During the first months of the Japanese occupation, there was still some tolerance for religious practice. But as the war progressed and fears of defeat grew, Japanese officials began to ban public prayers, disperse groups of worshippers, and monitor Christian leaders. Faith came to be seen as resistance. In Rakunai, Peter To Rot was at the center of this tension.
In 1944, the Japanese held a meeting with tribal chiefs from the region. They wanted to ensure political loyalty by offering cultural benefits. One of the favors granted was the legalization of traditional polygamy, which had been banned by the Church and previous governments. It was a calculated move: they hoped it would neutralize the influence of Christian catechists. Peter was one of the first to openly oppose it.
As the spiritual leader of the community, he refused to bless polygamous unions. He continued to teach catechism, promote Christian marriages, organize prayers and, now, often act in secret. To protect the faithful and avoid direct confrontation, he began to hold nightly meetings in caves hidden in the woods. There, by the light of oil lamps, he read the Bible, explained the sacraments and celebrated the faith.
Peter was summoned several times by the Japanese military police. Interrogated and threatened, he responded calmly: “They want to take away our prayers. But I am your catechist. I will do my duty, even if it costs me my life.” The guards raided his home, confiscated his books, searched the meeting places, and watched his every move. Even so, he continued.
He was seen as an obstacle. The moral leadership he exercised bothered those who tried to ally themselves with the occupiers. Even without weapons, Peter was a threat to submission. He courageously defended the sanctity of marriage. He told couples: “Fidelity is a gift from God. Our people have the right to receive the whole Gospel, undiluted.” The community supported him, but everyone knew that the risk was increasing.
Despite the persecution, Peter did not hide. He continued to visit the sick, prepare the dying, and evangelize young people. He would walk up to 25 kilometers to fetch consecrated hosts in Vunapope, bringing communion to those who were dying. “God’s work is everything,” he said. His wife, Paula, worried, tried to convince him to stop. He replied: “It is my duty to die for God the Father, Son, Holy Spirit — and for my people.”
His faith was calm and determined. He prayed, fasted, and prepared himself spiritually for the worst. He knew he would be arrested. And indeed, in January 1945, soldiers came to take him away. He was taken to a dark cell, built especially for him. He was serene. When the faithful visited him, he would simply say: “Pray. Our faith cannot be bought.” The darkness of the prison would be only the beginning of his final testimony.
By Fr. Fernando Clemente, MSC, Postulator General and Procurator General