117 Martyrs of Vietnam

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117 Martyrs of Vietnam
Canonization by Pope John Paul II on 6/19/1998

Four beatification periods

05-27-1900 Pope Leo XIII: 64
05-20-1906 Pope Pius X: 8
05-02-1909 Pope Pius X: 20
04-29-1951 Pope Pius XII: 25

Nationalities:

Bishop: 8 (French 2; Spanish 6)
Priest: 50 (French 8; Spanish 5; Vietnamese 37)
Deacon: 14 (Vietnamese 14)
Seminarian: 1 (Vietnamese)
Laity: 44 (Vietnamese 44)
Total: 117 (French 10; Spanish 11; Vietnamese 96)


Reigns:
TRỊNH-NGUYỄN (1745 and 1773): 4
CẢNH THỊNH (1798): 2
MINH MẠNG (1820-1840):58
THIỆU TRỊ (1841-1847):3
TỰ ĐỨC (1847-1862 …… 1883):50

Punishments:

Bá đao
“100 Sabers”, Death by 100 cuts:1
Lăng trì
“Dismemberment”, Sliced into pieces until death:4
Thiêu sinh
Burned Alive (6.1862):6
Xử trảm
Beheaded or Decapitation:75
Xử giảo
Death by Strangulation, squeezing the neck by pulling the two ends of rope.:22
Rũ tù
Death by lifetime imprisonment:9

Cross-Reference of Dioceses Then and Now

1. Diocese of Tonkin (Northern Vietnam) (1659-1679)

Territory under Lord Trịnh, North of the Gianh River:
West Diocese of Tonkin (1679)
South
VINH (1846)
West
HÀ NỘI (1846)
- Hưng Hoá (1895)
PHÁT DIỆM (1901)
-Thanh Hoá (1932)
East Diocese of Tonkin (1679)
Central
BÙI CHU (1848)
-Thái Bình (1936)
East
HẢI PHÒNG (1848)
- Bắc Ninh (1883)
- Lạng Sơn (1913)

2. Diocese of Cochin China (Southern Vietnam) (1659-1844)

Territory under Lord Nguyễn, South of the Gianh River:
East Diocese of Cochin China (1844)
North
HUẾ (1850)
QUY NHƠN (1844)
-Đà Nẵng (1963)
East
KONTUM (1932)
-Buôn Ma Thuột (1967)
-Nha Trang (1957)
West Diocese of Cochin China (1844)
South
Phnom Penh (1850)
-Cần Thơ (1955)
-Long Xuyên (1960)
West
SÀI GÒN (1850)
-Xuân Lộc (1966)
-Phú Cường (1966)
-Vĩnh Long (1938)
-Đà Lạt, Mỹ Tho (1960)
-Phan Thiết (1975)

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Portraits of Vietnamese Martyrs

Examining the heroic conducts of the 117 Vietnamese martyrs, people are overwhelmed by their extraordinary courage, and if measured on a human scale, they are more than worthy to be included among the super heroes. But, after delving deeper, it is no surprise that their courage, compassion, and peace must be the actual result of persons willing to be witnesses of faith and to sacrifice their life for love. Additionally, martyrdom is the culminating moment of their entire life. Martyrs are persons living the Good News among their fellow countrymen.

Therefore, we will explore their life through four themes:

Life of the martyrs.
Martyrdom is sacrificial love.
Martyrdom is a proof.
Portraits of the martyrs.


I. That’s How They Lived.

“Martyr”, from Greek word “martus”, literally means WITNESS. Except for a few martyrs who, with God’s graces, made surprisingly courageous decisions under extremely challenging conditions, most martyrs’ lives were already the proofs, long histories of cooperating with God, before becoming His witnesses with their own blood.

The historical period of the 117 martyrs extended exactly 117 years, from the first two martyrs in 1745 (Saints Francis Federich Tế and Matthew Liciniana Đậu) to the last one in 1862 (Saint Peter Đa), from the royal dynasties of the Le, through the Trịnh lords, the Tây Sơn, to the last dynasty of Vietnam, the Nguyễn (Minh Mạng, Thiệu Trị, Tự Đức). If looking at the Vietnamese history beginning with the year 1533 when missionary Inigo was mentioned in the History of Vietnam by Khâm Định[1], then the period of the martyrs was the fruit of more than two centuries of sowing God’s Word in the soil of Vietnam. During this period, the Church spent a century organizing and establishing the foundation in Vietnam (dioceses of Cochin China and Tonkin in 1659, and native priest in 1668). As a result, the Church had acted appropriately during this time period.

According to 1885 statistics, the Catholic Church in Vietnam had 430,000 followers, about 2.3% of the population[2], scattering from Kinh Bắc through the highlands to cities of Châu Đốc and An Giang in the South. Among the martyrs, besides the bishops and priests, there are also lay people of various shapes and stripes: in the government, there is Saint Hy; in the judiciary, Saint Khảm; in the military, there are saints in the corporal, commander, and even soldier ranks; there are also saints who were the canton, district and village chiefs. Careerwise, there were martyrs who were medical doctors, some were businessmen, seamstress, weavers, carpenters, fishermen, but the majority were farmers (10).
To answer the question: how did the martyrs lead their lives? We pay particular attention to the following five points:

Compassion for Everyone

Vietnamese has an old axiom: “King’s rules are weaker than villagers’ norms.” Even with knowledge of all the decrees of Christian persecution by the Nguyen kings, signs of close friendship were evidently clear among Catholics and their neighbors. As in the case of Reverend John Đạt, the prison warden told him: “Noticing that you are so wise and righteous, I want to to swear brotherhood with you. Unfortunately you are about to be executed, I promise you a casket as a sign of my love and respect for you.”

To Reverends Thi and Dung Lac, the district magistrate of Bình Lục said: “You are religious officers, I am a secular government officer.” Then he ordered the two priests untied and had them fed using his own bowls and utensils. After having them escorted to Thăng Long (Hanoi), he raised his hands towards the heaven and prayed to his god expressing his innocence in this criminal case.

The execution story of Reverend Vũ Bá Loan, 84 tuổi, was more interesting. Everyone respected him. He was never beaten or tortured, and on his execution day, ten executioners ran away to avoid carrying out their duty; the eleventh politely asked for his permission: “The king has commanded, I have to follow. Please forgive me; I will help make your death painless. Once in heaven, please remember me.”

Why, every time there was a raid, Lê Văn Phụng was forewarned by the local mandarin? Why was Rev. Lê Bảo Tịnh allowed to open a seminary by the governor? Why not even a single Southerner was among the 117 during the Minh Mạng reign? Why was the Dominican Order complex peaceful until 1838, and again from 1841 to 1856? Why were bishops such as Bishop Hermosilla Vọng, even named in imperial edict, safe for more than 20 years? The truth was that the local mandarins did not hold the same view as that of kings on Catholicism and because the local “non-catholic” natives opened their homes generously to their Catholic neighbors.

Even when King Tự Đức issued the imperial edict Phân Sáp, “Separation and Intergration,” on August 05, 1861, to disperse Catholics, allowing non-Catholics full custody of the faithful as well as their properties, the Church still stood because many people did not followed the king’s order. As a matter of fact, the non-Catholics of Hào Hội hamlet conspired to hide and feed seminarians from Kẻ Mốt[3]. The tens of thousands Catholics killed during this period was large numerically but small statistically. More than 90% Catholics survived the “Red Flood”.

It’s in this setting of compassion among the down-to-earth Vietnamese populace that the Christians of the early 19th century had a chance to practice the spirit of unity, service and charity of the Good News. The frequent raids helped missionaries live closer to the vows of poverty and nearer the laborers living in farming hamlets, behind rows of green bamboo trees. Arrived in Vietnam, missionaries learned the native language and customs[4]. Afterward, they started using fish sauce, eating tomato paste, wearing nón lá (big hat made of reeds), áo bà ba (native shirt), and hand-sown shirts... Living among the native Vietnamese, living like native Vietnamese, some did not touched meat for 15 years. However, they were very happy. Missionary Gagelin wrote home: “All types of material scarcities and all kinds of physical hardship weighed on us, but I am certain that: I am happier in my thatched hut than the King of France in his palace.”

Where did the majority of Catholics come from? – Well, they came from farming hamlets. They were the simplest subsistent farmers, laboring everyday to make the land of their homeland fertile and abundant. Reverend Khuông had announced on numerous occasions: “The Catholic faith not only forbids its faithfuls to oppose the government, but also encourages them to pray for and to contribute to the security and prosperity of their country.”

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[1] Khâm định Việt Sử Thông giám Cương mục XXIII, 6B.
[2] Diocese Đàng Trong 86,000; West Đàng Ngoài 140,000 & East Đàng Ngoài 200,000. Xc Bùi Đức Sinh, Dominican Order in Vietnam, q.I, trang 281.
[3] Bùi Đức Sinh, sđđ I, p. 326.

[4]Xc Daniel Rops Eglise des temps Clasique, Fayard 1958, pp 97-100.

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1. Respect the Authorities and Love Their Country With All Their Heart.

Immersed in the Oriental paternal society, the Vietnamese Church has contributed to the universal Church with its own unique and creative ideas. Even at the time of Rev. Alexander De Rhodes, Vietnamese Christians had regarded the ruler as a father figure, and everyone else as children in a large family. Rev. Tự responded to the judge: “I respectfully regard God as the father of the highest grade, the King as the father of the middle grade, and my parents as the father of the low grade. Therefore, I cannot obey my own father to hurt the king, nor can I follow the king’s order to hurt the Supreme Father who is God of Heaven and Earth.”[1]

Of course in the historical setting of the time where the Confucian philosophy of citizenship and of “king-god” was embraced by the Nguyễn kings, the higher regard for “Duty” and not “Loyalty” was very troublesome to the throne. Once “Duty” was considered more important than “Loyalty”, Catholics started to obey royal decrees logically, selectively and thoughtfully, but would oppose those rules that were contrary to their conscience and beliefs. Even so, Catholics did not start any uprising or violence. Bishop Alonsô Phê made clear in the pastoral letter in 1798 that weapons to fight against persecution “are not guns or swords, but faith, prayers, and charity.”[2]

Bishop issued a decree threatening to excommunicate those who tried to stir up violence, and ordered those who slandered him as rebellion organizer to retract their words publicly[3]. Bishop Hermosilla Liêm reminded the faithful to obey government’s laws. He also advised any faithful who was accused of political crimes to be at ease because even Jesus was killed for political reasons (John 19, 12). He continued: “... Peter, do not mix in with thugs and listen to their lies. That One was sent by a different god. And it will not last.”[4]

As citizens, Christians were ready to carry out civic duties, from paying taxes to joining the military. In the city of Nam Định in 1838, the Governor-general Trịnh Quang Khanh had assembled about 500 Catholic soldiers and ordered them to trample on the crucifix[5]. In the government, imperial decree of September 1855 ordered the screening of all Catholic officers, forbid Catholics students to take exams and refused village or district jobs to Catholic professionals[6]. Even with all that, six years later (1861), in another vetting, 32 Catholic officers were arrested. Among them, 3 renounced their faith; 18 were executed; and 11 were exiled[7].

The French Missionaries were willing to serve as translators for the kings. Even King Minh Mạng tried to bestow royal titles on them to allow them to work in the royal court. Rev. Gagelin Kính representing all the missionaries refused that special treatments, “... However, the duties that are consistent with my pastoral responsibilities, I will gladly serve the king.” Missionary Jaccard Phan worked regularly for the king for 10 years, even though he was given the death sentence 3 times: the first time, the sentence was reduced to translating books; the second time, the sentence was reduced to exile together with missionary Odorico Phương, who died in a inhospitable place while Jaccard survived to continue teaching foreign languages and translating for the court; the third time, he was executed on September 21, 1838. Before his execution, many advised him to go into hiding, he replied: “Never, I want to prove that good will win over evil.”

The first catechism book written for the Vietnamese Catholics, “Phép giảng tám ngày” or “Catechism in Eight Parts” (1651) by Rev. Alexandre de Rhodes, emphasized that Catholicism is a universal religion, not a French religion[8]. During the reign of King Lê Cảnh Hưng, (1740-1786), in a discussion on four religions recorded in the book “Hội đồng Tứ giáo” or “Conference of Four Religions” (Tân Định, 1959, pp 4-6), Catholic priests answered to the claim of “Christianity is a foreign religion” with the question: “So did Buddhism not come from India? Or Confucianism not come from Lỗ, and Taoism from the Chou dynasty in China?” and reaffirmed: “There is no such thing as French religion. Our religion is Christianity, we would want all people in this world to know it.” Rev. Vũ Bá Loan expressed the same idea to the judge: “I do not join a religion of any country, I only worship God of earth and heaven, God of all people.”

As a result, when the French foreign legions invaded Đà Nẵng in 1858, Vietnamese Catholics did not fight as pro-French fighters as Bishop Pellerin expected[9]. On the contrary, they joined the army willingly to defend their homeland. Unfortunately, King Tự Đức demanded them to renounce their faith before they could fight. In July 1857, among 14 soldiers, 1 renounced his faith, 13 were exiled. When the French warships arrived, as 193 Catholic soldiers prepared for the trip to Đà Nẵng, they received sentences of lifetime imprisonment for not forsaking their faith.
One of those soldiers, Francis Trần Văn Trung, was executed when he announced without any reservation: “I am a Christian, I am prepared to fight my country’s enemies, but will never reject my faith.”[10]

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[1] Phép giảng tám ngày, Tinh Việt 1961, pp 11-16.
[2] Thư chung các Đấng Vicario, Kẻ Sặt 1903, pp 63-68.
[3] Disquitio Promotioris Fidei, Roma 1917, I pp 17-19.
[4] Thư chung các Đấng Vicario II, pp 53-54.
[5] Gispert, Historia de las Misiones Dominicas en Tunkin Avila 1928, trang 428-437.
[6] Louvet, La Cochinchine Religieuse II, pp 204-207.
[7] Louvet, sđđ II, p. 267.
[8] Phép giảng tám ngày, p. 17.
[9] Conference on the history of Christianity, HCM 1988, pp 39-41.
[10] Louvet, sđđ II, pp 264-266.

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2. Living the Word of Love.

LOVE was most prominently shown in the portraits of the martyrs’ life. Dr. Phan Đắc Hoà, a well-to-do physician, generously helped the poor, and to his deprived patients, not only did he provide free medical care, but also gave them money and rice. Mr. Martin Thọ commented: “It’s not enough to live justly, but also charitably. But to be charitable, it’s necessary to have resources.” And he cultivated a mulberry farm to bring money in to help the destitute. His fellow martyr was John Cỏn who bravely fought for the poor against a village chief who demanded suffocating taxes. Mr. Năm Thuông was a benefactor of an orphanage in his immediate region. Mr. Đích, a pastoral council chairperson, regularly visited lepers’ colony and even took care of them in his house.

As love and charity are the signs that Jesus recognized his disciples (John 13, 35), it’s not surprising to find Rev. Emmanuel Triệu willingly gave up the last meal before his execution: “Please save the money and give them to the poor for me.” Rev. Phan Văn Minh requested that his funeral be simple, saving the money to help the penniless. The imprisoned Rev. Khanh happily gave medical care to the prison warden’s relative. And Bishop Hernares Minh always carried a medical kit with him wherever he went so that he could provide free medical care.

To Chief Tả, loving is a must-do act in order to be worthy of God’s love. He normally eased up on his debtors, saying: “I forgive my debtor, God will forget my sins.” To Mr. Năm Quỳnh, charity was obviously the fruits of faith. He told his family regularly: “If you (his wife and children) do not agree with my using our money to help the poor, I will borrow or work a second job to earn extra money to assist them.” He continued: “I have never seen anyone becoming poor by helping the needy. Did the Scriptures not teach us to look at them as parts of God’s body? God gives us life, He will provide for our needs.” To Hồ Đình Hy: “Do not do any act of kindness mechanically, but with good intentions.” He provided for a lonely sick person. For 15 days and nights, he visited with this person until his death. Then he arranged for his burial. He also raised two abandoned girls until their maturity: one joined a convent; one got married. His generosity was abundant until no longer required.

Furthermore, we can also learn from Christians of this period two lessons of communal charity:

÷ The first lesson was about the Infant Saint movement. Everyone was competing, especially physicians, nuns, and midwives, to baptize mortally ill babies. They visited, comforted, fed and medically treated these unfortunate babies. They buried those who died and taught catechism and skills to the survivors until they became independent. Many families adopted some of these orphans. Diocese of Cochin China baptized 8273 in 1843[1] while the Central Diocese of Tonkin baptized 35,349 infants in 1855[2].

÷ The second lesson came from charitable acts during the plague of 1850-1851: Christians were at the bedside of the sick, and then took them to hospitals. This is the time when priests were still free to move about. In the Capital of Phú Xuân (Hue), people even saw funeral processions led by the tall cross, followed by two columns of mourners, then the priest in full funeral regalia. They sung sorrowfully as they walked toward the cemetery.

Even without reaching the most profound lessons provided by the martyrs, the examples of passionate love of all Christians of the early 19th century toward their country and people are invaluable legacies that are far from enough to encourage us in the present Church to expand and increase appropriately and practically to serve mankind and especially the lowest of society.

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[1] Louvet, sđđ II, p 128.
[2] Bùi Đức Sinh, sđđ I, p 258. Sử ký địa phận Trung, Phú Nhai 1916, p 74.

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3. The Warm Family Love.

One of the contributions that Christians made to the judicial codes was the rule of “one husband, one wife”. During this period affected by Confucianism of “sons having five wives and seven concubines,” Christians had helped elevating the virtue of fidelity as told in the folk story of “betel and areca nut”. Of course not all Christians were faithful to their marriage vows. People such as Mr. Gẫm, Corporal Huy, Chief Thìn, mandarin Hồ Đình Hy... had went astray, but they had also repented and returned home to rebuild their family life.

Among the 117, except for a few who were converted adults, the majority was cradle Catholics who were baptized and taught catechism since adolescents. Seminarian Dominic Úy bravely announced that keeping the faith was fulfilling duties to parents: “If I dare walking on the crucifix, then I offend God and become irresponsible to my parents. Because my parents who gave me life had taught me to be faithful till death.” In general once arrested the martyrs could not avoid missing their loved ones. But since they had chosen to follow God, they found comfort in confiding their loved ones to Him. While serving their prison sentences, many persons like: Dũng, Thuần, Ngôi, Năm Thuông, etc., were allowed going home to see their families where they calmly counseled their wives and children to let them die for Christ, then returned to prison. It is very easy to understand these actions because of the following last statements:

- Mr. Thọ confided to his wife and children visiting him in prison: “My dear children, I can no longer able to help you all on this earth, I can only prepare my soul to receive these last trials. It’s God’s will for me to be away from you forever, but you still have mother, so be obedient her. The old ones remember to look after the young ones. The young ones have to respect and obey the older siblings. Love one another, and work hard to help mother. Remember to pray day and night and pray the Rosary daily. God gives everyone his own individual cross, cheerfully carry it in God’s footstep and bravely keep your faith.”

- Dr. Phan Đức Hoà said: “I love you all and have been taking care of you, but I love God more. You have to happily submit to God’s wills, and stop being so sorrowful. Stay with mom, love each other, and take care of the house...”

In talking about family love, the following pictures are unforgettable: so loving his older mother, Rev. Triệu had remained in Huế for three months to help build her a house, so he was captured. Corporal Trung’s daughter was permitted to be in prison to look after him, however he made her go home to study catechism with her friends. Parish council member Phụng meeting his daughter on the execution court, Mss. Anna Nhiên, hung the necklace with the cross, which he has been wearing forever, around her neck, telling her: “Keep this souvenir. This is a picture of our God and is way too much more valuable than gold. Always wear it around your neck and loyally pray days and nights.” There were also familial martyrs: brothers Andrew Tường - Vincent Tương father/son Judge Khảm - Chief Thìn; father-in-law/son-in-law Mr. Đích - Lý Mỹ.

Mr. Lý Mỹ substituted for his old father-in-law to receive the beatings twice a day. His daughter of 12 years old evaded her mother to visit him in prison, comforting him: “Please stay steadfast to die for Christ.” His son of 9 years old, Tường, also sent words: “Father, do not worry about us. Please be resolute to proclaim faith and to die for faith.” In tears, his wife murmured: “As your wife and your children, we all love you and pain for you. But please sacrifice yourself to carry the heavy cross for God. Be loyal to the end. Do not worry about us, God will provide for every thing.”

Therefore, we can see that martyrs’ family members, in pain and agony, were very resolute in encouraging and lifting the spirits of the witnesses of faith. We should look at a few of the mothers:

÷ Jaccard Phan’s mother, upon hearing her son’s death for his faith, yelled: “This is truly joyful news. Our family has a martyr.” She then continued: “Glory to God, I would be very sad if my son had yielded to the tortures and sufferings.”

÷ Mrs. Castaneda Gia, as the priest’s younger brother was looking for words to inform their mother of his death without causing her too much heartache, she asked: “Why my Jacinto must die? Did he die of sickness or murder?” Clementê asked her back: “So how do you want him to die?” She replied: “I wish he died because of faith.” Clementê blurted out: “Yes, he was executed for his faith.” Immediately that evening, she went to the Dominican church to sing with the monks the thanksgiving hymn TEDEUM.
÷ Mrs. Maria Nhiệm, Saint Gẫm’s mother, in 1870, exactly 23 years after her son’s death, testified before of the beatification tribunal: “After hearing of our son’s execution, my husband and I did not have a tinge of sorrow, we only said: such death would make him a saint.”

÷ But the most standout picture belongs to Corporal Andrew Trông’s mother who was praised by Pope Leo XIII in his beatification decree in 1900 for her courage in imitating the Most Blessed Mother. She was present at her son’s execution to offer her only son. She walked beside him, not a single tear, not a sign of sorrow, calmly encouraging her son to persevere. And when her son’s head fell, she bravely walked in to ask for his head: “This is my son, please return his head to me.” Then she extended her long dress to hold his head, took it home, and buried it right inside the house.

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4. Love of the Virgin Mother Mary.

As we talk about the Vietnamese martyrs’ life, we cannot ignore their adoration of the Blessed Mother. Their adoration was celebrated the first Saturday every month with devoutly solemn procession, during May Crowning, the Rosary Month of October, and especially in the daily reciting the Mysteries of the Rosary. Many recited the Mysteries of the Rosary during their travel and used the Rosary to measure the travel distance. One of the greatest consolations to them was the appearance of the Blessed Mother at La Vang (Quảng Trị in 1798): Mother is still present to support Her children in their difficult moment. Here we emphasize several typical facts:

- Mr. Năm Thuông had a chapel built for the veneration of the Immaculate Heart of the Blessed Mother; Mr. Lý Mỹ gathered laborers nightly to pray 50 Hail Marys before leaving for work; Rev. Néron Bắc fasted on the days feast day honoring the Blessed Mother; Rev. Dụ packed the Rosary as the his travel luggage when he knew his arrest was imminent; and Rev. Federich Tế considered himself the crazy son of the Blessed Mother. When he was waiting in Macao for the ship to Vietnam, he prayed:

“Oh Holy Mother most compassionate
My soul is pitifully crazy
Day and night burned with despair
How to repay your infinite largesse
In my thoughts, I always dream
To all corners spreading the Good News
I am now in desolation
Like a ship anchored in distant ocean[1].

Just like that, they trusted their deepest desires to Mother and prayed for her help. Missionary Borie Cao jotted down in his diary the prayer he said in the day of his dedication to the Blessed Mother at the seminary:

“Blessed Mother, please believe in me; when I am ready, I will give up my life for the conversion of the nonbelievers. Please assist me in my journey and in my calling. Please let me suffered for Christ, received the leaf of martyrdom, and reached the shore of glory.”

In a letter to his mother (letter 61) Bishop Valentino Vinh expressed his thoughts, slightly comical but also full confidence:

“Mother, with the Rosary in my hand, with the prayers Our Father and the Hail Mary joyous on my lips, and with saintly thoughts in my mind, the world will be better? Please talk to Mother Mary about me. That prayer will break the devil’s teeth...”

Imprisoned, the Hail Mary is the daily prayer of the witnesses of faith. At time, they split into two groups to recite the Mysteries of the Rosary aloud in prison. Bishop Cao, Reverends Điểm and Khoa sang “Ave Maria Stella” (Kính chào Mẹ sao Bắc Đẩu...) and prayed to the Blessed Mother: “As you had offered your beloved Son in the temple, now offer us also in the blessed martyrdom.”

Rev. Hạnh kissed the icon of the Blesses Mother instead of trampling on it even though he was caned 100 times. Mrs. Lê Thị Thành confided: “With Mother’s help, I did not feel any pain.” Additionally, in one of Rev. Schoeffler Đông’s letter, was very happy when informed of his execution day of the First of May, the first day of May Crowning. The priest always wore around his neck the icon of Mary until his beheading, saying: “I cannot give this icon to any one. This is a picture of the Blessed Queen and she was my Lord Mother.” Although held in a cage, Rev. Cornay Tân still sung; informed by their soldiers of his singing, the commander ordered him to sing as a condition for his being fed. He retold in a letter: “every meal was an opportunity for me to sing praising the Blessed Mother.”
Finally, right at the moment of execution, the martyrs still prayed for Mother Mary’s advocacy. Rev. Tân pleaded: “Mother Mary, please witness my penance...” Two priests, Gia and Liêm, on their way to the execution field sung the hymn “Salve Regina” (Hail Holy Queen) begging “Hail Holy Queen, Mother of mercy, hail our life, our sweetness and our hope… Show us the fruit of your womb, Jesus…” Actually deep within their hearts, martyrdom was a sacrificial offering that needed Mother’s backing before God as Rev. Théophane Leonard Ven wrote in the letter sent to Bishop Theurel:

“Mother of Immaculate Conception, when my head fall under the executioner’s axe, please holds your little servant like a ripe grape being picked, like a blooming rose cut for the altar. Ave Maria”

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[1] Rodriquez, Martirologio Oriental III, trang 28, dịch theo bản Tây Ban Nha.

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I. MARTYRDOM: SACRIFICIAL LOVE.
In his pastoral letter of 1798, Bishop Alonsô Phê confirmed with the faithful that martyrdom without love would be very useless, he wrote:
“... Words and acts of faith must be sincere. Love God more than your own possessions, own life, as well as loving other as you, and if there is no love, dying for faith will gain nothing. Because martyrdom is for Caritas which means that the love for God must be foremost as well as the love for others as thyself in the name of Jesus.”[1]
The Church’s first Sacrifice is Jesus, the One who sacrificed his life for mankind. The martyrs tried to emulate Christ’s Passion, from the Garden of Gethsemane to the Mount of Golgotha.
1. “Please take away this cup”.
Jesus’ prayers in the Garden of Gethsemane germinated in the martyrs a basic attitude: anti-fanaticism. They were not allowed to go after artificial fame, even through the most perfect sacrifice. But when the Providence wanted to them to display their faith by an actual deed, they had to finish the path they chose. Wisdom and courage were two characteristics intertwined inside the martyrs. They could not gamble with their life. Priests whose responsibilities were with the faithfuls must be very skillful and attentive. Rev. Tước disclosed his strategy this way: “Run away if possible, otherwise it must be God’s will.”
Bible’s words: “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head” were on the religious’ lips regularly. Pursued in this town, they hid in the next, but never stopped working. Bishop Cuénot Thể wrote: “If left behind is only one priest who could do nothing but to read aloud the liturgy of the hours, then his presence alone is enough to give strength to the faithful.” Besides, parishioners could bribe officials to get them out of prison, too, just like they did bought Rev. Dũng Lạc’s freedom twice before he was executed when arrested the third time.
Let’s also pay our attention to the five martyrs who turned themselves into the authority:
a/ Two wished to take part in the sacrifice of their Teacher. They, seminarian Tự and Rev. Duệ were not members of the original apostles who ran away from their Teacher. Observing the arrest of Rev. Cao, seminarian Tự followed him from behind begging to be the priest’s student to share in his sufferings. The missionary was so touched that he gave half a towel as a souvenir, and seminarian Tự had kept it until his death. On his execution day, he asked to be executed on the spot where his beloved priest’s blood had fell before.
Rev. Duệ was 83 years old and had been retired for 6 years. One day, he was visited by Bishop Y who asked: “Do you still have the stamina to go with me to the city of Nam Định?” Fr. Duệ understood that the bishop meant martyrdom, he replied: “Whenever you are arrested, allow me to go with you.” Upon hearing the bishop’s capture, he tried to infuriate soldiers to arrest him by yelling very loud regularly. Knowing that the bishop had been decapitated, he abandoned the sedge mat for the dirt floor, saying: “Bishop as a father had be executed, as a son I have no right to sleep on the mat.”
b/ In the second case, three put up their life in place of others: Just as Rev. John Đạt had finished celebrating mass at a Christian’s home, he was surrounded by soldiers. He escaped, but forgot his vestments. Watching the soldiers torturing the homeowner, he gave himself up and said: “Knowing that I can escape, but it will only cause so much suffering to you my brothers and sisters.” The second one, missionary Gagelin Kính, wrote the bishop asking for permission to turn himself in so that authority would leave Christians in Bình Định in peace. The third one was Rev. Viên. He had hidden safely in a dense sugar cane field, but when soldiers beat and tortured the homeowner’s children savagely, he decided to give himself up. These selfless acts reminded us of St. Maximilien Kolbe in a German concentration camp thereafter.
2. Not Implicating Others.
Like Jesus in the Garden of Gethsemane offered his hands for the soldiers to capture him, but asked for his disciples’ freedom, the martyrs would not let anyone to be affected. The only one who exposed the names of several Christians whom he thought has escaped was Hồ Đình Hy. His words had negative affects on 29 persons. So regretful for his deed, he said: “I accept all tortures to be like Christ to atone for my sins.”
Fr. Nghị always had some money with him for the purpose of bribing soldiers in case they came to harass. Fr. Federich Tế asked for the release of his parishioners who were also arrested with him and they were let go. Even under torture, Bishop Cao did not name any one. The judge had seminarian Tự dragged out and tortured and threatened to torture him until the bishop talk. As a result, the bishop named a few who had already passed away, and the judge let him go. After finding out that he was duped, he asked the bishop: “Why are you so hard-headed?” He replied: “I could not respond any other way.”
Four priests quietly left their parishes for their congregations’ safety. They went without knowing their destinations. They were reverends: Đỗ Yến, Vincent Điểm, Borie Cao, and Néron Bắc. In another case, missionary Schoeffler Đông was arrested with a Vietnamese priest and 2 altar boys. As the soldiers were demanding bribes, he told the soldiers to let the other three go after it for the reasons that only they knew where the money was kept. Figuring that the three had been at a safe distance, he told them his true intention of being capture alone. Then there was a story involving Mr. Năm Quỳnh, as the pastoral council chairman he had a membership list, knowing that soldiers had taken control of that list, he had his son bring 50 piasters (unit of money then) to buy it back.
One of the most typical stories of not incriminating others belongs to Fr. Tự. As he was arrested, he noticed among all the documents taken a catalog of membership of Kẻ Mốt parish. He secreted it to his cell looking ways to get it to the outside. However, under close surveillance, there was no way he could sneak it out. So he asked for a sedge mat under the pretense of keeping mosquitoes out, he hid that book under the mat and tried to chew page by page. Not really “delicious”, he could only ate 2/3, the rest he chewed it to pieces and hid them under the mat.
3. No Dishonesty.
Just like Eleazaro in the Old Testament who could not pretend to eat food used for Offering, a few refused to all attempts to disguise them as others. Many priests such as: Revs. Tuỳ, Yến, Khanh, Hưởng, Tịnh... resolutely refuse to lie that they were medical doctors in order to be free.
There were times the authorities felt sorry and suggested ways to help the witnesses of faith solve the problem of conscience. They urged them to pretend to walk over the cross, not actually doing it. Fr. Minh just had to nod his head and the judge would sign the paper certifying that he did step over the cross. A group of five including seminarians Mậu, Úy and Mới, Đệ, Vinh were goaded by the judge to walk around the crucifix. Separately, the judge drew a circle and asked Rev. Yến to walk across it. However, no one acquiesced because they knew that doing it was tantamount to abandoning their faith.
Catechist Nguyễn Cần was advised by the judge to close his eyes to make it easy him to walk over the cross, he replied: “His Honor, eyes can be closed, but heart and thoughts cannot be close. Therefore I cannot do it.” A few spectators who had abandoned their faith urged him on: “God forgives all sins. Peter became the Church leader even though he renounced God three times.” Another lied to him: “Fr. Retord Liêu told you to step over the cross, he’ll take care of it later.” Seminarian Cần said: “Even if Angels come to tell me to renounce my faith, I still will not listen, much less Fr. Liêu. Moreover, I know he did not send me such an order.”

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[1] Thư chung các Đấng Vicario I, trang 63-68.

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4. Like a Mass of Life.
The martyrs did not die for an ideal, a doctrine, or any ambition, but their sacrifice was for the person whom they loved namely Jesus. When Mr. Năm Quỳnh was about to be executed by strangulation, as he lied on the ground with his arms extended, he said: “In the past, God also extended his arms like this to be nailed.” Bishop Sanjurjo An wrote: “I wish that my blood would mix with Christ’s blood on the Mount of Golgotha to cleanse all the dirty dust so that I can be united with Christ. I leave this world not regretting anything. Looking up to Christ nailed on the cross is enough to ease all my pain and even my death.”
Fr. Dụ confided to a visitor in his prison cell that: “Even though my health is deteriorating, I can still handle it. Our God had suffered all kinds of tortures to save mankind. I am also willing to go through these torments to be partly like him.” Fr. Hiền also said: “I am ready to die for the Person who had died for me.” Besides, all the martyrs considered their death as a sacrifice. They all prayed, offering in the last moment of their life. And when hey knew their execution date, they prepared themselves by doing penance, or by fasting, or by meditating.
There are two memorable stories: Mr. Tống Viết Bường, in a special night time execution, found ways to walk very slowly so that he could die on the floor of his old church in Thợ Đúc, Huế. Here was the place he and his congregation had offered God the utmost sacrifice that is Jesus. It was also here that he had sacrificed his life.
The second story is about Bishop Hernares. After his favorite student Minh was beheaded, he respectfully received the head, and then raised it up high as offering to God a most perfect gift. The whole execution field was enthralled by this unforgettable moment, the fruition moment of a devoted life of a child of God.
As a result, martyrdom is a Mass of life. The letter written by Fr. Hương on the day before his execution date clearly showed that fact: “The crucial time has come, goodbye everyone who has loved and remembered me… Calling on Jesus’ mercy, I ask him to forgive all my sins. I am ready to offer my blood and body for loving him and for all the souls that I really want to serve… Tomorrow will the day of my sacrifice. Let God’s will be done.” Just like Jesus in the Garden of Gethsemane, he concluded with this prayer: “In your hands, Lord, I entrust my soul.”
In sum, martyrdom is a sacred Sacrifice of Love that is reflected in the following paragraph in Bishop Retord Liêu’s letter sent to the imprisoned Fr. Hưởng. Even though these words are just reflections of a missionary, but contain profound principles behind all the deaths:
“I had blessed you when I gave you the beautiful name “CỐ HƯƠNG” (Father of the Country, in Vietnamese, CỐ means father, and HƯƠNG can mean either perfume or country) It means that you are the father of the country, the incense and the perfume. At this moment, that dearest country is shining on you its most splendid rays, because you are about to be a happy citizen. At this moment, the precious incense is about to be enkindled on the altar of martyrdom, and its fragrance will float to the throne of the Eternal One. At this moment, the priceless perfume will make angels and men, heaven and earth joyful for its sweet scent. “
As such, a death for faith is a sacrifice. Bishop Cuénot Thể confided: “Watching each one of you stepping up to the altar of martyrdom, I fell so lonely, the most beautiful day of my life is the day I am sacrificed on the altar of martyrdom.”
The life of witnesses of faith burned in the fire of sufferings, of tortures and the eventual death, like incense offered to God, will leave its fragrance to all generations.

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MARTYDOM IS PROOF.


The martyrs’ accepting their death for faith is very strong proof to the participants. But, besides evidence of their blood, they also were witnesses for the Good News through their attitude towards the authorities, through the relationship among themselves, and especially through their evangelization right inside prison.

Attitude toward The Authorities.

In general, all the martyrs respected the authorities; they talked politely, graciously, and respectably. It looks like the martyrs had to find ways to help these mandarins to understand the ideals of the Good News. At times, they stated that desire like Fr. Trạch: “If you want eternal life, worship this Cross.” Ordinary, they softly and subtlety explained all the questions, and corrected all the false rumors. As a result, mandarins many times expressed their admiration to the martyrs as in the trial of Rev. Hưởng. The judge, seeing that the criminal had the look of a Buddhist monk, promised to post him to the Non Nước pagoda in Ninh Bình if he renounced his faith.

Missionary Bonnard Hương intimated: “Before government In front of the authoritiess, I have the Jesus’ words: the Holy Spirit will speak for you. Rightly so, I have never spoken Vietnamese so fluently and easily.” Bishop Cao even showed that the martyrs considered the authority as creatures in God’s overall scheme. After the judge read the death sentence, he said: His Honor, since childhood I have never genuflected to any man, because in Europe that is reserved for the Most High. But what I just heard made me very happy, I want to express my gratitude according to Oriental customs.” Then he proceeded to kneel down to bow, but the judge stopped him.

The following two stanzas demonstrated clearly the martyrs’ spirit of non-violence. On the one hand, they fought hard for freedom of conscience; on the other hand, they always wanted to be the king’s loyal subjects. The first stanza belongs to Mr. Lý Mỹ:

“Bound by cangue and chains, nightly pray
Intoxicated of faith, not of things
Yoke on shoulder warms my heads
Chains ‘round neck keep cold out
Laws of the land never complain
Teachers’ favors I shall keep
Come what may; what can I do?
Up to Heaven’s King, life and death.”

The second stanza came from a letter sent by Fr. Đoàn Công Quý to his mother:

“... Even forever bound by a cangue in prison
And cup of tortured pain
I will happily accept
To honor my faith and fulfill my duty...”.

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1. Communal Fellowship.

A noteworthy proof of Christians of this period was their fellowship, their understanding and sharing of one another’s misery as well as their unity in practicing their faith. How can we not moved when a 5 year old niece in Spain prayed daily for her uncle, Bishop Henares Minh, to: “... loyally serve God forever, and if needed to honor and glorify God’s name, give him the grace to shed his blood and to sacrifice his life.” And the only thing she knew about him was: “His name is Dominic, belonging to the Dominican order, and doing missionary work in a very distant place where Christians are being persecuted.”

How can we not be moved when a priest, Fr. Tuần, living in a peaceful parish, heard that missionary Fernandez Hiền had no place to hide, went to meet him and joined him in his escape. For many days together they braved the searing heat and shivered in the damp, cold dew in a swamp; then they were captured, and sentenced to death. Unfortunately, Fr.Tuần died in prison several days before his execution.

How can we not be touched when Judge Khảm, Quần Cống hamlet’s elder, as soldiers were encircling his hamlet, sent people out announcing: “To soldiers and officers, by the judge’s order, any one who steps over the cross will receive three canes and expelled from the hamlet.” And in front of the soldiers, he stopped a scared Christian from trampling on the crucifix.

When the martyrs were captured, they found sources of encouragement from the outside through letters, visitation, and aid. Priests found ways to bring them the Eucharist and heard confession. Fr. Lựu was arrested when ministered to Christians imprisoned in Mỹ Tho. Reading the following letter from Bishop Retord Liêu sent to Fr. Khoan in prison, we could garner some content of that relationship:

“There is a saying: death before dishonor. Just look at those who renounce their faith, their life is so shameful. On the other hand people everywhere are praising those who die for their faith. Martyrs are like Heaven’s trumpets playing triumphant music listened by everyone. Those who renounced their faith remained on earth waiting to be axed and used to stoke hell fire... I am writing you these brief and hurried words wish them becoming a colorful bouquet of flowers to emit its scent to enliven your spirit in your last battle. Goodbye father, respectfully kiss the cangue, the chain tying you up. Please do not forget me in your prayers.”
Therefore, we can see that the death of an individual is not a lonely, quiet death but a death witnessed by many. An individual’s determination encouraged many others. Bishop An asked the executioner not to hack him once but three times: number one, to thank God for making him a person and allowing him the opportunity to evangelize in Vietnam; number 2, to thank his parents for nurturing him; number 3, to set a good example for his faithful. Fr. Tuần stated: “Why do I have to imitate those who renounce their faith, the mirror that I use is that of my bishops (Y and Minh).”

As they were jailed together, their bonds become even closer. Whenever one of them came back from a torture session, the rest gathered around to clean and dress the wounds, to console and to talk about the torture and the audacious responses to authorities’ questionings. Then together they thanked God for successfully overcoming another trial. How wonderful it was when Fr. Hoan, even in his old age, carrying a cangue around his neck and chains around his arms, made the round to all the jail cells to boost to morale of other Christians. How wonderful it was the pictures of the two men, Thọ and Cỏn, kneeling down to lick clean the wounds on fathers Ngân, Nghi, and Thịnh as ordered by the judge. How wonderful it was when Fr. Vincent Liêm defended his friend (Fr. Castanede Gia) with his own life saying: “If you want to release, release all; if you want to kill, then kill all.”

A group of five men: two seminarians Mậu, Úy and three lay Christians Mới, Đệ, and Vinh, when informed that their spiritual mentor had been executed, became very depressed. But after talking about all the words of encouragement of the beloved priest, they regained courage to write a letter to the Father Superior of the Dominican Order asking to become Dominican tertiaries, and started their evangelization right in prison. In only a very short time, brother Mậu wrote to announce that he had baptized 44 converts.

2. Spreading the Good News.

God’s words cannot be restricted. Even if some witnesses of faith among the 117 did not leave any other last words except for their determination and courage: “ I am a Christian” or “ I would never step on the cross,” many were resourceful in carrying their exemplary pastoral and ministerial duties even during their persecution.

Rev. Federich Tế, during his seven and half years in prison, he had established warm relationship with the prison warden that he could freely visited and practiced his ministry to the Christians of Thăng Long (Hanoi), to the point Bishop cha Longer Gia was preparing to appoint him pastor of Thăng Long parish. Seven months before his execution, together with his friend Fr. Liciniana Đậu, they baptized more than 100 converts. Two priest, Gia and Liêm, had the opportunity to explain and defend the Catholic faith during their participation in the Commission of Four Religions’ conference on the three fundamental questions of mankind: Where did man come from? What is life for? What happens after death? Similarly Fr. Tuấn (Hermosilla Liêm), for 10 days caged in a wooden crate too small to either stand or lie down straight, evangelized and baptized guard Bái's son in his hunched position. On the laity side, Mr. Lê Đăng Thị taught catechism to a fellow prisoner also facing execution. On the morning of execution day, this fellow prisoner received the Sacrament of Baptism, allowing Mr. Thi to have a companion on the road to Heaven.

At times, spreading the Good News could not be done by words but by deeds. Mr. Dong was forced to be tattooed on his cheek with the words “Tả đạo” or “Bad religion”, he courageously went through pain the second time have the words erased; then happily suffered pain the third time to get the words “Chính đạo” or “Good religion.” Rev. Hiển, 71 years old, drew the cross in many settings on pieces of cloth nightly in prison to give to his visitors. These drawings were passed from hands to hands, helping many sinners obtain reconciliation and the timid find courage. As a result, more and more visitors came to ask for the drawings. He had to ask his fellow prison inmates for help to carve the cross on a piece of wood to be used in a stamping process to produce more drawings. Just that simple, even in prison, Rev. Hien had created a large movement of the adoration of the cross in Nam Định.

The following preaching of the Good News is very special. On the day of his execution, Rev. Tự asked to be able to wear his Dominican habit and to carry a cross to the execution field. Before his beheading, he was given permission to say a few words, he then proceeded to give an hour-long sermon about Jesus, about salvation and the brotherhood between human beings.