coexistence" is a vision in which peace on the Korean Peninsula fosters stability and cooperation in Northeast Asia and serves as a milestone toward a nuclear-free world. To this end, President Lee proposed, "Let us set aside mutual threats and begin discussions among the parties concerned to bring an end to the war."

A Peaceful World Free of Nuclear Weapons

Abbot Park Hyun-dong: “Halt Nuclear Power Expansion and Pursue a Just Energy Transition” is the statement from the CBCK Committee for Ecology and Environment. “Towards a Peaceful World Free of Nuclear Weapons and Nuclear Power Plants”

The Abbot Chairman of the CBCK Committee for Ecology and Environment issued a statement dated August 15 titled “Towards a Peaceful World Free of Nuclear Weapons and Nuclear Power Plants.” He emphasized, “We must reject nuclear weapons, which threaten human survival, and halt plans to construct new nuclear power plants as well as attempts to extend the operational lifespan of existing ones.”

Referring to the visit made in late June by the Korea-Japan Nuclear-Free Peace Pilgrimage Group to the Hapcheon Atomic Bomb Victims Welfare Center—where they met with domestic victims of the atomic bombings and their descendants—Abbot Park stated, “These individuals have endured layers of suffering, including colonial rule, forced mobilization, the aftereffects of radiation exposure from the atomic bombings, poverty, and social discrimination.” He added, “Nuclear weapons and nuclear power raise common ethical questions regarding the long-term risks posed by radioactive materials, the irreversibility of the damage caused, and the fact that the impact is concentrated on specific regions and future generations.” 

Regarding the government’s announcement to proceed with plans to build two new nuclear power plants and one small modular reactor (SMR), Abbot Park pointed out, “Although two rounds of public forums and opinion polls were conducted, one cannot help but ask whether the public was provided with balanced information—covering site selection, construction costs, transmission grid conflicts, accident risks, and alternative scenarios centered on renewable energy—and whether a sufficient process of social deliberation took place.”

Noting that only about 31 countries worldwide operate commercial nuclear power plants, Abbot Park emphasized the need to shift the energy system toward a focus on renewable energy. He added, “To move toward a new world centered on life, we must choose a path that achieves global peace—encompassing humanity and the countless lives within our ecosystem.” He further stated, “The Catholic Church in Korea will join in prayer and solidarity on the journey toward a peaceful world free of nuclear weapons, a just energy transition, and a society free from nuclear power.”

Peace School and Peace Forum

The Catholic Northeast Asia Peace Research Institute of the Diocese of Uijeongbu is organizing the "Youth Ahn Jung-geun Peace School" and the "International Youth Ahn Jung-geun Peace Forum." These programs aim to explore the challenges regarding peace facing the Korean Peninsula and Northeast Asia, drawing upon the life and philosophy of the patriot Ahn Jung-geun (Thomas).

The basic lectures will cover topics such as nonviolent communication and peace empathy, the geopolitical situation surrounding the Korean Peninsula and peace in East Asia, Ahn Jung-geun’s theory of "Oriental Peace," the division of Korea and the Armistice Agreement, and the case of German reunification. Lecturers will include former Unification Minister Cho Myoung-gyon and Peace Studies Professor Lee Dae-hoon.

The overseas study tour will include visits to Port Arthur (Lüshun) and sites related to the Russo-Japanese War, the suspected burial site of Ahn Jung-geun’s remains, Zhaolin Park (formerly Harbin Park), and Harbin Station—the site of Ahn’s historic act of patriotism. 

The "International Youth Ahn Jung-geun Peace Forum" will be held on November 7–8 at the Center for National Reconciliation in Paju, under the Diocese of Uijeongbu. The forum will provide an opportunity to share visions for peace in Northeast Asia from the perspective of young people and will feature comprehensive discussions involving participants, experts, and citizens, as well as the drafting of a peace declaration. Participants who complete the entire program will be issued a certificate of completion for the peace education course.

The institute stated, “This journey will be more than just an educational program; it will be a valuable learning process where young people grow into agents of peace and experience international solidarity.” They added, “We hope young people will come together to envision and build—within today’s reality—the ‘East Asian Peace Community’ based on cooperation and coexistence that the patriot Ahn Jung-geun dreamed of.”

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.