4-After the martyrdom It is worth mentioning that after Brother Albert was shot, the Church had nothing to suffer because of the so-called crimes of the martyr. It was a case personal and exclusive; and while his memory was drawing some people into the Church, it continued to be hated by others. We have already said a word about two conversions conducted after his death, and of the sympathy of the young pagan man, who knew with certainty how the Reds pretended to drag him into the Communist camp, and who heard the last words of the martyr. On the other hand, the Communists strove to calumniate his memory in Sichang, in their machination going as far as to give theatrical representations in the very procathedral they had seized for a time from the Catholics. In their parodies they even dared to ask for the cassocks of the Marist and for the crucifixes they wear on their chest over the cassocks, in order to ridicule more and better the hero of the faith. To avoid a possible outrage, the Brothers surrendered their habits to the Sisters to have them destroyed.
To our happiness, some of the relics of the martyr were saved. The crucifix or the cross of his profession and a small piece of linen that soaked his blood after his triumph, are preserved in the Mother House of the Institute of the Marist Brothers. A third keepsake managed a similar fate, in the case of the last photograph of the martyr. On the other hand we have to lament the fact that the piece of linen mentioned above that abnsorbed his blood (except a very small part that was saved) was seized from the Catholic hospital, by the authorities when the foreign missionary Sisters were violently expelled from it in November of the same year, 1951.
Immediately after the execution, the Reds seized all the objects found in his room, among which, except the objects of personal use, were those of common utility and service. All fell into the hands of the authorities. “Among the belongings seized from Brother Joche Albert, were books in Chinese about the mass… Such objects were judged to be personal, and in a certain popular meeting for the distribution of pieces of furniture in favour of the common people, the above-mentioned books luckily fell to a young married Christian lady, who furthermore refused to apostatize: “Well, if you don’t want to renounce your religion, let your God feed you. Instead of giving you rice, get those books and eat them.” Though she was forbidden to go to the Sisters’ community; she managed to let the Sisters know about her case, and as she was in financial difficulties, the Sisters gave her monetary help in exchange for the books that were received with joy by the Oblate Sisters. (For these four parts I made use of the chronicle of Brother Chanel, of the verbal reports of Father Miguélez and Sister Tomaso, as well as other less important ones, and above all of the written reports of both Vicars General).