On the remote islands of Nagasaki, Japan, a small group of believers continues to follow a unique version of Christianity with deep historical roots reaching back to the era of samurais, shoguns, and martyred missionaries. Emerging from secrecy in 1865 after enduring centuries of harsh persecution by Japan’s isolationist rulers, most of these hidden Christians transitioned to mainstream Catholicism. However, a minority remained committed to an obscure form of Christianity, distinct from the original teachings brought by 16th-century foreign missionaries, honed during long years in the shadows under a harsh regime.
On Ikitsuki and other secluded areas of Nagasaki prefecture, Hidden Christians still pray to their “Closet God”—images of Mary and Jesus masquerading as Buddhist Bodhisattvas, concealed in special enclosures. Their prayers are chanted in ancient Latin, a language seldom heard in contemporary times. Despite this rich history, the sect faces extinction. With the majority being elderly and younger generations either relocating or losing interest in the faith, the surviving followers are fervently preserving evidence of this exceptional branch of Christianity to communicate its significance to the world.
Masatsugu Tanimoto, 68, is among the rare individuals who can recite the Latin chants passed down through his family for centuries. Reflecting a sentiment of preservation, he expressed concern that he and his peers might be the final bearers of this fragile tradition. Here’s a deeper look into how these determined individuals continue to practice the faith as their ancestors did, devised for survival following strict 17th-century prohibitions.
In 16th-century Japan, Jesuit priests successfully spread Christianity, converting both warlords and commoners, especially in Kyushu where foreign missionaries had set up trading hubs in places like Nagasaki. At its height, an estimated hundreds of thousands embraced the faith before its perceived threat positioned it under severe scrutiny from the shoguns. Many adherents practiced in secrecy until Japan finally opened up to Christianity, prompting a mass conversion to Catholicism. Yet, some chose instead to maintain the practices of Kakure Kirishitan (Hidden Christians), staying true to the secret rituals of their forebearers.
When Christianity was outlawed in 1614 and foreign missionaries expelled, Catholics maintained a structured religious community. In contrast, Hidden Christians discreetly continued their rites, cleverly concealing ritual items and holding services in secret to avoid persecution. This secretive form of worship, remarkable for its unwavering adherence to traditional precepts, remains largely unchanged since its inception centuries ago. Local customs vary: Sotome, for instance, venerates a figure known as Maria Kannon—a Bodhisattva adapted to represent Mary.
Adopting a lifestyle that merged aspects of Buddhism and Shintoism acquired during the years underground, many Hidden Christians resisted converting to Catholicism even after the persecution ended, as accepting Catholic doctrine meant abandoning practices ingrained deeply in their cultural identity. Tanimoto described their faith as a commitment to ancestral tradition rather than a devotion to Christian tenets as defined by the Catholics.
Intricate Latin chants known as Orasho, originating from the initial missionary prayers, are an essential part of Hidden Christian ceremonies. Tanimoto presented a timeworn prayer manuscript written by his grandfather using traditional methods akin to those his predecessors utilized. Today, Orasho is performed sparingly—only two to three times a year—since the custom of conducting funerals at home has waned and younger generations migrate for work or education.
The Hidden Christian community is diminishing rapidly. Government statistics from the 1940s noted about 30,000 Hidden Christians in Nagasaki, including 10,000 on Ikitsuki. However, the last baptism occurred in 1994. Historically linked to the agrarian society’s communal bonds in pre-modern Japan, these relationships have eroded amid the swift modernization post-WWII that reshaped rural life.
Lacking professional religious leadership to adapt to changing times, Hidden Christians struggle to preserve their faith. Scholars document artifacts and conduct interviews, aiming to save a record of this vanishing faith. Masashi Funabara, 63, notes a sharp decline in active groups, with only his family and one other remaining from what was once a large congregation. Commending the resilience of past generations, Funabara meticulously records Orasho passages in hopes of inspiring his son to follow in his footsteps.