Michael Shin Maria Kannon

Overview

  • Title: Avalokiteśvara's Manifestation as the Virgin Mary: The Jesuit Adaptation and Visual Conflation in Japanese Catholicism after 1614

  • Author: Junhyoung Michael Shin

  • Publication: Church History, March 2011, Vol. 80, No. 1

Jesuit Mission in Japan

  • Jesuit mission began in Japan in 1549, led by St. Francis Xavier.

  • Achieved significant conversion success over 50 years, reaching about 300,000 converts by 1614.

  • The era ended with Tokugawa shogunate's prohibition of Christianity (1614).

  • Initial conversion efforts met resistance, with earlier bans by rulers like Toyotomi Hideyoshi in 1587.

  • Christians faced severe measures post-1614, including forced enrollment in Buddhist temples.

  • Underground Christians (sempuku) secretly retained their faith, merging it with Buddhist practices to survive persecution.

Evolution of Underground Christianity

  • Isolation from direct Jesuit supervision led to a unique blend of Catholic and Buddhist elements in underground practices.

  • The term Kakure Kirishitan refers to hidden Christians who emerged post-persecution and distanced themselves from mainstream Catholicism.

  • Anthropological and religious studies have examined this syncretism in depth.

The Role of Mariology and Buddhism

  • Many underground Christians adopted Buddhist iconography, particularly Kannon (Avalokiteśvara).

  • The emergence of Maria-Kannon, a syncretic figure combining the Virgin Mary and Kannon, exemplifies this blend.

  • Studies indicate the choice of Kannon's imagery was motivated by her role as a compassionate savior, paralleling Christian beliefs about Mary.

  • Rituals and iconography of both religions incorporated visual and verbal elements to support religious practices.

Jesuit Adaptation Strategies

  • Jesuits adapted their teachings to resonate with existing Buddhist traditions, facilitating conversions despite their disdain for Buddhism.

  • Jesuit methodologies included borrowing Buddhist terminology and concepts for Christian rituals.

  • Jesuits aimed to familiarize Japanese people with Christianity by leveraging familiar cultural symbols.

Symbolism and Iconography

  • Jesuit reports highlighted instances of conflated religious practices, reinforcing the notion of shared heavenly pathways.

  • Underground Christians used The Rosary and Buddhist prayer techniques to maintain their faith, often blending the two.

  • The Taima Mandara, a Pure Land Buddhist representation, was used alongside Christian symbols, displaying visual similarities to the Mysteries of the Rosary.

Conclusion

  • The interplay of Christianity and Buddhism in Japan reflects the adaptability of religious symbols and practices amid persecution.

  • Modern research continues to explore how syncretic practices of underground Christians contribute to the understanding of religious identity in Japan.

  • Underground Christianity exemplifies a unique Japan-centric interpretation of faith that incorporates and transforms foreign ideologies within the local context.

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