103 Pr egledni znans tv eni članek/ Article (1.02) Bogoslovni vestnik/Theological Quarterly 83 (2023) 1, 103—124 Besedilo pr eje t o/R eceiv ed:03/2022; spr eje t o/ Accep t ed:05/2022 UDK/UDC: 27-789.63(594)“1941/1945“ DOI: 10.34291/B V2023/01/Riy an t o © 2023 Riyanto et al., CC BY 4.0 Armada Riyanto, Robertus Wijanarko, Yustinus Yustinus, Grego- rius Tri Wardoyo, Kusno Bintoro and Wiel Bellemakers Memoria Passionis of the Vincentian Missionaries during the Japanese Invasion: A Glimpse of the 100 Years of the Lazarists’ Mission in Indonesia 1 Memoria passionis misijonarjev iz vrst lazaristov med japonsko invazijo: utrinek iz stoletnega misijona lazaristov v Indoneziji Abstract : This historical study of the mission addresses the memoria passionis (memor y of suff ering) of the Vincen tian Missionaries during the Japanese in v a- sion (1941‒1945). The fir s t Dut ch Lazarists (Vincen tians) arriv ed in Indonesia in 1923 and beg an t o w ork t o es t ablish the Diocese of Sur aba y a as manda t ed b y the Pr opag anda Fide. In the ne xt tw en ty y ear s (1923‒1943) Sur aba y a w as er ect- ed as a pr e f ectur e (1928) then vic aria t e (1941) with an incr easing number of the Ca tholics. But all the missionar y e ff orts of e v ang eliz a tion seemed t o be halt ed b y the bloody Japanese in v asion. Fr om the v er y beginning of the in v asion, the Kempetai (the Japanese Milit ar y P olice Corp s) arr es t ed the Dut ch or other Eu- r opeans and in t erned them in c amps and c onfisc a t ed the Ca tholic buildings. This is a dark moment f or the missionaries and the mission in Indonesia. The title of this study borrows a theological expression from JB Metz, memoria passionis (Me tz 2007), and demons tr a t es it in action with acc oun ts of the Laz aris ts’ mis- sion under the Japanese occupa tion in Indonesia. The s tudy utiliz es the me th- odology of listening to th e n arr a tiv es o f su ff eri n g fr o m th e e x cerp ts o f man u- scripts disc ov er ed in the ar chiv es. Fr om this s tudy , w e f ound tha t the Vincen tians w er e per se v ering , t es t r esis t an t and dilig en tly c on tinued along with the la y pe- ople t o r es t or e the mission in the vic aria t e. Their suff erings did not only put them in the way of martyria but also inspir ed people t o participa t e mor e acti- vely to rebuild the mission and eventually render a theological impact to form the Ca tholic Chur ch of Sur aba y a t o ha v e s tr ong participa tion b y the laity . 1 W e ar e deeply gr a t e ful t o Fr . John R ybolt, C.M. (De P aul Univ er sity , Chic ag o), f ormer dir ect or of the In t erna tional F orma tion Cen t er (P aris) who r e vie w ed and pr oofr ead this article. W e also thank Fr . Wiel Bellemakers, C.M., the former provincial superior of the Dutch province, who suggested some ideas essen tial t o the c on t en t of s tudy . And, t o the Pr o vince of the Congr eg a tion of the Mission, Indonesia which financed the r esear ch of this s tudy , w e wholeheart edly e xpr ess our deep gr a titude. 104 Bogoslovni vestnik 83 (2023) • 1 Keywords : Memoria Passionis, In t ernmen t, Narr a tiv e, Vincen tian Missionaries, Vi- cariate of Surabaya Povzetek: Zgodovinsk a š tudija o misijonih obr a vna v a memoria passionis (spomin na trpljenje) misijonarjev iz vr s t laz aris t ov med japonsk o in v azijo (1941–1945). Pr vi niz o z emski laz aris ti (vincencijanci) so prišli v Indone zijo let a 1923 in si po nar očilu k ongr eg acije z a širjenje ver e (De propaganda fide ) z ačeli priz adev ati z a v zposta vitev Sur abajsk e šk ofije. V naslednjih dv ajsetih letih (1923–1943) je bila Sur abaja povz dig- njena v pr ef ektur o (1928), z nar aščajočim š t evilom k atoliških v ernik ov pa v vik ariat (1941). T oda z delo se je, k ot da je v es misijonar ski trud z a ev ang eliz acijo us t a vila krv a v a japonsk a in v azija. Ž e ob z ačetk u in v azije je kempetai ( japonsk a vojašk a po- licija) ar etir al Niz o z emce in druge E vr opejce, jih int ernir al v t aborišča in z asegel k a- t olišk e s t a vbe. T o je bil z a misijonarje in misijone v Indone ziji mr ačen tr enut ek. Naslov prispevk a pr ev z ema t eološki izr az J. B. Metz a (2007) memoria passionis in g a upor ablja v analizi por očil o misijonih laz aris t ov pod japonsk o z asedbo v Indo- neziji. Prispevek uporablja metodologijo poslušanja pripovedi o trpljenju, ki izhaja iz odlomk ov r ok opisov , odkritih v arhivih. Ugot a vljamo , da so bili laz aris ti v ztr ajni, odporni na pr eizk ušnje: v es tno so nadaljev ali delo z laiki z a obnovit ev misijonov v vik ariatu. T rpljenje jih ni zgolj vodilo na pot mučeniš tv a, t em v eč je druge na v dihni- lo k deja vni obnovi misijonov – k ar je naposled pomenilo t eološki prispev ek k ob- lik ov anju k atolišk e Cerkv e v Sur abaji z močnim sodelov anjem laik ov . Ključne besede : Memoria passionis, internacija, pripoved, misijonarji iz vrst lazaris- tov, Surabajski vikariat 1. Introduction By dealing with the memoria passionis w e mean the e xperience of human suff e- ring r ela t ed t o Chris t. Johann Bap tis t Me tz r e flects suff ering as the “ divine” part of Chris t ‘ s salv a tion. In the suff erings, God the Son r e v eals Himself as the r edeeme r . Suff ering itself oft en c onsis ts of humilia tion and po w erlessne ss, but theologic al- ly it imp lies a “m y s t er y ” in whi ch God oft en speak s t o us (Me tz 1998, 122–127). Lis t ening t o the suff ering narr a t ed r equir es an a w ar eness of God‘ s po w erful lo v e which is hidden in human pow erlessness. In human suff ering , God suff er s t oo. Suff erings alw a y s ha v e salvific signific ance as Chris t suff er ed on the cr oss. The Chu r ch has alw a y s been de fined as the suff ering Chur ch fr om the time of the Apos tl es un til no w . When ther e ar e pol i tic al an d soci al up hea v al s i n soci e ty , the Chur ch c ould not s t and on an y other side but the suff ering one. P er secution and mar tyr dom seem t o be the g enuine char act eris tic of the pilgrim Chur ch. The Dutch-Indonesian Lazarists experienced the same passions particularly during the Japanese in v asi on. So , it w ould be bene ficial t o s tudy wha t and ho w of the passi- ons the y r emember ed and narr a t ed in their writings. The f ocu s of this s tudy is primarily on the narr a tiv e b y the Vincen tian Missio- naries who sur viv ed the Sec ond W orld W ar . This s tudy is based on the ar chiv al 105 Armada Riyanto et al. - Memoria Passionis of the Vincentian Missionaries... r esear ch in se v er al houses of the Congr eg a tion of the Mission, i.e., P anning en and San t a Ag a t a, the Ne therlands; Gener ala t e Curia, R ome; Maison Mère, Paris and the Provincialate of the province of Indonesia in Surabaya. The purpose of this s tudy is t o off er a glimp se f or the celebr a tion of the one hundr ed y ear s of the fir s t Dut c h Vinc e n tians’ ar r iv al in I ndone sia (1 9 2 3 ) b y pic k ing up one of t he c r uc ial pe- riods of their e v ang eliz a tion. Th us, the s tudy mak es a specific c on tribution of the his t or y of the Vincen tian mission on the one hand and of the vic aria t e of Sur aba y a on the other. This s tudy addr e sse s tw o que s tions: (1) Ho w did the Laz ar is ts r e me mbe r and narr a t e the suff erings during the Japanese in t ernmen t? (2) Ho w did the y pr opose hopes 2 among them to be able to restore the destroyed missionary works in the vic aria t e of Sur aba y a? The me thodology utiliz ed her e is particularly a t fir s t b y lis- tening to their his t oric al narr a tiv es as is also curr en tly pr omot ed b y P ope Fr ancis in the S ynodal Chur ch (2021‒2023). B y “lis t ening ” w e mean tha t w e a tt en tiv ely hear the stories in the belief that God speaks to us through them. In their stories we do not only see how they walked through the dark moments of the mission, but we are also empowered by them in the journey of martyria as a model of being the Ca tholic Chur ch in the t oda y c on t e x t (P ope Fr ancis 2021). In or der t o lis t en t o them w ell, w e off er the c on t e x t of the c on t empor ar y c on flicts happening in Indonesia. Then, w e c onclude the discussion by linking their narr a tiv es and missionar y impact on the Chur ch. W e belie v e tha t the curr en t de v elopmen t of the Catholic Church in Surabaya is also historically and theologically rooted in the her oic witnesses of their pioneer s (R ybolt 2009, 301–312). 1.1 Context of the “Memoria Passionis” The Sec ond W orld W ar occurr ed in 1941‒1945. In Indonesia , the w ar c on tinued and t ook place with the so-c all ed “ Ag gr essions” un til 1949 (Bank 1999, 461–80). A t the end of 1941, the Japanese tr oops landed in Sur aba y a. Aft er figh ting f or some time, the Ne therlands surr ender ed t o Japan. The Japanese Kempetai ei- ther e x t ermina t ed all the Dut ch or Eur opeans or sen t them t o the c oncen tr a tion c amp s, which w as c alled “in t ernmen t. ” On Augus t 14, 1945, Japan surr ender ed unc onditionally t o the Allied tr oop s led b y the US A , and this e ff ectiv ely mark ed the end of the Sec ond W orld W ar . When Japan surr ender ed, the Ne therlands tri- ed t o r es t or e its rule o v er Indo nesia ag ain as be f or e (de Jong 2002). Ho w e v er , a t the same time the people’ s arm y of Indonesia spor adic ally r e v olt ed and f ough t f or its in depend ence. On Augus t 17, 1945, Suk arno and Ha tt a (the fir s t Pr esiden t and Vice-Pr esiden t) pr oclaimed the independence of Indones ia. Ther e w as r esis- t ance b y the people’ s arm y ag ains t the Dut ch tr oop s t o de f end the pr oclama tion 2 In the in t e r v ie w with Elie W ie se l, the sur v iv or of the Holoc aus t, Ek k e har d Schus t e r finds tha t nar r a tiv e s ar e closely link ed with hope. As Wiesel men tions in this in t er vie w , when one narr a t es his or her suff er- ings, he or she pr opo ses sort of hope e v en if the languag e of narr a tiv e itself does not e xplicitly sug g es t the t erm “hope” t o the lis t ener (Schus t er and Boschert -Kimmig 1999, 63–68). This brings t o ligh t tha t when dealing with suff ering , one should also associa t e it with hope. 106 Bogoslovni vestnik 83 (2023) • 1 of independence. The war was in a guerrilla mode and one of the epicenters of this ba ttle w as Sur aba y a (Haes t 1956; Oos tindie 2019; Bekk ering , Huisarts, and Bekk ering-Mer ens 1980) wher e the Vincen tian Missionaries ha v e w ork ed. The bloody c on flict w as thus ine vit able. Aft er dealing with Japan, the Ne therlands now c ame f ace t o f ace with the people’ s arm y un til 1949 when the Dut ch-Indonesia R ound T able Co n f er ence in the Hague e ff ectiv ely halt ed the Ag gr essions (Oos tin- die 2019; de Jong 2002). 1.2 Japanese Internment The Japanese internment camps were intended for the Dutch or Europeans during the occupa tion in Indon esia. In the c amp s ther e w as e v er y thing but c om- f ort. Be kk ering r e c or ded tha t 300, 000 people r e turned t o the N e therlands fr om Indonesia a ft er the w ar . One hundr ed thousand of them had been in t erned in dif- f er en t c amp s of which the lar g es t ones w er e particularly in Cimahi and Bandung (W es t ern Ja v a) and Semar ang (Cen tr al Ja v a) (Bekk ering , Huisa rts, and Bekk ering- Mer ens 1980). Men, w omen, and childr en w er e separ a t ed. F amilies w er e oft en separ a t ed in diff er en t c amp s and diff er en t cities. Among men a dis tinction w as made be tw een the “health y and y oung ” and the “w eak and old. ” The fir s t w er e oft en g a ther ed t og e ther t o be t ak en and tr ansport ed b y the Japanese truck s t o “unkno wn” plac- es fr om which the y w ould ne v e r r e turn (W olt er s 1946). W e kno w fr om his t oric al accounts of the survivors that they were taken to enslavement and forced labor in Burma or oth er places wher e only a f e w of them sur viv ed the w ar (Bekk ering , Huisarts, and Bekk ering-Mer ens 1980; K r ancher 1996). The c amp situa tion w as oft en inhuman. It c onsis t ed of sudden in t err og a tion, isola tion, punishmen t, humilia tion, hung er , and ensla v emen t (Bekk ering , Huisarts, and Bek k ering-Mer ens 1980; Oos tindie 2019; K r ancher 1996 ; Ar cher 2004; Eme- r y 2010). R eligious ser vices f or Chris tians w er e allo w ed a t the beginning but e v en- tually not possible a t all (W olt er s 1946; Boonek amp 1974; Bekk ering , Huisarts, and Bekk ering-Mer ens 1980). The people in the c amp liv ed in bad c onditions with poor nutrition and the same ordo diei (the same daily schedu le). The y w er e c on- fined t o s t a y in barr ack s which acc ommoda t ed smaller number s. Short ag es sur e- ly occurred easily in terms of medicines needed. This led to many deaths in the camps. There was also enormous uncertainty over the news on when the war would end. It struck psychologically and mentally the internees who had been the r e f or a long pe riod and particularly the sick (Oos tindie 2019; Be kk e r ing , Huis- arts, and Bekk ering-Mer ens 1980; Siong 1998; K r ancher 1996; v an Oort 2008; Bong a 1996; Emer y 2010; K o wner 2010). 107 2. Damna ex Bello Orta (Losses caused by War) Ho w much loss did the missionaries in the vic aria t e of Sur aba y a suff er during the w ar? Sur aba y a w as the epicen t er of one of the fier ces t ba ttles tha t t ook place in Southeas t Asia. On Oct ober 30, 1945, an Allied leader , Brig adier Gener al Aubertin W alt er Sothern Mallab y fr om the Unit ed King dom w as killed in an ambush. This assassina tion of the British mil it ar y officer spark ed the ang er of the Allied f or ces who c ame t o fr ee Indonesia fr om the Japanese grip. And, on Oct ober 10, 1945, the Allie d air f or ces bombar ded Sur aba y a f ollo wing this chao tic situa tion. On Oc- t ober 12, 1945, the lar g e and his t oric al Chur ch building of the Na tivity of Mar y in Surabaya was burned down and destroyed by paramilitary groups who ransacked the Surabaya area, which had been seen by the peoples’ army as a stronghold of the Dut ch and Allied tr oop s (Boonek amp 1974, 980). The Ca tholic Chur ch w as san- dwiched be tw een “tw o s tr ongholds” tha t w er e figh ting each other , the Dut ch-Al- lied arm y , and the par amilit ar y gr oup of “ Ar ek -ar ek Sur aba y a” (The Y oung people of Su r aba y a) who w an t ed the immedia t e e xpulsion of Dut ch rule fr om Indonesia (Oos tindie 2019; de Jong 2002). Joseph Lansu, the Pr o vincial of the Dut ch Pr o vince, sen t an official r eport t o the Vinc en tian superior g ener al in P aris, June 20, 1947, about the damna ex bel- lo orta (the losses c aused b y w ar) of the mission in the vic aria t e of Sur aba y a as f ollo w s. Dea th: In the vic aria t e of Sur aba y a a Vincen tian miss ionar y (Ger ar d Ra v- es t ein) who w as chaplain of the R o y al Dut ch Na v y dr o wned with his ba ttleship in the Ja v a Sea due t o a Japanese t orpedo. Ex t ermina tion: all the missionaries (the bishop himself and tw en ty -six Laz aris ts), w er e br ough t t o the Cimahi in t ernmen t c amps; and a ft er their r elease fr om Cimahi the y w er e then imprisoned by the peopl es’ arm y i n Bl i t ar , K edi ri , and Bubut an-S ur aba y a (E as t ern Ja v a) b y the peo- ple’ s arm y of Indonesia. Aft er the Cimahi In t ernmen t, 11 c on fr er es r e turned t o the Ne therlands f or medic al tr ea tmen t. Des truction: 5 buildings and 3 chur ches. He a v y dam a g e : 8 3 building s; 1 2 c hur c he s, 6 0 sc hools, 5 or phanag e s, 1 hospit a l, and 5 other buildings. T ot al damag e t o the vic aria t e in es tima t ed US dollar s: im- mo v able pr operty , appr o xima t ely US$300,000; mo v able pr op erty appr o xima t ely US$ 260,000; T ot al: US$ 560,000 (Nijmeg en, 20 June 1947) (Lansu 1947). This amoun t c ould be curr en tly equal t o US$ 8,771,299 in 2022 (with annual in fla tion c alcula t ed a t 3.75 per cen t). If c on v ert ed t o the curr en t v alue of Indonesian Ru- piah, the amou n t r eaches 126 trillion Rupiah (almos t twice the annual budg e t of the c apit al city , Jak art a). The magnitude of the c os t of the damag e indic a t es ho w the missionar y w ork w as almos t t ot ally des tr o y ed. Fr om the Vincen tian pr o vin- cial’s report, what was not calculated is the cost of medical treatment and the r ehabilit a tion of the missionar ies. The y not only e xperienced emotional tr auma, but man y did not fully r ec o v er their ph y sic al health. In addition, the Vincen tian mission in Indo nesia los t hund r eds of pr operties tha t had been pur chased a t the mission s t a tions in the villag es f or chur ch buildings and schools f or the Indig enous people of Java. Above all, their great sadness is related to the fact that the mis- sion w ork s the y de v eloped in the pr e vious tw en ty y ear s w er e des tr o y ed (Ar chie v e Armada Riyanto et al. - Memoria Passionis of the Vincentian Missionaries... 108 Bogoslovni vestnik 83 (2023) • 1 P anning en, Ar chiv e of the Pr ovinciala t e, Henrie v an Meg en, Le tt er t o Superior Gener al 1946; Ar chie v e P annin g en, Ar chiv e of the Pr o vinciala t e, Henrie v an Me- g en, Le tt er t o Superior Gener al of the CM 4 June 1953; W olt er s 1946). 3. Historical Description of the “Dark Moment” Ho w do the old his t orians of the Chur ch describe the period of w ar? W e c an ea- sily read it in the Sejarah Gereja Katolik Indonesia [History of the Catholic Church of Indonesia], V olume 3a-b. In tha t book, thr ee his t orians (Bl omesa th, O . Carm., fr o m th e d i o cese o f Mal an g , Pi e t Bo o n ek amp , C. M. , fr o m S u r ab a y a, Y . Wi tt j en s, S. J ., fr om the ar chdiocese of Semar ang) wr ot e about the missionaries de t ained in the in t ernmen t c amp s. Ho w di d the y figur e out the immense s trug gle of missio- naries during the Japanese occupa tion? W e t ak e e x cerp ts fr om their descrip tions, bec ause the y seem t o ha v e almos t the same languag e, namely tha t the horrific e xpe r ie nc e of w a r doe s not ne e d t o be de pic t e d a t le ng t h. I t is in t e r e s ting inde e d tha t the thr ee of them seemed t o w an t t o “miss” tha t dark momen t of the missi- on in Indonesia (Musk ens 1974a, 842–900; 949–1090). Blomesa th writ es brie fly: “It is out of place her e t o describe the shock and f ear , which beg an t o spr ead t o missionaries o v er the announcemen t of w ar [in 1941]; but e v er y one w ould easily understand, that this is dangerous for the mission, even more dangerous than any- one tho ugh t. E v er y building w e ha v e in Malang w as c on fisc a t ed b y the Japanese tr oop s f or the sak e of w ar . This is ho w w e s t art ed t o suff er during the Japanese occupa tion in Ja v a. ” (Blomesa th 1974, 1040) Boonek amp depicts brie fly: “E v er y- one who has e xperienced the e v en ts of the fir s t da y s, w eek s, and mon ths a ft er the landing of the Japanese tr oop s, and liv ed during the Japanese occupa tion, c an cert ainly t ell a lot about wha t the y ha v e e xperienced and suff er ed. The e xperience of our c on fr er es in Sur aba y a is g ener ally v er y bitt er , poignan t and deser v es t o be writt en about. But if w e did tha t her e, it w ould t ak e a lot of pag es. ” (Boonek amp 1974, 960) W eitjens describes the period succinctly: “ W e do not need t o describe th e Jap an ese a tr o ci ties a t l en g th ; h u n d r ed s, th o u san d s o f p eo p l e d i ed i n th e i n- ternment camps or prisons, but priests, brothers and sisters were not spared. The Japanese occupa tion also indeed r eques t ed a lot of sacrifices among the Ja v anese Ca tholics. ” (1974, 872) In other w or ds, ther e is no need t o de t ail the suff ering of the missionaries during the internment camps. Sjef van Mensvoort, C.M., who was interned in Cimahi by the Kempetai and then imprisone d in Blit ar b y the people’ s arm y brie fly narr a t ed the c on fr er es’ e x- periences in his short memoire, Missi Kedar (Mission of K ediri and Blit ar): “ W e w er e tr ansport ed by tr ain in a c omple t ely c ov er ed w ag on and the windo w s w er e v er y small. The tr ain loc omotiv e mo v ed v er y slo wly . Up t o Ci mah i , ou r f ee t w er e al l s w ol l en [d i s t an ce fr om K ed i ri t o Ci mah i , mor e or less one thousand km]. Due t o the bad c ondition of the in t ernmen t c amp, Bishop V erhoek s’ s health declined, and he then suff er ed fr om as thma thr o- 109 ugh the r es t of his lif e. Fr . v an Meg en almos t died fr om malnutrition. He w as ‘r escued’ b y mice mea t f or his additional pr ot ein. Fr Pie t v an Goe them w as v er y emacia t ed when r eleased fr om the in t ernmen t. Fr . v an Goe them w as ‘unlucky;’ he e xperienced se v er e t ortur es fr om the Kempetai, then w as de t ained in a s tuff y and bad cell, since during the sear ch b y the Kem- petai, Hinomaru’ s flag w as f ound in his s t or er oom [it should be in the living r oom!]. Fr . Ger ar d Boonek amp w as bea t en, s tripped nak ed, and sen t enced t o dea th, but it w as chang ed t o fift een y ear s of f or ced labor , f or which F a ther Ger ar d’ s health de t erior a t ed thr oughout his lif e. F a ther Schilder suff er ed such serious damag e tha t he w as unable t o c on tinue his mission and r emained disabled. Se v er al other Missionaries e xperienced tr auma tic c onditions. But, abo v e all, our gr ea t suff ering is the des truction of the mis- sionar y w ork tha t w e ha v e lov ed and acc omplished since 1923. ” (v an Men- s v oort 2003, 23) One of the r easons f or this brie f descrip tion is pr obably the spirit of humility a t tha t time in a w a y tha t the y need not t o e x ag g er a t e their suff erings while oth- ers also experienced the same. Moreover, missionaries are generally strong indi- viduals who are able to walk through the darkest paths of their life. Our belief is that our missionaries went through that dark period with courage and heroic sacrifices in a w a y tha t the y though t no need t o narr a t e the dark momen ts in long s t ories (W olt er s 1946; v an Mens v oort 2003; Oos tindie 2019; K r ancher 1996; Bon- g a 1996; Emer y 2010; Ar cher 2004). Ho w e v er , lis t ening t o their s t ories of suff ering narrated in their own language is important for us in order to learn from their courage and persistence in their missionary works. 4. Memoria Passionis The gr ea t es t suff ering of the Vincen tian Missionaries is depict ed in a t earful la- men t a tion of An t on Bas tiaensen, C.M., 3 in front of the tomb of Mgr. Theophile de Back er e, C.M., who s t art ed the mission in Sur aba y a (1923) and died in P an- ning e n (1941), N e therlands: “Monseigne ur , I pr a y be f or e y ou her e. W e ar e no w in a gr ea t trial, de v as t a t ed b y the des truction of the mission y ou ha v e w ork ed so har d t o build, a mission tha t w as also a part of y our lif e. W e ha v e almos t giv en up. Y ou, who so lo v ed the mission in Ja v a, ther e y ou pr a y ed, suff er ed, s trug gled, and worked harder than we do now, so please be the intercessor of our prayers 3 An t on Bas tiaensen w as the fir s t dir ect or of the No vitia t e in Blit ar a ft er the w ar . He c ame t o Indonesia in 1925, died in Kediri in 1962. He was well known as one of the missionaries whose diligence inspired young confreres. He studied and spoke well the Javanese language well. He was one of the confreres who f ounded man y the Ca tholic mission s t a tions of villag es in Blit ar . Wha t he mean t by “ des tr o y ed mission” w er e the s t a tions in Blit ar , Wlingi, K ediri wher e he and the other missionaries had difficulties in r es t oring them a ft er the w ar . Those s t a tions of Blit ar w er e the villag es of Ng eni, Gunung Gedhe, Kaligrenjeng, Sumberboto, Rotorejo, Gandusari, Pikatan, Gemblongan, Gayam, and elsewhere. The health of the Vincen tian missionaries had de t erior a t ed bec ause of de t en tion and in t ernmen t in such a way that they could not reach them any longer. Armada Riyanto et al. - Memoria Passionis of the Vincentian Missionaries... 110 Bogoslovni vestnik 83 (2023) • 1 t o the mer ciful God. ” (Bas tiaensen 1948, 2) De Back er e w as the pioneer of man y works in the diocese of Surabaya and loved the Javanese and Chinese people very much (Bas tiaensen 1948). 4.1 The letter of Bishop Verhoeks, C.M., to the Pope T h e Ap o s t o l i c V i c ar o f S u r ab a y a, Mi ch ael V erh o ek s 4 , o n Mar ch 8, 1947 a ft er b e- ing r eleased fr om Japanese in t ernmen t in Bandung (W es t ern Ja v a) and fr om the prison of Bubut an, Sur aba y a, wr ot e a le tt er t o P ope Pius XII in R ome, brie fly r e- porting on the c ondition of the vic aria t e of Sur aba y a and missionaries as Boone- kamp writes in History of the Diocese of Surabaya (Boonek amp 1974, 980–81): “Holy F ather , during the fir s t months of the Japanese occupation the Chur ch w as g ener ally not dis turbed [the Japanese en t er ed Sur aba y a ar o- und the end of 1941]. But schools and orphanag es w er e f or ced t o close immedia t ely [bec ause the buildings w er e c on fisc a t ed and occupied f or the milit ar y use]. On 4 Sep t ember 1943 along with all other Dut ch pries ts and r eligious I w as arr es t ed and de t ained in Sur aba y a f or up t o fiv e mon ths. W e suff e r ed a lo t but w er e s till fr ee t o celebr a t e the Eucharis t. A t the end of Janua r y 1944 , w e w er e all tr ansport ed t o c oncen tr a tion c amp s in Ban- dung [other missionaries t o Cimahi, W es t ern Ja v a]. Almos t all of the mis- sionaries from Java Island were interned in Bandung and detained in vari- ous pr isons. A t the be g inning w e w e r e s till allo w e d t o sa y Mass, but e v e n- tually our freedom was completely removed, even religious service was pr ohibit ed. But pries ts c an s till t ak e turns off ering Mass [in secr e t], f ol- lowed by fellow prisoners, both Catholic and non-Catholic. Many people were converted again because of listening to the sermons. I myself could giv e the sacr amen t of r ec oncilia tion se v er al times t o ne w c on v erts. None of our priests died, although many were seriously ill during the internment. When Japan surr ender ed in Augus t 1945, in early Sep t embe r 1945 I w as r eleased and r e turned t o Sur aba y a. And, b y the end of Sep t ember [1945] all of our Missionaries were freed. Each one of them returned to his for- 4 Bi sh o p Mi ch ael V erh o ek s, C . M. , arri v ed i n 1938 as th e Ap o s t o l i c Pr e f ect o f S u r ab a y a su cceed i n g Mgr . de Back er e. Since he arriv ed as a bishop, he c ould not speak the Ja v anese languag e. E v ery time he visit ed a parish, his sermon in Dut ch w as tr ansla t ed in t o the Ja v anese. When he w as or dained as the Apos t olic Vic ar of Sur aba y a in 1942 b y Bishop Soegijopr anot o , S. J . (the Apos t olic Vic ar of Semar ang), the Japanese tr oop s landed in Sur aba y a. As narr a t ed b y Jan W olt er s (1946), during his ins t alla tion as vic ar ther e w as no choir . P eople w er e not allow ed t o sing aloud. Bishop V erhoek s bik ed alone fr om K e t abang parish, wher e he s t a y ed, t o the San t a Maria Chur ch, K epanjen Sur aba y a (about se v en km). There were no guests of honor, except the Bishops who ordained him. Having not yet carried out the t ask, Bisho p V erhoe k s and the Dut ch missionaries w er e all esc ort ed b y Japanese tr oop s t o the in t ern- men t in Bandung. Bishop V erhoek s w as depriv ed of f ood, and his health de t erior a t ed sharply due t o being maln ourished. Aft er the w ar he w ork ed dilig en tly un til 1952. He ser v ed thr ee y ear s as Apos t olic Pr e f ect and t en y ear s as Apos t olic Vic ar of Sur aba y a. Ho w e v er , those y ear s w er e v er y difficult and full of suff e r ing be c ause of t he w ar . His g r e a t e s t c onc e r n w as not t he da ng e r he f a c e d, but t he fut ur e of his missionary w ork f or the people he lov ed so much. V erhoek s w as known as a humble and peace ful bishop who endur ed suff ering. His or dina tion mott o as Vic ar Apos t olic w as: “Ut omnes unum sin t ” (tha t the y ma y all be one), a mott o of unity , t og e therness, and hope of true peace (W olt er s 1946). 111 Figure 1: The Church of Nativity of Mary, Surabaya in 1900. (Source: Archives of the Provinci - alate of the Congregation of the Mission, Surabaya, Indonesia). Armada Riyanto et al. - Memoria Passionis of the Vincentian Missionaries... 112 Bogoslovni vestnik 83 (2023) • 1 mer parish just as before the war. They started working again although many of them desperately needed rest, since they were very weak and tir ed. But not l ong a ft er tha t, man y of us w er e jai led ag ain, no w i n prisons b y the r e v olutionar y people’ s arm y , due t o the outbr eak of the r e v olution: four Missionaries in Surabaya, three in Madiun, three in Blitar, three in K ediri and one missionar y in Mojok ert o. Among them – the fir s t men tio- ne d – w e w e r e de t aine d f or only a mon th, while the othe r s w e r e r e lease d only a ft er a y ear of de t en tion. The lar g e chur ch built in 1900 , the Chur ch of the Na tivity of Mar y , burned do wn on No v ember 12, 1945. The other mission buildings were mostly damaged. Some were heavily damaged, some w er e in not bad c ondition. ” (Boonek amp 1974, 980) Bishop V erhoek s migh t ha v e le ft nothing but an e x ample of per se v er ance and pa tience as a Chur ch leader in the mos t difficult times. One of his messag es a t the time of Vastenbrief 1947 (Le tt er of the Len t en season), tw o y ear s a ft er the w ar , w as “I hope tha t y ou ar e lik e a tr ee tha t is firm and bear s c on s t an t fruit; the har- der and longer the winter hits and prevents it from growing, the deeper the tree takes root and the more fruit it produces. In all cases we have to conform to God’s rules and only wish His will to be done. Our duty is to follow His will regardless of tr oublesome or unpleasan t situa tion; it demands tha t w e ar e not a tt ached t o an y thing e x cep t His lo v e. ” (V erhoek s 1947) Figure 2: The ruin of the same Church building in 1945 (Source: Archives of the Provincialate of the Congregation of the Mission, Surabaya, Indonesia). 113 4.2 The Confreres as Narrated by J. Wolters 5 The book Sejarah Gereja Katolik Indonesia (History of the Indonesian Catholic Church, Volume 3a-b) edit ed b y H. Musk ens 1973 does not men tion the narr a ti- v es of w ar r ela t ed t o the suff ering of the missionaries. Usually , per sonal s t ories h a v e n o t b een w el c o med as th e mai n men u f o r a h i s t o r y o f th e Ch u r ch . W e ar e f ortuna t e t o ha v e a narr a tiv e fr om F a ther Jan W olt er s about his c on fr er es’ e xpe- rience. The title of his w ork, De Lazaristen Missie tijdens de Japanse Bezetting, or “ The Mission of the Laz aris ts in Ja v a during the Japanese occupa tion” is publi- shed in the Missionar y journal of the Vincen tian F a ther s of the Dut ch Pr o vince, Missiefront (1946). The f ollo wing s t ories ar e summariz ed fr om W olt er s’ his t oric al account in that journal. 4.2.1 Situation of the Missionary Works before the War R eligious lif e in the tw en ty y ear s (1923-1945) and the mission a t the vic aria t e of Sur aba y a has gr own up r apidly . This is also men tioned b y K arl St eenbrink in his book concerning the increasing number of the converts in Indonesia during this period (St eenbrink 2006). Ther e is alr eady a hospit al ‘St. Vincen tius a P aulo , ’ an orphanage of Don Bosco, Dutch-language Catholic schools for boys and girls, and Indig enous schools, ther e ar e fift een mission chur ches built in the villag es of Blit ar . All of these e ff orts ar e clear e vidence of the e xpans ion of the King dom of God. Unfortunately, in Europe the war broke out, consequently it also hit the homeland, Indonesia. “ The dispa t ch of manpow er and other activities f or our mission w as halt ed; no w the fu tur e of mission is bleak and aus t erity is an ur g en t imper a tiv e. ” (W olt er s 1946) 4.2.2 The Beginning of the War On Decemb er 8, 1941, th e Du t ch b ec ame i n v o l v ed i n a w ar wi th Jap an an d a t th e e nd of F e br uar y 1942 the ba ttle be g an. In jus t a f e w da y s all of Ja v a w as occupie d b y the Japanese tr oop s. In the na v al ba ttle se v er al of the Vin cen tian Missionari- es were also involved as naval chaplains. Pastor Jac Bruno, as chief pastor of the Na v y , Ger ar d V an Ra v es t eijn, K ees Schoenmak er s, and Herman W essels as assis- t an t pas t or s of the Na v y . In the thrilling ba ttle of the Ja v a Sea, wher e mos t of the Dut ch flee t f ough t t o the dea th, ther e w as P as t or G. v an Ra v e s t eijn who un til the las t sec ond br a v ely r emained a t his pos t un til his dea th. “Ho w pr oud St. Vincen t de P aul, f ormer pries t of the Fr ench g alle y prisoner s, w a t ched fr om abo v e his br a- v e son, slain b y the in v ader s! Her e, it is na tur al f or us, as citiz ens of the c oun tr y t o pa y r espects and pr a y er s as missionar y friends t o our her o. ” (W olt er s 1946) 5 Jan W o l t er s, C. M. , w as on e of th e fir s t fiv e Vi n cen tian s wh o arri v ed i n In d on esi a 1923. It w as h e wh o had the idea to build the monumental Pohsarang Church , an incultur a tiv e chur ch of Ja v anese cultur e, with a f amous engineer a t the time, Henri Maclain P on t in 1936. He w as one of the f ounder s of man y Ca tholic mission s t a tions in Blit ar and K e diri. K no wn as a pries t who is y oung a t heart, Jan W olt er s w as full of enthusiasm, humor, and missionary zeal in the vicariate of Surabaya. Having experienced the suff ering of the Japanese in t ernmen t and the Indonesian people’ s arm y ’ s imprisonmen t, he died of illness in 1954 in P anning en, the Ne therlands. Armada Riyanto et al. - Memoria Passionis of the Vincentian Missionaries... 114 Bogoslovni vestnik 83 (2023) • 1 The invasion by the Japanese army caused all European schools and missions t o be closed immedia t ely and all r eligious activities t o be suspended. Sudden searches by Kempetai happene d daily . In early 1943 the Vinc en tian Missionaries were expelled from the presbytery in Kediri, also its church was closed as well as the chur ch in Madiun and in other places. A t the end of Augus t 1943 in Blit ar the Kempetai arrested three priests and nine brothers and kidnapped them with their hands bound and taken away. Two days later all the Missionaries from Kediri, Pare, and Madiun w er e arr es t ed. “ On Sep t ember 4, c on fr er es fr om Sur aba y a and Mo- jok ert o had their turn. W e s t art living in prisons and de t en tion c amp s. ” (W olt er s 1946) 4.2.3 The Concentration Camps In g ener al, lif e in c oncen tr a tion c amp s w as not miser able a t fir s t, but o v er time the Japanese made dr as tic chang es. Jan W olt er s r ec alled: “ Oft en i n c amp l i f e w e w er e su rp ri sed b y th e su d d en arri v al o f th e Jap a- nese polices. Those who are called and taken away by them, hardly could r e turn home. E v er y time a cert ain v ehicle s t opped a t our barr ack s, a kind of fear enveloped our barracks. Many of us have experienced the torture of Kempetai . I m y self ha v e per sonally e xperienced the ‘tr ea tmen t ’ of t or- tur e. When I visit ed Blit ar I sa w a Japanese arm y truck in the y ar d. The missionaries and br other s w er e or der ed t o assemble immedia t ely . Without kno wing wha t happened, the y w er e tied tw o b y tw o. With a speed of six ty km per hour , the y w er e tr ansport ed t o K ediri. W e w er e det ained in a school camp. In school’s yard, we had to sit in rows. A Kempetai took a rubber club i n pr epar a tion f or i n t err og a tion and occ asi onal l y hi t us fr om behi nd on the right cheek. As a result, our faces were swollen and bleeding was coming out. If a Kempetai is tir ed, he is immedia t ely r eplaced b y another . So , ther e w er e c on tinuous blo w s t o the head, back, kick ed, s tr angled, bur- ned with cig ar e tt es. T o a br other who seemed t o die, ha ving r emained lying in a s tupor , I g a v e ab solution fr om a f ar . Se v er al buck e ts of w a t er w er e splashed b y the Japanese on his head, he g ot up and this inhumane ‘tr e- a tmen t ’ c on tinued ag ain. The missionaries w er e also f or ced t o bea t each other with long s tick s and when this did not g o w ell, acc or ding t o their wishes of them, they took over the task and as an example they showed them ho w it should be done. Aft er hour s, this t errible g ame w as s t opped. ” (W olt er s 1946) Jan W olt er s r emember ed tha t the missionaries Herman K ock, K ees Schoenmak - ers, Sjef van Mensvoort, and nine lay brothers were again loaded into the truck and thr own in t o prison; and he himself w as de t ained in the school classr oom. Behind bar s ther e w er e alr eady se v er al victims w aiting f or their f a t e. “ Aft er mor e than six months apart and not hearing from each other, we saw them again on the train that would take us all to Cimahi. Our hearts are all overjoyed to see that w e ar e all s till aliv e. ” (W olt er s 1946) Un f ortuna t ely , the pas t or of Blit ar , Herman 115 K ock, w as not in the cer emon y tha t morni ng; appar en tl y , he g ot a ne w f alse ac- cusa tion and w ould cert ainly be “tr ea t ed” ag ain. “ When I r eminded them of the e xtr emely inhumane tr ea tmen t on the fir s t da y , I g ot the ans w er: ‘ Wha t y ou ar e seeing is only the beginning. ’ Aft er tha t w e s till g ot t ortur ed f our times and e v en mor e than tha t. Some w er e e v en un r ec ogni z able and the y c ould not lie do wn, le t alone s t and. When Pastor Kock arrived in Cimahi a few months later, under guard, we heard mor e gruesome s t ories but I will not writ e them her e. ” (W olt er s 1946) Piet van Goethem, pastor of Madiun, was unlucky, because he had been in the Ngawi camp for only a few days with his confreres, and suddenly the Kempetai br ough t him back t o Madiun. Aft er being fir s t t ortur ed then de t ained, he w as put alone in t o a s tuff y cell, wher e he languished f or f our mon ths un til he r emained bec ame emacia t ed. When he had t o be br ough t t o Cimahi, he had t o be tr ans- port ed and arriv ed on a s tr e t cher ambulance bec ause he w as not able t o w alk; upon arrival in Cimahi he was immediately sent to the hospital. A few months la t er he w as able t o r ec o v er . “ The ‘ crime’ he c ommitt ed w as disr espect f or the Japanese flag , which during a sear ch b y K empe t ai w as f ound lying in a w ar ehouse (supposed t o be in the living r oom). ” (W olt er s 1946) Meanwhile, the worst experience belonged to our missionary, Gerard Boonekamp, from the mission in Blitar. Half a year earlier he had been to the mountains to meet a young man with an injured leg. Even though the young man w as of aris t ocr a tic descen t [fr om Aus tr alia], it turned out tha t he ser v ed in the Allied army. Gerard Boonekamp showed him the way to the hospital and helped him t o be tr ea t ed ther e. The c ase c ame t o ligh t, the pa tien t w as arr es t ed, and Gerard Boonekamp was seized in the village where he was teaching the catechu- mens. During the e x amina tion he s t a t ed fr ankly tha t he, as a pries t, w ould also help a w ounded Japanese. Indeed, he w as bea t en man y times, but a ft er a f e w w eek s F a ther Boonek amp w as able t o r e turn t o the parish house and do his w ork. Un f ortuna t ely , it las t ed only a short time. This c ase w as br ough t up ag ain and e v en tried in the military court in Batavia. Here the young man was found guilty and in April 1943 he w as shot dead. “Mean while our missionar y , Ger ar d Boonek amp w as sentenced to death too, but was later commuted to a forced labor sentence of fift een y ear s. The health of this s tr ong missionary gr adually de t erior a t ed a ft er man y t ortur es, e v en a ft er his r elease he had t o be hospit aliz ed and his health w as a c oncern f or a long time. ” (W olt er s 1946) 4.2.4 Cimahi, western Java In January 1944 all-male in t ernmen t c amps fr om E as t Ja v a w er e c oncen tr a t ed in Ci- mahi. The cr amped and closed tr ain journey with a slow loc omotiv e fr om K ediri t o Cimahi (about a thousand kilometer s) which lasted fr om Sunda y afternoon to T uesda y morning , c aused indescribable e xhaus tion t o each one of us. In Cimahi w e w er e put in barr ack s that wer e f ormerly used by batt alions f our and nine of the Dut ch milit ary . Armada Riyanto et al. - Memoria Passionis of the Vincentian Missionaries... 116 Bogoslovni vestnik 83 (2023) • 1 The barracks were turned into internment camps, each containing a thousand priso- ners. Travelling to the central camps in Bandung and Cimahi was truly a torture. The tr ans f er of prisoner s las t ed f or one w eek. A t tha t time in Bandung ther e w er e about nine thousand and in Cimahi about t en thousand in t ernees. As f or acc ommoda tion and f ood f or this hug e number of in t ernees, it w as bad of c our se. Malnutrition, hun- g er , and dy sen t ery immedia t ely claimed their victims (W olt er s 1946). “ The r elen tless t ortur e f or jus t a small mis t ak e oft en des tr o y s our thinking. A sudde n sear ch oft en frigh t ened us. Bishop V erhoek s in Bandung turned out t o ha v e been a victim of such thing b y Kempetai, when a small amount of money w as f ound on him. An y e xplana tion is useless, the s ymbolic clothing of the apostolic vicar was stripped from our bishop, his tongue w as s tr e t ched out and har d slap s giv en t o him. ” (W olt er s 1946) In early 1945 about f our hundr ed old and in firm people among the c amp’ s in- habit an ts w er e t ak en t o a place c alled a “r esort ” . Then, it turned out tha t the place men tioned w as Ambar a w a. B y the time, the w ar w as o v er , only fift een of these people w er e s till aliv e (W olt er s 1946; Oos tindie 2019; Bekk ering , Huisarts, and Bekk ering-Mer ens 1980; Emer y 2010). 4.2.5 Freedom Suddenly everything changed. The Japanese Kempetai no longer held regular su- rveillance. The guard outside was suddenly stopped. Then the planes appeared in the air and this tim e the y w e r e no long e r J apane se . “ W ha t w e had hope d f or so l o n g fi n al l y c ame tru e, fi n al l y th er e i s a vi ct o r y . On th e emaci a t ed f aces o f u s c amp dw eller s, t ear s of jo y flo w ed, e v en mor e so when f or the fir s t time our na ti- onal anthem, Wilhelmus, was heard again. The Thanksgiving ceremony was held with a sermon in an open field, some thing ne v er permitt ed be f or e. Un f ortuna t ely , ther e ar e s till man y who died a t the door a t time of r elease, bec ause their illness and in firmity w er e t oo se v er e. ” (W olt er s 1946) 4.2.6 The Lay People Courageously Defended Their Church in Blitar When the Missionaries w er e t ak en t o prison and the c oncen tr a tion c amp s, wha t happened t o the Ca tholics? Acc or ding t o a la y per son (Soenar dja 1976), the y w er e lik e sheep witho ut a shepher d. But, in man y places the “ sheep” w er e not docile. The des truction of the mission w ork due t o the Japanese occupa tion w as enormo- us. Y e t, ther e ar e s t ories of her oic actions done b y Ca tholics. The f ollo wing s t or y is narrated by Robertus Joseph Soenardja, the headmaster of an elementary school f ounded b y the Vincen tian Missionaries in Blit ar , E as t ern Ja v a, one of the cities wher e our fir s t Missionaries announced the Gospel t o the Indig enous people of Ja v a. The title of his s t or y , “ God does not f or sak e His people, ” t es tifies t o the un yi- elding action and br a v er y of the Ca tholics t o de f end their chu r ch’ s building fr om seizure by the Kempetai . This article w as published in the Buku Peringatan 50 Th Paroki Blitar (Book of the 50th Anniversary of the Blitar Parish) (Soenar dja 1976). 117 Aft er the Japanese seiz ed Blit ar in Mar ch-April 1942, Dut ch citiz ens w er e r e- moved from their homes. Their houses were sealed. The Catholic priests and brothers were also detained and transported away from their residence, except f or the pas t or (Herman K ock), who w as not in the parish a t the time of his arr es t. Realizing that he too would be arrested by the Japanese, he summoned a paris- hioner, Mrs. Hardjosoedalso, to be entrusted with keeping the church keys and salvaging all the equipment for Mass as soon as possible, since Kock had heard of the Japanese in t en tion t o use the chur ch building as a mee ting place f or c our ses f or the bene fit of the Japanese milit ar y . With c our ag e inspir ed b y the Ca tholic f aith, Mr s. Har djosoedalso secr e tly sa v ed sacred items from the church to be stored in her home. Meanwhile, to Robertus Soenar dja, F a ther K ock sug g es t ed tha t he c on tinue t o main t ain g ood c ommuni- c a tion with the Ca tholics and t o t each c a t echism on Chris tian lif e t o the c a t echu- mens. “ A f e w da y s a ft e r tha t, the parishione r s sa w him s t anding on a truck e sc or- ted by the Japanese police, Kempetai. No one dar ed t o appr oach him. With a smile Herman Kock greeted his parishioners waving his hands, to which we re- sponded with the same manner but acc ompanied b y t ear s and heart ache. W e kne w some thing t errible y e t t o happen t o our belo v ed pries t. ” (Soenar dja 1976) With the arr es t of the cler gy (pries ts and br other s), the ser vice and f orma tion of the Catholics could not be carried out by our Missionaries. This had to be en- trus t ed t o the la y people. The y w er e Wirjoa tmodjo , Guna w an Wibisono , Br ot o- soedirdjo and Ismail Harjono. All of them were teachers in the Catholic schools. A t tha t critic al momen t, a t ouching e v en t occurr ed tha t w ould not be f or g ott en by the parishioners of Blitar who witnessed it. This incident involved the couple, namely Mr . and Mr s. Har djosoedalso. The y w er e the par en ts of the futur e Vin- cen tian pries t, Julius Har y an t o , C.M. The e v en t w as as f ollo w s: Mrs. Hardjosoedalso, who was a member of the Fujinkai (a w omen’ s or g aniz a- tion f ormed b y the Japanese), and her f ello w member s w er e on duty t o super vi- se a village during the morning. Suddenly a driver approached her and said that Mrs Hardjosoedalso was requested to return home immediately, because the Japanese police w er e w aiting f or her . A t her home, a Japanese driv er and se v er al policemen were already in front of the door . They asked for the keys of the church buildings and told her to open it. Being driven by anxiety and curiosity, some ne- ighbors gathered in front of the church. Some of them shed tears. In front of the ch u r ch s t o o d an o th er Jap an ese o fficer an d th r ee p o l i cemen . Cal ml y Mr s. Har d j o- soedalso opened the church door. As soon as she entered, she immediately knelt down and prayed silently near the holy water. Seeing her kneeling down devote- dly be f or e the alt er , the Japanese officer s and the police w er e then on their kne- es t oo although the y did not kno w wha t it mean t. Aft er pr a ying Mr s. Har djosoe - dalso stood up and walked around the church and was followed by them. The Japanese officer ask ed se v er al ques tions. The y ask ed about the buildings of the church and their uses, the capacity of the church, the number of people who at- t ended the ser vices e v er y da y and e v er y Sunda y; whe ther ther e w er e s till ser vices a ft er the pries ts w er e e xiled and so on. Aft er the y w er e sa tis fied, the y le ft sa ying Armada Riyanto et al. - Memoria Passionis of the Vincentian Missionaries... 118 Bogoslovni vestnik 83 (2023) • 1 tha t fr om time t o time they w ould come t o w a t ch the Sunda y ser vice in this chur ch. Fr om their a ttitude, the y w er e impr essed with the chur ch as a place t o glorif y God. (Soenar dja 1976). Thr ee da y s a ft er tha t, the Kempetai summoned Mr. Hardjosoedalso. And, on behalf of the leader, Kataoka, he was informed of the Japanese plan to take over the church and other large buildings in the parish. Being inspired by the spirit of Chris t and Chris tian c our ag e, without c oun ting wha t migh t happen t o him, Mr . Har djosoedalso said tha t he di d not agr ee with the Japanese in t en tion. R obertus S oenar dja an d Mr . Har d josoedal so then bel i e v ed tha t the Jap anese w oul d de fini- t ely w a t ch the chur ch a t the time of the ser vice on the f ollo wing Sunda y , July 19, 1942. It seemed tha t the Japanese w an t ed t o c on vince themselv es tha t the in t en- tion t o t ak e o v er the chur ch bu ilding w ould not c ause a r eacti on fr om the Ca tho- lics. “ Tha t same da y w e in vit ed the Ca tholics and r eques t ed their willingness t o c ome t o the Chur ch e v er y morning a t six a.m. and especially t o a tt end the Sunda y Mass, on July 19, 1942. W e w ould lik e t o sho w t o the Kempetai that the church building was indeed being used by large number of Catholics regularly despite the ab sence of our pries ts. ” (Soenar dja 1976) So , the momen t tha t had been a w ait ed, w as then occurring. It w ould alw a y s be r emember ed b y the c ongr eg a tion who e xperienced it. On July 19, 1942, in the Chur ch of St. Y usuf the ser vice pr ogr am had been arranged by the community leaders. At seven a.m., the church bells r ang. A t se v en thirty the Sunda y ser vice beg an with the division of t ask s as f ollow s: Mrs. Hardjosoedalso and Robertus Soenardja were assigned to stand at the main door as r ecep tionis ts (f or the Japanese officer s and the police). Apart fr om being a r e c e p tionis t, R obe r tus also had the t ask of or g anizing the w or ship se r v ic e and giving a sort of “homily ” t o the c ongr eg a tion. Mr . Soek andar w as in char g e of r e- ading the Epistle and the Bible. Mr. Soebardji took the ciborium from the Taber- nacle. Alas, when opening the t abernacle, difficulties c ame up bec ause the k e y was not there. The Kempetai had already taken it from Mrs. Hardjosoedalso some da y s be f or e. With the help of God Almigh ty , finally Mr . Har djosoedalso manag ed to open the door of the tabernacle. The Catholics then could receive communions without the pries ts. The Ca tholics w er e all br a v e a t tha t time . The Japanese “ gu- es ts” jus t w a t ched fr om behin d, near the holy w a t er f on t. Ha ving seen the lar g e cr o w d of the Ca tholics in the chur ch, the Japanese le ft the cer emon y sa ying: “ Y oi! Y oi!” (meaning: Fine! Fine!). It seemed tha t the y had quit e an impr ession of our Sunda y ser vice without pries ts f or the fir s t time e v er . Aft er tha t Sunda y ser vice w e w e r e all thank ful t o God f or pr ot e cting the chur ch building fr om the Japane se seiz ur e (Soenar dja 1976). It w as indeed a mir acle tha t w ould be the beginning of t he fut ur e c har a c t e r of t he Chur c h in v ic a r ia t e of Sur a ba y a , nam e ly a c tiv e par tic i- pa tion b y the laity . 4.3 “Prison of Minggiran” as narrated by Henrie van Megen The s t ory of “Prison of Ming gir an” t ells us how suff ering becomes a daily e xperience f or Missionaries as t old by Henrie v an Meg en in his lett er t o the superior g ener al in 119 Figure 3: Letter from “Prison of Minggiran” 1945 (Source: Archives of Generalate of the Con - gregation of the Mission, Rome). Armada Riyanto et al. - Memoria Passionis of the Vincentian Missionaries... 120 Bogoslovni vestnik 83 (2023) • 1 P aris (Ar chiev e P anning en, Ar chiv e of the Pr ovinciala t e, Henrie v an Meg en, Lett er t o Superior Gener al 1946). Minggir an is located in the suburb of K ediri (the E as tern Ja v a) wher e ther e is also a Vincen tian parish. Missionaries w er e det ained in Ming gir an by the so-c alled “people’ s arm y of Indonesia” soon aft er being fr eed fr om the Japanese concentr ation camps in Cimahi. They wer e t ak en t o jail due t o the r ev olutionary mo- v emen t t o pur sue the independence, which w as pr oclaimed by Suk arno and Ha tt a, the F ounding F a ther s of Indonesia, on Augus t 17, 1945. This seems t o be lik e “being r eleased fr om one suff ering then moved to another ” . However , the diff er ence betwe- en Cimahi and Miggiran is evident, since in Cimahi was under Kempetai with its famo- us cruelty (Bekk ering , Huisarts, and Bekk ering-Mer ens 1980), wher eas in Ming gir an our Missionaries were close to their parishioners. There was also a young Indonesian c onfr er e, Dwidjosoesas tr o who oft en made a short visit. Ther e w er e f our Laz aris ts in the prison, namely Johannes Kloos t er (the futur e bishop of Sur aba y a), Herman W essels, K ees Schoenmak er s, and Henrie v an Meg en. The y w er e in the Ming gir an prison fr om Oct ober 14, 1945, t o January 25, 1946 (Ar chiev e P anning en, Ar chiv e of the Pr ovinciala t e, Henrie v an Meg en, Lett er t o Superior Gener al 1946). Fr om prison, v an Meg en ask ed the parishioner s t o look a ft er the chur ch building. The situa tion w as v ery pr ec arious a t tha t time, bec ause the Ca tholic Chur ch w as iden tified with the Dut ch (f or eigner s) and thus w as eviden tly an enem y t o the Indonesian people (W olt er s 1946). Chur ch buildings w er e thr ea t ened with burning and v andalism (as happened t o the chur ch of Na tivity of Mary , Sur aba y a, and the chur ch of Jombang). In a R ed Cr oss Le tt er t o the superior g ener al in P aris, writt en fr om the prison of Ming gir an, v an Meg en in f ormed him brie fly of his c ondition: Fr om c amp Ming- gir an [Prison Ming gir an, K ediri], v an Meg en, W essels, Kloos t er hithert o r ecluded ne v ertheless aliv e, Neither mass, nor book s, br e viarium; autumn and spring vade mecum (all ar e the same); monot on y , s t ar v a tion; short visit Dwidjosoesas tr o; Bless us. Henr y v an Meg en. 13 Augus t ‘46. In another le tt er t o the superior g ener al (1953) v an Meg en r eport ed tha t mos t of the Vince n tian missionar ie s had r e tur ne d t o the N e the r lands a t the same time because of medical problems caused by their lengthy internment. He was accom- panied only by a few priests who remained to do mission work at the vicariate of Sur aba y a. A t tha t time, the Apos t olic Vic ar of Sur aba y a w as Bishop V erhoek s who did not writ e man y le tt er s, due t o his de t erior a ting health. It w as v an Meg en who dilig en tly deliv er ed r eports, ask ed f or help, submitt ed pr oposals, and wr ot e s t o- ries in le tt er s f or the bene fit of the r es t or a tion of the vic aria t e in the la t e f orties and fifties (1946‒1958). When Bishop V erhoek s passed aw a y , v an Meg en w as appoin t ed as Pr o-Vic ar (or t empor ary) Apos t olic of Sur aba y a. In a le tt er of June 4, 1953, t o the superior g en- eral in Paris, he reported that the vicariate of Surabaya experienced a crucial situa- tion of a “ dryness” of ener gy (Archieve Panningen, Archive of the Provincialate, Hen- rie v an Meg en, Lett er t o Superior Gener al of the CM 4 June 1953). This w as due t o the various assignments of the confreres. Gerard Smet returned to the Netherlands to rest. Thomas van Deursen loved being a professor at Depaul University Chicago. Jan W olt er s underwent cancer sur gery in the Netherlands and w as confr onting death 121 “f ace t o f ace. ” Sje f v an Mens v oort w as e xperiencing an uns t able health c ondition. Jan Haes t had a serious c ondition aft er a r oad acciden t in Holland. A t the end of his lett er , v an Meg en wr ot e: “En somme nous sen t ons asse z f ort le manque de per son- nel [In short, w e f eel r eally under s t aff ed]” (Archieve Panningen, Archive of the Pro- vinciala t e, Henrie v an Meg en, Lett er t o Superior Gener al of the CM 4 June 1953). “ Aft er 1942 [a ft er Japan en t er ed 1941], did our mission disappear? Wha t w as le ft of the vic aria t e in the y ear s of the Japanese in v asion, when the Mis- sionaries were thrown into the horror of the internment camps in which ther e w as only hung er , disease, and suff ering? All of our schools [tha t w e have founded], more than a hundred schools that accommodate approxi- mately nine thousand students, were completely destroyed, and only four or fiv e could be quickly r es t or ed. During these f our y ear s of w ar [1941‒1945] the de v as t a tion tha t occurr ed w as inc ompar able. The c on fr er es w er e thr e- atened with death, while others were sent to prison for more than a year. In 1946, the city of Sur aba y a, which w as pr eviously a v ery cr ow ded city , w as desert ed. Thousands of r esiden ts fled fr om the city of Sur aba y a. Of all the des truction, the mos t beautiful chur ch in Sur aba y a w as burned do wn (12 Nov ember 1945). And, the r eligious houses occupied by the Japanese tr oops w er e also badly damag ed. W e who had been r eleased fr om in t ernmen t be- g an t o r e turn t o Sur aba y a and sc a v eng e f or wha t w as le ft. This is ho w w e s t art ed t o r ebuild our mission in the vic aria t e. ” (v an Meg en 1952) 4.4 A Letter to his Beloved Mom, from Sjef van Mensvoort Ther e is nothing mor e mo ving than r eading a le tt er sen t b y a y oung missionar y t o his belo v ed elderly mother and y oung er sis t er s in Holland . The le tt er giv es no details except to inform them that he and his eldest brother survived a hard test a t the c oncen tr a tion c amp s. He hopes f or the same ne w s fr om his belov ed mother and y oung er sis t er s (about se v en or eigh t little sis t er s?). The le tt er belongs t o Sje f v an Mens v oort who w as in Cimahi. Soon a ft er his liber a tion fr om the c oncen tr a- tion c am p, Sje f w e n t t o m e e t his br othe r (E v e r ar d) in Bandung , w he r e he w r ot e this “fr eedom” le tt er on Sep t ember 20, 1945. “ T o m y belov ed mother and sis t er s. Finally , t oda y f or the fir s t time w e ha v e the opportunity t o send a le tt er b y means of the “R ed Cr oss” . Of c our se, I t ook adv an t ag e of this opportunity . How e v er , a t this time I c annot t ell y ou t oo much bec ause I mus t fir s t know whether all of y ou ar e s till saf e. When I w an t ed t o s t art t o writ e this lett er with gr eetings, I had a chance t o ask with a worried heart: “ Ar e y ou all saf e? ” Especially m y beloved mother? E very time w e think about ho w much Mom w orries about both of us (E v er ar d and I)! But now I can r eassur e y ou 100% with the news: E v er ar d and I ar e doing v ery w ell; w e ha v e ev en been able t o s t art our own w ork. Be f or e w e w er e in t er- ned, w e s till enjo y ed our fr eedom un til Sep t ember 1943. When w e w er e imprisoned, E v er ar d liv ed in Sur aba y a while I liv ed in K ediri. In F ebruary 1944 Armada Riyanto et al. - Memoria Passionis of the Vincentian Missionaries... 122 Bogoslovni vestnik 83 (2023) • 1 I was tak en to Cimahi while E ver ar d to Bandoeng. Then on September 4, 1944, I w as ag ain tr ansf err ed to the E v er ar d’ s concentr ation camp in Bandoeng. So , w e g ot t og e ther ag ain, a ft er being separ a t ed f or mor e than tw o y ear s. W e hadn’t been apart f or such a long time. Of c our se, w e ha v e been thr ough various events, but, thanks be to God, we could get out brilliantly, and we are doing v ery w ell now . But with all tha t, our hearts ar e s till an xious, so w e ask y ou t o immedia t ely send us new s about all of y ou. Y ou c an imagine how w e spend da y and night thinking about y our situa tion. Of cour se, we under s t and that what we can hope f or is not jus t good news alw a ys. Because in fiv e y ear s an ything c an happen. W e jus t hope tha t the g ood God will fr ee us all fr om ev ery evil. ” ([s.n.], Sje f v an Mens v oort, Lett er t o My Mother and Sis t er s 20 Sept ember 1945 fr om Bandung [T r ansl. fr om the Dut ch]) 5. Conclusion “ W e sc a v eng ed wha t w as le ft. This is ho w w e s t art ed t o r ebuild the vic aria t e of Sur aba y a. ” (v an Meg en 1952) This is one of the po w erful e xpr essions of the nar- r a tiv e of the suff ering. The memoria passionis of the Lazarist Missionaries is a meaningful witness to the work of the mission itself. They were exhausted from their long internment on the one hand but remained steadfast and persistent to c on tinue the mission w ork on the other . Missionar y w ork is a t fir s t God‘ s lo ving work accomplished by missionaries and laymen who persevere in announcing the Gospel. With impr essiv e dilig ence our c on fr er es and the la y people w ork ed together under the guidance of the Holy Spirit to rebuild the mission of the vica- ria t e. Th eir sacrifices and endu r ance in times of the Japanese in t ernmen t and its a ft erma th ha v e c on tribut ed t o the r es t or a tion of the w ork of the mission r a v ag ed b y w ar . This period – in the c on t e x t of the vic aria t e of Sur aba y a – the damag e suf- fered by the Catholic mission was enormous due to its place as the epicenter of the bl oody c on fli ct. Th e Vi n cen tian Mi ssi onari es themsel v es w er e al mos t al l e x- hausted and their health deteriorated, but the mission was not halted as feared. Aft er the Japanese in t ernmen t (1945), missionaries w er e imprisoned spor adi- c ally in se v er al cities b y the people’ s arm y figh ting f or indepe ndence. The e xperi- ence of being in an “Indonesian prison” seems t o be diff er en t fr om the “ Japanese in t ernmen t ” in Cimahi and Bandung. In the in t ernmen t c amp s the y suff er ed fr om hung er , humilia tion, ensla v emen t, f or ced labor , and the lik e; while in the la tt er the y g ot be tt er tr ea tmen t and r eceiv ed visits fr om parishioner s. The prison of Ming gir an did not off er c om f orts f or sur e, y e t its c ondition w as not as miser able as in the c oncen tr a tion c amp s (Archieve Panningen, Archive of the Provincialate, Henrie v an Meg en, Le tt er t o Superior Gener al 1946 ). Ho w e v er , hos tility t o w ar ds Dutch missionaries did not interfere with the sustainability of the mission works. This hos tility e v en tually ended up with the supportiv e action perf ormed b y the missionaries t o the Indonesian people’ s r e v olutionar y mo v em en t t o r eg ain their full independence (v an Meg en 1951, 1952). 123 Missionaries vie w ed the e xperience of suff ering a t the c oncen tr a tion c amp s as a trial of their missionar y w ork. Their suff ering w as a part of being missionaries t o accomplish the mission. They did not despair, even though the Catholic mission s t a tions in the r e m ot e v illag e s w e r e ne g le c t e d be c ause of the w ar . The suff e r ing n o t o n l y p u t th em o n th e p a th o f “ martyr d o m” , wh i ch b ec o mes th e seed o f th e Chur ch of mission w ork s, but also sug g es ts a sort of an “ ecclesiologic al pr ophecy ” tha t the Ca tholic Chur ch of the vic aria t e w ould be a Chur ch s tr ongly pr omoting the la y participa tion in a typic al w a y , jus t as the Indonesian Ca tholic Chur ch in g ener al. The w ar also tr ansf ormed the r ole of the Catholics to a new lev el by entrus ting ca- techism classes to the people. Their br a very in def ending the chur ch building (in Blitar) from the Japanese Kempetai’s confiscation while Missionaries wer e interned was also indeed impr essiv e, since man y Chur ch buildings in other cities w er e seiz ed or des tr oy ed. The Indonesian Chur ch has na tur ally bec ome a “la y chur ch” , wher e the laity participa t e decisiv ely in pr eaching the Gospel (Musk ens 1974b). The Ca tholic mission did not die fr om the w ar , f or missionaries with the help of r eliable la y figur es s t eadf as tly ignit ed the fir e of the Catholic f aith. While man y s t ations in Blit ar , K ediri, Madiun and elsewhere were abandoned because the Lazarist Missionaries were de- t ained in the camps, la y figur es took the initiativ e to cat echiz e the villager s. The new model of the “la y chur ch” pr ecedes c oinciden tly wha t w ould then be pr omot ed by the decree, “ Apostolicam Actuositatem” [Decree on the Apostolate of the Laity] issued by the Second V atican Council. In the cont e xt of the Vincentian mission in the vicaria- t e of Sur aba y a, this “la y ” model will char act eriz e the Chur ch and the thinking of its pries ts to in volv e activ ely the laity in ev angeliz ation. Lat er on, in the vicariat e of Sur a- ba y a ther e appear schools that educat e the la y per sons specifically to be cat echis ts, pas tor al work er s, and pries ts to pr oclaim the Gospel (Isw andir and Riy anto 2021). Finally , in 1954 the secr et ary of the papal nuncio , v an den Bor ght, a Laz aris t, who was also an alumnus of the Japanese internment in Cimahi, wrote that the Catholics in Indonesia ha ve r eached the number of one million (out of about seventy million In- donesians). This number indicates con vincingly that the Catholic mission, particularly in the vicariate of Surabaya, has already passed through the dark alleys of its history, particularly the Japanese in v asion (v an den Bor ght 1954). It means that the Catholic Church of Indonesia is ready to step forward on its next journey toward the future. References Archive sources Archieve Panningen, Archive of the Provincialate, Henrie van Megen, Let ter to Superior General 1946. –, Archive of the Provincialate, Henrie van Megen, Letter to Superior General of the CM 4 June 1953. [s.n.] , Sj e f v a n M e n s v o o r t , L e tt e r t o M y M o t h e r a n d S i s t e r s 20 S e p t e m b e r 1 9 45 Fr o m B a n d u n g [ T r a n s l . f r o m t h e D u t c h ]. Vicariate van Soerabaia, M g r . M i c h a e l V e r h o e k s , V a s t e n b r i e f ( L e tt e r o f t h e L e n t e n S ea s o n ) 1 9 4 7 . Other references Archer, Bernice. 20 0 4 . The Internment of Western Civilians under the Japanese 1941-1945: A Patchwork of Internment . L o n d o n : R o u t l e d ge Curzon. Bank, Jan. 1999. Katolik Di Masa Revolusi Indone- sia . J a k a r t a : G r a s i n d o b e ke r j a s a m a d e n g a n K ITL V . Bastiaensen, Anton . 1 9 4 8 . I n M e m o r i a m M g r . Theophile de Backere CM. Missiefront, F e b r u a- r y : 2– 6 . 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Jak ar t a: K anto r W ali G er eja In d o n esia. Borght, A. van den . 1 95 4 . D e K a t h o l i e ke Ke r k i n d e I n d o n e s i s c h e A r c h i p e l a go [ T h e C a t h o l i c C hu r c h in the Indonesian Archipelago]. Missiefront 4 0, n o. 1: 1 – 8 . Emery, Lindsay . 2010 . F i l l i n g t h e Em p ti n e s s o f a St u n n e d I n n e r S i l e n c e : S u r v i v o r s ’ M e m o i r s o f Japanese Internment Camps in Indonesia d u r i n g W o r l d W a r I I . B A T h e s i s . D e p a r t m e n t o f Languages, Duke University. Francis. 2021 . Sy n o d a l i t y : Re v o l u ti o n o f L i s t e n i n g f o r Sy n o d a l C h u r c h 2021 – 202 3 . V a ti c a n C i t y : L i b r e r i a Ed i t r i c e V a ti c a n a . Haest, Jan. 1956. Tien Jaar Missie (Sepuluh Tahun Misi / Ten Years of Mission) 1945-1955 . Sura- b a y a : V i k ar iat S ur ab a ia . Iswandir, Lorentius, and FX Eko Armada Riyanto. 2021 . 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