In the early 17th century, amidst Japan’s fierce anti-Christian persecution, a group of 21 Catholics—missionaries and converts—stood united in their faith, facing death with courage on a hill in Nagasaki. Known as the Martyrs of Japan of 1628, this diverse group included Dominican and Franciscan priests, Japanese laypeople, and even children, all executed for their unwavering commitment to Christ. On September 8, 1628, they were crucified, their sacrifice leaving an indelible mark on the history of the Catholic Church in Japan. Beatified by Pope Pius IX in 1867, their story is one of resilience, unity, and profound devotion. Join us as we explore the lives, faith, and martyrdom of these 21 heroes, whose names and legacy continue to inspire.
The early 17th century was a turbulent time for Christians in Japan. Following the arrival of Saint Francis Xavier in 1549, Catholicism flourished, with an estimated 300,000 converts by the late 16th century. However, the Tokugawa Shogunate, established in 1603, viewed Christianity as a threat to national unity and a potential precursor to European colonialism. In 1614, Shogun Tokugawa Ieyasu issued a nationwide ban on Christianity, initiating a brutal campaign of persecution. By 1628, under Shogun Tokugawa Iemitsu, Christians faced arrest, torture, and execution for practicing their faith, with Nagasaki—a historic center of Christian activity—becoming a focal point for martyrdom.
The Martyrs of Japan of 1628, comprising six foreign missionaries (five Dominicans and one Franciscan) and 15 Japanese converts, were caught in this wave of repression. Their group included priests, religious brothers, laymen, women, and children, reflecting the diverse yet unified Catholic community in Japan. Their execution on September 8, 1628, followed years of clandestine evangelization, imprisonment, and torture, as they refused to renounce their faith.
The 21 martyrs, listed below, represented a cross-section of the Church, united by their shared devotion to Christ. Below are their names and brief profiles, drawn from historical records and hagiographies:
Antonio of Saint Bonaventure (Dominican priest): A Spanish missionary known for his fervent preaching, he ministered secretly to Japan’s hidden Christians.
Antonio of Saint Dominic (Dominican priest): Another Spaniard, he worked tirelessly to sustain the faith under persecution, known for his courage in baptizing converts.
Dominicus Nihachi (layman): A Japanese convert, likely a young man, who supported missionary efforts and remained steadfast despite threats.
Dominicus of Saint Francis (Dominican tertiary): A Japanese layman, he embraced the Dominican Third Order, dedicating his life to prayer and service.
Dominicus Tomachi (layman, son of Ioannes Tomachi): A young Japanese convert, possibly a teenager, who followed his father’s example of faith.
Francisco Castellet Vinale (Franciscan priest): A Spanish missionary, he served Japan’s Christians with zeal, enduring imprisonment for his faith.
Franciscus Nihachi (layman): A Japanese convert, likely related to Dominicus Nihachi, who stood firm in his witness to Christ.
Ioannes Imamura (layman): A Japanese Christian, he supported the missionaries and faced martyrdom for his public profession of faith.
Ioannes Tomachi (layman, father of Dominicus Tomachi): A Japanese convert, possibly a family man, who led his household in faith.
Laurentius Yamada (layman): A Japanese Christian, he was known for his piety and active participation in the Church’s mission.
Leo Aibara (layman): A Japanese convert, he embraced Christianity fully, risking his life to live out his faith.
Lucia Ludovica (laywoman): One of the few women in the group, a Japanese convert who exemplified courage and devotion.
Ludovicus Nihachi (layman, child): A young Japanese boy, possibly related to Dominicus and Franciscus Nihachi, martyred for his faith.
Matthaeus Alvarez Anjin (Dominican priest): A Spanish missionary, known as “Anjin” (pilot) in Japan, he preached boldly despite persecution.
MichaΓ«l Tomachi (layman, son of Ioannes Tomachi): A young Japanese convert, likely a teenager, who died alongside his father and brother.
MichaΓ«l Yamada Kasahashi (layman): A Japanese Christian, possibly related to Laurentius Yamada, known for his steadfast faith.
Paulus Aibara Sandayu (layman): A Japanese convert, he was a leader among the laity, courageously supporting the Church.
Paulus Tomachi (layman, son of Ioannes Tomachi): Another son of Ioannes, he joined his father and brother in martyrdom.
Romanus Aibara (layman): A Japanese convert, possibly related to Leo or Paulus Aibara, who died for his faith.
Thomas of Saint Hyacinth (Dominican priest): A Spanish missionary, he ministered with zeal, strengthening Japan’s Christian community.
Thomas Tomachi (layman, son of Ioannes Tomachi): The fourth member of the Tomachi family, a young convert who faced death bravely.
This group included five Dominican priests (Antonio of Saint Bonaventure, Antonio of Saint Dominic, Matthaeus Alvarez Anjin, Thomas of Saint Hyacinth, and one other implied in sources), one Franciscan priest (Francisco Castellet Vinale), and 15 Japanese converts, including laymen, a laywoman, and at least one child. The Tomachi family (Ioannes, Dominicus, MichaΓ«l, and Paulus) and possible Nihachi and Aibara family connections highlight the communal nature of their faith, with entire households embracing martyrdom.
The martyrs were active during a period when Christianity was outlawed in Japan. The foreign missionaries, primarily from Spain, belonged to the Dominican and Franciscan orders, entering Japan to evangelize despite the ban. They worked clandestinely, celebrating Mass, administering sacraments, and baptizing converts in secret. The Japanese converts, many of whom were tertiaries (lay members of religious orders), supported these efforts by hiding priests, organizing underground churches, and teaching the faith to others. Their activities included building hospitals, orphanages, and leprosaria, as noted in historical accounts, reflecting their commitment to charity alongside evangelization.
Despite the risks, they persisted in spreading the Gospel, knowing that discovery could lead to imprisonment, torture, or death. Their courage was rooted in a deep love for Christ and a desire to bring His light to Japan, a land Saint Francis Xavier had called “the best who have yet been discovered” for their receptivity to the faith.
In 1628, the authorities in Nagasaki, a stronghold of anti-Christian enforcement, arrested the group for practicing and spreading the banned Christian faith. The exact circumstances of their capture vary in sources, but it is clear they were subjected to brutal interrogations and torture to force them to apostatize. Refusing to renounce their faith, they were sentenced to execution by crucifixion, a method designed to maximize suffering and deter others from following Christianity.
On September 8, 1628, the 21 martyrs were led to a hill in Nagasaki, a site already infamous for Christian executions, including the 26 Martyrs of 1597. There, they were crucified, a punishment that involved being tied or nailed to crosses and often concluded with lancing to ensure death. Historical accounts describe their steadfastness, with some singing hymns or forgiving their persecutors as they faced their fate. Their collective witness profoundly impacted onlookers, strengthening the resolve of Japan’s hidden Christian communities.
The sacrifice of the Martyrs of Japan of 1628 was recognized by the Catholic Church. On February 26, 1866, Pope Pius IX declared them Venerable, acknowledging their martyrdom. On May 7, 1867, he beatified them, officially recognizing their sanctity and introducing them into the canonization process. Their feast day is celebrated on September 8, the date of their martyrdom, though some sources note a collective commemoration with other Japanese martyrs on September 10 (the Great Genna Martyrdom) or February 6 (aligned with the 26 Martyrs of 1597).
The martyrs are venerated in the Catholic Church, particularly in Nagasaki and among the Dominican and Franciscan orders. They are also honored in Spain, the homeland of the missionary priests. Their legacy is preserved in churches like the Basilica of the Twenty-Six Martyrs in Nagasaki, which, while primarily dedicated to the 1597 martyrs, reflects the broader tradition of Japanese martyrdom. In art, they are depicted as a group on crosses, often with palms of martyrdom, or individually with symbols like the Dominican habit, Franciscan cord, or crosses, emphasizing their unity and sacrifice.
The Martyrs of Japan of 1628 are part of the broader story of Japanese Christianity, which survived underground as the Kakure Kirishitan (hidden Christians) for over two centuries until religious freedom was restored during the Meiji Restoration in the 19th century. Their courage inspired countless others to persevere in faith, and their beatification underscores the Church’s recognition of their heroic virtue. The diversity of the group—foreign priests, Japanese laypeople, men, women, and children—illustrates the universal call to holiness and the strength of communal faith.
Their story resonates in Nagasaki, where the Nishizaka Hill remains a pilgrimage site, and in the global Church, where they are models of martyrdom and missionary zeal. Their sacrifice continues to inspire Catholics to live boldly for Christ, even in the face of persecution.
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