‘Silence’ And Shūsaku Endō’s Christianity

Shūsaku Endō‘s Silence is a remarkable religious novel, one whose close reading and discussion in a philosophy classroom pays rich dividends. This week marks the concluding sessions of my Philosophical Issues in Literature class’ discussion of Endō’s novel; I can enthusiastically recommend it–in whole or in part–for use in classes on epistemology and philosophy of religion. This is because the novel–ostensibly a historical work set in seventeenth century Japan as the systematic persecution of Christians commenced following a brief flourishing of the faith–is at heart about the nature of faith, its relationship to knowledge and belief, the nature of ‘commitment’ to religious ideals and beliefs, the possibility of voluntarism about belief, the relationship between belief and action, the relationship between organized and ‘personal’ religion, between moral sentiments and religious strictures, between geographically and nationally specific cultures and supposedly universal belief systems, and so on.

Endō’s novel also proves the truth of the wisdom contained in the claim that the doubts of the religious and the agnostic or atheist are more interesting than the certainty of the believer. In this regard, observant Christians will find the book just as provocative as atheists or agnostics might. As Charles Peirce had noted, doubt is that irritation which leads to inquiry. And that is certainly one thing that Endō’s novel does; it prompts inquiry and investigation. It creates more doubt in turn, and prompts that most useful activity of all: self-examination. (My classroom discussions with my students about the philosophical issues the novel raises and examines have often been quite rich even as I suspect that, as usual, some students are simply not keeping up with the reading and are thus unwilling and unable to participate or contribute.)

Silence is the story of Sebastião Rodrigues, a missionary who travels to Japan to ‘rescue’ a Christianity sought to be driven out from Japan, and finds himself the latest target of the campaign to do so. Rodrigues takes inspiration from Christ through his trials and travails at the hands of his Japanese tormentors–even as the events around him shake his faith like never before. The determination of his inquisitors to make him an apostate makes Rodrigues sense he will become, rather than Christ, Judas instead; he will not be the defender and promulgator of his faith, but its betrayer instead. As his greatest trial approaches, Rodrigues comes to understand that the man he had imagined the Judas to his Christ is closer to him than he had imagined, that his dislike for him, his failure to feel sympathy or empathy for him, is his greatest failing as a Christian.The novel’s provocative claim–under one interpretation–is that he becomes a better Christian by becoming Judas. And that is because in doing so, he is better able to understand someone, Christ, and something, Christian faith, that he had imagined himself, arrogantly, to understand all too well before his trials began.

Rodrigues worries that God is silent; his most powerful realization is that God speaks through man, and man alone.

Lessius and the Fear Theory of Atheism

The ‘fear theory’ of the origin of religion is sometimes traced back to Democritus and Lucretius; it may be found too, in David Hume‘s Natural History of Religion. In its most general form, mankind conjured up God and the gods when made aware of its fragility in the face of nature’s capriciousness and power, its inevitable, painful and slow death. The seventeenth century Catholic theologian Leynard (Lenaert) Leys (latinized: Leonardus Lessius) who enjoyed a long, productive and influential career at the University of Leuven, although perhaps most famous for his 1605 treatise De justitia et jure (On Justice and Law) ‘that went through more than twenty editions in the 17th century alone’ provided an ingenious response–of sorts–to it. It does not amount to–and certainly does not intend to be–a refutation of the fear theory; it presupposes the existence of God, so it does not form part of the dialectic dedicated to the task of establishing such claims. Instead, it applies a converse version of the fear theory to atheism and thus seeks to ground its proponents’ claims in their own particular psychological pathology.

In his De Providentia Numinis et Animi Immortalitate, Libri Duo Adversus Atheos et Politicos (On the Providence of the Deity, and the Immortality of the Soul, Against Atheists and Politicians), which contained some arguments from design–fifteen in all–for the existence of God, and was translated in 1631 into English as Rawleigh: His Ghost, Lessius explains atheism thus: Man seeks to deny religious belief because secretly he accepts its teachings and fears the terrible penalties that will accrue to him on Judgment Day because of his sinful, dissolute life. Afflicted by this agonizing fear, unable to reconcile himself to its terrifying finality and perhaps unable to change his sinning ways, he conjures up atheism and its associated doctrines, notions which deny the existence of God. This lack of belief in a Supreme Being then, relieves him from his fear by getting rid of the cause of that fear.

(The targets of Lessius’ polemic are not particularly notorious. He relied on lists made by Cicero, Sextus Empiricus, and Claudius Aelianus and identified, among others, the following:  Diagoras of Melos and Protagoras; Theodore of Cyrene and Bion of Borysthenes; Lucian; and besides Democritus and Lucretius, Epicurus.)

Lessius’ theory–while certainly a clever bit of work–is false. It is so largely because: a) arguments against the existence of God are quite as successful as they are–via their refutation of positive arguments for that claim–and show belief in the existence of a Supreme Being to be lacking any rational foundation; and b) in sharp contradistinction to the prima facie plausibility granted to the fear theory of theism by the oft-expressed fears of the unknown by the faithful, it relies on ascribing a wholesale ‘false consciousness’ to atheists.

Sources:

1. Michael J. Buckley, Denying and Disclosing God: The Ambiguous Progress of Modern Atheism, Yale University Press, 2004, pp 30-33.

2. S. N. Balagangadhara, The Heathen in his Blindness: Asia, the West, and the Dynamic of Religion, Manohar Books, 2013, pp. 159.