Blog Post 3: The Swamp
The themes of silence, suffering, and the difficulty of Christianity taking root in Japan saturate Silence, especially pages 101 to 153. Answer one of the following questions, including at least three characters from the story, at least three specific pieces of information no one
has yet used in their blog posts, and at least six specific
pieces of information total, with a page citation for each.
1) What is the meaning of the silence and of Christians' suffering, according to the Portuguese priests, Japanese converts, and Japanese authorities? How does this help reveal their different understandings of what Christianity is?
OR
2) Inoue claims that Christianity cannot take root in Japan. According to the novel, to what extent do you think European Christianity is translatable to Japanese culture?
This comment has been removed by the author.
ReplyDeleteFather Rodrigues would sit all day long silently and pensively just listening. When night fell, he would hear the song of the turtle-dove in the trees. In spite of everything his prison life was filled with a strange tranquility and peace. When he closed his eyes, he would pass through every scene in the life of Christ, which calmed his fears. He began to wonder if this continuation of unbroken peace was proof that his death was imminent (102-103).
ReplyDeleteThe prison of the Christians was rapt in its unusual afternoon silence. The prisoners were listening intently to every question and answer that passes between Rodrigues and his interrogators. The officials wanted to show him cornered and defeated to the peasants (107).
It is stated by the officials/interpreter: As for the tree of Christianity, in a foreign country its leaves may grow thick and the buds may be rich, while in Japan the leaves wither and no bud appears. The father follows with: ‘If the leaves do not grow and the flowers do not blossom, that is only when no fertilizer is applied.’ The officials were silent as though at a loss of what to say (109-110). He could sense the prisoners were straining to hear the conversation. The prison had been silent, now quite suddenly someone begins to sing. Rodrigues feels that he has not confused nor disturbed their faith at least. Although he is conflicted by his thoughts and actions (111).
Father Garrpe who remains silent when asked to apostatize, in order to save his life. If he gives in to the officials, this would be a betrayal of his whole life; his faith. If he does not apostatize, people will be killed (133).
When Father Ferreira meets with Father Rodrigues he remains silent, when spoken to. Maybe he feels like Rodrigues will condemn, and judge him. He needs to collect his thoughts and emotions, before he speaks; especially in front of the magistrate’s interpreter (142).
Silence can mean so many thing things. It can bring out the good, bad and ugly. In the book it basically is life or death, the truth or lies. It shows your strength and your weakness, your courage and lack thereof. Ultimately silence in a way is a good thing to some and yet a bad thing to others. In the silence the characters have to face their fears, beliefs and doubts and decide what they will do.
While reading through chapter 6, the guards were still hostile and unrelenting towards the Christians as seen with the death of Juan (127), the dumping of the 3 Christians in the sea (142-143), and much more. There seemed to be a lot of hope towards Christianity being rooted in Japan. Whether it would be in 5, 10, 15 years, I don’t know. The first glimpse of hope happens during the cross-examination with the Samurai and the Priest. One of the Samurai nods in agreement more than once with the Priest (116-117). Furthermore, at the end of the examination, Inoue and the officials let the room. The Priest said he was filled with emotion, “that something great was accomplished.” (118) This leaves me, the reader, to think well maybe something good came out of that conversation, and there might be some hope that the Japanese officials could possibly accept Christianity in Japan. On page 132, Inoue tells the priest that he doesn’t think Christianity is an evil religion, and that his reasons for countering it are different. Even the interpreter has a surprised look on his face. Here is another example of how there is hope that maybe the officials of Japan with accept Christianity. Yet again, I had hope when the authorities let the Christians bury the sick man in the ground opposed to burning him like they initially ordered (120). On the flip side, when I read chapter 7, my hope faded when the Priest realized that the Japanese were being so nice because they are actually being sneaky. He said he realized that, in fact, the officials were essentially trying to soften him up to make it easier for him to give up and apostise. In my opinion, that is very sneaky and smart of them. Then, when Ferreira, who apostized came into the picture and was explaining how Japan is an awful swamp that decays any seedling (Christianity) planted (158), I lost even more hope. I think that to an extent with immense perseverance and many, many more missionaries, there is a possibility that Christianity can take root in Japan, but it is going to be very hard.
ReplyDeleteIn Endo’s novel Silence, Inoue claims that Christianity cannot take root in Japan. However, through three specific characters I believe Inoue’s claim to be false and that European Christianity can indeed translate to Japanese culture. Firstly, Rodrigues supports Christianity’s universality when Farreira claims that Japanese Christianity is hollow, and simply tacks Christianity onto its old religious beliefs. Rodrigues responds, however, that he has seen Japanese martyrs die for their faith, just as any European martyr would die (160). Furthermore, Farreira claims that Japan is like a swamp, making the growth of the sapling of Christianity impossible. Rodrigues responds, however, that when Rodrigues first came to this country, “churches were built everywhere” and “many Japanese vied with one another to receive baptism” (158). If Christianity was not translatable, then no zealous display of faith would have occurred. Christians are baptized in Japan just as they are baptized in Europe.
ReplyDeleteAnother character who displays the adaptability of Christianity is Farreira himself. He contradicts himself when he says that it only looks as if Christianity has taken root in Japan, when in reality it is a façade. He then goes on to say that when he was a missionary, the number of Christians was up to 400,000 (160). His point is a contradiction, for it is unlikely that so many oppressed peoples would accept such starkly different beliefs in a society that demanded strict adherence to traditional Buddhism. Furthermore, Farreira is obviously guilty about his apostasy, for “he had tried to avoid any thought of people who were stronger than himself” (163). His guilt about his apostasy is a proof that he still feels convicted about his former faith. As an illustrious priest from Europe, he is weaker than the poor Japanese Christians who gave their lives—and he knows it. In this instance, Japanese Christianity is more honorable than Farreira’s European faith.
Lastly, Kichijiro represents how Christianity can reach the Japanese. Just as Farreira, the formerly mighty priest from Portugal apostatized when tortured, so too did Kichijiro, a lowly and uneducated Japanese man (123). This displays that Christianity presents the same dilemmas for the European and the Japanese, and one does not stand fast or retreat based on his heritage. While Kichijiro may seem like a proof for Christianity’s ineffectiveness in Japan, his repeated apostasy actually highlights the faithfulness of the other Japanese believers. When Kichijiro is brought out with the other prisoners to step on the fumie, he succumbs while the others refuse—and one is even killed for his faith (126-127). Christianity is not impossible for the Japanese person—it is only impossible for the faithless.
I think that European Christianity is translatable to Japanese culture for many different reasons. As the prologue points out, Christianity was successful in Japan up until trade relations between the Portuguese and the Japanese became unpleasant. Ferreira even tells of the large numbers of Christians in Japan when he says, “there was a time when we had 400,000” (160). Before the trade relationship disintegrated, the missionaries were able to establish many successful churches and monasteries that trained priests. Many people were converting and the Churches were flourishing. Ferreira also claims that the Japanese had the wrong idea of God and that they twisted God and made Him appeal to their own Japanese ideas (160). This might be true but this probably happened because the Japanese were stripped of their church leaders and guiding forces: missionary priests. Without guidance, it is east to get lost. Also, towards the beginning of the book when Father Rodrigues is administering the sacraments and preaching to the Japanese Christians, he does not seem concerned about their style or way of worship. If Ferreira’s claims were true, then Father Rodrigues and Father Garrpe would have noticed these oddities in the Japanese Christian faith and they would have sought to correct them. Christian missionaries are very good at their job and Christianity was successful in some other Asian countries such as the Philippines, so why would it not have taken root in Japan? I believe that Christianity would have flourished in Japan if the early Japanese Christians had trained Church leaders. Lastly, the Japanese Christians were very faithful to their religion. They were very devout and were even willing to die for their faith. If Japanese culture and Christianity were not compatible then these people would not have been as devout and they would not have wanted to die for their faith.
ReplyDeleteAccording to several characters in Silence, I think European Christianity is both translatable and non-translatable to Japan. Beginning with Rodrigues, he believes that European Christianity has the ability to be somewhat translatable to Japan. On page 109 Rodrigues says, "If we did not believe that truth is universal, why should so many missionaries endure these hardships? It is precisely because truth it common to all countries…If a true doctrine were not true alike in Portugal and Japan we could not call it 'truth'" (109). Secondly, Rodrigues again mentions that Christianity is translatable to Japan in some way again on page 109. "In Europe, to say nothing of Macao where I resided for some time, people are familiar with the work of missionaries…" (109). This quote implies that people in Japan are not oblivious to the work of European missionaries but rather they are very familiar. When Ionue speaks to Rodrigues, he mentions that the religion of Christianity itself is not evil again explaining the understanding of Christianity between Europeans and the Japanese. "'My reasons for opposing Christianity are different from those of the people at large. I have never thought of Christianity as an evil religion'" (124).
ReplyDeleteOn the other side of things, other characters in the book mentioned that European Christianity is not largely translatable to Japan, as I agree with them. Ferreira mentioned that the Japanese believed in a God but not the same one that European Christians did, displaying the inefficiency of translating European Christianity. "What the Japanese of that time believe in was not our God. It was their own gods. For a long time we failed to realize this and firmly believed that they had become Christians'" (147). Also on page 147, Ferreira continues to build on the belief that European Christianity is not translatable in Japan. "'This country is a swamp. In time you will come to see that for yourself. This country is a more terrible swamp than you can imagine…we have planted the sapling of Christianity in this swamp'" (147). Lastly, Ferreira continued to explain that European Christianity was minimally translatable to Japan, especially at the end of the chapter. "'They did not believe in the Christian God…The Japanese till this day have never had the concept of God; and they never will.'" (149).
Haley Melita
ReplyDeleteFrom the perspective of a Portuguese priest, silence in terms of Christians suffering marked weakness and the questioning of faith. All through Rodrigues’s journey, anytime he was presented with a challenge, like how to practice Christianity without being captured or how to escape Japanese officials, he always referred to this period as a “silence.” It was here in this moment that he wanted guidance and answers from God as well as when he would question his faith. This is seen again on page 101 when Rodrigues’s states, “But even though his halting words seemed to resemble those of so many saint who had entrusted their all to the providence of God, he felt that his were different...Are you beginning to lose you faith?” For converts, silence was used as an opportunity to strengthen their beliefs in faith. Specifically, this is done by the Christian prisoners who are also being held captive, “When evening came, suddenly, from out of the prison came the sound of voices raised in prayer: ‘Our Father who art in Heaven, hallowed be Thy name..” (111). Using silence as a way to strengthen prisoners faith is also seen on page 119, “The prison has been silent; but now quite suddenly someone began to sing: We’re on our way, we’re on our way, We’re on our way to the temple of Paradise..” Lastly, to Japanese authorities, silence is perceived as a threat. This is because they are unsure what Christians are discussing or if they are practicing Christianity. To assert authority and dominance, authorities use these opportunities to exhibit violence. This is seen on page 119, “The guards yelled at him and struck him; but he crouched down, unable to move.” Additionally, this is seen on page 126, “Suddenly someone ran across the courtyard. Then the swish of a sharp sound. Then a thud. Already, as the priest clutched the bars, the official was sheathing his sharp, glittering sword: the execution was over. The dead body of the one-eyed man lay prostrate on the ground.” Lastly, this violence is seen on page 125 when the authorities cross examine other converts including Ikitsukijima, Kubo-no-ura, and Tobei’. Collectively, these different meanings of silence help reveal their understanding of what Christianity is. For priests and converts, Christianity guides their everyday life and helps them connect with God however for Japanese authorities, it reveals how they are very resistant to accepting change as well as other ideologies.
Hannah Fluegel
ReplyDeleteWhile reading about the suffering that went on in chapters six through eight of Silence, it is apparent to me that each of the different people of the situation have different perspectives on the suffering and of the silence, and that it creates a different meaning of Christianity as a whole. In the Japanese authorities eyes, it seems only business and necessary due to the country’s needs; “Father we are not disputing about the right and wrong of your doctrine. In Spain and Portugal and such countries it may be true...we find its teaching of no value for the Japan of today” (108). Another example of their perspective is when the officials are making the Japanese trample on the fumie; “The officials kept insisting it was no more than a formality” and before then one of the officials roared, “The sooner you get through with it, the sooner you’ll get out of here” (116). This shows not only do the authorities see the the suffering as business, it looks to me that they see it as unnecessary. I think the authorities understand that Christianity is very important and moving, which is why many of the missionaries come over from Portugal, but they do not see it as something worth dying over. I see this through the conversations that they are having with the Priest and the Japanese Christians. They also see the silence as calming, but they listen in when Rodriguez talks to the prisoners. The Japanese converts’ perspective of suffering can be seen when others are in pain, “‘Hisagoro is now happy,’ murmured one of the Christians enviously. ‘His suffering is over. He has entered eternal rest.’ The other men and women listened vacantly to these words” (112). This is heart wrenching for me, I think some of them are almost forgetting the meaning and triumph of suffering for the Lord. They are listening “vacantly”, which to me sounds like a empty mind and heart. Then it seems some have accepted that they will be in suffering and still see it worth dying for, “Suddenly, two of the Christians, all wrapped up as they were, stumbled forward as if to run away..Only Monica, looking like a basket worm, remained staring at the sluggish sea” (133). They see the silence as different than the community prayer though, I think silence takes away their strength in a way. Very much unlike Rodriguez, who sees the silence as fulfilling. The priests see suffering as a huge challenge, but also almost an act of heroism and glory for Christ in martyrdom. The reason I say this is from when Rodriguez was being questioned in the beginning of the chapter, “the more conscious he became of being watched by the Christians from behind the more he went on making himself a hero” (110). I think he is taking the opportunity to try and become strength for the prisoners, yet he sees questioning (that he thinks he is winning) and the suffering ahead as a way to be a hero. In Garrpe’s situation, he even sees the suffering as necessary for the sake of the Gospel, which is why he did not apostocize when the three prisoners were about to drown (133). Instead, he chased in after them, in the attempt, he tries to be a hero by desperately trying to save the prisoners, but ultimately fails. In this way, by these actions, we see that everyone on the Gospel side sees suffering as necessary, yet the motivation is very much dwindling, which says that Christianity is still the most important thing in their lives, but it’s struggling to stay afloat.
Dalton Shettle
ReplyDeleteThe first piece of evidence that I would like to use to show what the meaning of silence and Christians' suffering comes from a Japanese convert. On page 102 it says, "In spite of everything his prison life was filled with a strange tranquility and peace. The tension and anguish of those days of wandering through the mountains now seemed like a dream from a past life. He could not guess, what the next day might bring, but he felt almost no fear" (102-103). This piece of evidence shows how silence for this Japanese convert allowed them to feel at ease and in peace with God and his plan for them. As a result, they had no fear of what the future brought for them day in and day out. The second piece of evidence that I would like to use comes from a Japanese convert on page 105 when it says, "As the priest uttered these words of the psalmist, not one of the prisoners so much as coughed, but all strained their ears in fervent attention. Even the guards were listening. This was a text of Scripture he had read time and again; but it had never come to his lips with such a wealth of meaning both for himself and for the Christians. Each word seemed to sink into his heart with new significance and new richness" (105). This piece of evidence shows how when the prisoners sat back in silence and listened to the priest they all found new meaning to the words they were singing. In addition, each word sank into each of their hearts with "new significance and new richness". Right after this piece of evidence, there is another wonderful piece of evidence said by a Portuguese priest to the prisoners. In this piece of evidence the priest says, "'You will not meet with greater suffering than this,' said the priest in a voice filled with earnest favor. 'The Lord will not abandon you for ever. He it is who washes our wounds; his is the hand that wipes away our blood. The Lord will not be silent for ever'"(105). This piece of evidence indicates that the priest wants the prisoners to be faithful that God will not let them suffer more than they have, and it is God who will not remain in silence forever. The priest believes that we have to have faith in God even when times are tough when we are Christians, and the Japanese convert feels that when you are silent and a Christian; there is no need to fear anything. The next piece of evidence that I would like to use to show what the meaning of silence and Christians' suffering comes from a Japanese Authority. In this piece of evidence the authority says to Rodrigues, "'Father, we are not disputing about the right and wrong of your doctrine... we have outlawed Christianity in Japan is that, after deep and earnest consideration, we find its teaching of no value for the Japan of today'"(108). This authority presents the reason Japan has outlawed Christianity in Japan is that Christianity simply has "no value for the Japan of today" this seems to simply be a cop out for the higher powers not wanting Christianity to spread in their country for their sheer dislike of it. The last piece of evidence that I would like to use to show what the meaning of Christians' suffering comes from a Portuguese priest. In this piece of evidence, on page 125 it says, "The priest reflected on the days in the hut of Tomogi Mountain with Garpe, and how they had talked about torture and whether they could endure it, if once it came their way. Of course, the only thing was to pray for God's grace; but at that time he had felt in his heart that he could fight until death" (125-126). This piece of evidence shows how the priest and Garpe felt that the only they could endure the torture was to pray for God's grace upon them. The last piece of evidence I would like to present comes from Ferreira on page 151 and 152 when he says, "The Christianity they believe in is like the skeleton of a butterfly... the blood and the flesh are gone" (151-152).
In chapter 6, the priest asks for permission to visit with the Christian prisoners whom are forced to work in the field. As he walks into the work yard he notices two people, Pater Noster and Ave Maria. These two hopeful Christians warmly greeted the priest despite their circumstances. In return, the priest spoke the word of God to them and the prisoners did not so much as cough, but they strained their ears in fervent attention (112). The respect shown by these two characters translates into the Japanese culture because the people are expected to show reverence to authority. Like so, Christians show respect to God. As Noster and Maria listened to the words the priest spoke, the words had a new wealth of meaning for both the priests and the Christians (112).
ReplyDeleteNow, the Japanese Christians may correspond to the traditions of European Christianity, however, the samurai that appears further down the chapter acknowledges that Japan cannot have Christianity. The samurai states that there is no dispute about the right and wrong of the Christian doctrine, but rather the teaching is of no value for the Japan of today (116). He goes on to explain that "if a true doctrine were not true alike in Portugal and Japan we could not call it "true" (116). I think that by saying this he means that because Christianity is not interpreted in the same manner in all areas of the world it cannot be held as true for everyone. The samurai makes a valid point because then the various religions out there would seize to exist.
Lastly, as the interpreter spoke with the missionaries, he brought a new concept to the reason why they traveled all the way to Japan to help these Christians. The interpreter "said that it was the selfish dream of the missionaries that trailed out this line of blood" (145). This begs the question: are Christians selfish? He went on to say that they went to Japan to lay down their lives but rather they (the Japanese Christians) were laying down theirs (145). Have the missionaries come all this way out of pit just to fulfill their good deed before God? Since they have gotten there only trouble has occurred. I think the interpreter believes that they are trying to force European Christianity to assimilate into the Japanese culture. Maybe the culture must assimilate into their own Christianity or truth.
Tess Song
Ireland Buckley
ReplyDeleteThe novel points out many circumstances where European Christianity is translatable to Japanese culture. An example of this was while Rodrigues was alone in the dark in his prison cell, he heard the Japanese Christians from another cell praying together. These prisoners chose to pray and keep their strong faith even in their bad circumstances as the guards were watching them without the lead of the priest. They knew that practicing their faith was a risky choice at that moment and still chose God over fear. (104) After Rodrigues heard the Christians praying that evening in the prison, he asked the guards if he could visit the other prisoners once during the day and once at night. Not only did the guards grant his wish, they listened to his words and actions whenever he was with the Christians. The guards listened in curiosity from a distance rather than ignoring them or stopping them from these actions. (105) Another example of a moment of translatable Christianity was when Rodrigues was questioned for the first time. The book states that one of the old men examining him was nodding his head in a sense of agreement instead of having a tense expression like the rest of the men after Rodrigues would speak. We eventually find out that this man was Inoue, the evil man that all of the Christians have heard of. Inoue was not a Christian but he took the time to actually listen to Rodrigues’s replies and seemed to agree with a few things that he said. (109) After this examination, they released Rodrigues back to his cell. As he walked back he heard the Christians singing a song of faith. He felt relieved because even after his questioning, the Christians did not back down from their faith like most do if they are fearful for what is to come. (111) As the three Christians were taken from the prison for forced labor, Monica, the woman that gave him a cucumber earlier in the story, was yearning for a blessing from the priest. After Rodrigues gave them a blessing through the bars of his cell, Monica smiled in satisfaction because she knew that this might be the last time she receives a blessing in her life. (127-128) When Rodrigues was speaking to Ferreira, he kept avoiding eye contact when he was trying to convince Rodrigues that Christianity cannot take root in Japan. He would speak softly and avoid some specific subjects because he knew in his heart that Christianity was a success in Japan a long time ago so his arguments were invalid. It seemed as Ferreira was trying to convince himself rather than convince Rodrigues of this point. This shows that even a man that apostatized knows that if Japan gave Christianity a fair chance again, it could flourish and blossom like it had in the past. (144)
Austin Greene
ReplyDeleteThe theme of silence in this novel has represents several things depending on which type of character it comes from. Father Sebastian Rodriguez was faced with the option to not be tortured, but when it came to apostatizing, he was silent (138). The meaning of silence to the priest is that he kept silent in order to keep his faith and defy the authority. Mikichi was described as a strong priest because of his willingness to die for his faith by staying silent (105). The Japanese converts were described as accepting suffering without protest or staying silent (111). Silence to them means not casting God’s name down and also staying true to their faith. The Japanese authorities saw silence as defiance. One example of this can be seen when a prisoner refuses to talk and the authority starts getting angrier and angrier (133-134). Christianity can be better understood when people are facing the adversity of the authorities (129). The priest uses silence to demonstrate his faith to the authority, thus showing the strength of Christianity (130). By being silent, people showed how important the faith is to them. If they are willing to be tortured and possibly die for something, it shows an understanding of how important this religion is.
Neal Vogel
ReplyDeleteNote: Page numbers come from the 2016 edition
Inoue's claims that Christianity will never be prosper in Japan are contradicted by the conduct of the persecuted Japanese Christians and the fact that Inoue must resort to intimidation, execution, and torture in order to keep people from converting to Christianity. In the earliest parts of the book we are introduced to this fact when people are tortured with boiling water but do not apostatize (7) but it is also present in chapter 6 when the Japanese Christians are imprisoned for their faith yet still meet with Rodrigues for prayer (112), refuse even to step on the face of Christ as a “formality” which will immediately release them (124), and in the case of the one-eyed Christian, even face death bravely without renouncing their faith (126). If Christianity were so incompatible with Japanese culture, these measures would not be necessary and even if they were, they would be much more effective at stamping out Christianity. Another of Inoue’s claims is that missionaries bringing Christianity are like an ugly woman who forces her love upon an unwilling man (131) but this cannot be true because the Japanese are not only accepting of this love, but actively seek it. This is evident from the initiative to make sure that no priest will “teach the peasants and spread [Christian] doctrine” (156). If the love that the priests were bringing was unwanted or could not take root in Japan, what would be the point in the physical and psychological tortures designed to keep the priests from coming to Japan and to keep the Japanese from converting? If the love were truly unwanted or incompatible, the Japanese would not accept it and the missionary work would fail without the need for the threat of torture.
Something else stated by the interpreter shows that Christianity is not a lost cause in Japan. Although he means to use the fact against Rodrigues, he states that “to help others is the way of the Buddha and the teaching of Christianity-in this point the two religions are the same” (156). Such a statement shows that in Japan there is already soil which is ripe for the planting of Christianity. If the people are already exposed to a religion of mercy, conversion will be less difficult than if there were no common ground at all.
Ferreira echoes the sentiments of Inoue and the interpreter, but there are also many flaws in his assertion that Japan is not receptive to Christianity. As Rodrigues notes, Ferreira fails to make any mention of the martyrs in his argument that Japanese Christianity is too weak to resemble his former beliefs (163). Such martyrdom and suffering would clearly undermine his argument and he is careful to avoid them. Further, Ferreira states that what Rodrigues thinks is Christianity is merely a Christian façade covering their own religion and belief system (159). But this too is undone by the conviction of those in the prison who took the Christian sacraments, said the Christian prayers, and refused to trample on Christ (112, 124). Ferreira’s comments and his lack of attention to Christian martyrdom bear no resemblance to his letter which applauded the resolve of Japanese Christians before his torture in “the pit” (5) and thus imply that his new beliefs are not the result of any actual conversion but the result of the torment he underwent.
The conduct of the Japanese Christians and their dedication to the faith clearly show that Christianity could potentially thrive in Japan. In fact, it is this very possibility which explains why Inoue feels so threatened by it and why he must resort to torturing both foreigners and his own people to keep it from happening.
Heather Penna
ReplyDeleteCultural differences can be seen in any two places at any given time. Some culture differences may be small, like fashion choices, while others can cause great divide, such as religion. In the novel, Inoue claims that Christianity cannot take root in Japan. Inoue claims that in Japan Christianity, "… wither(s) and no buds appear" (pg. 117). This statement was made because of the vast cultural and religious differences between the Portuguese priest and the Japanese. While there is evidence in the novel that Christianity can and has taken root in Japan, there is strong evidence that suggest the type of Christianity seen in Japan is very different to that of the Portuguese priest.
On page 131, Father Rodrigues claims that the difficulties of being a Christian that the Japanese Christians face are not due to the church, but rather they are caused by Japanese Government trying to tear their beliefs away from them. It is hard to believe in anything that is constantly being taught as wrong. To be a Japanese Christian requires much more faith than to be a Portuguese Christian. In saying that, to be a Japanese Christian you would have to completely buy into the teachings of Christ and be willing to die for your faith. The can be seen on page 136 when some Japanese Christians are being forced into labor, but they are proud of this fact and share it with the priest. This was not true for the Portuguese Christians. In Portugal, Catholicism was encouraged, therefore it would be easier to be a Christian without any real sacrifice. Ferreira exemplifies this in the fact that when the going got tough, he apostatized and denies the truths of Christianity (pg.158).
Ferreira later claims that ideas of God to Japanese is completely different than the God of Christianity (pg. 159). This statement suggests that while Japanese citizens may claim to be Christians, they do not truly understand what it means and hold a real belief in the God of Christianity. On page 163, Rodrigues internally counters Ferreira's argument by suggesting that no one would be able to lay down their life for a God who was not the one true God, the Christian God. Considering both of these ideas, it would make sense that people in Japan can become true Christians, but due to their culture their view of God is going to be slightly different than that of the Portuguese. A conclusion like this would be met with great opposition from Father Rodrigues; however, this is true for any culture. Christianity in America today looks different from Christianity in China; although they look different, the core is the same and both can be genuine Christians.
The extent to that of which Christianity is a viable option in Japan is a tricky prospect. While Inoue claims such is impossible, yet the Japanese martyrs show otherwise. For example, the execution of the ‘one-eyed man’ is that of a which evokes the thought “was this of martyrdom?” (119), representing the Christian value of holding your belief even unto death. Importantly to note, too, is the mood after such an execution for beliefs: “A man had died. Yet the outside world went on as if nothing had happened” (119). In this sense, it is apparent that this European/Christian system is able to work, as Japanese citizens (the one-eyed man is not unique in his situation, e.g. Mokichi and Ichizo) are willing to sacrifice themselves in the name of this foreign belief (whether it is in the name of honor, or actually for the Christianity, it does not matter as both reveal that they’re willing to uphold something that shows they favor Christianity). While Ferreira claims that the Japanese converts were upholding a bastardized version of Christianity (i.e. “in [the Japanese] minds the Christian God was completely changed” (148) to that of a Buddhist figure), Rodrigues notes that “How could anyone sacrifice himself for a false faith?” (152). In other words, Ferreira must be wrong in his assertion as, if these Japanese Christians really were just Buddhist appropriating Christianity and never actually were Christian converts, then why would they take this false notion of which belief that have to the grave? Shouldn’t they be very open to trampling on the fumie? The main impassé of Christianity is that of the abuse by government officials (like “the pit…” (145) where “they hang you upside down” (145) and make “little openings… behind the ears so that you won’t die immediately” (145) and analogies from the government officials. Of course, these are not actual barriers, for all that is needed for them to not exist is Inoue to say “Christianity is no longer illegal,” and magically, via no more government crackdowns, no one would have to die. These are not real barriers, only artificial issues created by a power hungry daimyo. The one real conflict is the issue of schism. Inoue puts it as “Spain, Portugal, Holland, England and such-like women keep whispering jealous tales of slander into the ear of the man called Japan” (122) in that how could Japan actually like Christianity if Christians can’t even decide amongst themselves what is the ‘proper’ Christianity. Of course, this is another obstacle that can be overcome via the Japanese people or their government to see all the unique flavors of Christianity there are and to pick the one that suits them, or abstaining from such. It is not unlike Japan, however, to be divisive as periods like the shogunates scrambling for power over control over japan and the many warring clans over Tokyo but more importantly Kyoto. Japan certainly knows what fighting for a cause is like, so being able to peacefully pick an option (or even abstain for the vast majority of them and let the minority christians like that of Tomogi be in peace) for them is not a foreign idea. Overall, it seems like Japan is a suitable place for Christianity to flourish or at least take hold, and that a lot of the barriers are not cultural (for example the scene of the prison fumie where “If you just go through with the formality, it won't hurt your beliefs” (118), showing that the official is apathetic of the existence of Christianity, he’s just primarily doing his ‘duty’), but random political moves that don’t hold any true ground.
ReplyDeleteSilence is the main theme of the book, hence the title. Many different parts of this book include silence in the sense of solidarity, or one could be silent or confess. One main part of silence in these chapters is Rodriguez being locked up in prison. For days, he sits “silently and pensively” while “listening to the voices of the guards” and all of the other noises from town, such as construction, that he can hear (102). He has nothing else to do during the day other than sit in solidarity and listen to the world around him while he is suffering and locked up. Also, when the guards finally let Rodriguez out to talk to the prisoners, all of them “strained their ears” and sat in silence to hear the words of the father (105). The Governor of Chikugo touches upon why they believe that Christianity should be banned from Japan. His reasoning to Rodriguez is that their teachings are “of no value” for the “Japan of today” (108). The Japanese and the Portuguese priests do not view Christianity in the same light at all, or else Christians would not be being put to death in Japan. Also, when the guards were pressuring the Christians to step on the fumie in order to be released, the four men and women stood there quietly “with expressionless faces” (116). They were willing to stay silent in order to protect their faith and would rather die than disappoint the Lord their God and disrespect him. In this case, their silence was strong and courageous. Finally, Rodriguez realized what Inou as well as the guards were trying to do by treat him so nicely. They were “waiting for his spirit to weaken” (126). Inou and the guards were being quiet and waiting for Rodriguez to slip up in his faith instead of pushing him further and further towards it. Towards the end of these chapters, Rodriguez comes into contact with Ferreira and has a long conversation with him. But, that does not stop Ferreira from not “rais(ing) his head” and lowering his eyes while silencing himself for moments in between the conversation. Rodriguez could tell that he felt not only ashamed at some points, but was actively avoiding topics of conversation. His words tortured the priest and he was sorrowful.
ReplyDeleteThroughout the whole book of silence European Christianity and Japanese culture face very many differences. These differences lead to many clashes and result in many deaths and imprisonments. This leads to the belief that European Christianity and Japanese culture may never mix. Firstly, this can be seen through the character Kichijiro. Throughout the book Kichijiro serves as the prime example of European Christianity and Japanese culture mixing and as the story goes on it proves to be costly. Kichijiro pops back up in the story in the middle of chapter 6 trying to make up for his wrong doing to Rodrgiues by proclaiming "Father, father!... let me confess my sins!" (115). But then at the end of chapter 6 when given the opportunity to run away and escape the same imprisonment the priests were in he "disappeared from sight" (119). This relates to the mixture of Christianity and Japanese culture in the way that the Japanese Christians for the most part are afraid to commit to a side. If the commit to Christianity they'll be hunted down by the government, if they go all in on the culture they'll be turning their backs on God. The character of Inoue is another example of why European Christianity and Japanese culture are not translatable. In chapter 6 when Inoue is interrogating Rodrigues, he goes on to explain how they find the teachings of Christianity "of no value for the Japan of today" (108). This leads to the thought that maybe one day Christianity and Japan can mix, but Inoue goes on to explain a metaphor that "as for the tree of Christianity in a foreign country its leaves may grow thick and its buds may be rich, while in Japan the leaves wither and no bud appears. Father, have you thought of the difference in the soil, the difference in the water?" (109). This is one of the main reasons why Japanese culture and European Christianity can be translatable. This is because the people of Japan turn their backs on Christianity altogether since they have no faith in it ever succeeding, and faith is the main component of what makes Christianity so special. Finally, another character that depicts how European Christianity and Japanese culture cannot be translatable is Ferreira. Throughout the book Rodrigues has been looking for Ferreira but when he finally finds him Ferreira tells him that "the Japanese have never had the concept of God, and they never will" (149). Then finally he says that "the Japanese are not able to think of God as completely divorced from man, the Japanese cannot think of an existence that transcends the human" (150). This shows just how different the Japanese culture and European Christianity are and how non translatable they are.
ReplyDeleteThe word “silence” has a broad meaning and serves multiple purposes, which is clearly expressed in the book, “Silence”. The word silence can bring grace and tranquility, but then could also lead a person to fear and suspicion. In “Silence”, moments such as when Rodrigues was in prison, still being allowed to live up to his role as a priest, a leader to the Christian prisoners, brought him peace, but this sense of harmony amongst him, the prisoners, and Japanese authorities made him suspicious of what was really taking place in this prison. In that silence that would normally overcome the prison, Father Rodrigues was left in his thoughts of believing that this composure he was in was a sign that something wasn’t right. In this Rodrigues began to pray but felt a gradual absence from God and began to wonder if he was really there (98; 128). In this form of “silence”, there was more of a being of absence but was ultimately demanding presence, specifically Rodrigues hoping and demanding the presence and company of God. Rodrigues, and many of the Japanese converts felt alone during this time. The Japanese converts felt the existence of absence and solitude before they were captured and in hiding away from the Japanese officials, but Father Rodrigues mainly started feeling that sulky emotion in prison upon believing his prayers were being unanswered or not heard, even though he was surrounded by prisoners looking up to him and listening to him as he played this symbolic role similar to Jesus as he acted as their leader in this dark time. (41-47;120) Christian’s suffering had mainly two interpretations in this novel. Each belief was perceived from two perspectives, as either a Christian or a non-believer. From the Christian stand-point, the suffering of Christians was more of a testament to your faith that, if led to death, would be perceived as martyrdom, which was exalted in the Christian faith (120); but to non-believers, specifically Japanese authorities, the suffering was distinguished as a part of the process to apostatize. For instance, before the murder of Chokichi, the Japanese authorities continued to make a mockery of the Christian faith by lining up four Christians and “nonchalantly” claimed, “The sooner you get through with it, the sooner you’ll get out of here” in relevance to the Christians stepping on the fumie which would automatically denounce their faith and claim to be apostatized. (124-126). Through this, this revealed the obvious separation in the understanding of the Christian faith and what it exemplifies. The ignorance of Christianity in Japan is clearly portrayed through Inoue as he metaphorically uses the purpose and existence of Christianity in relation to how it should be unlawful in Japanese culture for barren women to become a wife. (130- 132) In this back-and-forth banter between Inoue and the priest, Inoue conveys that Christianity represented less of the common understanding of love, mercy, and compassion (130-131); but instead symbolized “ugliness” and was barren against the conservative Japanese culture.
ReplyDeleteWithin the novel, silence refers to the imprisonment of the villagers and how all Japanese Christians don’t know what comes next within their faith. Even for father Rodrigues, he is found to be silent and sits alone a lot thinking about his faith and praying. “Yes, father, unless you apostatize… The priest was silent” (Pg. 96). Rodrigues wanted to be known as a devout priest and when he was asked to apostatize, he refused to renounce his faith. I believe the quote “Go, what thou dost do quickly” Pg. 107 resembles silence coming to an end do to its repetition showing a place within Rodrigues’s heart. Although the words were originally said by Kichijiro, the deeper meaning refers to Rodrigues’s faith to do what is right.
ReplyDeleteRodrigues is taken to a small town outside of Nagasaki where he sits quietly for days. As stated in chapter six, he sits in contemplation but we don’t know what he is contemplating yet. “The Guard went on to explain that Jittoku was the material worn by Buddhist monks” (Pg. 114). Rodrigues declines the offer and the guard is appalled. I believe the difference in dress and the decline of the offer shows the reason why the Buddhists don’t like Christians and the vast difference in faith on top of that. “So it has come to this…” (Pg. 127). After Kichijiro Apostatizes, Rodrigues is left in remorse and praises god on why it all had to happen. He wants to be remembered as a savior but sees no further hope except for achieving his martyrdom. “He says that if Father Garrpe apostatizes- well in a word, all three lives will be spared”. (Page 142). Rodrigues shows that he wants Garrpe to renounce his faith but at the same time, He would never do that. Garrpe never apostatizes and drowns in the waves with the other three captives. Buddhist see the killings of the Christians as a faithfull act towards their faith where as Christians would never force another to apostatize from an= different religion. “At the end of the month, thanksgiving will be held… chests of early ripened rice to the magistrates’ office” (Pg. 146). This proves the celebrations are very similar to those in the west.
Carrolline Kickhoefer
ReplyDeleteBlog Post #3
In chapter 6, page 116 of Silence by Inoue says, “The reason we have outlawed Christianity in Japan is that after deep and earnest consideration, we find its teaching of no value for the Japan of today.”(116) I feel like Inoue feels like if Christianity is to take root in Japan that the officials will lose their authority. I think that Christianity can be completely rooted in Japan. I think that it has already begun to take root at this time in Japan. Rodrigues has even put more faith in the Christians that are there, Rodrigues prided himself on doing “nothing to disturb their faith”(119), even when these Christians are imprisoned they still have their faith. These Christians like Juan are in the awful sun “ shoveling mud into a basket and carrying it away” (119). These Christians could just decide not to be Christians anymore and live a very easy, normal life. But, Christianity already took root in Japan so they aren’t backing down. Another reason that I really think Christianity had already taken root in Japan is because even the worst of been still believed and have been forgiven. Kichijiro had completely betrayed father Rodrigues and had given him up to the officials for money (82-82) yet he comes back while father Rodrigues in being held in prison and even tells the officials that he is Christian and to throw him into prison as well.(122). And despite that he had betrayed the Christians yet came back to the prison to repent with Father Rodrigues and ask for forgiveness from God.(123-124). I don’t think culture would prevent Christianity to spread necessarily as much as I believe that official don’t want it because it would purely take away and limit their power. Believers of Christ follow the Bible and are told to always do the right thing no matter what the consequence of the action may be and this would cause a great uproar with officials.
This comment has been removed by the author.
ReplyDeleteThe meaning of silence in this story is a rather daunting task to attempt to describe; but describe them I shall. The first instance that we see the term “silence” used in this part of the book is when the Christians are causing a ruckus against the guards in the camp. They are essentially inquiring to the Lord as to why he has remained silent. One man was calling out to the Lord saying, “You never break the silence,’ he said, ‘You should not be silent forever.’” (104) This question of why the Lord is silent is truly meaningful due to the current predicament they are in. They see it as God turning their back on them. We know that to be false, but to them, in their deplorable situation, one could understand their plight. Throughout this story, the word silence is used 48 times; this is helped to give emotion and context to this word. This use of the word silence by the converts gave the priest and opportunity to go to them and give them strength in their plight. In this interaction with them he tells them that, “…the Lord will not be silent forever.” (105) This grants them further strength. This interaction tells us two things: one, that the Lord may not say anything, but he is indeed present; and two, that he will not stay quiet forever. With the Japanese converts thinking that he Lord is silent and the Father saying that he won’t be forever, we see a conflict of belief. In these two chapters, we see that the Father is also starting to waiver in the belief that God hears what he is saying, or if God even exists. This is made apparent after meeting Garrpe once again and seeing his light extinguished. Rodriguez, after seeing the death of his friend and compatriot, wondered if Garrpe felt the stinging silence of God. “On that night had that man, too, felt the silence of God?” (137) It is at this point that the Father is truly contemplating the reality that God may not exist of simply does not care about this situation. This is shown when we see the inner thoughts of Father Rodriguez. “Did God really exist? If not, how ludicrous was half of his life spent traversing the limitless seas to come plant the tiny seed in this barren land!” (138) With this inner dialogue, we can observe clearly the internal battle that is being waged.
ReplyDeleteWhen Father Rodriguez speaks with Ferreira at long last, Ferreira explains why it is that the Japanese and the Portuguese have such different views of what God is and why it had come to pass that Christianity was a failure in Japan. In this story, the then Father Ferreira had been in Japan being a missionary for some twenty years; suffice it to say, he knew the country well. At this point he had already become an apostate as well as been integrated into the Magistrates fold. He further proves his apostacy by telling Father Rodriguez, “The one thing I know is that our religion does not take root in this country.” (147) Now, you may be wondering how this correlates with silence; it makes itself prevalent in the fine details. When you have worked an area for a score and you see that everything you believe in is being uprooted a you see that the Lord is silent, it’s hard to keep the faith. Ferreira went on further to say, “…we have planted the sapling of Christianity in a swamp.” (147) This is highly pertinent to the meaning of silence. When you have a culture that views the Lord as a all powerful MAN, it is hard to comprehend that separation between Man and God. With that being said, when you are praying to an omnipotent God that doesn’t save you when you are in the midst of unspeakable torture, you tend to stop believing in him at all. This book is named aptly Silence; we now can understand as to why it is named such.
Ashton Peckinpah
ReplyDeleteThe book 'Silence' does an excellent job of bringing meaning to the word as well as the Christians' experiencing suffering at the time. For me, it was interesting to read about the interactions of the Japanese prison guards with the prisoners. In reason with the fumie, "'The sooner you get through it, the sooner you'll get out of here,' 'I'm not telling you to to trample with sincerity and conviction. This is only a formality. Just putting your foot on the thing won't hurt your convictions'" roared the officials (116). The guards did not seem concerned with any actions taken against the fumie. They were, in fact, not quiet about their feelings. They made it quite difficult for the prisoners to stay strong in their faith. Even with Ferriera is finally mentioned, it becomes evident that it took him awhile to apostatize, however, they were able to crack him. "When he was weakened in body and spirit, quite suddenly this torture had been inflicted upon him. Otherwise it was unthinkable that such a great man would suddenly renounce him faith" (127) speaking about the punishments and the changed Ferriera. It is astonishing to even think that the once famed and recognized follower of Christ turned his back on Him. The Japanese verdicts weren't able to vocally speak out about their faith without getting scrutinized. For Inoue, "his reasons for opposing Christianity are different from those of the people at large. He has thought of Christianity as an 'evil religion'" (124). It is quite interesting to hear the incite of individuals across nations, and what they feel is the correct way to believe in God. Many of the individuals in the prison for long periods of time, struggle to rely on their faith. They continually believe, "God's grace" is the one thing that makes them keep going (125). It was quite obvious how the Christians are persecuted within the prison. Getting put in a dark pit or having boiling water poured on themselves, they are continuously punished for what they believe. Lastly, the priest, Rodrigues, may be the most influential individual in the entire book in my opinion. When incarcerated and psychologically worked upon both by a Japanese inquisitor and Rodrigues’ former mentor, Ferreira, who argues that Japan is a “swamp” (150) in which Christianity will never take root, Rodrigues finally apostatizes by stamping on a Christian image — a practice known as “ebumi” (picture trampling) — in order to bring to an end the cruel torture being inflicted upon the former Christian converts (127). He continuously pursues fighting for his faith until he hears the Lord tell him to apostatized. Rodrigues even admits that the Japanese are the "most intelligent people he has me" (128), however, that does not make them correct in their translation of Scripture. Rodrigues becomes passionate to help the Japanese, but they may not be able to even be helped in a sense. Many believers in Japan had to remain silent for years and years, when Rodrigues came to bring hope to the country, it may have simply been a lost cause. To find out that even Rodrigues fell short in providing hope, maybe it isn't an humanly figures job to bring salvation to them. Only the Lord.
Christianity can take root in 17th century Japan but it will wither. The base will always remain — potential to grow but would take a massive effort and care to restore the initial plant. Case in point, Father Ferreira’s apostasy. As a key figure of his parish in Portugal, he was a steadfast and convincing believer but ultimately apostasizes. If a head of the Church can leave his faith at the door, those born into the Japanese belief would be difficult to convert.
ReplyDeleteBut there are signs from Ferreira himself that his apostasy is misleading. He said he feels guilt for “he had tried to avoid any thought of people who were stronger than himself” (153). However, when Father Garrpe is also asked to apostatize, he remains silent despite the threat of people being killed by the State (133). He instead physically attempts to save the three prisoners from drowning, trying (and failing) to save everyone including his soul.
Ferreira figuratively says he believes the country’s soil is not suitable for his former religion. “There’s something in this country that completely stifles the growth of Christianity” (151) Consider that missionaries like Garrpe are given vendettas to stop their work or their citizens die, the numbers shrink.
The Japanese state is straightforward in its view of Christianity- why Ferreira sees the growth stifle. “In Spain and Portugal and such countries [Christianity] may be true...we find its teaching of no value for the Japan of today” (108). Though, that last “Japan of today” is open for interpretation. Not today, but someday?
Still, there are those threatened like Kichijaro that the are still anxious and want forgiveness (114). They are few and far between but exemplify the ability to have a small but passionate group of followers.
Though this is more implied than explicitly said, there’s also a sense of competition among Christian countries- Spain, Portugal, Holland, and England (121). Though some Protestant and other Catholic, they’re “jealous of each other’s progress” and if that fuels competition and converts cannot speak with the others, missions may accelerate.