Blog post 1: "wretchedly alone"
Silence goes against two commonly accepted narratives: the constant expansion of Christianity and Western influence on the one hand, and that martyrdom always results in the multiplication and eventual triumph of Christianity in a given place. In Silence, one place where neither of these narratives comes true is Japan in the early 17th century. While the Translator's Preface summarizes the historical record, the Prologue moves us into the realm of fiction and begins Endo's novel.
For this blog post, choose either prompt 1) or 2) and answer it thoroughly, using at least three specific pieces of information no one has yet used in their blog posts:
1) Briefly summarize the factors that, according to the text, led Christianity to first take root and then be suppressed in Japan. What parts of that story surprise you? Why? (Give at least six specific pieces of information with a page citation for each.)
OR
2) Pick out two characters from the Prologue to Chapter 3. How does each one help explain both the difficulties for Christian missions in Japan and why the missionaries kept coming? (For each character, give at least three specific pieces of information with a page citation for each.)
For this blog post, choose either prompt 1) or 2) and answer it thoroughly, using at least three specific pieces of information no one has yet used in their blog posts:
1) Briefly summarize the factors that, according to the text, led Christianity to first take root and then be suppressed in Japan. What parts of that story surprise you? Why? (Give at least six specific pieces of information with a page citation for each.)
OR
2) Pick out two characters from the Prologue to Chapter 3. How does each one help explain both the difficulties for Christian missions in Japan and why the missionaries kept coming? (For each character, give at least three specific pieces of information with a page citation for each.)
Taylor Stuckey
ReplyDeleteThere were several factors mentioned in Silence that led Christianity to begin in Japan and also numerous factors that led to Christianity to be suppressed. Francis Xavier was the first to bring Christianity to Japan in the year 1949. Xavier was ecstatic about the Japanese and despite difficulties, “he brought some hundreds to the Christian faith before departing for China…” (viii). Christianity began in Japan when Alessandro Valignano decided that “some 150,000 Christians whose sterling qualities and deep faith inspired in Valignano the vision of a totally Christian island in the north of Asia” (viii). Valignano was able to “cleanse” the country of people/practices that did not fit his vision of a new Church in Japan. As Valignano continued to influence people to embrace the Christian faith and build a steady clergy, Christianity became to flourish more during this time period. Another factor that led Christianity to root in Japan was that during this time period, the Japanese did not have a strong government and unity had to come into the picture for both the Japanese and the missionaries. “It should be noted that the missionary effort was initiated in the Sengoku Period when Japan, torn by strife among the warring daimyos, had no strong central government” (viii).
One factor that led to the suppression of Christianity in Japan occurred by order of the successor, Ieyasu. He was convinced that missionaries were trying to “overthrow true doctrine, so that they may change the government of the country…” (x). Another factor that led to the suppression of Christianity in Japan was that Japanese government believed that the “Portuguese were in some way connected with the Shimabara rebellion” (13). This accusation resulted in the Japanese government cutting off all communication with Portuguese missionaries. The last factor including suppression in Japan again included Ieyasu. While the missionaries were in Japan, he started to realize that the citizens of Japan were being very compliant with the missionaries. “At the same time his apprehension grew as he observed the unquestioning obedience of his Christian subjects to their foreign guides” (x).
The thing that surprised me the most about the story was how quickly everything changed. One day, the Japanese government did not have a huge problem with the missionaries and then all of a sudden chaos breaks out. For example, on page ix, the text mentions that Valignano was happy about the way things were going with the mission. Later on the same page, the text says that Hideyoshi was angry with the same people who brought religious “success” into the country.
The preface starts out explaining that Christianity was first brought to Japan by the Basque Francis Xavier. He grew a liking to the Japanese. He brought many people to Christianity (XII). Alessandro Valignano also had an impact on Christianity in Japan. He dreamt of a fully Christian island, and he tried to make that dream happen by founding colleges, seminarys, etc (XII). Japan was supposively a good place to try to spread Christianity because Endo calls Japan a “swamp”, meaning it sucks up many different ideologies. Some where in Christianity, the Japanese can relate to their original ideologies (XX-XXI). Due to the Shimabara Rebellion, the government opposed any Christian beliefs and practices (13). I also think Christianity was brought to Japan because the missionaries like Rodriguez were so passionate about it. They would do anything they could to spread Christianity here. Rodriguez feels God calling him to go and spread Christianity (21). Furthermore, suppression happened because people like Valignano were afraid of persecution (46). People stopped spreading it due to the fact that they were just too afraid of the Japanese Government. I think its crazy how the small group of Christians in Tomogi
ReplyDeleteContinued to practice Christianity in secret. That is very bold of them. They created their own order to practice this religion without a priest. That is very bold of them. Not just the village of Tomogi, but other villages kept the same Christian beliefs. Its amazing how these small communities are so strongly rooted and fearless to keep practicing this religion even though they know it is completely against the Japanese Government to do so. Its is also awesome how strongly Rodriguez feels about Christianity. He mentions what I think is a impactive quote: “It is easy enough to die for the good and beautiful; the hard thing is to die for the miserable and corrupt…(38)”
Tara Wulf
Dalton Shettle
ReplyDeleteOne of the two characters that I would like to first discuss is Christovao Ferreira. He was originally sent to Japan by a Christian group from Portugal named the Society of Jesus. During his time in Japan as a missionary, Ferreira was eventually captured and sent to 'the pit' which was in Nagasaki, and throughout this torture was ultimately the reason Christovao apostasized his faith in Christianity. But before he was captured, he had accomplished some very dangerous feats including secretly making his way into the Kamigata region, where he sent letters to Rome made up of what was happening to Christians and Christian ministers in Japan. One of the letters Ferreira wrote on March 22nd 1632 to the Visitor Andrew Palmeiro, gives the audience a very good description and insight into what the missionaries were being subjected to in captivity. Christovao says that the magistrate of Nagasaki tried to make five missionaries, "...apostasize and to ridicule our holy faith and its adherents, for he hoped in this way to destroy the courage of the faithful" (4). During this torturement, the missionaries wanted to be tortured because they said that they would not abandon their faith which angered the torturers, "Hearing this dauntless reply, the officials tore off the prisoners' clothes, bound them hand and foot to posts, and scooping up the boiling water in ladles, poured it over their naked bodies" (5-6). When the Church of Rome received the information Christovao had talked about in his letters they could not believe that he would give up his faith through this torture, so "Their plan was to make their way into Japan in the throes of persecution in order to carry on an underground missionary apostolate and to atone for the apostasy of Ferreira which had so wounded the honor of the Church" (7). The second of the two missionaries I would like to present is Sebastian Rodrigues, who was a theology student of Ferreira's. They were urged to go to Japan because they were worried about their teacher "And this same Ferreira was now somewhere in Japan. Had that face with its clear blue eyes and soft radiant light--had it been changed by the hands of the Japanese torturers?" (9). They also were urged to go to Japan because "...nor could they believe that Ferreira had turned his back on God and cast away that gentle charity that characterized his every action. Rodrigues and his companions wanted by all means to get to Japan and learn the truth about the fate of Ferreira" (9). When fellow missionaries of missionaries who were over in Japan received letters from them about all the torturing that was happening to their fellow Christians; it made them all curious to get over to Japan themselves to try and solve this issue. The news that was most surprising to Rodrigues when he had reached Japan was, "...that as a result of this war Japan had cut all trade relations and intercourse with their country" (11).
Haley Melita
ReplyDeleteIn the novel Silence by Shusaku Endo, there were several factors discussed that led Christianity to first take root. This is seen when Alessandro Valignano set out to further expand Christianity by establishing seminaries and colleges after discovering a group of 150,000 Christians living on an island in the north of Asia (x). These efforts assisted in the spread of Christianity and helped combat contrasting ideological viewpoints presented by Macao Francisco Cabral (x). Additionally, Christianity began to take root due to Basque Francis Xavier, “Christianity was brought to Japan by Basque Francis Xavier, who stepped ashore at Kagoshima in the year 1549 with two Jesuit companions and a Japanese interpreter” (x). In contrast, there are several reasons discussed regarding why Japan suppressed Christianity. Primarily, it is said to have been suppressed due to the strong presence and acceptance of current Japanese beliefs, “Japan is a swamp because it sucks up all sorts of ideologies, transforming them into itself and distorting them in the process” (xviii). This idea is further discussed on page xix which states, “In short, the tree of Hellenized Christianity cannot simply be pulled out of Europe and planted in the swamp of a Japan that has a completely differently cultural tradition. If such a thing is done, the fresh young sapling will wither and die.” Both of these quotes demonstrate the nature of Japanese culture and why the region was so quick to deny a new religion. Furthermore, the Shimabara Rebellion contributed to the suppression of Christianity when it was shut down by Japanese leaders, “the uprising was put down with ruthless cruelty, and the Tokugawa Bakufu, convinced that such a rebellion could have only been possible with help from the outside, decided to once and for all cut their ties with Portugal and seal off their country from the world” (xv). Not only did this contribute to the suppression of Christianity but this is also an aspect of the story that is surprising to me. Additionally, I find this shocking because it is interesting to see the great lengths that the Japanese went to in order to preserve their nation’s current ideology.
The story begins with two missionaries left in the missionary college. Father Valignano discourages them from going to Japan due to the dangers of the seas during 1636, the Shimabara Rebellion. However, Juan de Santa Maria encourages Garrpe and Rodrigues to go and “ensure that the tiny flame of faith does not die out” (12). Santa Maria also mentions a man, Kichijiro who is looking to go back to Japan to see his family. I would like to emphasize Kichijiro because he captures the cruelty and reality of Christian persecution in Japan. He tells Garrpe the story of “twenty-four Christians being subjected to the water punishment” as they were bound to the stakes that “were fixed in the sea” (15). It was heartbreaking to read the description of his face as a “terrible memory rose up from the past to haunt him” (16). The severity to which Kichijiro explains the deaths of these people continues as if he himself were in trouble at one point. He speaks to the missionaries “in self-defence he begged to be allowed to return to his own country” (16). I believe Kichijiro paints a picture for what it is like to be a Christian in Japan and also reacts in fear as if he were persecuted. To continue, when Garrpe and Rodrigues arrive in Japan they meet Mokichi. Mokichi was a secret Christian in Japan. They are invited into Mokichi and his secret organization. Now, Mokichi understood what it was like to live in Japan as a Christian and he mentions that “they secretly made their own organization for the administration of sacraments” to keep their faith alive (28). He goes onto explain the different groups necessary to perform certain acts or to keep certain traditions alive. It goes against the traditional community of church for Christians. Mokichi explains that “too much contact with other villages might end up in accusation before the magistrate” (29). The way these people disrupt their lives to keep their faith alive is commendable. Mokichi also mentions how they “climb the mountain...and wait in hiding for any of the Christians who may want to visit” (29). It is difficult for them to live normal lives yet they do it without compromising what they believe. These missionaries keep coming because they believe they can help. Rodrigues says, “I am determined, come what may, to seek out and find the lonely and abandoned flock” (29). They truly believe there is a purpose as to why they are there and will not stop until their mission is fulfilled.
ReplyDeleteTess Song
Heather Penna
ReplyDeleteThe atrocities happening to Christians in Japan during the Seventeenth Century, would cause any believer to avoid the country. It would be assumed that missionaries, and Christians in general, would not venture into this land; however, this was not the case for everyone. In the historical fiction novel, Silence by Shusaku Endo, we meet numerous characters defying these odds and journeying to Japan in pursuit of sharing the Gospel of Jesus Christ.
Maria is character mentioned on page 4 of the prologue. There is not much written about this character, but she plays a large role in helping the reader understand the horrific conditions missionaries in Japan were faced with, while also be a clear example of why they kept coming. Maria was tortured along with other Christians (pg.4). After falling to ground while having boiling water thrown on her, people began to claim that she "apostatized" (pg.4). After this people began to ignore her and her commitment to her faith; however, Maria continue to claim that she was a follower of Christ and began to beg to be tortured alongside her family (pg. 4). The possibility of enduring conditions such as these were true for all believers in Japan at this time. Being a committed follower of Christ meant the possibility of enduring this persecution. This character may seem like an odd example of why missionaries kept coming back, but Maria desired to be tormented more after this because she knew the power of Christ and her mission to spread the gospel, regardless of the consequences. Missionaries at this time knew what they might have to endure in Japan, but they also knew the furthering of the gospel was more important than anything else, even their own life.
Maria is not the only character who exemplifies not only the dangers of being Christian in Japan, but also a desire and need to keep coming back. Sebastian Rodriguez is another example of this type of character. Rodriguez desired to go to Japan to share the gospel, encourage believers in Japan, and learn exactly what happened to his mentor, Ferreira. After continuously trying to get approval to share the gospel in Japan, Rodriguez and his team were finally given permission in 1637 (pg.6). Rodriguez knew the persecution he might face, but he also knew furthering the gospel and supporting fellow believers was well worth the possibility of death. This can be seen when Rodriguez and Garrpe needed Kichijiro to help them find the christians when they arrived in Japan, even though they did not know whether or not he would betray them (pg. 15). Another example of this is when he opens the door for people claiming to be christians, even though he feared they maybe Japanese soldiers looking to kill him (pg. 39).
Ultimately, the Japanese were seeking to torture and kill all followers of Christ. Missionaries were well aware of the dangers of sharing Christ in Japan, but ultimately they desired to go to Japan because they knew the importance of sharing the gospel and being willing to die for your faith.
Beatrice da Costa, is one of the two people I will talk about. Like her daughter Maria, not much is written about her except that she is the wife of one the five priests, Antonio da Silva (3). She too was sent to be tortured, since she had also refused to give up her faith (3). I believe this is one reason that Christianity kept coming back to Japan. On the day of their tortures, the priests along with Beatrice and her daughter were brought to lake of boiling water. Yet none of them waver because they were “strengthened by God’s grace, showed remarkable courage and even asked to be tortured, firmly declaring that they would never abandon their holy faith (4). This is the another reason I feel that Christians kept coming to Japan, because even in the face of torture, none of them renounced their faith. The book tells us that Beatrice was tortured by the boiling water for 33 days and six times a day (4). Ferreira even praises Beatrice by saying that she “displayed the courage worthy of a man” (4), when she wouldn’t renounce her faith even though she was tortured and threatened. Not only that she was also the only one forced to stand on a small rock, exposed to a crowd. However, even then she did not flinch. I believe these actions are why Christians like Rodrigues, Marta, and Garrpe wanted to come to Japan. Her actions and unwillingness to give up her faith is motivation for other Christians. Beatrice da Costa shows us that even women Christians were severely tortured for their faith. Francisco Garrpe is the other person I wanted to talk about. He is one of the 3 priests along with Rodrigues and Marta, that wanted to journey to Japan. He was Portuguese, who was Ferreira’s student (6). I believe Garrpe was especially passionate to get into Japan because Valignano was especially moved by the pleadings of Garrpe (13). Garrpe is shown asking Kichijiro personal questions about whether or not he is Christian on page 15 on their first encounter and the again on the ship when they heard Kichijiro say “gratia” and “Santa Maria” on page 24. “I am asking a question,’ said Garrpe raising his voice. ‘Give me a clear answer. Are you, or are you not, a Christian?’ (16) I believe Garrpe to be the brave one or the one who’s not afraid to ask certain questions. He even questions if Kichijiro is even Japanese due to the way Kichijiro acted (19).
ReplyDeleteSam Roh
Katie Lebo
ReplyDeleteThe factors that led to Christianity to first take root in Japan began with Francis Xavier, in 1549, bringing with him Christianity and, “two Jesuit companions and a Japanese interpreter” (vii). Francis Xavier “brought some hundreds to the Christian faith before departing for China, the conversion of which seemed to him a necessary prelude to that of Japan” (viii). Some 30 years later, there was a “flourishing community of 150,000 Christians, whose sterling qualities and deep faith inspired in Valignano the vision of a totally Christian island in the north of Asia” (viii). Valiganano’s vision was to purify the island of the foreign barbarians and to install an infant church with the local clergy in charge. People began to embrace the Christian faith and a thriving Japanese clergy took root. Because Japan “had no strong central government” (viii), the relationships that the Japanese formed with the missionaries allowed them to trust one another.
The factors that led to Christianity’s suppression in Japan began with Ieyasu who “was none too friendly with Christianity, although he tolerated the missionaries for trade” (x), Ieyasu was growing tired of their presence in Japan. In 1614, “the edict of expulsion was promulgated” (x). This edict declared that the Kirishitan had come to take over their land and their people and spread evil law and overthrow true doctrine, so that they could acquire control over Japan. There were pockets of underground missionaries, “until Ieyasu’s successors began to wipe out every visible vestige of Christianity” (xi). Christians were brutally killed and were exterminated until there were none left.
I knew that Japan decided to cut ties with the outside world, but I didn’t know that they were brutally executing Christians. This was the thing that surprised me the most while reading the preface. I was a little shocked when I read about the ways that they, such as burning them to death and ana-tsurushi.
Bailey Backus
ReplyDeleteThe year that Christianity was first introduced to Japan was 1549, when Basque Francis Xavier arrived at Kagoshima along with a Japanese translator and two Jesuit partners (x). Xavier’s passion and love for this city allowed his faith to spread into hundreds of Japanese people’s heart and this allowed a strong foundation to be set for the next missionary that arrived - Alessandro Valignano. Over 150,000 Christians brought forth Valignano’s plan of a whole island of Christians in Asia, however this frightened Macao Francisco Cabral (x). It surprises me that Valignano thinks it would have actually been possible to have an island full of just one religion, considering today we live in a world of diversity. Maybe this has been a change that has occurred more over time and a community of similar people was not as hard to imagine in the 1500s. In 1587 Hideyoshi ordered the missionaries to immediately leave the country, however most of them did not follow his order (xii). Ten years later Hideyoshi was enraged again, but this time it was due to boasting done by a Spanish pilot that claimed that the Spanish Empire was so immense due to missionaries that prepared the way for armies to come later (xii). This led to the crucifixion of twenty-six Christian missionaries (xii). It is confusing to me as to why Hideyoshi would have some of his own people killed considering they most likely would have no involvement with other countries to take over Japan but were instead just involved in the Christian faith. I am assuming he did this as to a warning to everyone that he would no longer tolerate Christianity in his country. A large amount of Christians were tortured and killed after this time by many different rulers. To the surprise of the Portuguese, Christovao Ferreira, apostatized even though he was an important figure as the Portuguese Provincial (xv). It is interesting to me how so many people before Ferreira of much lesser importance were able to endure the torture and not denounce their faith, however this man could not. I think it just shows that despite your importance in society, it does not necessarily mean you are the strongest.
Ryan McConnell
ReplyDeleteIn the book there are many different characters that explain the difficulty for Christian missions in Japan and why they kept coming, but the two I think best explain these questions are Sebastian Rodrigues and Christovao Ferreira.
Sebastian Rodrigues extensive journal really explains the difficulty of the Christian missions and why they kept coming through his personal endeavors. In Rodrigues’ personal story it details how many Christians and priests, that were there to pass on the word of God, were attacked and brutally tortured by the Japanese. This was because the Japanese has “initiated a frightful persecution of Christianity” (3). With this mass persecution of Christianity, the priests hearing about this news over in Europe couldn’t just sit idle and watch this happen, they had to go over there and carry on the mission their selves. They thought that their “secret mission could with God’s help turn out successful” (13-14). Then with all of the priests in Japan being persecuted and killed the remaining Christians in Japan were “like a flock of sheep without a shepherd” (14), so they needed someone to come and guide them.
Christovao Ferreira was one of the first ones to go on a mission trip to Japan where he sent letters back to Rome giving reports on the persecution happening in Japan. In Ferreira’s letters he explains in details of the difficulties that him and other priests faced while in japan. In one of his reports back he even goes into detail how one priest was tortured so bad that he “renounced his faith and groveled before the infidel” (7). Priests weren’t the only ones who were being persecuted, but all “Christians were being hunted down one by one” (11). Then also he talks about why they had to stay in Japan and send more priests. This was because “to leave it without leaders and to abandon the Christians to their fate was something unthinkable” (7).
Regina Kraayvanger
ReplyDeleteChristianity was brought to Japan by the Basque Francis Xavier, who stepped ashore at Kagoshima in the year 1549 with two Jesuit companions and a Japanese interpreter. He brought some hundreds to the Christian faith before departing for China(vii).
The real architect of the Japanese mission, however was not Xavier but the Italian, Alessandro Valignano, who united Xavier’s enthusiasm to a remarkable foresight and tenacity of purpose. By the time of his first visit to Japan in 1579 there was already a flourishing community of some 150,000 Christians, whose deep faith inspired(viii).
Such an island must quickly be purged of all the excessive foreign barbarian influence. Leaving Valignano, anxious to entrust an infant Church to a local clergy with due haste. He went on to found seminaries, colleges and novitiate(viii).
A thriving Japanese clergy took shape. Valignano had been building no castles in the air: his dream was that of a sober realist.
At this time Japan is torn by strife and has no strong central government. This distressful situation was not without advantages for the missionaries who, when persecuted in one fief, could quickly shake the dust off and take themselves elsewhere(viii).
In 1614 the edict of expulsion was promulgated declaring that ‘the Kirishitan band have come to Japan … longing to disseminate an evil law, to overthrow true doctrine, so they may change the government of the country, and obtain possession of the land(x).
The hunt for Christians and priests became so systematically ruthless as to wipe out every visible vestige of Christianity. Leading to infamous brutality of methods which they used to exterminate the Christians(xi).
Another setback for Christianity was the Shimabara Rebellion caused by the merciless taxation and oppression of the magistrate of Nagasaki(xii).
Yet Christianity’s roots had gone too deep to be eradicated. Besides those martyred, thousands kept their faith(xiii).
What surprised me was the sheer brutality. Obviously, I am aware that horrible things have taken place throughout history. This book has shed a light on events that I was unaware of.
Austin Greene
ReplyDeleteIn the novel Silence by Shusaku Endo, the topic of Christianity in Japan is addressed. Christianity was introduced to Japan by the Basque Francis Xavier in 1549 (viii). This caused christianity to begin forming solid roots in the Japanese culture. Endo says that ,"By the time of his [Alessandro Valignano] first visit to Japan in 1579, there was already a flourishing community of some 150,000 Christians" (viii-ix). The raw number of Christians in Japan was causing Christianity to gain more and more ground in this country. Although things looked like Christianity was taking off, a ruthless era of oppression began to come across the country. The news that missionaries were used to prepare the way for the Spanish armed forces was not well received by Hideyoshi, who in turn, ordered the execution of 26 christian missionaries (xi). This part is shocking to me because instead of seeing if this fact is true, he acted out of pure emotion which can be damaging to many. After this, the Christian faith continued to be spread throughout the country, but somewhat inefficiently. The Christian faith was simply not adapted enough to the Japanese culture and it did not allow them to receive the faith in the best possible way (xx). Because of this, the faith was suppressed unintentionally. Endo summarizes this idea in a way that the reader can almost visualize the faith stating, "The tree of Hellenized Christianity cannot simply be pulled out of Eurpe and planted in the swamp of a Japan that has a completely different cultural tradition. If such a thing is done, the fresh young sapling will surely die." (xxi). The quote in the previous sentence basically says that the Christian faith was not adapted to fit the Japanese culture, thus making it almost ineffective to many. This issue, along with the martyrs caused Christianity to be suppressed in Japan. However, even with these tough circumstances, the faith had already been planted deep within the Japanese culture. Endo says that, "Thousands of crypto-Christians kept their faith." (xvii). To me, I am surprised that even through all of the tough obstacles the faith went through in Japan, it still managed to find a solid root.
Nathalia Goncalves
ReplyDeleteFrancis Xavier first introduced Christianity in Japan in 1549. “The real architect of the Japanese mission, however, was not Xavier but the Italian, Alessandro Valignano,” who by 1579 had gathered a community of 150,000 Christians (X). The establishment of Christianity in Japan “was initiated in the Sengoku Period when Japan, torn by strife among the warring daimyos, had no strong central government” (XI). During this time although turmoil scattered throughout the country, the missionaries were able to spread their faith to the people and even become close to the leaders Nobunaga, Hideyoshi and Ieyasu, who would soon be responsible in the unification of Japan. “From 1570 until 1614 the missionaries held such a privileged position at the court of the Bakufu that their letters and reports are now the chief source of information for a period of history about which Japanese sources say little about” (XI). So overall, Christianity first took root in Japan because of these factors among many others. Japan was considered an ideological “swamp,” and with the introduction of Christianity during a time of turmoil in the country, many people embraced Christianity not only as their faith, but a form of hope and peace that could be adapted into their own culture and society. This idea can be seen when Endo states that “the reason our religion has penetrated this territory like water flowing into dry earth is that I has given to this group of people a human warmth they never previously knew” (31). The suppression of Christianity began abruptly when Hideyoshi demanded that the missionaries leave the country. “His anger, however, quickly subsided; most of the missionaries did not leave the country; and the expulsion decree became a dead letter” (XI-XII). Ten years later, the torture began when Hideyoshi crucified twenty-six people, all Japanese and European. At this point the mission was still spreading Christianity in Japan. However, when Ieyasu rose to power, “the death of the mission became irrevocable” (XII). He ordered “the expulsion of all the missionaries from Japan in the year 1614” (2). In addition to this, Ieyasu’s successors began adopting even more cruel forms of punishment by torturing Christians who remained in in country until they apostatized. When word got around that Ferreira had apostatized, this also became a set back for the Church. Christianity reached its peak of suppression when different Christian communities who practiced in secret, could not trust each other in fear of betrayal. Not only were Christian isolating themselves from their Japanese culture, they were turning their back on each other too. What surprised me the most so far was the irony between Kichijiro and the missionaries. Instead of only the missionaries trying to lead him to his faith, they were leading each other along the way. The way that Endo unveils their relationship throughout the novel really brings out the common perspective on how people view each other and judge before getting to know each other. This relationship can be seen as a symbol of hope for Christianity and humanity as a whole.
Samuel Gardner
ReplyDeleteOne of the central characters to the first four chapters (including the prologue) is the oddly mysterious figure of Kichijiro. He first presents himself as the epitome of what could be described as a low-life. Sebastian Rodrigues describes him as a “cowardly weakling” (20) (especially in the fact that “Kichijiro was a Christian who had once apostatized” (40) only “after a few threats from the guards” (40)) and that “After his day's work he [Kichijiro] uses every penny he has received from the overseer on sake” (21). These are definitely not qualities of a virtuous person, in fact, they are qualities that those of priest would even warn about, but the true importance of his characters is shown in the slight glimpse of redemption that he can achieve. Two Japanese Christians, in Chapter 3, from the village of Fukazawa arrive to Garrpe and Rodrigues, informing the priest that they had actually “‘heard it from a Christian of [their] village. His name is Kichijiro.'” (40). Showing that Kichijiro, someone who definitely has a plethora of negative qualities (laziness, chronic drunkenness), could do a good act as to lead two priest to a village that desired it most of all, Rodrigues concludes that “ if he wanted to overcome this weakness of will and this cowardice that made him tremble in face of the slightest violence, the remedy was not in the sake he kept drinking but in a strong faith” (43). Kichijiro represents the one thing that people like Rodrigues wanted: to cure what they deemed as negativity or evil through faith, through Christianity. Those in sin drive the priest to continue to have excursions into this territory under the belief that if only they could hear of Christianity and accept it as their faith, they would be bettered, and therefore the total ‘evil’ in the world would be diminished. These people are so close, all they need is a little push, and thus that constant itch of obligation to improve the world is right there; how could they not take those risks if the benefits, to them, are so obvious and monumentally good.
However, these driving forces are obviously deterred by something. The journey over to contains numerous challenges, whether it is “the ship [belonging to Rodrigues and Garrpe] is eaten up by white ants” (18) or when “ Juan de Santa Marta became utterly exhausted and it looked as if he was getting malaria” (13). However, the most difficult part of all is actually staying alive while in Japan itself. Inoue is that problem manifest, as he almost takes a sadistic pride in torturing Christians as he “boasted that he died 'an agonizing death, yammering and screaming in the pit'” (xiii) in reference to Marcello Mastrilli. Valignano describes him as “cunning as a serpent so that the Christians who until now had not flinched at threats and tortures succumbed one by one to his cunning wiles” (15), but also importantly, ‘“that he was formerly of our faith. He is even baptized.'” (15). Inoue, in a way, is like that of Kichijiro: a Christian who is so close to redemption. However, Inoue stops the spread of Christianity via brutal torturings and frequent sweeps of the villages in search for anybody affiliated to Christians in any way (even by setting up a bounty so that “Anyone who informs on us priests receives a reward of three hundred pieces of silver...” (33)). However, there is a duality of this strict deterrence. While many would turn there back to such dangers foreshadowed by tales of the Japanese government’s treatment of Christians, priest like Rodrigues and Garrpe accept this as a call of duty in the way of martyrdom. Christianity would die a natural death by the slow execution of the local Christians one-by-one. With the help of priest, this can be turned around by this almost cloak-and-dagger saboteur-like style, as even the vision of them often brings joy to the villagers as they “are waiting for the day you [foreign priest] will come” (41).
Throughout the first few chapters in Silence, by Shusaku Endo, the missionaries show evident passion for spreading gospel, despite their conditions, through their actions and refusal to renounce Christ as their Savior. Two characters who stood out to me were Sebastian Rodriguez and Francisco Garrpe. Both of their exerts in the first few chapters show why mission work was difficult in Japan, and why they were convinced to keep spreading God’s work there. Through the insight of Sebastian Rodriguez, one can easily see not only the difficulty of mission work, but the desperate need for it in Japan. When the crew first docked at dusk in Japan, they sent Kichijiro to “explore the situation”. After a while, they were confident “Like Judas he had gone to betray them” (26). This shows the difficulty of missionaries in Japan having to trust someone who could betray them at anytime and putting their lives in the hand of someone they could not even understand. Another example of the difficulty of mission work in Japan is the language barrier, which can cause issues when trying to spread the Gospel. Rodriguez wrote of a light hearted situation where he and Garrpe were eating “a few fried potatoes and water”. He retorts, “They didn’t understand a word he said, but burst out laughing” (33). Putting their lives at risk by trusting a stranger to communicate to people who do they do not understand is worth it, and why they keep sending missionaries, when they see the desperate need in the village for missionaries to encourage them. Rodriguez writes the detail of how much the people were full of joy when they gave them crucifixes and how they had not had them for “many, many years”. He mentions, “needless to say, these people had met neither priest nor brother for six years” (28). Missionaries are sent, because the people need them in order to help grow and support them in such dire conditions. Garpe is another character that so exemplifies the difficulties, yet the greater need for missionaries. A difficulty that is not so often talked about in the midst of persecution is also conditions one has to live in. Rodriguez and Garpe are dealing with lice. They are completely exhausted from the day, yet cannot sleep due to the lice crawling all over them (34-35). Garpe also has shown much fear throughout the chapters, due to the unknown. The missionaries are constantly in the state of possibly having to face death if a non-Christian knows where they are. When Rodriguez puts himself in a risky situation, Garpe cries out “Stop!..You idiot..”(39). He shows the difficulty of how missionaries are torn between keeping themselves safe and spreading the news despite possible death. In the midst of the lice, Garpe gives an example why missionaries need to keep coming in the midst of the persecution they face. He says to Rodriguez, “..don’t forget we are the last stepping-stones of the Gospel in this country” (35). Garpe realizes that if they are caught, there will be no more people to share the Gospel. This is a reason why missionaries, like them, are coming: in order to keep the faith alive, because without them, it would most likely die out.
ReplyDeleteHannah Fluegel
Carrolline Kickhoefer
ReplyDeleteIn the book Silence by Shusaku Endo takes place in about the 1600’s in Japan. The book gives the readers a wonderful insight and background as to why the Christian culture struggled to thrive in Japanese culture. In this novel there are two characters, one character greatly describes and gives amazing insight to why Christian missionaries went through a large amount of difficulties. The other character that I am going to talk about give the readers a sense of why Christian Missionaries were so relentless about continuing to spread their faith.
The first character that I was to discuss is actually more of a group of characters. The five priests that were tortured are such a great way to let the reader know what kind of pain they went through. After being forced to climb Unzen the group of Christians they were left “ in confinement, their feet shackled and their arms bound…”(3). Then after being left in confinement, the following day the five priests, the wife, and the child were “urged to abandon the teachings of Christ...”(3). These priests were tortured multiple times and were threatened with their life. They showed just how strong their faith is even to the point the shogun “realized he would never win.” (5). No matter what they were threatened with they didn’t give their faith up.
The other group of characters that I would like to discuss in my blog is the group of men that were planning on taking the journey to Japan to help spread Christianity. Not only were they going to spread Christianity but also they wanted to find their mentor Ferreira. This group of men knew that Vilignano had “any intention of sending missionaries to a country fraught with so much danger.”(10). Despite the amount of danger that was involved these men still wanted to travel across the word because their faith means so much to them.
Ashton Peckinpah
ReplyDeleteFather Christovao Ferreira was a theologian who was sent to Japan and wanted to have a meaningful impact while being there, but was also going through the torture of 'the pit' while experiencing the torture of believing what he has so strongly believed (3). It became obvious that there was a persecution towards Christians, so it made it quite frightful to openly speak and travel for missions in Japan. At this time, Ferreira truly felt as though Christians were in fear for their lives, especially when they implemented the expulsion of all believers(4). Ferreira goes on to explain through a letter that speaks about 5 individuals who were apprehended based upon their faith. Ferreira explains how many were "undaunted by tortures, threats and pleadings of all kind" (6). "Even when the frenzy of her persecutors reached its zenith, she did not flinch." (6). The words that are spoken hear speak volumes of each individuals strong Christian faith. None of them were easily broken, even when being tortured to death.
Another character in the story that throughly explained the difficulties and benefits of speaking out about his faith was Father Sebastian Rodrigues. He seems to be, initially, upbeat about his faith. "Spending their days sitting at their desks in study, and they all have vivid memories of an old teacher Ferreira from learning theology" (9). Even through a letter written by Sebastian Rodrigues, his faith is tested and it seems as though his identity begins to be stripped from him throughout reading. It becomes quite evident that Rodrigues and Kichijiro are weak in their faith. When news breaks about Japan "cutting trade relations with his country" (the Shimabara rebellion) and they are no longer able to enter into the "harbors of Japan," they become weak in their faith (11). Both become more concerned about preserving his own skin rather than staying true to his beliefs. Even as a priest, Rodriguez recognizes that it shows weakness by him begin weak in his faith. Kichijiro even gets to a place saying, "No, I'm not" in response to being a Christian (17). For both of these characters, their faith is tested, however, both react radically different.
Shajna Ogbolu
ReplyDeleteDuring the 1600's, the horrific events that Christians in Japan endured would convey a message to anyone not to even cross the lines of country. There were many characters portrayed in the historical novel, Silence by Shusaku Endo, that contributed in producing this fear to outsiders, but one of the main characters who inflicted this terror was Inoue. Inoue's whole purpose and relevance to this war on Christians in Japan exhibited how drastic it was to have missionaries take on this country and continue to uphold the Christian faith that was surely dwindling away through each persecution of Christian believers. The dynamic of this character was described in one of Sebastian Rodrigues' letters stating that not only was Inoue a magistrate of Nagasaki, but he was previously known to have formerly been of the Christian faith.(13) It speaks measures on how a person who was once of a faith, of a religion, to turn on his own people and begin to savagely kill off any who didn't bow down at his orders to apostatize their faith and turn on their sense of being. (13) Inoue's cuning cruelty and violent rage, along with previous magistrates, made it difficult for missions to take place in Japan as the many soldiers were ordered by this man to do countless of foul things and "succumb to his cunning wiles" (13) Another main character, who ironically fell into the trap of Inoue's scoundrel-esque ways, would be Christovao Ferreira. Christovao, in 1632, set the record to have broken the streak of strong, faith-filled martyrs and gave the signal to apostasy.(XVII) The shamefulness of this event carried more into his title of being the Portuguese Provincial, a teacher, and who was also sent to Japan by the Society of Jesus in Portugal and only being tortured in the "pit" for six hours. (XVII, 1) The lack of restraint demonstrated from Ferreira made many missionaries, for instance his students (Sebastian Rodrigues, Francisco Garrpe, and Juan de Santa Marta), to venture into this violent-filled land to seek answers on what truly happened to teacher because it was so unbelievable that their mentor would cowardly give up so easily on a faith that he lived for. (1-6)
Ireland Buckley
ReplyDeleteIn the novel, Silence by Shusaku Endo, there are many characters in the first few chapters that exemplify the hardships that the Christian missions in Japan endured. The character Beatrice da Costa is mentioned in the prologue and is described as a woman that displayed courage worthy of a man. (6) She along with other priests were tortured with boiling water. They poured boiling water over their bodies, not once, but six times. Each time they were asked to apostatize and they all refused knowing that the torture was not going to be put to a halt. Along with the torture of boiling water, she was forced to stand on a small rock for hours as she was public humiliated and insulted. (6) Through all of these hardships, Beatrice remained strong and maintained mind and faith over matter. Eventually Uneme realized these ways of torture were not going to force them to apostatize, so he moved Beatrice and the other priests back to Nagaski and imprisoned them where they remained strong in their faith and did not give up.(7)
There are also characters we meet that exemplify hope and faithful dedication being the reasoning why the missionaries had great preseverance. We met the two men that traveled from a nearby island, Goto, to meet Garrpe. They had heard in their village that there were priests in hiding and were eager to meet them. Not only did they risk their lives travelling from their village in search for the priests they had heard of but they travelled for five days with no food, water, or shelter. (39) The reason they travelled all this way was because there had not been a priest near their villages for so long but the peasants and commoners did not give up hope. The men begged that one of the priests would return to Goto with them to grant a blessing to the Christians of the village. (41) These men are the prime example of why missionaries didn’t give up. These Christians are so eager to learn and remain hopeful through all of their hardships.
Sahar Mohammad
ReplyDeleteThe two characters that I felt were prominent in the prologue to chapter 3 were Kichijiro and Sebastian Rodrigues. Throughout the novel we see both of these characters playing a prominent role in explaining the hardships of the Christian faith within Japan. First Kichijiro is a great example to show what difficulties individuals encountered due to their faith and Christian missions. Kichijiro did not confess to being a Christian till the later end of the third chapter, when two villagers from his village exposed his true faith. “ Father, we heard it from a Christian in our village. His name is Kichijiro… But Kichijiro is not a Christian I said finally. Oh, he is, father. Kichijiro is a Christian.” (Pg. 40). After finding out this crucial information we were given background into why Kichijiro refused to admit that he was a Christian. Christian missions were difficult because the religion was exiled and those who preached the faith were tortured and killed. This is the reason why Kichijiro was hesitant to admit his faith, because he had apostatized his faith and betrayed his family. “ Eight years before, he and his whole family, all Christians, had been brought up for questioning. Ordered to tread on the picture of Christ, his brother and sisters had firmly refused to do so. Only Kichijiro, after a few threats from guards, had yelled out that he would renounce his faith… On the day of the burning at the stake, his cowardly face was observed in the crowd that surrounded the place of execution. And then this face, covered with mud and looking like a wild dog, unable to endure the sight of the martyrdom of his brethren, immediately withdrew and disappeared from sight.” (Pg. 41). This traumatizing event shows the difficulty that comes from the Christian mission. Kichijro is also a reason for why missionaries kept coming. He is an example of the kind individual that needs a priest to guide him on the right path and uphold the name of Christ rather than renouncing it. He is an example of all the villagers that needed a priest and one of the reasons why Missionaries wanted to continue even though they were aware of the dangers that came with it. “ I urged him to go to confession, and with great humility he confessed all the sins of his past life.” (Pg. 43) This example shows that individuals like Kichijiro encourage missionaries to keep coming and fight for Christianity. Another character throughout the novel that shows the difficulties of missionary work and shows why missionaries continue to come is Sebastian Rodrigues. Throughout the novel so far within his letters he explains all the trials and tribulations that he has gone through to simply make it to Japan to do his work as a priest. He talks about the journey itself to Japan and it is said by Father Valignano in his letters “I am obliged to refuse to send any more missionaries to Japan. The sea journey is extremely dangerous for Portuguese ships and you will encounter all sorts of obstacles before even setting foot in the country” (pg.11). This quote just goes to show that the missionary work starting from the travel is where the obstacles begin for the priest. Another obstacle that the missionaries had to endure when they reached Japan was the terrible conditions they had to live in due to the fact that they had to stay hidden from the guards. “ Rain again today. Garrpe and I are lying in the darkness on the straw that serves us for a bed. Tiny little lice are crawling over my neck and back so that sleep is out of the question.” (pg.33) This just shows what the priest went through just to engage in their missionary work. Sebastian was one of the priests that was traveling to Japan and gave a lot of insight into why missionaries kept coming through his own personal beliefs of what a priest is meant to do. “ I was a priest born to devote my life to the service of man. What a disgrace it would be to betray my vocation from cowardly fear.” (Pg. 39) This quote just goes to show why missionaries continued in their fight for Christianity.
Sahar Mohammad
ReplyDeleteThe two characters that I felt were prominent in the prologue to chapter 3 were Kichijiro and Sebastian Rodrigues. Throughout the novel we see both of these characters playing a prominent role in explaining the hardships of the Christian faith within Japan. First Kichijiro is a great example to show what difficulties individuals encountered due to their faith and Christian missions. Kichijiro did not confess to being a Christian till the later end of the third chapter, when two villagers from his village exposed his true faith. “ Father, we heard it from a Christian in our village. His name is Kichijiro… But Kichijiro is not a Christian I said finally. Oh, he is, father. Kichijiro is a Christian.” (Pg. 40). After finding out this crucial information we were given background into why Kichijiro refused to admit that he was a Christian. Christian missions were difficult because the religion was exiled and those who preached the faith were tortured and killed. This is the reason why Kichijiro was hesitant to admit his faith, because he had apostatized his faith and betrayed his family. “ Eight years before, he and his whole family, all Christians, had been brought up for questioning. Ordered to tread on the picture of Christ, his brother and sisters had firmly refused to do so. Only Kichijiro, after a few threats from guards, had yelled out that he would renounce his faith… On the day of the burning at the stake, his cowardly face was observed in the crowd that surrounded the place of execution. And then this face, covered with mud and looking like a wild dog, unable to endure the sight of the martyrdom of his brethren, immediately withdrew and disappeared from sight.” (Pg. 41). This traumatizing event shows the difficulty that comes from the Christian mission. Kichijro is also a reason for why missionaries kept coming. He is an example of the kind individual that needs a priest to guide him on the right path and uphold the name of Christ rather than renouncing it. He is an example of all the villagers that needed a priest and one of the reasons why Missionaries wanted to continue even though they were aware of the dangers that came with it. “ I urged him to go to confession, and with great humility he confessed all the sins of his past life.” (Pg. 43) This example shows that individuals like Kichijiro encourage missionaries to keep coming and fight for Christianity. Another character throughout the novel that shows the difficulties of missionary work and shows why missionaries continue to come is Sebastian Rodrigues. Throughout the novel so far within his letters he explains all the trials and tribulations that he has gone through to simply make it to Japan to do his work as a priest. He talks about the journey itself to Japan and it is said by Father Valignano in his letters “I am obliged to refuse to send any more missionaries to Japan. The sea journey is extremely dangerous for Portuguese ships and you will encounter all sorts of obstacles before even setting foot in the country” (pg.11). This quote just goes to show that the missionary work starting from the travel is where the obstacles begin for the priest. Another obstacle that the missionaries had to endure when they reached Japan was the terrible conditions they had to live in due to the fact that they had to stay hidden from the guards. “ Rain again today. Garrpe and I are lying in the darkness on the straw that serves us for a bed. Tiny little lice are crawling over my neck and back so that sleep is out of the question.” (pg.33) This just shows what the priest went through just to engage in their missionary work. Sebastian was one of the priests that was traveling to Japan and gave a lot of insight into why missionaries kept coming through his own personal beliefs of what a priest is meant to do. “ I was a priest born to devote my life to the service of man. What a disgrace it would be to betray my vocation from cowardly fear.” (Pg. 39) This quote just goes to show why missionaries continued in their fight for Christianity.
In Japan in the 1700’s, the religion of Christianity had been destroyed, leaving very few people who still held strong beliefs. The novel “Silence”, follows missionaries that travel to Japan to rekindle the faith tradition of Christianity. There are many characters in this book that risk their lives trying to save their one true religion. The first characters that I am going to touch upon are the two men dressed as beggars that visited Garrpe and Ferreira in their hidden hut on the side of a mountain in Japan. They had traveled 5 days just to reach them because they heard that they were priests and were longing to confess their sins (39). The turmoil and hardships, such as being injured and starving, that they underwent to get to the hut were worth it to them. This bold act demonstrated by the beggars then led to positive movement with Garrpe and Ferreira getting to meet many hidden Christians who had been without priests for years (42). There were people of all kinds lining up just to speak to them or experience their presence. The beggars also asked for them to teach the “little children their prayers” (41). They are striving to keep this faith tradition alive by spreading the word to children. This is why the missionaries found so much joy in this. They were there to spread the word and see what exactly was happening to this faith in Japan. Kichijiro is also a very brave character, despite events in his past. When the missionaries repeatedly asked if he was Christian, he consistently answered that he was not because “eight years before”, his whole family was killed for not “renouncing their faith” while he did and was spared his life (40). He still carries baggage from this event with him constantly, never letting himself forget. With that said, he has bravely traveled with the missionaries on their journey to Japan, where if caught, he could be killed or sent to jail. On page 41, the beggars explain that Kichijiro was the one that sent them to the mountain to find them. Despite his guilt, he still is a Christian at heart and is putting his own life at risk in order to help the religion. He still carries on helping the missionaries to suppress the sadness and anger that is inside of him from his past choices. The only reason that the missionaries were able to speak to so many more people was because of Kichijiro and his dedication (45).
ReplyDelete- Brittany Carty
Jill Speegle
ReplyDeleteChristovao Ferreira, a Portuguese priest who was sent by the Society of Jesus. Father Ferreira was held in high esteem and “he had spent thirty-three years in Japan, had occupied the high position of provincial and had been a source of inspiration to priest and the faithful alike” (3). It was reported to the church in Rome that Father Ferreira had apostatized due to severe torture in ‘the pit’ at Nagasaki (3). Beginning in 1587, priests who were in Japan, began sending letters to Rome describing the dire conditions in which they found themselves. Many were evicted from their households and many were imprisoned and tortured. After the beginning of the Christian persecution, there were thirty-seven priests who refused to leave their people and remained behind in secret. “And Ferreira was one of these underground priests (4). Upon hearing of his apostasy, three of his former students set out from Portugal to find the truth (7). One of them being Sebastian Rodrigues. Rodrigues and the other two priests had to persevere in convincing Father Rubino in Rome to allow them to travel to Japan. All three men succeeded in convincing Rome they should go to Japan to look after the remaining Christians in hiding. Rodrigues was strong in his conviction regarding Japan and wrote in a letter “In that stricken land the Christians have lost their priests and are like a flock of sheep without a shepherd” (14). The ship landed in the town of Tomogi and Rodrigues went about looking for Christians. Rodrigues was found by a small group of Christians and he and his companion were taken to hide in the mountains. “Padre, Padre! The old man made the sign of the cross as he uttered the words, and in his voice there was a gentle note of solicitude for our plight” (27).
Jill Speegle
ReplyDeleteChristovao Ferreira, a Portuguese priest who was sent by the Society of Jesus. Father Ferreira was held in high esteem and “he had spent thirty-three years in Japan, had occupied the high position of provincial and had been a source of inspiration to priest and the faithful alike” (3). It was reported to the church in Rome that Father Ferreira had apostatized due to severe torture in ‘the pit’ at Nagasaki (3). Beginning in 1587, priests who were in Japan, began sending letters to Rome describing the dire conditions in which they found themselves. Many were evicted from their households and many were imprisoned and tortured. After the beginning of the Christian persecution, there were thirty-seven priests who refused to leave their people and remained behind in secret. “And Ferreira was one of these underground priests (4). Upon hearing of his apostasy, three of his former students set out from Portugal to find the truth (7). One of them being Sebastian Rodrigues. Rodrigues and the other two priests had to persevere in convincing Father Rubino in Rome to allow them to travel to Japan. All three men succeeded in convincing Rome they should go to Japan to look after the remaining Christians in hiding. Rodrigues was strong in his conviction regarding Japan and wrote in a letter “In that stricken land the Christians have lost their priests and are like a flock of sheep without a shepherd” (14). The ship landed in the town of Tomogi and Rodrigues went about looking for Christians. Rodrigues was found by a small group of Christians and he and his companion were taken to hide in the mountains. “Padre, Padre! The old man made the sign of the cross as he uttered the words, and in his voice there was a gentle note of solicitude for our plight” (27).
Neal Vogel
ReplyDeleteIn the prologue to Endo's novel Silence, the description of the Christians' persecutor, Takenaka Uneme, provides a visceral portrayal of the horrors and difficulties faced by the Christian missionaries in Japan. The most horrifying and immediately obvious is the torture ordered by Uneme, including the physical torture of subjecting Christians to boiling water (3-4), while extending the torment as long as possible (4) and refusing to let any of the captives die lest they be unable to apostatize (5). However, Uneme's torment of the Christians also shows why they kept coming. Uneme is desparate to make the Christians renounce their faith but is unable to do so. When physical torture is not enough he resorts to "[confining] Beatrice to a house of ill fame" and imprisoning the priests (5). Such actions show that he is unable to accomplish is goal, as is the poetic description of the situation by his underlings who recount to Uneme that the rives "would run dry before men of such power could be persuaded to change their minds" (5). Such actions show that despite the horrors, Uneme is still desperate to break the Christians.
The words of Ferreira also help demonstrate why in the face of torture the missionary movement remains strong. He clearly recognizes Uneme's desperation, writing "Uneme realized that he would never win" (5), and pointing out that rather than hurting Christianity, the physical and emotional torture orchestrated by Uneme actually strengthens the Christian message because of the unwillingness of missionaries to apostatize (5). The conclusion with which he closes his letter offers the best explanation as to both the current situation of difficulty and why Christians continue to spread the Gospel in Japan. He writes, "This whole struggle has had the effect of spreading our doctrine among the multitude and of strengthening the faith of our Christians. All has turned out contrary to the intentions of the tyrant." (5). Uneme's persecution, rather than discouraging Christians, gives them the strength and faith they need to continue their mission.
Benjamin M Aaron
ReplyDeleteDuring the mid-15th century, there was a great deal of Christian expansion in the world. This story is centralized around the experiences of a small group of Portuguese missionaries. In the year of our Lord 1549, a Basque man by the name of Francis Xavier. He came to Japan with two Jesuit companions and a Japanese interpreter and a dream to bring the people of this secluded and closed off island the word of the Lord. (vii) During this time, the Japanese were more receptive to outsider ideas and had already been carrying on commerce with the Dutch. Xavier spoke very highly of the Japanese locals stating that they were ‘the joy of his heart’. (viii) By 1579, there were over 150,000 Christians on the island of Japan. (viii) With the Christian movement taking such a strong hold on the small island, it was fate that the political leader in Japan, namely Hideyoshi, would ultimately find some fault with the religious expansion.
The most surprising point of this story thus far for me was when Hideyoshi, after all the wonderful conversations that he had with the foreign ministers, ordered all the missionaries to evacuate the country. He stated, “I am resolved, that padres should not stay on Japanese soil…” (ix) This outburst of Hideyoshi has never adequately been explained. (ix) The story tells us that the man strongly opposed Buddhism and wanted the black trade ships from Macao (ix), so this begs the question; why would he want so adamantly to push the missionaries out of his land? I can only speculate that due to the fact that the country of Japan was so closed to any other outsiders for so long, that he had simply had enough of the change of culture. Another thought I’ve had, was the actual success of having those trade ships from Macao. Were they coming into the ports as he wished or were they being stifled somewhere down the line.
Katherine Ricci
ReplyDeleteChristianity first appeared in Japan in the year 1549 when the Jesuit Priest Francis Xavier arrived along with two other Jesuit priests. Xavier loved the Japanese people and converted many of them before departing to evangelize in China (X). Christianity flourished as a religion in Japan where it had garnered more than 150,000 Japanese converts. In 1579, Alessandro Valignano arrived in Japan and established many seminaries in order to create and train Japanese priests (X). Things were going very well for the Christian missionaries and even the daimyos (leaders in feudal Japan) were accepting of the Christians. At this time in Japan, there was no form of central government (XI). When the Catholic priests were persecuted in one area, they could easily leave that area and move to another area without being persecuted (XI). I believe that this was a key part in the ability of the Christian communities to thrive during this time. The critical turning point for Christians came when Hideyoshi came to believe that the missionaries were just making way for the military that would take over Japan (XII). The critical blow came from the Edict of Expulsion in 1614 that officially banished the Christian missionaries (XIII).
I am surprised by how much politics were involved in the initial acceptance and then later the rejection of Christianity. The Christian missionaries were only tolerated by the leaders in Japan because the Japanese wanted to keep amicable trade relations (XII). I find it interesting that while many of the poorer villagers in Japan believed and fully accepted all parts of Christianity most of the upper class obviously did not fully understand what the Christian missionaries were teaching. If they had understood the actual message of the Christian missionaries then they would not have been so eager to expel them from the country when the opportunity for trade came from another country.
Janie Nichols
ReplyDeleteIn Shusaku Endo’s novel Silence, the hesitation to send Spanish missionaries to Japan versus the enthusiasm to evangelize are represented by Father Valignano and Juan de Santa Marta, respectively. Firstly, Father Valignano signifies the inner dilemma of sending Christian missionaries to Japan. For one, Father Valignano feels conflicted because of his duty as their chief; for the text says, “He was deeply troubled by the dilemma of his duty as a Superior and the fate of the unfortunate, persecuted Christians” (12). This priest represents a primary apprehension in missions: does he fulfill his calling to spread the Gospel or be a shepherd to the brethren? It is truly a moral quandary. Furthermore, Valignano relates that a new magistrate of Nagasaki has arisen: Inoue. The priest says that “in comparison with the savagery of Inoue someone like Takenaka, the former magistrate of Nagasaki who had butchered so many Christians, was no more than a simple-minded person” (13). For this priest, it is not necessarily the fear of persecution that withholds him; it is the possibility of excessive torture and pain. As a church leader, he must measure the weight of the probable agony of his men against the needs of the Japanese Christians. He understands that his men are valuable not only to himself, but also to God; Valignano wonders whether it is God's will that these beloved Christians suffer so deeply. Thirdly, there is also a sense that perhaps Valignano fears that his missionaries’ efforts may be fruitless. They are in a Chinese city, hoping to find a Japanese person to guide them to Japan. The narrator, missionary Rodrigues, relates that “we at last succeeded in finding a Japanese. Formerly it seems that quite a number of Japanese religious and merchants came to Macao, but with the closing of their country such visits were brought to and end…even when we asked Valignano we got the answer that there were no Japanese in this town” (14). Valignano understands every obstacle in the evangelists’ way and fears that their journey could prove to be a waste.
Contrarily, Juan de Santa Marta represents the reasons why missionaries are so eager for Japan. Firstly, Santa Marta is encouraged in his duty because evangelism is his job, his purpose. When he gets sick and cannot go to Japan, his comrade laments that “there is no one more wretchedly alone than the priest who does not measure up to his task” (18). The missionaries, like any other person, feel worthless if they cannot follow through with this job to which they feel called by God. Santa Marta also seems to signify God’s intervention in the situation. When Santa Marta becomes too ill to leave for Japan, the missionaries recognize that “God bestows upon man a better fate than human knowledge could possibly think of or devise” (18). Santa Marta’s illness, seen as God’s intervention, is a reminder to the others that if they are well enough to make the journey, it is their duty to go. Lastly, Santa Marta is a reminder to these missionaries that God has indeed called them to the task of evangelism. His comrade writes, “God did not grant to our poor companion the joy of being restored to health. But everything that God does is for the best. No doubt God is secretly preparing the mission that some day will be his” (21). Santa Marta’s affliction ensures the missionaries that God will give Marta his opportunity to go on mission because he is called to the work; and this in turn compels the others to continue, since they are now empowered with the knowledge that their enterprise is not simply a task, but a divine vocation.