Natural Law

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

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

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

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

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

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

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

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

Meaning of Love

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

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

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

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

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

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

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

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

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

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

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

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

Restoring Relationships and Communication

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

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

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

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

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

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

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

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

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

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

The art of Communication

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

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

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

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

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

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

Where is the Kingdom of Heaven?

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

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

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

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

From Management to Companionship

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

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

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

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

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

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

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

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

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

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

Synodality and Dialogue

The Catholic Times published an article on the parish priests' meeting for the Third Synod, which pledged to restore relationships and communication to realize Synodalitas. The priests stated that they would find the starting point of all relationships in the Lord, live as companions, walking the path of faith with the faithful, and, as a community, share one another's weaknesses and heal together with fellow priests.

The Bishops' Conference held the 'Gathering of Parish Priests for the Church of the 3rd Synod' at the Culture and Spirituality Center of  the Benedictine Abbey from April 28 to 30. Concluding the meeting, the attending priests adopted a comprehensive statement titled 'Relationships and Communication, Our Reflections and Commitments.' The statement contains the reflections and discernments shared by priests as they engaged in "dialogue in the Holy Spirit" on the themes of "relationships and communication." The priests stated that the restoration of relationships begins with a relationship with the Lord, and that relationships with the faithful and fellow priests must also be renewed within a community of companionship and restoration. They also emphasized that true communication is not merely an exchange of opinions or a matter of decision-making, but a "spiritual process of jointly discerning God's will." Furthermore, they conveyed that the path toward communication is not simply a change of methods, but a "journey of conversion in which the entire culture of the Church is evangelized." The statement is significant in that it represents a tangible outcome that demonstrates the Korean Church's concrete, practical efforts during the Synod implementation phase. The Bishops' Conference announced that it plans to share the statement with the Secretariat of the World Synod of Bishops at the Pontifical See and the Federation of Asian Bishops' Conferences. This gathering was attended by 53 priests from 15 dioceses nationwide, with ordination years ranging from their 1st to their 36th.  The Dialogue in the Holy Spirit, conducted under the themes of 'Reflecting on Relationships' and 'Moving Forward Through Communication', began with thematic introductions and personal prayers, followed by participants sharing their thoughts in groups based on reflection statements and questions. A joint identification session was also arranged for all participants to review and revise a draft of the comprehensive opinion paper based on each group's presentation. Through this process, attendees experienced Synodalitas not merely through words, but by listening and identifying together. The  Secretary General of the Catholic Bishops' Conference of Korea, who has been in charge of planning and preparation since the first meeting, said, “As the meetings continue, they are establishing themselves as a priestly formation program that shares the spirit of the Synod, and the dialogue is becoming richer in the Holy Spirit.” He urged, “I hope that the priests participating in the meetings will learn genuine ways of communication and be reborn as pastors who internalize the Synod style”.

Women's Role in Evangelization in Korean Culture

The Catholic Peace Weekly published an article on the recent Symposium in the Suwon Diocese on Dialogue Between Asian Culture and the Catholic Church, with an emphasis on women's roles.

The process of evangelization in Asia—which has taken root within a diverse cultural landscape—and the role of women, with an assessment of the path forward for evangelization in the 21st century. 

In the  keynote address titled “The Evangelization of Asia and the Theology of Culture”, the  professor Emeritus  of Korea University examined the process of evangelization that has unfolded within Asia’s diverse cultures and proposed that “we must illuminate a new language of evangelization within modern culture in step with the rapidly changing trends of our times.”

 “Since Asia is a region where multiple religions and diverse cultures coexist most densely, evangelization has also been carried out through a ‘dialogue with culture’ that respects people’s deep religious experiences and historical memories. This ‘dialogue with culture’ presents a very important milestone for the entire Asian Church, which stands today before the massive waves of secularization and pluralism.”

A religious sister spoke on  “Women and Culture in the Asian Catholic Church,” highlighting the need for a new discourse on Asian Catholic women that is relevant to the present era. She pointed out, “Until now, Asian women have tended to be portrayed solely as victims, the poor, and those without a voice under the Confucian tradition”, noting that “such an overly simplified discourse fails to adequately capture the diverse lives, experiences, and stories of women”.

As concrete measures for finding a new Catholic discourse on women, Sister proposed: △Creating spaces for reconciliation through listening △, re-examining women’s leadership based on relationship-centered networks, transparent communication, and collaboration. She continued, “Creating a space where women can produce healthy discourse as active agents within the Church is a calling that women and the Church must fulfill together,” adding, “Only when women’s diverse experiences are naturally heard in the daily life of the Church community can we begin to discover diverse and healthy models of women’s leadership.”

A senior researcher at the 'Our Theology Research Institute', highlighted the pivotal role women have played in spreading the Gospel and sustaining the community throughout the history of the Korean Church’s evangelization, explaining that expanding their participation is a pressing task for the Korean and Asian churches.

Women have played a pivotal role throughout Korean church history—from the activities of the lay organizations during the period of persecution, to the Enlightenment Movement of the opening era, and the labor and anti-poverty movements following liberation—and remarked, “The participatory and dynamic culture of women in the Korean Church can continue in new forms even amid today’s challenges.” She added, “The history of the Catholic Church promoting women’s dignity through education and achieving church development can serve as a concrete model of hope for Asian churches facing the dual oppression of poverty and gender discrimination.”

A parish priest presented new pastoral approaches and cultural responses toward the younger generation and the isolated in the digital environment as a new task for evangelization, stating, “We must carry out cultural ministry that actively utilizes the benefits brought by digital AI culture while also accepting it critically.”

Korean Catholic Statistics

Pastoral Implications of the 2025 Statistics on the Catholic Church in Korea. Challenges of the Era of 6 Million Believers

Indifference, aging, and a declining next generation are the challenges for the transition to a Synod Church.

The Korean Catholic Church has entered the era of 6 million believers. This milestone was achieved 50 years after recording 1 million in 1975 and 17 years after surpassing 5 million in 2008. However, excluding the Military Ordinariate, the number of believers has been declining, and only 15 out of every 100 registered believers attend Sunday Mass. The number of new priests is also declining, and the proportion of believers aged 65 or older has risen to 28.9%, making the population structure increasingly centered on the elderly.

The number of registered believers in the Korean church has been tallied at 6,006,832, representing 11.4% of the total population.  This represents remarkable growth for a minority religion, which had a ratio of 1% (189,412 people) to the total population in 1955, when the results of the Korean War still lingered. The number of Korean church members first reached 1 million (2.98% of the population) in 1975 and 5 million (9.9%) in 2008. It took 50 years to reach 1 million and 18 years to reach 6 million.

However, behind the joy this number brings lies a reality that must be examined objectively. In the 2025 Korea Research survey, the proportion of Catholic believers was 11% of the total population, whereas in the Gallup Korea survey, it was only 6%. The gap between these two figures symbolically illustrates the distance between believers registered in the church registry and those who actually profess their faith. 

With the results of the religious population survey for the '2025 Population and Housing Census' by the National Data Bureau, a state agency, not yet released, the figure of 6 million registered members should be interpreted as a milestone and, at the same time, as the starting point for the challenges facing the church.

Above all, the recovery of so-called lapsed Catholics and inactive believers who are unable to fully participate in the life of the Church is an urgent task. The fact that Sunday Mass attendance remains at 15.5% of the total faithful demonstrates that the overwhelming majority of registered believers are far removed from the actual life of the faith community.

How to re-invite into the community those believers who have been unable to continue their sacramental life since Baptism and First Communion, and those whose connection with the parish was severed due to the pandemic, is a pastoral question that can no longer be postponed.

The path to recovery begins not merely with announcing events or reaching out, but with listening to and understanding why they left. The listening and companionship advocated by Synodalitas must be applied not only to those remaining within the church but also to those currently standing outside its doors.

The Korean church must fundamentally redefine its relationship with the young adult and adolescent generations. The number of believers aged 24 and under continues to decline, and Sunday school enrollment has dropped by nearly half over the past decade. This is not merely a reflection of population decline. Behind it lies a cultural and spiritual reality in which the younger generation feels the church is irrelevant to their lives or fails to accept faith as a meaningful choice.

We need a space within the church where young people can ask questions, doubt, and feel truly welcome in the process. We must deeply reflect on whether existing Sunday school operations and youth ministry programs are truly responding to the language and aspirations of this generation.

As the clergy and religious age and the decline in vocations progresses rapidly, the Church is increasingly likely to lose the vitality to fulfill its mission. This is already evident through various sacramental indicators, the distribution of clergy and religious, and the status of social welfare institutions.

Sin the Betrayal of Human Nature

[Asking St. Thomas Aquinas About the Path to Happiness] Are Sin and Punishment Obstacles to Humans' Pursuit of Happiness? A philosophy professor at the Catholic University says that you must distinguish:

Sin and Punishment, the Path of Healing to True Happiness by Correcting Distorted Nature. While cults rob people of their happiness by excessively exploiting 'guilt,' conversely, a tendency to mitigate sin itself or the sense of guilt is widespread in modern society. Modern excessive optimism tends to dismiss sin as a non-existent psychological inhibition, or even regard it as an 'attractive friend,' thereby taking its weight lightly. Nowadays, people generally seek happiness in the highly subjective, sensory realm of 'comfort' and immediate 'desire satisfaction', while viewing pain and discomfort as evil and avoiding them. Following this tendency, many complacently believe that sin does not exist, or that even if it does, its consequences are insignificant. Therefore, the concepts of 'sin (Peccatum)' and 'punishment (Poena),' emphasized in most religions, are often viewed by many as the oppression of irrational authority that infringes upon autonomy. However, a detailed examination of Thomas Aquinas's theory of sin and punishment reveals that this judgment and the resulting rejection stem largely from a misunderstanding. Thomas Aquinas states that eternal punishment is caused not by God's coercion, but by the 'stubbornness' of the human will. In contrast to modern psychology, which prioritizes inner peace and the fulfillment of desires, Thomas sees 'disordered self-love'. This is not a denial of the self, but a critique of a state in which the hierarchy of love is reversed. According to Thomas, 'right self-love' is preserving one's rational nature and turning toward God, the highest good, whereas 'disordered self-love' falls into the folly of undermining one's own immutable human dignity by clinging to the good of the world. While we often view sin as a product of personal mistakes or trauma and focus on self-forgiveness, Thomas defines it as a disorder regarding the rules of reason and eternal laws. When one realizes that disordered self-love ultimately entails abandoning one's authentic self and becoming a slave to changeable desires, Thomas's strictness can be reinterpreted as a warning to protect human nature. A sin defined as a betrayal of rational nature For Thomas, sin is not merely an act of violating the commands of an external power, but rather a 'betrayal of one's own nature' that infringes upon human happiness. He defined sin as both a 'departure from God' and a 'disordered conversion to a changeable good'. The one who sins deviates from the goals carefully set by reason, destroys himself, and brings about inner chaos. This analysis proves that sin is an unnatural act that hinders the realization of humanity. The reason for guarding against sin is not out of fear of external punishment, but to ensure that humans do not lose the path to realizing their humanity most completely. While modern relativistic ethics shifts responsibility to external circumstances or fate by claiming that "it is human to err," Thomas firmly rejects this. By meticulously analyzing the cause of sin as internal factors such as ignorance, passion, or malice (malitia). He emphasizes the 'subjectivity' of humans as masters of their own actions. In other words, the reason we must guard against sin is not out of fear of external punishment, but to protect our own dignity. When we understand that sin is a distortion of nature, the meaning of the resulting 'punishment' also shifts from mere retaliation to the restoration of order. Sin is a 'betrayal' of human nature... must be guarded against to protect one's own dignity. Punishment is 'restoration' that rebuilds the destroyed order... God's grace

Philosophy of Dishwashing.

The Religious Peace scholar at the Catholic University of Korea, in the "Window from the Ark" column of the Catholic Weekly, offers a philosophy of dishwashing.

Cook, set the table, eat, tidy the table, wash dishes, knead dough, bake bread, eat together, wash dishes, make soup, slice kimchi, set the table, eat rice, wash dishes, cook ramen, wash dishes, yesterday, today, and tomorrow, in the morning and in the evening…

Cooking, washing dishes, and cleaning. These are tasks that are immediately noticeable if not done, yet go unnoticed even if done diligently. They are not things to brag about. Outside of the family, there is rarely any praise for doing a good job. It is a draining task when even family members remain indifferent.

This is especially true for the dishes that pile up every day. You can skip cleaning for a day or two, but you cannot let a day pass without washing dishes. Cooking is a meaningful activity that brings thanks and nourishes others, but washing dishes is simple, repetitive labor that elicits little reaction from those around you and becomes tedious.

However, if you do not do it, you cannot cook or eat, and life itself becomes impossible. Even if you do not want to, you cannot avoid doing it. Whether at home, in a church, at the Blue House, or at the Vatican—wherever people live—it must be done, yet its true meaning is obscured, and treated as menial labor. Is washing dishes also a way of building the Kingdom of God?

Philosopher Graham Harman proposed a theory called "object-oriented ontology." While this may sound like a difficult concept, it can be summarized simply as follows: Humans are not the only subjects; all beings are objects to one another; humans cannot fully grasp all objects; every object possesses an inherent depth that defies boundaries and holds a cosmic dimension that infinitely expands its boundaries the more it is perceived; and every object perceived by humans transcends that perception, moving endlessly into a deep abyss.

Dishwashing. Every single dish, the object of this action, can serve as an example of this theory. Just when one thinks dishwashing is a task confined to the kitchen, it extends beyond it; just when one thinks it takes place in the kitchen across the street, it connects to someone's work life, effectively becoming part of human survival. Just when one thinks it is the task of cleaning up "food waste," it leads to conversations at the dining table, connecting to family relationships and broader human connections. In this way, dishwashing recedes beyond the kitchen, expands, and extends into an endless abyss, and connects to the entire universe. Dishwashing becomes a cosmic act and event.

And that is not all. It extends endlessly into the world of dish soaps, surfactants, pH adjusters, fragrances, moisturizers, and preservatives. The coffee drunk after a meal, the stains left in the cup, the African sun and soil, the sweat of the coffee roaster, and the fossil fuels of the transport ships.

Leftover kimchi juice, the highlands of Gangwon Province, large trucks, and midwinter asphalt, a delivery worker's winter clothing, someone's survival, and livelihood. A cup of coffee travels as far as Africa, while kimchi juice spilled on the table connects to the cabbage fields of Gangwon Province and the hands of farmers, reaching all the way to the sun. Boundaries expand endlessly.

Washing dishes is a process of converging the chain of cosmic ties (Many) intertwined with a single cup of coffee, the hands washing the dishes, and the cool stream of water right here and now (One). It is an event of "Many within One" (One in Many) as described in Buddhism. It is a small act taking place in the kitchen, yet it is also a monumental event that connects to the universe and recedes. It is a practical example of "Many within One." The religious worldview that "the whole is within the one, and the one is within the whole" is dynamically realized within the dishwashing basin. The repetition of daily life, bordering on meaninglessness, becomes a cosmic sanctuary.

Food scraps and clean dishes, impurity and purity are not two separate things. The act of wiping away the dirt from a single spoon becomes the principle of life. The cosmic truth contained in the smallness—in Buddhism, this is referred to as the state of "one is many, many is one" and "unhinderedness in all things." Wisdom that penetrates without hindrance all things and phenomena throughout time and space. 

In this way, washing dishes in a small kitchen becomes, in the language of Buddhism, the world adorned with flowers. 

Is it not the Lord’s world where “a day is like a thousand years, and a thousand years is like a day” (cf. 2 Peter 3:8)?

Contermplation

 

In his column, Philosophical Chat, in the Korean Catholic Peace Weekly, a Jesuit professor offers readers some insight into the word "Contemplation."

The term “contemplation” derives from the Ancient Greek words “theorein” ( to see/observe) and “theoria”(contemplation/theory). Originally referring to the public act of visiting a sanctuary or festival, the concept gradually expanded to encompass philosophical and religious meanings. 

For Plato (428/7–348/7 BCE), contemplation is the event in which the human soul transitions from darkness to light and “sees” the true reality of the Forms, and this intuition serves as the basis for “recollection”. 

In contrast, Aristotle (384–322 BCE) defined contemplation as a theoretical activity through which humans recognize causes and principles to attain “wisdom,” viewing it as an activity of perfected actuality that constitutes human ultimate happiness. According to him, the “contemplative life” is the highest form of life, standing in contrast to the practical life.

Philosophical counseling, which seeks wisdom beyond mere knowledge, centers on “Contemplative Philosophy”. Contemplative Philosophy is the “science of wisdom” that pursues true and eternal truth through the intuitive insight of the intellect, going beyond rational and deductive reason. This does not remain confined to mere theoretical or speculative philosophy but aligns with “philosophical practice”, inspiring and revitalizing life. 

As a form of philosophical practice, philosophical counseling strives ceaselessly to advance toward the realm of truth and a greater reality by creating a “clearing” of thought in our lives through contemplative philosophy. This clearing of thought (contemplation) is a practical process that alleviates life's suffering and restores the vitality of existence by breaking free from the inertia of everyday thought and approaching reality.

Creating a clearing of thought is on a different level from simply “breaking down boundaries” to transcend limitations. Heidegger (1889–1976) defines a clearing as an open space where Being reveals itself. This is a fundamental mode of thinking that leaves space open for being to reveal its true nature. Contemplative thinking that opens a void within us does not mean reflection on reality, but rather reflection from reality and in communion with reality. If the characteristic of object-oriented thinking lies in establishing boundaries, then contemplative thinking that opens a void signifies boundaryless thinking—that is, thinking that breaks down boundaries. To put it another way, this can be described as a kind of “opening” of existence.

In fact, healing through philosophy is not possible when it remains merely at the level of speculative or theoretical thought; it becomes possible only when one enters the opening of the clearing where existence reveals itself. The experience of this clearing of thought, this opening up, is by no means easily attained; it is granted as an epiphany that arrives like a flash of lightning amidst ceaseless training in thought. This is also the very event in which the soul is healed. This opening—like a clearing that suddenly appears in a dense forest—is experienced only through a contemplative attitude that steps away from the bustle of daily life to dwell in thought. Heidegger understands this kind of thinking as a “reverent dwelling” that allows being to reveal itself.

Our thinking loses its sense of ease as it constantly compartmentalizes and defines objects. This kind of thinking, which draws boundaries, is an act of grasping and identifying with the object; it carries an element of exclusivity and ultimately leads to fatigue. In contrast, contemplation is a form of thinking that goes beyond definition to allow the object to reveal itself, dwelling in letting go and acceptance, and possesses the power to heal the soul.

 

Faith And Theology

 

According to traditional classification methods, there are four fields within theology in its proper sense: biblical theology, historical theology, systematic theology, and practical theology. In the Korean Catholic Times, a pastor offers insight into the division.

First, biblical theology deals with the 'source of faith.' It addresses the origin of literature as a definite certificate of faith, as well as its original meaning and its significance for the present. It includes individual disciplines such as Biblical Studies, Old Testament Studies, New Testament Studies, Introduction to the Old Testament, and Introduction to the New Testament.

Second, historical theology deals with the 'tradition of faith.' It covers the history of various theologies and churches in the process of faith transmission across generations. As individual disciplines, historical theology includes ancient, medieval, early modern, contemporary, and Korean church history, patristics, and the history of theology.

Third, systematic theology deals with the 'rationality of faith.' The rationality of faith refers, first, to the fact that faith can be justified logically and rationally, transcending emotional experience. Second, it means that the doctrines and confessions of faith can be explained and constructed within the comprehensibility of modern people based on philosophical, historical, and sociological grounds. This is a comprehensive undertaking that encompasses the logical statement of the content of faith, the formation of modes of expression, and the methods of its transmission

Therefore, systematic theology seeks to elucidate faith within the church's way of thinking, lifestyle, and structure in the present. As individual disciplines, systematic theology includes foundational theology, introduction to theology, dogmatic theology, moral theology, Christian sociology, and ecumenical theology.

The fourth discipline, Practical Theology, deals with the 'possibility of practicing faith.' It addresses the possibility for the Church and society, living together in the same era, to accept a living faith today. Practical Theology includes individual disciplines such as Pastoral Theology (homiletics, catechetical instruction, pastoral psychology, pastoral sociology, etc.), Canon Law, Liturgy, Religious Education, Missiology, and Spiritual Theology.

In this way, supernatural theology deals with the 'source of faith,' 'traditional nature of faith,' 'rationality of faith,' and 'practicality of faith. Therefore, by reading theological books, we can internalize and synthesize the truths of our faith. In particular, reading conciliar documents and the Catechism of the Catholic Church, which represent the remarkable theological developments of our time, is one of the best ways to internalize and synthesize our faith.

To add one more point, as the term implies, fundamental theology is a discipline that studies the most basic aspects of theology. What is the foundation of theology? It is revelation and faith. Therefore, fundamental theology is the discipline that studies these comprehensively.

There are two methodologies in theology: the positivist and the speculative. The positivist method corresponds to "hearing faith," while the speculative method corresponds to "understanding faith. The positivist method addresses the factual question of faith, while the speculative method addresses its essence. Therefore, these two methods cannot be separated but assist each other, enabling us to hear and understand faith.

No More War!

    

On April 30, the Korean Catholic Priests'

Association for Justice released a statement titled "God Rejects War," urging people to break free from indifference toward war and to pray for and stand in solidarity for peace. This statement was prepared to join Pope Leo XIV’s call for peace in a situation where armed conflicts, such as the U.S.-Israel-Iran war and the Russia-Ukraine war, continue, and to condemn all wars, and to call for the choice of peace. The statement pointed out that war destroys the lives of the most powerless first, but those who start the war do not bear the suffering. The priests emphasized, “The Lord, the Good Shepherd, is walking the path to true life and true peace yesterday, today, and tomorrow,” adding, “What is needed in an age of war is not effective strategies, but people who recognize the voice of the Lord and actually follow His path.” Following God's will to reject war and choose peace, every day at 9 p.m., they offered the Lord's Prayer and appealed to remember all beings sacrificed due to war during Mass, urging peace on the Korean Peninsula and the cessation of wars of aggression by the United States, Israel, Russia, and others. The priests urged, “Remaining silent or standing by is by no means neutrality, but another form of complicity in violence,” adding, “Let us draw the cries of the suffering into our prayers and respond to the peace chosen by God.” Furthermore, citing the Pope's criticism of invoking God's name in war, they called on the international community to fulfill its fundamental responsibility to protect life, transcending self-interest and political expediency. The group of priests stated, "The parties to the war must immediately cease the use of force and move toward the table of dialogue and negotiation," adding that "no justification can legitimize the sacrifice of innocent lives."

Catholic Universality

In the Peace column of the Catholic Peace Weekly, the director of a young people's community offers some interesting insights into the word "Catholic" and its meaning.    

For the past five years, he had the opportunity to spend Holy Week in Rome. There, over 1,000 young people from all over the world gathered together. They spent the Paschal Triduum close to the Pope, visited the tombs of Saints Peter and Paul to pray, share their faith with one another, and experience the Church's universality.

For the first few years, his heart was drawn more to visible things: magnificent buildings, long history, and the beauty of Rome. However, as time passed, his perspective gradually shifted. He began to live Holy Week more inwardly—within the liturgy, in silence, and in prayer. Amidst this, there was a scene that particularly touched his heart: the sight of people from different cultures, languages, races, and life backgrounds coming together to confess the same faith. Though they possess distinct sensibilities and paths, at the center of it all lies Christ.

He often conversed with people from other countries in St. Peter's Square. It was a very simple activity, but he realized many things. When you step out of your familiar surroundings, you naturally come to realize that there is not just one way to follow Christ. In the past, he often spoke of the Church's universality as an "open mind directed outward". This time, he wants to reflect on how that universality is lived out "within" the Church. 

There is not just one way to approach Christ. Diverse spiritualities and paths exist. Our goal is the same: holiness. However, God does not call everyone in the same way. For some, silence is important, while for others, action becomes more accessible. Some encounter God within the liturgy, while others encounter Him through concrete service to their neighbors. Yet, all these paths are connected as one within the same faith and sacraments in the Church. Church unity does not come from everyone doing the same things, but from walking different paths within the same faith while moving toward the same Lord.

Recalling my time in my hometown in Spain, I saw many believers living out their faith within diverse communities. While Sunday Mass was celebrated together in the parish, the concrete practice of faith—education, spiritual guidance, and retreats—was filled within distinct spiritualities. From the Society of Jesus, the Salesians, the Neocatechumenal Way, Opus Dei, and the Regnum Christi, to countless other religious groups.

In that scene, he often felt the church's universality. Diversity is not a division, but rather a force that helps each person find their place. This is because, while the paths are different, the destination is the same. We are not merely inside the church; we are the church itself.

We need to reflect on ourselves. We stop learning the moment we think we are doing the right thing and doing the best. We need the humility to learn from one another and a heart open to dialogue. It is also important to have a heart that knows how to rejoice with others' joy. We must be able to rejoice in their successes as if they were our own and give thanks together.

The attitude of absolutizing a specific way within the church and demanding it from everyone ultimately obscures the church's richness. The power of the church does not lie in uniformity. It lies in different aspects harmonizing to form one. It is not a diversity that divides, but a diversity that embraces.

In the past, it was not easy to encounter diverse forms, but if we turn our eyes just a little, we can discover how the church is alive and breathing in so many different ways. This should be a reason for joy, not anxiety.

When that joy fades, and when it becomes difficult to accept the goodness revealed in places that are not 'mine', it is not a matter of the head, but of the heart. Perhaps we have not yet fully lived out the 'universality' that we often speak of. Living more Catholicly is not about doing more, but about living with a bigger heart.