A Peaceful World Free of Nuclear Weapons

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

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

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

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

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

Peace School and Peace Forum

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

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

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

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

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

Liberation Day Special

The ‘Korean Flag" Signed by Kim Koo’ and Father Meus. Reported by the Catholic Times. 

A blue-eyed priest who interacted with Kim Koo during the anti-Japanese movement and aided Korea’s independence and evangelization. 

The Korean Flag Signed by Kim Koo, as State-Designated Cultural Heritage Treasure No. 2141. In the upper-right section, there is an inscription and a signature by Baekbeom Kim Koo, entrusting the flag to Father Meus. Unlike standard Taegeukgi (Korean Flag) , the *Taegeuk* (yin-yang) emblem is oriented vertically, and the positions of the four trigrams (*Geon, Gon, Gam, Ri*) are reversed. Korea Heritage Service.

The ‘Taegeukgi Signed by Kim Koo’ (Treasure No. 2141) was created in 1941 by Baekbeom Kim Koo (1876–1949), the President of the Provisional Government of the Republic of Korea, to be presented to the Korean-American community in support of the anti-Japanese movement. In the upper right section of the flag, there is a handwritten inscription by Kim Koo, which reads as follows: “I make a request of Father Meeus. As you wholeheartedly support our movement for national liberation, please convey this message of righteous resolve to any Koreans you encounter during your travels: If we wish to escape the sorrow of a lost nation and enjoy freedom and happiness, let us dedicate our energy, manpower, and resources to the Liberation Army; let us overthrow our enemy, Japan—a power whose strength is waning like the spent force of an arrow—and achieve the independence of our motherland. March 16, 1941, Chongqing. From Kim Koo.”

“Father Meeus” refers to the Chinese name of Father Charles Meeus (1909–1974), a Belgian priest who delivered this Taegeukgi (Korean national flag) to the Korean-American community. Father Meeus handed the flag to Mrs. Lee Hye-ryeon, the wife of Dosan Ahn Chang-ho, in Los Angeles in 1942. The flag, subsequently preserved by the family, was donated to the Independence Hall of Korea in 1985 and designated as Treasure No. 2141 in 2021.

Having aided Korea’s anti-Japanese resistance, he later formed a deep bond with the country upon being dispatched there. Who was Father Meeus—known in Korea by the name “Cha Mae-u”—who carried out a mission of love? He was a Belgian seminarian and member of the *Société des Auxiliaires des Missions* (SAM), he formed a connection with Bishop Simon Chu Kai-min of the Haimen Diocese in China by chance in 1935; he was ordained as a priest in China in 1936 and subsequently became a naturalized Chinese citizen. This is because the purpose and distinctive characteristic of SAM members is to live under the same conditions as the local people while remaining obedient to the diocesan bishop of their assigned region.

In China, Father Meeus served as a missionary spreading the Gospel; following the outbreak of the Second Sino-Japanese War in 1937, he also participated in the anti-Japanese resistance movement, forging friendships with figures such as Bishop Yu Bin (1901–1978). It was through Bishop Yu Bin that Father Meeus came to know Kim Koo.

Song Myeong-ho, a former expert committee member on modern cultural heritage at the Cultural Heritage Administration who has long researched and published papers on Father Meeus, explained: "Father Meeus respected Chairman Kim Koo and built a bond of comradely trust with him through multiple meetings—often serving as an interpreter for Ahn Jun-saeng (Matteo, 1907–1952), the son of patriot Ahn Jung-geun (Thomas, 1879–1910)." Song added, "Father Meeus was more than just the person who delivered the Taegeukgi signed by Kim Koo; he was a genuine supporter of Korea's liberation movement who backed the cause of independence and empathized with the suffering of the Korean people while in China during the Japanese colonial period." He further remarked, "In many respects, the Taegeukgi signed by Kim Koo deserves to be designated a National Treasure," and expressed his hope that "Father Meeus be posthumously awarded the Order of Merit for National Foundation (Patriotic Medal)."

However, following the end of World War II, Father Meeus faced persecution by the Chinese Communist Party—which had taken control of the country—and was expelled in 1955, forcing him to return to Belgium.

In 1957, Father Meeus began a second chapter of his connection with Korea after being dispatched as a priest to the Archdiocese of Daegu. Father Meus, appointed as a chaplain for the U.S. Eighth Army, frequently traversed rugged paths to celebrate Mass for soldiers stationed at the wireless relay station atop Mt. Geumo in Gumi. Known for his wit, he even appeared on the U.S. military broadcasting network, performing humorous one-man skits. From 1961 until shortly before his passing, he served as the spiritual director for the Carmelite Convent in Daegu.

When the convent chapel briefly functioned as a quasi-parish, he acted as a parish priest for the local community, carrying out a ministry of love. Those who remember him speak of a man who was always cheerful and open-minded, becoming a vital neighbor to everyone—regardless of religious affiliation. An avid motorcyclist, he served as a swift means of transport for locals and often volunteered as a delivery person on market days.

Father Meus maintained close friendships with prominent Korean artists—acting as both a spiritual father and an intimate friend—such as Kim Ik-jin (Francis, 1906–1970), a lay pioneer and editorial contributor to the *Catholic Sibo* (now the *Catholic Times*), and Park Bong-su (Nicodemus, 1916–1991), an artist known by the pen name Jihong and a master of abstract ink-wash painting.

He shared a particularly deep intellectual and emotional bond with Kim Ik-jin. When the renowned Chinese scholar Dr. John C.H. Wu (Wu Jingxiong, 1899–1986) sought a Korean translator for his spiritual autobiography, *Beyond East and West*, it was Father Meus—an acquaintance of Dr. Wu—who facilitated the connection with Kim Ik-jin. This collaboration sparked a profound friendship; the two men met frequently for conversation and tended the rectory garden together. Kim Hwa-young (Therese of the Child Jesus), a member of the Jesus Caritas Fraternity and daughter of Mr. Kim Ik-jin, recalled, “Laughter never ceased whenever Father Meus and my father met.” She added, “Father Meus dedicated himself to the poor in the local community and made great efforts, particularly to provide educational opportunities for impoverished children.”

Father Meus, who quietly yet steadfastly shared the love of Christ with God’s people, passed away in 1974 at the age of 65 after being diagnosed with pancreatic cancer. His remains are interred at the Maryknoll Cemetery in Westchester County, New York, USA.

Wise Water Habits

View From the Window of the Ark Column from the Korea Catholic Times. Text by Sisters of Notre Dame (Notre Dame House of Ecological Spirituality)

Wise Water Habits:

There are countries where people must spend five hours a day fetching just three liters of water—water of such poor quality that it causes illness, yet they have no choice but to drink it. According to the Korean National Commission for UNESCO, as of 2023, these include nations such as Ethiopia and South Sudan in Africa, as well as countries in North Africa. The situation is truly dire.

According to Paragraph 30 of the encyclical *Laudato Si’*, access to safe drinking water is a basic and universal human right. Pope Francis further appeals: “This world has a grave social debt towards the poor who lack access to drinking water, because they are denied the right to a life consistent with their inalienable dignity. This debt can be paid partly by an increase in funding to provide clean water and sanitary services among the poor.” (*Laudato Si’*, 30)

I first became aware of the importance of water conservation in 2012 after reading a leaflet from an eco-center. It stated that Koreans consume in a single day the same amount of water that Africans use in an entire month. Looking at our daily water usage habits, the claim seemed all too accurate.

I looked around my home to see where the most water was being used. While activities like dishwashing, laundry, and showering came to mind, the toilet particularly caught my attention. Depending on the model, a toilet tank holds roughly 10 to 13 liters of water, which is flushed away after every use. Considering the frequency of bathroom visits, this means the average person consumes about 100 liters of water daily just for toilet use. The very design of the system makes water waste inevitable.

That was when I began my journey toward a wiser way of using water. I started using a cup for brushing my teeth and—reviving an old habit—began using a receptacle for urine so that I would only flush the toilet once or twice a day. I also switched to hand-washing my laundry whenever possible.

Later, another incident made me rethink my water usage. A nun from Africa came to stay for a while at the Motherhouse of our Sisters of Notre Dame in Rome. Upon seeing the restrooms there, she expressed great indignation. She was outraged by the unfairness of it all: people in her home country had to endure such hardship just to fetch water, yet here, high-quality water was being squandered on flushing away waste.

Her anger sparked a profound change of heart in me. "I could just as easily have been born in Africa; instead, I was born in South Korea, where I’ve been thoughtlessly using clear water that pours out like a waterfall at the slightest touch..."

Thanks to this, the restroom became a sacred space for me—as holy as the chapel. While I might not think of the people of Africa every day in the chapel, whenever I step into the restroom, images of their lives play out in my mind like a documentary, prompting me to be mindful of how much water I use.

Although South Korea is not yet classified as a water-scarce nation, certain regions and seasons experience severe droughts. Due to the climate crisis, this phenomenon is becoming increasingly pronounced year after year. Following the disaster declaration in Gangneung last year, residents in southern regions—such as Suncheon and Daegu—are suffering from severe drought conditions this year. It is said that the government, civil society, and the industrial sector must cooperate to address water-related issues through measures such as efficient water distribution, recycling, and the application of advanced technologies.

Ensuring access to safe drinking water is also a practical step toward the primary goal of the "Laudato Si’ Seven-Year Journey": responding to the cry of the earth. A notable example of this involves Kenya, where people previously had to walk 10 kilometers to fetch water; the South Korean government stepped in to install water supply facilities at some 70 locations, using solar energy to pump up groundwater.

I believe that at the private level, too, we must repay the "debt" we owe to those suffering from water scarcity—not only through donations to provide water but also by adopting water-saving habits in our daily lives. This is because wasting water ultimately contributes to the climate crisis, and we all inhabit a single ecosystem where water waste in one place inevitably leads to shortages elsewhere.

Innocence and Experience

"The Catcher in the Rye": Innocence and Experience

 Hope for salvation sprouts only when we embrace both the light and darkness of life.

Holden Caulfield, the protagonist of *The Catcher in the Rye*, lets go of his obsession with resisting change, loss, and the inevitability of growing up; he abandons the role of a guardian trying to freeze innocence in time. The carousel his younger sister Phoebe rides symbolizes the passage of time, not a space where innocence stands still. 

In *The Catcher in the Rye* (1951), J.D. Salinger explores the complex relationship between innocence and sinfulness through the wanderings of the protagonist, Holden Caulfield. After being expelled from school, the 16-year-old protagonist does not return home immediately; instead, he stays at a New York hotel for several days, encountering a variety of people. Caught in the transition from childhood to the adult world, he experiences the growing pains of navigating the space between innocence and a corrupt society.

Caulfield perceives the adult world as "phony." Throughout the story, he uses the word "phony" more than fifty times, alongside other similar terms. He views adult conversations, social interactions, and societal norms as hypocritical, superficial, and lacking in authenticity.

The reason he left Elkton Hills School was because the place was "full of phonies." They "show up wearing masks." In particular, the way the headmaster, Mr. Haas, treats parents starkly reveals the snobbery and hypocrisy of adults; on Sundays, he would personally shake hands with every parent who drove to the school to visit. However, regarding the “old and unsightly parents”—such as a mother who looks fat or dowdy, or a father wearing an old-fashioned, broad-shouldered suit and tacky black-and-white shoes—the headmaster merely shakes their hands, offers a forced smile, and moves right past them. Holden finds this “phony” headmaster unbearable to look at and feels “so depressed it drives [him] crazy.”

When asked what she wants to be, his beloved younger sister Phoebe replies that she wants to be a “catcher in the rye.” She imagines thousands of children playing in a vast rye field while she stands “right by the edge of a steep cliff.” She wants to “catch anyone who’s about to fall over the edge” and do “nothing but that all day long.”

Although the meaning of the children falling off the cliff is not explicitly explained, it implies a descent from innocence into the pretentious world of adults. One critic described this aspiration of the protagonist as a dramatic manifestation of the “constant tension between innocence and corruption,” calling it a “quasi-secularized narrative of the Fall (Original Sin).” In other words, the innocence he seeks is not merely the guilelessness of a child, but an innocence viewed through the lens of a critique of adult hypocrisy; it is linked to the innocence lost at the time of humanity’s Original Sin.

Even though Holden attempts to protect the innocence of children from the inauthentic adult world, his yearning is merely an ideal that fails to account for reality. His problem lies in his refusal to acknowledge and accept the sinful nature of humanity.

His love for children is genuine, yet imperfect. He fails to acknowledge that children, too, exist within the finite human condition and must ultimately grow—both physically and mentally—through the realm of experience.

The museum he loves symbolizes his yearning to shield purity from the transformative flow of time. What he values ​​most about the museum is that "everything stays right where it is. Nothing moves at all." Unlike reality where people grow, age, and become "phony," the things in the museum remain exactly as they are, no matter when one returns.

One reason the protagonist remains trapped in a state of innocence is the death of his younger brother, Allie. On the evening Allie died, overwhelmed by grief and rage, he smashed every window in the garage with his bare hands; he was hospitalized as a result and missed the funeral. Held captive by this deep, unresolved wound, he remains frozen in the pain of that loss.

When Phoebe asks him what he likes, his immediate answer is, "I like Allie." When she retorts, "Allie’s dead... That’s all you ever talk about!" he admits he knows this but insists he cannot stop loving Allie—someone who was "thousands of times better than the people who are alive."

His brother’s death represents a defining experience of loss for the protagonist. At the same time, the death of Allie—the embodiment of absolute innocence—imprinted upon him the realization that innocence is not merely childish naivety; it is something sacred yet fragile, capable of shattering and vanishing from life. Driven by this, he aspires to become the "Catcher in the Rye," protecting children so that their innocence remains unbroken. Fully embracing the duality of life—where good and evil coexist—

Letting go of the obsession to control the world and stepping onto the path of "true growth"

In New York, the protagonist spends days reaching out to people, yet his self—frozen in a state of loss and innocence—fails to form lasting connections, leaving him to wander in isolation. When he finally resolves to leave home and flee the West, his sister Phoebe insists on joining him, showing up with an "enormous bag" packed with her clothes. After some bickering, they end up at the zoo.

Watching Phoebe and the other children on the carousel straining to grab the gold ring so they won't fall off their horses, he reflects:

"I felt worried, but I didn't say a word. You see, with kids, if they want to grab for the gold ring, you just have to let them be. If they fall, they fall. It’s no good to interfere or say anything about it."

Ultimately, the protagonist, Caulfield, relinquishes his obsession with controlling the world—an obsession born of his refusal to accept the inevitability of change, loss, and growing up. The carousel, with its ceaseless motion, represents a place where time flows rather than a space where innocence stands still. Abandoning his role as a guardian trying to freeze innocence in place, he is suddenly overcome by a feeling of profound happiness as he watches Phoebe spinning round and round.

The world is a place where innocence and experience, good and evil, coexist. Likewise, our own inner worlds are composed of a dual layer—much like the wheat and the tares. Since the Original Sin of Adam and Eve, neither the world nor humanity can escape the reality of sin. One becomes an adult of true authenticity—rather than a "fake"—only when capable of contemplating both light and darkness simultaneously.

The protagonist’s problem lay in rejecting this reality and attempting to block the path from innocence to the world of experience. Growing into the adult world does not mean abandoning innocence to live a life of hypocrisy and pretense. The reason the benevolent master allows the wheat and the weeds to grow together is that he waits in the hope that the weeds might be transformed.

Text by a Society of Jesus priest in the Department of English Literature, Sogang University)

Become the "New Saints the World Needs".

The Pope's visit to Assisi for the Jubilee marking the 800th anniversary of the passing of St. Francis... Met with some 2,500 European youths and offered advice on vocational discernment, urging young people to "become the new saints that the world needs today."

The Mass was concelebrated by the Latin Patriarch of Jerusalem and Cardinal Prefect of the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life, among others. The "Go! Franciscan Youth Meeting" was a four-day event for young people aged 18 to 33 from across Europe, drawing a total of approximately 2,500 participants. In his homily during Mass, the Pope stated, "Today, Europe and the entire world look to young people to become the new saints," urging them to "have the courage to believe in the Gospel and to become fully human within the freedom offered by Jesus Christ." He further called upon them to "unite the best strengths of your remarkable humanity—your studies, talents, work, friendships, love, and prayers—to keep the vision of Saint Francis alive in diverse ways."

He also emphasized, "The reason Saint Francis continues to inspire so many people, even 800 years after his passing, lies in his courage to leave behind a familiar way of life and follow the path of Jesus more faithfully."

Before the Mass, the Pope offered advice on vocational discernment to the young people gathered in the square in front of the basilica.

"The deepest vocation inscribed in every human heart is a call to communion," the Pope said, stressing that "while sin may obscure this truth, every vocation is simultaneously a journey toward salvation and healing." He added, "Jesus' invitation to follow Him reveals our own dignity and teaches us to respect the dignity of others by becoming people worthy of their trust."

Reflecting on his own vocation, the Pope remarked, "I can say that the Lord has never left me alone," noting that he had "discovered the light by which the Lord has guided me to this day—as a priest, a member of the Order of Saint Augustine, and a missionary."

After conversing with the young people in the square, the Pope met with representatives of the various Franciscan religious families in the basilica’s cloister before presiding over the Mass. The entrance procession began outside the basilica, and the Pope blessed the young people attending the Mass in the square under the midsummer sun. During the homily, the Pope recited the well-known "Prayer of St. Francis" with the faithful, and after the Mass, he visited the Porziuncola Chapel—where the Franciscan Order originated—to pray.

UNITED AGAINST ABORTION PILLS

Catholic and Protestant Leaders Unite: "Halt the Introduction of Abortion Pills"

On July 29, Catholic and Protestant clergy held a press conference at the National Assembly Members' Office Building to address the government's plan to introduce abortion pills without a corresponding revision to the law. They argued that the move "not only destroys the lives of fetuses but also causes serious side effects for women's health," and solemnly urged the government and the National Assembly to halt the authorization of abortion pills.

Bishop Moon Chang-woo (Bishop of the Diocese of Jeju), Chairman of the Committee for Family and Life, issued a statement of protest, pointing out that "national leaders, who ought to protect life, have accepted the loss of life as a fait accompli and discussed only the administrative means to facilitate it," adding that they have fallen into a state of "severe moral insensitivity."

Bishop Moon went on to criticize the legislative vacuum that has persisted for seven years following the Constitutional Court's 2019 ruling of "incompatibility with the Constitution" regarding the abortion ban. He stated, "Harmonizing the fetus's right to life with women's right to health is a moral task our society must resolve." He further remarked, "Yet, the current government dismisses this as a 'complicated and noisy issue' and, mindful of votes, seeks to take a shortcut—a stopgap measure—by authorizing the drug." Bishop Moon urged the government and the National Assembly to take several measures: promptly amend the Criminal Act regarding the crime of abortion; introduce effective mandatory waiting periods and counseling; respect the conscience of medical professionals and institutionalize a system identifying hospitals that refuse to perform abortions; regulate the indiscriminate distribution of abortion drugs; strengthen shared parental responsibility for pregnancy and childbirth; and establish practical measures ensuring safe childbirth and child-rearing.

Co-President of the United Christian Churches of Korea (UCCK), emphasized, “During a cabinet meeting last July, President Lee Jae-myung instructed government ministries to authorize abortion drugs—leaving the matter to the conscience and discretion of doctors—without a legislative amendment.” He added, “Neglecting the Constitutional Court’s mandate to amend the Criminal Act and disregarding the National Assembly’s legislative authority through the excessive exercise of administrative power undermines the constitutional principles of the separation of powers and the rule of law.” Rev. Jeong expressed concern, stating, “Amidst the serious issue of suicide, if euthanasia bills are passed and even late-term abortions are permitted, our society will face uncontrollable chaos due to a disregard for the value of life.”

Rep. Yoon Yong-geun (People Power Party) stated, “A fetus is the smallest and weakest citizen in the world, and protecting it is the very reason the state exists.” He continued, “Life is not a matter of efficiency or political gain or loss; the state’s duty is to establish systems for counseling, medical care, and financial support so that women in despair due to crisis pregnancies do not have to bear the entire burden alone.” Rep. Cho Bae-sook, from the same party, also remarked, “Every person begins as a fetus,” adding, “Protecting life is a fundamental principle of our society.”

Attendees at the press conference included the Executive Secretary of the Committee for the Pro-Life Movement of the Catholic Bishops' Conference of Korea and  Secretary General of the UCCK. The leadership of both religious groups pledged continued solidarity, and Representative Yoon reportedly expressed an intention to consider introducing a bill regarding the matter.

"Hand Of God"

Saint Peter Walking on Water' by Alessandro Allori, from the Catholic Peace Weekly:

The "cave that screens the past" stirs up feelings of loss and guilt stemming from past honors and successes, or wounds and failures. The "cave that screens the present" shuts out both yesterday and tomorrow, driven either by the positive brainwashing of "carpe diem" (seize the day) or by the pressure to urgently resolve immediate tasks.

The "cave that screens the future" creates an atmosphere dominated by vague expectations born of baseless confidence, or by fear triggered by uncertainty and a lack of clarity. God, who sought out the first human hiding in the garden with the question, "Where are you?" (Genesis 3:9), and now issues a command to Elijah in the cave. “Go out and stand on the mountain before the Lord.” (1 Kings 19:11)

Galilee, the hub of Gospel proclamation, was a region where the population was concentrated around the lake; thus, the boats that the disciples—formerly fishermen—had “left behind for the sake of the Master” (cf. Mark 1:20) served as useful means of transport (cf. Matthew 9:1) and as platforms for addressing the crowds (cf. Matthew 13:2). Whenever the disciples, having returned to those abandoned boats, felt the instability and futility of the “boat for proclaiming the Gospel” (the present), they would recall the “boat for earning a livelihood” (the past).

The account of these experts in navigation waking their sleeping Master because of the rough waves on the lake—not even the open sea (cf. Luke 8:24) — hints at their doubts and uncertainty regarding their own identity as disciples. Furthermore, they foresaw, directly or indirectly, a “boat without the Master” (the future). The physical and psychological distance between the disciples struggling against headwinds on the lake and the Master praying on the mountain vividly imprinted the image of the “boat to which they would eventually return as fishermen” (cf. John 21:3) and amplified their suspicion that they had been following a mere “illusion” (a ghost: Matthew 14:26). 

When Peter, attempting to overcome this, walked on the water like the Master but then sank into “fear” (the water) upon seeing the strong wind, the Master reached out His hand and caught him (cf. Matthew 14:30-31).

Those in whose hearts “great sorrow and unceasing pain have taken root” (cf. Romans 9:2) retreat into a cave of self-imposed isolation. Just as God asked Elijah—who was spending the night in a cave—to "come out of the cave and stand on the mountain," Jesus calls upon His disciples—swept up in thoughts fueled by headwinds while in the boat—to "step out of the boat and stand upon the lake."

To a "world without God" that insists only on the laws of gravity, "God who is over all things" (Romans 9:5) invites us to the mountaintop and the surface of the lake. The "hand of God" (Wisdom 3:1)—He who created all things—is extended to grasp those groaning as they remain "trapped in dark caves or rocking boats" (bound by the past, present, and future), while the "finger of God" (Luke 11:20) shields them from evil. To dispel the anxiety and doubt of those seeking to stand upon the mountain or the lake, the One who is "the same yesterday, today, and forever" (Hebrews 13:8) reaches out and speaks in a "still, small voice" (1 Kings 19:12): "Take courage. It is I." (Matthew 14:27)

Church Revitalization

Diocese of Incheon: “The WYD Preparation Process Itself Is a Journey Toward Parish Revitalization” Reported by the Catholic Times.

Training Session Held for Parish Pastoral Councils for the '2027 WYD Incheon Diocesan Event' Attended by Approximately 840 Lay Faithful from 91 Parish Pastoral Councils

The Diocese of Incheon is shaping the Incheon Diocesan Event for the 2027 Seoul World Youth Day (WYD) into a systematic pastoral journey that drives the renewal and re-evangelization of parish communities.

On July 25, the 2027 WYD Incheon Diocesan Event Organizing Committee held a training session for parish pastoral councils (serving as parish organizing committees) at the Boniface Grand Hall of the Diocese, attended by approximately 840 lay faithful from 91 parishes. During the event, the Incheon DOC shared a blueprint to guide the preparation process itself as a pastoral journey encompassing the sanctification of families, parish revitalization, and re-evangelization.

The Incheon DOC presented a framework for whole-parish participation centered on the pastoral council and asked council members to share this with the faithful and adapt it to the specific circumstances of each parish. Furthermore, they urged the participants to ensure that the experience of preparing for the event would serve as a driving force for parish renewal even after the event concludes. Participants reviewed the role of the parish organizing committee and detailed operational plans—covering homestays, Masses, and companion activities—thereby reinforcing the understanding that parish members are key agents, alongside the pilgrims, in leading the diocesan event.

Plans for organizing teams and assigning roles to implement this vision within the parish were also presented. The Incheon DOC advised utilizing the existing parish pastoral council as the organizing committee rather than creating a separate WYD subcommittee; the council, along with neighborhood/cell groups and parish organizations, would share responsibilities such as operations, safety, homestays, companion activities, publicity, and liturgy. This approach aims to prevent an undue burden on a few volunteers and encourage broader participation among the faithful.

Regarding homestays, the plan moves away from a model where a single family bears the entire burden; instead, five specific areas—family prayer, accommodation, meals, transportation assistance, and companion activities—are to be shared among neighborhood and cell groups. Sunday school groups, young adults, and parents' associations will participate in local tours and companion activities, fostering intergenerational faith sharing.

The training session also presented strategies to revitalize youth ministry—using the WYD as a starting point—by addressing pastoral needs for young adults in their 30s and 40s and bridging gaps in youth ministry continuity. An operational model was introduced that categorizes young adults (aged 19–45) by life stages—such as employment, marriage, childbirth, and child-rearing—and facilitates casual Gospel-sharing sessions for about 20 minutes before or after Mass. Additionally, guidelines were provided for catechetical education to be conducted in small community gatherings in 2027, utilizing materials compiled by the Diocese’s Future Pastoral Research Institute.

The Incheon DOC plans to support young adults who reconnect with the Church through this event as they settle into these small groups, ensuring that parish youth ministry continues beyond a one-time occasion. Following the event, the homestay management system will transition into a parish pastoral information system. It is intended to manage records of volunteers' training and faith-related activities, as well as to prevent information gaps caused by the reassignment of priests.

Secretary-General of the Incheon DOC, and, Deputy Secretary-General, stated, "While pilgrims return home after the event, it is the parish members who remain together." They added, "We hope that pilgrims and parishioners can become a 'universal church' to one another, allowing them to profess their faith with pride and conviction." Citing the Incheon Diocesan Event’s volunteer slogan—"Lighten the burden of service, increase participation in service!"—they emphasized, "This should be an opportunity for the faithful to participate in service courageously and without pressure, thereby confirming their identity as members of the Church."

The Director of the Diocesan Youth Ministry Office and a member of the Incheon DOC, spoke at the opening of the training session for parish pastoral councils. He said, "Just as the disciples, who invited Jesus to a meal as hosts, were themselves transformed by Jesus—who came as a guest—so too will our eyes be opened, our faith renewed, and our experience of Jesus deepened when we invite young people as hosts." He urged the diocesan community to actively participate in preparing for the event.

Seeking Shared Values

Christianity and Confucianism Discuss a ‘New Heaven and New Earth’ and ‘Daedong’ (Great Harmony) as reported in the Korean Times

Vatican’s Dicastery for Interreligious Dialogue Holds First Official Dialogue with Confucianism in Seoul; Seeking Shared Values for a Just and Harmonious Society

The 1st Confucian-Christian International Colloquium was held on August 4 and 5 at Sogang University Seoul, Korea under the theme "A New Heaven and New Earth and the World of Daedong (Great Harmony)."

Religious leaders and scholars from Korea and abroad examined the ideal societies envisioned by both Confucianism and Christianity and sought ways to jointly address issues facing modern society, such as division, inequality, and the disintegration of communities.

Across eight sessions, the colloquium covered topics including the ideal society presented in scriptures, the social responsibilities of believers, leadership and education for the common good, and responses to the ecological crisis.

A draft of guidelines for ongoing dialogue was unveiled, and a joint statement summarizing the two days of presentations and discussions was issued at the conclusion of the event.

Official Theme Song for 2027 Seoul World Youth Day Unveiled

Official Theme Song for 2027 Seoul World Youth Day (WYD) Unveiled

Incorporating traditional Korean melodies and the faith of martyrs with a message of hope for youth; available in both classical and pop versions.

Foreign media describes it as "a song of fellowship connecting global youth and a pastoral tool."

On August 3—exactly one year before the event's opening—the 2027 Seoul WYD Organizing Committee released the official theme song, *Confidite, Ego Vici Mundum* ("Take courage, I have conquered the world"), composed by Kim Ji-yoon (Francisco), via its official YouTube channel. The song was produced in two versions: a classical version featuring the majestic resonance of choir and orchestra, and a pop version arranged to be more accessible for young people to sing.

The song was selected from 434 entries submitted during a global competition. With 140 entries from Korea and 294 from abroad, Kim’s composition was chosen following a preliminary review by the Organizing Committee and a final evaluation by the Holy See’s Dicastery for Laity, Family and Life. It transforms the event’s theme verse—"Take courage. I have conquered the world" (John 16:33)—into music that young people across the globe can sing and remember together.

The song begins with Korean lyrics: "You and I, following the light that rose in the east, awaken our slumbering hearts and begin to walk." The song continues with the lyrics, "You are the light of the world; illuminate each other's paths," conveying a message of walking forward with hope despite fear and uncertainty. The chorus repeats the event's theme scripture in Latin, professing the faith that Christ has already conquered the world.

International Catholic media outlets highlighted the song's reflection of the Korean Church's history and its message to today's youth. They paid particular attention to lyrics beginning with "Light rising from the East" and the inclusion of traditional Korean musical elements. The song is praised for successfully highlighting the host country's cultural identity while offering a melody that young people from around the world can sing together across different languages and musical styles.

Vatican News predicted that the theme song would not only accompany young people from around the world during the preparations for the event but also serve as a "memory for a generation," keeping the spirit of their encounters, prayers, and faith experiences alive long after the gathering concludes. It was described as a "song of communion" that blends various languages and Korean melodies, uniting young people across nationalities and cultures through a shared faith

Immediately following its release, the official music video and the premiere footage drew a flood of comments expressing anticipation and support for the Seoul World Youth Day (WYD). One netizen wrote, "I am deeply moved and thrilled that the World Youth Day is being held in our country," and prayed for abundant grace to be bestowed upon young people worldwide. Another expressed hope that the event would allow young Korean volunteers to play a central role as well. Many also offered prayers of gratitude and encouragement for the song's creators and the event organizers.

The main event of the 2027 Seoul WYD will take place in Seoul from August 3 to 8, 2027. Prior to this, from July 29 to August 2, 15 dioceses across the country—excluding Seoul—will host "Diocesan Days" to welcome pilgrims from around the globe. This marks the second time the event is being held in Asia, following the 1995 Manila, Philippines gathering, and the first time it is taking place in a country where Christianity is not the majority religion.

Seoul WYD

 

Seoul WYD Organizing Committee Accelerates Preparations; Homestay and Volunteer Planning Shifts into High Gear. Report from the Catholic Times.

 This is a beautiful sign that demonstrates the universality of the Church and reveals the dream of unity to which you have all borne witness.” Pope Francis announced Seoul, South Korea, as the host city for the next WYD during the closing Mass of WYD Lisbon, Portugal, on August 6, 2023. It was the moment a new journey began—one where young people from around the world would gather in Korea to share their faith and lives.

The 2027 Seoul WYD is now just one year away. Preparations, which have focused on laying the groundwork for organization and cooperation, are now entering a phase of concretizing the participation of global youth and the prayer, service, and hospitality of the Korean Church. Marking the D-365 milestone, Seoul WYD moves beyond mere preparation to embark on the actual journey of encounter.

After establishing the Seoul WYD Organizing Committee in December 2023, the Archdiocese of Seoul has gradually expanded and reorganized its structure. Currently, the committee operates through three main headquarters and is preparing for the event in collaboration with the Holy See’s Dicastery for the Laity, Family and Life. A foundation has also been launched to handle external cooperation, legal matters, and financial affairs.

In July 2024, the official start of preparations was marked by a Mass and ceremony at Myeongdong Cathedral, the seat of the Archdiocese of Seoul. The WYD Cross and the Icon of Our Lady—received from Portuguese youth in November of the same year—began a nationwide tour of dioceses in 2025 to meet with the faithful.

Dioceses across the country have also formed their own organizing committees for the "Days in the Diocese" (DID) program. This summer, they are hosting "Pre-DID" events to offer a preview of next year’s diocesan gatherings. These events serve to flesh out the details of the diocesan gatherings through activities such as inviting youth from overseas dioceses, arranging homestays, organizing pilgrimages to holy sites, and facilitating cultural exchanges. International promotional efforts are also underway, including "Outreach Invitations," where organizers visit young people abroad to personally invite them to Seoul.

Having established this foundation of organization and cooperation, the Seoul WYD is now entering a phase—marked by the "D-365" milestone—where citizens and the faithful can directly experience the event's content and programs, and where participation plans for pilgrims from around the world begin to materialize.

The official theme song for Seoul WYD is titled *Confidite, Ego Vici Mundum*. The title is derived from the Latin phrase of the event’s theme scripture: "Take courage; I have conquered the world" (John 16:33). The song translates the message of courage and hope found in this scripture into music that young people across the globe can sing together.

Pilgrim registration will begin in October. Historically, the Pope has been the first to register, signaling the start of the pilgrim registration process for the event.

Prior to this, the Organizing Committee released details of the participant packages on the WYD website. Participants can choose from packages tailored to their schedules and needs, such as Type A (full-week program), Type B (weekend program), and Type C (focused on the overnight prayer vigil and closing Mass).

Character And Ability!

"Do students with excellent academic abilities possess outstanding character?" While one cannot deny the probability that superior intellect leads to outstanding character, one cannot conclude that the two are directly proportional.  So begins an article in the Gospel of Life in the Korean Catholic Peace Weekly by a pastor in the Gwangju Diocese.

 Leadership that elicits active consent from members based on trust—winning the hearts of others—is a capability of a different dimension than intellect or character. "Humans who cannot have everything" must seek harmony and balance through communication aimed at preserving strengths and overcoming weaknesses, acknowledging weaknesses rather than boasting of strengths.

Everyone is open to the "treasures of life" (health, relationships, wealth, honor, etc.). Humans strive, whether actively or passively, to maintain the treasures they "already" possess and to acquire those they "do not yet" have. These treasures vary depending on disposition and background, and they change fluidly according to generations and circumstances. 

The treasures of life have three characteristics. First, there is only one diverse and ever-changing treasure for each person here and now. Other treasures are pushed down in priority.  For example, one whose treasure is health must control their passion for relationships and their obsession with success. Second, there is a fixed quantity of the treasures of life. Even if a treasure is precious in itself, if it exceeds its capacity, it becomes an impurity that must be filtered out. For example, one whose treasure is relationships must wisely filter out the fatigue and wounds stemming from those relationships.  And often provides the opportunity to obtain other treasures as a bonus. But one whose treasure is wealth realizes only later that the health and family they neglected for the sake of economic success are the true treasures.

These three characteristics of treasure are reflected in the three parables about the Kingdom of Heaven in Matthew 13. The "merchant who found a pearl of great value" liquidates all his assets to obtain that single pearl. The "fisherman who caught a net full of fish" breaks free from the desire to possess everything, sorts the catch to take the proper quantity (the good ones), and lets the rest go. "The man who found the treasure hidden in the field" purchases the field where the treasure is buried. It is not "the treasure separately, the field separately," but "one treasure, the entire field." This signifies an affirmation of other treasures latent within the field. 

Solomon, who ascended the throne at a young age after many twists and turns and is credited with leading the Israelite people to a golden age of peace and prosperity, asked God for "discernment" at the time he was about to fully perform his royal duties, rather than longevity, wealth, or victory. To Solomon, who had asked for only one treasure, God promised, "I will give you what you did not ask for—namely, wealth and honor". This is a prime example of how humans, who must give up one thing to gain another, often receive as a bonus what they had given up. 

The Apostle Paul intensely experienced God's calling during the "dramatic conversion in Damascus." This calling asks us to treat the life that He will create and save as a treasure, just as the person who bought the field as a treasure because of the treasure hidden in it, because of God who ‘works all things together for good’ in ways that humans cannot grasp (cf. Romans 8:28).

Magnificent Humanity

Nobel laureates, religious leaders, and artificial intelligence experts have hailed Pope Leo XIV’s inaugural encyclical, 'Magnifica Humanitas' ("Noble Humanity"), as a clear call to prevent a nuclear war driven by artificial intelligence (AI). Reported in the World Church Column of the Korean Catholic Times.

After holding the "Global Conference on AI and Nuclear War" at the *Laudato Si'* School in Castel Gandolfo, Italy, from July 14 to 16, a group including some twenty Nobel laureates gathered at the Campidoglio in Rome on July 16. There, they signed the "Rome Declaration on Unarmed Peace and Disarming Peace for the Age of AI, Nuclear and Autonomous Weapons, New Digital Norms, and Emerging Digital Development Models." The Rome Declaration calls for the conclusion of an international treaty banning the use of AI in nuclear weapon launch systems.

High-ranking Vatican officials also attended the global conference, including Cardinal Ángel Fernández Artime, Prefect of the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life; Cardinal Fabio Baggio, Prefect of the Dicastery for Promoting Integral Human Development; Cardinal Silvano Maria Tomasi, former Permanent Observer of the Holy See to the UN in Geneva; Cardinal Mauro Gambetti, Archpriest of St. Peter's Basilica; and Cardinal Baldassare Reina, Vicar General of the Diocese of Rome. Former heads of state also participated in the conference. Arthur McDonald, a Canadian astrophysicist and 2015 Nobel laureate in Physics, stated at the closing press conference that "many scientists have welcomed the Pope's encyclical as a document for humanity," adding that "the Pope is in a unique position to warn the world about the risks posed by AI alongside the persistent threat of nuclear weapons."

Maria Ressa, a Filipino journalist and 2021 Nobel Peace Prize laureate, remarked, "I highly value the Pope's leadership regarding the threat of nuclear weapons and his courage in highlighting the moral challenges posed by AI," noting that "scientists, too, are now gathering in faith."

James Muller, an American cardiologist and co-founder of International Physicians for the Prevention of Nuclear War (IPPNW)—an organization that received the Nobel Peace Prize in 1985—described the Pope’s criticism of the new arms race in Chapter 5 of the encyclical *Fratelli Tutti* (On Fraternity and Social Friendship) as a "huge step forward."

The "Rome Call," comprising six points, begins by stating that "humanity is facing a decisive moment as the nuclear age and the AI ​​age converge," and points out that "humanity has failed to prevent the state of nuclear fear that has persisted since the development of atomic weapons."

The "Rome Call" emphasizes the need for an international treaty to ensure that automated systems never make the final decision to launch nuclear weapons and to guarantee meaningful human control over such decisions. It also calls on AI developers to disclose the principles guiding their models' decision-making and to accept responsibility for them. Furthermore, it explicitly states that fully automated or self-improving AI systems that cannot be monitored by corporations or governments must not be developed. Cardinal Ravasi emphasized, “The ‘Rome Call’ makes it clear that no machine, algorithm, or autonomous system should make decisions that affect human survival,” adding that “decisions regarding life and death, peace and war, and the future of nations and generations yet unborn must remain entirely under responsible and meaningful human control.”

'Hope: Anchor of the Soul'

Asking St. Thomas Aquinas About the Path to Happiness through Hope: Overcoming Despair in the Teaching of St. Thomas by the Professor of Philosophy at the Catholic University of Korea.

Hope: A spiritual vaccine for tasting true happiness, prescribed by God’s grace.

God’s faithfulness is unchanging; thus, hope becomes an "anchor of the soul" that sustains the wayfarer amidst trials. *Allegory of Hope* by Gottfried Maas depicts hope as a woman holding an anchor and turning toward God. 

According to the *Inferno* section of Dante’s *Divine Comedy*, the chilling phrase "Abandon all hope, ye who enter here" is inscribed at the gates of Hell. This declaration defines Hell not merely as a place of physical torment, but as a "closed space" completely stripped of opportunity, forgiveness, and the possibility of change.

The term "Hell Joseon," used to criticize Korean society, encapsulates these very characteristics of Hell. A reality where uncertainty about the future erodes conviction, and where individual effort crashes against structural barriers only to turn into cynicism and pessimism, starkly illustrates the "absence of hope" facing modern people. This state goes beyond mere psychological withdrawal; it leads to the destruction of human dignity. This is because a person stripped of hope loses the drive to align their actions with an ultimate purpose, effectively becoming a prisoner confined within the walls of the present.

In the face of such a crisis, examining Thomas Aquinas’s theology of hope offers essential guidance for distinguishing between worldly desires and true expectation, thereby allowing us to reset the direction of our lives. Aquinas does not reduce hope to mere vague optimism or emotional comfort. Instead, he interprets it as a powerful, practical force that enables humans to transcend their finitude and move toward the ultimate good.

Modern individuals, trapped by socio-structural limitations, have lost both their sense of dignity and the momentum to look toward the future.

Only by shaking off the vices of despair and presumption—and by orienting ourselves toward the "Good"—can we find hope and safeguard our happiness.

In defining the essence of hope, Aquinas strictly distinguishes between hope as a *passion* (a simple emotional state) and hope as a *virtue* (a habit). Hope as a passion is merely an instinctive anticipation of a future good and is morally neutral; however, hope as a 'theological virtue' is in a higher order that renders a person good by aligning their actions with a divine standard. 

According to Aquinas, four elements must be met for hope to exist: the object must be good, it must lie in the future, it must be difficult to attain, and yet it must be possible. 

Of these, the element that warrants particular attention is that it must be "difficult." Thomas held that while a good easily attained is merely an object of simple desire, only a good achieved by overcoming obstacles elevates the human soul to the realm of virtue. Such difficulties compel humans to confront their own limitations and inspire the courageous struggle to transcend them through hope.

Furthermore, hope—as a theological virtue—differs fundamentally from secular optimism in that the basis for its possibility lies not in human calculation or ability, but in "divine assistance." The ultimate object of hope is God Himself and eternal happiness. It offers the assurance of a perfect good that transcends the fleeting comforts of earthly life.

Hope: Path to Happiness

 

Asking St. Thomas Aquinas About the Path to Happiness: Through Hope: Overcoming an Era of Despair: text by the Professor in the  Department of Philosophy, at the  Catholic University of Korea.
 

Hope: A spiritual vaccine for tasting true happiness, prescribed by God’s grace
God’s faithfulness is unchanging; thus, hope becomes an "anchor of the soul" that sustains the wayfarer amidst trials. *Allegory of Hope* by Gottfried Maas depicts hope as a woman holding an anchor and turning toward God.
 

According to the *Inferno* section of Dante’s *Divine Comedy*, the chilling phrase "Abandon all hope, ye who enter here" is inscribed at the gates of Hell. This declaration defines Hell not merely as a place of physical torment, but as a "closed space" completely stripped of opportunity, forgiveness, and the possibility of change.

The term "Hell Joseon," used to criticize Korean society, encapsulates these very characteristics of Hell. A reality where uncertainty about the future erodes conviction, and where individual effort crashes against structural barriers only to turn into cynicism and pessimism, starkly illustrates the "absence of hope" facing modern society. This state goes beyond mere psychological withdrawal; it leads to the destruction of human dignity. This is because a person stripped of hope loses the drive to align their actions with an ultimate purpose, effectively becoming a prisoner confined within the walls of the present.

In the face of such a crisis, examining Thomas Aquinas’s theology of hope offers essential guidance for distinguishing between worldly desires and true expectation, thereby allowing us to reset the direction of our lives. Aquinas does not reduce hope to mere vague optimism or emotional comfort. Instead, he interprets it as a powerful, practical force that enables humans to transcend their finitude and move toward the ultimate good.

Modern individuals, trapped by socio-structural barriers, have lost both their sense of dignity and the momentum to look toward the future.

Only by shaking off the vices of despair and presumption—and by orienting ourselves toward the "Good"—can we find hope and safeguard our happiness.

Optical Illusions

 Window of the Ark  

Master of Optical Illusions: Korean  Article in the Catholic Times by the director of the Jesuit Human Rights Solidarity.

Recently, protests against data centers, led by the right-wing group "Humans First," erupted simultaneously across the United States. Until now, the U.S. government and conservative factions had argued that rapid and widespread data center construction was essential to beating China in the race for AI supremacy. However, as serious adverse effects—such as skyrocketing electricity bills, severe water shortages, noise pollution, and water contamination—came to light, opposition from local residents, particularly in rural areas, intensified.

Data centers are now viewed—across the political spectrum—not merely as facilities that consume vast amounts of water and electricity, but as a destructive industry that devastates ecosystems, depletes resources, and directly threatens citizens' lives. Opposition movements against data centers are spreading rapidly beyond the U.S. to countries like Canada, Australia, and Ireland.

The term "artificial intelligence" often conjures up images of "clean, intangible" concepts like algorithms, data, and the cloud. Yet, this is an optical illusion—a fantasy. No AI system can function without mineral resources. Consequently, AI researchers Kate Crawford and Mark Graham define the essence of AI as a massive "extractive industry" that exploits Earth's natural resources and energy. And the targets of this extraction extend far beyond natural resources alone. The data and labor generated by human civilization—and even human beings themselves—have become targets for extraction. The virtual worlds we encounter on our smartphone screens are, in reality, underpinned by physical spaces where these resources are ruthlessly harvested.

Lithium is essential for powering the batteries and electrical systems that serve as the core infrastructure for artificial intelligence. To incorporate just 0.15g of lithium into a memory chip, vast tracts of land across the globe—from Nevada in the U.S. to Bolivia, the Congo, Mongolia, and Indonesia—are torn open. The same applies to the mining of rare earth elements, which are crucial for semiconductor manufacturing. In China’s Jiangxi province, for instance, the valuable material extracted from rare earth ores accounts for a mere 0.2%; the remaining 99.8%—consisting of toxic waste—is simply dumped into the natural environment.

This has resulted in the formation of a toxic black sludge lake spanning over 8 kilometers in diameter in the Baotou region. The AI ​​industry’s indiscriminate consumption of mineral resources is akin to a history of plunder that strips the Earth to the bone.

The electricity consumed by the data centers currently proliferating worldwide already exceeds the total energy usage of many small-to-medium-sized nations. Electricity generated by burning massive amounts of fossil fuels powers these colossal machines, while vast quantities of water are consumed to cool the intense heat emitted by tens of thousands of computer servers.

An even greater concern is that this expansion of infrastructure and large-scale investment not only destroys nature but also entrenches social inequality to an irreversible degree. While local residents bear the full brunt of direct harms—such as environmental pollution, resource depletion, and stress caused by low-frequency noise—the immense wealth generated by data centers flows into the pockets of a handful of Big Tech companies.

Published over fifty years ago, the Club of Rome’s report *The Limits to Growth* predicted, based on trends at the time, that global resources and population would collapse before the year 2100. It proposed that a shift toward the sustainable management and reuse of resources was the only solution to ensure long-term stability. Inequality—where a select few monopolize profits while offloading environmental risks and costs onto the vulnerable—inevitably leads to resentment against tech capital and sparks new forms of political resistance. The growing global opposition to data centers demonstrates just how close this destructive industry is pushing the lives of ordinary people to the brink.

Yet, the South Korean government is going to extremes of delusion and fantasy, offering full-scale support for data center construction—one of its "three major mega-projects"—and promising operators guaranteed access to cheap electricity and water. As Pope Francis observed, we are living not merely in an era of change, but in a time of transformation that is reshaping the era itself. One cannot help but ask: what could be more urgent in this transformation than the restoration of the Earth and human life?

Intending to Do vs Actually Doing

In the Window of the Ark column of the Catholic Times, a scholar of Religion and Peace, Lecturer at The Catholic University of Korea, considers 'Intending to Do' vs. 'Actually Doing'.

There are times when we are perplexed by outcomes that differ from our original intentions. It is a bitter experience when words spoken with good intentions are distorted or misunderstood by others; it can even provoke anger. Why is it that my benevolent intentions are conveyed differently? The fundamental reason lies in the distinction between ‘will’ and ‘action.’

‘Will’ is the act of ‘intending to do’ something. It is an internal stance—a resolve—to carry out a course of action after rationally assessing objects and situations. It is the state of meaning to act, the internal commitment to do something; it is the stage immediately preceding the actual execution. 

The philosopher Kant explained that if reason acts like a compass, pointing toward the moral law inherent in human nature, then the internal resolve to follow that direction is the ‘will.’ In other words, once reason illuminates the path, the engine known as the ‘will’ begins to operate.

The problem arises when the car begins to move, powered by that revving engine. The realm of ‘intending to do’ something is vastly different from the realm of ‘actually doing’ it—a difference far greater than that between a stationary car and one in motion.

Whether through words or deeds, the act of ‘actually doing’ something proceeds along paths that cannot be foreseen. It branches out in various directions, creating infinite ripples. Once spoken or performed, words and actions leave the realm of the ‘will’ and are conveyed through relationships with others—individuals who exist in different environments. Events unfold in ways that branch out far beyond what one might imagine. My "intention to act" encounters "you"—someone distinct from me—and together we forge a completely different path.

Consider this scenario: A priest, during his homily, quotes the movie "Demon Hunters" and speaks favorably about the primal religious nature of Korean shamanism. Among the parishioners, reactions vary: some view the message positively, others feel uneasy, and some remain indifferent. A parishioner who found the homily compelling might discuss shamanism with acquaintances after Mass; this conversation could evolve into a debate about the essence of "Koreanness"—specifically, whether something being "Korean" is inherently good or not.

Meanwhile, a parishioner who reacted negatively might later spread their discomfort and criticism, asking, "Why is he talking about shamans during the homily?" An acquaintance might stoke the fire by asking, "Isn't that parish a bit dangerous?" Consequently, some reflect on the positive aspects of shamanism, others go out of their way to get a fortune-telling reading, and still others become even more wary of shamanic practices.

Negative narratives, in particular, tend to branch out and amplify. This amplification is driven by the illusion that by rejecting someone else, one validates oneself. Regardless of the specifics, once an inner thought is outwardly expressed, it becomes entangled with a multitude of individual stories and judgments, leading to a complex situation.

Such is the nature of the "intention to act" versus the "act" itself. There is an immense gap between a priest’s internal resolve to deliver a certain homily and the actual, external expression of it. This principle applies not only to priests but to everyone.

As an internal intention is expressed outwardly, a chain of events unfolds—events that differ markedly from the individual's original intent—and the situation develops in complex, multi-layered ways. This is because everyone listens based on their own experiences and hears only what they want to hear; furthermore, when conveying information, they often exaggerate details to justify their own views.

The crucial point is the intention behind one’s words or actions: are they driven by a desire to acknowledge the other person or to save lives? Even then, such actions do not always yield results that align with an individual's good intentions. One cannot predict the outcome, nor is it within an individual's power to determine it. How much more, then, must we consider the immeasurable negative repercussions of hate speech disguised as "freedom of expression"?

What matters is not the act of reproaching or criticizing others, but the act of trying to preserve life whenever possible. If a situation becomes complicated as inner good intentions are expressed outwardly, that outcome belongs to God. Humans can only harbor good thoughts, strive to speak kindly, and endeavor to live accordingly. That is the human task.

'Korea's Stock Market Craze'

How Should Korean Christians View the ‘Stock Market Craze’? The Church acknowledges individual property rights and rational economic activity... “Investment: Yes! Speculation: No!” The Catholic Times' Life in the World, Life in the Gospel column explains the issue.

Talk of stocks is everywhere. It has become a staple topic of conversation during lunch breaks at work and gatherings with friends. Stock investing is no longer the interest of a select few; it has become a financial activity deeply embedded in everyday life.  The issue lies not in stock investing itself, but in the speculative mindset that seeks quick, high returns or leads to unmanageable debt. 

We examine how the Church views stock investing and the mindset with which Christians should approach it. Father Bang Jong-woo of the Archdiocese of Seoul stated, “Legitimate investment occurs when it is accompanied by responsible choices regarding the mutual growth of individuals and companies, as well as considerations for the environment and quality of life.”

Young People Increasingly Investing with Borrowed Money. While stock investment has become a more widespread financial activity than in the past, the practice of investing with borrowed money is emerging as a serious social issue. This implies that individuals with limited disposable income are more likely to turn to debt-financed investing in hopes of achieving quick, high returns. 

Experts point out that in the current highly volatile stock market, such behavior borders on gambling rather than investing.   

The Church does not regard the act of investing itself as sinful. Father Bang Jong-woo (James) of the Archdiocese of Seoul—also a professor at The Catholic University of Korea—stated, "While the Church places great importance on the value of labor, it simultaneously recognizes individual property rights and rational economic activity." He added, "In its true sense, owning stock means holding a share of a company's ownership and providing capital for production; therefore, the Church does not view the act of managing assets and preparing for the future through investment as a sin." The Holy See also invests in stocks through the Vatican Bank. In 2022, it established a policy against investing in high-risk products—such as leveraged instruments—or in companies engaged in businesses that conflict with Church doctrine, such as the arms industry or gambling. 

In February of this year, the Vatican Bank announced the launch of two "Catholic value-based stock indices." These indices were created by rigorously evaluating corporate activities against the principles of Catholic social teaching to select the constituent stocks. The indices comprise 50 mid- to large-cap stocks, including major technology and financial companies. This demonstrates that the Church considers stock investment itself to be a legitimate form of financial activity. However, believers should reflect on whether their investment choices border on speculation. They ought to consider whether they have established ethical standards for the companies they invest in and whether they are investing excessive amounts beyond their means. Pastoral leaders advise that the "purpose and attitude" behind the investment are more important than the act of investing itself. 

“Investing to prepare for old age, build a family, or responsibly manage one’s assets can be legitimate; however, it becomes a serious problem if the value of labor is devalued as a result or if one becomes excessively obsessed with investment outcomes.” He added, “Legitimate investment is achieved when accompanied by responsible choices regarding the shared growth of individuals and companies, the environment, and the quality of life.” Investing with borrowed money— also raises ethical issues when viewed through the lens of Christian virtues. 

 “Investments aimed at a quick fortune—such as borrowing beyond one’s repayment capacity reflect a lack of ‘prudence,’ a core virtue in Catholic ethics.” He continued, “If debt incurred through investment grows to the point where it threatens a family’s or individual’s livelihood, it transcends a mere investment decision and harms the common good and the order of love; therefore, such practices should be avoided.”