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К обсуждению и еще одному обсуждению в ЛС. The Vatican had set forth to win the goodwill of the Japanese Government. Roman Catholics were ordered regularly to attend some of the pagan temples and to participate in emperor-worship. In return for these and other favors, the Japanese Government made Roman Catholicism a State religion along with Shintoism and Buddhism. Many of the missioners resented the action of the Church. In 1937, the Vatican also supported the faithful worshipping at Shinto shrines, describing this as an expression of patriotism, not religion. In 1931 several students of St. Sophia University refused to pay homage at the Yasukuni Shrine, Tokyo. Combined pressure from the militarists and Shinto leaders once again exalted the issue of obeisance at the State Shinto shrines as the nonreligious, patriotic duty of all Japanese. Also, militarists engaged in overt anti-Catholic cam-paigns in some islands of Ryukyu and in Kagoshima prefecture.". In 1936 the Congregatio de Propaganda Fide instructed the papal delegate in Tokyo to the effect that an obeisance at the State Shinto shrine was not to be considered a religious act, and as such could be participated in by Japanese Catholics.". In the same year the National Christian Council of the Protestant Churches also publicly accepted the government's interpretation of State Shinto as nonreligious. In 1937 a group of prominent Christians offered a "Christian norito" at the Grand Shrine of Ise, asking the Shinto kami to "bring it to pass that the subjects of the empire may quicken and elevate the Japanese spirit as in the Age of the Gods; ...that they may make the sacred power of the Emperor to shine ever higher... The issue of state Shinto involved all Christians, but its most obvious effect was on Christian education. This impact was illustrated in 1932 in an incident at JØchi (Sophia) University, a Roman Catholic school in Tokyo, when a student demurred to visit the Yasukuni shrine with the rest of the school on the ground that doing so was contrary to his religious convictions. The extensive network of Roman Catholic schools in Japan was put in jeopardy if the Roman Catholics did not obey government guidelines requiring them to send their students as a body to pay their respects at shrines. The Roman Catholic archbishop of Tokyo asked the Ministry of Education to clarify its position on whether or not going to a shrine was considered a religious obligation. The Ministry’s reply was that the student visits to a shrine were based on educational considerations and that the statements the children were required to make on these occasions were simply meant to indicate their patriotism and loyalty (Gonoi 1990, 294–6). Furthermore, the ministry reinforced its argument by pointing out that it would contravene its own 1899 instruction on keeping religion outside the scope of general education if students were asked to take part in a religious exercise. The position taken by the Ministry of Education satisfied the Roman Catholic authorities. Indeed, it was thought that the Roman Catholic Archdiocese could congratulate itself for having reached with comparative ease a satisfactory solution to an important question of principle. [Mark R. Mullins. Handbook of Christianity in Japan, 2003. P. 85] via wyradhe 12 июля 2017
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Desmоnd , не совсем.
То, о чём ты говоришь - это больше народное, низовое двоеверие, когда функции бога-покровителя переносились на святого-покровителя, да и только. И то, с тем же Власием и Велесом, например, есть интересный момент: св. Власий был покровителем скота в регионах, где никакого бога Велеса отродясь не почитали, так что тут произошло обратное явление (на языческого бога перенесли функции святого).(см. Ив Левин, "Двоеверие и народная религия", например). Церковь это не запрещала, но осуждала. А тут, видишь ли, нарушение самого прямого и древнего запрета. Мученики, тащемта, умирали именно потому, что отказывались молиться богу-императору, пусть и римскому, а не японскому. Впрочем, другие мученики (католические, 17 века) - уже японскому... 1 |
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