Guillaume Courtet

Guillaume Courtet (towards 1590 Sérignan - Herault, 1637 Nagasaki - Japan) is a Dominican and Théologien, martyrized in Nagasaki (Japan). Guillaume Courtet is a Saint of the Catholic church since his canonization in 1987 by Jean-Paul II.

Biography

Guillaume Courtet is probably since the 17th most popular century of Sérignanais in its commune. This spirit shining chose very early the total testimony of its faith as a Jesus-Christ. After a whole route of Preacher and professor of Theology in Languedoc, in Europe, in Asia, it will unload clandestinely with the Japan and it is on a hill of Nagasaki in 1637, qu' it will become the first Martyr French in Japan. With the wire of the centuries, its compatriots remained to him very attached thus contributing to success, in 1987, of a canonical cause which must to the canon Joseph Estournet so much.

The child of Sérignan

It is at the end of the “wars of religion” that Sérignan saw being born and growing Guillaume Courtet. The register of the baptisms misses for the year of its birth but all the later documents make it possible to locate it in 1590 (or at the end of 1589), eight years before the signature of the edict of Nantes by Henri IV.

His/her father Jehan Cortet (become “Courtet” to keep the pronunciation occitane at the time of the Francization of the language at the 16th century?) seem to be second Consul of Sérignan in 1581. Of its marriage with Barbe Malaure at least four children come: Antoine, Marguerite, Guillaume and Alix.

Probably raises school of the Chanoines of Sérignan, one can suppose to him a young happy childhood within a rather easy family. A plate, in “will carriera dels salanquiers” indicates the site of its native house. Its historians reported an early vocation for the remote missions. Its own writings will confirm it.

Guillaume is twelve years old when his/her mother dies. The following year, in 1603, it is selected like godfather with the baptism of a son of Lort, seigneuriale family of Sérignan since a half century. That seems to testify to the good reputation which he enjoyed in his birthplace. It is then raises with Béziers, probably with the college of the Jésuites.

Route in Languedoc

At 15 years, Guillaume leaves to the university Toulouse for studies Philosophie and Théologie. It is already decided to become monk Dominicain. At 17 years, on August 15th, 1607, it is allowed with the Noviciat convent of Albi. And it is on August 15th, 1608 that it pronounces there its wishes of “preaching friar”, more precisely, in the very young congregation of Louis saint whom Sebastien Michaëlis trained.

Guillaume then turns over to Toulouse to continue his studies and to prepare with the Sacerdoce. As to Albi, its exemplary life and its intellectual provisions will point out it its superiors. At 22 years, it is named “reader” of theology and thus begins an activity of teaching which it will continue all his life in various countries. His/her father is deceased the previous year in 1611.

Guillaume is ordered priest in 1614. In the years which follow, often accompanied by its beginners, it has an intense activity of trainer in particular in Toulouse and Bordeaux.

In fact probably the success of its activities will lead the order to entrust to him in 1624 the load of Prieur of the large convent of Avignon. It then leaves Toulouse with several of its “disciples” for this important ministry. In two years of priorat, the convent will accommodate 10 new arrivals.

Europe, of north in the south

Two years later, Guillaume is named “police chief” of the order in Northern Europe with a difficult mission (which will be worth to him many enmities and even a “annoying humiliation”) of propagation of the reform of Michaëlis. It is of this period which date its marvellous letter of the recently found August 30th, 1628. In this writing, it communicates a great number of information on the mission which it achieves and, with the passage, a clear testimony of its vocation leaves us: it “wishes… to ask” the General Superior to be sent towards countries where it knows that he will run the greatest risks (“torments to which I want to be to expose”). This is signed nine years before its Martyr and he affirms in this same letter that he “always” had this desire.

The road will be long. In these times, only the Spain and the Portugal can organize remote missions. With the agreement of his superiors, Guillaume will change Congrégation and will arrive at Madrid in 1628. He will also have to change name and becomes “Padre Thomas de Santo Domingo”. He will wait five years more before being able to embark towards the East. These Spanish years for him will be especially remembered by the preparation (physical, intellectual and spiritual) of its mission to the Japan and a load of teaching of theology. It is there also confessor of the ambassador of France and spiritual adviser of the Queen of Spain (Isabelle, girl of Henri IV).

The clandestine one of Japan

At the end of 1634, Guillaume is finally authorized with a score of other monks to embark for the Filipino via the Mexico. They arrive at Manila on June 24th, 1635. And there while preparing its mission in Japan intensely, he is again professor of theology.

To leave for Japan was not simple. The Christianisme had been very well accommodated there with the arrival of holy François Xavier on August 15th, 1549. Forty years later, 200.000 faithful there were counted when persecutions started.

After the first 26 martyrs crucifiés in 1597, it is a true policy of complete abolition of the Christianity which is set up. It will be accompanied by a quasi complete closing of the country. Perhaps this persecution will last two centuries and half and will make two hundred and thousand martyrs. Punctually, distress the calls of the Japanese Christians requiring of the priests arrived however to Manila. The departure of the group of the Courtet father was probably accelerated to answer these calls.

The unloading in Japan was obviously to be clandestine. The departure of Manila cigar it because was also prohibited by the Spanish governor who feared Japanese reprisals: it made destroy the first boat built by the fathers. But on June 10th, 1636, Guillaume Courtet, three other priests and two laymen succeed in embarking in secrecy on a Jonque repurchased with Japanese. The three priests are Miguel Aozaraza and Antonio Gonzalez (Spanish) and Vincente Shiwozuka of Cruz (Japanese). One of the two laic Christians is Lorenzo Ruiz, father of three children, who flees (probably innocent) Spanish justice. The other is “Lazarre” of Kyoto, leprous expelled Japanese of its country because of its disease and its religion.

At leaving bay, a gust of wind put at evil this ship whose crew had probably been recruited hastily. It had to slacken in an island to repair the damages and to set out again a few days afterwards.

It is one month later, on July 10th, 1636, which the Courtet father and his 5 companions unloaded most discreetly possible on an island of the archipelago of Liou-Kiou. The mission whose detail is badly known lasted less than one month and half. In spite of the precautions of the local Christians, the group was located and stopped. Imprisoned with Kagoshima, they will remain locked up during one year in waiting it lawsuit before being transferred to Nagasaki in September 1637.

The goal of the voyage

The horror and the duration of the tortures inflicted during two weeks to try to obtain a public Apostasie are difficult to evoke. Guillaume had to undergo the torment of water (ingurgitée and régurgitée of force of multiple times), that of the Alènes (large needles inserted between flesh and nail in all the fingers of the hands), those of the bracket and the asphyxiating pit. Guillaume resisted without failing. In the morning of September 27th, 1637, it was withdrawn alive pit. Despairing to achieve their goal, the judges made decapitate the three who survived. The Courtet father died probably the last. Its body, like that of his/her five companions, was burned at once and them ashes dispersed on the sea.

The witnesses did not miss with these public torments. In 1650 the Dominican ones of Manila drew up a report containing a list of 104 Portuguese witnesses (the port of Nagasaki still maintained the commercial exchanges with the occident). They are these witnesses who reported the account of tortures. It is as thanks to them as we know some of the words of the martyrs.

The father Courtet itself, in the middle of the torments, specified the motivation of the missionaries. It is indeed reported to us until torturers being astonished that they came to Japan whereas they could not be unaware of the fate which waited them, “the P. Guillaume having heard, entreated the assistans to say his share to the judges whom they do not estoient so enemy of the life that the desire to die had led them to Japan; that the goal of their voyage estoit not to leave the life there but of there prescher the Gospel of Jesus-Christ vray God”.

Sérignan and its martyr through the centuries

The Martyr E of at the end of September 1637 was probably known in Languedoc only more than one year after (the news came from to Manila only on December 27th, 1637). But that of its departure for Japan had probably prepared its close relations there. It is in any case known in 1641 when the students in Théologie of the Dominican convent of Béziers dedicate their thesis to him. The memory and the veneration of Guillaume were expressed of many manners in its birthplace during the century which followed its martyrdom. The cross in front of the entry of the church seems to be set up in its honor. In the absence of documents written, a recent study on the frequency of its first name seems to attest it. This one, compared with that of 6 other parishes of the diocese of Béziers, increased significantly by 70% in the grooms with Sérignan between 1666 and 1760. That lets quasi doubly suppose this frequency at baptized of the three generations which followed the advertisement of martyrdom (a notable proportion of married not having been baptized in Sérignan). This same study shows as at the end of one century the frequency of the Guillaume first name in his city returned to be melted with those of the other parishes. This least reference is not significant of lapse of memory. But the memory was probably reduced to a more restricted circle the faithful ones sérignanais. The upheaval of the revolution could only there add. In parallel the memory and the veneration were transmitted in various branches of its family as the tables testify some that they made some carry out during the following centuries and whose latest to date seems to be that carried out by the Roudès painter in 1856, known under the name of the “portrait in Mandarin”.

The worthy one of Lacordaire and Tarniquet

It is about the middle of the 19th century (time favourable with the redécouverte of the roots and the inheritance) that the popularity of the Courtet father seems to flash back. Several people will contribute to it. The father Lacordaire kept a veneration privileged for Guillaume: an engraving of its martyrdom was above its praying mantis with Sorèze. Its death in 1861 will prevent it from writing the biography of his/her brother of dress of which it hoped the Canonization sincerely.

The context also helped to revive the cause. The Church since 1831 tried to return missionaries to Japan. A first attempt succeeds in 1844. A few years later, Japan reopens itself (under the international pressure) with the exchanges with outside. One there redécouvre then the existence of a Christian community which had lived two centuries and half in clandestinity, without priest, and which had known to preserve and transmit the essence of the message evangelic. A mission is open in 1859. Jointly Black and white IX, in 1862, canonized the first 26 martyrs of Japan of 1597 and, in 1867, béatifia 205 others of 1617.

It is in this context that Jules Courtet (born in 1812), former sub-prefect and author of varied works, publishes in 1868, with Avignon, a monograph remarkably documented on the life of “worthy” the Courtet father.

In 1890, the Canon Tarniquet , cleaned of Sérignan, redécouvre history of Guillaume by examining the files of its parish to write a note on the collegial one. He receives from sound bishop the specimen of “photography” (of engraving) coming from the cell of the Lacordaire father. He undertakes then, the drafting of what will become a true book. And at the semi November 1891, it is Monseigneur de Cabrières, the bishop of Montpellier, which comes in Sérignan to chair a solemn Triduum, three days of conferences and celebrations, in collegial pavoized and reported in detail in a work of the Bérail abbot. The statue which is always on the place of the church (baptized today place St-Guillaume Courtet) was set up in 1894, on the initiative of the Tarniquet canon and with the participation of the parishioners and the families of the martyr. The barrel of the statue is an element recovered on the tomb of the family of Lort (on the photographs of time them Blason is still recognizable but there does not remain about it any more but the trace today). It seems that this first renewal a new tepidity in the solemn demonstrations in the honor of the Courtet father succeeded. The difficulties between the Church and the State with the hinge of XIXe and XXe centuries could contribute to it: isn't the statue set up in 1894 it yet hundred years later not drawn up on a tiny private piece of 10 ares?

The happy one of the Estournet father

After the two great world wars, the canonical cause of Guillaume will set out again. Joseph Estournet has just been named cleaned of Sérignan and he will be, inter alia beautiful works, the large craftsman of the Béatification. Like his distance Tarniquet predecessor, Joseph Estournet did not know the martyr of his compatriot when it dealt with the parish of Sérignan. As he wrote: “The statue drawn up on the square of the church had drawn well my attention, my parishioners faithful transmitted their pride to me to count a martyr among their compatriots! In this time I was more worried about évangéliser my parishioners of the ground than those which did not need my ministry, I believed it”.

But by one Sunday of summer 1950, three members of a family, from which a young whole, came to request it with enthusiasm. “believed duty to excuse itself not to be not my parishioners. When my visitors took leave, I had changed my conviction”. And Joseph Estournet launched out in the company, created an association, the APAPEC (Association of the Parents and Amis of the Courtet Father), awoke a little the various families and undertook, helped of “the team sérignanaise” and parents, the immense work of accompaniment of the canonical cause. This file indeed gathered with the the Vatican 16 martyrs of Japan between the years 1633 and 1637. These martyrs were originating in five different countries (Spain, France, Italy, Philippines, Japan) and, contrary to Sérignan, the majority of the parishes had forgotten until the existence of their martyr. The Estournet father thus traversed planet to make reappear or revive the memories, seek documents,… Perhaps a work will report a day all this adventure little known with multiple dimensions in which the untiring priest of Sérignan was surrounded by qualified collaborators, devoted and generous. One of the first outstanding public events with Sérignan was at All Saints' day 1963, the visit of Monseigneur Yamaguchi, bishop of Nagasaki. After more than thirty years of efforts, the Estournet father was finally the success of his company: February 18th, 1981, accompanied by its bishop and a score the faithful ones it was at the side of the pope Jean-Paul II, in Manila, for the beatification of Guillaume and his companions martyrs, in front of a variegated crowd several million people.

A saint of Sérignan for all

The cause which had lasted more than three centuries and half did not stop in way and they is only six years later that the Estournet canon will concélébra with the pope Jean-Paul II on the place St-Pierre-of-Rome for canonization: it was on October 18th, 1987. Several hundreds of sérignanais and parents had made the voyage, guided by the Estournet canon and Monseigneur Boffet, bishop of Montpellier, accompanied by many ecclesiastics of the Diocèse without forgetting the representatives of the various local authorities and main roads.

The first French martyr in Japan thus became first Dominican French whose holiness was proclaimed by the Church. The liturgical festival of the 16 martyrs (Guillaume, its five travelling companions and torment and ten other martyrs of Japan of the years 1633 and 1634) was fixed at September 28th.

Joseph Estournet left us in 1993. But, by its last provisions, it left the open door on the future: The “center St-Guillaume Courtet” that it had intensely wished was built in 1996 and was inaugurated on September 14th, 1997 by Monseigneur Jean-Pierre Ricard, bishop of Montpellier. It is a space of exposure, D `information, of formation, research, diffusion and exchanges around the life and Spiritualité of St Guillaume Courtet and its companions. It is located at two steps of the Collégiale and is animated by the APAPEC Bonds are however woven between the parishes of the various martyrs extremely distant on planet through the similarity from the adventure (and often from the personal step) of their saint. Requests for twinning are formulated. That which signed its letters “Brother Guillaume Courtet” is certainly favorable there.

Internal bonds

External bonds

Association of the Parents and Friends of the Father Courtet

Sources

Sérignan in Languedoc - Henri Reboul (December 6th, 1998)

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