November 24, 2025
Memorial of Saint Andrew
Dŭng-Lạc, Priest, and Companions, Martyrs
Lectionary: 503
Reading
1
In the third year
of the reign of Jehoiakim, king of Judah,
King Nebuchadnezzar of Babylon came
and laid siege to Jerusalem.
The Lord handed over to him Jehoiakim, king of Judah,
and some of the vessels of the temple of God;
he carried them off to the land of Shinar,
and placed the vessels in the temple treasury of his god.
The king told Ashpenaz, his chief chamberlain,
to bring in some of the children of Israel of royal blood
and of the nobility, young men without any defect,
handsome, intelligent and wise,
quick to learn, and prudent in judgment,
such as could take their place in the king's palace;
they were to be taught the language and literature of the Chaldeans;
after three years' training they were to enter the king's service.
The king allotted them a daily portion of food and wine
from the royal table.
Among these were men of Judah: Daniel, Hananiah,
Mishael, and Azariah.
But Daniel was resolved not to defile himself
with the king's food or wine;
so he begged the chief chamberlain to spare him this defilement.
Though God had given Daniel the favor and sympathy
of the chief chamberlain, he nevertheless said to Daniel,
"I am afraid of my lord the king;
it is he who allotted your food and drink.
If he sees that you look wretched
by comparison with the other young men of your age,
you will endanger my life with the king."
Then Daniel said to the steward whom the chief chamberlain
had put in charge of Daniel, Hananiah,
Mishael, and Azariah,
"Please test your servants for ten days.
Give us vegetables to eat and water to drink.
Then see how we look in comparison with the other young men
who eat from the royal table,
and treat your servants according to what you see."
He acceded to this request, and tested them for ten days;
after ten days they looked healthier and better fed
than any of the young men who ate from the royal table.
So the steward continued to take away
the food and wine they were to receive, and gave them vegetables.
To these four young men God gave knowledge and proficiency
in all literature and science,
and to Daniel the understanding of all visions and dreams.
At the end of the time the king had specified for their preparation,
the chief chamberlain brought them before Nebuchadnezzar.
When the king had spoken with all of them,
none was found equal to Daniel, Hananiah,
Mishael, and Azariah;
and so they entered the king's service.
In any question of wisdom or prudence which the king put to them,
he found them ten times better
than all the magicians and enchanters in his kingdom.
Responsorial
Psalm
R. (52b) Glory
and praise for ever!
"Blessed are you, O Lord, the God of our fathers,
praiseworthy and exalted above all forever;
And blessed is your holy and glorious name,
praiseworthy and exalted above all for all ages."
R. Glory and praise for ever!
"Blessed are you in the temple of your holy glory,
praiseworthy and glorious above all forever."
R. Glory and praise for ever!
"Blessed are you on the throne of your Kingdom,
praiseworthy and exalted above all forever."
R. Glory and praise for ever!
"Blessed are you who look into the depths
from your throne upon the cherubim,
praiseworthy and exalted above all forever."
R. Glory and praise for ever!
"Blessed are you in the firmament of heaven,
praiseworthy and glorious forever."
R. Glory and praise for ever!
Alleluia
R. Alleluia,
alleluia.
Stay awake!
For you do not know when the Son of Man will come.
R. Alleluia, alleluia.
Gospel
When Jesus looked
up he saw some wealthy people
putting their offerings into the treasury
and he noticed a poor widow putting in two small coins.
He said, "I tell you truly,
this poor widow put in more than all the rest;
for those others have all made offerings from their surplus wealth,
but she, from her poverty, has offered her whole livelihood."
https://bible.usccb.org/bible/readings/112425.cfm
Commentary on Daniel
1:1-6,8-20
For this, the last week of the Church Year, we will be
reading the Book of Daniel. At first sight it seems to be a historical book,
but in fact it is placed among the prophetic books of the Old Testament. It
consists of two principal parts: one of apparently historical accounts and the
other with a number of visions.
The book was written during the period of persecution we
were reading about last week in the Books of Maccabees with the intention of
bolstering the morale of the Jews by reading about the heroic exploits of
Daniel and his friends in a similar period of persecution about five hundred
years earlier.
The book belongs to the prophetic genre because it is
essentially conveying a message of hope and confidence in the ultimate victory
of God and his followers. But it is also an apocalyptic book because its
message is revealed in highly symbolical language, much of which would only
make sense to initiates, and not to outsiders. In this, it very much resembles
the Book of Revelation in the New Testament.
As we will see from the passages chosen for this week, it is
a highly readable and even entertaining book, but this should not distract us
from its serious underlying message. Especially because of the vision of the
final coming of the “Son of Man” (to be read on Friday), this Book has been
chosen for the final week of the year (as the Book of Revelation will be read
in the same week of the Cycle II readings).
Today’s reading is from the introduction to the book and
presents four young Hebrews who are brought to serve in the court of King
Nebuchadnezzar in Babylon. The story begins by recalling the time when King
Nebuchadnezzar besieged Jerusalem during the third year of the reign of King
Jehoiakim of Judah (the Southern Hebrew Kingdom), in which Jerusalem was
situated. This would have been in 605 BC. We can read about this in the Second
Book of Kings.
Nebuchadnezzar took Jehoiakim and the sacred vessels of the
Temple back to Babylon (here called the “land of Shinar”). He put his trophies
into the treasure of his own gods. Those reading the story and living under the
tyranny of Antiochus IV Epiphanes would immediately have seen the parallel with
the plunder of Jerusalem and the desecration of the Temple which they
themselves experienced under the Assyrians.
Daniel and his companions were in this first deportation to
Babylon. The prophet Ezekiel was taken away in a second deportation in 597 BC.
In a third deportation in 586 BC, Jerusalem and the Temple were destroyed.
From the Israelites in this first deportation, the king
ordered Ashpenaz, his chief eunuch, to pick out a number of young men who were
of noble descent. They had to be both physically perfect and intellectually outstanding
to be suitable for service at the royal court. They were not then being chosen
merely as pages. In eastern courts, those destined for the career of ‘letters’
(such as scribes, translators, archivists, scholars, astrologers) were trained
from childhood. The emphasis on physical appearance may indicate that other
more ‘personal’ services for the king were also expected of them. This would be
quite normal.
They would also be taught to speak and write the Chaldaean
language. This would include learning the classical literature in Sumerian and
Akkadian cuneiform, a complicated syllabic writing system. The language of
normal communication in multiracial Babylon, however, was Aramaic, written in
an easily learned alphabetic script and certainly known to the four young men.
They were to be given only the best of food, straight from
the king’s own table. This, he felt, would help maintain their good looks.
Three years of training were set aside before they entered royal service.
We are now for the first time told their names. They are all
from the kingdom of Judah (the Southern Kingdom). They were Daniel (whose name
means ‘God is my judge’), Hananiah (‘The Lord shows grace’), Mishael (‘Who is
what God is?’), and Azariah (‘The Lord helps’). Our reading omits their also
being given Babylonian names by the chief eunuch: Daniel—Belteshazzar,
Hananiah—Shadrach, Mishael—Meshach and Azariah—Abednego. These names will be
used later in the book. It is clear that Daniel stands taller than his three
companions, and there are some clear resemblances between Daniel and Joseph,
the son of Jacob who became a high official in the Pharaoh’s court.
There was one problem for the young men in this idyllic
life: they were expected to eat food which was in violation of Jewish dietary
laws. Daniel, who was anxious to observe the Law, asked the chief eunuch to be
excused from eating food which his religion regarded as ‘unclean’. This was not
only because the food was, by Jewish laws, unclean, but before eating, the
Babylonians offered food and drinks to their gods. So, even otherwise clean
foods could be unclean because they had been offered to idols or had been
cooked on wood taken from a sacred grove. Some of the wine could have been
poured over a pagan altar.
Unclean animals, like pigs, could have been used as meat,
and even other animals might not have been killed and prepared in ways
acceptable to Jewish law. For a devout Jew, to disobey the laws about food was
equivalent to apostasy, and we saw in the readings from Maccabees how Antiochus
was forcing the Jews to eat pork as a sign of apostasy.
The eunuch who, by God’s favour, looked kindly on Daniel’s
request was at the same time anxious about the king’s reaction. The young men
were being fed special food from the royal table and, if by not eating this
food, the Jewish boys began to look thinner than the other young men, the king
would not be pleased and the eunuch’s own head could be in danger for allowing
this.
Daniel then asked the guardian appointed to look after them
by the eunuch to allow them a 10 days’ trial just eating raw vegetables and
water and, at the end of that time, see how they compared with the other boys.
Raw vegetables and fresh water would be safe from any ritual uncleanness. The
request was granted. The number ’10’ often had the symbolic significance of
completeness.
At the end of the 10 days, the four Jewish boys “appeared
better and fatter” than those who had been eating from the king’s table and
they were allowed to continue with this diet. Of course, from our better
knowledge of food properties, we now understand it is possible that their
vegetarian diet was actually much healthier than the rich diet that came from
the king’s table.
In addition to their physical perfection, God gave the four
young men knowledge and skill in every aspect of literature and learning. This
would mean that they mastered Babylonian literature on astrology and divination
by dreams. In addition, Daniel had a special gift of interpreting every kind of
vision and dream (in this he again resembles Joseph). But in the crucial tests
of interpretation and prediction, which Daniel was called on to give later on,
only God’s special revelation enabled Daniel to interpret correctly.
When the time of their formation was complete, the chief
eunuch presented all the young men to King Nebuchadnezzar. He spoke with all of
them, but was most impressed by the four young Jews. And so they became members
of the royal court. Whenever the king consulted them, he “he found them ten
times better” (perfection again) more reliable than all the magicians and
soothsayers in his kingdom.
There are lessons flowing from this story, which does not
have to be taken as literally true, although much of the background has a
historical basis. It is an edifying story to encourage people living in
difficult conditions in a much later age. The loyalty of Daniel and his
companions to the requirements of their faith under difficult circumstances is
presented as a model and an inspiration to their descendants. And, with God on
their side, they were bound to succeed. The gods of Babylon were no match for the
God of Abraham, Isaac, Jacob and Moses.
We, too, can be inspired by the integrity and courage of
these young men. But in our own Christian tradition, there are many other
stories—strictly historical—of people who have not hesitated to give their
lives, not just to keep external religious observances, but for much greater
issues of Truth and Justice and the Kingdom of God.
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Commentary on Luke
21:1-4
Today we begin the last chapter of Luke’s Gospel, preceding
his account of the Passion. Jesus is still in Jerusalem and spending time
preaching in the Temple.
One day, as he stood near the treasury where there were 13
trumpet-shaped boxes to receive the offerings, he saw among all the well-off
people dropping in their (surplus) money, a poor widow who put in two copper
coins of very small value.
Jesus immediately comments on her generosity and faith. The
others were putting in offerings which they could easily afford; it would have
involved no diminution of their lifestyle, no hardship of any kind. But this
woman was a poor widow and therefore belonging to the least advantaged of all
people in that society. In fact, poverty and widowhood were, for many, almost
synonymous.
And this woman put in everything she had. It has been
observed that she had two coins and she put in both. Under the circumstances
and by the Law, she need only have put in one and kept the other for her own
needs. Jesus sets her up as an example of someone who put her total trust in
God’s providence. She gave everything to him.
No one is saying that one should literally follow her
example—it could be seen as irresponsible. We are told to love our
neighbours—but also ourselves. At the same time, how often when we do dip into
our pockets do we really give to others money that we were thinking of spending
on something we do not really need? Or are we like the people in today’s story
who casually give money they will not miss in the slightest? There is a
difference between ‘giving alms’ and sharing our goods and good fortune with those
who have less—a lot less than us.
St Paul, writing to the Christians of Corinth (and quoting
from Exodus 16:18) and appealing for help for poorer Christian communities,
says in part:
For if the eagerness is there, the gift is acceptable
according to what one has, not according to what one does not have. For I do
not mean that there should be relief for others and hardship for you, but it is
a question of equality between your present abundance and their need, so that
their abundance may also supply your need, in order that there may be equality.
As it is written, “The one who had much did not have too much, and the one who
had little did not have too little.” (2 Cor 8:12-15)
This is a nice description of what justice in our society
means.
There have been Christians who closely followed the widow’s
example. St Teresa of Calcutta (Mother Teresa) absolutely refused to have any
stable income for her work, and she was not alone in this. And it has often
been remarked that it is people at the lower end of our society who are most
generous in supporting needy causes.
The fact that this story comes just before the Passion has
led many to see in this woman a symbol of Jesus himself, who will, in the words
of the Letter to the Philippians, “empty himself” completely and surrender his
whole life totally into the hands of his Father, holding nothing back.
But even during Jesus’ life, he seems to have had no private
means of any kind. At the same time, he was not a beggar. He simply lived a
life where he gave totally of himself, and others gave him in return just what
he needed at any particular time.
Clearly, most people cannot literally follow the example of
Jesus, but there are many examples of people who did. If only we too could have
that kind of trust, that kind of generosity, that ability to share and that
kind of freedom—freedom from material ‘wants’ and freedom for others.
The richest person is not the one who has accumulated much,
but the one who has the least needs. In this sense, this poor widow was rich
indeed.
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Monday,
November 24, 2025
Ordinary Time
Opening prayer
Lord,
increase our eagerness to do Your will
and help us to know the saving power of Your love. You live
and reign with the Father and the Holy Spirit, one God, for ever and ever.
Amen.
Gospel reading - Luke 21:1-4
Looking up, Jesus saw rich people
putting their offerings into the treasury and He noticed a poverty-stricken
widow putting in two small coins, and He said, 'I tell you truly, this poor
widow has put in more than any of them; for these have all put in money they
could spare, but she in her poverty has put in all she had to live on.'
Reflection
•
In today’s Gospel, Jesus weaves the praise of a
poor widow who knows how to share more than the rich. Many poor people today do
the same. People say: “The poor do not let the poor starve to death”. But
sometimes even this is not possible. A woman who went to live out in the
country in the periphery of a city in Brazil, in Paraiba, said, “In the country
the people are poor, but they always have something to share with the poor who
knock at their door. Now that I am here in the city, when I see a poor person
who knocks on the door, I hide because I feel ashamed, because I have nothing
in the house to share with him!” On one side, there are rich people who have
everything but do not know how to share and on the other side, there are poor
people who have hardly anything but who want to share the little they have.
•
At the beginning, in the Church, the great
majority of the first Christian communities were formed by poor people. (1 Cor
1:26). After a short time, well- to-do people also joined these communities and
this caused several problems. The social tensions which were present in the
Roman Empire began to appear in the life of the communities. For example, it
manifested itself when they met together to celebrate the supper (1Cor 11:
20-22), or when they held a meeting (Jn 2:1-4). This is why the teaching of the
act of the widow was very meaningful, both for them as well as for us today.
•
Luke 21:1-2: The widow’s mite. Jesus was near
the treasury in the temple and observed people who put in their offering. The
poor put in a few pennies. The rich put in offerings of great value. The
treasury of the temple received much money. All gave something for the
maintenance of the worship, to support the clergy and for the
•
preservation of the building. Part of this money
was used to help the poor, because at that time there was no social security.
The poor lived at the mercy of public charity. The persons who had the greatest
needs were the orphans and the widows. They depended on the charity of others
for everything, but even in this way, they tried to share with others the
little that they had. Thus, a very poor widow put her offering into the
treasury of the temple of just two pennies!
•
Luke 21:3-4: Jesus’ comment. Which is worth
more: the few pennies of the widow or the great amount of the rich? According
to the majority, the money of the rich was more useful for charity, than the
few pennies of the widow. For example, the disciples thought that the problems
of the people could be resolved only with much money. On the occasion of the
multiplication of the loaves, they had suggested buying bread to feed the
people (Lk 9:13; Mk 6:37). Philip succeeded in saying, “Two-hundred denarii of
bread are not even enough for everyone to have a piece of bread” (Jn 6:7). In
fact, for anyone who thinks like that, the two pennies of the widow do not
serve for anything. But Jesus says, “I tell you truly, this poor widow has put
in more than any of them.” Jesus has a different criterion. Calling the
attention of the disciples to the act of the widow, He teaches them and us
where we have to look for the manifestation of God’s will: in the poor and in
sharing. This is a very important criterion: “In fact all these have put in
money they could spare, but she in her poverty has put in all she had to live
on”.
•
Alms, sharing, riches. The practice of giving
alms was very important for the
Jews. It was considered to be a “good work”, because the
law of the Old Testament said, “Of course, there will never cease to be poor
people in the country, and that is why I am giving you this command: Always be
open handed with your brother, and with anyone in your country who is in need
and poor” (Deut 15:11). The alms put into the treasury of the temple, whether
for worship or for the needy, orphans, or widows, were considered a pleasing
act to God (Eccl 35:2; cf. Eccl 17:17; 29:12; 40:24). To give alms was a way to
recognize that all goods of the earth belong to God and that we are only the
administrators of these gifts. But the tendency to accumulate continues to
exist and is very strong. It always arises anew in the human heart. Conversion
is always necessary. This is why Jesus said to the rich young man, “Go, sell
all you possess, and give it to the poor!” (Mk 10:21). In the other Gospels the
same requirement is repeated: “Sell your possessions and give to those in need.
Get yourselves purses that do not wear out, treasure that will not fail you, in
heaven where no thief can reach it and no moth destroy it” (Lk 12:33-34; Mt
6:9-20). The practice of sharing and of solidarity is one of the
characteristics which the Spirit of Jesus wants to realize in the community.
The result of the effusion of the Spirit on the day of Pentecost was this:
“None of the members was ever in want, as all those who owned land or houses
would sell them, and bring the money from the sale of them, to present it to
the apostles” (Acts 4:34-35ª; 2:4445). This money, deposited at the feet of the
Apostles, was not accumulated but “it was then distributed to any who might be
in need” (Acts 4:35 b; 2:45). The entry of the rich into the Christian
communities on the one side rendered possible the expansion of Christianity,
providing better conditions for the missionary voyages. But on the other side,
the tendency to accumulate blocked the movement of solidarity and of sharing.
James helped people to become aware that they were following a mistaken path:
“Well now you rich! Lament, weep for the miseries that are coming to you. Your
wealth is rotting; your clothes are all moth-eaten.” (Jas 5:1-3). To undertake
the way to the Kingdom, all need to become pupils of that poor widow, who
shared with others what was necessary for her living (Lk 21: 4).
Personal questions
•
What difficulties and joys do you find in
practicing solidarity and sharing with others?
•
How is it that the two pennies of the widow can
be worth more than the large amounts of the rich? What is the message of this
text for us today?
Concluding prayer
Be sure that Yahweh is God, He made
us, we belong to Him, His people,
the flock of His sheepfold. (Ps 100:3)
Saint
Andrew Dũng-Lạc and his Companions, Martyrs
Christian missionaries first brought the Catholic faith to
Vietnam during the 16th century. The first two apostolic vicariates were
established in 1659.
The traditional Vietnamese religion is Buddhism, mixed with
elements of Taoism, Confucianism and the cult of ancestors. When Christianity
came with missionaries early in the 16th century, it was seen as a foreign
element and during the following three centuries (1625-1886) became the object
of persecution.
During the first 20 years of the 19th century, Christianity
made steady progress, but this was dramatically interrupted by the persecutions
under the Annamite emperors Minh-Mang (1820-40) and Tu Dúc (1847-83). From
1832, Minh-Mang banned all foreign missionaries and ordered Vietnamese
Christians to renounce Christianity by trampling on a crucifix. Churches were
to be destroyed and teaching Christianity forbidden. Many suffered death, and
many others endured extreme hardship.
Altogether, during the first 200 years of Christianity in
Vietnam, it is estimated that some 100,000 Christians were martyred, but there
is little historical record of most of them. They came from the three
Vietnamese kingdoms of Tonkin, Annam and Cochin China.
Imprisoned bishops, hardly 30 years old, were given a piece
of bamboo as crozier and a paper mitre, while older priests were put on display
in cages to be publicly mocked, although often with the opposite effect. Poor
peasants were murdered for refusing to trample on a crucifix. Some of the
tortures were barbaric, and the persecutions have been compared with those of
ancient Rome.
Among the Vietnamese priests who suffered martyrdom was
Andrew Dũng-Lạc, who was chosen to represent a first group of 117 who were
martyred. His original name was Dũng An Tran. He was born about 1795 into a
poor family in Bac-Ninh in north Vietnam. At the age of 12, the family was
forced to move to Hanoi where his parents could find work. While there, Andrew
met a Christian catechist who gave him food and shelter. He was also instructed
in the Christian faith for three years before being baptised in Vinh-Tri and
given the Christian name of Andrew.
After learning Chinese and Latin he became a catechist. He
was then picked out to study theology and on 15 March, 1823 was ordained
priest. As parish priest in Ke-Dâm he was an indefatigable preacher. He
frequently fasted and lived a very simple life. His good example led many to
become Christians.
In 1835, he was arrested and imprisoned under emperor
Minh-Mang’s persecutions (this emperor has been called ‘Vietnam’s Nero’).
However, Andrew was freed thanks to money given by members of his congregation.
To avoid persecutions, he changed his name from Andrew Dũng to Andrew Lạc and
moved to another prefecture. However, on 10 November, 1839, he was again
arrested, this time with Peter Thi, another Vietnamese priest whom he was
visiting to make his confession. Again, together with Peter Thi, he was
liberated for a sum of money. But the period of freedom was brief. Once again,
they were re-arrested and taken to Hanoi where they were subjected to dreadful
tortures. On 21 December, 1839, they were beheaded. Andrew was beatified in the
first group of Vietnamese martyrs on 27 May, 1900.
During this time, Christians were marked on their faces with
the words ta dao (= false religion), husbands were separated from their wives,
and children from their parents. Christian villages were destroyed and their
possessions distributed.
Among the most significant of the martyrs was Théophane
Venard of the Paris Mission. A schoolmaster’s son, he was born at
Saint-Loup-sur-Thouet, Deux-Sèvres, in 1829. He joined the Society of Foreign
Missions of Paris from the Poitiers diocese seminary and was ordained priest in
1852. In 1854, he was sent to Tonkin in a time of persecutions. Expelled from
Nam-Dinh in 1856, he went to Hanoi, where renewed persecutions obliged him to
hide in caves and small boats. Finally, he was arrested, placed in a bamboo
cage, and ultimately in 1861, beheaded for the Christian faith. His letters and
his example inspired the young Theresa of Lisieux to volunteer for the
Carmelite convent at Hanoi. But because of her tuberculosis, she was not able
to go. In 1865, Vénard’s decapitated body was brought back to his society’s
church in Paris. With 19 other martyrs from this area, he was beatified in
1909.
In June 1862, a treaty between France and Annam guaranteed
religious freedom. This marked the beginning of the end of the persecutions.
The 117 martyrs were beatified in four groups, the first of them on 27 May,
1900 (Pope Leo XIII), the second (all Dominicans) on 20 May, 1906, a third
group on 2 May, 1909 (both by Pope Pius X) and the last (including the two
Spanish bishops) on 29 April, 1951 (Pope Pius XII). They were all canonised in
Rome on 19 June, 1988 by Pope John Paul II.
Of the 117 martyrs celebrated today 96 were Vietnamese, and
21 foreign missionaries. Of the Vietnamese, 37 were priests and 59 lay people,
among whom were catechists and members of third orders. One of them was a
woman, a mother of six.
Of the missionaries, 11 were Spaniards—6 bishops and 5
priests, all Dominicans (OP), and 10 were French—2 bishops and 8 priests from
the Société des Missions Etrangères de Paris (MEP, Paris Foreign Missions).
Of those who died, 76 were beheaded, 21 suffocated, 6 burnt
alive, 5 mutilated and 9 died in prison as a result of torture. A detailed
description of their sufferings is found in a moving letter written by
seminarian Paul Le-Bao Tinh to the seminary of Ke Vinh in 1843:
I, Paul, chained for the name of Christ, wish to tell you
the tribulations in which I am immersed every day, so that you, inflamed with
love for God, may also lift up your praise to God, “for his mercy endures
forever”. This prison is truly the image of the eternal Hell: to the cruelest
tortures of all types, such as fetters, iron chains and bonds, are added hate,
vindictiveness, calumny, indecent words, interrogations, bad acts, unjust
oaths, curses and finally difficulties and sorrow. But God, who once freed the
three boys from the path of the flames, is always with me and has freed me from
these tribulations and converted them into sweetness, “for his mercy endures
forever”…Assist me with your prayers so that I may struggle according to the
law and indeed “fight the good fight” and that I may be worthy to fight until
the end, finishing my course happily; if we do not see each other again in this
life, in the future age, nonetheless, this will be our joy, when standing
before the throne of the spotless Lamb, with one voice we sing his praises,
exulting in the joy of eternal victory. Amen
On 24 November, 1960, Pope John XXIII established the
Catholic hierarchy in Vietnam. There are about 5-7 million Catholics, about 6-7
percent of the population—all the fruits of martyrs’ blood.
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