Chapter 4 explains why Christianity did not become the faith of more than a small minority of warlords and why it was rejected and ultimately persecuted by the rulers who unified Japan in the late sixteenth and early seventeenth centuries. The plural religious scene – including competing sects of Buddhism, alongside Confucianism and Shinto – afforded an intellectual opening for Christianity. This mattered in particular to the conversion of certain elites in the Gokinai of the 1560s. However, the most emotional debates centred on the dynamics of immanent power noted in the last chapter, and here Buddhism, as a transcendentalist system, found ways of countering the force of Christian arguments. Indeed, on an institutional level, too, the sangha represented a formidable enemy for daimyo contemplating conversion. This chapter then proceeds to analyse the actions, diplomatic letters and anti-Christian edicts of Hideyoshi and Tokugawa Ieyasu in order to identify the terms by which Christianity was identified as a subversive and unnecessary force. The transcendental elements of Japanese religion therefore played a decisive role in constraining the reach of the Japanese Christian movement. Lastly, the unifiers were intent on sacralising their authority, particularly post-mortem, and Christianity had little to offer in this regard.

This chapter sketches the main features of the landscape of “faith” in Tokugawa-period Japan. This was a time when every person in Japan was legally obliged to register with a Buddhist temple, while simultaneously most people were actively engaged in numerous other faith-related activities, from membership in pilgrimage groups to making donations to roaming troupes of pseudo-religious street performers. The multifarious purveyors of faith-related services competed for custom, and the authorities were obliged to arbitrate in a never-ending stream of lawsuits and conflicts. Temple affiliation was rendered compulsory because faith needed to be policed, so as to ensure that “pernicious creeds” (notably foreign Christianity) would not corrupt the populace. Yet warrior administrators consistently refused to become a party in disputes about doctrinal matters, preferring to grant people a free choice in matters of faith and limit temples’ hold over their parishioners.

This chapter examines the following: the role of trust and mutual benefit in both negotiations and global partnerships; how to build successful global partnerships; negotiation strategies when working across borders; how to recognize and resolve conflicts with global partners; and how to manage global agreements and contracts

East Asian religions are marked by diffuse spirituality and close ties to the state (e.g. Confucianism). When the state was weak, however, independent sects gained an appeal, which created a niche for Christianity. On the other hand, a resurgent state brought repression of these groups. Early modern Japan is the most vivid example, but also in China at the same time in milder form. The Taiping rebellion is a nineteenth-century example. Missionary incursion sparked resistance (the Boxer rebellion) but also acculturation (Western education). Japanese nationalism coopted Christianity through WW II, but its appeal has been limited since. Korea exemplifies how persecution of Christianity, first by its Confucian monarchs, then by the Japanese and then the communists, only strengthened its appeal.

The Japanese are multireligious, non-religious or neither, depending upon how religiosity is defined. This chapter endeavors to make sense of Japanese religiosity and to unravel the ways in which it has formed an undercurrent in Japanese society. The first section focuses on the characteristics of traditional religions which took hold in premodern Japan: Shinto, Japan’s native religion, and two imported religions: Buddhism and Christianity. The second section analyzes newer religions that were founded in the twentieth century and scrutinizes the more recent emergence of a cultural trend in which individuals seek forms of spirituality outside of established religious spheres. The third section looks at this-worldly financial and political activities of these old and new religions, and the fourth sketches how the general trend of secularization faces the revitalization of religious practices.