Spiritual Disciplines and the Modern World

The spiritual disciplines help us cooperate with God in our transformation into the likeness of Christ. Don Closson discusses disciplines of abstinence and of engagement.

Spirituality and the Body

Spirit of the Disciplines by Dallas Willard As a seminary student I was given the assignment to read a book on Christian spirituality called the Spirit of the Disciplines by Dallas Willard.{1} I obediently read the book and either wrote a paper on it or took a test that covered the material (I can’t recall which), but the book didn’t have a major impact on my life at that time. Recently, over a decade later, I have gone back to the book and found it to be a jewel that I should have spent more time with. In the book, Willard speaks to one of the most important issues facing individual Christians and churches in our time: “How does one live the Spirit-filled life promised in the New Testament?” How does the believer experience the promise that Jesus made in Matthew 11:29-30: “Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light”?

download-podcastWillard argues that modernity has given us a culture that offers a flood of self-fulfillment programs in the form of political, scientific, and even psychological revolutions. All promise to promote personal peace and affluence, and yet we suffer from an “epidemic of depression, suicide, personal emptiness, and escapism through drugs and alcohol, cultic obsession, consumerism, and sex and violence . . . .”{2} Most Christians would agree that the Christian faith offers a model for human transformation that far exceeds the promises of modern scientific programs, but when it comes to delineating the methods of such a transformation there is often confusion or silence.

Christians frequently seek spiritual maturity in all the wrong places. Some submit themselves to abusive churches that equate busyness and unquestioning subservience with Christ-likeness. Others look for spirituality through syncretism, borrowing the spiritualism of Eastern religions or Gnosticism and covering it with a Christian veneer.

According to Willard, Christians often hope to find Christ’s power for living in ways that seem appropriate but miss the mark; for example, through a “sense of forgiveness and love for God” or through the acquisition of propositional truth. Some “seek it through special experiences or the infusion of the Spirit,” or by way of “the presence of Christ in the inner life.” Others argue that it is only through the “power of ritual and liturgy or the preaching of the Word,” or “through the communion of the saints.” All of these have value in the Christian life but do not “reliably produce large numbers of people who really are like Christ.”{3}

We evangelicals have a natural tendency to avoid anything that hints of meritorious works, works that might somehow justify us before a holy God. As a result, we reduce faith to an entirely mental affair, cutting off the body from the process of living the Christian life.

In this article we will consider a New Testament theology of human transformation in order to better understand what it means to become a living sacrifice to God.

A Model for Transformation

Faith in Jesus Christ brings instant forgiveness along with the promise of eventual glorification and spending eternity with God. However, in between the believer experiences something called sanctification, the process of being set apart for good works. Something that is sanctified is holy, so it makes sense that the process of sanctification is to make us more like Christ.

Even though the Bible talks much of spiritual power and becoming like Christ, many believers find this process of sanctification to be a mystery. Since the Enlightenment, there has been a slow removal from our language of acceptable ways to talk about the spiritual realm. Being rooted in this age of science and materialism, the language of spiritual growth sounds alien and a bit threatening to our ears, but if we want to experience the life that Jesus promised, a life of spiritual strength, we need to understand how to appropriate God’s Spirit into our lives.

According to Willard, “A ‘spiritual life’ consists in that range of activities in which people cooperatively interact with God–and with the spiritual order deriving from God’s personality and action. And what is the result? A new overall quality of human existence with corresponding new powers.”{4} To be spiritual is to be dominated by the Spirit of God. Willard adds that spirituality is another reality, not just a “commitment” or “life-style.” It may result in personal and social change, but the ultimate goal is to become like Christ and to further His Kingdom, not just to be a better person or to make America a better place to live.

The Bible teaches that to become a spiritual person one must employ the disciplines of spirituality. “The disciplines are activities of mind and body purposefully undertaken to bring our personality and total being into effective cooperation with the divine order.”{5} Paul wrote in Romans 6:13 that the goal of being spiritual is to offer our body to God as instruments of righteousness in order to be of use for His Kingdom. Moving towards this state of usefulness to God and His Kingdom depends on the actions of individual believers.

Many of us have been taught that this action consists primarily in attending church or giving towards its programs. As important as these are, they fail to address the need for a radical inner change that must take place in our hearts to be of significant use to God. The teaching of Scripture and specifically the life of Christ tells us that the deep changes that must occur in our lives will only be accomplished via the disciplines of abstinence such as fasting, solitude, silence, and chastity, and the disciplines of engagement such as study, worship, service, prayer, and confession. These disciplines, along with others, will result in being conformed to the person of Christ, the desire of everyone born of His Spirit.

Salvation and Life

When I first read in the Bible that Jesus offered a more abundant life to those who followed Him, I thought that He was primarily describing a life filled with more happiness and purpose. It does include these things, but I now believe that it includes much more. Salvation in Christ promises to radically change the nature of life itself. It is not just a promise that sometime in the far distant future we will experience a resurrected body and see a new heaven and new earth. Salvation in Christ promises a life characterized by the highest ideals of thought and actions as epitomized by the life of Christ Himself.

Although there is no program or classroom course that can guarantee to give us this new life in Christ, it can be argued that in order to live a life like Jesus we need to do the things that Jesus did. If Jesus had to “learn obedience through the things which he suffered” (Hebrew 5:8 KJV), are we to expect to act Christ-like without the benefit of engaging in the disciplines that Jesus did?

In The Spirit of the Disciplines, Willard argues that there is a direct connection between practicing the spiritual disciplines and experiencing the salvation that is promised in Christ. Jesus prayed, fasted, and practiced solitude “not because He was sinful and in need of redemption, as we are, but because he had a body just as we do.”{6} The center of every human being’s existence is his or her body. We are neither to be neo-Platonic nor Gnostic in our approach to the spiritual life. Both of these traditions play down the importance of the physical universe, arguing that it is either evil or simply inferior to the spiritual domain. But as Willard argues, “to withhold our bodies from religion is to exclude religion from our lives.”

Although our spiritual dimension may be invisible, it is not separate from our bodily existence. Spirituality, according to Willard, is “a relationship of our embodied selves to God that has the natural and irrepressible effect of making us alive to the Kingdom of God–here and now in the material world.”{7} By separating our Christian life from our bodies we create an unnecessary sacred/secular gulf for Christians that often alienates us from the world and people around us.

The Christian faith offers more than just the forgiveness of sins; it promises to transform individuals to live in such a way that responding to events as Jesus did becomes second nature. What are these spiritual disciplines, and how do they transform the very quality of life we experience as followers of Jesus Christ?

The Disciplines of Abstinence

Although many of us have heard horror stories of how spiritual disciplines have been abused and misused in the past, Willard believes that “A discipline for the spiritual life is, when the dust of history is blown away, nothing but an activity undertaken to bring us into more effective cooperation with Christ and his Kingdom.”{8} He reminds us that we discipline ourselves throughout life in order to accomplish a wide variety of tasks or functions. We utilize discipline when we study an academic or professional field; athletes must be disciplined in order to run a marathon or bench press 300 lbs. Why, then, are we surprised to learn that we must discipline ourselves to be useful to God?

Willard divides the disciplines into two categories: disciplines of abstinence, and disciplines of engagement. Depending on our lifestyle and past personal experiences, we will each find different disciplines helpful in accomplishing the goal of living as a new creature in Christ. Solitude, silence, fasting, frugality, chastity, secrecy, and sacrifice are disciplines of abstinence. Given our highly materialistic culture, these might be the most difficult and most beneficial to many of us. We are more familiar with the disciplines of engagement, including study, worship, celebration, service, prayer, and fellowship. However, two others mentioned by Willard might be less familiar: confession and submission.

Abstinence requires that we give up something that is perfectly normal–something that is not wrong in and of itself, such as food or sex–because it has gotten in the way of our walking with God, or because by leaving these things aside we might be able to focus more closely on God for a period of time. As one writer tells us, “Solitude is a terrible trial, for it serves to crack open and burst apart the shell of our superficial securities. It opens out to us the unknown abyss that we all carry within us . . .”{9} Busyness and superficial activities hide us from the fact that we have little or no inward experience with God. Solitude frees us from social conformity, from being conformed to the patterns of this world that Paul warns us about in Romans 12.

Solitude goes hand in hand with silence. The power of the tongue and the damage it can do is taken very seriously in the Bible. There is a quiet inner strength and confidence that exudes from people who are great listeners, who are able to be silent and to be slow to speak.

The Disciplines of Engagement

Thus, the disciplines of abstinence help us diminish improper entanglements with the world. What about the disciplines of engagement?

Although study is not often thought of as a spiritual discipline, it is the key to a balanced Christian walk. Calvin Miller writes, “Mystics without study are only spiritual romantics who want relationship without effort.”{10} Study involves reading, memorizing, and meditation on God’s Word. It takes effort and time, and there are no shortcuts. It includes learning from great Christian minds that have gone before us and those who, by their walk and example, can teach much about the power available to believers who seek to experience the light burden that abiding in Jesus offers.

Few Christians deny the need for worship in their weekly routines, even though what constitutes worship has caused considerable controversy. Worship ascribes great worth to God. It is seeing God as He truly is. Willard argues that we should focus our worship through Jesus Christ to the Father. He writes, “When we worship, we fill our minds and hearts with wonder at him–the detailed actions and words of his earthly life, his trial and death on the cross, his resurrection reality, and his work as ascended intercessor.”{11}

The discipline of celebration is unfamiliar to most of us, yet Willard argues that it is one of the most important forms of engagement with God. He writes that “We engage in celebration when we enjoy ourselves, our life, our world, in conjunction with our faith and confidence in God’s greatness, beauty, and goodness. We concentrate on our life and world as God’s work and as God’s gift to us.”{12} Although much of the scriptural argument for holy celebration is found in the festivals of the Old Testament and the book of Ecclesiastes, Jesus was accused of being a glutton and a drunkard because he chose to dine and celebrate with sinners.

Christian fellowship and confession go hand in hand. It is within the context of fellowship that Christians build up and encourage one-another with the gifts that God has given to us. It is also in this context that we practice confession with trusted believers who know both our strengths and weaknesses. This level of transparency and openness is essential for the church to become the healing place of deep intimacy that people are so hungry for.

Walking with Jesus doesn’t mean just knowing things about Him; it means living as He lived. This includes practicing the spiritual disciplines that Jesus practiced. As we do, we will be changed through the Spirit to be more like Him and experience the rest that He has offered to us.

Notes

1. Dallas Willard, The Spirit of the Disciplines, (New York: HarperCollins, 1991).
2. Ibid., viii.
3. Ibid., x.
4. Ibid., 67.
5. Ibid., 68.
6. Ibid., 29.
7. Ibid., 31.
8. Ibid., 156.
9. Ibid., 161.
10. Ibid., 176.
11. Ibid., 178.
12. Ibid., 179.

© 2004 Probe Ministries


Japan’s Unknown Christian History: A Review of ‘Silence’

Former Probe staffer Dr. Patrick Zukeran reviews Silence, the book by Shusaku Endo and the movie directed by Martin Scorsese, which look at the little-known Christian history of Japan.

Introduction: Historical Background

The novel Silence, written by Shusaku Endo, has been made into a movie directed by Martin Scorsese and starring Liam Neeson and Andrew Garfield. This historical fiction provides a glimpse into the little known Christian history of Japan. Few are aware that Japan has a rich Christian history that dates back over four centuries.

The first Christian missionary from Europe was Francis Xavier, who arrived in Japan in 1549. The Japanese embraced the message of Christ and for half a century Christianity flourished in Japan. By 1587, it is estimated that there were nearly 200,000 Christians in Japan. In 1597, it is estimated that approximately 300,000 Japanese had become Christian, 1.6% of the population.{1}

The situation changed dramatically in 1587 under the rule of the Shogun Toyotomi Hideyoshi. He grew concerned about the growing influence of Christianity and viewed it as a threat to his power. He gave an edict outlawing Christianity in Japan. In 1597 the first 26 Christians were arrested in Kyoto and marched 600 miles to Nagasaki, the center of Christianity in Japan. There they were tortured and later crucified. This began the Christian persecution in Japan.

Following Hideyoshi came the reign of the Tokugawa Shogunate (1603-1867), which lasted over 250 years. Under the Tokugawa rule one of the fiercest Christian persecutions occurred in Church history. Church historians estimate that between 300,000 and 500,000 Christians died during this time.

The Tokugawa Shoguns realized that killing the Christians did not diminish the growth of Christianity in Japan. The Shogun eventually devised a more sinister and effective way of thwarting the spread of Christianity. Instead of quickly executing Christians, it was more effective to torture the Christians and coerce them to renounce their faith. After committing apostasy, the apostate would be paraded throughout Japan and have them persuade fellow Christians to abandon their faith. This proved more effective in discouraging people from becoming Christians. Christians who apostatized were known as “korobi” or fallen Christians. Priests who apostatized were the most valuable in this endeavor.

To induce Christians to renounce their faith, the Shogun devised some of the most heinous forms of torture that he unleashed on the Christians. Christian men, women, and children were slowly burned at the stake, boiled in hot springs, thrown into frozen lakes and brutalized in various ways. One of the most feared methods was the pit. In this technique, people were hung upside down and their head was placed in a covered pit filled with sewage. The torturers would cut a slit behind the ears or across the forehead so the blood rush would not kill the person but prolong the agony for days.

The persecution proved to be very effective. In 1612 there were an estimated 300,000 Christians. In 1625 it is estimated that there were less than half that number. For the next 250 years the Japanese Christians were forced to worship secretly and were known as the “kakure” or hidden Christians.

This is the historical setting for the movie Silence which takes place in 1639 during the height of the Christian persecution in Japan. Two Jesuit priests from Portugal, Father Sebastião Rodrigues and Father Francisco Garrpe, secretly enter Japan in search of their mentor Father Cristóvão Ferreira (Neeson) who is purported to have apostatized. Their goal is to find Ferreira and minister to the Japanese Christians who are without priests and thus without true spiritual guidance.

The priests arrive in Japan to find that the Christians live a very arduous life. The movie does an excellent job in revealing the poverty of the Christian communities who are forced to retreat to remote areas. The audience also feels the anxiety and fear that constantly looms over the Christian villages. The priests spend their days in hiding and in the evenings they minister to the community. However, the priests are discovered and eventually captured.

Silence vividly portrays graphically the brutal torture the Japanese Christians suffered at the hands of the daimyos. There are heart-wrenching scenes that depict the way fathers, mothers, and children were inhumanely tortured before they were executed. In many church history books we read of the glorious death of the Christian martyrs. However, this is not the case in the novel or the movie. In the book Silence, Susaku Endo wrote,

I had long read about the martyrdom in the lives of the saints – how the souls of the martyrs had gone home to Heaven, how they had been filled with glory in Paradise, how the angels had blown trumpets. This was the splendid martyrdom I had often seen in my dreams. But the martyrdom of the Japanese Christians I now describe to you was no such glorious thing. What a miserable and painful business it was.{2}

Indeed, the horror of martyrdom is captured in the movie. The agonizing deaths of the Christians are not inspiring or glorious but dreadful to watch.

The priests are coerced to apostatize while in prison. The priests do not fear their own death but they cannot bear to watch the suffering of others. Father Garrpe dies attempting to rescue Christians tossed into the ocean. Rodrigues is now the last missionary in Japan. Finally, the dreaded but sought-for meeting occurs. He meets his mentor Father Ferreira who has apostatized and now goes by his Japanese name Sawano Chuan. He is married and spends his days translating European writings for the Japanese and persuading Christians to abandon their faith in Christ. He encourages Rodrigues to save his life and his fellow believers by apostatizing. Rodrigues refuses and expresses his heartfelt disappointment at Ferreira. Rodrigues courageously resists but eventually he is unable to endure the suffering of his fellow Christians hanging in the pit. Worn down by the cruelty, he eventually steps on the portrait of Jesus, renouncing his faith in Christ. Knowing the Catholic Church cannot forgive him, Rodrigues wonders if Jesus will forgive him for what he has done. This becomes his agonizing struggle for the rest of his life.

The Silence of God

The main question that is asked throughout the movie is, Where is God? How can He let His people suffer and die like this? Why does He remain silent and not answer the cries of His people? The priests Garrpe and Rodrigues wrestle with that question throughout the movie and we are drawn into their struggle. This is the question people in every age ask in the midst of their suffering.

Each year I lead the Japan Christian Martyrs Tour where I take the group along the path of the Martyrs. We see the sites and hear the stories where thousands of Japanese Christians were brutally tortured and executed. At those times, even four centuries later, we still ask, “Where was God? Why was He silent? How could He allow the violent massacre of His people in Japan?”

In the final moments of the movie, Rodrigues, now known as the Apostate Paul wrestles with God on this lifelong struggle. He reflects on his act of apostasy, stepping on the image of Christ but instead of anger in the eyes of Christ, he saw eyes of understanding, grace and love. He states,

Even now that face is looking at me with eyes of pity from the plaque rubbed by many feet. “Trample!” said those compassionate eyes. “Trample! Your foot suffers in pain; it must suffer like all the feet that have stepped on this plaque. But that pain alone is enough. I understand your pain and your suffering. It is for that reason I am here.”

“Lord, I resented your silence,” states Rodrigues. Jesus replies, “I was not silent. I suffered beside you.”

Despite his act of apostasy, Rodrigues in the end finds forgiveness from a Christ who understands his situation and extends grace to him. He realizes Christ was not silent but with him though his suffering and remained with him even in his final days. He seems to realize the love of Christ is more powerful and faithful than he has ever known.

This is one of the unique aspects of Silence. Endo and Scorsese want us to see through the eyes of the “korobe” Christian. We applaud those who died never renouncing their faith in Christ and quickly condemn those who publicly renounced their faith in Christ. However, I believe Shusaku Endo through his novel tells us, “Not so fast!”

Those who apostatized struggled and suffered greatly too. I believe Endo wants us to see through the eyes of Rodrigues and ask ourselves the question, “Could we endure watching our wives, children and loved ones receiving such vicious treatment for days without end?” “Would we remain steadfast or would we renounce Christ to save our loved ones from such an unbearable fate?” “Would Christ condemn us for renouncing Him to save our loved ones or would he understand and extend grace in such a situation as the Japanese and other persecuted Christian face?”

I believe Endo wants us to understand the struggle of persecuted Christians and wants us to understand they wrestle with their guilt for the rest of their lives. If God’s grace is indeed “greater than all my sin,” should we consider extending grace to our “fallen brethren” as well?

I believe another lesson Endo wants us to learn is that God is not silent but remains with His people in their suffering, never abandoning His people. Throughout church history, Christians have faced brutal persecutions. Even Christ the Son of God suffered the most dreadful death on the cross. Therefore, God understands the pain we experience, He grieves at the wickedness of men, and He promises to be with us always.

I agree with Endo that God is with us in our suffering. However, I feel his answer is incomplete. In a Christian’s suffering, often a disciple feels the presence of Christ in an even greater way. In the writings of the persecuted saints and in the many interviews I have had with Christians who are suffering, many state they feel the presence of God in greater ways than they have ever known. The Apostle Paul writes in Philippians 3:10-11, “. . . that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead.” So many times in suffering Christians identify with the sufferings of Christ and sense His presence in greater ways.

What I found troubling about the novel and movie is the gloomy mood of the story. The movie emphasizes the brutal deaths of Christians, the struggles of a fallen priest, and what appears to be the demise and bleak future of Christianity in Japan. Indeed, the Christian history of Japan is sorrowful and the movie ends in the midst of Japan’s persecution so I can understand Endo’s ending. On this earth, life will not always have a happy ending. What I find missing in Endo’s story is the message of hope that is found in Christ even in suffering. What compels Christians to surrender their life for Christ is the assured hope of eternal life in Jesus Christ. Hebrews 1:2 states, “. . . looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.”

There is little joy when focusing primarily on the affairs and outcomes in this fallen world. If this is where the story ends, it is indeed dark and disheartening. However, through the darkness shines the hope that allowed Christ to have joy even when facing the agony of the cross. Believers can also have joy and hope if they look forward to the glory that awaits every believer in Christ. Despite the suffering believers face, it pales in comparison to the eternal glory that is to come. Persecution teaches Christians we are citizens of a heavenly kingdom. Christians can endure and remain joyful even in their suffering when focused on Christ and the glory of our true home. The end is not the cross of death, but the resurrection of Jesus and every disciple of Christ. This is important in any story of persecuted Christians. It is emphasized in the New Testament and is the story of Christ’s and the believer’s ultimate triumph. The New Testament prophesies the future persecution of all believers but ends with the triumphant resurrection and return of Christ. Through Christ’s victory, the Christian story ends ultimately in triumph. The end is not the death of the Christians in Japan but the glory they received from Christ in heaven. Their courageous commitment should be an inspiration to believers around the world and an example of what it means to live not for this world, but the kingdom of heaven. Hebrews 11:35-40 states,

Some were tortured, refusing to accept release, so that they might rise again to a better life. Others suffered mocking and flogging, and even chains and imprisonment. They were stoned, they were sawn in two, they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated—of whom the world was not worthy—wandering about in deserts and mountains, and in dens and caves of the earth. And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should not be made perfect.

The Japanese Christians were living for another kingdom and looking forward to the eternal glory of heaven. This message was not present in the novel or the film, which I believe made it a dark and gloomy story. Although Japan Christian history is discouraging, the end has not been written for the Christ’s Church in Japan.

Can A Tree Grow in a Swamp?

One of the most significant dialogues in the movie occurs between Rodrigues and the Samurai Lord Inoue, also known as the Inquisitor. Inoue states,

A tree which flourishes in one kind of soil, may wither if the soil is changed. As for the tree of Christianity, in a foreign country its leaves may grow thick and the buds may be rich, while in Japan the leaves wither and no bud appears. Father, have you never thought of the difference in the soil, the difference in the water?

Inoue tells Rodrigues that a tree cannot grow in a swamp. Therefore, Christianity will not take root in Japan.

There is a famous saying, “The blood of the martyrs is the seed of the church.” In other words, persecution strengthens the faith of Christians and the church grows when persecuted. This was not the case in Japan. The genocide that took place from 1600-1800 was devastating and Christianity has never regained a strong foothold in Japan. Another question Christians struggle with is, “Why has Christianity not taken root in Japan?” Today the largest growth of Christianity is occurring throughout Asia. Despite this, Christianity continues to struggle in Japan.

When Christianity first arrived in Japan in 1549, the Japanese embraced the gospel of Christ. Xavier was so impressed with Japan that he called for only the missionaries of highest quality to be sent.{3} Xavier wrote, “Japan is the only country yet discovered in these regions where there is hope of Christianity permanently taking root. . . . These are the best people so far discovered, and it seems to me that among the unbelievers, no people can be found to excel them.”{4} Father Organto, who followed Xavier, wrote that Japan would be Christianized in 30 years, expressing the optimism of missionaries that Christianity would thrive in Japan.{5} The situation quickly changed and the two centuries of persecution that followed nearly eradicated Christianity in Japan.

Today there is a famous saying among missionaries: “Japan is where Christian missionaries go to die.” Indeed, many return after years of labor discouraged and disillusioned by the little fruit they see in their years of labor in Japan. There are many reasons given why the gospel has not thrived in this country. Can the seed of the gospel penetrate the hard soil of Japanese culture?

As unbelievable as this may seem, I believe a spiritual revival for Japan. As the gospel flourished 400 years ago, spiritual awakening will come to this nation again. How it will come about only God knows. I believe the Japanese are realizing the emptiness of their secular outlook and lifestyle of materialism and consumerism. Their high suicide rate reflects the emptiness of these ideologies. Japanese Buddhism and Shinto fail to answer the great questions of life or fill the void in the heart of all people. These religions are also largely built on myths and so they are not based on reality.

Xavier realized the Japanese religions did not answer the big questions of life such as the origin of life and the universe, the nature of God, the origin of evil, the answer to the problem of evil, and what happens after death.{6} The ideologies that dominate Japan still fail to adequately answer these questions today. As Xavier demonstrated that Christianity provides the best answer to these questions, so the Church in Japan must do the same. Christianity has the evidence to uphold its claims to truth and life everlasting in Jesus. I believe that Christian apologetics would do well in this country that is very rational and well educated. The message of the gospel provides the true message of hope for this nation. I hope that the message and lives of the Japan Christian martyrs will one day be recognized and remembered by the people of Japan.

Conclusion

Scorsese’s film is one of the few films about the little known Christian history of Japan. Even the Japanese are not aware of the tremendous Christian history of their nation. We should be thankful to Scorsese for showing the brutal persecution and the suffering endured by the Christians of Japan. Endo and Scorsese reveal to us the heinous tortures but they also take us into the mental torture that those suffering persecution go through. The struggles of the priests and the questions they ask are the same questions we all struggle with in our journey of faith. Endo and Scorsese present a unique perspective looking through the eyes of one who apostatizes and yet finds God’s grace through it all.

It is my hope that Christians throughout the world gain a greater awareness of one of the greatest massacre of Christians that took place in Church history. I also hope that people will appreciate and admire the courage and commitment of the Japanese Christians who gave their lives for Christ. The Japanese unfortunately hide this part of their history. However, the Japanese and the world should recognize this facet of their history. The story of the men, women and children who gave their lives for Christ is moving and inspirational. They truly lived out the call of discipleship as Jesus commanded. In Matthew 10:37-39 Jesus said,

Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. And whoever does not take his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life for my sake will find it.

Few have lived out the commands of Christ so faithfully and courageously as the Christians of Japan. I hope that more will recognize and remember the Christians of Japan who gave their lives for the Gospel.

Notes

1. Keith Webb, Overcoming Spiritual Barriers in Japan, (Nextchurch Resources, 2010), 15.
2. Shusaku Endo, Silence (New York: Taplinger Publishing Company, 1969), 60.
3. John Dougill, In Search of Japan’s Hidden Christians (Tokyo: Tuttle Publishing, 2012), 34.
4. Webb, 15.
5. Dougill, 51.
6. Henry Coleridge, The Life and Letters of Francis Xavier (London: Burns and Oates, 1881), 572.

© Probe Ministries 2017