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Jesuit mission in China and Japan and their challenges source..
CHRISTIANITY IN ASIAN HISTORY Student’s Name Professor’s Name Course Title Due Date Christianity in Asian History A Letter to the Superiors in Rome Our Jesuit mission in China and Japan has faced significant drawbacks. However, there are signs of success that favored the development of the mission in these two countries. The integration between culture and the mission of the Jesuit were some of the key elements that defined our success. However, it would be better for China and Japan to gain their autonomy and independence from the influences of India which was the central administration relating to their mission duties. I believe that China and Japan have developed in the most efficient manner to warrant independent growth and acceptance of missionary culture and influences. At the beginning of the mission in Japan, there were problems relating to accommodation of different cultures. For instance, Francisco Cabral is one of the leaders that resisted our missionary plans. The confrontation of the foreign cultures in both Japan and China were also some of the factors that made our missionary roles difficult. In the beginning, there were fundamental issues associated with the diversity of culture as factors that limited missionary accommodation across China and Japan. The two countries consisted of different elements that have resisted the adoption of the Christian faith as part of our main works as missionaries. Japan and China have shown substantive developments with the response towards the roles of the missionaries. There is a need for China and Japan to gain independence from India based on the events and development that the Jesuit missionary impacted on the people. One of the particular events that were associated with the development of the missionaries in Japan included the existence of the first phase plans that involved my negotiation with Daimyo. According to the event, the interaction with other Portuguese leadership determined the extent to which our missionary works were viewed in Japan. Haronobu who was among the Portuguese leaders was called upon to embrace the missionary values by bringing people back to the Christian ways. For instance, I managed to convince the leaders concerning the position of Christians in the society. Moreover, they agreed to be baptized as a sign that the leaders were ready to carry on with the mission of the Jesuit. Moreover, it is evident that the baptism of Daimyo and Haronobu affected the transformation of the people into the support of the Christian mission in Japan. Haronobu converted four thousand individuals, and seven thousand people were also baptized. This event is significant in enhancing the independence of the Japanese as their leaders were in the forefront in support of our Christian mission Japan. The event turned out to be a positive progress in the changing of the interest of the missionaries and the integration of culture in a positive way. I believe that this event should be recognized towards enhancing the independence of Japan.[George Elison, Deus Destroyed: The Image of Christianity in Early Modern Japan, 1st ed. (New York: Harvard University Press, 1973).] The introduction of the churches in Japan is another significant event that has led to the growth of the missions in Japan. It may be reported that the growth of the churches is related to how well the Japanese responded to our Christian missions. According to the situation, we managed to increase the numbers of churches in the Japanese society. Moreover, it was noticeable that there was a growing number of converts that exceeded the number of the missionaries that ministered the gospel to the Japanese. I believe that these facts are relevant in promoting the fact that Japan should gain independence from the Indian administrative system as it had shown probabilities of growth. China also used the same style of cultural adoption as a way of enhancing the influence of our Christian mission. The Jesuit mission was necessitated by different circumstances such as the existence of a social unit that defined the manner in which their mission was possible in China. For example, the population was targeted due to many people who were considered as part of China. Additionally, there was an increased change in the ways in which the Jesuits recognized their importance as a society that has distinct attitude and ethos that guide their belief. The use of culture and strategies such as learning the local language allowed for the development of positive avenues for the Chinese conversion. It is evident that the Chinese have a different way of looking at issues associated with culture and language difference. As missionaries, we learned their language and adopted various cultures that would embrace positivity among the Chinese. There were potential growths for the conversion and the transformation of the people towards Christianity. Such elements defined the ability of the Chinese servants to change and meet the fulfillment of the Jesuit missionaries. Moreover, such circumstances also defined the manner in which the administrative positions in India should allow the Chinese missionaries to gain independence and stability as there are possibilities of increasing growth.[. George Elison, Deus Destroyed: The Image of Christianity in Early Modern Japan, 1st ed. (New York: Harvard University Press, 1973).] We faced some challenges in the process of transforming the Chinese and the Japanese to Christianity. It is possible to state that personalities such as Francisco Cabral have been in the forefront in the minimization of the elements that may define the resistance to the Jesuit missionaries. According to the rules and analysis of the influences of Francisco Cabral, he changed and diverted the culture of the Japanese by creating the relevant contempt. Changing the views and the culture of the people was some of the significant elements that defined how well Cabral worked against the cultural accommodation factors. The mission methods were highly criticized based on the cultural accommodation factors that Cabral believed to have an adverse influence on the Japanese culture. The oppositions from Francisco Cabral were based on the distraction and the creating of a negative view of the integration of the Jesuit missionaries in Japan. However, there was the possibility of changing the rejection of Cabral. The change was based on the development of the respect for Japanese culture and the love for the people which challenged the missions of Cabral which was meant to thwart our Jesuit mission. We used some strategies in achieving the integration in both the Japanese and the Chinese cultures. For instance, the cultural accommodation policies were the best methods that I applied in reaching to their primary goals in china and japan. In these two countries, the values of culture were some of our primary aims. We appreciated the respect for the people and culture which also defined their roots and behavior. The strategy includes getting to the people as a way of offering accommodative elements that bind both the Christians and the local groups. The integration of language in the Chinese situation was also some part of an accommodative strategy that I used in winning over th...
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