►DOM JUSTO UKON TAKAYAMA (高山右近, 1552-1615) — Born in Toyono-cho, Osaka, Japan in 1552; baptized at Sawa Castle on June 1, 1563 at age 11; became Daimyo (feudal governor) of Takatsuki, Osaka at age 21; transferred to a larger governorship in Akashi Prefecture in 1585; s stripped of his domain by Chancellor Toyotomi Hideyoshi for refusing to abjure his Catholic faith on July 24, 1587; imparted by Pope Sixtus V with an Apostolic Blessing on April 24, 1590 “to hold on to the Faith”; and spent 27 years in domestic exile in Kanazawa.#
►On Nov. 8, 1614, Ukon was deported to Manila with his family of seven and 350 other Christian refugees and migrants, arriving on Sunday, Dec. 21, 1614. Ukon and his family were accommodated at the Jesuit guesthouse “Casa San Miguel” at the PLM/Jesuit Compound in Intramuros, Manila, while the other Japanese expatriates were resettled in the Jesuit “encomienda” in San Miguel, Manila. Forty-four days after arrival, Ukon died of “a tropical ailment” on Tuesday, Feb. 3, 1615.#
►On Oct. 5, 1630, the Manila Archdiocese proposed to the Vatican the beatification of Ukon — the first Manila Catholic to be proposed by the Philippine Church. On Jan 5, 1995, Justo was recognized as a “Servant of God”; on Jan. 21. 2016, Pope Francis issued a Decree of Martyrdom; on Feb. 7, 2017, Ukon was beatified as Japan’s 426th Martyr and the Philippines Church’s THIRD Blessed.#
►The Canonization Cause of Blessed Takayama is promoted by several Catholic movements in several countries, but only the Manila-based “Prayer Warriors of Blessed Takayama” have been imparted by Pope Francis with his Apostolic Blessing. Invoking Blessed Takayama, we pray fervently to be worthy channels of God’s Grace under the battle standard of Blessed Takayama – praying for ONE validating miracle to cinch Ukon’s Canonization.🙏💖🙏 Amen.#
Dr. Ernesto A. de Pedro, PhD
Recipient, Pope Francis’ Apostolic Blessing No. 404.467
►In 1585, the Imperial Regent (Kampaku) Toyotomi Hideyoshi (豐臣 秀吉/豊臣 秀吉, March 17, 1537–Sept. 18, 1598) — who is regarded as the second “Great Unifier” of Japan — dropped by the Jesuit seminary in Osaka, accompanied by a son and a brother of the late Oda Nobunaga, and several other lords, and held a “long and familiar conversation” with Fr. Gregorio de Céspedes, SJ (1551–1611), the Superior.#
“You know,” he told the priest, “that everything in your law [Christian religion] contents me, and I find no other difficulty in it, except its prohibition of having more than one wife. Were it not for that, I would become a Christian at once.”
~ James Murdoch, “A History of Japan,” Vol. 2, p. 214 (New York: Frederick Unger Publishing Co., 1903, 1964).#
►TO BE CLEAR: The celebrated “Samurai of Christ,” Dom Justo Ukon Takayama (高山右近, 1552-Osaka-1615 Manila) — known at the Vatican as “Dom Justo Ucondono” — never set foot on Europe, but he had a wide footprint there – in books and theater plays. Europe, which was the source of all Jesuit missionaries sent to Japan, was fascinated with all things Japanese … and its most illustrious Catholic convert.
►Ever since the Italian merchant Marco Polo (1254-1324) wrote about Japan (which he called “Zipangu”) in his book 📖 “The Travels of Marco Polo” (Venice: c1300), describing his travels through Asia between 1271 and 1295, the Western World has been fascinated with a kingdom no one had yet visited. Marco Polo was the first European to write about Japan but it is unlikely that he visited Japan at all. Most likely his accounts were based on what he heard about Japan in China from sailors involved in the failed Mongol invasions of Japan (元寇, Genkō), which took place in 1274 and 1281, when Kublai Khan of the Yuan dynasty attempted to conquer Japan. Marco’s account of the Mongol invasion of Japan is very sketchy because he heard of the invasion only from the Mongols.
The first three Europeans to arrive in Japan in 1543 were Portuguese traders who landed by accident at the southern tip of Tanegashima, where they would introduce the arquebus firearm to the local population, who eventually reconfigured it into the Tanegashima (種子島), a matchlock gun that changed warfare in the Japanese archipelago. Within ten years of its introduction upwards of 300,000 tanegashima were reported to have been manufactured. The tanegashima eventually became one of the most important weapons in Japan.
►With Dom Justo Ukon Takayama considered by the Jesuits as the greatest Japanese missionary of the sixteenth century, the Jesuits who were all Europeans brought the fame and heroic virtues of Lord Takayama throughout Europe: 🔸Italy, 🔸Spain, 🔸England, 🔸France, 🔸Germany, 🔸Austria, 🔸Switzerland, and 🔸Belgium. It is odd that there is no imprint from Portugal where most of the early Jesuit missionaries originated.
►1590 — Pope Sixtus V (r. 1585-1590) — Apostolic “Breve” (*photo of present-day print-out) dated April 24, 1590 imparted to Dom Justo Ucondono, when Lord Takayama was stripped of his feudal domain in Akashi Prefecture on June 24, 1587 for refusing to abjure his Christian faith.
►1617 – P. Pedro Morejon, SJ, 📖 “Lettera annua del Giapone del MDCXIV” | al Molto Reuerendo Padre Mvtio Vitelleschi | Generale della Compagnua di GIESv.cion. Scritta del Padre Pietro Morecion della Compagnia di Giesv. (Roma, Per Basttolomeo Zanuzzi, MDCXVII.
This was a biography of Takayama Ukon written in Spanish by Ukon’s Spanish father-confessor, Fr. Pedro Morejon, SJ, and first published in Barcelona, then translated into English by Fr. William Wright, SJ. As the Jesuits were banned in England since 1604, this was published by the underground Jesuit press in St. Omer, France. All these — within four years of Takayama’s death in Manila!
►1646 — P. Antonio Francisco Cardim, SJ (1596-1659) – 📖 “Fasciculus e Japonicis Floribus, suo adhuc madentibus Sanguine” (Japanese Flowers Still Dripping with Blood). Rome, 1646
►1663 — Colin/Pastells, 📖 “Labor Evangelica, ministerios apostolicos de los obreros de la Compañia de Iesvs, fvndacion, y progressos de su provincia en las islas Filipinas” by Colín, Francisco (1592-1660; first published 1663); and copiously annotated by Fr. Pablo Pastells, SJ (1846-1932), eds. Barcelona: 1900.
►1663-1742 – USE OF JESUIT THEATER PLAYS TO PROMOTE TAKAYAMA — By 1600, the Jesuits had over 200 schools, universities, and seminaries, most if not all of which offered some kind of public performance as part of the educational process. By 1706, that number had increased to 769 schools all over the world. In some parts of Europe, the Jesuits held a virtual monopoly on education, including parts of France, Austria, southern Germany, and Spain. And almost without exception, all of those schools performed plays, resulting in a huge body of dramatic literature and numerous public and private performances. According to Robert S. Miola, in the seventeenth century, “at least one hundred thousand (100,000) Jesuit dramas played on European stages.” (“Early Modern Catholicism: An Anthology of Primary Sources,” 2007, 329).
The performers and the audiences alike were the school’s students, although parents, patrons, and other personages of note would be invited to attend certain performances as well. Cardinal Richelieu, Cardinal Mazarin, and Louis XIV were all supporters and regular patrons of Jesuit drama in France.
►1663 – First Jesuit play 🎭 about Lord Takayama is presented this year. Even an incomplete survey of the plays about Takayama shows how his fame spread throughout Europe, and played a role in the development of European drama.
Based on the research of Fr. John Baptist Muller, SJ (📖 “The Jesuit Drama,” Augsburg, 1930), and Fr. Thomas Imoos, SMB (professor of German Literature at Sophia University), the Takayama plays were presented from 1663 to 1742.
►1663 – Munich (Germany) — 🎭 Takayama play (presentation title, not indicated).
►1666 – Vienna (Austria) — 🎭 Takayama play (presentation title, not indicated).
►1673 — Cornelius Hazart, SJ (1617-1690) — 📚 “Kerckelijke Historie van de Geheele Werelt…” (Religious History of the Whole World), Vienna: 1673.
►1673 – Landshut, Bavaria, Germany — 🎭 Takayama play (presentation title, not indicated).
►1682 – Lucerne (Switzerland) — 🎭 Takayama play (presentation title, not indicated).
►1689 – Winnocx (Belgium) — 🎭 Takayama play (presentation title, not indicated).
►1691 — Kortryjk (Belgium) — 🎭 Takayama play (presentation title, not indicated).
►1698 – Sint Winchsbergen — 🎭 Takayama play (presentation title, not indicated).
►1698 — Kortryjk — 🎭 Takayama play (presentation title, not indicated).
►1724 – Ellwangen — 🎭 Takayama play (presentation title, not indicated).
►1742 — Solothurn — 🎭 Takayama play (presentation title, not indicated).
►1775 – St. Alphonsus Ligouri, 📚”Victories of the Martyrs: Or, the Lives of the Most Celebrated Martyrs of the Church” (1775, 1887, 1954). Researching at the Vatican Archives, Fr. (later, Saint) Alphonsus Maria de Ligouri, CSsR (1696-1787) — “patron saint of journalists” – studied the Takayama papers and concluded that, despite dying in bed surrounded by family, Takayama was truly a martyr.
►1806 — Johann Michael Haydn (1737-1806, “Oratorio for Takayama” (1806). A music researcher at the British Library shared there was a chorus in honor of Takayama composed by the Austrian composer Johann Michael Haydn (1737-1806), younger brother of the more famous composer, Joseph Haydn (1732-1809) who was the most celebrated composer in Europe. The younger Haydn composed a chorus honoring Takayama. “It features a composite of Takayama and Titus,” Fr. Thomas Imoos, SMB (1918-2001) notes. Researchers in Takatsuki, Osaka Prefecture, Japan tracked this down in Salzburg, studied the music, and had a choir sing at a symposium in Takatsuki.
►1912 — MANRESA MOSAIC (1912) – There was a portrait of Takayama Ukon that was part of a mosaic on the nave of the church at the Santa Cueva in Manresa, Spain – which was first published in black & white in the “Tribune” in Manila in September 1942.
►This mosaic depicted six Catholic noblemen who were all products of the Jesuits’ famed 30-day “Spiritual Exercises,” namely:🔸the Bourbon king of France, Louis XIII, holding the book “Exercitia Spiritualia”;🔸Don Alvaro de Cordoba, a Spanish grandee whose public life was much influenced by the Jesuit manual;🔸the Hapsburg prince, Don Juan de Austria (1545-1578) — half-brother of Philip II, king of Spain — familiar to Filipinos as the victor of the Battle of Lepanto (1571);🔸Lord Justo Takayama Ukon (identified in the mosaic as “Justo Ucandono”);🔸Marques de Villapuente, renowned in Mexico, Africa and Europe for his charities; and🔸Don Lupercio de Arbizu, the Aragon nobleman who was persuaded by the Jesuits to build Manresa into a city.#
Dr. Ernesto A. de Pedro, PhD
Prayer Warriors of Blessed Takayama
►A “bridge of faith and martyrdom” links the “Kirishitan Samurai,” Justo Ukon Takayama (1552-1615), Japan’s greatest lay missionary in the 16th century, who died in Manila in 1615, with San Lorenzo Ruiz (1594-1637), Filipino protomartyr who died in Nagasaki in 1637. “Martyrdom is the deepest link between our two churches,” Cardinal-Bishop Luis Antonio Tagle, Cardinal Prefect of the Evangelization of Peoples (“Propaganda Fide”), has said.
In a Eucharistic Mass with Japanese Catholics in Kobe, Japan on Feb. 3, 2016, then-Manila Archbishop Cardinal Luis Antonio Tagle said the Philippines, especially Manila, and Japan are linked through a “bridge of faith and martyrdom.”
On Feb. 7, 2017, Cardinal Tagle concelebrated the Mass during the Beatification Ceremonies at the Osaka-jō Hall, Kyōbashi, Osaka (Japan), which was presided by Cardinal Angelo Amato, SDB, Prefect of the Congregation for the Causes of Saints (CCS), on Pope Francis’s behalf.
Saint Lorenzo Ruiz
►Lorenzo was born in Manila of a Chinese father and a Filipino mother, both Christians. Thus he learned Chinese and Tagalog from them, and Spanish from the Dominicans whom he served as altar boy and sacristan. He became a professional calligrapher, transcribing documents in beautiful penmanship. He was a full member of the Confraternity of the Holy Rosary under Dominican auspices. He married and had two sons and a daughter.
Lorenzo’s life took an abrupt turn when he was accused of murder. Nothing further is known except the statement of two Dominicans that “he was sought by the authorities on account of a homicide at which he was present or which was attributed to him.”
At that time, three Dominican priests, Antonio Gonzalez, Guillermo Courtet, and Miguel de Aozaraza, were about to sail to Japan in spite of a violent persecution there. With them was a Japanese priest, Vicente Shiwozuka de la Cruz, and a layman named Lazaro, a leper. Lorenzo, having taken asylum with them, was allowed to accompany them. But only when they were at sea did he learn that they were going to Japan.
They landed at Okinawa. Lorenzo could have gone on to Formosa, but, he reported, “I decided to stay with the Fathers, because the Spaniards would hang me there.” In Japan they were soon found out, arrested, and taken to Nagasaki.
They were subjected to an unspeakable kind of torture: After huge quantities of water were forced down their throats, they were made to lie down. Long boards were placed on their stomachs and guards then stepped on the ends of the boards, forcing the water to spurt violently from mouth, nose and ears.
The superior, Fr. Gonzalez, died after some days. Both Fr. Shiwozuka and Lazaro broke under torture, which included the insertion of bamboo needles under their fingernails. But both were brought back to courage by their companions.
In Lorenzo’s moment of crisis, he asked the interpreter, “I would like to know if, by apostatizing, they will spare my life.” The interpreter was noncommittal, but in the ensuing hours Lorenzo felt his faith grow strong. He became bold, even audacious, with his interrogators.
Lorenzo’s persecutors gave him an ultimatum, “Would you renounce your faith in God if we let you live?” To which Lorenzo bravely responded, “If I had one thousand lives, I’d give it all to Jesus. I would never deny my faith even if it costs my life.”
The five were put to death by being hanged upside down in pits. Boards fitted with semi-circular holes were fitted around their waists and stones put on top to increase the pressure. They were tightly bound, to slow circulation and prevent a speedy death. They were allowed to hang for three days. By that time Lorenzo and Lazaro were dead. Still alive, the three priests were then beheaded.
In 1987, Pope John Paul II canonized these six and 10 others: Asians and Europeans, men and women, who spread the faith in the Philippines, Formosa, and Japan. Lorenzo Ruiz is the first canonized Filipino martyr. The Liturgical Feast of Saint Lorenzo Ruiz and Companions is September 28.
Hikogorō Takayama (彦五郎).was born in 1552, scion of the castellan of Sawa Castle in Yamato Province, Tomoteru Takayama (高山友照, 1531–1596), an ardent Buddhist who persecuted the early Jesuit missionaries. But in a series of discussions with Bro. Lorenzo, a half-blind Jesuit brother, he was convinced of the tenets of Christianity, and converted with his family and retinues at Sawa Castle. Hikogorō, 11, was baptized Justo, after St. Justin the Martyr, on whose feast day on June 1, 1563 Justo was baptized.
Dom Dario Tomoteru Takayama was awarded the Takatsuki Castle, but the old man decided to turn over the domain to his eldest son Ukon, who at age 21, ruled Takatsuki foe the next 11 years.
In Takatsuki, Lord Justo Ukon Takayama (高山右近) used his resources to build churches, oratorios and a seminary for the Jesuits – to the chagrin of the Buddhist advisers of Chancellor Toyotomi Hideyoshi (豐臣 秀吉/豊臣 秀吉, 1537 – 1598).
His troubles coincided with the persecution of Christians in Japan, which started on July 24-25, 1587. He received a message from Hideyoshi asking him to give up his faith or lose his fief and position in the latter’s army. He replied that while he had made an oath of allegiance to Hideyoshi, he was prepared to give up wealth, position and power to follow a greater lord, Jesus Christ.
Stripped of his Akashi domain, he became a ronin — a masterless samurai — who found protection with a Christian Daimyo, Admiral Augustine Konishi Yukinaga who, despite being a Christian, was needed by Hideyoshi to realize his conquest of Korea. With the tacit consent of Hideyoshi, Ukon was hired as a guest-general by Kaga Daimyo Toshiee Maeda, where he served until the final edict of February 1614, deporting him to either Macau or Manila.
Takayama left Kanazawa on Feb. 15, 1614, and after a 150-day journey in the winter, he arrived in Nagasaki where he boarded a boat for Manila on Nov. 8, 1614.
Takayama arrived in Manila on Dec. 21, 1614, and was literally greeted with open arms by the Spanish governor-general, Juan de Silva (r. 1609-1616). Justo Ucondono was accompanied by 350 Catholic deportees, including: his wife Lady Justa Kuroda Takayama (1563-?), a daughter, Lucia Takayama Yokoyama married to Yokoyama Daizen Yasuharu (1590-1645), a general of the Maeda clan; five grandchildren (the eldest 16, the youngest almost eight); and 💥23 Jesuits (eight Jesuit fathers and 15 Jesuit brothers), 💥four Franciscan fathers, 💥two Dominican fathers, 💥two Augustinian fathers, and 💥two secular fathers, 💥the 15 nuns (14 Japanese, one Korean) of the Jesuit-chaplained “Beatas de Meaco” or “Miyako no Bikuni” (Nuns of Kyoto, 1615-1656), 💥about 100 Japanese catechists, and 💥two dozen sons and daughters of Japanese noble families.
Sometime in January 1615, Takayama fell ill. He died of “a tropical ailment” four days later, on Tuesday, Feb. 3, 1615 — only 44 days after his arrival in Manila on Sunday, Dec. 21, 1614. He was buried near the High Altar of the Jesuit church in Intramuros – Santa Ana Church – at the PLM /Jesuit Compound.
Cardinal Angelo Amato, SDB, Prefect of the Congregation for the Causes of Saints, described the new Blessed as “an extraordinary witness of the Christian faith in difficult times of opposition and persecution.”
Writing about the “greatest Japanese missionary in the 16th century,” Fr. Anton Witwer, SJ, Jesuit General Postulator who promoted Takayama’s Cause, said: “Four hundred years have passed since the death of Justus Takayama Ukon (1552 Osaka-1615 Manila), remembered and revered in Japan not only as a martyr, but also as a great witness to the Christian faith, which he practiced in connection with the mission of the Society of Jesus.
“He was the greatest Japanese missionary of the sixteenth century because of how he lived the Christian faith with the tenacity, rigor and loyalty that were typical of the Japanese people, promoting the inculturation of Christianity through the witness of his life, which eventually led to his dying while in exile. Already at the time of his death people were talking of him as though he were a saint.
“His witness of faith was, and is, convincing. Just as his life has led many to the Gospel, so can the blood of his martyrdom continue to be “the seed of Christians.”#
Dr. Ernesto A. de Pedro, PhD/History
YOUR EXCELLENCY, OFFICERS OF THE IMPERIAL JAPANESE FORCES, YOUR GRACE, YOUR LORDSHIPS, REVEREND FATHERS, LADIES AND GENTLEMEN:
We are gathered today to honor the memory of one united with us under the banner of the Catholic faith and whose image, by the grace of God, may, in the not distant future, adorn the altars of our Catholic churches.
Justo Ukon Takayama was the son of Dario Takayama, a native of Kyoto, the ancient capitalofJapan. In 1565, when little Justo was eleven of age, his father was received into the Roman Catholic Church by the Jesuit Father Gaspar Vilela, and soon after Justo himself was baptized in the Catholic faith. Justo grew up to be a mighty captain. He became Lord (feudal governor) — [first, at age 21, as Daimyo of Takatsuki, r. 1573-1585; and later] of Akashi, the fortress town commanding the entrance into the Inland Sea.
Of him it can be truly said that he had everything—family, social position, wealth—yet all these he abandoned to walk in the path of the Lord. The spiritual regeneration of men both by example and by precept became his life task. For his Lord he gave up everything and led a humble existence doing good everywhere he went. No doubt by the very simplicity of his Christian life and the ardor of his devotion to his faith, he attracted many to a life of virtue and faith.
This was the man who headed a group of Japanese Catholics who sailed to Philippine shores in the beginning of the 17th century. Though it was not given him to continue his evangelical labors in this country, for the Lord called him to His bosom shortly after his arrival in the Islands, yet so strong was his influence that those whom he left behind emulated his example and led lives of real Christian culture and self-abnegation.
The beatification of Justo Ukon Takayama will redound to the glory not only of Japan but also of the Philippines, where his mortal remains rest, and will serve to bind closer these two countries already held together in the indissoluble bond of racial and geographical affinity. Long obscured by foreign influence, we have been brought by the Greater East Asia War to a realization of this affinity. For many years, before the outbreak of the war, we had been made to regard our fellow Orientals, the Japanese, with distrust and trepidation, Fear of Japan was widespread and prevalent. The war, fortunately, has dispelled all our unfounded doubts. For instead of wreaking vengeance on those who took part in the war, the Imperial Japanese Forces have acted with unparalleled magnanimity, benevolence and generosity. Unnecessary loss of life and property has been meticulously avoided. Social institutions have been respected and preserved. Individual liberties, especially freedom of worship, have been guaranteed. Not only has the religious life of the Filipino people been allowed to continue free and uninterrupted, but a movement towards spiritual and moral regeneration was immediately begun and undertaken.
In these days of supreme effort and toil, when the spirit of self-sacrifice and other virtues should be made to triumph over materialism and other human failings, when our thoughts and acts should be sanctified by the noblest and loftiest of motives, the spirit of self-abnegation and other virtues that constituted the moral greatness of Justo Ukon Takayama should serve as an urge and an inspirationfor the entire Filipino people.
In the great and urgent task of effecting in ourselves a spiritual regeneration, I deem the support and cooperation of the Church and of her ministers as important and necessary. Always in close contact with the people, with every sermon that they preach, every sacrament that they administer, every aid that they give, they hold the key to the hearts of the people and wield the power to revive and strengthen in their souls the spirit of self-sacrifice and self-discipline, the passion for honesty and for simple living, the love of God and of one’s fellowmen, and the other great virtues that have ever distinguished us as an oriental people.
On this solemn occasion, therefore, that we have consecrated to the memory of the famous Japanese leader whose life was devoted to the moral and spiritual improvement of his fellowmen, I appeal to the Church for the fullest support and cooperation in the sacred task of effecting the moral and spiritual regeneration of the Filipino people.#
On Holy Thursday we commemorate the first Mass, the first miracle of the Eucharist. None of us having been there, how do we know it occurred? Faith of course, but faith buttressed by the knowledge that our Faith is supported by historical facts. We know when Christ lived. At each Mass we remember that He suffered under Pontius Pilate which allows us to date the Crucifixion and the Last Supper to plus or minus a few years. We know when Caiaphas was High Priest. Judea, the province in which Christ lived, was not some make-believe land but a province of the Roman Empire and we know much about it at the time of Christ. Above all, we have the Gospels and the Epistles of Saint Paul, documents written while those who saw and heard Christ still lived.
This of course was only the start of the historical record of Catholicism, the Universal Church. Each generation produced new writers who give us precious facts of the journey through history of the Faith of Christ. One of the most important of the early writers about the Church is Saint Justin Martyr, regarded as the foremost exponent of the Divine Word, the Logos, in the second century.
Justin Martyr was born in Flavia Neapolis, ancient Shechem, modern day Nablus, in Judea circa 100 AD. He was brought up a pagan. Having enough money to pursue the study of philosophy, he encountered the teachings of Christ, after a long and methodical search for the true philosophy, and became a convert. Having found the true philosophy, he traveled around the Roman Empire, spreading it, garbed in his philosopher’s gown. Eventually he settled in Rome. He wrote eight treatises defending Christianity. His best known work is his First Apology which he addressed to the Roman Emperor Antonius Pius, one of the best of the emperors, who reigned from 138-161 AD. This Apology was a plea for the Emperor to stop persecuting the Christians. In this Apology he gives us many details as to how Catholics worshiped in Rome during the middle of the Second Century. His description of the Eucharist is a treasure for all Catholics as we attend Holy Thursday Mass today.
“There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to so be it. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion.
“And this food is called among us the Eucharist, of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, This do in remembrance of Me, Luke 22:19 this is My body; and that, after the same manner, having taken the cup and given thanks, He said, This is My blood; and gave it to them alone. Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done. For, that bread and a cup of water are placed with certain incantations in the mystic rites of one who is being initiated, you either know or can learn.”
Here the Real Presence is asserted matter-of-factly as what all Christians believe. As Catholics in the Twenty-First Century we are part of a long process of the keeping of the truth handed to the Apostles by Christ on that Thursday night so long ago. As Saint Justin Martyr witnessed to that truth in his day, we witness to it in ours. As his title indicates, Saint Justin died a martyr for the Faith. We have a contemporaneous account of his heroic death.
“The Prefect Rusticus says: Approach and sacrifice, all of you, to the gods. Justin says: No one in his right mind gives up piety for impiety. The Prefect Rusticus says: If you do not obey, you will be tortured without mercy. Justin replies: That is our desire, to be tortured for Our Lord, Jesus Christ, and so to be saved, for that will give us salvation and firm confidence at the more terrible universal tribunal of Our Lord and Savior. And all the martyrs said: Do as you wish; for we are Christians, and we do not sacrifice to idols. The Prefect Rusticus read the sentence: Those who do not wish to sacrifice to the gods and to obey the emperor will be scourged and beheaded according to the laws. The holy martyrs glorifying God betook themselves to the customary place, where they were beheaded and consummated their martyrdom confessing their Savior.”
►In the summer of 1587, as the Regent (Kampaku) Toyotomi Hideyoshi (豐臣 秀吉/豊臣 秀吉, 1537–1598) was consolidating power with final battles in Kyushu, where the Akashi Daimyō Justo Takayama Ukon (高山右近, 1552-1615) was a field commander, he sent Sen no Rikyū (千利休, 1522–1591), to Lord Takayama: Would Ukon renounce his fealty to a foreign religion?
Hideyoshi did not want a foreign God in Japan. So he decided to expel all missionaries who were bringing the tenets of “that evil religion” among the Japanese, including many daimyos in Kyushu.
Rikyū was a friend of both Hideyoshi and Takayama, so he knew what Ukon’s reply would be, but he was duty-bound to bring the message nonetheless.
Lord Takayama knew well the consequences of his decision. He dispatched a horseman from Hakata to Akashi – six hours’ drive in Japan’s modern roadway system – for his family to vacate immediately the new Akashi castle he had just built – before Hideyoshi’s cohorts got there.
Now a “rōnin” (浪人, “drifter” or “wanderer”), Takayama sought to keep his family together in the faith. For a year, he was under the protection of his friend and fellow Christian, Lord Konishi Yukinaga (小西 行長, 1555-1600) – who despite being a Christian, was untouchable because Hideyoshi needed him for the conquest of Korea – and then China.
For the next 26 years, Takayama was in domestic exile in Kanazawa — whose Great Daimyo Lord Maeda Toshiie (前田 利家, 1538–1599) — though not a Christian, had a daughter who was one. Takayama served as guest general (“Kyakusho“). in Maeda’s standing army.
In 1590, Takayama fought for Lord Toshiie Maeda in the Siege of Odawara, Toyotomi Hideyoshi‘s campaign to eliminate the Hōjō clan as a threat to his power. Hideyoshi’s victory occasioned an invitation from Hideyoshi for Ukon to join him at a tea ceremony, suggesting there was no personal enmity between the two wary men.
While Takayama himself served at the Maeda court in Kanazawa, he was given an estate in Noto Peninsula to support his family and his retainers. Here he invited some 600 Christian ronin and their families to make up two ecclesial communities in Shika-machi (志賀町) and Shio-machi (志雄町) with its own Jesuit chaplain and Brother.
But the increasing Christian activity of Ukon had not escaped the notice of Shōgun Tokugawa Ieyasu (徳川家康, 1543-1616) and when the ruler ordered the expulsion of the missionaries on Jan. 27, 1614, he paid special attention to the Christian community, exiling its leaders Ukon and Lord Juan Tokuan Naitô (内藤 如安, c1549–1626) along with their families. Other outstanding members of this church were condemned to hard labor in the region of Tsugaru.
The Tokugawa shogunate’s prohibition was extended to everyone regardless of class or origin, including all missionaries without exception. The shogunate was concerned about a possible invasion by the Iberian colonial powers, which had previously occurred in the New World and the Philippines.
It was from Kanazawa that Takayama departed for Manila on Feb. 14, 1614 – on a 267-day journey on foot (with lengthy stops to wait for developments) to Nagasaki – and after a 43-day voyage to the Philippines on board a Chinese sampan captained by the Portuguese mariner Esteban d’Acosta — arrived in Manila on Sunday, Dec. 21, 1614 – with his family of 7 (wife Doña Justa Kuroda Takayama, daughter Lady Lucia Yokoyama [wife of Lord Yokoyama Daizen Yasuharu], and five grandsons (aged 8-16), all surnamed Takayama) and 350 other migrants and refugees (M&R).
Dr. Ernesto A. de Pedro, PhD
Prayer Warriors of Blessed Takayama
►Aside from ‘Te Deum Laudamus,’ Japanese Christians chanted other Latin hymns: “Ave Maria,” “Adoro Te Devote,” “Regina Caeli,” “Pange Lingua Gloriosi,” “Veni Creator Spiritus,” and “Salve Regina.”
As the 26 Martyrs were marched along the long road from Kyoto to Nagasaki, they chanted the “Te Deum Laudamus” (“Thee, O God, we praise”) over and over again — Jesuits and Franciscans alike. If he had been the 27th Martyr, Lord Justus Ukon Takayama (1552 Osaka-1615 Manila) would have added his full-throated voice to the plain chant.
But, alas, Dom Justus missed his chance at martyrdom, because his name, which originally topped the list, had been crossed out by Lord Maeda Toshiie (who, since 1588, had been the liege lord of Ukon) and Lord Ishida Mitsunari, daimyo of Sawayama in Ōmi Province.
Lord Takayama had been stripped of his feudal domain in Akashi in 1587, and was now a guest general (Kyakusho) in Lord Maeda’s employ.
The two daimyos calculated that the untimely execution of Ukon, the foremost Christian ex-daimyo, might cause complications they could not foresee.
Beginning Jan. 10, 1597, the 26 martyrs — with their left ears cut off — were marched barefoot in the snow from Kyoto to Nagasaki – via the scenic route. They walked about 620 miles (1,000 km) over the course of 26 days. They left Sakai and went to Osaka, Hyogo, Akashi, Himeji, Akaho, Okayama, Omichi, Mihara, Hiroshima, Shimonoseki. They traveled by boat from Shimonoseki to Okura and they walked to Hakata, Karatsu and Sonogi. Traveling by boat from Sonogi, they went to Tokitsu and they walked to Nagasaki.
On Feb. 5, 1597, Japan’s 26 proto-martyrs – three Japanese Jesuits, and 17 Japanese members of the Third Order of St. Francis, including three young boys, and four Spaniards, one Mexican, one Portuguese from India (all of whom were Franciscan missionaries – were executed by crucifixion in Nagasaki on the orders of the Lord Chancellor (Kampaku) Hideyoshi Toyotomi (豐臣 秀吉/豊臣 秀吉, 1537-1598).
Two proto-martyrs stand out:
💥 St. Paul Miki (1562-1597), son of a Kirishitan Samurai in the service of Lord Takayama in Takatsuki Castle. Paul studied at a Jesuit seminary at Arima, built in 1580 beneath Hinoe Castle, repurposed by Lord Takayama from a Buddhist monastery. The original décor was left largely unchanged.
💥 St. Fr. Pedro Bautista (1542-1597), Father Provincial of the Franciscans of the Philippines and founder of the San Francisco Monastery in Quezon City, had arrived as the Philippine Ambassador to Hideyoshi’s court in 1593, and was royally received. With his diplomatic chores done, he was permitted to remain in Japan to set up a Franciscan missionary outpost.
When Hideyoshi lost his temper over steady advances of Christianity, he ordered the execution of “the Manila friars” (meaning, Fr. Bautista and his confreres) and other Japanese Christians to deter the spread of Christianity. He prescribed crucifixion as the method of death, in grim parody of Christ’s own death.
These individuals were raised on crosses and then pierced through with spears.
‘Te Deum’ in Manila Cathedral
When the first Japanese exile boat with 350 Catholics deported from Japan, led by Lord Takayama, arrived in Manila after a perilous 43-day voyage, they were grateful for the new lease on life they were graced with. On the late afternoon of Sunday, Dec. 21, 1614, the exiles / refugees / migrants visited the newly consecrated Manila Catholic (III) – inaugurated just 16 days earlier on Dec. 5, 1614 — and sang a “Te Deum.” It was the battle hymn they had not been able to sing during the typhoon that wrecked their voyage.
It was an ancient hymn of deliverance written in A.D. 387. It survives to this day largely through the devotion of Benedictine monks.
Lord Takayama (a.k.a. “Dom Justo Ucondono”) did not know what the future held for him, but he was now newly arrived in a land where he and his family could now practice freely their Catholic Faith.#
Dr. ERNESTO A. DE PEDRO, PhD
Managing Trustee, Prayer Warriors of Blessed Takayama
►Speaking at the last day of the 120th Plenary Assembly of the Catholic Bishops’ Conference of the Philippines (CBCP) held in Manila on Jan. 25-27, 2020, Manila Archbishop Luis Antonio Cardinal Tagle — who is set to become Cardinal Prefect of the Sacred Congregation for the Propagation of the Faith (or simply, “Propaganda Fide”), commended the “Canonization Cause” of Blessed Takayama — the Philippine Church’s THIRD “Blessed” — the care of the Filipino bishops.
►Blessed Justus Ukon Takayama (1552 Osaka-1615 Manila; beatified 2017) is “Our Own Saint.” The celebrated Christian “Samurai of Christ” chose exile in Manila rather than abjure his Catholic Faith. But 44 days after his arrival with some 350 Christians deported by the Tokugawa Shogunate, the Japan-born Manila Catholic died of “a tropical ailment.” It was the Manila Archdiocese that proposed Sainthood for Takayama at the Vatican — only 15 years after he died at the PLM/Jesuit Compound in Intramuros, Manila.
Takayama is part of the history of the evangelization of the Philippines – his life, labors and heroic virtues were comprehensively detailed in Colin/Pastrells’ “Labor Evangelica.”
BLESSED JUSTO UKON TAKAYAMA
►BACKGROUND: Don Justus Ukon Takayana has been called by the Jesuit-published “La CiviltàCattolica” as “the Greatest Japanese Missionary of the 16th Century.”
Ukon was born to a Samurai family who converted to Christianity at age 11, and became Daimyo (feudal governor), at age 21, of the strategic castle-town of Takatsuki, converting 18,800 of its 25,000 residents to Catholicism within 11 years. In an era with so few Jesuit priests, he relied on the Holy Rosary to hold his people together — until the next Jesuit could come to celebrate Mass.
Instead of supporting a 20,000-man standing army during The Warring States period (1467 to 1567), he kept a vanguard of only 1,000 samurai, and devoted his resources to building churches, seminaries, and oratorios.
He fought under the banner of the Cross, and openly practiced his Catholic faith. He chose exile to Manila rather than abjure his Catholic religion – so on November 8, 1614, Lord Takayama, his family and 350 other Catholics left for Manila with the Manila Jesuits preparing housing for the exiles in their encomienda at San Miguel. But 44 days after his arrival, Ukon died on Feb. 3, 1615 of a tropical ailment at the Jesuit guesthouse, Casa San Miguel, in Intramuros.
Lord Takayama was given a state funeral and his wake was held in all six churches in Intramuros. The eulogies extolled Ukon as a saint.
►PROPOSED FOR SAINTHOOD: On Oct. 5, 1630, only 15 years after Ukon died, the Manila Archdiocese proposed Takayama’s Cause for Beatification at the Vatican, the first such petition ever presented by the Philippine Church.
►DORMANT CAUSE: This cause was dormant till 1937, when Manila hosted the 33rd International Eucharistic Congress, Feb. 3-7, 1937. With the opening day occurring on the 322nd death anniversary of Takayama, the Japanese delegation introduced a resolution reviving the Cause of Beatification of Takayama. Japanese press reports say this was approved by the Eucharistic Congress.
►TAKAYAMA CAUSE ‘SECONDED’ TO JAPAN: At the sidelines of Vatican II (1962-1965) which was attended by bishops from around the world, the Japanese Bishops visited Manila Cardinal Rufino J. Santos, petitioning that the Takayama Cause be revived. They were surprised when Cardinal Santos readily “seconded” the cause to them. The Japanese Bishops’ Conference (CBCJ) established a Historical Committee which gathered supporting materials and sent the loose-leaf documents to the Jesuit General Postulator. Because some chapters were written in German, Portuguese and Japanese — which are not official Vatican languages — the Takayama papers could not be presented to the Congregation for the Causes of Saints (CCS).
►’ACCIDENTAL’ MANILA RE-INVOLVEMENT — A group of Filipino and Japanese history buffs, wanting to print some literature for Japanese pilgrims visiting the Takayama Memorial (est. 1977) at Plaza Dilao, wanted to ascertain whether Lord Takayama was indeed a Japanese historical figure, or merely a composite of several celebrated Christian samurai. They asked an ex-seminarian, Ernesto A. de Pedro, to take two weeks off to research at the Vatican. The Jesuit General Postulator was glad somebody was interested in Takayama; the papers had been dormant for eleven years. Fr. Paulo Molinari, SJ, said their office was short-handed; there were only two Jesuits in their office … they had to do the xeroxing themselves. In short, they gave the Filipino researcher the entire carton box of materials for translation.
►WHEN THE BOOK-BOUND “POSITIO” –“JustusTakayama Ukon, Servus Dei” (1994, 648p) – was submitted, the Jesuit Postulator General, Fr. Paulo Molinari, acknowledged: “Thanks to your much appreciated collaboration, all the essential materials for this important ‘Cause’ are by now available.”
►‘BLESSED TAKAYAMA OF MANILA’ – When the Vatican Information Service announced on Jan. 21, 2016 that Pope Francis had authorized the Congregation for the Causes of the Saints to publish a Decree of Martyrdom declaring the Servant of God, Justus Ukon Takayama as a “layperson … from Japan [who] died from the hatred of the Faith on Feb. 3, 1615 in Manila,Philippines” — the Japanese Bishops quickly shared the information with Manila and acknowledged the help given by the Philippine Church to this four-centuries old campaign to elevate Takayama to the honors of the altar: “With your help, we have realized our hope. We are deeply thankful for your help.”
But the change of the Cause from “Confessor” to “Martyr” necessitated the writing of a new “Positio” by the new Jesuit General Postulator, Fr. Toni Witwer, SJ – “Positio Super Martyrio … Servi Dei Justi Takayama Ukon” (2015).
►BEATIFICATION IN OSAKA: Ukon Takayama was beatified in Osaka on Feb. 7, 2017. The next day at the Vatican, Pope Francis delivered a homily on the singular importance of this martyr who died in exile in Manila.
►EVERY ‘BLESSED’ NEEDS A SUPPORT GROUP: No Beatus can become a saint without a prayer army keeping his memory alive. So the Takayama movement seeks to spread devotion through programs within their ready means: ● altar-statues, ● prayer-cards, ● seminary vocations, ● symposia, ● networking with Catholic mandated groups, ● focus forums, ● social media outreach, and ● ministry on campus – which are funded by project-specific gifts from devotees and benefactors.
►JAPANESE PILGRIMAGES TO MANILA – Japanese Catholics and Buddhists mount Takayama pilgrimages to mark the December 21 arrival of Takayama, or his February 3 death anniversary. Seven Bishops from Japan’s 16 dioceses have already traced the footsteps of Blessed Takayama — from the PLM University Chapel, Manila Cathedral, Paco Parish Church … to the Jesuit Cemetery at the Sacred Heart Novitiate in Novaliches, the putative resting place for Ukon’s bones. They also include a visit to the Santo Domingo Convent in Quezon City, where Our Lady of the Holy Rosary (tagged as “La Japona”) is enshrined — the same Marian statue that was brought back from Nagasaki by Lord Takayama in his exile boat.
►31 TAKAYAMA STATUES DISTRIBUTED, THUS FAR — Statues of Blessed Takayama have been distributed to 31 basilicas, cathedrals, churches and seminaries in six countries (◘ The Philippines, ◘ Japan, ◘ the United States, ◘ Italy, ◘ England, and ◘ the Vatican).
The Nagasaki Church Trust has invited the Prayer Warriors to send the 31st statue of Blessed Takayama to join the yearly Grand Nagasaki Procession of Martyrs on Feb. 2, 2020 – at which Laoag Bishop Renato P. Mayugba will lead a pilgrim group of 22 parishioners, among them 12 priests.
►BENEDICTION FROM POPE FRANCIS — In the run-up to Pope Francis’ Apostolic Visit to Japan, the Prayer Warriors presented to Pope Francis, a printout of the Apostolic Breve sent by Pope Sixtus V (r. 1585-1590) to Lord Takayama in 1590 – exhorting the recently-dispossessed Daimyo “to hold fast to your Faith.”
Receiving the archival parchment from Manila, together with a Takayama statue from the “Via Lucis PilgrimageGroup 112011,” Pope Francis was so pleased he imparted his Apostolic Blessing on all the Prayer Warriors of Blessed Takayama on July 25, 2019.
THE ‘ARC OF HISTORY’ (1615-2020)
Cardinal Tagle delivered his first homily on the “Servant of God,” Justo Ukon Takayama at the 400th Takayama Anniversary Mass in Kobe, Feb. 3, 2015 – two years before Takayama was beatified. He said that a “bridge of faith and martyrdom” inextricably links Ukon Takayama, Japan’s most illustrious Christian, with San Lorenzo Ruiz (1600-1637), Filipino protomartyr, who was martyred in Nagasaki in 1637. “Martyrdom is the deepest link between our two churches,” the Manila archbishop said.
On Feb. 7, 2017, Archbishop Tagle was the only Cardinal — (the Church of Japan, at that time, had no Cardinal) — invited to concelebrate Takayama’s Beatification Rites, presided by Cardinal Angelo Amato, Prefect of the Congregation for the Causes of Saints (CCS). In a nod to Takayama’s Philippine connection, the 1,000- member choir sang the Filipino offertory hymn “Salamat sa Iyo” (Tanging Alay) with a full orchestra accompanying the voices.
Since then, Cardinal Tage has spoken about Blessed Takayama as “a singular promoter of God’s Kingdom, and an undaunted witness to the Catholic Faith” — broadcast through “TV Maria” (the national Catholic television channel broadcasting from Manila) and Veritas 846.ph (Radyo ng Simbahan, a faith-based radio station in the Philippines).
Blessed Takayama’s support army — the “Prayer Warriors of Blessed Takayama” — has brought the Takayama Movement to “far corners.”
►The Lord moves in wondrous ways. As Cardinal Tagle proceeds to Rome to be Cardinal Prefect of the super-dicastery with the task of directing and coordinating the work of evangelization and missionary cooperation all over the world – it is opportune to remember that in some corners of the world, the heroic virtues of Blessed Takayama will resonate – as 💥refugee and migrant, as 💥missionary disciple, and as💥 “an extraordinary witness of the Christian faith in difficult times of opposition and persecution.”
►The Holy Father would not have learned of the mission and commitment of the Prayer Warriors of Blessed Takayama — without the endorsement and support of Manila Archbishop Luis Antonio Cardinal Tagle, now Cardinal Prefect of “PropagandaFide.”◘
Posted by Dr. Ernesto A. de Pedro
Prayer Warriors of Blessed Takayama
►As lay promoters of the Cause of Canonization of Blessed Justus Ukon Takayama (1552 Osaka-1615 Manila; beatified 2017), our movement has been blessed by Pope Francis, who has imparted his Apostolic Blessing “to you and all the Prayer Warriors of Blessed Takayama as a pledge of peace and joy in the Lord.” We must remain ardent Missionary Disciples for the New Evangelization — committed to “put Jesus at the heart” of all efforts in New Evangelization. “From both Scripture and Tradition, we can see that the path of the new evangelization has been marked out: we are called to renew the proclamation of Jesus Christ, by virtue of our baptism.”
►Pope Francis expounds:
“By virtue of Baptism we become ‘missionary disciples,’ called to bring the Gospel to the world (cf. Apostolic Exhortation ‘Evangelii Gaudium,’ n. 120). ‘All the baptized, whatever their position in the Church or their level of instruction in the faith, are agents of evangelization…. The new evangelization calls for personal involvement’ (ibid.) from everyone, the whole of the People of God, a new kind of personal involvement on the part of each of the baptized. The People of God is ‘a disciple People’ — because it receives the faith — and ‘a missionary People’ — because it transmits the faith. And this is what Baptism works in us: it gives us Grace and hands on the faith to us. All of us in the Church are disciples, and this we are forever, our whole lifelong; and we are all missionaries, each in the place the Lord has assigned to him or her. Everyone: the littlest one is also a missionary; and the one who seems to be the greatest is a disciple.
“But one of you might say: ‘Bishops are not disciples, Bishops know everything; the Pope knows everything, he is not a disciple.’
“No, the Bishops and the Pope must also be disciples, because if they are not disciples, they do no good. They cannot be missionaries, they cannot transmit the faith.
“We must all be disciples and missionaries.”
►As the Manila-based Blessed Justo Takayama Ukon Canonization Movement reaching out to the peripheries through Social Media, the Prayer Warriors of Blessed Takayama must not EVER forget that Our Lord Jesus Christ – not any of his saints, martyrs, champions or samurai who are His Witnesses — is “the heart” of all efforts in New Evangelization.#
By Aida M. de Pedro
Auxiliary, Missionary Disciples for the New Evangelization