Thursday, September 20, 2018

Saint September 21 : St. Matthew : #Apostle : Patron of Accountants, Taxes, Bankers

Apostle and evangelist.
The name Matthew is derived from the Hebrew Mattija, being shortened to Mattai in post-Biblical Hebrew. In Greek it is sometimes spelled Maththaios, BD, and sometimes Matthaios, CEKL, but grammarians do not agree as to which of the two spellings is the original. Matthew is spoken of five times in the New Testament; first in Matthew 9:9, when called by Jesus to follow Him, and then four times in the list of the Apostles, where he is mentioned in the seventh (Luke 6:15, and Mark 3:18), and again in the eighth place (Matthew 10:3, and Acts 1:13). The man designated in Matthew 9:9, as "sitting in the custom house", and "named Matthew" is the same as Levi, recorded in Mark 2:14, and Luke 5:27, as "sitting at the receipt of custom". The account in the three Synoptics is identical, the vocation of Matthew-Levi being alluded to in the same terms. Hence Levi was the original name of the man who was subsequently called Matthew; the Maththaios legomenos of Matthew 9:9, would indicate this.
The fact of one man having two names is of frequent occurrence among the Jews. It is true that the same person usually bears a Hebrew name such as "Shaoul" and a Greek name, Paulos. However, we have also examples of individuals with two Hebrew names as, for instance, Joseph-Caiaphas, Simon-Cephas, etc. It is probable that Mattija, "gift of Iaveh", was the name conferred upon the tax-gatherer by Jesus Christ when He called him to the Apostolate, and by it he was thenceforth known among his Christian brethren, Levi being his original name.
Matthew, the son of Alpheus (Mark 2:14) was a Galilean, although Eusebius informs us that he was a Syrian. As tax-gatherer at Capharnaum, he collected custom duties for Herod Antipas, and, although a Jew, was despised by the Pharisees, who hated all publicans. When summoned by Jesus, Matthew arose and followed Him and tendered Him a feast in his house, where tax-gatherers and sinners sat at table with Christ and His disciples. This drew forth a protest from the Pharisees whom Jesus rebuked in these consoling words: "I came not to call the just, but sinners".
No further allusion is made to Matthew in the Gospels, except in the list of the Apostles. As a disciple and an Apostle he thenceforth followed Christ, accompanying Him up to the time of His Passion and, in Galilee, was one of the witnesses of His Resurrection. He was also amongst the Apostles who were present at the Ascension, and afterwards withdrew to an upper chamber, in Jerusalem, praying in union with Mary, the Mother of Jesus, and with his brethren (Acts 1:10 and 1:14).
Of Matthew's subsequent career we have only inaccurate or legendary data. St. Irenæus tells us that Matthew preached the Gospel among the Hebrews, St. Clement of Alexandria claiming that he did this for fifteen years, and Eusebius maintains that, before going into other countries, he gave them his Gospel in the mother tongue. Ancient writers are not as one as to the countries evangelized by Matthew, but almost all mention Ethiopia to the south of the Caspian Sea (not Ethiopia in Africa), and some Persia and the kingdom of the Parthians, Macedonia, and Syria. According to Heracleon, who is quoted by Clement of Alexandria, Matthew did not die a martyr, but this opinion conflicts with all other ancient testimony. Let us add, however, that the account of his martyrdom in the apocryphal Greek writings entitled "Martyrium S. Matthæi in Ponto" and published by Bonnet, "Acta apostolorum apocrypha" (Leipzig, 1898), is absolutely devoid of historic value. Lipsius holds that this "Martyrium S. Matthæi", which contains traces of Gnosticism, must have been published in the third century.
There is a disagreement as to the place of St. Matthew's martyrdom and the kind of torture inflicted on him, therefore it is not known whether he was burned, stoned, or beheaded. The Roman Martyrology simply says: "S. Matthæi, qui in Æthiopia prædicans martyrium passus est".
Various writings that are now considered apocryphal, have been attributed to St. Matthew. In the "Evangelia apocrypha" (Leipzig, 1876), Tischendorf reproduced a Latin document entitled: "De Ortu beatæ Mariæ et infantia Salvatoris", supposedly written in Hebrew by St. Matthew the Evangelist, and translated into Latin by Jerome, the priest. It is an abridged adaptation of the "Protoevangelium" of St. James, which was a Greek apocryphal of the second century. This pseudo-Matthew dates from the middle or the end of the sixth century.
The Latin Church celebrates the feast of St. Matthew on 21 September, and the Greek Church on 16 November. St. Matthew is represented under the symbol of a winged man, carrying in his hand a lance as a characteristic emblem.
Text shared from The Catholic Encyclopedia

Pope Francis to Disabled "God comforts those who suffer, having suffered himself, and makes himself close..." FULL TEXT


Sala Clementina
Thursday, September 20, 2018


Dear brothers and sisters, good morning!

I extend my affectionate greeting to all of you, to the President, whom I thank for the words he has addressed to me, and to all the members of your Association. By gathering and supporting those who have suffered mutilations or disabilities in their work, and striving to promote a culture and practice that is attentive to health and safety, ANMIL has a very important social function, for which, on behalf of God's people, poster esteem and gratitude.

Those who, at work, are injured with permanent and debilitating consequences, live in a situation of particular suffering, especially when the disability they bring prevents them from continuing to work and providing for themselves and their loved ones, as they once did. To all of them I express my closeness. God comforts those who suffer, having suffered himself, and makes himself close to every situation of poverty and humility. With his strength, everyone is called to an active commitment to solidarity and support for those who are the victims of accidents at work; support that must extend to families, equally affected and in need of comfort. By doing this, ANMIL performs a noble and essential task, and calls on the whole society to have a duty of gratitude and concrete help to those who have been injured in carrying out their work. The scarcity of resources, which the governments rightly worry, certainly can not touch delicate areas like this, because the cuts must concern waste, but solidarity must never be cut!

The indispensable dimension of assistance does not exhaust the tasks of society and of the Association itself, which in the Statute (see Article 3) provides for a professional and social insertion or reintegration, and is attentive to the fact that solidarity is always conjugated with subsidiarity, which represents its completion, so that everyone is allowed to offer his own contribution to the common good. The social teaching of the Church, to which I urge you to always inspire you, constantly recalls this balance between solidarity and subsidiarity. It must be sought and built in every circumstance and social context, so that, on the one hand, solidarity is never lacking and, on the other, it is not limited to it by making passive those who can still make an important contribution to the world work, but actively involve it, putting its capabilities to good use.

The subsidiary style, which I have now referred to, helps the whole civil community to overcome the fallacious and harmful equivalence between work and productivity, which leads to measuring the value of people based on the quantity of goods or wealth they produce, reducing them to a system, and debasing their peculiarity and personal wealth. This sick look contains within itself the germ of exploitation and enslavement, and is rooted in a utilitarian conception of the human person.

Precisely for this reason the tireless activity of the ANMIL in favor of workers' rights, starting from the weakest and least protected, such as women, the elderly and immigrants is precious. Here, our world needs a tremor of humanity, which leads us to open our eyes and see that those in front of us are not a commodity, but a person and a brother in humanity.
In this regard, I can not but rejoice in the commitment you make in collaboration with civil institutions, and in particular with the Ministry of Labor and with that of Education, University and Research. You have given birth to many training projects, aimed at school students and workers, managers and managers of companies, so that they become more aware of the needs of safety and protection of workers' health. This synergy has also produced, now ten years ago, the important single text on security, on whose full implementation you are called to monitor. This constant attention to the legislative sphere, as well as to the commitment of solidarity, reveals on your part the awareness that the creation of a new culture of work can not do without a more adequate legislative framework, which meets the real needs of workers, as well as a deeper social conscience on the problem of protection of health and safety, without which the laws would remain a dead letter.

The finalization of the legislative plan, as well as the formation of a culture more attentive to the safety of work, aims at the detailed and valuable Report on health and safety in the workplace, which you presented a few days ago. It testifies to your dedication and concreteness and reveals, to anyone who takes it in hand, that the battles that have been going on for 75 years with commitment and determination, do not concern only those who have been the victim of work or perform dangerous and weary jobs, but every citizen , because together with the culture of work and security the very substance of democracy is at stake, based on respect for and protection of everyone's life.

Dear friends, I urge you to carry on this noble mission, which contrasts indifference and sadness and increases fraternity and joy. I accompany you with my prayer and my blessing. And you too, please do not forget to pray for me. Thank you.
TEXT Source: - Original Text in Italian - Unofficial Translation

Pope Francis "We know that it is always God who calls.." to Congregation of Mary Immaculate - FULL TEXT

TO THE CHILDREN OF Mary Immaculate Congregation

Hall of the Consistory
Thursday, September 20, 2018


Dear brothers and sisters, good morning!

I welcome you on the occasion of your Convention, with which you celebrate the 150th anniversary of the passage to the eternal life of the Venerable Giuseppe Frassinetti; and I thank the Superior General, Father Amici, for the words he addressed to me on behalf of everyone. I appreciated that in the Convention there was a fraternal collaboration between clergy and laity, with the presence of numerous religious. It is one of the signs of the times of the Church today, but it is also one of the elements that characterized the ministry of the Founder: the promotion of the apostolate of the laity, men and women. I urge you to continue on this path, making your parish and religious communities places where you can breathe a family spirit, welcome, respect and generous apostolic collaboration.

This Convention took place about a year after your General Chapter, in which important topics were dealt with. It is therefore a step forward in the commitment to implement the lines that emerged from the Chapter and to make the faithful entrusted to you entrusted with the mission and the charism of the Congregation more and more involved. The Church does not tire of exhorting the religious to a dynamic fidelity to their own charismatic identity, with docility to the Spirit and a strong ecclesial sense. This dynamic fidelity requires constant discernment, which is in turn a supernatural gift (cf., Apostolic Exhortation Gaudete et exsultate, 170), but it also requires commitment, listening, dialogue. The motto of your General Chapter was the words of the Lord reported by the Gospel of John: "By this everyone will know that you are my disciples: if you have love for one another" (Jn 13:35). I encourage you to live the commandment of Jesus more and more as a true badge of your being Christians and consecrated, in the wake of Giuseppe Frassinetti, who cultivated spiritual friendships and promoted fraternity among priests.

The Second Vatican Council has clearly and profoundly reaffirmed the universal vocation of the faithful to holiness, rooted in the baptismal call. My predecessors have developed this theme with a wealth of motivation and creativity of expression. There has been talk of the high measure of Christian life, of the need to spread the good life of the Gospel with tenderness, coherence and courage.

Among the Pastors who spread the ideal of the sanctification of the People of God in the nineteenth century, Venerable Frassinetti also deserves a prominent place, both for the example of his life and his relationships, and for his rich writings. of encouragement for a humble, serene and courageous journey in the following of Christ. He places at the base of friendship with God the desire to love him and the offering of his whole self to him. It is good, therefore, that you dedicate yourselves to putting the ideals of Frassinettiani to fruition, in everyday life, drawing from treasure of ecclesial spirituality new things and ancient things (cf. Mt 13:52).

An important element of your charism concerns vocational commitment, with particular attention to all dimensions of the life of special consecration. We know that it is always God who calls, but we can and must work together to create good soils where the overflowing seed of the call can take root and not be wasted. The Church is also concerned with the solicitude of the initial and ongoing formation of those called, both to the priestly and religious life. In your last chapter this problem has been appropriately dealt with, echoing the great vocational ardor of Giuseppe Frassinetti. I hope that this commitment of prayer, of catechesis, of accompaniment, of vocational formation will always have a privileged place in the life and pastoral care of your Congregation.

I would then like to refer to the next Synod of Bishops on the theme Young people, faith and vocational discernment. The spiritual participation in this event, which affects all the faithful, should find you particularly sensitive and collaborative by virtue of the educational and youthful dimension of your charism. Don Frassinetti, like his friend Don Bosco, took the strategic role of the new generations in a dynamic and projected society in the future. I urge you to love the new generations, to make you travel companions on their journey, sometimes confused but full of dreams, which are also part of God's call.
Dear brothers, your charism drives you towards some of the crucial challenges of the historical-ecclesial moment that we live. It is important that you are present in this process, without delusions of grandeur but with the desire to do all you can, keeping in heart the evangelical attitude of useless servants. Do not be discouraged by the difficulties of this witness and ask the Virgin Mary to accompany you and the young people entrusted to you in full communion with Jesus Christ. She, Mother of the Church and of each of us, wants to help us to live fully the grace of God and to live as missionary disciples who bear fruit in proclamation, in meeting and in service. I bless all of you and your apostolate, and I ask you to please pray for me. Thank you!
TEXT-Image Source Share: - Original Text in Italian - Unofficial Translation

Pope Francis against Racism " On the day of the universal judgment, the Lord will remind us..." FULL TEXT


Sala Clementina
Thursday, September 20, 2018


Arm introduction

Dear friends, good morning!

I wrote a speech to read, but it is a bit 'longish ... This is why I prefer to tell you two or three words from the heart and then greet you one by one: this is very important for me. Please do not be offended.

Speech delivered

Mr. Cardinal,
Venerable Brothers in the Episcopate and in the Priesthood,
Dear brothers and sisters,

I am pleased to welcome you on the occasion of the World Conference on the theme of Xenophobia, racism and populist nationalism in the context of world migration (Rome, 18-20 September 2018). I cordially greet the representatives of the institutions of the United Nations, of the Council of Europe, of the Christian Churches, in particular of the Ecumenical Council of Churches, and of other religions. I thank Cardinal Peter Turkson, Prefect of the Department for the Integral Human Development Service, for the kind words he addressed to me on behalf of all the participants.

We live times when life seems to come back and feelings that many seemed to have overcome. Feelings of suspicion, of fear, of contempt and even of hatred towards individuals or groups judged different by reason of their ethnic, national or religious affiliation and, as such, deemed not worthy enough to participate fully in the life of society. These feelings, too often, inspire real acts of intolerance, discrimination or exclusion, which seriously damage the dignity of the people involved and their fundamental rights, including the right to life and to physical and moral integrity. Unfortunately, it also happens that in the world of politics you give in to the temptation to exploit the fears or the objective difficulties of some groups and to use illusory promises for short-sighted electoral interests.

The severity of these phenomena can not leave us indifferent. We are all called, in our respective roles, to cultivate and promote respect for the intrinsic dignity of every human person, starting from the family - place where we learn from the tender age the values ​​of sharing, acceptance, brotherhood and solidarity - but also in the various social contexts in which we operate.

First of all, I think of the formators and the educators, who are asked to renew their commitment so that the respect of every human person is taught in the school, university and other places of formation, despite the physical and cultural differences that distinguish it. prejudices.

In a world in which access to information and communication tools is increasingly widespread, a particular responsibility rests on those who work in the world of social communications, who have the duty to put themselves at the service of truth and to spread information by having care to foster the culture of encounter and openness to the other, in mutual respect for diversity.

Those, then, who derive economic benefit from the climate of distrust in the foreigner, in which the irregularity or illegality of the stay favors and nurtures a system of precariousness and exploitation - sometimes at a level that gives life to real forms of slavery - should make a profound examination of conscience, in the awareness that one day they will have to give an account before God of the choices they have made.

Faced with the spread of new forms of xenophobia and racism, even the leaders of all religions have an important mission: to spread among their faithful the ethical principles and values ​​inscribed by God in the human heart, known as the natural moral law. It is about carrying out and inspiring gestures that contribute to building societies founded on the principle of the sacredness of human life and respect for the dignity of every person, on charity, on brotherhood - which goes far beyond tolerance - and on solidarity.

In particular, may the Christian Churches be humble and industrious witnesses to the love of Christ. In fact, for Christians, the moral responsibilities mentioned above assume an even deeper meaning in the light of faith.

The common origin and the singular bond with the Creator make all the people members of one family, brothers and sisters, created in the image and likeness of God, as the Biblical Revelation teaches.
The dignity of all men, the fundamental unity of the human race and the call to live as brothers, are confirmed and further strengthened to the extent to which the Good News is received that all are equally saved and reunited by Christ, to the point that - as St. Paul says - "there is no Jew or Greek; there is no slave or free; there is no male and female, because all [... we are] one in Christ Jesus "(Gal 3:28).

In this perspective, the other is not only a being to be respected by virtue of his intrinsic dignity, but above all a brother or sister to be loved. In Christ, tolerance is transformed into fraternal love, tenderness and operational solidarity. This is especially true of the smallest of our brothers, among whom we can recognize the stranger, the stranger, with whom Jesus himself identified himself. On the day of the universal judgment, the Lord will remind us: "I was a stranger and you did not receive me" (Mt 25,43). But already today he asks us: "I am a foreigner, do not you recognize me?".

And when Jesus said to the Twelve: "It shall not be so among you" (Mt 20,26), he did not refer only to the dominion of the leaders of nations as regards political power, but to the whole Christian being. Indeed, being a Christian is a call to go against the current, to recognize, welcome and serve Christ himself discarded in the brothers.

Aware of the many expressions of closeness, welcome and integration towards the already existing foreigners, I hope that from the meeting just concluded many other collaborative initiatives may arise, so that we can build together more just and supportive societies.

I entrust each of you and your families to the intercession of Mary Most Holy, Mother of tenderness, and I cordially impart my Apostolic Blessing to you and to all your loved ones.
TEXT-Image Source Share: - Original Text in Italian - Unofficial Translation

Today's Mass Readings and Video : Thursday September 20, 2018 - #Eucharist

Memorial of Saints Andrew Kim Tae-gon, Priest, and Paul Chong Ha-sang, and Companions, Martyrs
Lectionary: 446

Reading 11 COR 15:1-11

I am reminding you, brothers and sisters,
of the Gospel I preached to you,
which you indeed received and in which you also stand.
Through it you are also being saved,
if you hold fast to the word I preached to you,
unless you believed in vain.
For I handed on to you as of first importance what I also received:
that Christ died for our sins in accordance with the Scriptures;
that he was buried;
that he was raised on the third day in accordance with the Scriptures;
that he appeared to Cephas, then to the Twelve.
After that, he appeared to more than five hundred brothers at once,
most of whom are still living, though some have fallen asleep.
After that he appeared to James,
then to all the Apostles.
Last of all, as to one born abnormally,
he appeared to me.
For I am the least of the Apostles,
not fit to be called an Apostle,
because I persecuted the Church of God.
But by the grace of God I am what I am,
and his grace to me has not been ineffective.
Indeed, I have toiled harder than all of them;
not I, however, but the grace of God that is with me.
Therefore, whether it be I or they,
so we preach and so you believed. 

Responsorial PsalmPS 118:1B-2, 16AB-17, 28

R. (1) Give thanks to the Lord, for he is good.
Give thanks to the LORD, for he is good,
for his mercy endures forever.
Let the house of Israel say,
"His mercy endures forever."
R. Give thanks to the Lord, for he is good.
"The right hand of the LORD is exalted;
the right hand of the LORD has struck with power."
I shall not die, but live,
and declare the works of the LORD.
R. Give thanks to the Lord, for he is good.
You are my God, and I give thanks to you;
O my God, I extol you.
R. Give thanks to the Lord, for he is good.

AlleluiaMT 11:28

R. Alleluia, alleluia.
Come to me, all you who labor and are burdened,
and I will give you rest, says the Lord.
R. Alleluia, alleluia.

GospelLK 7:36-50

A certain Pharisee invited Jesus to dine with him,
and he entered the Pharisee's house and reclined at table.
Now there was a sinful woman in the city
who learned that he was at table in the house of the Pharisee.
Bringing an alabaster flask of ointment,
she stood behind him at his feet weeping
and began to bathe his feet with her tears.
Then she wiped them with her hair,
kissed them, and anointed them with the ointment.
When the Pharisee who had invited him saw this he said to himself,
"If this man were a prophet,
he would know who and what sort of woman this is who is touching him,
that she is a sinner."
Jesus said to him in reply,
"Simon, I have something to say to you."
"Tell me, teacher," he said.
"Two people were in debt to a certain creditor;
one owed five hundred days' wages and the other owed fifty.
Since they were unable to repay the debt, he forgave it for both.
Which of them will love him more?"
Simon said in reply,
"The one, I suppose, whose larger debt was forgiven."
He said to him, "You have judged rightly."
Then he turned to the woman and said to Simon,
"Do you see this woman?
When I entered your house, you did not give me water for my feet,
but she has bathed them with her tears
and wiped them with her hair.
You did not give me a kiss,
but she has not ceased kissing my feet since the time I entered.
You did not anoint my head with oil,
but she anointed my feet with ointment.
So I tell you, her many sins have been forgiven;
hence, she has shown great love.
But the one to whom little is forgiven, loves little."
He said to her, "Your sins are forgiven."
The others at table said to themselves,
"Who is this who even forgives sins?"
But he said to the woman,
"Your faith has saved you; go in peace."

Saint September 20 : St. Andrew Kim Taegon and Companions : #Martyrs : Patron #Korean

St. Andrew Kim Taegon
Feast: September 20
Feast Day:
September 20
August 21, 1821
September 16, 1846
6 May 1984 by Pope John Paul II
Major Shrine:
Chŏltusan (Martyr's Mound), Seoul, South Korea
Patron of:
Korean Clergy

Andrew Kim Taegon Previous (Andrew Johnson)Next (Andrew Marvell) Saint Andrew Kim Taegon Saintandrewkim.jpg Saint Andrew Kim Tae-gon Born August 21 1821 Died September 16 1846 (aged 25) Venerated in Catholic Church Beatified 1925 Canonized 6 May 1984 by Pope John Paul II Major shrine Chŏltusan (Martyr's Mound), Seoul, South Korea Feast 20 September (Roman calendar) Patronage Korean Clergy Saint Andrew Kim Tae-gon is known as Korea's first Roman Catholic priest. Born into a family of Christian converts at a time of unprecedented governmental opposition to Christianity (Christian teachings threatened the hierarchical system of Confucianism and ancestor worship), Kim and his family led lives of deprivation and hardship. Although there were repeated efforts made by the Korean monarchy (who feared European colonization of Korea through Christianity), to uproot the religion of the barbarian foreigners from 1794 to 1866, converts to Christianity continued to increase.
Even though Kim's family members and eventually Kim himself would suffer persecution, torture and eventual martyrdom under the repressive Korean monarchy, as it desperately tried to preserve itself and Korea's Confucian culture by eradicating Christianity; the sacrifice of these early Korean Christians became the foundation for the Christian Church in Korea to flourish today. Andrew Kim Taegon is revered today for his sacrifice and dedication in bringing Christianity to Korea.
Early Catholic Church In Korea
During the 1592 invasion of Korea by Japan, Japanese soldiers introduced Christianity into Korea by baptizing Koreans. A Japanese commander, Konishi Yukinaga, took a Korean girl, Julia Ota-a to Japan and she became one of the first Korean Christians. Father Gregorious de Cespedes, a Jesuit priest, visited Konishi in Korea in 1593. Korean diplomat, Yi Gwang-jeong returned to Korea from Beijing bearing several theological books written by Matteo Ricci, a Jesuit priest living in China. Some two centuries later, members of the Silhak (practical learning) school were drawn to Christian thought because it advocated a social structure based upon merit rather than birth rank. Most early Christians had family ties to the Silhak school.
During the late Joseon Dynasty and under its Confucian influence, Christianity was heavily suppressed and many Christians were persecuted and executed. Kim Taegon was born into this environment, and just one of several thousands of Catholic, Presbyterian, or Methodist Christians who were tortured and executed because of their faith during this time. In 1866, Regent Heungseon Daewongun (father of King Gojong) signed a decree to execute all Catholics. Over 2,000 Catholics were beheaded at Jeoldusan, "Beheading Hill." Their bodies were thrown into the Han River. Some were as young as 13. Fewer than 40 were identified.[1]
At this time, Korea was isolated from the world; the only outside contact being with Peking, where taxes were paid. Jesuits in China managed to smuggle Christian literature into Korea. When Korea saw its first missionaries arrive from France and America in the mid 1800s, several thousand Koreans were already practicing Christianity.
Kim Family
Andrew Kim Taegon was born in Nol-Mae (Solmoe), Chu’ung-Chong Province (in South Central Korea. At the age of seven, the Kim family moved to Golbaemasil Mankok-ri, Youngin-gun County (Mirinae) Kyungki Province. Kim’s great-grandfather, Kim Jin-Hu was martyred in 1814. Kim’s grand-uncle, Kim Han-hyun was also martyred in 1816. Kim’s father, Kim Je-jun (Ignatius Kim), was subsequently martyred in 1839 for practicing Christianity.[2] With so many male relatives martyred, Kim grew up very poor; his mother reduced to begging.
Ordination and Mission Work
After being baptized at the age of 15, Kim traveled over 1200 miles in 1836 to study at a seminary in the Portuguese Colony of Macau, China. He returned to Korea through Manchuria. That same year, he crossed the Yellow Sea to Shanghai, where he was ordained a priest in 1845 by the French Bishop, Jean Ferréol. He then returned to Korea to preach and evangelize. These grueling trips between China and Korea, on foot and by small unworthy fishing vessels, allowed Kim to explore the terrain and increase the accuracy of the maps he had been using to plan better routes for the French missionaries to infiltrate Korea.
Handwritten map by Father Andre Kim (Kim Tae Gon, the first Korean Catholic priest, who managed to make this map in the short time he had to travel and work in Korea, before he was executed, 1846.)
In June of 1846, while trying to arrange for passage for additional missionaries to enter Korea by boat along the southeast coast, Kim was arrested by the border patrol. While imprisoned and awaiting his fate, Andrew Kim Taegon wrote to his parish:
"My dear brothers and sisters know this: Our Lord Jesus Christ upon descending into the world took innumerable pains upon and constituted the holy Church through his own passion and increases it through the passion of its faithful....Now, however, some fifty or sixty years since holy Church entered into our Korea, the faithful suffer persecutions again. Even today persecution rages, so that many of our friends of the same faith, among who am I myself, have been thrown into prison. Just as you also remain in the midst of persecution. Since we have formed one body, how can we not be saddened in our innermost hearts? How can we not experience the pain of separation in our human faculties? However, as Scripture says, God cares for the least hair of our heads, and indeed he cares with his omniscience; therefore, how can persecution be considered as anything other than the command of God, or his prize, or precisely his punishment?...We are twenty here, and thanks be to God all are still well. If anyone is killed, I beg you not to forget his family. I have many more things to say, but how can I express them with pen and paper? I make an end to this letter. Since we are now close to the struggle, I pray you to walk in faith, so that when you have finally entered into Heaven, we may greet one another. I leave you my kiss of love.
On September 26, at the age of 25, Kim was tortured and beheaded near Seoul on the Han River. His ears were pierced with arrows; his face covered with lime.[3] A group of Christians led, by Yi Min-Sik, later moved his body to Mt. Mi-ri-nai, about 35 miles from Seoul.
Before Father Jean Joseph Ferréol, the first Bishop of Korea, died from exhaustion on the third of February in 1853, he wanted to be buried beside Andrew Kim, stating: “You will never know how sad I was to lose this young native priest. I have loved him as a father loved his son; it is a consolation for me to think of his eternal happiness.”Shared from NewWorldEncyclopeidia