Evangelism from Below and Evangelism from Above: Japanese Culture and the Factuality of the Resurrection
*This article is an attempt to examine history and faith, and does not represent any specific denomination. While respecting the freedom of religion, thought, and conscience, I hope you will read it as a hypothetical perspective.
Introduction
When Christianity was introduced to Japan during the Sengoku period, it is thought that missionaries attempted evangelism from two directions. One was "evangelism from below," and the other was "evangelism from above." Both played roles in history and perhaps also presented challenges. And as we living in the modern age consider the factuality of Christ's resurrection, it seems that by re-examining these two styles, a new perspective may come into view.
Evangelism from Below: Approaching Each Individual
I believe "evangelism from below" can be described as evangelism that reaches the heart one-on-one.
Caring for the sick and sharing the Gospel of Christ while drawing close to the common people
Engaging with an individual's life and attempting to build a relationship
Spreading like grass roots, practicing faith while also maintaining a sense of quietness
The relationship between God and humanity can be considered fundamentally one-on-one, based on the free response of each individual. Therefore, this form of evangelism can be said to be extremely precious. Just as a small mustard seed grows into a large tree, it is thought that faith that begins in an individual's heart can eventually lead to a great expansion.
Evangelism from Above: The Power to Change Social Frameworks
On the other hand, Japan during the Sengoku period was a feudal society. There was a social structure where if the daimyo who ruled the territory believed, many of the commoners would also follow that policy.
If a daimyo became a Christian, the commoners would also accept Christ one after another
Churches were established under the protection of the lord, and faith communities saw rapid expansion
This can be called a pattern where faith is transmitted "from the top of society to the bottom." It seems to have had the power to effectively spread faith to many people. However, on the other hand, it is thought that it also carried the danger that the faith of many people could be lost all at once if the leader themselves changed or due to oppression from an even higher authority.
"From Above" in Japanese Religious History
In fact, if we look at the religious history of Japan as a whole, we see many instances of "faith starting from above."
The patriarch decides the faith of the entire family
Shrines are established in local communities, and everyone visits them
Prince Shotoku's national introduction of Buddhism
Cases where Christian daimyo converted their subjects
The Edo Shogunate's implementation of the parishioner system to enforce Buddhism
The Meiji government's attempt to institutionalize State Shinto
This historical trend shows that in Japan, faith and religion have been more deeply tied to 'social consensus' than to 'individual free choice'.
The mentality of valuing harmony and simultaneous conversion
Traditionally, it is thought that Japanese people have a tendency to value 'harmony' (wa).
Individuals are prone to hesitate in choosing a faith on their own
Conversely, when it comes to 'everyone changing,' there is a tendency to shift direction all at once
This characteristic was clearly manifested immediately after the defeat in 1945. A society that had been shouting 'the death of one hundred million' just days before switched to 'peace' and 'democracy' in a very short period. While this might have been an unbelievable transformation from the perspective of foreigners, for Japanese society, it can be considered an extension of a culture where 'if it is decided from above, the whole follows'.
When considering this, if the resurrection of Christ were to be recognized as a social fact, it might be said that such a 'simultaneous conversion' could happen again.
The 'from above' in the modern era
Today, due to the principle of separation of church and state, the government and local municipalities cannot force religion upon people. So, what is 'from above' in the modern era?
Celebrities and entertainers
Influencers
Mass media and YouTube
When these entities speak of the 'factuality of the resurrection,' people will likely accept it not as an 'eccentric opinion' but as a 'socially recognized topic'.
The difficulty of denial and the spread of respect
Furthermore, it can be said that modern society has the following characteristics.
Denying the resurrection of Christ is extremely close to denying Christianity itself
In an era that seeks to respect religious diversity, many people hesitate to directly deny believers as a whole
The kinder and more respectful of others a person is, the more likely they are to take the stance of 'I cannot deny it'
For this reason, it seems that an attitude of 'even if I do not accept it myself, I respect that idea' is likely to spread.
And this stance of respect is, in fact, thought to be close to the assumption of 'what if the resurrection were a fact?'
The Case of Binary Choice and Natural Tendencies
Furthermore, if one were to stand at a binary choice of 'believing in Christ's resurrection and being saved' or 'not believing and not being saved,' it is likely that people would naturally think, 'it is advantageous to choose the path of being saved.' This is not merely a cost-benefit calculation, but can also be considered deeply connected to the 'hope for the afterlife' that humans fundamentally hold.
In this way, the more Christ's resurrection is discussed socially,
people who think 'I cannot deny it'
people who think 'it might be okay to believe'
are expected to increase.
Imagine this: If society creates the premise
I would like to pose a thought experiment here.
It might be difficult to try to believe in Christ's resurrection alone. However, try thinking about it this way.
What if, from the time you were born, your family, school, and society all told you that 'the resurrection is a fact'?
What if the resurrection were discussed as a matter of course on television and YouTube?
In that case, would you really try to doubt it on your own? Or, if it appeared that society was functioning soundly because of that faith, would you try to deny the resurrection?
Faith is considered to be both an individual response and something that is heavily influenced by the social environment. If society as a whole takes the 'resurrection' as a premise, it seems that it would become something more easily accepted by many people.
Latent Supporters and the Great Surge
What can also be considered is the existence of 'tacit latent supporters.'
Among those who read this article, I am certain there are people who think,
'Ah, if everyone else believes, perhaps I could believe too.'
I think that at first, voices may not be raised. However, as such people gradually increase, there is a possibility that society will eventually reach a critical point. In sociology, this is called a 'tipping point.' As the silent support of each individual accumulates, it appears as a great surge at a certain moment.
Because Japanese culture values 'wa' (harmony), it seems that individual confessions of faith are often hesitated. However, if they knew that 'I am not the only one' and 'everyone else holds the same thought,' there is a possibility that latent supporters would begin to emerge all at once. And when that happens, society will move dramatically in a new direction.
When Society Begins to Move
Eventually, when that number grows to a point where it can no longer be ignored, it is thought that society as a whole will advance to a new stage.
Quiet testimony from below
Public dissemination from above
The spread of an undeniable atmosphere
Latent supporters crossing the critical point and surfacing
When these overlap, it may be said that the acceptance of faith in Japan will reach a major turning point.
What is Required of Believers
So, what is it that believers should do?
It could be said that it is for as many people as possible to share the resurrection of Christ itself.
Even small testimonies have the potential to eventually become a great force.
Leaving a single word in an online article or on social media might also reach someone's heart in the future.
It is thought that individual voices accumulate and eventually resonate as a 'social fact.'
Could it not be said that what lies at the intersection connecting 'from below' and 'from above' is, in fact, the attitude of each individual believer?
Conclusion
Looking back at Japanese religious history, it seems that faith often began 'from above.' However, in the modern era, it seems that a new spread of faith becomes possible when testimony from below and dissemination from above are linked.
It can be considered that speaking of the factuality of the resurrection will not be in vain. Rather, when it is shared by society, it can be said that Japan has the potential to change significantly, just as it did with the total transformation immediately following the defeat in the war.
And for that purpose, what is required of believers is considered to be—to continue sharing the resurrection of Christ with as many people as possible—it is thought.
Supplement: Support from an Academic Perspective
While the reflections presented in this article are personal, they seem to resonate deeply with research in missiology and sociology. Below, I would like to introduce several theories and confirm their commonalities with the reflections in this article.
1. People Movements (McGavran)
The 20th-century missiologist Donald McGavran is said to have pointed out, based on his research into Indian missions, that "people often come to faith not as isolated individuals, but as families or group units." According to his theory, when one person confesses their faith, the influence can spread rapidly to their family, relatives, and even larger groups such as villages or tribes.
This seems to overlap perfectly with the phenomenon seen in Japan's Sengoku period, where "if a daimyo converted, the people of the domain would follow." It also appears to align with the idea that "when potential supporters cross a certain threshold, the entire society moves." The "evangelism from above" and "group conversion" in Japanese society seem to represent what McGavran calls "people movements."
2. Cultural Incarnation (Newbigin)
The 20th-century missiologist Lesslie Newbigin emphasized that the Gospel is not merely a universal message but needs to be "incarnated" through the forms of each culture. In other words, for the Gospel to truly take root, it is important to find expressions that correspond to the values and lifestyles of that society.
Japanese culture values "wa" (harmony) and tends to prioritize moving in step with the whole rather than standing out as an individual. Therefore, in Japan, it is easy for a movement of "if everyone else is believing, then I will too" to occur naturally. Borrowing Newbigin's words, this could be called a Japanese way of "cultural incarnation." The "mass conversion immediately after the defeat in the war" and the "ripple effect from above by celebrities and influencers" can also be understood as concrete examples of this cultural incarnation.
3. Diffusion of Innovations (Rogers)
Sociologist Everett Rogers systematized the process by which new ideas and technologies spread as the "Diffusion of Innovations" theory. According to him, innovation begins with "innovators," then moves through "early adopters," spreads to the "early majority" and "late majority," and finally reaches the "laggards."
If we apply this model to the spread of faith, the first people to believe (innovators and early adopters) might appear as an isolated minority. However, as they repeat the words of the resurrection, I feel the potential for the "early majority" to begin moving, turning into a large wave of people thinking, "If everyone else is accepting it, then I will too." This seems to overlap with the reflection that "when implicit potential supporters become the majority, society moves all at once."
4. The Tipping Point (Gladwell)
Malcolm Gladwell's "tipping point" is said to explain the phenomenon where social change does not spread linearly but expands explosively the moment it crosses a certain threshold. He argues that very small acts of support or behavior accumulate, and when they reach a certain "threshold," they become a flow that covers the entire society at once.
This seems to resonate with the part where I wrote, "When potential supporters raise their voices, a great swell is born." The phenomenon in Japanese culture where "because harmony is valued, individuals are reluctant to come forward, but when numbers accumulate, they become visible all at once" seems to be the very theory of the tipping point itself.
Summary
All of the above discourses seem to align with the reflections presented in this article.
McGavran's "people movements" = Japanese daimyo conversions and collective religious conversion
Newbigin's "cultural incarnation" = Cultural characteristics seen in Japanese "harmony" and "mass conversion"
Rogers' "diffusion of innovations" = The flow of potential supporters transitioning into the majority
Gladwell's "tipping point" = The phenomenon where society begins to change all at once when a critical point is exceeded
In other words, the reflections in this article are not based on pure fantasy, but rather seem to be supported by the discourses of scholars.