Reflection

When we started discussing secularization, we never imagined we would have to experience the current situation. After a period in which we "fought against secularization," we are beginning to see that there are also positive sides to it. Still, it remains challenging for us to adjust to a culture where it seems that everything spiritual holds little value.

In Nagasaki, where I have lived for more than 20 years, there is an interfaith dialogue group I am part of, with representatives from many local religions participating. Among the members, the largest group is Buddhists, who belong to various factions. The Shinto community makes up the majority of the population, but is less active in interfaith dialogue. There are several Protestant groups and some of the "New Religions" like Sokka Gakkai, Risshoko Sekai, and others. We meet several times a year and organize activities that address all religions, such as peace, disarmament, and more.

During these meetings, talking to Buddhist and Shinto monks, I learned that secularization affects these two religions more than Christianity in Japan. They also lament that families traditionally linked to a temple no longer participate in activities, ask for prayers, funerals, blessings, etc., as they did not long ago. They are also closing, tearing down, and selling temples, dissolving communities on a much larger scale than the Catholic Church. This helped me see our Church's problem from a different perspective. It is not only a problem of the Church; it affects society as a whole and, consequently, the Catholic Church as well. Certainly, knowing this does not solve the problem, but it helps us understand it within a larger context. If it is not solely a Church problem, then a solution only within the Church is unlikely, especially considering that our preaching in Japan mainly targets non-Christians.

Seeing this deviation from anything that seems religious in a broad sense, it's important to work with people beyond beliefs or affiliations to build a more open, compassionate, and spiritual society.

Latent spirituality

Although it isn't visible outwardly, I believe that spirituality, in a broad sense, is still present. I'll share some experiences with you.

Personally, I noticed a change in attitude during the major disasters that affected Japan the most—the tsunami and the pandemic. Maybe because it became clear that material things weren’t enough at that time, there was a brief shift toward the spiritual. Suddenly, people showed solidarity with each other, even without any prior connection. Volunteer work, which isn’t common in Japan, suddenly increased (and continues in various forms today). The children, who usually stay in their rooms playing electronic games, now play together in open spaces. However, to my disappointment and that of many others, once the situation returned to normal, coldness and skepticism toward all things religious came back. I realized that deep inside Japanese society—and in others as well—there is something that resonates with the spiritual and the religious; however, most of the time, that aspect doesn’t surface and isn’t part of society.

Most adult conversions in Japan stem from this type of experience, as if it were necessary to endure a violent clash that dismantles the life they've built up until then and reveals a spiritual dimension they hadn't recognized before. As Fr. Arrupe recounts, after the Second World War, with the experiences of the atomic bombs in Hiroshima and Nagasaki, people endured a brutal, violent shock. It suddenly became clear that the imperialist Japan, which they believed would continue to grow, no longer existed. People felt that any day could be their last—whether due to radiation, severe injuries, or lack of food and work. In that environment, people were compelled to reconsider their relationships with others, with God, and with themselves. At that time, many conversions to Christianity occurred, and I guess other religions were also flourishing.

Looking at Japan's past

Since I am engaged in historical research, I often observe that Christian documents from around 450 years ago in Japan reveal similar patterns.

When St. Francis Xavier, S.J. (1506-52) and his two companions (Father Torres and Brother Fernandez) arrived in Japan (1549), the situation was similar. Japanese feudalism had destroyed much of Japan's culture and material heritage. What was a stable kingdom today could become a fiend enslaved by a stronger enemy tomorrow. The Emperor had lost all power; military leaders ruled if they had people and weapons, and at any moment, a revolution could cost them their lives.

In this social context, the arrival of the missionaries was undoubtedly a memorable event for the Japanese people. It signaled something new and hopeful. The missionaries preached about salvation and eternal life, emphasizing that before God, we are all equal. Christians stated that neither the founder of Buddhism nor the emperor or shogun (military leader) was divine. To us, it might seem logical, even vulgar, but I believe that for Japan at the time, it was revolutionary. Of course, Japan's existing religions also preached charity and salvation, but at that time, their messages didn't reach people—either because Japanese religions were highly politicized or militarized, or because each faction was formed to support the people they represented.

Xavier and his companions demonstrated apostolic courage that impressed the Japanese of the time. First, they attempted to gain the emperor's permission. Since that was neither feasible nor practical, they quickly adapted to the feudal system of the period. In Yamaguchi, a prosperous city at the time, they received permission from the local lord (Yoshitaka Ouchi, 1507-1551) to preach. Many people were drawn in. There were debates with several Buddhist sects. However, what impressed people the most was the charity and genuine interest that Javier and his companions showed.

Soon, other missionaries began social service efforts, helping the needy regardless of whether they were Christians or non-Christians. Charitable acts, such as burying the dead without relatives— a common practice at the time—had a significant impact. Brother Luis de Almeida, S.J. (c. 1525-1584), who came to Japan as a merchant and later became a Jesuit, used his medical knowledge to treat the sick, who had no one to care for them. His actions also served as a sign to the people of that era. This attitude drew many to the new religion, which did good without discrimination. Many of those who faced discrimination converted and later became outstanding missionaries and collaborators. Among them was the Japanese Brother Lorenzo Ryosai, S.J. (1526-92), who, despite being nearly blind, used his musical skills to translate and interpret what the missionaries said. Some disabled individuals or those with Hansen's disease even achieved martyrdom and are now saints, such as St. Lazarus of Kyoto, one of the 16 Martyrs canonized by Pope St. John Paul II. Many other men and women, who were discriminated against by society, also contributed to shaping the Church of that time.

Missionaries Return to Japan

After a 250-year absence of missionaries in Japan, the Foreign Missions of Paris (M.E.P.) missionaries rebuilt and regularized the church that had remained hidden for more than two centuries.

The Jesuits returned in 1908 with the goal of establishing a higher education institution, which eventually became the University of Sofia. Fr. Arrupe was closely involved in both the development of the university and the Province of Japan, which, when he arrived, was still under the jurisdiction of a German province. One of the legacies Fr. Arrupe left was the creation of an international province. To this day, both provincials and superiors are equally Japanese or foreign, without conflict based on nationality or origin. As Fr. Arrupe desired, it remains the Province of Japan, not the Japanese Province. This internationality—though not without challenges—is a source of richness and a symbol for the Church in Japan, which today faces the challenge of welcoming and integrating many foreign Christians.

Another of Arrupe's legacies was the School of Languages. Before his time, missionaries studied Japanese briefly to be able to speak and understand it, based on their available resources. From experience, he saw that this approach resulted in missionaries who could not use the language effectively, which had negative effects on the Mission. Therefore, Fr. Arrupe decreed that all missionaries arriving in Japan must study the language for two years. This rule still applies today and has produced good results. An important point is that language isn't just a way to convey the Gospel clearly, but also a tool to listen to and learn from the locals about their needs and feelings, so we can work together in the Mission.

Too much information, lack of communication

I think we're currently facing a communication crisis. Although we have more information than we can process, we're unable to share the gospel or understand what the current generation needs. With modern learning tools, we may speak Japanese better than those before us, but that doesn't improve our communication. In fact, I believe we communicate less effectively than they did.

Saying that the media create dependence and ignore moral or emotional aspects does not help evangelization. On the contrary, denying how young people communicate today is to dismiss the possibility of sharing the Gospel in that environment. Whether we like it or not, most young people rely heavily on today's media, including the internet, smartphones, anime, manga, artificial intelligence, and more.

It has been over 400 years since Fr. A. Valignano, S.J. (1539-1606) wrote about the mission in Japan:

"in such a way that the Gospel is promulgated that together they do not want to introduce with it the laws and customs of Europe, which are not simpliciter necessary for salvation and on the other hand are contrary to the customs and laws of Japan and therefore unwelcome and make the Gospel odious" ("Obediences" of Valignano and Pasio. I use here the transcription of A. Taladriz in his edition of the book "Sumario", p.167)

Valignano's insight can be very helpful to us. Despite his sixteenth-century European mindset, he recognized that the way we transmit the Gospel can become a barrier to evangelization. The Gospel itself remains unchanged, but we need to find a way to communicate it that is "not hateful" to the culture and people we aim to reach.

Reflecting on this, we could say that we have lost contact with today's people and that we do not know what language or method we should follow. Recognizing this is not easy. But if we look at the history of the Church throughout the world, we will see that it has always been and will always be an important theme, in constant development. What was effective years ago is no longer effective; We must be in constant adaptation. Certainly, it does not seem something within our reach. But that is precisely what leads us to trust in God.

The one who told us "go into all the world" and "I will always be with you to the end of the age" (Mt 28:20) is surely waiting for us in every culture, in every heart that feels touched by His infinite mercy. And, without a doubt, He will give us, when He sees fit, the way to better reach and transmit His message. In the meantime, even if we do not yet see the fruits, our work will be to keep sowing, with hope placed in Him.