Paschal Time Baptisms in Hong Kong

[UCAN] The Hong Kong Diocese expects about 2,500 people, including adults and infants, to receive baptism ahead of Easter Sunday.

According to the Pope's Congregation for the Evangelization of Peoples’ mission newsletter 'Fides,' reported on March 13, “The number of those to be baptized this year is similar to last year.” The report stated that many young catechumens decided to receive baptism after hearing the living testimonies of believers who had already been baptized at Catholic schools or local parishes.

Cardinal Bishop of the Hong Kong Diocese recently urged catechumens in catechism courses held in several parishes to “be bearers of hope.” On March 8, at the Christ the King Church, he told catechumens, “Receiving baptism means accepting Christ, the water of life.”

He also said, “Baptism is only the beginning of the life of faith. You must enter a deeper relationship with the Church to personally encounter the Lord and become bearers of hope through the graces of the Holy Spirit and faith.”

A catechumen at St. Anthony’s School said, “I felt called to be a Christian while participating in the formation and pilgrimage program for catechumens provided by the school.” A catechumen at St. Francis University decided to be baptized after participating in the university’s pastoral program.

Once a British colony, Hong Kong is now a Special Administrative Region of China. Known at one time as one of the freest cities in Asia, Hong Kong’s autonomy and freedoms have been significantly curtailed following large-scale pro-democracy protests in 2019. The movement was suppressed by the pro-Beijing government’s harsh security measures. Hundreds of pro-democracy figures, including politicians, activists, and journalists, were arrested and tried, and many left Hong Kong to escape oppression.

In 2020, the Chinese government introduced a National Security Law, which restricted many freedoms and rights that had been guaranteed under the 'one country, two systems' framework when the U.K. returned Hong Kong in 1997.

Seeds of Hope

A nun of the Congregation of Our Lady of Perpetual Help, currently engaged in farming, strives to live out the mystery of the Incarnation of the Word in her daily life. as reported in the Catholic News: Here and Now website.

As February and March arrive, a farmer's heart begins to race. Now that our sisters have finished drying the chili peppers—which they tended with such care throughout the previous year—grinding them finely, and making *gochujang* (red chili paste),  the start of spring) has passed, and the time has come to slowly begin the year's farming cycle. 

Throughout the winter, we sustained ourselves on dried wild greens and roasted sweet potatoes over the stove; in doing so, we replenished our nutrients and built up our physical reserves—gaining a bit of weight—to prepare our bodies for the hard work of the coming year. Above all, this is a crucial time for formulating the farming plan for the entire year. A farmer thinks of the fields and paddies even during the cold, snowy days of winter. What shall we plant? When shall we plant it? How shall we tend to it? And with whom shall we work?

Catherine Doherty (1896–1985)—who is revered alongside Dorothy Day as a pioneer of social justice and the lay apostolate movement in the United States—operated the St. Benedict Farm within Madonna House, the community she founded in Canada. She was a pioneer who laid the groundwork for "Apostolic Farming"—a practice that forms the very foundation of community spirituality—by demonstrating that a farm serves as something far greater than merely a place to produce food for its members; it is, in itself, a place imbued with apostolic significance. The reason we attach the word "apostolate" to the act of "farming" is that, by engaging in manual labor with our own hands, we enable those who witness our efforts to experience God, thereby allowing us to widely proclaim the Good News. 

Catherine Doherty’s life and teachings helped the writer realize that farming is not merely a job, but a way of life—a form of prayer and spirituality that permeates one’s entire existence. She pondered how to concretely embody this concept in her own life, her thoughts turned to the three major festivals of ancient Israel. Long before they evolved into religious festivals centered on faith in God, these celebrations were observed in agrarian societies in rhythm with the natural cycles of farming: in the spring, when the first seeds were sown (the Feast of Unleavened Bread); at the time of the first harvest (the Feast of Weeks); and during the final gathering of the crops (the Feast of Tabernacles). (Exodus 23:15–16) While discussing our annual farming plans with the sisters, she proposed to  integrate these agricultural cycles—which are intrinsically linked to those ancient festivals—into their own liturgical life. For the Christian life—and, indeed, the life of a religious—is one in which all things are celebrated and commemorated with the liturgy at their very center.

Although the biting cold of winter still lingers, the need to begin nurturing chili seedlings in early February prompted us to hold a special rite for the sowing of the first seeds. On the Feast of Our Lady of Lourdes, we blessed the soil and our farming tools before placing the chili seeds into the seed trays. On the final day of February, much as our ancestors once performed *a traditional ritual marking the start of the farming season, we offered a special "Opening of the Farming Season" Mass. We brought out the seeds we had carefully preserved from the previous year, placed them into recycled ice cream containers, and adorned them with beautiful decorations. There is an old saying: "Even if a farmer starves to death, he dies with his head resting on his seeds." To cherish seeds—which hold within them the promise of "potential"—is to preserve life and to cultivate hope. Placing a basket filled with seeds before the altar, we blessed them and consecrated the year’s harvest to God.

"Wellspring of the Word"

 

 ‘Deuteronomy’: The Center of the Old Testament.

 A pastor emeritus and professor of Scripture offers valuable insights on the subject in an article in the Korean Catholic Times, drawing on his experience and studies.

From the Book of Genesis to the Book of Malachi, every single book of the Bible is, of course, important. This is because each possesses its own unique character and value— much in the same way that every limb of our body is precious. Nevertheless, just as the four Gospels—which directly recount the words and deeds of Jesus—hold the utmost importance within the New Testament, so too can Deuteronomy be regarded as the "center of the Old Testament."

Deuteronomy serves as a historical record, recounting the various events that transpired following the Exodus from Egypt; yet it is also a biblical text that imbues that history with its own distinct theological significance. 

Deuteronomic theology exerted a profound influence—both in terms of authorship and theological-historical perspective—upon the subsequent books of the Bible: Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings. Furthermore, Deuteronomic theology is widely believed to have significantly shaped the theological outlook of numerous prophets, including Jeremiah.

Deuteronomy systematically outlines the virtues and conduct expected of God's people. For this reason, it is frequently cited in the New Testament and contributed significantly to the formation of the early Christian community.

In response to the three temptations by the devil (cf. Matthew 4:1–11; Luke 4:1–13), Jesus repelled the temptations on all three occasions by quoting from the Book of Deuteronomy: “One does not live by bread alone, but by every word that comes from the mouth of God” (Matthew 4:4; cf. Deuteronomy 8:3). “You shall not put the Lord, your God, to the test” (Matthew 4:7; cf. Deuteronomy 6:16). “You shall worship the Lord, your God, and him only shall you serve” (Matthew 4:10; cf. Deuteronomy 6:13).

Even when a teacher of the law asked about the greatest commandment, Jesus answered by quoting from Deuteronomy: “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind” (Matthew 22:37; cf. Deuteronomy 6:5).

I have vivid memories from my student days in Germany, when the primary requirement for selection as a visiting student for a short-term stay in Jerusalem was to recite—in Hebrew—Israel’s traditional confession of faith (cf. Deuteronomy 6:4–7), which begins with the words “Hear, O Israel” (*Shema Yisrael*). “Hear, O Israel! The Lord our God is one Lord. You shall love the Lord your God with all your heart, with all your soul, and with all your strength. Keep in your heart these words that I command you today” (Deuteronomy 6:4–6). This serves as both the starting point and the very center of how the people of Israel think and act.

The author of the Acts of the Apostles also cites Deuteronomy to convey that Jesus is the true prophet who fulfills the prophetic ministry of Moses. “Moses said: ‘The Lord your God will raise up for you a prophet like me from among your own people...’” (Acts 3:22; cf. Deuteronomy 18:15)

Paul, too, quotes Deuteronomy without hesitation: “The word is near you; it is in your mouth and in your heart.” (Romans 10:8; cf. Deuteronomy 30:14)

Deuteronomy reveals the secret to becoming wealthy—both as individuals and as a nation: “You will lend to many nations but will not have to borrow from any; you will rule over many nations, but they will not rule over you.” (Deuteronomy 15:6) Provided, that is, that we live according to the Lord’s will and His word (His statutes)! (cf. Deuteronomy 15:5) The choice, then, is now up to us, isn’t it?

Internet Use in Korea

An article featured in the Korean Catholic Times gives readers an understanding of our use of the Internet in Korea.                       

As of 2025, people worldwide spend an average of over 6 hours and 30 minutes per day using the internet. According to a survey by the Ministry of Science and ICT, the average weekly usage time for Korean internet users is 3 hours. 

The moment we open our eyes in the morning, our hands move first. We turn off the alarm, check KakaoTalk, and scan news headlines. Before even 10 minutes pass, we're already immersed in dozens of messages and images. On the commute, at the dinner table, and even in bed just before sleep, our phone screens fill nearly every gap in our day.

By 2025, people worldwide are projected to spend an average of over 6 hours and 30 minutes daily on the internet. According to the global digital statistics report “Digital 2025: Global Overview Report,” the global internet user base will reach 5.56 billion, with social media users hitting 5.24 billion.

The situation in Korea is not significantly different. According to the Ministry of Science and ICT's “2024 Internet Usage Survey,” the average weekly internet usage time is 20.5 hours, equating to about 3 hours per day. Notably, those aged 10 to 40 tend to use it longer than average, spending around 4 hours daily on the internet and mobile devices.

In this era where media dominates most of daily life, the Lenten question “What should I give up this year?” might find its most honest answer in ‘media fasting’ – a practice that most truthfully reflects today's reality

Pope Leo XIV's Lenten message this year mentions ‘fasting’ and emphasizes restraint in speech. While not directly using the term ‘media addiction,’ the call to “refrain from words that offend and wound your neighbor” can be read as cautioning against violent language on social media and in political discourse.

Seven Deadly Sins

Reflecting on the ‘Seven Deadly Sins’ and Remembering Infinite Forgiveness, an article from the Catholic Times.

‘7’ is a number that prompts us to reflect on our sins and also reminds us of the infinite forgiveness offered through Jesus’ death on the cross. 

Just as there is the expression “lucky 7,” the number 7 is generally associated with positive meanings across various cultures. For Christians, too, 7 is an important number. There are seven gifts of the Holy Spirit and seven sacraments. Since God rested on the seventh day of creation, we observe a week based on seven days, and the Jubilee Year is based on the 50th year—the year following seven cycles of seven-year sabbatical years. The reason the number 7 is frequently used within the Church is that it signifies “completion.”

However, the number 7 is not always used in a positive sense. This is evident in the fact that there are seven deadly sins. The seven deadly sins refer to the seven sins that are the root causes of many other sins: ▲ pride ▲ avarice ▲ envy ▲ wrath ▲ lust ▲ greed ▲ sloth. If we trace the roots of all the sins we confess in the Sacrament of Penance, we arrive at these seven deadly sins. For this reason, as we fulfill our penance, it is important for us to reflect on these sins when examining our own bad habits.

In particular, pride—exalting oneself above what God has given—is called the “beginning of all sins,” while avarice—excessive attachment to material things—is called the “root of all sins.” Sexual pleasure, food, and drink are necessary desires, but indulging in them without restraint leads to lust and greed. Other sins also arise from jealousy—which perceives another’s good as one’s own evil—anger, which seeks to punish others unjustly, and sloth, which refuses to do good.

The number seven also invites us to reflect on the fact that the reason we confess our sins is because God’s forgiveness precedes our confession.

The words spoken by Jesus on the cross, recorded across the four Gospels, are known as the Seven Last Words. The first of these is, “Father, forgive them, for they do not know what they are doing” (Luke 23:34). The Council of Trent explains the sacrificial offering of Jesus, who bore our sins and was crucified on the cross, stating, “Through Your holy Passion on the wood of the cross, You have obtained for us justification” 

Furthermore, the number 7 reminds us of the infinite nature of this forgiveness. Among the seven petitions contained in the “Lord’s Prayer” is the petition: “Forgive us our sins, for we forgive everyone who sins against us.” Additionally, Jesus said that if a brother sins, “you must forgive him not just seven times, but seventy-seven times” (Matthew 18:22).

Building a Culture of Life

The Korean Bishops’ Conference issued a statement regarding the “Partial Amendment Bill to the Maternal and Child Health Act” and articulated the Church’s official pro-life stance, stating, “We must build a culture of life that saves both the unborn child and the pregnant woman.” The Korean Catholic Bishops’ Conference (chaired by Bishop Lee Yong-hoon) held its Spring General Assembly from the 9th to the 11th and declared its opposition to the current government’s moves to introduce “medication abortion” without amending the Criminal Code and to permit “late-term abortions.”

On the 11th, the bishops issued a statement proposing six specific measures: △ amending the Criminal Code to establish legal principles respecting life; △ mandating a reflection period and counseling; △ protecting hospitals that save lives; △ regulating the indiscriminate distribution of abortion drugs; △ strengthening men’s shared responsibility for pregnancy, childbirth, and child-rearing; and △ changing social structures and cultural perceptions that coerce women into choosing abortion.

In the statement, the bishops’ conference stated, “Without fundamental revisions to the Criminal Code, we cannot prevent the tragedy of a culture that devalues life becoming institutionalized,” and added, “For the sake of those struggling with the decision to have an abortion, we must actively utilize the existing ‘Crisis Pregnancy Support Centers’ to establish a system that supports a variety of options.” Furthermore, they stated, “The state must protect hospitals that refuse to perform abortions and institutionally designate ‘abortion-free hospitals’ to expand a culture of saving lives.”

They added, “Protecting life is a matter of safeguarding the dignity of the entire community,” and repeatedly urged the government and the National Assembly to strive for responsible legislative action. Abortion-related laws have been in a legislative vacuum for several years following the Constitutional Court’s 2019 ruling that the criminalization of abortion was unconstitutional.

Failure of Peace!

In the View of the Cleric column of the Catholic Peace Weekly, we hear opinions on some of the world's news.

Global peace is under threat from armed conflict. The war between Russia and Ukraine has entered its fifth year, and the entire Middle East has been engulfed in flames following attacks on Iran by the United States and Israel. The United States launched airstrikes on Venezuela and arrested its president. International norms are being disregarded, and diplomacy is losing its power in the face of fear and intimidation stemming from the might of superpowers.

Weaker nations hold their breath and bow their heads to the superpowers. Democracy is weakening, and the outdated imperialist “economy of death” from the 19th century is threatening world peace. Wars are waged to demonstrate power, and temporary peace is disguised as a commodity to be traded. War has become a business that generates national interests, and politics and national defense have become tools for economic territorial expansion.

The equal, inherent human rights of global citizens are being trampled by capital and power. Great powers are becoming giant multinational corporations solely for their own interests, while weaker nations are becoming their franchises. People have become mere means and tools in the competition for resources and technology. All that remains in the lives of humanity, shattered by war, is the trauma of hatred and anger.

As the war between Russia and Ukraine drags on as a protracted war of attrition, it is leaving both sides with nothing but massive “debt” instead of “profit.” Hundreds of thousands of young people have vanished from the battlefield, and markets have been destroyed. The U.S. airstrikes on Venezuela were ostensibly aimed at combating drug trafficking, but in reality, they were about securing hegemony over oil resources through military force. The global economy is now reeling from an energy shock caused by the situation in the Middle East.

As the logic of power overrides international law, the predictability of the global market economy has diminished further. Russia is in decline due to economic isolation, and the U.S. has suffered a blow to its international standing and moral leadership following its airstrikes on Iran and Venezuela. War is not a zero-sum game but a negative-sum game. While business pursues mutual benefit, war leaves even the victors with nothing but a hollow glory.

Peace is not a commodity to be traded through war. Moreover, human life cannot be the subject of a transaction. A ceasefire is merely an unstable peace that can flare up again at any moment due to economic greed. The so-called “geopolitical gains” claimed to be achieved through war are nothing more than fictitious figures that benefit only a tiny elite. The skyrocketing prices and supply chain collapses caused by war push the poorest and most marginalized to the brink of ruin.

Security that safeguards the economy is possible only on the foundation of predictable peace. Fair investment and mutual benefits must be guaranteed. The war business of major powers is primarily aimed at arms exports, post-war reconstruction booms, and securing resource hegemony. However, war is nothing but an anti-economic catastrophe that destroys all the physical and moral assets humanity has accumulated.

In his encyclical *Fratelli Tutti*, Pope Francis stated that “war is a denial of every right and a tragic violation of the environment” (No. 257). He further declared that “war is a failure of politics and of humanity, a shameful surrender, a defeat to the forces of evil” (No. 261). True peace cannot be achieved through the pursuit of one-sided, exclusive interests alone. It begins with fair and just cooperation and solidarity.

Rising from the ashes of the devastating Korean War, we achieved a peaceful era of national prosperity and military strength through industrialization and democratization. However, Northeast Asia is now caught in a competition for economic and security hegemony among major powers, 

Dreaming of Peace On the Korean Peninsula!

Minister of Unification Chung Dong-young delivered opening remarks at the "1st 2026 Meeting of the Committee for the Development of Inter-Korean Relations," held on the morning of the 19th at the Government Complex in Seoul, and the remarks were reported in the Catholic Peace Weekly.

The government has outlined the direction for the development of inter-Korean relations over the next five years, anchored by the vision of "Peaceful Coexistence and Shared Growth on the Korean Peninsula." The "4th Basic Plan for the Development of Inter-Korean Relations"—originally formulated during the past administration—has been terminated. 

On the 19th, the Ministry of Unification convened the "1st 2026 Meeting of the Committee for the Development of Inter-Korean Relations," presided over by Minister Chung Dong-young, to deliberate on the "5th Basic Plan for the Development of Inter-Korean Relations."

The 5th Basic Plan encompasses three major objectives: "Institutionalizing Peaceful Coexistence between the Two Koreas," "Building a Foundation for Shared Growth on the Korean Peninsula," and "Realizing a Korean Peninsula Free of War and Nuclear Weapons." Its three guiding principles are "Respect for the North Korean Regime," "No Pursuit of Unification by Absorption," and "No Engagement in Hostile Acts." 

To realize this vision, the government has established six key priority tasks: △re-establishing inter-Korean relations based on reconciliation and cooperation, and institutionalizing peaceful coexistence; △seeking a resolution to the North Korean nuclear issue and advancing a peace regime on the Korean Peninsula; △promoting mutually beneficial inter-Korean exchanges and cooperation that resonate with the public; △alleviating the suffering caused by national division and resolving humanitarian issues; △preparing for a future of a "peace economy" and shared growth on the Korean Peninsula; and △revitalizing public engagement and international cooperation to build a consensus on peace and unification.

In his opening remarks, the Minister of Unification  stated, "Our goal is peaceful coexistence itself," adding, "The notion of using peaceful coexistence as a mere means to manipulate or gain leverage over the other party does not exist within our policy framework."

He further remarked, "The Lee Jae-myung administration's policy and stance on peaceful coexistence serve as a safety mechanism, preventing the kind of wartime instability currently seen in the Middle East from spilling over onto the Korean Peninsula."

The 5th Basic Plan—the first such plan formulated under the Lee Jae-myung administration—will be in effect from this year through 2030. The "4th Basic Plan" (2023–2027), established under the previous administration, was terminated ahead of schedule.

An official from the Ministry of Unification explained, "Following the 4th Basic Plan, the government's overall direction regarding Korean Peninsula policy underwent a complete transformation." The official added, "Since the fundamental purpose of a basic plan is to guide various government ministries in implementing Korean Peninsula policies, it became necessary to formulate a new basic plan ahead of schedule to ensure both its intended purpose and practical effectiveness."

Based on the *Act on Development of Inter-Korean Relations*, the government formulates a "Basic Plan"—which serves as a comprehensive, government-wide policy framework toward North Korea—every five years.

The Basic Plan deliberated upon today will be finalized following Cabinet review. It will subsequently be reported to the National Assembly and officially released to the public through publication in the *Government Gazette*. Based on this Basic Plan, the government will formulate annual implementation plans.

The Book of Exodus: The Old Testament Gospel!

The Book of Exodus is often called the "Gospel of the Old Testament" because it brings the good news that laid the foundation of faith for the Israelites. Exodus shows the Israelites' birth. A professor emeritus from the Inchon Diocese, in Biblical Exegesis, helps us understand the connection between Exodus, Lent, and our Christian experience.

In Genesis, the Lord God establishes a relationship with Noah and subsequently forms personal relationships with Abraham and Jacob. In contrast, Exodus primarily depicts God choosing the Israelite people and continuing His relationship with them.

Viewed this way, Exodus is the book that gives birth to the chosen people of Israel. Of course, Exodus is inseparable from both the preceding Genesis and the subsequent Leviticus, Numbers, and Deuteronomy. Hence, these five books are called the Pentateuch.

In Judaism, the Exodus from Egypt and the experiences tied to it became the foundation of the Israelite faith. The Passover festival, celebrated annually in Jewish homes, commemorates and reenacts the Exodus from Egypt. Christianity also connects the Exodus from Egypt to the Passover liturgy. We see Jesus' death and resurrection as the fulfillment of Israel's Exodus from Egypt. The Book of Revelation depicts the suffering Jesus Christ as the sacrificial lamb in the Passover celebration, the commemoration of the Exodus. The Lamb that had been slain...

If we were to name two events in Israel's history that had an absolute impact on the Israelites' identity and self-awareness as the Lord's people, they would be the Exodus from Egypt and the Babylonian Exile.

Israel gradually came to teach and accept the Exodus from Egypt as an event personally orchestrated by the Lord God through Moses. "In days to come, when your children ask... You shall say to them: 'The Lord brought us out of Egypt, out of the house of slavery, with a mighty hand. Because Pharaoh stubbornly refused to let us go, the Lord killed every firstborn in Egypt, from the firstborn of man to the firstborn of beast.'" (Exodus 13:14-15)

The Exodus from Egypt gradually became the confession of faith for the people of Judah. "You shall say to the Lord your God: 'Our ancestors were wandering Arameans... The Lord... brought us out of Egypt with great terror, signs, and wonders... and gave us this land, a land flowing with milk and honey.'" (Deuteronomy 26:5-9)

The Book of Exodus recounts the liberation and salvation of the Israelites, who groaned under oppression in Egypt. The God revealed in Exodus is the One who rescues those suffering under oppression. Moreover, the goal of the Exodus from Egypt is to free them from oppression and "lead them to worship the Lord their God freely." Moses delivers the Lord's message to Pharaoh: "Let my people go, so that they may worship me." 

Thus, the Book of Exodus gives birth to the covenant people of Israel and lays the foundation for the later formation of the Christian community.

Luddite Movement in England

The Jesuit Director of the Research Center for Human Rights and Solidarity in the View from the Ark column of the Catholic Weekly gives us some historical background on the Luddite Movement in England. 

In the winter of 1813, in York, England, fourteen workers ascended the gallows on charges of rebellion. It was a time when rapid technological innovation in the textile industry was, paradoxically, instantly shattering the lives of the workers. Skilled craftsmanship went unrespected, wages plummeted, and livelihoods hung in the balance. Under such conditions, the spread of radical labor movements was inevitable.

The "Luddite movement"—known for its destructive resistance involving the smashing of machinery—was one such movement. Although often portrayed as a rebellion of ignorant mobs, historian E. P. Thompson offered a fresh interpretation in his seminal work, *The Making of the English Working Class*. It was not merely an expression of hatred toward technology. Rather, it was a "moral resistance" against an emerging order—an order that destroyed the long-established equilibrium of their lives and their power to define their own existence, thereby rendering their livelihoods and dignity utterly valueless.

Two hundred years later, the workplace has shifted from textile looms to semiconductor cleanrooms and data centers. In an era abuzz with claims that artificial intelligence (AI) and algorithms will determine the fate of the future, Korean society has placed AI and semiconductors at the very core of its national strategy, pouring vast resources into these sectors. Massive industrial complexes are springing up everywhere; ultra-high-voltage power lines crisscross the skies above rural communities; and the lights of data centers burn ceaselessly, day and night. It is a landscape where desire and tears fall side by side.

As efficiency and competitiveness have become paramount imperatives—and stocks and AI the very symbols of growth—issues of survival and protection—such as workers' safety and health, the vitality of local communities, environmental exploitation, and the excessive consumption of energy resources—have been cast aside. All manner of special laws and promotional policies have degenerated into a mechanism of a "De-risking State," wherein the public shoulders the risks of private enterprise, while the values ​​of life and ecology have vanished. (Kim Sang-hyun, "Labor and Ecology Trampled by the Semiconductor and AI Syndrome," *Changbi Weekly Commentary*)

Yet, if we are to envision a truly livable future, we cannot help but fundamentally question—from its very roots—a mode of growth in which excess and abuse are inevitable. Will a desire that seeks to devour everything truly enable us to live whole and fulfilled lives? Demanding social and ecological accountability is not a barrier that hinders progress; rather, it is the minimum prerequisite for humanizing that very progress.

In particular, labor is not merely a component of the production process. Labor is the means by which human beings leave their imprint upon the world; it is an act of collaboration in creation, and an event that builds community. A system that reduces labor solely to a cost factor is not only economically incomplete but also constitutes a theologically distorted order. As Pope Francis has stated, labor is a "pathway to dignity," an integral part of "the meaning of life on this earth," and a "pathway to growth, human development, and personal fulfillment." (*Laudato Si'*, §128) Labor is the conduit that "sets human beings in motion"—enabling them to live fully as human beings.

The gallows of the Luddites and the flickering lights of modern data centers are separated by the vast expanse of time. Yet, between them lies a shared question: For whom does labor exist? Whose lives are erased by the tides of technological change? To whom do the immense profits of capital flow? The reconstruction of social life is, at its very core, a call for "repentance." Repentance is the act of changing direction. It is a spiritual resolve to slow down, to re-establish our standards, and to reaffirm our purpose; it is the spiritual courage to restore labor and technology to their rightful place within the order of human relationships.

A transition toward an order in which human beings remain truly human, labor reveals its inherent dignity, and the created world is honored as a gift—such a transition is not achieved merely by placing one’s faith in grandiose strategic declarations. Rather, it begins in a quiet yet resolute place: in a mindset that accords greater respect to the space of the "Other" and curbs its own greed; and in that pivotal moment when our conscience refuses to remain silent any longer. Our choice is not the dawn of the machine, but the dawn of humanity. That dawn rises, at last, amidst a resolve for justice, steps taken in solidarity, and the courage to embrace transformation and repentance.

2027 World Youth Day (WYD)

The 2027 World Youth Day (WYD) in Seoul—a grand festival of faith for young people worldwide—is now just about 500 days away.

In step with this milestone, the pace of preparations within the Korean Church has also accelerated significantly.

"Please send your young people to Seoul."

From the 3rd through the 6th of this month, the Organizing Committee for the 2027 Seoul WYD visited the Holy See to officially extend an invitation to young people across the universal Church.

A dedicated website for the "Diocesan Days" is also being launched.

The Diocesan Days—an opportunity to fully experience the culture and hospitality of local churches through activities such as homestays—are consistently cited by past WYD participants as one of their most unforgettable experiences.

For the Seoul WYD, these Diocesan Days will be hosted by dioceses nationwide, except in Seoul, where the main event will take place.

The website, set to open next month, will serve as a central hub for communication, facilitating both the promotion of the Diocesan Days and the registration process for participants.

In parallel, individual dioceses are holding their own organizing committee inauguration ceremonies and are in full swing with preparations to welcome young people from around the globe.

As the Korean Church steps up its bustling preparations, the global Church—eagerly awaiting the WYD—is offering its wholehearted support.

Last December, as part of the journey toward the Seoul WYD, Catholic Peace Broadcasting Corporation launched a special series titled *Visiting Past Host Cities*—a joint project with the Organizing Committee designed to revisit previous WYD venues and highlight the lasting fruits of those events.

These "senior churches"—those that have already experienced hosting a WYD—unanimously affirmed: "The World Youth Day is, in itself, a journey of grace and a pivotal opportunity for the New Evangelization." 

"While there may be a temptation to plan entertainment-focused events simply because young people enjoy festivals, we need to remember this fact: young people possess a deep thirst and longing—not merely for festivities, but, above all, to encounter the Lord."

"Stop the War"

Catholic Church… “Stop the War” 

“War is the easiest path… We must choose the difficult path of ‘peace’”

 With the U.S. and Israel’s airstrikes on Iran, there is a growing sense that the war is spreading across the Middle East.

The Catholic Church, led by Pope Leo XIV, is raising its voice against war and calling for peace.

 During the Angelus prayer on the 8th, Pope Leo XIV once again called for an end to the war in the Middle East and warned against the escalation of the conflict.

The Pope urged, “Let us pray that the sound of cannons may cease, weapons may fall silent, and a forum for dialogue may open where the voices of all peoples can be heard.”

Statements from the Catholic Church opposing war and calling for peace in the Middle East are also coming in one after another.

The Catholic Church’s call for parties to lay down their arms and come to the negotiating table is growing louder.

The Federation of Asian Bishops’ Conferences (FABC) stated in a declaration on the 3rd, “Only sincere, responsible, and sustained dialogue can open the way to a just and lasting peace.”

It urged “all parties to fulfill their moral responsibilities, reject the vicious cycle of escalation leading to deeper suffering and irreversible loss, and immediately cease hostilities.”

Furthermore, it emphasized interfaith solidarity, stating, “Diplomacy must be restored as the primary means of resolving conflicts, and no matter how difficult it may be, dialogue is the only path that respects the dignity of peoples and the sovereignty of nations.”

The Asia-Pacific member organizations of the International Catholic Movement for Intellectual and Cultural Affairs (ICMICA) also issued a statement on the 2nd, declaring, “We strongly condemn the military actions of the United States and Israel.” 

They emphasized, “Sustainable security can only be achieved through negotiations in accordance with international law and the UN Charter, not through military escalation.”

The Secretary General of the Bishops’ Conference’s Justice and Peace Commission said, “Peace is difficult, but we must take the difficult path to enjoy peace.”

“The easiest way to achieve peace is actually to wage war. It’s paradoxical, but the hardest part of achieving peace is dialogue, compromise, communication, concession, and sacrifice. While it takes a long time to achieve, once it is achieved, we can enjoy peace for a very long time.” 

Forced Repatriation of North Korean Residents

 

Amnesty International Korea Holds Press Conference on March 12... Delivers Petition Containing Over 2,700 Signatures to the Chinese Embassy in Korea. This article appeared in the Korean Catholic Times.

The press conference was attended by religious figures and human rights activists. Together, they denounced the inhumane nature of the forced repatriation of North Korean residents.

Notably, the son of a woman currently detained in a Chinese facility and facing the imminent threat of forced repatriation, attended the press conference alongside his representative. They made an earnest appeal to the South Korean government, the religious community, and civil society to intervene and prevent the forced repatriation.

The son stated, "My mother, who is currently in China, endured immense hardships to ensure I could make it to Korea; however, now..." "She is currently detained in a Chinese detention center, in a situation where she cannot send or receive any communication," he said, choking back tears. "It breaks my heart to think of my mother suffering in such cold conditions. If she is forcibly repatriated to North Korea, she will be sent to a political prison camp, making it nearly impossible for her to survive. I want to protect her with the help of many people."

If North Korean residents who have escaped their country and are currently staying in China are forcibly repatriated, they face severe human rights violations, including torture, forced labor, deliberate starvation, and enforced disappearance. Amnesty International has pointed out that the Chinese government’s forcible repatriation of North Korean residents constitutes a violation of the "principle of non-refoulement"—a peremptory norm of international law. Officials from Amnesty International, along with others, delivered a petition containing the signatures of approximately 2,700 citizens opposed to the forcible repatriation of North Koreans to the Chinese Embassy in South Korea.

"The forcible repatriation of North Koreans must be approached from a humanitarian perspective—one that recognizes the pain of families being torn apart, and insists that such suffering must not be repeated a second or third time—rather than merely as a matter of political opinion or human rights issues."

Fasting By Necessity

 

A Prison Without Bars - In the Wilderness. A review of a life by a now emeritus professor of a Korean University.

Compared to the past, today's international students begin their studies in relatively stable circumstances. However, even 40 years ago, studying abroad was a journey fraught with survival itself.

My journey abroad with my pregnant wife was arduous from the start. There was no income, only expenses. My wife, who had been keeping a household account book, one day said, "I don't want to spend anymore." Faced with the reality that she had less than $100 left, keeping a record of our expenses became not a source of comfort, but despair. I was at a loss for words as my wife wept, asking what she should eat.

Then, a verse from the Bible suddenly came to mind: “If God feeds the birds of the air, how much more precious will he be to his children?” (Matthew 6:26). Those words didn’t erase all my worries. But they gave me something to hold on to. In fact, those words were more of a pledge to myself than to my wife.

My wife later called those days “a prison without bars.” We had no money, so we couldn’t go anywhere, and my husband was always busy with his studies. My wife spent each day at home, caring for our children, filled with anxiety. My body was free, but my mind was always imprisoned. It felt as if invisible bars were surrounding our lives.

On Sundays, I would take someone else’s car and drive down the highway to the Sacramento Korean Catholic Church, about 40 minutes away. Celebrating Mass, sharing meals, and chatting with fellow Koreans provided the only solace I had throughout the week. That encounter felt as desperate as someone waiting for a visitation in a detention center. For a moment, I felt reconnected with the world.

Looking back, my time studying abroad was like a wilderness. In the wilderness, food is scarce, and there's no proper place to rest or sleep. There, humans become the most vulnerable. As their dependence diminishes, they have no choice but to cling to God. The wilderness is where human inadequacy is most starkly revealed, and at the same time, it's where faith becomes most purified.

In the Bible, the wilderness is always a place of prayer. Moses wandered in the wilderness and sought God, and Jesus fasted and prayed for 40 days in the wilderness. Fasting was not a choice, but a way of life created by an environment that forced us to let go of our greed. The wilderness is not a place to satisfy human desires, but a place to empty them.

The fasting of Lent follows the same pattern. We often understand fasting solely as a practice of self-restraint or sharing. However, its true meaning lies deeper than that. Fasting is a passageway for emptying ourselves and approaching the Lord fully. For believers, fasting is the body's way of confessing, "Lord, I cannot live alone."

Prayer offered from a place of surrender is different. There are no calculations or conditions. We simply entrust ourselves to the Lord and cling to Him. Lenten fasting is not a discipline meant to forcefully torment us, but a path of grace that leads us into the wilderness. It is a time to step back from a life lived solely for ourselves and return to a place where we can hear the Lord's word. My time as a student abroad, a time like the wilderness of my past, still teaches me anew the meaning of fasting.

Walking in the Wilderness

'Young Male Christians in Their 20s Walking Through the Wilderness.'

This article is from <Catholic Review> Issue 50 (Winter 2025, Our Theology Research Institute). reprinted in <Catholic News Now Here https://www.catholicnews.co.kr>

'Strangers in the Church'

Having received baptism at this year’s Easter Vigil Mass and having been officially registered for less than a year, my time with the Catholic Church has not been long. By good fortune, I received confirmation the day after my baptism, so I can be considered a fully adult member. Before coming to Catholicism, I was actively involved as a young Christian leader in a youth group at a church affiliated with another Protestant church in Korea. For certain reasons, I decided I needed to attend a Catholic parish and began catechism classes for prospective members starting last October.

Now, about seven months after becoming a Catholic, my affection for the mainstream Roman Catholic Church grows day by day; however, it is also true that I feel some regrets. Most of these regrets stem from the Church's attitude towards its youth. In the field of youth ministry in Korean churches, men in their 20s hold a peculiar presence. They participate briefly when liturgical service or physical support is needed for events, yet the pain they endure or the spiritual longing they carry rarely becomes a serious agenda for the community. In society, they face conflict, defined by the political and social framework of the “20-something men,” while paradoxically, within the church, they are often left behind.

The older generation often interprets the passive attitude or frequent indifference of men in their 20s as being “too busy chasing worldly pleasures” or “uninterested in inheriting a faith legacy.” However, this diagnosis fails to account for the existential circumstances they face.

The "military" experience for South Korean men is a time and space characterized by frequent crises. Exposed to a closed system and potential violence, living as "soldiers" during this period, young men experience a profound sense of powerlessness. They often feel anger at the hardships they face simply because they were "born as men in South Korea." Furthermore, the decline in self-esteem caused by failed college entrance exams and job placements, coupled with the resulting family discord, drives them into emotional isolation. As the world imposes meritocracy on them and even the church ignores their pain, young men become isolated islands, with nowhere to turn. Is faith a help or a burden? For men in their 20s facing life crises, faith can be both a help and a burden. At times, it can be a lifeline, but at other times, it can push them into a corner. This ambivalence in faith primarily stems from the conflict between "personal faith" and "institutional faith." In interviews, young people confessed that they gained the strength to reinterpret and persevere through intimate religious practices like prayer and personal meditation. However, "institutional faith"—associated with parish communities, doctrine, and clergy—often burdened them rather than comforted them. Some young people feared censorship, fearing that their religious struggles would be perceived as "heresy" or "incorrect faith" as defined by the church. They also felt guilt, viewing the recurring obligations of attending Sunday Mass or participating in community activities as "tasks that must be done but are unwilling" rather than joyous. Especially for young people who have been pressured into perfectionism at home or school or oppressed by a hierarchical structure, the church's strict social ethics and the imperative to "believe unconditionally" function as yet another form of oppression. When the church demands that those exhausted by the world's competitive struggle become "better believers," faith becomes not a resource for overcoming life's crises, but rather a source of "negative religious coping" that exacerbates them. The Gap Between Expectations and Reality The crucial reason young people turn their backs on the church is the persistent gap between their "expectations" for the church and the "reality" they face. They weren't looking for grand solutions to their life crises. They expected a "safe space" where they could hear and empathize with their anxieties, failures, and raw pain. They also hoped to meet others in similar situations and find empathy from those who had previously experienced similar situations but had now moved on. But the church, rather than reaching out to them in their specific lives, is busy offering doctrinal solutions or spiritual advice like "you don't pray enough." The job insecurity, military absurdity, and disconnected relationships experienced by men in their 20s are often glossed over in vague terms or reduced to accusations like "young people lack faith." When young people share their concerns, they are met with admonitions rather than empathy, or when their weaknesses become the subject of gossip within the community, they ultimately remain silent. They feel the church is unconcerned with their "existential suffering." They experience a deep sense of alienation due to the inertia of a system that demands only the functions of a "good young man" and a "good servant," while remaining insensitive to the inner battles they face as "human beings." Ultimately, this disconnect leads young people to perceive the church not as a "protective fence" but as a "condemning court." Hope in Distance Interestingly, many men in their 20s, despite having left or distanced themselves from the church, continue to identify as "Christians." Even though they may miss Sunday Mass and parish activities, they remain committed to their belief in God and their desire to follow the life of Jesus Christ. This does not mean they have abandoned their faith per se, but rather that they have temporarily suspended the rigid "system" that fails to communicate with them. While this does not necessarily equate to a truly engaged Christian life, it can be seen as a sign of hope that comes from leaving the church and maintaining a certain distance. From the perspective of the established church, these individuals may be categorized as "indifferent parishioners" or "Canaanites" in need of correction. However, from the perspective of "receptive ecumenism," they are "pilgrims" actively reconstructing their faith. They are forging their own "living faith" through critical reflection rather than blind obedience, and through questioning the meaning of faith in the concrete realities of their lives rather than a routine religious life. Therefore, their departure from the system should not be viewed as a negative act that obscures their faith. Rather, it should be reinterpreted as a fierce struggle to encounter God anew in the wilderness outside the temple, a process of "deepening" their faith, embracing the complexities of modern society and the unique pain of the younger generation that the established church fails to address. May a small light shine upon all young people walking in the wilderness. Pope Francis emphasized that the Church must become a "field hospital" for the world as a "wounded healer." Through this study, I want to highlight how the Korean church is failing to serve as an appropriate field hospital for these patients: men in their 20s. They felt the church offered only flat answers, such as "pray and it will be resolved," to their complex life crises, or condemned their honest struggles as "lack of faith." The church must now step down from its role as a "teacher" and shift to a "learner." We must remember that we all have a unique apostolic role. This attitude of "receptive ecumenism" should be applied not only to other denominations but also to the young people around us, creating a nonjudgmental space where we can listen to their struggles with job market insecurity, military trauma, and broken relationships, and embrace even their doubts and confusion as part of their faith journey. Young people do not seek grand solutions; they simply yearn for a safe space where they can reveal their contradictions and pain, where their existence is accepted without judgment. Only when the church becomes a friend who stays with them in their "wilderness" will young people finally return to the church and breathe again.

Korean Lent Movement

The Lent Movement that has been going on for 50 years in Korea... 'Let's share what we have with love.' A reporter for the Catholic Times provides readers with some background on the movement.

The Social Welfare Committee of the Bishops' Conference launches this nationwide campaign during Lent... This year, the fasting was on March 27th, and the day of joint offering was on the 29th.

The Conference of Bishops produces posters promoting the Lenten movement every year, distributes them along with the Pope's discourse to encourage love for God and neighbor, and launches a nationwide campaign. The theme is: 'Let's share what we have with love.'

The three major elements of this movement are ▲ Neighbor Love Awareness Education (Lent Education) ▲ , Recommendation of Fasting (Friday of the 5th week of Lent) - 'Fasting of Love' ▲ , National Offering (Sunday of the Passion of the Lord) - 'Common Offering Day for the Poor'.

Fasting is on Ash Wednesday and Good Friday to participate in the Passion of Christ and to atone for sins. In his Lenten speech this year, Pope Leo XIV said that "fasting is a concrete way to prepare ourselves to receive God's Word," and that "abstinence in food was an ancient virtuous practice and is essential for the journey of repentance.

Since 1978, the movement's theme has been fixed at 'Let's share what we have with love'. Fasting on Friday in the fifth week of Lent and making joint offerings on Sunday in the Passion of the Lord have also been established.

From its early days to the 1990s, the Lenten movement focused on fasting, exhortation to communal giving, and education in faith renewal and sharing practices. Since the early 2000s, the movement has spread through donation banks, secondhand donations, and charity concerts and bazaars. In particular, the meaning of the movement has expanded as various sharing activities such as 'special blood donation during Lent', 'organ donation movement', and 'volunteer activities' have emerged one by one.

The Lent movement has established itself as a faith movement that practices love for neighbor through moderation and sacrifice and has undergone changes and development for 50 years. Today, this movement continues to be a representative sharing activity of the Korean Church, leading believers to understand the meaning of Lent more deeply and practice charity.

Old Testament Atonement Rites

In the Catholic Times, an Emeritus Pastor of the Inchon Diocese, with a doctorate in Biblical Exegesis, offers readers some help in understanding the atonement ceremonies of the Old Testament.

Christians often begin their prayers with “Our Father who art in heaven…”. I often ask myself: Where is heaven? Does it mean that God is somewhere beyond the clouds, in the void? Upon careful thought, one realizes that this is not the case. If God were somewhere beyond the clouds in the sky, that sky would be a greater existence encompassing God. To say that God is the creator of heaven and earth, and then to try to find God in some specific place on earth, is undeniably a contradictory act.

If God exists in a certain place, that place becomes a larger world that embraces God. A world greater than God. Of course, a god in some part of the void would still be a god. But it would be a god imagined by humans. One must encounter God that exists before human imagination, the source of imagination, and beyond imagination. We must be freed from the narrowness of human thought. The reversal of thought is needed: instead of finding God in a space or location, we must see God in everything and everywhere.

Nietzsche boldly declared that “God is dead”. In one sense, he was right. The God that Nietzsche killed is the narrow god created by humans, hidden in a corner of the vast world, only to satisfy all their desires when needed.

When thinking of God, we unconsciously follow the surroundings or background of the many concepts of God, but we should not remain there. We must discover God shining in the void. This requires deep contemplation, seeing the surroundings with focus. The idea of omnipresence, ‘being everywhere’ (無所不在), becomes valid expressed one way in the ritual for Azazel, the spirit that roams the wasteland.

“Aaron shall lay both his hands on the head of the living goat, confess over it all the iniquities and transgressions of the children of Israel, transferring them upon the goat’s head, and then hand it over to the person waiting to send it away into the wilderness. And so the goat will carry away all their sins to the wasteland.” (Leviticus 16:21-22)

In fact, a similar ritual appears in other cultures besides Israel. It is commonly a method of transferring sins or impurities onto a living creature or an object, or placing them upon it to completely eliminate them. This appears to be a purification or atonement ritual arising from the sense of guilt present in the inner human self.

Throughout history and now, the guilt, remorse, or shame residing within every human being always yearns for healing and reconciliation. The main ritual of the Day of Atonement’s great purification liturgy involves laying both hands on the live goat that has been set aside, fully transferring the people’s sins onto the sacrificial goat, so that this sacrificial goat carries all the sins of Israel far into the wilderness. We see that the atonement ritual of Leviticus 16 is deeply rooted within Paul’s doctrine of justification (cf. Romans 3:21-26). “God presented Christ as a sacrifice of atonement.” (Romans 3:25)

International Women's Day March 8th

Revisiting Three Women in Church History. Article featured in the Catholic Times on International Women's Day, March 8th. 

Saint Macrina, Hildegard of Bingen, and Madeleine Delbrêl.  Those Who Lived Their Faith with Their Entire Bodies Need a Re-Evaluation.

When flipping through the pages of church history, the names of women are rarely seen amid narratives filled with popes, bishops, councils, and theologians. As Christian History, an American church history publication, has pointed out, women were the last disciples at the foot of the cross, witnesses to the empty tomb, and key figures in the early church, yet their history has been neglected. On March 8th, International Women's Day, we revisit three women who, though rarely recognized in official records, left profound marks in the realms of community, thought, and religious practice.

Saint Macrina of Cappadocia, in the 4th century, is often described as the sister of Basil the Great and Gregory of Nyssa. However, in following Gregory of Nyssa's "Life of Macrina" and "On the Soul and Resurrection," she reveals herself to be more than just a "sister of the Church Fathers"; rather, she is a figure who provided a crucial reference point for her brothers' faith and thought.

After the death of her fiancé, Macrina chose to remain single, dividing the family estate, freeing the slaves, and establishing a community of women's ascetics on the banks of the Iris River in Pontus. The freed slaves in the community she led were not servants but sisters who prayed and worked together. The practice of slaves and masters sharing property within a community is cited as an example of how early Christianity combined asceticism and communal living, considering the social order of the time.

In this community, meditation, prayer, and hymns were closely intertwined with labor, and Macrina herself shared her wealth with the poor and earned her living through manual labor. It was a life where faith led to economic choices and social responsibility.

Macrina's advice and example were behind Basil the Great's shift from pursuing worldly fame to asceticism and communal living. Gregory of Nyssa, addressing his dying sister as "teacher" (ho didaskalos), recorded an all-night conversation discussing the immortality and resurrection of the soul in his "On the Soul and Resurrection." This is considered a rare work in early Christian theology where women are featured as subjects of theological thought.

Her life was deeply involved in the formation of monastic traditions and the background of patristic theology. This is why she is remembered as "an indispensable figure in understanding the Church Fathers," even though her name was not prominently recorded in major historical records.

Hildegard of Bingen (1098–1179) - The fourth woman to be declared a Doctor of the Church

Hildegard of Bingen, a 12th-century German Benedictine abbess, developed a unique theological and symbolic language of creation and salvation, the church and history, and humanity and the world, drawing on visions she experienced from childhood. Beyond her theological writings, she composed hymns and music, wrote works on nature and medicine, and directly engaged with the realities of the Church beyond the walls of her monastery.

Hundreds of letters were sent to popes, emperors, bishops, and laypeople, criticizing the corruption of the clergy and urging repentance and reform. She also traveled and preached along the Rhine River. 

In the medieval church, it was highly unusual for a woman to preach publicly and address church leaders. Her language was not euphemistic. She directly criticized the clergy of her time, saying, "The blind lead the blind," and in a letter to the Pope, she boldly condemned the church's inaction and corruption.

Hildegard proposed an integrated spirituality that did not separate nature and humanity, body and soul, art and liturgy. Using the concept of "viriditas" (greenness), she spoke of God's vitality and healing that permeates all creation, and understood nature, the body, music, and diet as all participating in creation and salvation. This perspective also explains why her name is being revisited in contemporary discourses on ecological spirituality and holistic healing.

In 2012, Pope Benedict XVI declared Hildegard a saint of the universal Church and a Doctor of the Church. She is the fourth female Doctor of the Church, following Catherine of Siena, Teresa of Avila, and Teresa of Lisieux. This is a symbolic example of how a female religious with spiritual authority and charisma could act with theological authority even within the patriarchal structure of the Middle Ages. Her name has now become a central pillar of theological history, recognized by the Church itself.

Venerable Madeleine Delbrêl (1904-1964).  As a lay social worker, she practiced "spirituality on the road." 

She was a 20th-century French laywoman, a Catholic mystic and social worker who lived the Gospel amidst the communist regime. She embraced her calling to live with ordinary people on the streets, demonstrating the potential of the lay apostolate.

During her youth, she identified as an atheist and lived within the intellectual and artistic youth culture of Paris. In her early twenties, amidst a deep inner emptiness and questions about the meaning of life, she experienced God as "living love" through prayer, the Gospel, and the liturgy. This conversion changed the course of her entire life. After finding faith, she turned to the outskirts of the city, where non-believers and the poor lived together. A suburb of Paris with strong working-class and communist roots, where she formed a small religious community with friends and lived as neighbors to the poor. Working as a social worker at the city hall, she witnessed the Gospel by sharing the same neighborhoods, buses, and daily lives with communists.

As she once said, "We are people on the streets" (Nous autres, gens des rues), the streets were both her life and the space of her mission. Her works, including "The Little People of Our Streets," are considered classics, speaking of the holiness of ordinary life and contemplation amidst the secular world.

Through her writings and lectures, Delbrêl emphasized the lay apostolate and a "spirituality on the road," urging people to practice their faith not only in the church but also in everyday settings. This conviction that the lives of lay people, standing in the midst of the world, can become the very presence of the Church resonates with the spirit of the Second Vatican Council's lay apostolate.

Following her death in Ivry in 1964, the process for her beatification and canonization began in 1993. In 2018, Pope Francis recognized her heroic virtues and declared her "Venerable." She is considered a prime example of how lay women can become the face of the Church in the most secular of urban settings.

Vigilance Always Necessary

The internet is not a place where you will always find the truth at your fingertips. This is well known; consequently, the need for vigilance in its use.

In response to the proselytizing activities of cult-like religious groups, universities are responding with student-led campaigns and other measures. The Catholic Times Weekly recently featured an article on this issue.

As the new semester begins, recruitment activities by cult-like religious groups are expected to be active on campuses, necessitating special caution. In particular, young people, especially freshmen in unfamiliar environments, become the main targets, requiring attention and preventive efforts from different groups.

One university student participated without hesitation in a volunteer overseas program she saw posted on the campus bulletin board. It was an activity she had always wanted, and she quickly became close with her peers. However, one day, the members began encouraging her to join them at their church. She felt uneasy, but in a situation where they had already become the center of her social circle, she could not easily refuse. She realized later that it was a cult-like group, but was afraid of losing the relationships she had built, making it difficult to leave.

Rafael Park, who returned to school after completing military service, had a similar experience. A friend he reconnected with asked him to attend a humanities lecture in exchange for money. He began attending the lecture without much suspicion and gradually became involved in their gatherings. He later discovered that the group behind the lecture was a cult-like organization, but by then, he was already deeply engaged.

These groups primarily use a so-called ‘covert proselytizing’ method, approaching people while hiding their identity. They participate as volunteers in freshman orientation (OT), help with course registration or recreational activities to build rapport, and later connect others disguised as seniors or teaching assistants, filling the new member’s social circle with people from the group. This naturally leads to invitations to church gatherings or private Bible study sessions.

Recently, there has been an increase in approaches through cultural programs such as craft and workshop experiences, study groups, or club activities. They also use MBTI tests and other psychological assessments to gather personal information and behavioral tendencies to inform customized approaches. After building trust through kindness and assistance, they gradually introduce doctrinal education.