The Political Character of Roman Christianity.
The Roman Catholic "Histoire del' Église Chrétienne" shows the political character of the missionary movement in Japan, a character almost inextricably associated with the papal and other political Christianity of the times, when State and Church were united in all the countries of Europe, both Catholic and Protestant. Even republican Holland, leader of toleration and forerunner of the modern Christian spirit, permitted, indeed, the Roman Catholics to worship in private houses or in sacred edifices not outwardly resembling churches, but prohibited all public processions and ceremonies, because religion and politics at that time were as Siamese twins. Only the Anabaptists held the primitive Christian and the American doctrine of the separation of politics from ecclesiasticism. Except in the country ruled by William the Silent, all magistrates meddled with men's consciences.[12]
In 1597, Hidéyoshi died, and the missionaries took heart again. The Christian soldiers returning by thousands from Korea, declared themselves in favor of Hidéyori, son of the dead Taikō. Encouraged by those in power, and by the rising star Iyéyasŭ (1542-1616), the fathers renewed their work and the number of converts increased.
Though peace reigned, the political situation was one of the greatest uncertainty, and with two hundred thousand soldiers gathered around Kiōto, under scores of ambitious leaders, it was hard to keep the sword in the sheath. Soon the line of cleavage found Iyéyasŭ and his northern captains on one side, and most of the Christian leaders and southern daimiōs on the other. In October, 1600, with seventy-five thousand men, the future unifier of Japan stood on the ever-memorable field of Sékigahara. The opposing army, led largely by Christian commanders, left their fortress to meet the one whom they considered a usurper, in the open field. In the battle which ensued, probably the most decisive ever fought on the soil of Japan, ten thousand men lost their lives. The leading Christian generals, beaten, but refusing out of principle because they were Christians, to take their own lives by hara-kiri, knelt willingly at the common blood-pit and had their heads stricken off by the executioner.
Then began a new era in the history of the empire, and then were laid by Iyéyasŭ the foundation-lines upon which the Japan best known to Europe has existed for nearly three centuries. The creation of a central executive government strong enough to rule the whole empire, and hold down even the southern and southwestern daimiōs, made it still worse for the converts of the European teachers, because in the Land of the Gods government is ever intensely pagan.
In adjusting the feudal relations of his vassals in Kiushiu, Iyéyasŭ made great changes, and thus the political status of the Christians was profoundly altered. The new daimiōs, carrying out the policy of their predecessors who had been taught by the Jesuits, but reversing its direction, began to persecute their Christian subjects, and to compel them to renounce their faith. One of the leading opposers of the Christians and their most cruel persecutor, was Kato, the zealous Nichirenite. Like Brandt, the famous Iroquois Indian, who, in the Mohawk Valley is execrated as a bloodthirsty brute, and on the Canadian side is honored with a marble statue and considered not only as the translator of the prayer-book but also as a saint; even also as Claverhouse, who, in Scotland is looked upon as a murderous demon, but in England as a conscientious and loyal patriot; so Kato, the vir ter execrandus of the Jesuits, is worshipped in his shrine at the Nichiren temple at Ikégami, near Tōkiō,[13] and is praised by native historians as learned, brave and true.
The Christians of Kiushiu, in a few cases, actually took up arms against their new rulers and oppressors, though it was a new thing under the Japanese sun for peasantry to oppose not only civil servants of the law, but veterans in armor. Iyéyasŭ, now having time to give his attention wholly to matters of government and to examine the new forces that had entered Japanese life, followed Hidéyoshi in the suspicion that, under the cover of the western religion, there lurked political designs. He thought he saw confirmation of his theories, because the foreigners still secretly or openly paid court to Hidéyori, and at the same time freely disbursed gifts and gold as well as comfort to the persecuted. Resolving to crush the spirit of independence in the converts and to intimidate the foreign emissaries, Iyéyasŭ with steel and blood put down every outbreak, and at last, in 1606, issued his edict[14] prohibiting Christianity.