Research Report #3

I was asked to investigate the tensions between the Jesuits and the Franciscans. As well as between other Japanese faiths? What religious tensions existed before the landing of Xavier in 1542?

I had difficulty establishing any previous tensions between the Jesuits and the Franciscans specifically, and even references about their tensions while in Japan were vague. However, many volumes in the library discussed the history of religion in Japan, many of which touch on the tensions between established religions in Japan, and all of which discuss in detail the tensions that ensued once the Christians arrived.

Kitagawa.

Oda Nobunga, Hideyoshi's predecessor, has difficulty with religious groups during his campaign to unify Japan once more. However, Nobunga recognized the power of the 'Kirishitans,' and established a religious policy that would ensure this new religion be utilized as a "corrective to Buddhists sects that resisted his authority." (140) He tried intensely to eradicate the influence of all Buddhist schools in Japan. Nobunga's greater challenge was the stubborn followers of the True Pure Land, a religious militant "society based on strict feudal loyalties." (141)
Tensions between the Buddhists and the Jesuits began as early at 1565, when the Buddhists "persuaded the imperial court to expel the Jesuits from the capital." (142) However, this order was reversed four years later, so all throughout Nobunga's reign, with his encouragement, the Jesuits could practice freely. Nobunga's successor, Toyotomi Hideyoshi, followed the example of eliminating the power of Buddhist groups. However, he did also practice a sort of religious tolerance towards a section of Buddhists, as well as all other religions at that time. This tolerance was the reason that in 1587, though he issued the "Edict of Banishment of Missionaries" he did not enforce it until ten years later. The edict stated that "henceforward, anyone coming from India who does not interfere with the laws of the Shinto and Buddhist deities may come freely to Japan." (144) This edict was a result of anti-Kirishitan beliefs among his advisors, the Kirishitan daimyo's power struggle, and the disunity of Kirishitan groups. Most alarming still was the almost complete control the missionaries had on parts of Japan.
Ignoring this edicts, the Franciscans arrived, bringing with them discord and rivalry with the established Jesuit faction. This very public rivalry, as well as the shipwreck of the Spanish ship the Sam Felipe, are listed as direct causes of the martyrdom of 26 men in Nagasaki, in 1597, and the additional order than all Jesuits leave the country immediately.
Upon Hideyoshi's death in 1598, the persecution of the Kirishitan's stopped. His successor, Tokugawa Iyeyasu, wished to pursue trade with the Portuguese and Spain, so he made peace with the Jesuits and Franciscans. This peace lasted until 1614, when a ban was placed on the Kirishitan religion, on the grounds "that it was detrimental to the welfare of the nation and contrary to the teachings of Shinto, Buddhism, and Confucianism." (146) The edict also made Buddhism a branch of the governmental structure. Two years later, and even stricter policy on banning Kirishitans was issued, proclaiming that those caught practicing the religion could receive the penalty of death. This intensified persecution escalated, until the seclusion of Japan was put into effect in 1639. At that point, all the Kirishitans who had not been hunted down, killed, or tortured wisely hide their heads, and their faith.

Friess.

When Buddhism was introduced from China in 552 C.E., there was a time of great rivalry with the previously established Japanese religion of the Shinto's. After a time, the two religions forgot their differences and in many places, amalgamated into one, called Ryobu-Shino.

Kasahara.

When Buddhism was initially introduced to Japan, the Emperor was very much in favour of accepting this new religion into the Japanese pantheon; however, his court was evenly divided into pro and anti Buddhists factions. Tensions escalated until both sides resorted to the use of military force. The anti-Buddhist faction lost and this opened the way for Buddhism to flourish in Japan.


Finally, I had a brief talk with Chie, a girl in my residence from Japan. She cleared a few things up for me.

When I asked her about the 26 martyrs, she knew exactly what I was talking about. Apparently, during her elementary years, when learning history, this topic was discussed. This proves that though the information surrounding this event may be scarce, it is still relevant in Japanese culture today. Additionally, she learned about this topic as one in a series of Christian discriminatory acts that were going on at the time. However, this was not the only religious discrimination occurring at the time. She was taught that Toyotomi Hideyoshi prohibited these religions because he was afraid of the religious power conflicting with his own power. This was an opposite policy to  his predecessor, who embraced the religions as a power source. Unfortunately, Hideyoshi's successors followed in his persecutory path, and as a result, Christians had to hide their faith.
When asked about the Meiji restoration, Chie told me that it was the result of a conflict between the old government and the new government. The new government faction was trying to create trade with other countries, while the older government, loyal to the Shogun, were trying to push out foreign influences. As you can see, the 'new' government one. The event is viewed as the first step into European Culture. It brought technology, culture, European style clothing and hairstyles, and the restriction of katana's for Japanese people.
These days in Japan, many people, including Chie, have no set religion, and their traditional ceremonies are an amalgamation of all religions. For example, their funerals are a traditional Buddhist ceremony, while their marriages are either Christian or traditional Japanese ceremonies depending on those involved personal beliefs.

I found an addition to one of my leads from the last report
Haritsuke means to put someone on the cross. Basically, it is the Japanese equivalent of the word Crucifixion.

Group Bibliography

 <>Livingstone, E. A. "Franciscan Order." The Concise Oxford Dictionary of the Christian Church. Oxford Reference Online. 16 Nov. 2004 <http://www.oxfordreference.com.proxy.hil.unb.ca/views/ENTRY.html?subview=     main&entry=t95.e2219>.

 <>Livingstone, E. A. "Japan, Christianity in" The Concise Oxford Dictionary of the Christian Church. Oxford Reference Online. 15 Nov. 2004 <http://www.oxfordreference.com.proxy.hil.unb.ca/views/ENTRY.html?subview=     main&entry=t95.e3016>.

Sawako, Noma. (Ed.). (1995). Japan: An illustrated Encyclopaedia (2^nd ed.). Tokyo, Japan: Kodnasha. 41, 130, 198, 1617, 1638-26.

Scaruffi, Piero. "A time-line of Japan." Piero Scaruffi.11 & 14 Nov. 2004. <http://www.scaruffi.com/politics/japanese.html>.

Sts. Peter Baptist and Twenty-Five Companions - from new advent - catholic encyclopedia <http://www.newadvent.org/cathen/11755b.htm>.

Vauchez, Andre. "Sainthood in the later Middle Ages" New York : Cambridge University Press, 1997.

<>“Way of the Cross.” 14 Nov. 2004. <http://landru.i-link-2.net/shnyves/The_Way_of_the_Cross.html>.

Woodward, Kenneth L. "Making saints: how the Catholic Church determines who becomes a saint, who doesn't, and why." New York: Simon & Schuster 1996.

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