Christian Lay Organizations and Activities in Early Modern Japan - A Case of “Connected Histories” as Viewed from the Global Historical Context -

Shinzo Kawamura

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자료유형: 학술저널

저자정보: Shinzo Kawamura (소피아대학교)

저널정보: 서강대학교 철학연구소 철학논집 철학논집 제17권

발행연도: 2009.2

수록면: 147 - 189 (43page)

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This paper has two main purposes : first, it aims to explain the interesting historical phenomenon of the prosperity of christian lay organizations in early modern Japan. Second, from the sketch describing the process of the introduction of the christian confraternity movement into Japan and its development, I argue for the effectiveness of the hypothesis of "connected histories". The historical questions to be answered are 'why there was such activeness of religious communities around Japan in the later 16th century?' and 'in spite of lack of priests, how were the communities able to form and be run?' The key term which sheds light on this study is confraternitas. An overview of the origin and development of the European confraternities shows there existed in people's mind a vague sense of angst and the obsessive apocalyptic concept in the later medieval period. In such chaotic world, confraternities found their place mainly through the form of charity and faith-oriented movement. This new and independent type of community took its root among common people, and gave much influence upon the strategy of the Church. In Japan, Jesuit missionaries enjoyed success around several local regions. Instead of parish system, they chose to found kirishitan communities, which is surely the adaptation of the european confraternitas. After the expulsion of the missionaries in 1587, the communities took a new phase of transformation with strong concern with an inward character, such as the mutual help and the coordination of individual spirituality. Behind the apparent success, there lies Japan's religious community, which is the d?j? system created by the J?do Shinsh? Buddhist sect. This tradition was founded by Shinran and had resemblances in maintaining its organizations with the European confraternitas. Most of all, along with the global change of climate, the d?j? system had also intuitive anxiety of people as its spiritual background. All of these considerations explain how the Japanese kirishitan appeared as a substitution for the continuous chanting of prayers to the Buddha. I think that this case shows clearly an aspect of 'connected history' in Europe and in Japan, and also believe that the possibility of that connection can be explained through the 'mind' that is common in both the Europeans and the Japanese.

This paper has two main purposes : first, it aims to explain theinteresting historical phenomenon of the prosperity of christian layorganizations in early modern Japan. Second, from the sketch describingthe process of the introduction of the christian confraternity movement intoJapan and its development, I argue for the effectiveness of the hypothesisof "connected histories". The historical questions to be answered are 'whythere was such activeness of religious communities around Japan in thelater 16th century?' and 'in spite of lack of priests, how were thecommunities able to form and be run?' The key term which sheds lighton this study is confraternitas. An overview of the origin anddevelopment of the European confraternities shows there existed inpeople's mind a vague sense of angst and the obsessive apocalyptic concept in the later medieval period. In such chaotic world, confraternitiesfound their place mainly through the form of charity and faith-orientedmovement. This new and independent type of community took its rootamong common people, and gave much influence upon the strategy of theChurch. In Japan, Jesuit missionaries enjoyed success around several localregions. Instead of parish system, they chose to found kirishitancommunities, which is surely the adaptation of the european confraternitas.After the expulsion of the missionaries in 1587, the communities took anew phase of transformation with strong concern with an inward character,such as the mutual help and the coordination of individual spirituality.Behind the apparent success, there lies Japan's religious community, whichis the d?j? system created by the J?do Shinsh? Buddhist sect. Thistradition was founded by Shinran and had resemblances in maintaining itsorganizations with the European confraternitas. Most of all, along with theglobal change of climate, the d?j? system had also intuitive anxiety ofpeople as its spiritual background. All of these considerations explain howthe Japanese kirishitan appeared as a substitution for the continuouschanting of prayers to the Buddha. I think that this case shows clearly anaspect of 'connected history' in Europe and in Japan, and also believe thatthe possibility of that connection can be explained through the 'mind' thatis common in both the Europeans and the Japanese.

#confraternitas #confraternitas #connected history #connected history #d?j? system #dōjō system

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