'Life Sustaining Treatment'

Discussions in Korea are gaining momentum to bring forward the timing for discontinuing life-sustaining treatment from the current “terminal phase” to the “end-stage,” under the banner of a “dignified death.” The church is concerned that this trend could lead to a weakening of protections for the lives of terminally ill patients. This was the report in the recent Catholic Times.

On June 5, the Ministry of Health and Welfare held a workshop for civilian members of the 7th National Bioethics Committee and presented the issue of expanding the timing for discontinuing life-sustaining treatment as a key agenda item. The intent is to allow the discontinuation of life-sustaining treatment—currently limited to patients in the terminal phase—to be applied to terminally ill patients as well. Previously, the Minister of Health and Welfare had also stated in media interviews that she would bring forward the issue of accelerating the timing for discontinuing life-sustaining treatment into public discourse.

Similar trends are emerging within the medical community and the National Assembly. On May 14, the Korean Academy of Medical Sciences and the Korea Medical and Bio Journalists Association held the 5th Media Forum on the Act on Decisions Regarding Life-Sustaining Treatment. At the forum, participants argued that the current restriction of life-sustaining treatment withdrawal to the terminal phase is causing confusion in clinical settings and that the system should be revised to allow such decisions to begin earlier. An amendment to allow the implementation of decisions to discontinue life-sustaining treatment for terminally ill patients is also pending in the National Assembly.

These developments have raised concerns within the Church. At a meeting held on May 30, the Bioethics Advisory Committee of the Archdiocese of Seoul addressed the proposal to expand the timing for implementing decisions to discontinue life-sustaining treatment to include the terminal stage as a key agenda item and highlighted the issues involved.

The Church’s objection is not to the discontinuation of life-sustaining treatment itself. The Church teaches that medical care which causes excessive suffering or burden to the patient, or which is disproportionate to the expected outcome, may be withheld or discontinued.

However, this does not imply recognition of an individual’s right to choose death. The Church believes that if the timing for discontinuing life-sustaining treatment is brought forward, even balanced medical care necessary to save the patient’s life could be discontinued. Furthermore, the Church cautions against the possibility that this trend could lead to the exercise of self-determination—such as the notion that “one can choose death”—and ultimately to discussions on assisted suicide.

Current law limits the scope of decisions to discontinue life-sustaining treatment to “patients in the terminal stage.” Since continuing active treatment for patients in the terminal stage is generally considered disproportionate care, significant ethical issues regarding the discontinuation of life-sustaining treatment have not been prominently highlighted until now.

A workshop for civilian members of the 7th National Bioethics Committee is being held on June 5. Courtesy of the Ministry of Health and Welfare

In contrast, the prognosis for terminally ill patients varies depending on their disease and condition, making it difficult to make medical judgments regarding the appropriateness of treatment. In particular, for non-cancerous diseases, there are cases where patients survive for several years even after a terminal diagnosis has been made, further increasing the uncertainty of such judgments. Furthermore, expanding the scope of application could place greater emphasis on the patient’s right to self-determination than on the medical judgment of healthcare professionals.

The director of the Catholic Institute of Bioethics) stated at a meeting of the Bioethics Advisory Committee, “Current law applies life-sustaining treatment to patients in the terminal stage and includes judgments regarding disproportionate treatment.” He added, “However, if the scope of application is expanded to include the terminal stage, would medical interventions such as mechanical ventilation—which merely prolong the process of dying without providing therapeutic benefit—truly be considered life-sustaining treatment?”

Birthrate In Korea

South Korea, currently riding high as a powerhouse in both industry and culture, has been ranking at the very bottom of the world in one particular area for decades. That area is the total fertility rate. In the Peace Column of the Catholic Peace Weekly, a reporter offers some insight into the present situation.

Whenever I look at statistics on the total fertility rate—which represents the average number of children a woman of childbearing age (15–49) is expected to have in her lifetime—I feel a twinge of guilt as a female citizen. Now that I’ve turned 50 this year and am finally exempt from the “duty” of childbirth, I feel incredibly relieved.

The low birthrate crisis is palpable even here in Seoul, where I live. As the school-age population shrinks, the elementary and middle schools near my home have closed one after another over the past three years. Every May, the annual “Blessing of the Unborn” ceremony at my parish—part of Life Sunday—is on the verge of being canceled due to a lack of participants.

Looking around me, the situation becomes even clearer. My longtime friends are prime examples of this low birthrate phenomenon. Of my five friends I’ve known for 20 years, four are married, but only one is a parent. That means the nine of us—including our husbands—have produced only two children. 

In a world where it’s hard enough to take care of ourselves, we couldn’t bring ourselves to be so reckless as to invite someone else into it, so marriage and childbirth were delayed. By the time we were finally ready, we were already on the express train to infertility.

At the newspaper where I worked for 25 years, women made up just over 30% of the total staff. Even though the percentage of women joining the company increased every year, the proportion of women on the payroll always hovered around 30%. This was because it was a recurring pattern: senior and junior colleagues at the peak of their careers would struggle to balance being “working moms” and would eventually leave the company.

There were a few rare senior colleagues who managed to juggle childcare, housework, and their jobs with seemingly superhuman ease. They were the type who literally worked themselves to the bone. Faced with the extreme choice between quitting or becoming a “superwoman,” my friends and I chose “not to choose.” We opted for a life of singlehood or childlessness.

Meanwhile, the “working moms”—the backbone of the total fertility rate—who were barely holding on became worn out. If they continued working, they were lectured that “a mother should raise her own child”; if they quit, people worried, “It’s a tight squeeze even with two incomes.” They said “giving birth is patriotic,” yet every extreme survival struggle afterward fell solely on the mother’s shoulders.

Despite the chronic low birth rate, which has led to theories of national extinction, the church’s stance is subtly different. Whenever I hear the “Universal Prayer for Couples Struggling with Infertility,” a corner of my heart feels uneasy. The problematic passage reads: “May they resist the temptation of unethical assisted reproductive technologies at the moment of choice and be guided toward the path of respecting life.”

The church prohibits any artificial intervention in the process of conception, including artificial insemination and in vitro fertilization (IVF). When I was first recommended IVF at a fertility clinic, I was more terrified by the daily injections into my abdomen, the egg retrieval and implantation procedures, and the terrible side effects caused by hormonal disruption than I was by the church’s ban on assisted reproductive technology.

Those who undergo IVF are brave women willing to endure risks and immense physical pain in their quest to become mothers. It is not a choice anyone would dare to make simply because they were pushed into it. Their journey toward life is marked by far too many tears.

As of last year, South Korea’s total fertility rate stands at 0.80. It has been below 1.0 for eight years now. With policy and social infrastructure designed to support work-life balance failing to function properly, who could feel at ease having a child? The total fertility rate can only rise again in a society where marriage and childbirth are not seen as challenges that jeopardize one’s career.

The Church must also show thoughtful consideration for those who earnestly desire to become mothers. We must comfort their hearts so they do not undergo fertility treatments with a fearful sense of guilt, and we must actively proclaim God’s mercy. For God, the Lord of life, will rejoice more than anyone else in a world where the laughter of children never ceases.

Place of Natural Law in Catholicism

Asking St. Thomas Aquinas About the Path to Happiness. The Foundation of Just Laws That Guarantee Human Happiness: Natural Law. This was the topic addressed by the professor of philosophy at the  Catholic University, reported in the Korean Catholic Times.

Only ‘Just Laws’ That Follow Natural Law Serve as the Foundation for Realizing True Good and Happiness

St. Thomas Aquinas viewed law as a protective barrier that enables humans to realize their rational nature and achieve happiness within the community.

However, he never agreed with the claim that “an unjust law is still a law,” a notion widely misinterpreted and disseminated based on Socrates’ words. Rather, he argued that an unjust law is “not a law but a corruption of the law” (I-II, 95, 2) or “violence” (96, 4). If a law does not aim for the common good but operates for the benefit of a specific group or the desires of those in power, it has lost its true nature. In such cases, it goes beyond a crisis of the rule of law to become a serious threat to human dignity. Therefore, the legitimacy of a law is not determined solely by form or procedure but by whether its content aligns with justice and the good.

In fact, throughout history, there have been many instances where rules took the form of law but destroyed human dignity. Laws that institutionalized racial discrimination, laws that deprived specific religious or ethnic groups of their rights, and emergency measures enacted to silence political opponents may all appear to be laws on the surface. However, by Thomas’s standards, they are not an order of reason aimed at the common good, but rather closer to the institutionalization of a distorted will of power. The racial laws of Nazi Germany and the apartheid legislation of South Africa are prime examples illustrating this point.

Particularly amid the crisis of positivism facing modern society, laws lacking a moral foundation do nothing but cause social chaos, let alone guide human conscience. To resolve the tension between the protective function of law and its potential for corruption, it is essential to clearly establish the criteria for a “just law.” This raises a fundamental question: What, exactly, makes a law just? Thomas’s answer is presented in terms of the relationship between natural law and eternal law.

Every just human legal system must be understood as part of the grand order of eternal law;  human law possesses the authority of true law only when it reflects the objective truth indicated by eternal law. 

The First Principle of Natural Law: “Do Good and Avoid Evil”

Thomas argues that just as the law of non-contradiction is the first principle of reason in the realm of speculative science, so too is there a first principle of ethics in the realm of morality: “Do good and pursue it, and avoid evil” (I-II, 94, 2). Thomas seeks the objective good presented in this seemingly simple principle within the concept of “natural law (lex naturalis).”

Crisis Of Human Freedom

The Ark's Window Column in the Korean Catholic Times, by the Director of the Jesuit Human Rights Solidarity Center, offers his reflections on the World We Are Building Now.

Rock musician and writer Nick Cave was shocked when he heard a “Nick Cave-style” song created by a fan using artificial intelligence (AI). It was so sophisticated that it was indistinguishable from his own music. But he soon realized something: the “river of life” that had flowed through his entire existence was missing from that song. On the surface, it seemed plausible, but inside, there was no lived time, no waiting, no loss, no breath. 

Cave says algorithms cannot create real songs. Songs come from “pain.” Pain refers to the complex, internal human struggle of creation. Algorithms do not feel, and data does not suffer. Writing a song is not about replication or hybrid imitation; rather, it is the exact opposite. Artistic creation and expression are possible only through humans. That is the structure of the soul.

The word “soul” sounds utterly foreign in today’s digital age. Only when we view humans not merely as biological entities but as “unique and irreplaceable personal beings” does that word resonate within us. 

In contrast, the countless data centers now blanketing the globe are like “ghosts within machines”—entities we have never seen before. They comb through someone’s entire world in response to a single simple question and deliver an answer in an instant. These ghosts tell us that our reality is ultimately nothing more than a matter of perception. Meanwhile, AI will always have further ground to cover, and its speed will only increase. It is not unique; not depth but a drifting surface. 

Pope Leo XIV’s first encyclical, *Magnifica Humanitas*, is a profound reflection on what constitutes a “full and authentic life” for us in this era of AI, which is overwhelming the world. AI is not merely a technological shift but a “new reality” that compels us to reexamine the very essence of human existence. However, this encyclical is not a neutral reflection. Just as the technologies that create “new forms of assets”—such as algorithms, digital platforms, and data—do not embody a neutral worldview, the encyclical approaches the issue of AI through the lens of the Gospel.

Viewed through this lens, the ideologies revered in our time conceal countless false idols: complete autonomy, radical automation, the realization of artificial consciousness, and the overcoming of human limitations. Yet these illusions give rise to “new forms of dependence, exclusion, manipulation, and inequality,” transforming the way we perceive the human condition. Above all, behind the forces reshaping our labor, families, education, and politics lies a formidable “culture of power”. When power and technology combine to pursue profit alone, reducing humans to mere tools, this is not progress but a new form of domination.

The real issue in the AI era is not technological progress, but the crisis of human freedom. 

Viewed through this lens, the ideologies revered in our time conceal countless false idols: complete autonomy, radical automation, the realization of artificial consciousness, and the overcoming of human limitations. However, these illusions give rise to “new forms of dependence, exclusion, manipulation, and inequality,” transforming the way we view the human condition. Above all, behind the forces reshaping our labor, families, education, and politics lies a formidable “culture of power.” When power and technology combine to pursue profit alone, reducing humans to mere tools, this is not progress but a new form of domination.

The real problem of the AI era is not technological progress, but the crisis of human freedom. The power of data tames us into beings who are guided to be chosen, rather than beings who “choose.” Yet human freedom is not the “ability to do what one wants,” but the ability to shape oneself toward “truth and goodness.” Within this lies the truth of life: that we are beings with limitations and vulnerabilities. Through this, we learn compassion, generosity, and healthy interdependence. Through ways of life such as care, labor, nurturing, prayer, suffering, and friendship, we are gradually transformed into “knowledge and love” that resemble Christ.

Therefore, the most important question of our time is not “What is technically possible?” but “What makes us more human?” The age of AI is not a threat to humanity, but an opportunity to reaffirm just how “noble” we are. Rather than remaining passive, it has become an inescapable task of life for each of us to “fulfill our respective roles”. 

Choice for Life

The Bishops’ Conference Committee on Family and Life celebrated ‘Mass & March for Family and Life’ in Jeju City.The event was recorded in the Catholic Times.

Held under the theme: “Choose life” (Deuteronomy 30:19), the event was attended by the Bishop of Jeju, chairman of the Family and Life Committee, along with committee members, priests in charge of family ministry from 10 dioceses nationwide, and volunteers from marriage mentoring programs, father and mother schools, and Teen Star.

That morning, approximately 500 participants gathered at the Lifelong Learning Center in Jeju City. Holding in both hands sports towels bearing the slogans “Respect for Life” and “Protection of the Unborn”. They marched approximately 4 kilometers to the Central Cathedral.

Members of the  Hallim Parish, Jeju Diocese, who participated alongside members of the parish mothers’ group, said: “Respecting the dignity of life is something so obvious, yet we often forget or overlook it in our daily lives.” She added, “I believe that only by participating directly and taking action like this can we ensure the preciousness of life is not forgotten.”

A  member of the Jeju Central Parish) said, “I’ve occasionally received education on respecting life at school, but this is the first time I’ve participated in an activity like this in person”, adding, “It was meaningful to see so many people join us—more than I expected.”  

After the march, participants celebrated Mass for the Family and Life together at the Cathedral of the Immaculate Conception.

The bishop who celebrated the Mass emphasized, “The family is not merely a living space but a place where life is born and grows; therefore, the choice to value life must begin in the family. We must deeply reflect on whether our families are places that give birth to hope or places that are weary and closed off. The theme verse for this year’s event, ‘Choose life’ (Deuteronomy 30:19), is not merely a slogan but a choice that determines the direction of our lives.”

Fruits of the Spirit

In the Korean Catholic Times, a professor emeritus of Scripture offers a meditation on Galatians 5, where the Apostle Paul lists examples of the works of the flesh (immorality). He then enumerates the nine fruits of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  (Gal 5:22-23)                                                                                                                              The Apostle Paul lists as many as fifteen examples of the works of the flesh (immorality), including “sexual immorality, impurity, debauchery, and idolatry”. He then enumerates the nine fruits of the Spirit: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.” 

Let us divide the immoral acts (vices) mentioned here into four categories. First, sexual immorality, impurity, and debauchery cause our love to go astray. Second, idolatry and sorcery cause us to stray from the worship of God. Third, divisions and factions loosen the bonds of love and cause us to become separated from one another. Fourth, drunkenness and revelry disrupt social order and corrupt human nature.

Among the nine fruits of the Holy Spirit, love is the central concept underlying the eight virtues that follow. While the Greek text describing the “works of the flesh” is originally written in the plural as “the works of the flesh," the fruit of the Holy Spirit, “love (agape),” is written in the singular. This is because, although the fruits of the Spirit are diverse, they all ultimately spring from a single root: love.

If he were to name the two passages in the New Testament that most succinctly explain who God is, he would cite the following: “Jesus said, ‘God is Spirit’”. (John 4:24) The author of 1 John describes who He is in a single phrase: “God is love.” (1 John 4:16) Later, St. Augustine remarked in his commentary on 1 John: “Love, and do whatever you wish.”

In answer to the question, “Who is the mysterious God?” 1 John describes Him in a single word: “love (agape).” If the first commandment is to love God, the second is to love one’s neighbor. Therefore, the Apostle Paul says, “Love is the fulfillment of the law” (Romans 13:10).

He finds that when his love for God and neighbor wanes, vitality diminishes and joy fades; conversely, when love fills his heart, he feels a surge of enthusiasm and joy. 

Last year, during the sweltering summer months of July and August, he spent time at a small farm in a mountain valley, tending crops and caring for chickens and two dogs. At first, the chickens kept a distance of about one to two meters, but after about three weeks, when he began bringing them their favorite foods—such as chicory, purslane, and lettuce—in addition to their regular feed, they came so close he could almost touch them. They would playfully peck at the back of his hand or his shoes with their beaks, as if treating him like a friend.

He was reminded of St. Francis. “When you give love, even plants and animals become friendly and repay you with joy and abundance.” At the same time, a psalm came to mind: “Let everything that breathes praise the Lord!” (Psalm 150:6)

He finishes the article with the last sentences of Psalm 85: Steadfast love and faithfulness will meet.

Righteousness and peace will kiss each other. Faithfulness will spring up from the ground,

and righteousness will look down from the sky.

The Lord will give what is good, and our land will yield its increase.

Righteousness will go before him, and will make a path for his steps.                                                       

Death Sentences and Executions

 

Executions in 2025 Reach Highest Level in Over 40 Years. This statement was made in an article in the Korean Peace Weekly, which reported on Amnesty International's 2025 report on death sentences and executions. 

At least 2,707 people were executed worldwide in 2025, marking the highest number in over 40 years. Executions took place last year in 17 countries, including Iran and Saudi Arabia. This represents a 78% increase from the 1,518 executions in 2024 and is the highest number in 44 years, since 1981. Amnesty International noted that China, North Korea, and Vietnam did not disclose data. The organization stated, “We believe there were at least several thousand executions in China.”

In Iran, which recorded the highest number of executions, at least 2,159 were carried out. This accounts for nearly 80% of all executions and represents more than a twofold increase over 2024. The  Secretary General of Amnesty International explained, “The sharp rise in executions is due to a small number of closed societies carrying them out,” adding, “The Iranian authorities are weaponizing the death penalty to instill fear, suppress dissent, and control the population.” They were followed by Saudi Arabia (more than 356), Yemen (more than 51), the United States (47), and Egypt (23) 

Drug-related crimes were the primary basis for death sentences. Executions of drug offenders accounted for 46% of the total, or 1,257 cases. These were primarily carried out in Iran, Kuwait, Saudi Arabia, and Singapore. While the international community seeks to limit capital punishment to murder and serious crimes, there have been concerns that countries such as Algeria, Kuwait, and the Maldives are broadening the scope of capital punishment.

 Executions of juveniles under the age of 18 have also taken place, with at least three people killed in Iran and Saudi Arabia. Furthermore, death row inmates with mental or intellectual disabilities are incarcerated in countries such as the United States and Japan, while in Iran and Saudi Arabia, there are death row inmates who confessed to their crimes under torture or due to illness.

The Catholic Church opposes the death penalty. In paragraph 269 of his encyclical *Fratelli Tutti*, Pope Francis stated, “Even a murderer does not lose his human dignity, and God himself promises to protect it,” adding that “a firm rejection of the death penalty demonstrates recognition of the inalienable dignity of every human being.” Pope John Paul II emphasized in paragraph 56 of *The Gospel of Life* that “it is clear that the death penalty should not be imposed on a criminal unless it is absolutely necessary—that is, unless there is no other way to protect society”.

Artificial Intelligence in the Church

 

The Catholic Times published an article in its recent issue on what a diocese in Korea is doing to educate about the changes Artificial Intelligence will bring.

In July 2025, the Diocese of Suwon organized a session for priests to learn the basic principles and practical applications of generative AI. The goal was to minimize potential harm and explore appropriate ways to utilize the technology through this learning process. There was a mix of positive views—such as the idea that technology could help pastors connect more closely with parishioners—and concerns that it would be impossible to distinguish fact from fiction amid the vast amount of Catholic information available.

Ten months have passed since then. Rapidly evolving AI technology has become smarter and more sophisticated at mimicking humans. Masked as convenience, this technology has penetrated deep into our lives. Simply turning on a smartphone and asking AI a single question has made difficult tasks easy to solve.

While enjoying the sweetness that AI technology brings, some have felt a fear that “I might disappear.” As we use technology that replaces human capabilities, we have come to yearn even more for our humanity.

This concern led to the question, “Who am I?”

The “AI Literacy Reading Group” lecture held on May 21 at the Diocese of Suwon was an opportunity to reflect on the essence of humanity, created in the image of God. Faced with the most groundbreaking and modern technology, the participants listened intently to the stories conveyed by the Gospel thousands of years ago. Humans are capable of forming a relationship with God and becoming one with Him. The participants concluded that the uniqueness of humans—possessing both a body and an intellect—is something AI can never replace.

In the age of AI, the way to preserve our faces and voices is to reclaim the uniqueness God has given us as human beings. This means thinking creatively, meeting people, loving them, standing in solidarity with them, and empathizing with them. When we remember that we were created in God’s image, our faces and voices will not disappear.

Whether Asleep or Awake!

A word that saves lives: Whether you are sleeping or awake. Is taken from an article in the Catholic Times. Written by a  University professor in Seoul. 

A student came over, and we talked for a long time. Passionate students have many worries—about themselves and about the world around us. Facing a student who was getting extremely angry about something, I thought, “With this energy, you can do anything. That’s a relief.” Since they have their own standards of value, they won’t be weakly swayed by others. When I suggested that they lightly burn off their anger by studying, the child smiled.

Students place great expectations on professors and the school, just as believers place great expectations on priests or nuns, and just as children expect great things from their parents.

“Look, there’s a school here, right? A school isn’t an ideal place. Though, how nice it would be if it were. A school is just the world. There are all kinds of people in the world, you know. Just because you’ve learned more doesn’t mean you have a better character. You know that from common sense, right? Just because you’re in a high position doesn’t mean you know more. If that were the case, it seems like the world would run smoothly and peacefully, but isn’t the fact that it’s not like that? 

As for me, I hope we can at least live with dignity. “That’s right. Your anger is a legitimate immune cell protecting your self-esteem. It’s working well. After all, the purpose of our studies is to protect our dignity. We need to be able to get angry at injustice and speak up for ourselves. You’re doing great. Your anger is justified, so there’s no need to be afraid. Thank you for telling me.”

The student's face brightens; they said they had been restless for several days. I believe anger is justified, but because I do not want them to expend too much energy on it, I make the request again.

So, you just need to do your own studying. There is no need to be impatient by predicting the results in advance.

I came home and was reading a book when I encountered this passage: 'Whether you are asleep or awake.' What comes next? I don't mean something like, 'The Ministry of National Defense clock keeps ticking whether you are asleep or awake.'

Whether you are sleeping or awake, God does His work. These are the words of Meister Eckhart, a 13th-century German mystic thinker. He joined the Dominican Order at the age of fifteen and was active within it before moving to Paris, where he gained fame through debates with the Franciscan Order but was also accused of heresy. Although he remains a subject of controversy to this day, the passage I encountered in the book I read today gives me strength. 

The saying, "Whether you sleep or are awake, God is doing His work," is an absolute faith in God's purity and immutability. If you have such faith, there is no need to look elsewhere. There is no need to be anxious or fluctuate between joy and sorrow. Nor is there any need to be swayed by impatience over things that have not yet happened.

That faith enables me to completely empty myself, and that emptiness becomes the foundation of a steadfast faith that is not shaken by anything.

“If you think of this whole process as a learning experience and keep walking silently, the day will come when yesterday’s anger feels like nothing. Got it?”

Simple faith is not foolishness. With that simple faith, we have successfully made it through today.  

Humanity in Society

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

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

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

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

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

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

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

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

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

"Warmest Green in the World"

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

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

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

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

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

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

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

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

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

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

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

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

Natural Law

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

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

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

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

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

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

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

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

Meaning of Love

When I Wrote My Name in the Place of “Love”

In the Sunday Chat column of the Catholic Times, the director of the Korean Branch of the Catholic World Evangelization Mission shares his feelings after substituting his name for 'love'.                                                      

“Love is patient and kind. It does not envy, it does not boast, it is not proud. It does not dishonor others; it is not self-seeking; it is not easily angered; it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.”  (1Corinthians 13:4-7)

During a homily, a priest shared an anecdote about the late Cardinal Kim Sou-hwan (Stefano). Who encouraged us to substitute our own names for the word “love” in the Bible passage above. The columnist closed his eyes and quietly recited it:  “I am patient and kind. I am not jealous, boastful, or arrogant…”

But as he continued to complete the sentences by substituting his name for “love,” a massive resistance arose within him. When he reached the line, “I do not hold a grudge,” his mind was filled not with self-reflection but with the face of someone who had deeply hurt him.

“It’s not me who should be patient; that person should have been patient first. It’s not me who should change; shouldn’t the person who hurt me be the one to apologize and change first?”

To his shame, the top priority in his heart was not “me” putting the Lord’s words into practice, but rather a judge who still blamed others and believed that waiting for them to change was the priority.

They say love covers all things, yet he was digging up every wound that person had inflicted and recording them in the notebook of his heart. They say love is not resentful, yet just hearing that person’s name made him feel a hot surge rising from the depths of his chest. In that moment, a deep sigh of despair escaped him. “Oh, Lord. It seems I am still so far from where I should be.”

At this time of year, when flowers bloom, and the world sparkles with the vitality of resurrection, it pained him to realize that his own heart remained firmly sealed like a tomb, hardened by stones of resentment and hatred. While anyone can love those who treat him well, he knew in his head that loving those who prick him with thorns and praying for them is the true path of resurrection shown by the Lord—yet his heart remained frozen solid.

The humility and anguish that Cardinal Kim Sou-hwan must have felt when he read that verse, substituting his own name for “love,” resonates softly in his heart today.

“Lord, it is so difficult to empty the ‘me’ within me and fill that space with Your love. Just as a scream bursts forth when a painful wound is touched, when I think of the one who hurt me, a sense of injustice takes precedence over love. But today, I offer even this aching heart to You. Since I cannot possibly unlock the bolt behind that door with my own strength, I ask that You, the Risen Lord, open the door to my closed heart and come in.”

“I hold fast once more to that simple truth: that the world changes only when I change, and that the Kingdom of the Lord comes only when I love first. This spring, just as those flowers bloom profusely, may the hatred within me melt away. I earnestly hope for the day when I can, without shame, place my name in the place of ‘love’ and smile.”

Restoring Relationships and Communication

Parish Priests: “Restoring Relationships and Communication Is the Way of the Synod”

Parish Priests' Meeting for the Church of the 3rd Synod:  Adopted Comprehensive Opinion through 'Dialogue in the Holy Spirit'. Priests pledged to restore relationships and communication to realize Synodalitas. The priests stated that they would find the starting point of all relationships in the Lord, live as companions, walking the path of faith with the faithful, and, as a community, share one another's weaknesses and heal together with fellow priests.

The Bishops' Conference held the 'Gathering of Parish Priests for the Church of the 3rd Synod' from April 28 to 30. Concluding the meeting, the attending priests adopted a comprehensive statement titled 'Relationships and Communication, Our Reflections and Commitments'.

The statement contains the reflections and discernments shared by priests as they engaged in "dialogue in the Holy Spirit" on the themes of "relationships and communication." The priests stated that the restoration of relationships begins with a relationship with the Lord, and that relationships with the faithful and fellow priests must also be renewed within a community of companionship and restoration. They also emphasized that true communication is not merely an exchange of opinions or a decision-making skill, but a "spiritual process of jointly discerning God's will." Furthermore, they conveyed that the path toward communication is not simply a change of methods, but a "journey of conversion in which the entire culture of the Church is evangelized."

The statement is significant because it represents a tangible outcome demonstrating the Korean Church's concrete, practical efforts during the Synod implementation phase. The Bishops' Conference announced that it plans to share the statement with the Secretariat of the World Synod of Bishops at the Pontifical See and the Federation of Asian Bishops' Conferences.

This gathering, which began with the Benediction of the Blessed Sacrament, was attended by 53 priests from 15 dioceses nationwide, with ordination years ranging from their 1st to their 36th. 

The Dialogue in the Holy Spirit, conducted under the themes of 'Reflecting on Relationships' and 'Moving Forward Through Communication,' began with thematic introductions and personal prayers, followed by participants sharing their thoughts in groups based on reflection statements and questions.

Attendees are sharing their impressions of the 'Parish Priests' Meeting for the Church of the 3rd Synod,' held on April 30. 

A joint identification session was also arranged for all participants to review and revise a draft of the comprehensive opinion paper based on each group's presentation. Through this process, attendees experienced Synodalitas not merely through words, but by listening and identifying together.

Secretary General of the Catholic Bishops' Conference of Korea, who has been in charge of planning and preparation since the first meeting, said, “As the meetings continue, they are establishing themselves as a priestly formation program that shares the spirit of the Synod, and the dialogue is becoming richer in the Holy Spirit.” He urged, “I hope that the priests participating in the meetings will learn genuine ways of communication and be reborn as pastors who internalize the Synod style.”

The art of Communication

The 'Parish Priests' Gathering for the Synod Church,' hosted by the Bishops' Conference, was held from April 28 to 30 with the theme of 'Relationship and Communication'. This was the third gathering following those held in September 2024 and June 2025, and was attended by 53 priests from 15 dioceses,  ordained between 1990 and 2025, one archbishop, and 3 bishops. 

On the last day of the three-day, two-night meeting, the priests seemed to have light steps as they gathered in the auditorium for 'total communal discernment' after finishing morning prayer and breakfast. Their faces were full of smiles as they followed along with the movements during the 'New Millennium Communication Exercise'.

Afterward, led by the Secretary General of the Catholic Bishops' Conference of Korea, a time of reflection was held to review the past schedule. Amidst periods of silence and listening, and presentations lasting no more than two minutes, the priests freely and 'boldly' shared their thoughts without hesitation in a relaxed atmosphere. Divided into six groups, the discussions on 'relationships and communication' were incorporated into the draft of the 'Comprehensive Opinion Paper of the Parish Priests' Meeting for the Church of the Third Synod.' As the priests read the paper together, refining the wording and revising the content, they completed the fruit of communal discernment.

The statement contained reflections on pastoral care that prioritized results and efficiency over avoiding problems or fearing hurt when conflicts arose, as well as a commitment to living in a Synod Church that begins the restoration of all relationships with the Lord, communicates with companions to heal one another, and reveals the communion of the Triune God.

An archbishop  who attended all three meetings said, “I was able to broaden my perspective on priests and my understanding of them,” adding, “The topics and proceedings varied slightly at each meeting, and I am grateful to the Bishops’ Conference for developing the meetings by incorporating feedback every time.”

Secretary General of the Bishops Conference said, “In this meeting, we gave participants more time for conversation than in the first and second sessions, and I felt that deeper dialogue took place as a result.” Time was also allocated to refine the comprehensive opinion paper for the first time, reflecting the view that the dialogue should bear fruit. The Secretary added, “Even if priests who have experienced the Synod Church here return and practice the Synod method, immediate results will not appear,” adding that “Synod is a process that takes time.” He continued, “I believe that being reborn as priests who have internalized the ‘Synod style’ is the fruit of this program in itself,” and noted, “Priests changing their own methods of communication can also be a form of true practice.” Hoping that the meetings will continue even after the 2028 Synod transition period ends,  “This gathering is closer to a priestly formation program than an educational session to introduce the Synod.”

Where is the Kingdom of Heaven?

A retired priest of the Incheon Diocese with a doctorate in Biblical Exegesis writes in the  'Word from the Well' of the Catholic Times on the Kingdom of Heaven.

The 'Kingdom of Heaven'  does not represent a spatial concept alone. However, is the Kingdom of Heaven truly only 'within our hearts'? It is likely that quite a few people would answer yes to this question.

Jesus gives the answer. “If I cast out demons by the Spirit of God, the kingdom of God has come to you.” (Matthew 12:28) What is important here is that the kingdom of God has come not only  ‘in your hearts’ but ‘to you’ (in ancient Greek, ‘on you’ or ‘around you’). Jesus also says, “The kingdom of God is within you” (Luke 17:21). This statement carries no mere temporal or spatial significance. It signifies that a completely new era has fully opened, transcending time and space. With the appearance of Jesus, a new era—the era of salvation, that is, the Kingdom of God—has begun to sprout in earnest. “Then Jesus said to him, ‘Get behind me, Satan! For it is written: “Worship the Lord your God and serve him only”. Then the devil left him, and angels came and ministered to him.” (Matthew 4:10-11) Those who were groaning in the clutches of the devil are liberated, healed, and come to see the light. When the seventy-two disciples whom Jesus had sent returned and reported the progress of their work, He Himself testified: “I saw Satan fall like lightning from heaven.” (Luke 10:18) In this way, with the appearance of Jesus, the age of Satan fades away. “Jesus called the twelve disciples to him and gave them authority over unclean spirits to cast them out and to heal all the sick and infirm.” (Matthew 10:1) In the New Testament, "unclean spirit" is a term that can be used as a synonym for  "evil spirit". Jesus' disciples are granted not only the authority to cast out evil spirits but also to heal the sick and infirm. “So they went out and preached repentance. And they cast out many demons and anointed many sick with oil and healed them.” (Mark 6:12-13) Instead of “I by the Spirit of God” (Matthew 12:28), Luke conveys in a parallel passage, “if I cast out demons by the finger of God” (Luke 11:20). This statement brings to mind the story of Pharaoh’s sorcerers who denied Moses’ miracles.

Pharaoh’s sorcerers, having experienced the power of the Lord God performing miracles through the hands of Moses, unintentionally confess their faith(?). “This is the work of the finger of God”. They, too, had no choice but to acknowledge that such amazing miracles are something only God can do, and that they are His own work accomplished by His finger, that is, by Himself. The Apostle Paul gives us guidelines on how we, who have been invited to the Kingdom of God, should live. “The Kingdom of God is not eating and drinking, but righteousness and peace in the Holy Spirit… So let us devote ourselves to things that contribute to peace and to the growth of one another.” (Romans 14:17-19)

From Management to Companionship

At the Hope Forum under the auspices of the Social Pastoral Department of the Diocese of Jeju, A member of the Salesian Order stated that the essence of youth ministry is “personal companionship that plunges into the midst of the isolated lives of young people and walks alongside wounded youths,” and emphasized that the paradigm of youth ministry must shift from “management to companionship.”This was reported in the Catholic Times.

The topic "Revisiting Catholic Youth Ministry as a 'Journey Walking Together'  Focused on Spiritual Companionship Ministry" addresses the crisis facing young people today. In particular, he drew attention to the phenomenon of "privatization," where faith is reduced to a tool for individual psychological comfort rather than a communal commitment.

The diagnosis is that the so-called 'spiritual omnivore' phenomenon is intensifying, in which people select and consume only meditation and spirituality that suit their personal tastes from various spiritual markets, rather than unilaterally conforming to doctrinal authority.

It was also noted that, according to 2022 statistics from the Korean Catholic Church, Sunday Mass attendance rates among people in their 20s and 30s were only 7.1% and 7.7%, respectively. He diagnosed that these figures “show that, beyond a simple population decline, the church is failing to become an attractive spiritual sanctuary for young people.”

Structural problems within the church were also addressed. It was explained that a parish culture that forces blind obedience upon young people accustomed to horizontal communication, an attitude that treats youth as functional personnel for maintaining events rather than as agents of pastoral care, and the double burden of guilt and a sense of obligation that arises when refusing service are driving young people out of the church.

The priest emphasized "sacramental companionship," stating that it is necessary to have "a 'listening church' that stops hasty admonitions and humbly listens to the language of young people, a 'journey of companionship' that approaches despairing young people unconditionally, and 'holistic healing' that opens closed hearts through patient listening."

They also proposed tasks such as reflective institutionalization grounded in synodalitas, structural reorganization to elevate youth to the status of full agents in mission fulfillment, and integrated generational ministry that goes beyond age-segregated pastoral care. In particular, they emphasized that the 2027 Seoul World Youth Day (WYD) should not be merely an event to mobilize youth, but a stage that delegates substantial authority to them from planning to execution.

This forum was organized to hear the voices of local youth ahead of the 2027 Seoul WYD and to explore how the church and the local community can support them. The forum will be held over three sessions and is designed to encourage youth participation in various ways.

The 'Jeju, Joy and Hope' Forum began in 2022. It was prompted by the confirmation in the diocesan comprehensive report of the 16th World Synod of Bishops that the faithful were showing deep interest in real-world issues in the local community and the culture of the church community. Since then, the diocese has held the forum as a venue for the Church to actively participate in real-world issues such as human rights, peace, ecology, and the environment. Over the years, it has established itself as a space for communication among the faithful by addressing major pending issues in Jeju society, including the Jeju 4·3 Incident, the Jubilee and ecological conversion, the Second Airport, and the residents' right to self-determination.

Meanwhile, the forum also featured a presentation by the  CEO of the social enterprise 'Seomida,' titled 'Creative People and the Church – Safe Zone, Cultural Experience, and Sense of Calling.' He emphasized that the church should serve as a safe zone for young people, provide experiences that address higher-level needs through cultural activities, and offer opportunities for growth as directions for the church's future.