In Japan, with the spirit of Alva and Philip II., these
believers in the righteousness of the Inquisition attacked violently the
character of native bonzes, and incited their converts to insult the
gods, destroy the Buddhist images, and burn or desecrate the old
shrines. They persuaded the daimi[=o]s, when these lords had become
Christians, to compel their subjects to embrace their religion on pain
of exile or banishment. Whole districts were ordered to become
Christian. The bonzes were exiled or killed, and fire and sword as well
as preaching, were employed as means of conversion. In ready imitation
of the Buddhists, fictitious miracles were frequently got up to utilize
the credulity of the superstitious in furthering the faith--all of which
is related not by hostile critics, but by admiring historians and by
sympathizing eye-witnesses.[27]
The most prominent feature of the Roman Catholicism of Japan, was its
political animus and complexion. In writings of this era, Japanese
historians treat of the Christian missionary movement less as something
religious, and more as that which influenced government and polities,
rather than society on its moral side. So also, the impartial historian
must consider that, on the whole, despite the individual instances of
holy lives and unselfish purposes, the work of the Portuguese and
Spanish friars and "fathers" was, in the main, an attempt to bring Japan
more or less directly within the power of the Pope or of those rulers
called Most Catholic Majesties, Christian Kings, etc.
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