Endo Shusaku: The writer of inculturation

Vedran Golijanin
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Abstract

Endo Shusaku's oeuvre is a fascinating literary attempt at reconciliation of (Western) Christianity and Japanese culture. As a Christian and a Japanese, Endo was a living embodiment of this religious and cultural struggle, but he was also a writer and thus in a fitting position to express the agonies of identity crisis that he and his Christian compatriots had to endure for centuries. Endo was, in other words, interested in the mission process known as inculturation, which signifies specific ways in which Christianity becomes a natural part of any given culture. The success of this process depends on the identification of the most important causes of conflict between Christianity and culture, while the solutions usually tend to produce something new. In most cases of successful inculturation, new images of Christ were produced in accordance with the religious mentality of the baptized community. Throughout his writings, Endo has managed to offer several such images. His Christ is a Suffering Servant of God, similar to the one described by Isaiah, a companion figure (dohansha), and a merciful God full of motherly love. While based on the Bible, these images are, at the same time, inspired by Japanese religious traditions, specifically Buddhist notions of merciful buddhas and bodhisattvas. Several controversial details in Endo's novels have aroused suspicions among Catholic clergymen, such as the presumed justification of apostasy in Silence and the pluralist tone of Deep River, but Endo was not trying to justify Asian religious mentality to Westerners. On the contrary, he was trying to present Christianity to the Japanese audience using the religious motifs they were familiar with. Thus, one might interpret Endo's images of Christ as an "experimental" inculturation - theologically imperfect but nevertheless valuable for pointing out the most significant issues in the evangelization of Japan.
远藤修作:文化作家
远藤书作的全部作品是(西方)基督教与日本文化和解的迷人文学尝试。作为一名基督徒和一名日本人,远藤是这场宗教和文化斗争的活生生的化身,但他也是一名作家,因此处于一个合适的位置来表达他和他的基督教同胞几个世纪以来不得不忍受的身份危机的痛苦。换句话说,远藤对被称为本土化的传教过程感兴趣,这意味着基督教以特定的方式成为任何特定文化的自然组成部分。这一过程的成功取决于对基督教与文化之间冲突的最重要原因的识别,而解决方案往往会产生新的东西。在大多数成功的本土化案例中,基督的新形象是根据受洗群体的宗教心态而产生的。在他的作品中,远藤成功地提供了几个这样的形象。他的基督是上帝受苦的仆人,类似于以赛亚所描述的,一个同伴的形象(dohansha),一个充满母爱的仁慈的上帝。虽然这些形象以圣经为基础,但同时也受到日本宗教传统的启发,特别是佛教中慈悲的佛和菩萨的概念。远藤的小说中有几个有争议的细节引起了天主教神职人员的怀疑,比如《沉默》中对叛教的假定辩护和《深河》的多元主义基调,但远藤并没有试图向西方人证明亚洲宗教心态的合理性。相反,他试图用日本观众熟悉的宗教主题向他们展示基督教。因此,人们可能会把远藤的基督形象解释为一种“实验性”的本土化——神学上不完美,但却有价值,因为它指出了日本福音传播中最重要的问题。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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