Preparation for the World Youth Day in 2027

:

On October 11, the faithful from Unbong Parish and Inwol Mission Station (Namwon, Diocese of Jeonju) are celebrating Mass at the summit of Mt. Jirisan’s Cheonwangbong Peak to pray for the success of the 2027 Seoul World Youth Day (WYD). (Photo courtesy of Seong Gi-chang) Taken from the Catholic Korean Times.

Noon, October 11, at the summit of Cheonwangbong Peak, Mt. Jirisan. After a six-hour hike, the faithful reached the peak—1,915 meters above sea level—and gathered around a makeshift altar created by spreading a white cloth over a rock. Although they were dressed in hiking gear and sat in various postures, their demeanor was solemn as they clasped their hands in prayer. There was only one reason they had climbed to Cheonwangbong: to pray for the success of the 2027 Seoul World Youth Day (WYD) and for the youth.

Twenty-four faithful from Unbong Parish in Namwon (Pastor: Fr. Benedict Jeong Cheon-bong) and its affiliated Inwol Mission Station celebrated Mass at the summit of Cheonwangbong Peak. In his homily, Father Jeong Cheon-bong said, “Today, we are offering Mass here—at the place closest to the heavens—with earnest hopes,” and urged the congregation, “Let us pray that young people, the future of the Church, may place God at the center of their lives and live out their faith, even amidst the busyness of the world.”

Located near the entrance to Baraebong Peak on Mt. Jirisan, the parish is a small community where most parishioners are over the age of 70; currently, there are no young parishioners at all. While parishes across the country are preparing homestays and youth programs ahead of World Youth Day (WYD) in Seoul, this parish faces challenges in participating in such ways due to its aging population and the absence of young members.

Yet, they could not simply regard this global festival of faith for young people as irrelevant to them. Father Jeong and the parishioners pondered how they—given their circumstances—could contribute to the WYD preparations, and the idea that came to mind was Cheonwangbong Peak. They decided to ascend to the place closest to the sky and pray together for the youth.

The parishioners began their hike at dawn. The climb to the summit was no easy feat for the elderly members. There were heart-stopping moments of slipping and falling, and some struggled with knee pain and physical exhaustion. Whenever this happened, they slowed their pace and waited for those who had fallen behind. By pushing and pulling one another, they ascended step by step and finally reached the summit.

Upon reaching Cheonwangbong, the parishioners prayed with their thoughts focused first on the young people participating in Seoul WYD, rather than on their own hardships. Although the parish has no young members, their heartfelt desire for young people to discover the joy of faith and draw closer to God was no different from that of any other parish. Lee Ja-hwa (Flora), head of the parish’s Committee for the Souls in Purgatory, said, “I had been worried because of my bad knees, but I decided to join because the significance of celebrating Mass at the summit—while praying for the successful hosting of Seoul WYD—was so great.” She added, “The Mass at Cheonwangbong Peak itself was truly moving.”

After the Mass, the parishioners spent the night at the Jangteomok Shelter and descended the mountain on the afternoon of the 12th. This two-day hiking and Mass pilgrimage was a special journey through which a small parish community—devoid of any young adult members—contributed to Seoul WYD in its own unique way.

Photo of Pope Leo after operation for cancer

 The photos, released Friday, show the American-born pope standing at an altar in green vestments, celebrating Mass at a small chapel in Gemelli Hospital.

Pope Leo XIV celebrates Mass at the Agostino Gemelli Polyclinic in Rome, where he is recovering after having cancer removed from his right lung.Vatican Media via AP

“Korean Symposium on the Culture of Life for Religious"

"The Mission of Religious in the AI ​​Era Is to Help Preserve ‘Humanity"

Association of Korean Major Superiors of Men’s Religious Orders Hosts Symposium on “The AI ​​Era and Human Life”. Article from the Korean Catholic Times.

Speakers answer questions from attendees at the “Symposium on the Culture of Life for Religious,” held on October 9 at the Salesian Provincial House in Seoul. 

On October 9, the Association of Major Superiors of Men’s Religious Orders and Societies of Apostolic Life in Korea held a “Symposium on the Culture of Life for Religious” at the Salesian Provincial House in Singil-dong, Seoul, under the theme “The AI ​​Era and Human Life.”

The symposium was organized to encourage religious—who are called to cultivate a culture of life—to move beyond merely fearing or rejecting new scientific technologies. Instead, the event aimed to foster the wisdom needed to properly discern the possibilities and risks inherent in these technologies while upholding human dignity and the value of life.

Sister Yoon Frederick (Sisters of Charity of Jesus), a researcher in brain science and AI who delivered the third presentation, emphasized, “The mission of religious in the AI ​​era is to help people avoid losing their humanity.” She added, “Rather than fearing AI, we must become ‘guardians of human dignity’ who properly discern and make good use of it.” Sister Yoon stated, "We must become religious who are not led by AI but who awaken wisdom, creativity, and the power of solidarity." To this end, she proposed "prompt engineering"—the skill of transforming thoughts into questions and designing them to suit specific purposes—as the "language of mission" for the future apostolate. She further explained that one must verify and reflect upon the answers provided by AI in order to convey accurate truth.

She went on to emphasize, "The era of religious who merely follow orders has passed," adding, "We must creatively venture toward the peripheries and seek out those outside the church; this is the apostolate of the future." She cited the "emptying of self" demonstrated by St. Francis of Assisi and the "connection" exemplified by Blessed Carlo Acutis as models for this approach.

In the first presentation, Father Baek Jong-ho (Joseph) of the Catholic University of Korea’s Graduate School of Life identified the root of the crisis facing religious—a crisis requiring discernment—in the "technocratic paradigm," where the logic of efficiency and profit dominates every decision. Father Baek pointed out that entrusting decisions to algorithms—decisions for which no one takes responsibility—allows the exclusion of the vulnerable to be masked by a veneer of "neutrality."

He further explained that the "disarming" of AI discussed in the encyclical *Fratelli Tutti* does not mean rejecting technology, but rather preventing technology from dominating humanity. He emphasized, "We must choose the 'Path of Nehemiah'—built together through dialogue, listening, and shared responsibility—rather than the 'Tower of Babel,' which prioritizes profit over people." In his presentation, Father Park Eun-ho (Gregorio), Director of the Catholic Institute of Bioethics, cited the Holy See document *Vetera et Nova* (Old and New) to emphasize that the responsibility for decisions regarding life always rests with humans and can never be delegated to AI.

Father Park attributed issues such as transhumanism, the "accountability gap" in medical AI, and the emotional isolation caused by care robots to "technological solutionism"—the belief that technology can resolve inherent human limitations. He called for a shift from "technological substitution" to "human companionship," stating, "Whether AI operates as a force for good or becomes an instrument of grave injustice depends not on the technology itself, but on our ethical discernment and decisions."

In his congratulatory remarks, Council President Father Baek Nam-il (Joseph) said, "I hope that we Christians can contribute, however modestly, to creating a world where technology does not replace humans, but rather makes us more truly human and serves as a tool for mutual service and love."

Message of Pope Leo to Korean priests and religious in Rome

Pope Francis met with Korean priests and religious men and women residing in Rome, delivering a message regarding the Korean Church’s faith rooted in martyrdom, the 2027 Seoul World Youth Day (WYD), and peace on the Korean Peninsula.

On October 5, the Pope met with 169 Korean priests and religious—including Cardinal Lazarus You Heung-sik, Prefect of the Dicastery for the Clergy—in the Clementine Hall of the Apostolic Palace. The meeting was held to mark preparations for the Seoul WYD and the 25th anniversary of the blessing of the Pontifical Korean College in Rome. The Pope greeted the group by saying "Thank you" in Korean and offered special words of encouragement to those preparing for the Seoul WYD and to the community of the Korean College.

Reflecting on the unique history of faith within the Korean Church, the Pope highlighted two words that this history conveys to the Church today: "memory" and "hope."

He explained that "Christian remembrance is not merely longing for the past but giving thanks for what God has accomplished and responsibly carrying forward what He has entrusted to us today." Regarding hope, he described it as "the conviction that, because Christ has risen, no darkness can ultimately triumph."

The Pope also acknowledged the "remarkable spiritual resilience" of the Korean people, who rose again after enduring persecution, war, poverty, and division. He noted that this tenacity has translated into the steadfastness of Christians who endure trials without losing hope in the Gospel and without allowing their hearts to harden amidst suffering.

In particular, the Pope introduced the Venerable Father Thomas Choe Yang-eop—the second priest of the Korean Church—as the "Martyr of Sweat." Recalling how Father Choi dedicated his entire life to service—traveling to scattered, hidden faith communities over eleven years to share the Word of God and the sacraments—the Pope emphasized, “There is martyrdom that involves laying down one’s life in a single moment, but there is also an unseen martyrdom that involves laying down one’s life day after day.”

He urged the faithful to reach out to the lonely, encourage the weary, and seek out those who have drifted away, calling upon them to have “the courage to forgive, to start anew, and to engage in dialogue.”

Regarding the divided Korean Peninsula, he emphasized reconciliation and peace. Noting that “the Korean Peninsula still bears the painful wounds of division,” the Pope stated, “Peace begins when we choose to listen rather than judge, to forgive rather than harbor resentment, and to choose communion over confrontation.” He called upon Korean priests and religious to “unite and become workers for peace.”

He also linked the upcoming World Youth Day (WYD) in Seoul to the journey of faith taken by the Korean Church. Observing that “Korea, once a mission territory, has today become a nation that sends out missionaries,” the Pope described this as “precious fruit borne of the faith and sacrifices of those who came before.” He emphasized, “Remembrance gives birth to mission, and mission opens a path of hope.”

He expressed hope that the Seoul WYD would become a place “where memory and the future meet,” as young people from around the world come to visit Korea—a land where the Gospel took root and flourished through the testimony of martyrs. He also voiced his expectation that the martyrs would pass on the faith to a new generation, and that young people would receive it and carry it to all corners of the world. He urged those preparing for WYD to listen to the voices of young people and walk alongside them, helping them realize that following Christ does not stifle freedom but rather brings it to fulfillment, and that faith does not narrow the scope of life but opens up broader horizons.

The Pope asked them to cherish the theme verse for WYD Seoul—“Take courage! I have conquered the world” (John 16:33)—in their hearts and expressed his hope that members of the Korean Church would become “guardians of memory, witnesses of hope, and workers for peace.”

Turning to Faith

Faith Operates at a More Fundamental Level Than Knowledge.  Text by Fr. Peter Kim Seok-tae  and appeared in the Korean Catholic Times (Pastor, Doryong-dong Parish, Diocese of Daejeon)

When Jesus died on the cross, two men were hanging and dying on His right and left. Unable to comprehend their suffering and impending death, they cursed their fate. After all, who can truly understand human suffering and death? Yet, one of them—the Penitent Thief—fixed his gaze intently upon Jesus Christ. Through this attentive contemplation, he grasped the meaning of his own death, accepted it, and found peace of mind.

Observing Jesus—who had never sinned, who walked only the path of love, and who trusted in God even in a situation of utter despair—the thief came to understand the nature of human death and became convinced that death was not the absolute end of everything. Thus, by saying, "Jesus, remember me when You come into Your kingdom" (Luke 23:42), he expressed his acceptance of death and his faith, ultimately achieving reconciliation with himself, the world, and God. Perceiving the heart of this repentant thief, Jesus declared, “Truly I tell you, today you will be with me in Paradise” (Luke 23:43), thereby affirming that a person who accepts death and places firm trust in God shall never truly die.

These very words are addressed to us as well. He spoke not a single word to the unrepentant thief—the one who rejected death and failed to reconcile with the world, himself, and God. 

Human death can be overcome through faith in Jesus Christ and His resurrection. Through faith, one can transcend suffering and death. This is achieved not by thinking, but by believing.

Thus, the truth is not Descartes’ “I think, therefore I am” (*Cogito ergo sum*), but rather Pascal’s “I believe, therefore I am” (*Credo ergo sum*). Believing operates on a more fundamental level than thinking, just as faith lies at a deeper level than knowledge. It is faith—not knowledge—that serves as the driving force enabling us to transcend suffering and death and to embark upon a new dimension of life. 

While reason falls silent in the face of the fear of death, faith is a transcendent power—like that of the Good Thief—that enables one to look toward God and trust in eternal paradise even in moments of despair. Thus, the true fulfillment of human existence is achieved not through the accumulation of finite knowledge, but in the realm of faith, where one wholly entrusts oneself to God’s infinite mercy. In this way, a complete faith that transcends mere intellectual knowledge is the most perfect and fundamental path of salvation, leading humanity into the light of eternal life.

Death Penalty Afront to Human Dignity

Pope: “The Death Penalty Is an Affront to Human Dignity… It Cannot Be Tolerated”

Call for abolition of the death penalty on World Day Against the Death Penalty; Holy See and US Bishops’ Conference strongly oppose US government’s plan to livestream an execution.

On October 10—World Day Against the Death Penalty—the Pope emphasized in a post on the social media platform X that justice can be realized and the common good of humanity protected without resorting to the death penalty.

In a post on the official social media platform X marking "World Day Against the Death Penalty" on October 10, the Pope emphasized, "The death penalty is an affront to the inviolability of the individual and to human dignity; therefore, it cannot be tolerated."

The Pope stated that justice can be achieved and the common good of humanity upheld without relying on the death penalty. He further explained that effective incarceration systems exist to protect citizens, allowing for the isolation of offenders from society while simultaneously keeping the door open for their atonement. The Pope stated, “The death penalty is inadmissible because it is an affront to the inviolability of the person and to human dignity,” adding that “it is possible to protect the common good and satisfy the demands of justice without resorting to the death penalty.” He emphasized that “effective detention systems exist that protect citizens without completely depriving offenders of the possibility of atonement.” The Pope also included the hashtag #NoDeathPenalty in his post.

The Pope’s message came as the U.S. government announced plans to broadcast the execution of Nidal Malik Hasan live to the public. Earlier, on October 9, Vatican Secretary of State Cardinal Pietro Parolin and the president of the U.S. Conference of Catholic Bishops issued separate statements strongly criticizing the U.S. government's plan.

On October 8, U.S. Secretary of Defense Pete Hegseth announced in an interview with 'Real America’s Voice News'—a pro-Trump media outlet—that Hasan’s execution is scheduled for December 3 at Fort Hood and that the event would be made public.

On October 9, Cardinal Parolin criticized the plan to broadcast executions live, calling it unacceptable.

"It is truly difficult to understand why someone would want to use such a method in this day and age," he said. "I do not know the purpose behind it. Turning death into a spectacle is absolutely unacceptable. No matter how grave the crime committed, there are other ways." He went on to emphasize that "the death penalty is incompatible with human dignity and has no deterrent effect on crime."

Archbishop Paul Coakley, President of the U.S. Conference of Catholic Bishops, also expressed "shock and deep sorrow" regarding the U.S. government's plan on October 9 and urged a reconsideration. Archbishop Coakley told Vatican News, "Hasan's actions cannot be justified in any way," but added, "However, this decision barbarically promotes a culture of death and must be reconsidered." Warning that public executions would undermine the moral foundation of American society, he said he prays that the American people will always choose life. In a statement released that day, Archbishop Coakley—who also serves as the Archbishop of Oklahoma City—criticized the move, stating, "Even for someone who has committed grave harm, a public execution serves only to further erode the moral foundation of our society and stain the conscience of the public."

He went on to emphasize, "Our God is a God of life," adding, "While Hasan’s actions cannot be justified in any way, this decision must be reconsidered, as it barbarically promotes a culture of death."

The Church opposes the death penalty because it violates the inherent sanctity of human life and advocates for its abolition worldwide. In 2018, Pope Francis revised Article 2267 of the *Catechism of the Catholic Church* to clarify the Church's teaching that the death penalty is morally inadmissible in modern society. The revised Catechism states, "The death penalty is inadmissible because it is an attack on the inviolability and dignity of the person."

In his 2020 encyclical *Fratelli Tutti*, Pope Francis also cited the teachings of Pope Saint John Paul II, emphasizing that the death penalty is "inadequate from a moral standpoint and no longer necessary from that of penal justice."

Earlier this year, Pope Francis also sent a video message to Catholic activists campaigning against the death penalty to mark the 15th anniversary of its abolition in his home state of Illinois, USA. If the U.S. government proceeds with the live broadcast of Hassan’s execution as planned, it will mark the first time the government has broadcast an execution live to the general public. According to the Death Penalty Information Center (DPIC), the last public execution in the United States took place in Missouri in 1937.

The Lie of Growth First

Article taken from the Window of the Ark column of the Catholic Times.

I went camping with friends. Some brought tents, others brought cooking gear, while some went fishing or prepared the food. Then, one friend said, "Since I started the fire that allowed us to eat, I should get half the meat today, right? That way, I’ll be motivated to start the fire again tomorrow." While his fire-starting skills made the camping trip more comfortable, we all felt uneasy.

Where does this discomfort come from? Political philosopher G.A. Cohen raises this question while explaining the principles of equality and community. The friends on the trip did not believe that one person deserved a larger share simply because they possessed more talent. Furthermore, it was hard to agree that doing so would benefit everyone. We came camping to share and have a good time together, not to pay a fee for starting a fire. Underlying this is an innate sense of equality and reciprocity that we naturally accept within a community.

The problem is that this sense tends to fade as society grows. When vast numbers of people live amidst anonymous relationships, it becomes difficult to see who is creating what, who is bearing what burdens, and who is taking what share. Yet, a city is no different from a giant campsite. Social infrastructure—such as roads, railways, power grids, and water supply systems—are built through public finances, citizens' taxes, and extensive social cooperation. Corporate activities, the labor of workers, and the daily lives of local communities all contribute to the process of creating new value.

However, when the value of land and housing rises as a result of such public investment and social cooperation, what happens if the benefits translate into increased assets for property owners while resulting in higher rents for tenants? At that very moment, a distributional gap is already emerging within the growth process. Simply collecting taxes after growth has occurred and redistributing them through welfare programs does not automatically resolve this issue. This is because the very method of growth is, in itself, a method of distribution.

Therefore, we must first examine who reaps the greater benefits and who bears the heavier burden from growth and development. Producing more and living together fairly are not the same issue. A society’s wealth does not equate to its equality. Social equality—essential for a "better life"—is not merely a matter of dividing up the spoils after growth is complete; it is also a matter of the process by which people create wealth together and the social relationships formed during that process.

Pope Francis views housing not as a mere commodity, but as a fundamental condition linked to human dignity and the common good (*World Popular Movements and Our Social Doctrine*). What matters is not the intention behind growth, but the choices made during the growth process, the opportunities provided to whom, and how people's actual lives change as a result.

At a press conference at the Blue House last month, President Lee Jae-myung remarked, "I failed to provide a more proactive answer to the question: 'They say economic indicators are improving, so why isn't my life changing—or rather, why is it getting worse?'" The President also stated, “We will continuously pursue recovery and growth, while ensuring that everyone shares in the opportunities and fruits of that growth.” I hope to find one of the answers to this here. To mark the International Day for the Eradication of Poverty on October 17, a conference themed “Poverty and Inequality in Asia” is being held at the Catholic Center in Myeong-dong, Seoul. It is an occasion to examine the realities of poverty across Asian nations and propose alternatives for social security and public assistance.

Good policies are not created merely through intentions or declarations. What matters is the social attitudes and practices within which a system operates, and what the policy actually enables in people's lives. Without this, no matter how much growth indicators improve, the question “Why isn’t my life getting any better?” will persist. An increasing number of people are questioning the true nature of the President’s good intentions. I hope the administration does not align itself with those who claim half the meat simply because they lit the fire. 

The Life of Faith

Tuning into Faith: Where Does Objective Knowledge End? Text by Father Peter Kim Seok-tae (Pastor, Doryong-dong Parish, Diocese of Daejeon)

"What is life?" "What is death?" "Where do humans come from and where do they go?" "In the face of this bitter betrayal and pain, does life truly hold meaning?" Confronted with such pivotal questions of existence and "limit situations"—such as death, suffering, war, and responsibility—human objective knowledge reaches its limit, and each individual must face their own choices and beliefs.

A widow’s only son suddenly passed away in a traffic accident. She was already beside herself as she rushed to the scene. After wailing at the site of the accident, she later held her son’s body at the hospital, shedding tears of heart-wrenching grief. Objective knowledge can do nothing for a widow in such deep sorrow; it cannot bring her dead son back to life, nor can it wipe away her tears. Even the doctor can do nothing more than confirm the fact that her only son has died.

After the funeral for her only son had ended and everyone had gone home, the widow asked, with a hollow heart... “Why is life so sorrowful? What, after all, is life?” “Why must I endure this bitter pain? Is it because I have not believed in God faithfully enough?” “I, too, will die someday; where do human beings come from, and where do they go?” “Does God truly exist? If He does, how could He allow such suffering to befall me?”

The widow grapples with these fundamental questions of existence. Through them, she gains her own insights into life and God, ultimately arriving at some form of belief. Whether she believes that “life ends with physical death” or that “there is an afterlife and eternal life,” she inevitably embraces a conviction. Likewise, whether she believes that “God exists” or that “God does not exist,” she chooses her own path of faith.

Yet faith tells us that life does not end with physical death. It affirms that human suffering never concludes without meaning. It teaches that when we unite ourselves with the Passion and suffering of Christ and offer that pain to God, it becomes a foundation for salvation.

Furthermore, faith proclaims that “for those who believe in Christ, death is not an end but a transition to new life; when this earthly dwelling is destroyed, an eternal home is prepared in heaven.” This message wipes away the widow’s tears, and by believing in this truth, she finds the courage to rise again. Ultimately, faith is a fundamental human act—a response to the pivotal questions and experiences of life that erupt from within situations of extreme limitation—and it is the path to salvation in both life and death. While objective knowledge proves powerless in the face of suffering and death, faith leads us beyond them toward a life of eternal existence and a new way of living within this world.

Thus, objective knowledge marks the limit of finitude when confronted with life’s extreme situations and the abyss of suffering. It is precisely where knowledge ceases that one begins to question the true meaning of life and steps into the realm of faith—a realm that transcends the limits of reason. Ultimately, the point where knowledge ends becomes the very place where God’s saving grace and authentic human faith begin.

Pope Leo XIV Visit to Peru

Pope Leo XIV to Visit Peru, His "Second Home" Article taken from the Korean Catholic Times.

Pastoral visit to South America (Uruguay, Argentina, Peru) scheduled for Nov. 6–16; preparations in full swing in Lima, including the creation of a large statue of the Pope.

Peruvian sculptors Rafael Gutiérrez (left) and Guillermo Chávez Valentín work on a large statue of Pope Leo XIV at a workshop in Lima, Peru, on September 28. The statue is being created ahead of the Pope's visit to Peru this coming November. The Pope will make pastoral visits to Peru, Argentina, and Uruguay in November. The tour marks his first pastoral visit to South America since his accession and his longest overseas pastoral visit to date. 

Expectations are running high within the local church and society, particularly as he returns to Peru, where he served for a long time as a missionary and bishop.

Preparations to welcome the Pope are already well underway in Peru. At a workshop in the capital, Lima, sculptors Rafael Gutiérrez and Guillermo Chávez Valentín are creating a massive statue of the Pope, standing approximately 14 meters tall. Eight workers are involved in the project, which was designed using artificial intelligence (AI) and 3D modeling technology. Once completed, the statue will be installed in a park in Callao—a city with which the Pope shares a special connection—and unveiled before his arrival.

The Pope will embark on a pastoral visit to Uruguay, Argentina, and Peru from November 6 to 16, returning to Rome on the 17th. It marks his first visit to South America during his papacy and his longest overseas pastoral trip to date. He will visit Uruguay from the 6th to the 8th and Argentina from the 8th to the 11th, then arrive in Peru on the 11th and stay until the 16th.

Among the three nations, Peru holds a particularly special significance for the Pope. Originally from Chicago, USA, he first began missionary work in Peru in 1985 while serving as Father Robert Prevost. He subsequently served as a missionary in the country on multiple occasions, dedicating himself to parish ministry and the formation of seminarians. In 2014, he was appointed Apostolic Administrator of the Diocese of Chiclayo, and he served as the Bishop of Chiclayo from the following year until 2023. He also obtained Peruvian citizenship in 2015.

From 2020 to 2021, he served as the Apostolic Administrator of the Diocese of Callao. Callao, the site where the large statue is being erected, is another location deeply connected to the Pope's pastoral journey. This special connection is also evident in the itinerary for the visit to Peru. The Pope will visit the capital, Lima, as well as Chiclayo, Cusco, and Pucallpa. Notably, on the 13th and 14th, he will stay in Chiclayo—where he served as the head of the diocese for eight years—to celebrate Mass with the faithful and meet with clergy, religious, and seminarians. He also plans to visit the Santo Toribio de Mogrovejo Catholic University to meet with the university community.

The Pope will then visit Cusco in the Andes region and Pucallpa in the Amazon region. In Cusco, he will meet with the faithful and groups dedicated to popular piety, while in Pucallpa, he will meet with missionaries and representatives of Amazonian indigenous peoples. The itinerary covers not only the capital, Lima, but also the coastal city of Chiclayo, the Andes, and the Amazon. On the 16th, after celebrating Mass in Lima, the Pope will attend a farewell ceremony at Callao Air Force Base before departing for Rome.

This visit holds special significance for the Pope. Although born in the United States, he spent many years serving the Church in Peru as a missionary and bishop; now, he returns to the land where he once ministered, this time as the shepherd of the universal Church. With the visit just over a month away, preparations to welcome back their former shepherd are intensifying across Peru.

Pope Leo XIV only Confirmed Trip Next Year is Seoul Korea”

During a press conference held on the papal plane while returning to Rome after his pastoral visit to France on September 28, the Pope addressed plans for overseas visits next year, stating, “The schedule has not yet been finalized; we are preparing the itinerary for next year, and the only trip currently confirmed is the Seoul WYD in Korea.”

The remarks came in response to a question from a reporter with the German Catholic news agency KNA regarding plans to visit Germany. The Pope explained that while he had received an invitation to visit Germany and wished to visit various countries—not just Germany—no specific schedule had been set yet. During a 23-minute in-flight press conference, the Pope answered questions on a wide range of topics—including his 2027 overseas travel plans, artificial intelligence (AI), sexual abuse within the Church, the rise of the far-right in Europe, the housing crisis, and the issue of assisted dying in France.

Notably, when asked if he feared that AI might pose a serious threat to humanity or even lead to its destruction, the Pope replied, "If you ask whether I am in a state of panic over it, the answer is no; I sleep well at night."

However, he emphasized the need to take seriously the risks raised by AI experts. "We must take the concerns raised by many AI experts seriously; I do not view them as 'fake news' fabricated for financial gain or other motives, as some claim," he stated.

The Pope mentioned recent reports that the CEO of Nvidia had found a way to implement safety measures for AI. However, he pointed out, "At the same time, he is the very person who has argued against placing limits on AI or having governments regulate it."

He added, "I believe this is an issue we need to discuss by putting our heads together," expressing his hope that political leaders, figures from the AI ​​industry, and civil society organizations would collaborate to discuss the changes and risks associated with AI.

When asked what the United States and China should do to ensure AI technology develops in a way that is safe for humanity, he emphasized—without explicitly naming the two nations—that the risks posed by AI must not be ignored. The Pope stated, “The Holy See has formed its own committee, and we have been receiving numerous inquiries from people across various sectors following the release of the encyclical *Nobis Humanitas*.” He added, “We are continuing dialogue and research to find ways to ensure that AI does not lead to the destruction of humanity or a situation where humans are excluded.”

He also addressed the issue of sexual violence within the Church. On September 27, during his visit to France, the Pope held a private meeting lasting about two hours with seven victims of sexual violence in Lourdes. Following the meeting, Jérôme Guillemant, one of the victims, remarked that he gained the impression the Pope views sexual violence within the Church as a “systemic” issue.

Regarding this, the Pope explained that while it is true several victims used the term “systemic abuse,” he personally prefers to express the matter differently.

The Pope said, “Sexual violence is, above all, a human issue; however, when it occurs within the Church, it takes on a different dimension, as it leaves deep wounds in people’s lives of faith and can sometimes even shatter their faith entirely.”

He continued, “The Church bears a special responsibility to walk alongside victims and help them find healing. While the Church has been perceived as bearing some responsibility in this regard, it must simultaneously play a crucial role in assisting victims on their path to healing.”

Reflecting on his four-day pastoral visit to France, the Pope cited the pilgrimage to Lourdes and the overnight prayer vigil with 80,000 young people near Paris as the most memorable moments. The Pope remarked, “The four days were literally filled with abundant blessings—so much so that I would almost call it a miracle—especially the time spent walking alongside the many sick and suffering people in Lourdes.”

He continued, “I witnessed the grace of God’s presence manifesting in various ways, touching hearts and transforming lives; this restores the dignity of the sick, the elderly, and those cast aside by society.”

Migrants and Refugees

 

 

[Special Feature: World Day of Migrants and Refugees] “Undocumented Migrant Children Are Our Neighbors, Too” 

"Shadow Children" Unable to Access Schools or Hospitals... We Must First Acknowledge Their Existence to Ensure Basic Protection

Under the UN Convention on the Rights of the Child, States are obligated to guarantee rights to children regardless of their or their parents' status—such as race, language, or nationality—and must prioritize the "best interests of the child" in all decisions concerning them. However, some children's very existence goes unrecognized, let alone their universal rights. These are the so-called "undocumented migrant children." On the occasion of the World Day of Migrants and Refugees, we examine the reality faced by undocumented migrant children in Korea, the challenges in guaranteeing their rights, and the role of the Church. Children Whose Very Existence Goes Unacknowledged

Child A, a Vietnamese boy born in Korea, developed pneumonia after a cold went untreated in time. He required hospitalization three to four times a year for treatment, resulting in medical expenses exceeding 10 million won. This was because his family, being undocumented migrants, lacked legal residency status and could not enroll in the national health insurance system. Consequently, even minor illnesses can escalate into life-threatening situations due to the difficulty of obtaining proper care. Falling into the blind spots of the health insurance system, these families must bear the full cost of outpatient care, hospitalization, and rehabilitation, often leading to delayed treatment. As seen in the case of Child A, undocumented migrant children are treated as if they do not exist across nearly every aspect of life—including healthcare, education, culture, and legal status.

According to the "2026 Youth Statistics" released on May 21 by the National Data Agency and the Ministry of Gender Equality and Family, the number of multicultural students in elementary, middle, and high schools was 202,208 in 2025. However, this figure covers only children from international marriages and foreign families who are currently enrolled in school; it excludes children whose births have not been officially recorded, such as those outside the school system and undocumented migrant children.

The reason they are excluded from these statistics is simply that the state lacks an accurate count of how many undocumented children are living in specific regions. Consequently, they are often labeled as "children who exist yet do not" or referred to as "shadows."

The First Step Toward Guaranteeing Rights for Migrant Children: "Discovering" Them

It is not impossible to rescue migrant children from the blind spots of the welfare system. The starting point for guaranteeing their basic rights is acknowledging their existence. Potential measures include official verification systems or a national birth registration system.

On August 27, in a case concerning the legislature's failure to enact laws on birth registration for foreign children, the Constitutional Court ruled that the National Assembly's inaction regarding a universal birth registration system was unconstitutional. In its ruling, the Constitutional Court explained, “The guarantee of the ‘right to have one’s birth registered’ immediately upon birth should not differ based on whether a child is a national or a foreigner.” The Court further noted, “Considering that children cannot choose their place of birth, country, or parents, the official recording of a child’s existence by the jurisdiction where they were born serves as a minimum safeguard for the child as a human being.”

Some local governments have already implemented such alternatives. In February of this year, Gyeonggi Province introduced an “Official Verification System for Unregistered Foreign Children.” Through collaborations with organizations such as the Migrant Pastoral Committee of the Archdiocese of Seoul and Save the Children, the province had issued 144 child verification certificates across 10 cities and counties by the end of June. While this system is distinct from formal birth registration—meaning it does not grant nationality or legal residency status—it serves as a crucial starting point by administratively verifying the child's existence, thereby enabling access to medical care, protection, and support systems.

However, this system is limited to Gyeonggi Province. Father Yoo Sang-hyuk (John the Baptist), head of the Migrant Pastoral Committee of the Archdiocese of Seoul, remarked, “While this demonstrates the potential of a model based on identifying, verifying, and connecting migrant children with services, it does not fully resolve regional disparities in rights or the gaps in birth registration.”

Pragmatism and Bioethics

Father Park Eun-ho (Gregorio) – Archdiocese of Seoul; Professor, Graduate School of Life Sciences at the Catholic University of Korea, gives us information on Pragmatism and Bioethics in his Window of the Ark column in the Catholic Times.                                                                     

"Pragmatism" is undoubtedly the defining term for the current Korean administration. The pledge to become a "president for all"—transcending the divides of progressive versus conservative, ideology, and partisan factionalism—is rooted precisely in this pragmatism. In particular, concepts championed as core ideologies (prioritizing livelihood) and (prioritizing prosperity)—focus on public welfare in a way that few citizens would oppose; consequently, pragmatism appears to offer a new foundation for national unity. Indeed, the administration has achieved remarkable results through this pragmatic approach to governance, including a rising KOSPI, strengthened AI competitiveness, diplomatic successes, and exceptional crisis management during periods of soaring global oil prices.

However, it is difficult to view this pragmatic course in an entirely positive light. While pragmatism can help alleviate social conflict and foster unity, it may also simply be a re-emphasis—in a new guise—of the "developmentalist mindset" centered on growth and efficiency that has long dominated South Korea. The nation’s economic development, which has reached world-class levels, is largely the result of a strictly pragmatic, results-oriented mindset. Yet, we cannot overlook the fundamental values we have lost in the shadow of such dazzling growth.

The most concerning issue is the serious erosion of respect for human life. The trend in our society of disregarding the value of life goes beyond mere cliché; it reveals a callous reality where the worth of the powerless and vulnerable—those unable to defend themselves—is excluded from the very discourse on the matter. Pragmatic thinking reveals its dangerous nature when dealing with the most vulnerable beings at the beginning and end of life. Proposals offering financial incentives to families who decide to withdraw life-sustaining treatment, or attempts to introduce abortion pills—thereby shifting the burden of decision-making solely onto women and doctors without deeply considering the right to life of the fetus—vividly demonstrate how easily the value of vulnerable lives, such as those of terminally ill patients or fetuses, can be devalued.

By nature, pragmatism—like utilitarianism—prioritizes outcomes and utility as its core criteria. While it may offer the advantages of situational flexibility and realistic alternatives, it suffers from a fatal limitation: a failure to recognize the "absolute value of human life," a principle that cannot be compromised. When all moral judgments are reduced to situational contexts and efficient outcomes, the inherent dignity of life—which should remain inviolable under any circumstances—loses its ground.

What constitutes the true suffering of patients facing their final moments? What does genuine care that upholds their dignity look like? For a woman struggling alone with a crisis pregnancy, is the need really for a means to easily give up a life, or is it for a substantive social safety net that fully protects both the baby and the mother?

To the pragmatic eye, such questions may appear as unproductive, tedious, and merely academic—precisely because they do not lend themselves to immediate answers or efficient solutions. However, a society that pursues only efficiency and speed—trading the value of life for short-term utility—is bound to be shaken to its very roots. While immediate operational efficiency might increase, we risk losing the dignified meaning of human life and the fundamental value that upholds our national community: respect for human life.

For whom, then, does this developed Republic of Korea exist if it is built by undermining the value of human life? What does it mean to "live well" in a society that has discarded the precious values ​​that give human life its meaning? Despite widespread concern, the current government is rushing to introduce abortion pills. I urge the President and high-ranking government officials, even at this late stage, to look beyond pragmatism, reflect once more on the meaning and value of human life, and halt the introduction of these drugs.

The Life of Faith

[Tuning into Faith] Where Does Objective Knowledge End? Text by Fr. Peter Kim Seok-tae (Pastor, Doryong-dong Parish, Diocese of Daejeon)

"What is life?" "What is death?" "Where do humans come from and where do they go?" "In the face of such bitter betrayal and pain, does life truly hold meaning?" Confronted with these pivotal questions of existence and situations of ultimate limit—such as death, suffering, war, and responsibility—human objective knowledge reaches its end, and each individual must face their own choices and beliefs.

A widow’s only son suddenly passed away in a traffic accident. As she rushed to the scene, the widow was already beside herself with grief. After wailing at the accident site, she later held her son’s body at the hospital, shedding tears of heart-wrenching sorrow. Objective knowledge can offer nothing to a widow in such deep mourning; it cannot bring her dead son back to life, nor can it wipe away her tears. Even the doctor can do nothing more than confirm the fact that her only son has died.

After the funeral for her only son had concluded and everyone else had departed, the widow asked, with a hollow heart... “Why is life so sorrowful? What, after all, is life?” “Why must I endure this bitter pain? Is it because I have not believed in God faithfully enough?” “I, too, will die someday; where do human beings come from, and where do they go?” “Does God truly exist? If He does, how could He allow such suffering to befall me?”

The widow poses these pivotal questions of life. In grappling with them, a person gains their own insights into life and God, eventually arriving at some form of belief. Whether one believes that “life ends with physical death” or that “there is an afterlife and eternal life,” a choice of faith is made. Likewise, whether one believes “God exists” or “God does not exist,” each person chooses their own path of belief.

Faith, however, tells us that life does not end with physical death. It affirms that human suffering never concludes without meaning. It teaches that when we unite ourselves with the Passion and suffering of Christ and offer that pain to God, it becomes a foundation for salvation.

Furthermore, faith proclaims that “for those who believe in Christ, death is not an end but a transition to new life; when this earthly dwelling collapses, an eternal home is prepared in heaven.” This message wipes away the widow’s tears, and by believing in this truth, she finds the courage to rise again.

Ultimately, faith is a fundamental human response to the pivotal questions and experiences of life that erupt in moments of extreme crisis; it is the path that saves us, both in life and in death. While objective knowledge is powerless in the face of suffering and death, faith leads us beyond them—guiding us toward a life of eternal existence and a new way of living within this world.

Thus, objective knowledge reaches the limit of finitude when confronted with the boundary situations of life and the abyss of suffering. It is precisely where knowledge ceases that human beings begin to question the true meaning of life, stepping into the realm of faith that transcends the limits of reason. Ultimately, the point where knowledge ends becomes the very place where God’s saving grace and genuine human faith begin.

Climate Justice

 

“Let the Earth Breathe”… Calls for Climate Justice Ring Out. 

Street Mass for the ‘919 Climate Justice March’ being celebrated in Seoul, Korea. 

The desperate cries of the faithful, urging action to avert the climate crisis, rang out in Jongno, Seoul.

The ‘919 Climate Justice March Street Mass’ was celebrated on September 19 in Seoul, presided over by Bishop Kang Woo-il (Peter), former Bishop of the Diocese of Jeju.

Approximately 500 people participated in the Mass, including members of co-hosting organizations.

In his opening remarks, Bishop Kang Woo-il stated, “Our small acts of participation can save the Earth, our only home,” adding that [we must not] destroy the Earth... ...let us ask for forgiveness for the wrongs humanity has inflicted.” In his subsequent homily, Bishop Kang criticized the situation, stating, “The massive floods in Nepal were a foreseeable disaster caused by the climate crisis, and there is no telling when such a calamity might strike again.” He added, “I cannot help but express concern over our government’s policies—such as constructing transmission towers and persisting with nuclear power generation—in this era of climate crisis.”

He continued, “As the climate crisis is now being termed a ‘climate disaster’ or ‘climate collapse,’ we realize that the material growth envisioned by capitalism has reached a dead end.” He predicted, “With shrinking arable land and intensifying competition for resources, nations will likely emerge that disregard international law and fuel nationalistic selfishness by rejecting climate refugees.” Furthermore, Bishop Kang urged South Korea’s political leaders to “look a century ahead and pave the way for universal human values and the future of the planet.”

Justice the 'Magnificent Virtue'

What Understanding of Justice Brings Happiness to Humans?

Justice That Restores Community: From Beyond Legal Logic to Fulfillment Through True Love.

Aquinas regards justice as a "magnificent virtue" directed toward the common good rather than the individual good. 

In modern Korean history, the word "justice" (*justitia*) has been a value that was simultaneously most tainted and most desperately sought after. Paradoxically, the "new military" forces—who seized power by violently suppressing the May 18 Democratic Uprising in 1980—adopted "realizing a just society" as their national slogan.

At that time, the Servant of God Cardinal Stephen Kim Sou-hwan proclaimed in his homilies: "Let justice flow like a river" (Amos 5:24). While the "justice" invoked by those in power to justify unjust rule was merely a "hollow pretext," the justice presented by Cardinal Kim was a "living order"—one that reclaimed what belonged to the oppressed and restored universal values.

In the philosophical system of Thomas Aquinas, justice transcends mere personal virtue; it serves as the personal foundation for the rule of law and a core principle maintaining the order of the community. In the *Summa Theologica*, Thomas classifies justice as one of the four cardinal virtues—alongside prudence, fortitude, and temperance—yet accords it the highest status among them. This is because justice does not remain confined to an individual's inner cultivation but strives toward the universal value of the "common good" (*bonum commune*) within the context of relationships with others. 

Thomas defines justice as "the constant and perpetual will to render to each his due". The most notable aspect of this classical definition is that the subject of justice is the "will," not the intellect. Justice is not merely an intellectual activity of recognizing what is right; it signifies a steadfast habit of according others their due rights. In particular, Thomas held that a sensitive appetite cannot be the subject of justice because it lacks the capacity for comparison or analogy. In other words, justice is a volitional decision and a personal habit that presupposes a high degree of intellectual deliberation.

Furthermore, Thomas regards justice as a "magnificent virtue" directed toward the common good rather than the "individual good" (*bonum singularis*). Justice directs the acts of all virtues toward the benefit of the community; in this sense, it is identified with "legal justice" (*justitia legalis*). This essential definition of justice is concretized within the social order through the objective standard of law. Having established that the subject of justice is a right will directed toward others.

Reflecting on these distinctions, restoring the truth and rehabilitating the honor of the victims of the May 18 Democratic Uprising is not merely an act of charitable compensation. It represents the realization of distributive justice, correcting distorted social proportions by allocating a fair share commensurate with the value of the contributions individuals have made to the community.

Furthermore, for Aquinas, justice serves a dual purpose: it safeguards the equality and rights that form the foundation of human society while simultaneously acknowledging inherent human limitations and acting as a steppingstone toward higher virtues—namely, religion and true love. Viewed through the lens of contemporary ethical practice, Aquinas’s insights emphasize that justice must not be subsumed by the cold logic of the law; instead, it must evolve into a "justice perfected in love," grounded in the dignity of the human person.

Thus, the May 18 Democratic Uprising was a massive, willful outpouring of the community’s resolve to restore a sense of justice that had been violated. The unlawful massacre perpetrated by the state at that time constituted a clear act of injustice—a usurpation of the "due share" belonging to others, namely their lives and dignity—and a grave sin against true love, which is the life of the soul.

Today, the process of restoring the honor of the May 18 movement is an act of reparation aimed at re-establishing the arithmetic and geometric equality that had been destroyed. Reconciliation and peace achieved hastily, without justice, easily devolve into deceptive falsehoods. Restoring the moral health of the community by thoroughly responding to the demands of justice is the essential prerequisite for Korean society to enjoy true happiness. 

Text by Park Seung-chan Elijah (Professor, Department of Philosophy, The Catholic University of Korea) (This article was shortened.)

Cardinal Stephen Kim of Korea

On-site Investigation for Cardinal Kim Stephen appeared in the Korean Catholic Times.  Confirmation of ‘No Public Veneration’ was made.

Archdiocese of Seoul’s Committee for the Causes of Saints visited the Archdiocese of Seoul and Daegu to verify facts for the preliminary inquiry.

The Archdiocese of Seoul’s Committee for the Causes of Saints conducted on-site investigations regarding the beatification cause of the Servant of God Cardinal Kim Sou-hwan (Stephen) on August 26 and 27—spending one day each at the Archdioceses of Seoul and Daegu—and confirmed the absence of "public veneration."

Unlike saints or the blessed, a "Servant of God" cannot be the object of public veneration; therefore, those involved in the diocesan tribunal for beatification visit sites associated with the Servant of God to verify that no such public veneration has taken place.

The on-site investigation in the Archdiocese of Seoul, held as the 12th session of the tribunal for Cardinal Kim’s beatification, began on August 26 at the diocesan chancery with a declaration of the opening of the session by the bishop judge, chairman of the Diocesan Committee for the Causes of Saints. 

In his opening remarks, Bishop Gu Yo-bi stated, "We will be able to share the history of martyrdom in the Korean Church—as well as the fact that a figure like Cardinal Kim existed in Korea's modern history—with the young people and international delegations attending next year's World Youth Day (WYD) in Seoul."

Path to Happiness: St Thomas Aquinas

Asking St. Thomas Aquinas About the Path to Happiness. The Order of True Love: Achieving Happiness by Overcoming Vices.  (Professor, Department of Philosophy, The Catholic University of Korea)

Vices lurking within that destroy true happiness... must be corrected through love.

Despite possessing material abundance and technological connectivity, modern society faces a profound spiritual and ethical crisis. The intense sense of deprivation and jealousy felt when witnessing others' happiness on social media, the indiscriminate hatred and condemnation spewed at specific targets from behind the veil of anonymity, and the pervasive lethargy and depression regarding anything of true value have become part of daily life for modern people.

These phenomena prompt us to ask: In an era where we derive joy from others' misfortunes, immerse ourselves in sensory pleasures rather than spiritual values, and label those with differing opinions as "enemies," can we truly attain happiness? If so, how should we govern the twisted desires and vices within us? We can find the answer in the "order of true love" (*ordo caritatis*) proposed by Thomas Aquinas. It is a sophisticated system of wisdom that strikes a balance between reckless selfishness and blind self-sacrifice. Vices that run counter to the internal and external effects of true love are fatal obstacles that destroy true human happiness.

Vices such as hatred, sloth, envy, discord, and scandal... fatal obstacles blocking true happiness. Thomas emphasizes that the three loves—love of God, love of self, and love of neighbor—are not separate and distinct virtues; rather, while directed toward different objects, they are essentially a single virtue. This is because true love involves loving God as the source of true happiness and loving one's neighbor as a fellow participant in that happiness.

Furthermore, love of self is not the commonly criticized form of selfishness; it possesses the character of friendship, seeking to affirm and preserve one's own soul in union with God. Since Thomas viewed ontological unity with oneself as prior to unity with others, he explains that proper self-affirmation serves as the primordial model for love of neighbor.

Love of neighbor, too, is not based on the other person's attractiveness or merit; rather, it is grounded in the fact that the neighbor—like oneself—is a fellow sharer in God's true happiness and is created in God's image.

However, to effectively realize true love, we must prioritize loving those closest to us—such as parents and family—and gradually expand the scope of our love to encompass all neighbors. It is only through this organic order that human beings can advance to the most difficult stage of love: loving one’s enemies. Yet, is it truly possible to love an enemy who harms us?

While the act of loving an enemy may seem like an impossible demand that runs counter to human emotion, for Thomas, it serves as the most powerful proof of the divine excellence inherent in true love. He draws a strict distinction, noting that loving an enemy *as* an enemy—that is, loving their malice and hostility—is not only impossible but also wicked.

However, he argues that even if an enemy is someone who harms us, they remain a human being called to true happiness in God; in this essential sense, they can be an object of love. Loving a friend with whom one shares emotional intimacy is a good act consistent with natural inclination, but loving an enemy solely for the sake of God demands a far more robust capacity for true love.

Thus, loving an enemy is the fruit of a rational and volitional decision directed toward God; in this respect, it possesses a superior excellence as it demonstrates a more powerful capacity for true love. Yet, this noble movement of true love is constantly threatened by various vices lurking within us.

Relief Work

Do You Work in Islamic Countries, Too? From the Catholic Times. Text by Han Bi-ya – International Relief Expert and Author

It is a question I hear often as a relief team leader for a Protestant organization. Of course I do. In fact, over the past 25 years, the vast majority of my relief work has taken place in Muslim regions. My experience ranges from Afghanistan in 2002—including post-war reconstruction in Iraq and the earthquake in Iran—to Somalia and Mali in Africa, and most recently, the Rohingya refugee camps in Bangladesh.

The fundamental principle of relief work is clear: “Saving lives and alleviating suffering takes top priority in any situation.” To achieve this, we adhere to four key principles: humanity, neutrality, impartiality, and independence. We protect lives and dignity out of humanity, maintain political neutrality, and provide aid impartially based solely on need—regardless of religion, race, or gender.

True to these principles, we rush to disaster sites within 48 hours, even in Islamic countries. However, because religions and cultures differ significantly, we must exercise extra caution. Respecting religious leaders, being considerate of prayer times and fasting periods, and observing local attire, etiquette, and gender norms are essential practices.

Allahu Akbar (God is Great).”

When the *Adhan* (the Islamic call to prayer) rings out from the mosque, locals stop what they are doing to pray; they strictly observe these five daily prayer times. This happened in Mosul, Iraq. I needed to deliver documents regarding a visa extension to the pilot of a military helicopter bound for Baghdad, but printer trouble caused a delay in our departure. Anxious because being late was absolutely not an option, I kept making the Sign of the Cross as we drove—until the vehicle suddenly came to a halt.

"Oh no!" Just as I was about to scream, thinking the car had broken down, the driver and staff stepped out, spread a small blanket on the ground, and began to pray. I ended up missing the helicopter that day—a harsh lesson learned.

This is especially true during Ramadan. As it is a month-long period of fasting during which no food or water is consumed while the sun is up, schedules for supply distribution and meetings are adjusted accordingly. During the relief operations following the earthquake in Pakistan, Ramadan coincided with the height of summer. The fifty or so local army engineers working with our team restored collapsed mountain roads all day long under the scorching sun without taking a single sip of water. By afternoon, I felt hesitant even to drink water in front of the soldiers, whose lips were parched white and trembling.

"As-salamu alaykum" (Peace be upon you).

The success of relief efforts hinges on relationships with local religious leaders. That is why meeting them is the first item on the agenda. During these encounters, female personnel cover their heads, wear loose-fitting clothing, and refrain from taking the initiative unless the other party offers a handshake or speaks first. Male personnel must avoid any physical contact with local women and steer clear of situations where they might be alone with a woman in an enclosed space, such as a vehicle.

"Is it really necessary to go to such lengths to help?"

My answer is clear: We must help, no matter what. These are the people who need help the most, and they, too, are precious human beings created by God. In 1965, through the Declaration *Nostra Aetate* (Declaration on the Relation of the Church to Non-Christian Religions), the Catholic Church proclaimed that Muslims are neighbors—descendants of Abraham in God—and that God’s grace of creation and love extends to them as well. The guiding principle is not to shun others because they are different, but rather to respect them all the more for those differences and to reach out with a hand of love.

This is why I am truly proud to be a Catholic.

Marriage Encounter Movement in Mongolia

ME Seeds Sown 20 Years Ago Sprout Again in Mongolia. Article appeared in the Catholic Korea Times.

Korea ME Holds 2nd ME Weekend in Ulaanbaatar; Participants Include Couples Connected to the Late Fr. Kim Seong-hyeon.

Couples, clergy, and religious figures pose for a commemorative photo at the 2nd Mongolia ME Weekend, held in Mongolia from August 28 to 30. 

The Worldwide Marriage Encounter (WWME) Korea Council conducted the 2nd Mongolia ME Weekend from August 28 to 30 at the Assumption of the Blessed Virgin Mary Parish in the Khan-Uul district of Ulaanbaatar (Pastor: Fr. Peter Hong Jeong-su, Diocese of Daejeon). This event marked a return after 20 years, following the first Mongolia ME Weekend held for Korean believers in November 2006.

While carrying out pastoral work in Mongolia, Fr. Hong Jeong-su recognized the need for ME among Mongolian couples facing family difficulties, such as divorce. Although the infrastructure for conducting ME Weekends in the Mongolian language was not yet fully established, Mongolian couples proficient in Korean participated with the assistance of Korea ME. This ME Weekend holds significance as a first step toward preparing Mongolian people to take the lead in the future of Mongolia ME. Two Mongolian couples, one multicultural couple, and one Korean couple participated in the ME (Marriage Encounter) weekend. The event was attended by the Korean ME leadership team—

Although no official ME weekends were held in Mongolia for the twenty years following the first one, efforts to preserve marriages and families continued. The late Fr. Kim Seong-hyeon (Stephen)—known as the "Eternal Missionary to Mongolia"—recognized the need to safeguard Catholic families amidst a Mongolian society where family breakdowns were frequent during his time serving at the Assumption of Mary Parish in Khan-Uul. To address this, he designated Thursdays as "Couples' Day," celebrating Mass and hosting marriage seminars with the assistance of lay couples experienced in Korean ME activities.

Cardinal Giorgio Marengo, the Apostolic Prefect of Ulaanbaatar, attended the second Mongolia ME Weekend on the second day to encourage the participants. Cardinal Marengo, the first cardinal in the history of the Church in Mongolia, expressed his hope that "Catholic spiritual movements like ME will work in harmony with the Church in Mongolia and establish themselves as forces contributing to the Church's unity and growth."

The Church in Mongolia began to grow in earnest after religious freedom was guaranteed following the democratization of the country in 1990. The Korean Church has also maintained a connection with the Mongolian Church; priests from the Diocese of Daejeon began missionary work there in 1997 and have been involved in parish ministry since 2002.

The couple Jeong Seok (Hieronymus) and Go Yu-gyeong (Helena) remarked, "Just as the Korean ME movement began with assistance from abroad, we hope the Mongolian Church receives support but ultimately takes root and grows into a strong tree through its own efforts."

Public and Private Devotion in Catholicism

Contribution by Fr. Kim Hak-soo] The Difference Between ‘Public Worship’ and ‘Private Devotion’ appeared in the Catholic Press.

Recently, welcome news has been arriving in the Korean Church, stirring the hearts of the faithful who have long yearned for the beatification and canonization of certain figures. The preliminary inquiry for the beatification of the ‘Servant of God’ Cardinal Stephen Kim Sou-hwan has reached the stage of on-site investigation. Meanwhile, the healing case submitted for the beatification of the ‘Witness of Sweat,’ Venerable Father Thomas Choe Yang-eop, has passed the review of the Medical Board of the Dicastery for the Causes of Saints, thereby clearing the first hurdle in the examination of the miracle.

For the faithful who have long loved and remembered these figures—and others awaiting beatification—there could hardly be better news. How, then, can we nurture this joy and affection in a way that aligns with the Church’s intentions, and properly prepare for the day of their beatification and canonization?

Such preparation does not mean diminishing one’s love, but rather expressing that love in the correct manner taught by the Church. To this end, it is necessary first to understand the distinction the Church makes between ‘public worship’ and ‘private devotion.’ Public worship refers to acts offered in the name of the Church by a legitimately designated person, through actions approved by Church authority (Canon 834 §2). Such public veneration of saints and blesseds is permitted  for those officially recognized by the Church. As stated, “Only those Servants of God who have been inscribed in the list of saints or blesseds by the authority of the Church may be venerated with public worship” (Canon 1187). Therefore, while private veneration—offered spontaneously by the faithful—is encouraged for “Venerable” figures and “Servants of God” who are still undergoing the beatification process, such veneration must not cross the line into public worship.

For instance, dedicating a church in someone’s name—that is, selecting a patronal name—clearly falls under the category of public worship. Section 4 of the guidelines for the Rite of Dedication (Chapter II of the *Rite of Dedication of a Church and an Altar*) explicitly states that the patronal name of a church to be dedicated must be one of the following: the Most Holy Trinity; a mystery or title related to the life of Our Lord Jesus Christ; the Holy Spirit; a title of the Blessed Virgin Mary; the holy angels; or the name of an officially recognized saint listed in the *Roman Martyrology* (*Martyrologium Romanum*). It adds the following stipulation: “The name of a Blessed may not be used without permission from the Apostolic See.” If even a “Blessed” requires special permission, it is all the more impossible to use the name of a “Venerable” or a “Servant of God”—stages preceding beatification—as a church’s patronal name.

What, then, can we do for a beloved “Servant of God”? There is much we can do. The Church encourages various forms of devotion within the realm of private veneration. According to the document “Forms of Veneration for Servants of God Undergoing the Beatification Process,” issued on September 12, 2025, by the Special Episcopal Committee for Beatification and Canonization of the Catholic Bishops’ Conference of Korea, one may celebrate a Mass in honor of the Servant of God and include a prayer for their beatification within the Universal Prayer (Prayer of the Faithful) or at the conclusion of the Mass. One may visit gravesites or historical locations to pray for their beatification and canonization and to seek their intercession; recording the graces received in a visitor’s log is also encouraged. It is also possible to hold symposia or seminars in their honor, dedicate buildings, schools, or streets to them, and distribute prayer cards containing prayers approved by the competent ecclesiastical authority. There are so many ways to express our love. Yet, the Church asks us to hold back on that one final step—saying "not yet."

This is not a refusal, but a time of waiting. Just as the light of dawn draws nearer as the night deepens, and a well-crafted bamboo flute produces a deeper, richer sound, so too does patience yield fruit. On the day when the beatification and canonization of the Servants of God—including the Venerable Father Thomas Choe Yang-eop—are finally realized, we will at last be able to proudly and openly honor their names as patrons of our churches.

For the sake of that day, our task now is to slightly slow our eager steps of love and prepare for that holy, radiant morning in union with the Church. Reflecting on the timeless wisdom that love is often most fully realized through the ability to wait, we look forward with great longing to that day, in accordance with the teachings of the Church. Amen.