By Mark R. Mullins
This quantity presents researchers and scholars of faith with a useful reference paintings at the background, cultural influence and reshaping of Christianity in Japan. Divided into 3 components, half 1 specializes in Christianity in eastern heritage and comprises reports of the Roman Catholic undertaking in pre-modern Japan, the "hidden Christian" culture, Protestant missions within the smooth interval, Bible translations, and theology in Japan. half 2 examines the complicated dating among Christianity and diverse dimensions of jap society, akin to literature, politics, social welfare, schooling for ladies, and interplay with different non secular traditions. half three makes a speciality of assets for the research of Christianity in Japan and gives a advisor to archival collections, learn institutes and bibliographies. in response to either eastern and Western scholarship, readers may still locate this quantity to be a desirable and critical consultant.
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This quantity presents researchers and scholars of faith with a beneficial reference paintings at the background, cultural influence and reshaping of Christianity in Japan. Divided into 3 components, half 1 specializes in Christianity in jap background and contains reports of the Roman Catholic challenge in pre-modern Japan, the "hidden Christian" culture, Protestant missions within the smooth interval, Bible translations, and theology in Japan.
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Additional resources for Handbook of Christianity in Japan
At this stage of development the confraria served the function of strengthening the organization of believers in order to support their reciprocal assistance and foster their faith, but during the time of underground existence, when there were no longer any missionaries, it became an indispensible means for the transmission of doctrine and rituals. With the group elders at its center the confraria transmitted the belief until the end of the bakufu. During the time of their underground existence the faithful invented numerous means to avoid the attentive eye of the officials, and yet several times incidents of large wholesale roundups and punishment, called kuzure (crumblings) occured.
Christianity posed more problems, for example, than “new” religions of indigenous origins, mainly because of its strong foreign links. On the one hand, there was the danger that Japanese supporters would be disloyal subjects, and that any government move against them would invite diplomatic protests. On the other hand, while any government move which might be interpreted as encouraging Christianity would improve Japan’s prestige with Western countries, it would also rouse internal opposition. Inevitably Christianity was closely identified with Western civilization, and with the Western powers.
Perhaps this indicates the Kirishitan’s modest protest against Buddhism, which they were forced to adopt. Rituals of the Kakure Kirishitan are usually addressed to the kamisama, and performed in the house of the oyajiyaku or chØkata where officials and faithful gather. There are no public buildings like churches; the house of an official where a deity is worshipped serves that purpose. There are also rituals such as yabarai (exorcism of a private house) or nodachi (driving out evil spirits from fields and mountains) that are performed in the open.