By Ikuo Higashibaba
While the Jesuit missionary Francis Xavier brought Catholic Christianity to Japan in 1549, it constructed speedy within the nation. the japanese known as this new spiritual move and its believers Kirishitan. This quantity explores the preferred non secular lifestyles and tradition of the local adherents, that have been so frequently overlooked in traditional reports of Christianity in sixteenth- and 17th-century Japan. matters incorporated are lay missionaries, fans' engagement in symbols and rituals, eastern catechism, and apostasy, underground perform, and martyrdom lower than persecution. This ebook offers attention-grabbing information regarding the religion and perform of the japanese fans, and expands the horizon of ancient reports of eastern Christianity. it really is a tremendous resource for college kids of jap stories, spiritual historical past, and experiences of cross-cultural interplay.
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Additional info for Christianity in Early Modern Japan: Kirishitan Belief and Practice (Brill's Japanese Studies Library) (Brill's Japanese Studies Library)
Having gone through the amalgamation process, both kami and hotoke (Buddhist deities) were supernatural beings. So far as their mysterious "supernaturalness (or sacredness)" was concerned, the common people may no longer have even recognized a difference between a kami and a hotoke. The difference existed, instead, in the specialized benefits provided by the individual divinities, regardless of the tradition to which that divinity belonged. A major kami differed from another kami as much as it did from a Buddhist divinity.
17 The tendency to adopt Buddhist terms for Christian catechisms continued in the years that followed. Starting with Gago's revision of Xavier's Japanese catechism in 1556, only former Japanese Buddhist priests or monks translated Christian texts into Japanese. Neither the sender and the receiver of the Christian message could help using Buddhist terms as mediators. The Jesuits found early on in their mission the risk involved in their Japanese translations, especially in the translation of such a crucial word as God, the first article of their Japanese catechism.
L)'0 no keizkvu, ed. Nagahara Keiji (Tokyo: Yoshikawa Kabunkan, 1483), 451467. 14 CHAPTER ONE receive permission and protection from the political and military authorities, but also to take advantage of the mechanism by which the lord determined the religion in his domain. Padre Francisco Cabral (1528-1609), Mission Superior in Japan from 1570 to 1580, observed in a 1571 letter that the people living in the land apportioned by their lord depended so completely on him that they could be readily induced to adopt the religion of his choice.
Christianity in Early Modern Japan: Kirishitan Belief and Practice (Brill's Japanese Studies Library) (Brill's Japanese Studies Library) by Ikuo Higashibaba