地域観光資源の 多言語解説文データベース

Creating an Organizational Structure to Spread the New Faith

The missionaries’ preferred method for securing converts worked like this: First, they would expound the teachings of Christianity to the local daimyo and get him to convert; then, through him, they would get his retainers and the general populace to convert en masse. If the daimyo proved unwilling, the missionaries would shower him with gifts from Europe until they secured permission to proselytize in his domain.

The missionaries active in Kyushu, Yamaguchi, and Kinai (territories in the vicinity of the capital), would select a small number of people from the most influential residents of the towns and villages where they preached and appoint them as leaders of the faith. In this way, they were able to create a self-sustaining organization that could keep the faith going without their presence. These local groups were known as misericordia, and they continued to operate even after Toyotomi Hideyoshi’s 1587 edict to expel the Christian fathers. In the provinces of Arima, Ōmura, and Amakusa, brotherhoods known as confraria were also set up to maintain and reinforce the faith.

Thanks to these vigorous efforts, Valignano was able to detach the operations of the Society of Jesus from the Goa missionary district, making Japan into a quasi-ecclesiastical province divided into the three dioceses of Ximo (present-day Arima and Nagasaki), Bungo (present-day Beppu and Ōita), and Miaco (present day Kyoto). With this system, the Jesuits were able to compile detailed reports, not just on the spread of Christianity but on Japanese politics and society, which were dispatched every year to the order’s headquarters in Rome.

© Shoji Yoshitaka

成立組織傳播新信仰

當時傳教士吸收信徒的方式，是先說服當地大名改宗，進而借助大名的力量，令其家臣及領地居民也一同改信基督教。若是大名不願改宗，傳教士便會獻上從歐洲帶來的各種禮品，以此獲准在其領地內傳教。

於九州、山口、畿内（京城附近諸國）地區傳教的傳教士，從其活動的聚落及城市中選出數名頗具權勢者，作為信仰指導者。如此一來即可成立組織，讓當地居民在沒有傳教士的情況下，仍可自力維持信仰。該地區性組織名為「慈悲組」，縱然1587年豐臣秀吉下令驅逐基督教神父，「慈悲組」卻仍得以繼續存在。此外在有馬、大村、天草地區，亦出現了維持及強化信仰的組織「信心會（Confraria）」。

基於積極傳教的成果，范禮納諾將日本耶穌會從印度果阿邦的傳教區中獨立出來，定為準教省，並劃分成三個教區：「下（現在的有馬與長崎）」、「豐後（現在的別府與大分）」以及「都（現在的京都）」。由於此制度的實施，耶穌會除了推進傳教活動外，亦會統整日本的政治與社會情勢，於每年製作詳細報告，上呈羅馬耶穌會總部。

（插圖：庄司好孝）

成立组织传播新信仰

当时传教士吸收信徒的方式，是先向当地大名宣讲教义，劝其改宗，进而借助大名之力，令其家臣及领地居民一同改信基督教。若是大名不愿改宗，传教士便会献上从欧洲带来的各式礼品，以此获取在其领地内传教的许可。

在九州、山口、畿内（京城附近诸国）地区传教的传教士们，从其活动的村落及城镇中选出数名颇具威望者，充当信仰指导者。如此一来便可形成组织，使当地民众在缺乏传教士的情形下，仍可凭一己之力坚守信仰。这一地域性组织称为“慈悲组”。纵然1587年丰臣秀吉下令驱逐基督教神父，“慈悲组”却依然继续存留。此外在有马、大村、天草地区，为了维持及强化信仰，名为“信心会”的组织也应运而生。

基于积极的传教成效，范礼纳诺将日本耶稣会从印度果阿邦的传教区中分离而出，定为准教省，并划分为三个教区：“下（现有马与长崎）”、“丰后（现别府与大分）”以及“都（现京都）”。根据这一制度，耶稣会除了推进传教活动外，还会根据日本的政治与社会形势，于每年制作详细报告，上呈罗马耶稣会本部。

（插图：庄司好孝）