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Christianity In Japan
Japan has been a home for Shinto and Buddhist religions for centuries. The Christian missionaries during the 16th, 19th and 20th centuries worked hard to evangelize the Japanese nation but could not get desired success. There efforts in past failed partly due to sanctions imposed by the local rulers. The Jesuits missionaries traveled with Spanish and Portuguese traders to many areas of America and Asia-Pacific and established their churches and religious missions. They were funded, sponsored and trained by their respective governments in order to spread Christianity. At several places they preached the Christian faith by force but the aboriginal population did not accept it wholeheartedly. Initially the Jesuits targeted the elite class of the country and a large number was converted. The rulers also forced their subject to embrace the same faith. About 300,000 Japanese were converted in the first phase. Later on, Christianity was prohibited as the rulers started seeing them as a threat to their authority. Following a change of regime, the ban was lifted and missionaries were again allowed to enter Japan. Like many Native American tribes, the Japanese also resisted the new religion. As a result, presently Christians form only 1% of the total population in Japan. This paper is focused on how the Christian religion was introduced in Japan, the evolution of evangelism, establishment of churches, the restrictions and hurdles faced by the missionaries and priest of the new religion and the response of Japanese nation towards an alien faith. All these queries are answered in detail given as follows.
Christianity in Japan spread in various phases. Like many other parts of world, it was brought by religious missionaries and the European traders and invaders. It is almost in middle of the 16th century that the Portuguese traders arrived on the “land of rising sun”. The traders, who landed at Kyushu, brought along gunpowder that was not previously known to the Japanese. The local barons cordially responded to these traders mainly because of the weapons they possessed. The traders were also accompanied by Christian missionaries who were allowed to conduct their religious preaching by the local barons. A large number of Japanese were converted by these missionaries.
The formal conversion to Christianity began when Francis Xavier, the Sp...
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...n the Kanto area and 23.8 percent in the Kansai region. At the very least, the fact that scores of younger Japanese are choosing Christian weddings indicates that the present environment is much more open to Christianity and that the stigma once attached to the Christian faith has declined during the past several decades”. Mullins further states that this observance of Christian rituals may not be considered as an indication of solid faith in the religion instead it could be associated with “popular movie stars and all of that”.
At the turn of century, the total number of Christians living in Japan is estimated at about 1,075,000 that accounts to less than 1 % of the total residents. The Kondansha's Encyclopaedia describes that, “There were 436,000 Catholics with some 800 parishes in 16 dioceses, while Protestants numbered 639,000 with nearly 7,000 churches”.
The statistics shows that overall the evangelist faith has not received the desired response in the Japanese society. No significant conversions have been witnessed during the last half century. It is still a foreign religion and the one practiced by a small minority is also more Japanized rather than Christianized.
Image and Text.” Japanese Journal of Religious Studies 33.2 (2006): 297-317. Jstor. 12 Oct 2011.
Chinese people might find naming their religion challenging as it is a mixture of “traditional religion, Buddhism, Confucianism, and Daoism” (Corduan, 2012, p.388). The Chinese Popular Religion continues to evolve and change as the world around it changes and outside influences enter the Chinese culture (Corduan, 2012). Investigation of the Chinese Popular Religion includes its key features, practices, and influences, along with tis role in contemporary China, and how Christians can enhance their interactions.
relationship with the people of Japan. The Portuguese arrived in 1543 when Japan was a
Mead, Frank S., and Samuel S. Hill. Handbook of Denominations in the United States. Nashville, TN: Abingdon, 1995. Print.
In the late 16th and early 17th century, Jesuit missionaries went to Japan in order to spread their Christian faith. In the beginning these missions went well, with nearly 300k converting to Christianity. However, over time their presence was frowned upon, as they were seen as outsiders interested in changing Japan’s culture. As a result, Christian missionaries began to sneak back into Japan. This led to the systematic elimination of many Japanese Christians, and Jesuit missionaries. In the novel Silence, Shusaku Endo illustrates the discrimination, and suffering many Christians endured in Japan during this period.
Shinto: The Way Home written by Thomas Kasulis is a book designed to inform the reader of Shinto traditions and history, but how does his work stand on its own as a scholarly source. Kasulis uses simple organization strategies to control the flow of the work the simplest method is the separation of the book into six chapters as well as a two prefaces one from the editor and one from the author. The first chapter discusses Shintoism in the terms of a western audience while the second chapter confers the connection with normal Japanese culture with Shinto traditions. The third, fourth, and the fifth chapter canvases the history of Shinto traditions in chronological order from prehistory to 2002. Chapter 6 explains Issues with Shinto in a modern
Buddhism and Christianity were each founded by one person, and then eventually grew into two of the largest religions in the world. Each religion had different reasons
Xavier continued to admire the people of Japan to be of very good will, very sociable and very eager of knowledge. He was awed, because of all the lands to which he had seen, whether Christians or other never did he see people living so honestly. Xavier, Saint Francis remain in Japan for a short period of time he departed on November, 1551, nevertheless, he left behind him a promising Christian community of thousands. However, things became different after the departure of Xavier Christianity was forced unto many of the Japanese. Buddhism was suppressed and many of the temples and idols were burnt in an attempt to convert the Japanese. Many became converts before dying for example a old Daimyo died of cancer but on a final visit to the padres was baptized and converted to Christianity. This event resulted in the persecution of the Christians and Jesuits for three years. Toyotomi Hideyoshi, who was the dictator of the time although not quite an advocate of Buddhist images, was not involved in destroying them on occasions. When a Buddhist priest from Takayama appealed fro the protection of their temples from the Christians, Hideyoshi not only decline to intervene on their behalf but also ordered that the sacred images, which they had brought with them, be burnt for firewood at Kyoto. Hideyoshi did not convert to Christianity because it prevented him from having many women more ever, he asked the Jesuits to change this rule, and then will he convert to Christianity.
* As a side note, I want to point out that I plan on elaborating more on the spread of Buddhism in Japan.
Although Christian missionaries were welcomed in the 1540s by the Japanese rulers, Christianity was banned after the unification of Japan under a single shogun. The missionaries were welcomed primarily because they came with traders who brought weapons for the Japanese. During the Shimabara Rebellion, a large number of Christians rose up in a revolt that was violently put down. Silence is set in the aftermath of this rebellion - an atmosphere of vengeful
Pan-Asianism played a crucial role in Japanese imperialism is the late 19th century and the early 20th century. It was through the Asian uniting ideology of pan-Asianism that the Japanese were able to justify their imperialistic actions. Pan Asianism in Japan is traced back to the 1850s when Japan was opened up to foreign influence. (Mulder, 2012) However the term pan-Asianism was not used before the 1890s and appears only occasionally prior to the 1910s. (Saaler & Szpilman, 2011) A few decades later the spiritual concepts of pan- Asianism were “distorted by Japanese militarist government into a brutal ideology of imperialism that seemed fixed on conquering, rather than liberating, Asia.” (Hotta, 2007, p. ix). This meant that it went from an ideal originally associated with Asian independence to a way to justify aggressive imperialism against fellow Asian countries.
The embarrassing defeat of China directly influenced Japan to voluntarily accept Western culture. Both Japan and China adopted bits and pieces from Western culture and adapted it to their traditional culture rather than becoming Westernized. The Boxer Rebellion is proof of China’s refusal to accept Western culture, in particular for Christianity. The slaughtering of practicing Christians, both Chinese and Western, is a very distinct rejection of Western religion.
In Japanese history, homogeneousness and the SAKOKU policy also helped to create the group-orientedness. Japan is a homogeneous country. The islands of Japan were first inhabited 5,000 years ago by some people from China. For 2,000 years since the founding of the country, Japan has been a racially homogeneous nation. No major invasion by other racial or cultural groups has occurred. In addition, the SAKOKU or "closed country" policy contributed to the formation of group-orientedness. In the beginning of the 17th century, many foreign Catholic missionaries began to visit Japan and were considered harmful to Japanese Buddhism. In 1639, a series of measures called the SOKOKU were enacted to prohibit Christianity in Japan. The SAKOKU prohibited Japanese from leaving the country, Catholic groups from entering the country, and all foreign trade and diplomacy. Due to this police, Japan was closed to the world for over two hundred years.
Many religions are popular within the Japanese culture. Two of the most influential religions, Shinto and Buddhism that help shaped a lot of Japanese values are Shinto and Buddhism, played a large role in shaping Japanese values. Numerous similarities and differences run between these two religions; nonetheless, the Japanese often believe in more than one religion at the same time. This is possible due to the polytheistic nature of most popular religions in Japan. It is not hard to say that religion is a big part of Japanese culture because a lot of religious beliefs can still be seen in their everyday lives.
The Shinto faith has many ceremonies including some that might seem strange to Westerners. As mentioned earlier, cleanliness is particularly important to Shinto worshippers and great washing ceremonies take place before any holiday. Pollution or uncleanliness is offensive to the kami. Western civilization finds it hard to understand some Japanese festivals because the Japanese have an intense appreciation of nature which the majority of Westerners care very little about.