The Christians at Seoul graciously submitted to the Episcopal rebuke and explanation, giving them the right only to baptize, yet they yearned to receive the sacraments. Inflamed by the accounts of Paul, who pictured before them the ritual splendors, in the Peking cathedral, of altars, lights, vestments, solemn masses, music, processions, and all that enchants the eye and fires the imagination in the Roman form of Christianity, they indited another letter to the bishop, beseeching that an ordained priest should be sent them. This letter, carried by Paul, who left with the special embassy sent to congratulate the renowned emperor Kien-lung, which left Seoul September 17, 1790, contained a whole catechism of vexed questions of discipline and faith which had begun to disturb the little church. While in Peking, Paul’s companion was baptized, receiving the name of John the Baptist. The fathers gave them a chalice, a missal, a consecrated stone, some altar ornaments, and everything necessary for the celebration of the eucharist, with a recipe for making wine out of grapes, in order that all might be ready on the arrival of a priest among them. Paul and John the Baptist, after the return journey of a thousand miles through Shing-king, arrived safely in Seoul. All were filled with joy at the idea of having a priest sent them, but the episcopal decision against the worship of ancestors proved to many a stone of stumbling and a cause of apostasy. Hitherto, in simple ignorance and good faith, they had honored their ancestral shades and burnt incense at their shrines. Henceforth, all participation in such rites was impossible. After the authoritative declaration from Peking, that the worship of God and the worship of ancestors were contrary and impossible, no Corean could be a Christian while he burned incense before the tablets. This tenet of the bishop was in the eyes of the Corean public a blow at the framework of society, the base of the family, and the foundation of the state. From this time forward, many of the feeble adherents began to fall away. In the conflict of filial and religious duty, many a soul was torn with remorse. In frequent instances the earnest believer who, for conscience sake, despoiled the family oratory and piling the ancestral tablets in his garden set them on fire, saw his aged parents sink with sorrow to the grave. For this crime Paul and Jacques Kim were put upon public trial, at which, for the first time, a clear and systematic presentation of Christian doctrine and the Roman cultus was elicited. The case, after condemnation of the prisoners, was submitted to the king, who was prevailed upon by the premier to approve the finding of the local tribunal. On December 8, 1791, the two Christians, after publicly refusing to recant, and reading aloud the sentence inscribed upon the board to be nailed over their pillory, were decapitated, while invoking the names of Jesus and Mary. Their ages were thirty-three and forty-one.