DISCOURS DU PAPE JEAN PAUL II
AUX ÉVÊQUES DE LA CONFÉRENCE ÉPISCOPALE DE CORÉE
EN VISITE "AD LIMINA APOSTOLORUM"
Samedi 24 mars 2001
Chers frères dans l'épiscopat,
1. C'est avec une grande affection dans le Seigneur que je vous souhaite la bienvenue, Évêques de Corée, à l'occasion de votre visite ad limina Apostolorum. Vous êtes venus, une fois encore, en pèlerinage auprès des tombes des Apôtres Pierre et Paul pour professer la foi apostolique et pour prier pour votre ministère épiscopal et les nécessités de l'Eglise dans votre pays. Au cours de cette rencontre, nous célébrons ensemble les liens de vérité et de communion qui unissent vos Eglises locales au Siège de Pierre. Alors que vous contemplez le témoignage offert par les Apôtres usque ad effusionem sanguinis, vous pouvez réfléchir sur votre ministère à la lumière de leur enseignement et de leur exemple, et tirer une inspiration nouvelle pour votre travail au service de l'Évangile et pour l'édification du Corps du Christ, l'Eglise.
Ma pensée revient aux deux visites que j'ai accomplies dans votre pays, lorsque j'ai pu constater personnellement à quel point l'Eglise s'est développée et a fleuri depuis l'époque où fut jetée pour la première fois la semence de l'Evangile, il y a plus de deux siècles. En effet, vous commémorez cette année le deux centième anniversaire de la première grande vague de persécutions en Corée, qui a conduit au martyre plus de trois cents fidèles. Ces hommes et ces femmes saints avaient pris à coeur les paroles de l'Apôtre des Nations: "Désormais je considère tout comme désavantageux à cause de la supériorité de la connaissance du Christ Jésus mon Seigneur. A cause de lui j'ai accepté de tout perdre, je considère tout comme déchets, afin de gagner le Christ" (Ph 3, 8). Le premier prêtre autochtone coréen, saint André Kim Tae-gôn, que j'ai eu la joie de canoniser en 1984, exhorta les fidèles à accepter la persécution car l'Eglise en Corée ne pouvait pas rester étrangère aux souffrances du Christ et des Apôtres. Le sacrifice de vos martyrs, bien volontiers accepté pour Jésus-Christ qui les avait gagnés à sa cause, comme il l'avait fait avec saint Paul (cf. Ph3, 12), a assurément donné une récolte abondante et nous devons prier afin qu'elle continue à être source d'orgueil, d'espérance, de force et d'inspiration pour tous les chrétiens de toute la péninsule.
2. Deux événements importants se trouvent à la base de votre actuelle visite ad limina: l'Assemblée spéciale pour l'Asie du Synode des Évêques et l'expérience, riche de grâces, du grand Jubilé de l'An 2000. Plusieurs d'entre vous ont participé à cette Assemblée, qui s'est déroulée d'avril à mai 1998 et qui a constitué une occasion pour réfléchir de façon féconde et constructive sur les défis que rencontre l'évangélisation, sur un continent où les chrétiens représentent une très petite minorité. Inspiré par le thème: Jésus-Christ le Sauveur et sa mission d'amour et de service en Asie: "Pour qu'on ait la vie, et qu'on l'ait surabondante" (Jn 10, 10), le Synode a examiné les façons d'"éclairer et d'approfondir la doctrine sur le Christ unique Médiateur entre Dieu et les hommes" (Tertio millennio adveniente, n. 38). Sur la base de l'Exhortation apostolique Ecclesia in Asia et, ensuite, de l'expérience du grand Jubilé de l'An 2000, la tâche qui vous attend est celle de recueillir les fruits de ces célébrations et de jeter des bases solides pour un nouveau printemps du christianisme dans votre pays et sur tout le continent.
Au terme de l'"année de grâce" qu'à constitué le grand Jubilé pour toute l'Eglise, j'ai offert dans ma Lettre apostolique Novo millennio ineunte diverses réflexions sur la façon dont nous pourrons tirer profit des nombreuses bénédictions, en traduisant les grâces reçues en pratiques, en résolutions et en lignes d'action (cf. n. 3). Le succès de toutes nos initiatives dépendra en définitive du fait qu'elles sont fondées sur le Christ lui-même, qui continue à accompagner l'Eglise dans son pèlerinage "jusqu'à la fin du monde" (Mt 28, 20). Dans un certain sens, le programme à accomplir existe déjà: il se trouve dans l'Evangile et dans la Tradition vivante de l'Eglise. Il est axé sur le Christ lui-même, "qu'il faut connaître, aimer, imiter pour vivre en lui la vie trinitaire et pour transformer avec lui l'histoire jusqu'à son achèvement dans la Jérusalem céleste" (Novo millennio ineunte, n. 29). Bien qu'il faille tenir compte des circonstances temporelles et géographiques, afin d'établir un véritable dialogue et une communication efficace, ce programme ne change pas selon les diverses attitudes prédominantes. C'est vous qui avez la responsabilité de déterminer les lignes d'un plan pastoral adapté aux exigences et aux aspirations du Peuple de Dieu, un plan qui permettra à tous d'entendre de façon toujours plus claire la Bonne Nouvelle du Christ et qui conduira les vérités et les valeurs de l'Evangile à devenir toujours plus incisives dans la famille, la culture, et la société elle-même. Les successeurs des apôtres ne doivent jamais avoir peur de proclamer la pleine vérité sur Jésus-Christ, dans toute sa réalité et ses exigences riches de défis, car la vérité a le pouvoir intrinsèque d'attirer le coeur humain vers tout ce qui est bon, noble et beau.
3. A ce propos, j'ai eu beaucoup de plaisir à apprendre les efforts accomplis pour promouvoir l'apostolat biblique. La possibilité de trouver une traduction coréenne moderne de la Bible, un projet que vous avez entrepris pour le bicentenaire de l'avènement de la foi dans votre pays, a pour effet que tous les fidèles peuvent directement accéder à la Parole salvifique de Dieu. Il faut en particulier recommander l'ancienne pratique de la lectio divina comme puissant instrument d'évangélisation, car cette pieuse lecture des Saintes Ecritures nous fait saisir "la parole vivante qui interpelle, qui oriente, qui façonne l'existence" (Novo millennio ineunte, n. 39). Il faut en particulier présenter les Écritures - l'"école de la foi" - aux jeunes dès leur plus jeune âge, de façon à ce qu'ils découvrent la figure authentique de Jésus qui les aime, qui répond à leurs désirs les plus profonds et qui les appelle à le suivre avec un coeur généreux et indivis.
Par mandat du Christ, l'Évêque est appelé à enseigner - "à temps et à contretemps" (2 Tm 4, 20) - la foi immuable de l'Eglise, telle qu'elle doit être appliquée et vécue aujourd'hui. Dans son diocèse, l'Évêque enseigne la foi avec l'autorité dérivant de l'ordination épiscopale et de la communion avec le Collège épiscopal dirigé par son chef (cf. Lumen gentium, n. 22). Il enseigne de façon pastorale, en cherchant à éclairer les problèmes actuels par la lumière de l'Évangile et en aidant les fidèles à vivre une vie pleinement chrétienne face aux défis de la société contemporaine. A ce propos, il est important que vous souteniez et encouragiez le travail des théologiens, dans la mesure où ils réfléchissent dans le domaine de la foi sur les façons de communiquer le message chrétien de manière toujours plus efficace et adaptée à la situation locale. Dans le même temps, vous devez avoir soin de sauvegarder l'interprétation authentique de la doctrine de l'Eglise et donc assurer que l'Eglise locale persiste dans la foi, qui seule sauve et libère. Un discernement surnaturel est nécessaire pour défendre "le bon dépôt avec l'aide de l'Esprit Saint qui habite en nous" (2 Tm 1, 14).
4. Dans votre patrie, vous devez affronter les défis d'une mentalité toujours plus matérialiste qui érode un grand nombre des valeurs humaines authentiques sur lesquelles se fonde traditionnellement la société coréenne. Cela exige une engagement renouvelé pour affronter la crise des valeurs profondément ressentie et renforcer le sens du transcendant dans la vie des fidèles. Votre récente initiative pour promouvoir l'Évangile de la vie à travers l'institution d'un sous-comité spécial du Comité pour la Doctrine de la Foi, au sein de votre Conférence épiscopale, qui traite des questions bioéthiques est louable, ainsi que votre ferme opposition à l'avortement, non seulement parce qu'il s'agit d'une terrible offense au don de Dieu de la vie, mais également parce qu'il introduit dans la société une attitude relativiste envers tous les principes moraux et éthiques fondamentaux.
Dans ce domaine, comme dans de nombreux autres domaines de la vie de l'Eglise, le rôle des fidèles laïcs est indispensable. Il est significatif que la foi ait été introduite dans votre patrie à la fin du XVIIIème siècle grâce aux efforts persistants de laïcs engagés. Parmi ceux qui sont morts au cours de la persécution de 1801 se trouvait la première femme catéchiste de Corée, Colomba Kang Wansuk, qui a diffusé sans peur l'Évangile à Séoul et dans tous le pays, avant d'être exécutée avec quatre autres personnes qui s'étaient converties grâce à son influence. Des 103 martyrs canonisés en 1984, victimes pour la plupart des persécutions de 1839 et de 1866, 92 étaient des laïcs. Quelle meilleure inspiration peut-on trouver que ces témoins et cet héritage pour les fidèles laïcs de Corée dans leur généreux engagement pour l'évangélisation, la catéchèse, la promotion de la doctrine sociale catholique et les oeuvres de charité! C'est à vous que revient la tâche de discerner les dons des laïcs, de promouvoir en eux une conscience plus profonde de la mission à laquelle ils participent en communion avec l'Eglise, et de les encourager à utiliser leurs capacités pour le renouvellement de la société et la diffusion d'une culture fondée sur le respect de chaque personne humaine.
5. Vos plus proches collaborateurs dans l'oeuvre de l'évangélisation sont vos prêtres, appelés par leur ordination à être d'authentiques pasteurs du troupeau, des prédicateurs de l'Evangile du salut et de dignes ministres des sacrements. La Corée est bénie par un nombre élevé de vocations sacerdotales, elle possède des pasteurs dont la vie est profondément caractérisée par la fidélité au Christ et par un généreux dévouement à leurs frères et à leurs soeurs. Il est important que les fidèles voient leurs prêtres comme des hommes dont les esprits et les coeurs sont tournés vers les choses profondes de l'Esprit (cf. Rm 8, 5), comme des hommes de prière engagés dans leur ministère sacerdotal et qui se distinguent par leur rectitude morale. Le nouveau Collège pontifical coréen, ici à Rome, est un signe de votre décision de garantir à vos prêtres une solide formation permanente qui les aidera à apporter un témoignage convaincant du Christ et à accomplir les tâches de leur ministère avec dévouement et joie.
Je vous encourage à prêter une attention particulière à la formation de ceux qui enseigneront dans les séminaires. Ils doivent non seulement posséder une solide formation touchant les sciences sacrées, mais également une formation spécifique concernant les milieux de la spiritualité sacerdotale, l'art de la direction spirituelle et les autres aspects de la tâche délicate et difficile qui les attend dans la formation des futurs prêtres (cf. Ecclesia in Asia, n. 43). J'adresse encore une fois une parole de pieux encouragement à la Korean Foreign Mission Society, en demandant au Seigneur de bénir son travail et de lui accorder une croissance des vocations pour la récolte abondante qui se présente à l'Eglise du troisième millénaire.
6. Les documents du Concile Vatican II contiennent de nombreuses références à propos de l'importance pour l'Eglise universelle, et pour chaque Eglise particulière, du témoignage et de l'apostolat des hommes et des femmes consacrés. A travers l'observance des conseils évangéliques, ils rendent visible dans l'Eglise la forme que le Verbe incarné a prise au cours de sa vie terrestre (cf. Vita consecrata, n. 14). Ils sont un signe de la nouvelle création souhaitée par le Christ et rendue possible en nous par la grâce et par la force de l'Esprit Saint, et ils témoignent de la suprématie de Dieu et du caractère sublime de la connaissance du Christ (cf. Ph 3, 8). Outre les diverses formes de service inestimables que les hommes et les femmes consacrés accomplissent dans les oeuvres caritatives, l'apostolat intellectuel, l'assistance médicale et d'autres domaines de l'activité ecclésiale, leur charisme particulier est d'offrir une réponse à la demande, aujourd'hui très répandue, d'une spiritualité authentique qui s'exprime en grande partie comme une recherche de prière et de direction spirituelle. Je vous invite à protéger la vie consacrée comme un don spécial de Dieu à vos communautés locales et à donner aux hommes et aux femmes consacrés le soutien de votre ministère et de votre amitié.
7. Chers frères dans l'épiscopat, votre terre natale est toujours dans mes prières. Je me réjouis chaque fois que j'apprends les progrès accomplis dans la promotion de la réconciliation, la compréhension réciproque et la coopération de tous les membres de la famille coréenne. Il s'agit d'un milieu d'action et de service que l'Eglise que vous présidez doit poursuivre de façon résolue, jour après jour, en discernant et en suivant les signes que la Providence lui offre. Offrir une solidarité matérielle et spirituelle à la communauté catholique et à tout le peuple de la Corée du Nord, selon des modalités appropriées et avec charité pastorale, se révélera sans aucun doute un pas positif vers la réconciliation. Je prie afin que Dieu tout puissant continue à bénir les efforts de ceux qui oeuvrent pour le bien de tout le peuple de la péninsule.
Je vous remercie encore une fois de votre générosité et de votre engagement dans l'exécution des devoirs de votre ministère épiscopal, ainsi que de la communion spirituelle et du soutien que vous m'avez toujours démontré. J'exprime encore une fois mon encouragement sincère aux prêtres, aux religieux et aux laïcs de la Corée et je prie de façon particulière pour les personnes âgées et les malades dont la souffrance en union avec le Seigneur crucifié constitue une immense source de richesse spirituelle pour tout le Peuple de Dieu. Avec ces sentiments, je vous recommande tous à Marie, Mère du Rédempteur, et je Lui confie les exigences de l'Eglise qui est en Corée, ainsi que les joies et les difficultés de votre ministère. Je demande à l'Esprit Saint de répandre sur vos diocèses de nouvelles grâces et énergies pour la mission qui reste à accomplir. A chacun de vous, ainsi qu'aux membres de l'Eglise dans votre pays, je donne de tout coeur ma Bénédiction apostolique.
© Copyright - Libreria Editrice Vaticana
Columba Kang, the catechist of Korean martyrs
by Joseph Yun Li-sun
Among the faithful were martyred in the nineteenth century in Korea stands the figure of a woman, Columba Kang Wan-suk, who faced the risk of persecution in order to help spread the Gospel. Arriving with unwavering faith until martyrdom. AsiaNews presents the life and work of these witnesses of Christ waiting for canonization.
Seoul (AsiaNews) - Defending the faith and spread it as far as possible, despite the high risks posed by the terrible persecution unleashed by the Korean kingdom against Catholicism. It is the way of life of Columba Kang Wan-suk, known as the "catechist of the Korean martyrs" who gave up the privileges of noble birth for the sake of the Gospel and that preferred the torture and death to abjure.
Columba Kang is among the group of 123 companions of Paul Yun Ji-chung, victims of the Byeongin persecution (between the first and the second half of the 800) and proclaimed "servants of God" by Pope John Paul II in 2003 along with Fr. Choi Yang-oeb. The Korean Catholic Church is waiting for their beatification, and the Bishop of Daejeon Msgr. Lazzaro You Heung-sik has invited Pope Francis to Korea for the occasion. In the country these days there is also Cardinal Filoni, Prefect of Propaganda Fide, which will also visit two sanctuaries dedicated to the Korean martyrs.
AsiaNews has already presented the life of some of these martyrs and continues to offer their witness to readers.
Columba Kang Wan-suk was born out of wedlock in 1761, to a noble family in Naepo, Chungcheong-do. Ever since her childhood she was remarkably wise and honest, and avoided any kind of wrong doing. Philip Hong Pil-ju who was martyred in 1801 was her step-son. When she grew up, she became the second wife of Hong Ji-yeong, who lived in the Deoksan region. Soon after their marriage, she heard about the Catholic religion and became interested in it. She obtained some Catholic books which she read and came to realize the greatness of the Catholic faith. She believed that "God is the Master of heaven and earth, and what the name of this religion signifies is right, therefore, its doctrine must be true."
Thereafter, Columba Kang believed her religion with passion and practiced self-denial. Such a life was sufficient to win her the admiration of many people. At the risk of putting herself in great danger, she took care of Catholics in prison during the Sinhae Persecution of 1791. While doing this work she herself was imprisoned once. She taught the catechism to her mother-in-law and her step-son, Philip Hong and introduced them to the Church. Despite all her efforts, she failed to convert her husband who mistreated her because of her faith. He finally left her and lived with a concubine.
One day, Columba Kang came to know that Catholics in Seoul were well versed in the catechism. After having consulted with her mother-in-law and her step-son Philip Hong, she moved to Seoul. She contacted the believers in Seoul and associated with them. When the Korean Catholics started a movement to invite priests, she provided financial support to those who were engaged in it. Columba Kang was baptized by Father James Zhou Wen-mo who came to Korea at the end of 1794 and committed herself to helping his apostolate. Father James Zhou, on recognizing the high quality and sincerity of Columba Kang, appointed her as catechist, to take care of the believers.
Then, when the Eulmyo Persecution broke out in 1795, Columba Kang offered her house to Father James Zhou as a refuge. Her house was relatively safe because the social custom of Korean society, at that time, banned investigation of a house of the noble class, whose landlord was a woman. After that Columba Kang often moved for the safety of Father James Zhou. Everywhere she moved, her house served as a place of gathering for the faithful. It was at Columba Kang's house that Agatha Yun Jeom-hye led the community of women virgins.
Columba Kang was able to influence many people and introduce them to the Church because she combined knowledge with wisdom and quick wit. Among them were people from different classes of society including noble women, widows, servants and maids. It was thanks to Columba Kang that Mary Song and her daughter-in-law Mary Sin, relatives of the royal family, received the Sacrament of Baptism from Father James Zhou. For such apostolic activities of Columba Kang the believers unanimously said, "Kang Wan-suk advised people with such wisdom and grace that even many devout male believers were inspired. It was like when one strikes the gong, sound follows."
When the Shinyu Persecution broke out in 1801, Columba Kang was immediately reported to the government office for her religious activities. Consequently, she was arrested in her house on April 6 (February 24, by the Lunar calendar) with the other believers who were there and was taken to the Police Headquarters in Seoul. Even in such a time of crisis Columba Kang was concerned about the safety of Father James Zhou.
To find out the whereabouts of Father James Zhou they tortured Columba Kang six times, but it was in vain. Her faith in God was so firm that even the executioners were moved and they exclaimed: "This woman is not a human being, but a god." During the three months she was imprisoned, Columba Kang never neglected her religious duties, and prepared herself for martyrdom by encouraging her companions in prison to be faithful to their belief and trust in God. Columba Kang was condemned to death on July 2, 1801 (May 22, by the Lunar calendar). She was beheaded outside the Small West Gate in Seoul with her fellow believers and died a martyr. Columba Kang was 40 years old.
Columba’s treasure
· Helen Kyung Soo Kwon tells the story of a martyr from the first Korean Catholic Community who will be beatified by Pope Francis ·
Aug. 12, 2014
“Columba Kang Wan Suk, catechist and martyr of the first Catholic Korean community, was born in 1761, in the province of Chungcheong”.
These are the words of Helen Kyung Soo Kwon, an elegant woman of gentle ways who speaks English extremely well and is so involved in her community that took two months to fix an appointment with her. A brief look at her cv gives one and idea of the breadth of her involvement. She was President of the Archdiocese of Seoul’s Catholic Women’s Organization; Vice-President for the Archdiocese of Seoul’s Council for Laity; a Member of the Lay Apostolate’s Sub-Committee on Women; President of the Organization for Korean Catholic Women; Member of the steering Committee for Pro-Life activities for the Korean Bishops’Conference; and currently a member of the permanent Council for the World Union of Organizations of Catholic Women.
There hasn’t been much written on the history of Christianity in Korea, even less on the role played by women. Why? “For a long time, until the opening of the country at the end of the 18th century,”Helen Kyung Soo Kwon tells us, “Korea was a very closed society; it’s no accident that in the West it was called the Hermit Kingdom. Society at that time was regulated by a political ideology, i.e. Confucianism, which did not allow many opportunities for women at the social level, especially if the women belonged to the wealthy class”.
Colomba Kwang Wan Suk will be beatified by Pope Francis this August. Can you tell us her story? “Columba was an illegitimate child but she belonged to a nobile family. She married Hong Ji-yeong, who already had a son from a prior union. It wasn’t until this time,”Helen Kyung Soo Kwon explains to us, “that Columba became familiar with the Catholic religion through reading books written by Jesuits and those who had come from China. During the first persecution in 1791, she tended to the health of Christians who had been imprisoned. She had her adopted son learn about Catholicism; later, he too would be martyred during the first great persecution. Her husband, on the contrary, constantly criticized her religious passion and ultimately preferred a concubine over her. At this point Columba moved to Seoul where she’d hear Christians were very numerous. Here - after making contact with the community of the faithful thanks to her social status and therefore to her strong economic power - she decided to “sponsor”the sending of messengers to China in order that priests might finally come to Korea”.
At that time, Helen Kyung Soo Kwon continued, “there was no truly organized Catholic community. It was only with the arrival to the county of Fr. James Zhou Wen Moe, i.e. the first priest to step foot in the ChosonKingdom, that the first baptisms began to occur through the hands of an ordained priest: Columba was among the first to be baptized. She was then chosen to by Fr. James to be a catechist, and in fact she spent the whole of her life teaching the catechism. She also hosted Fr. James at her home in Seoul during the long period when the priest was being persecuted by the local authorities who had found out about his presence in the city. At the time, inspections in homes whose owners were women was prohibited. That is how the first priest to enter Korea managed to escape a sure death sentence for many years”.
The decision to host a man at her home, even a priest, was a strong break with the conventions at the time, especially when one considers that nobile women could not even leave their homes during the day. They waited until evening when the streets were deserted. As late as 1897 Elizabeth Bird wrote that at around 8pm the great bells in central Seoul would ring. That was the signal for men to retire to their homes, and for the women to go out.
Helen Kyung Soo Kwon smiles: “Of course, Columba was a true leader and precursor for women’s emancipation. I also think of her decision to leave a husband, who preferred a concubine to her. Many women at the time silently endured the presence of another woman in their home. It was through her great charism, together with the work of Fr. James, that the royal family entered the Catholic Church”.
Helen Kyung Soo Kwon continues: “The half-brother of the King, Mary Song and her adopted daughter Mary Sin - also relatives of the royal family - all received baptism from Fr. James. With Christianity then came the first female presidents of the Catholic associations. Even before the Korean Church had a structured hierarchy organized by the foreign missionaries, women had created their own associations with a woman at the head. These were the first signs that female emancipation was possible”.
We already know the end of the story, but we ask Helen Kyung Soo Kwon to recount it for us. How did Columba die? “During the Sinyu persecution in 1801, Columba was reported for her religious activities. She was arrested on 6 April, together with other faithful who were in her home. She was tortured at length in an attempt to make her reveal the location where Fr. James was hiding, but she didn’t give in. On 2 July of the same year, she was condemned to death. She was beheaded outside Seoul’s western door. She had just turned 40”.
Columba Kang Wan-suk (1761~1801)
In the Peace Weekly, a series of articles on the 124 martyrs whowill be beatified on the coming visit of the pope to Korea continue toappear. Among those who were martyred was Columba Kang Wan-suk (1761~1801) the first Korean woman catechist.
During the Choson Dynasty and the promotion of Confucianism, theplace of women in Korean society took a step backwards because ofthe feudal patriarchal society that was ushered in. Of course, thisdid not affect the upper class as it did the ordinary and lower classmembers of society.Catholic teaching that we are all equal and made in the image ofGod was a big blow to the mores of society, and gave women a reason for self-esteem.
Catholicism gave women of that time the values for living a full life, and enabling themto embrace the new faith and even give their lives for what they believed. Columbawas a leader of these women. Despite the limitations of the society, she became azealous leader, and practiced what she believed with sacrifice in search of the Gospellife. Because of her activity before the first priest Chu Mun-mo (James) entered thecountry from China, there were already 4,000 Catholics in 1794. Just before thepersecution of 1801 there were over 10,000 Catholics, and the large number of womenis attributed to the work of Columba. Even the royal court was familiar with her work.
Before she entered the Church little was known about her life. She was the daughter ofa concubine in a noble family in Naepo Chungcheong-do. She was well-educated andconsidered by her peers as a woman of wisdom and virtue. She became the secondwife of a man who was very mediocre and did not have a very happy life. She wantedto return to the world. It was at this time that she read some books about Catholicismand began to instruct her family and neighbors. Her husband wasn't interested andbegan to harass her and later took a concubine and separated from Columba. Shemoved from Naepo with her mother-in-law and her stepson and began to work full-time with spreading the faith. In 1795, rather late, she was baptized by Fr. Chuand was immediately made the women catechist.
She hid Fr. Chu in her house, and it became the meeting place for the Christians. Acustom of the times was that the government officials were not allowed to enter thehouses of the noble class to search. She brought many from the lower classes ofsociety into the Church and also members of the nobility and the grandfather of afuture king of the country. She made no distinctions between the high and low. OnApril 6th of 1801, she was arrested in her house and dragged to the police station.Thepolice tried on six different occasions with severe torture without any results to find the Chinese priest's location.While in prison, she continued to study her faith andstrengthened those who were confined with her. On July 2nd, she was martyred.
Without the efforts of Columba would the results in the Choson Dynasty have beenpossible? The work of Columba made it possible to enter the ordinary and lowersegments of society. According to Arnold Toynbee: "All acts of social creation are thework of either an individual creator or, at most, of creative minorities."
Columba was of the noble class, the daughter of a concubine, a woman, who lived asthe second wife of an abusive husband, makes her life all that more glorious.
Beata Colomba Kang Wan-suk Catechista e martire
Naepo, Corea del Sud, 1761 – Seul, Corea del Sud, 2 luglio 1801
Fra i fedeli martirizzati nel XIX secolo in Corea spicca la figura di una donna, Colomba Kang Wan-suk, che ha affrontato i rischi della persecuzione pur di aiutare la diffusione del Vangelo. Inserita nel gruppo di martiri capeggiato da Paolo Yun Ji-chung, è stata beatificata da papa Francesco il 16 agosto 2014, nel corso del viaggio apostolico in Corea del Sud.
Colomba Kang Wan-suk nasce, da un’unione illegittima, nel 1761. Fa parte di una delle famiglie nobili di Naepo, nell’antico distretto di Chungcheong-do. Sin dall’infanzia viene notata per la sua saggezza e onestà: evita di compiere azioni malvagie o di dire bugie. Filippo Hong Pil-ju, che verrà martirizzato per la fede nel 1801, è uno dei suoi figliastri.
A causa delle sue origini “non ufficiali”, viene data come seconda moglie a Hong Ji-yeong, un nobile della regione Deoksan. Subito dopo il matrimonio, conosce la religione cattolica e inizia a interessarsene. Ottiene alcuni libri cattolici, li medita e arriva a realizzare la grandezza del messaggio cristiano. Ancora prima di cominciare il catecumenato, inizia a credere in “Dio, padrone del cielo e della terra, e nella sua religione. Questa dà messaggi giusti, quindi anche la sua dottrina deve essere corretta”.
Nel corso della sua conversione, crede con passione e pratica l’astinenza. Il suo stile di vita le fa ottenere il rispetto e l’ammirazione di molte persone. A suo grave rischio, si prende cura dei cattolici che sono stati imprigionati durante la persecuzione Sinhae del 1791. E proprio a causa di questa opera viene arrestata a sua volta. Dopo la liberazione insegna il catechismo a sua suocera e al suo figliastro, Filippo Hong, e li fa avvicinare alla Chiesa. Nonostante diversi sforzi, non riesce a convertire il marito che anzi la maltratta proprio a causa della sua fede. Dopo un breve periodo viene abbandonata, e il marito inizia a vivere con una concubina.
Un giorno Colomba Kang scopre che i cattolici di Seoul hanno una migliore preparazione. Dopo essersi consultata con la suocera e il figliastro, decide di trasferirsi nella capitale: qui entra in contatto con i fedeli locali e si unisce a loro. Quando questi iniziano a invitare sacerdoti stranieri - a causa della persecuzione i cattolici non hanno libero accesso al Paese - è lei a fornire il sostegno finanziario per pagare le spese.
Quando in Corea riesce ad arrivare dalla Cina p. Giacomo Zhou Wen-mo, Colomba viene battezzata: siamo nel 1794, e la donna decide di dedicare la propria vita ad aiutare il sacerdote nel suo apostolato. Dopo aver capito la sincerità e il vero impegno di Colomba Kang, p. Zhou la nomina catechista e le dà il compito di prendersi cura dei fedeli.
L’anno successivo scoppia la persecuzione Eulmyo, e la nuova catechista offre la propria casa al sacerdote cinese per potersi rifugiare. La scelta è intelligente e abbastanza sicura, dato che secondo i canoni della società coreana del tempo è proibito indagare nelle abitazioni di donne nobili. Grazie a questo, la casa di Colomba diventa un porto sicuro sia per p. Zhou che per le comunità cattoliche del luogo: è qui che Agata Yun Jeom-hye inaugura la sua comunità di vergini dedite alla Chiesa.
Nel suo operato, Colomba Kang riesce a contattare molte persone e a far conoscere loro la Chiesa. Oltre alla sua fede è saggia e pragmatica: fra i suoi convertiti vi sono nobili, vedove, servi e cameriere. È grazie a lei che Maria Song e sua nuora Maria Sin - parenti della famiglia reale - divengono cattoliche e ricevono il battesimo da p. Zhou. L’ammirazione della comunità nei suoi confronti è enorme, tanto che si arriva a dire che “si muove come un gong. Quando viene colpito, fa risuonare tutto”.
Nel 1801 in Corea si scatena la persecuzione Shinyu, e Colomba Kang viene denunciata alle autorità governative per le sue attività religiose. Il 6 aprile viene arrestata mentre è in casa con altri fedeli: vengono portati tutti al Quartier generale della polizia di Seoul. Ma anche in questa situazione, il primo pensiero della catechista è rivolto alla sicurezza del sacerdote cinese.
Per trovarlo, gli agenti la torturano sei volte ma senza successo. La sua fede è talmente ferma che persino i suoi aguzzini ne vengono colpiti. Uno di loro esclama: “Questa donna non è umana, è una dea!”. Nei tre mesi che passano fra l’arresto e il martirio, Colomba Kang continua nella sua opera religiosa: si prepara al martirio e incoraggia i suoi compagni di cella a essere fedeli e credere in Dio. Viene condannata a morte il 2 luglio del 1801, e la sentenza - per decapitazione - viene eseguita il giorno stesso fuori dalla Porta occidentale di Seoul. Ha compiuto da poco 40 anni.
Autore: Joseph Yun Li-sun
Fonte : www.asianews.it