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The Holy Nifonese Empire of New Aeyariss.
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Kogyokist faith
"Heavencross" is popular Kogyokist religious symbol.
HISTORY
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Kogyokist Christianity (known also as Oriental Christianity or Kirishitanity) is currently officially the biggest and most important religion in the Empire of Greater Nifon, one enjoying profound influence and number of followers, not to mention being an official creed of both the Chrysanteum throne and the bakufu. It's roots may be tracked down to the beginnings of XVI century, when an Aravean preacher named Konrad Wyss left Aravea to preach the gospel where it has not yet been heard before. The missionary journey took him to Wenchuan, where he preached for 20 years; and during that time he accommodated an enormous amount of knowledge on Wenchuani culture and philosophy. The Aravean missionary, being an educated person, supported his missionary activities by teaching science to the Wenchani. The growing demands of this activity required him to translate works of Tancius (fictional equivalent of Confucius: Tang Tzu) into Aravean and works of Western scholars such as Archimedes into Wenchuani. During the peak of his activity he enjoyed enormous following and frequently seen the Emperor, who, however, did not heed his words and convert. It was also at that time when first missionaries were sent to Nifon, though they activity targeted common people more than the social elite.
It was however Wyss's disciple, Lu Xinyue, that proven to be most influential in evangelization of Nifon. Being a former general with large number of military successes and famed neo-tanzist scholar, Lu was a man of high intellect and great fame already present before he converted to the new faith. Shortly before Chatagay invasion of Wenchuan, Lu was exiled due to intrigues of bureaucrats that opposed him. Passing through Kosun, Lu landed at Nifon; subsequently he made a visit to the imperial court, where he was appointed as tutor to young Crown Prince Ranmaru, later known as Kogyoku Emperor. With that, he also tutored a young noble known as Kenshin Murakami. Forced to flee again due to intrigues of the nobles, he fled to Aizu, taking Murakami Kenshin with him. It was in Aizu where Kenshin first secured a castle as a reward for his service to Lord Sanada Harumune, then married Lady Hikari, only child of neighboring province's overlord. The marriage permitted him to contend for position of Lord of Hara; after victorious war, he successfully became a Daimyo. Already a Christian by the time when he obtained said castle, Hara became center of Christianity in Nifon. Lu Xinyue, who attained position of chamberlain, successfully produced number of works that presented his faith in Ruist terms; thus making it attractive to the samurai class.
His acceptance of the new religion happened at the same time as the Sonjo war begun. Next seventy years were a time of bitter strife and unending conflict, but also a time of heroes like Kenshin Murakami and his Twelve Generals, to this day celebrated by the Nifonese. Finally a young Christian daimyo from Kato plain, Chosokame Yorimoto arose and in series of brilliantly executed campaigns crushed virtually all opposition, claiming majority of central Nifon for himself. Shogunate was within his reach.
Emperor Kogyoku, after whom the creed took it's name, took his throne among this chaos, just when armies of his friend Murakami Kenshin marched on Kiyosu. He was a true man of peace, detesting violence and focused on writing poetry and promoting arts. Yet his deep moral convictions forced him to search for a way of returning the country to order. Both Buddhism and Shindo, in his eyes, failed to do so; and then he had a chance to listen to Ogyu Jinsai, a former neo-Tanzist scholar turned Christian preacher by Lu Xinyue. The two debated for entire three days, after which the Emperor renounced his divine status and embraced the new faith. His son followed the suit; but the new faith was not popular among the courtiers. Finally one of the princes staged a coup and announced himself Emperor Go-Jimmu establishing the Court in the South; while the legitimate Emperor fled to the North and became Emperor Yozei. War between the two ended in establishment of Chosokame Shogunate in 1602 by twin Christian Daimyos from the North; Chosokame Yorimoto and Chosokame Mitsuhide.
Kogyoku Emperor remains influential for one important reason; he was the man who, upon works of Wyss, Xinyue and Jinsai formed the bulk of Kogyokist faith. His theology was a direct response to religious conerns of the Nifonese; was not afraid to put local clothes on or express itself locally. The new faith proven to be very benefiting to the Samurai class; both due to enormous (often military) support Buddhist temples provided to Suda clan (Murakami's main opponents), and the fact that they held vast riches that could be confiscated upon conversion. In addition to that, Ruist "cloak" put on Christian theology made it very appealing to emerging neo-Ruist movements that contended with Buddhism to become Nifon's dominant ideology.
After 3rd Shogun announced the policy of isolation due to fear of the "the Spanish heretic" and isolated Nifon from the entire world except Araveans who were permitted to trade in three designated ports, civil wars ended for good and samurai needed to find other job than fighting. Some of them made an attempt to preserve their traditions through tales of heroic deeds. Empress Rei, wife of Emperor Hanzei, seeing her husband's cowardice and lack of manliness, collected those tales into Nifon's national epic - Sonjo Monogatari, which is also an important piece of Kogyokist theology.
Sonjo Monogatari had profound impact on Nifonese culture and religion, making sure that by 1715 majority of the Nifonese were already following Kogyokist creed, though many still practiced rites to kami in their private areas.
INTRODUCTION
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To understand Kogyokist Religion, one has to understand the Nifonese and Asian spiritualty in general. Asians as a people do not follow "religion" in western sense of the word, as one traveler to China observed "Chinese aren't very religious but they are very superstitious". For the Nifonese, major theological debates of western theology such as creationism or nature of election are of little importance, being rarely touched even on the seminaries. Nifonese spirituality is pragmatic in nature, with religion aiming at answering the questions of daily life problems, afterlife as well as moral development. Previously in Nifon, those functions were split between Mikos, Ruist scholars and Buddhist priests .Mokism had the monopoly on daily life spirituality. People consulted Mikos, oracels, diviners for buisness and political decisions and to resolve any problem attributed to evil spirits. Buddhism had monopoly on death, performing funerals and providing good reincrarnation. Finally, Ruism was responsible for moral development, ethics and social cohesion. Arrival of Kogyokism united those into one religion, focus of which was answering all the questions at one, by contextualizing itself in four ways:
1) Theology of immanence of God balanced with his transcendent nature; contrary to western theologians who stressed God's transcendence, Kogyokist theologians stress his immanence, closensess with his creation. Kogyokist theology often shows God in more human terms, with God suffering, crying and changing his mind following prayers of his faithful. In this area, he is as immanent and close as the kami mikos prayed to.
2) A Theology of suffering and misfortune: To answer objections of Buddhist critics, suffering plays far greater role in Kogyokist theology. God himself suffers; his followers suffer. Theodicy is far more often touched upon.
3) A theology of divine plans and sovereignity over karma.
4) A theology of invisible spiritual world (see below)
5) A thelogy of holy spirit gifts and divine guidance against powers of mikos: it is often acknowledged that Nifonese Christianity is very "shamanistic" in nature, resembling primordial nature religions than rationalistic faith of westerners. Holy Spirit plays a far greater role than in the west; and charismatic manifestations are a common occurrence. Prophets are commonly consulted for buisness decisions, and much of early Kogyokist following comes from being more efficient at casting out fox spirits than the mikos.
6) A theology of man's relationship to nature.
Historically, to answer
THE SUPERNATURAL WORLD OF KOGYOKIST FAITH
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First and foremost element of the Kogyokist faith is God himself.
Kogyokists regard God as the supreme Tao of the Universe, the absolute from which everything else came. He alone is unchanging, unmoved and everything else depends on him. While the material reality may be impermanent, not so is the Lord of Heaven; he "extends to the nine limits". Emperor Kogyoku also invoked the concept of "Shangdi / Highest Deity" and "Tian" from Ruist (Confucian) philosophy, pointing out that ancient sage - rulers of Wenchuan had some understanding about a singular divinity; which swiftly degenerated first into pantheism and them into polytheism, distorted by the Daoist charlatans. God ( ? Shin ) is composed of The Lord of Heaven (Tenshu), also called Heavenly Father ( Ama-Ototosama ), Jesus Christ (Iesu Kirishtu - often called "Iesu Tenno Heika" meaning Jesus the Heavenly Sovereign) and the Holy Spirit ( ?? Seirei).
In a very interesting way do the Nifonese portray Jesus Christ - while his face is never shown and unless it is scene from the time he was walking on Earth, he is always portrayed in robes of a Nifonese Emperor, usually on a war horse. Rather than western concept of a compassionate pacifist, in Kogyokist Christianity he is the Iesu Tenno Heika - Jesus the Heavenly Sovereign, an ever victorious and powerful ruler, who is as just and terrifying as he is merciful. Iesu Tenno Heika will soon return on Earth to defeat the oniteikoku and establish his own 1000 year rule. Majority of Kogyokist Christians believe in pre-milenial eschatology, although interpretations of details vary from church to church.
The God created the universe from nothing, in 6 days, and 7th day he rested. The entire universe has been at perfect, heavenly harmony, five planets (elements) revolved peacefully and the entire creation knew only virtue. On the second day the Lord of Heaven separated Yin from Yang (which the Nifonese see as symbols of natural things meant to complement each other, rather than good and evil).
The second element of kogyokist theology are the "kami". Though westerers translate this word as "gods" in reality the closer meaning is "celestials" or "spirits". All supernatural beings including God himself in the kogyokist faith are regarded as "kami", however only God himself is uncreated and timeless. The rest of divine beings, though powerful, are merely creations, immanent, and as such should not be given worship. Below Tenshi is the divine council - an assembly of spiritual beings whom God gave dominion over various parts of the universe, and whom he consults in making decisions due to, in his greatness, being willing to give his creation a say.
The first branch of kami are the tenshi - angels. They serve the lord of heaven as his messengers and warriors. Sadly, 1/3 of them rebelled and became the oni or ashuras. Then humankind was created, and the oni convinced humanity to eat the forbidden fruit - therefore giving them domain over the world.
During the days of Noah, a group of tenshi rebelled and attempted to mate with human women. Out of their union were born the rasetsu - as early Kogyokists equated Biblical nephilim with Buddhist rakshasas. This, Nifonese blieve, is the origin of catgirls, elves, aliens and other non-humans as the rebellious angels attempted to corrupt the creation. This killing such a creature is seen as a honorable deed. Upon their death, due to being unnatural, a rasetsu can't go to the creator, and it's spirit is forced to wander the earth, disembodied.
The first generation of rasetsu was destroyed by the flood, but the humanity rebelled at Babel. Angry, God divorced himself from humanity, and gave over all human nations under rule of the fallen kami, who then became the "gods" of pagan religions. They reign over a limited territory where they, to a limited degree, function as gods, and are locked in pepetual war against the Lord of Heaven.
Kogyokist schools differ about fate of the principalities. While all believe that they can be bound, some believe that they can be deposed and kingdom of God taking their place. Others however point out that only Jesus can depose them, which he will do at the second coming - and until that time the believers have to dwell in an evil world which can be, at best, influenced.
SOTERIOLOGY
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Kogyokist Christianity is known for having a very unique theology among Christian denominations; one that albeit resembles that of protestant stock, has been uniquely shaped by schools of thought that existed in Nifon before the advent of Christianity. As such, both famed disciple of Konrad Wyss known as Lu Xinyue who formulated much of earliest Kogyokist theology, and his successor Emperor Kogyoku adjusted the new religion to the local conditions; not being afraid of expressing themselves in local terms. It is also worth nothing that it is nigh impossible to understand the Nifonese art, aesthetics and culture without at least basic knowledge of Kogyokist faith.
At that time, the greatest opponent of Kogyokist faith was Buddhism - thus the opening question for both Lu Xinyue and Emperor Kogyoku was existence of the individual soul (atuman/atman) which is a start contrast to Buddhism, which taught that there is no such thing. Kogyoku Emperor made his assumption on the idea that soul/atman is something that transcends the five aggregates as divine breath of the Lord of Heaven in man. When employed in such system of thought, the very core of Buddhism explodes, making the entire Middle Path useless.
The early Kogyokists by no means, at the same time, attempted to deny the idea of suffering (dukkha) or impermanence of all material things; on the contrary, their main concern was to point the Nifonese to the true way of attaining liberation (gendatsu / moksha - which has the same meaning as salvation in Western theologies). While Buddha made the claim that suffering of man was made by his illusion of self, the earliest Kogyokists made the assumption that it was rather sin that caused the human suffering. Directly mocking Buddha, Emperor Kogyoku formulated his own noble truths:
"One, that there exists suffering - we call it ku, the Hindus "dukkha". Second that there is an origin of this suffering - and that origin is sin, which separated man from the Lord of Heaven, who is the supreme Dao of the universe. The third truth is that there is a way to destroy our own sin and end this suffering. The fourth is that path to end the suffering lies through grace of Jesus Christ the Emperor of Heaven. Who understands his sinful state and believes in him shall be liberated from his fallen state and reconciled with the Lord of Heaven. We the Nifonese have our own path to attain what the Hindus call moksha - liberation from our sin through the blood of his sacrifice, and thus, liberation from pain of continued, senseless existence as much as consequences of our spiritual rebellion. For the sutra of John says: " 17 For the Lord of Heaven sent not his Son into the world to condemn the world; but that the world through him might be saved." - Emperor Kogyoku, Book of the Faith
The suffering of course won't end instantly - however all true believers will have a chance at life at second Earth without pain and sorrow.
Very important is the assertion, inspired by the realistic stream of tanzism, that men are due to the fall by their nature evil, and incapable of reaching liberation on their own. Unregenerate state of man and his complete lack of ability to follow the Lord of Heaven's virtues caused God to create a plan of salvation. First, because virtue generates law, he used Israel to establish law targeting the evildoers; then Jesus Christ himself descended down from heaven and incarnated on Earth to offer himself as one ultimate sacrifice for our sins. Because of that, salvation in Kogyokist faith is attained by effortless action through a concept called ichinen-gi ( ??? ) which literally translates as "one calling" - if an individual believes that he is a sinner who can not liberate himself and believes in Christ's sacrifice, he will attain liberation (unlike Buddhist liberation, Kogyokist faith offers liberation from the present, fallen state and separation from the Lord of Heaven which will put the individual in jigoku). Majority of Kogyokist faith permits an individual returning to his fallen state either by apostasy of practice of sin.
This led to a very common chant called "Nemkrishtu" - Namu Iesu Kirshtu, which literally means "I take refugee in Jesus Christ".
After their death, different peoples will attain different states. The ones who were liberated from their sinful state (and kept the conditions attached) in this life will head to the Pure Land (Jodo - Kogyokist term for heaven) where they will dwell with Jesus Christ until their resurrection, when they will be resurrected as immortals (although the idea of Kogyokist immortality is different from the Daoist one, the shadow of notion of immortality taken from Daoism is still present) to live forever in new, remade Earth. On the contrary, the ones who will reject grace of Jesus Christ or persist in sin, will head to yomi no kuni (hell) to await their judgement in jigoku (lake of fire) for eternity.
Majority of Kogyokist faith permits an individual returning to his fallen state either by apostasy of practice of sin.
Kogyokist Church developed a comprehensive system of ethics focusing at living in "heavenly harmony" with God and man, practice of filial piety and firm performance of one's social role. Biblical ethics were re-interpreted to put them into far-Eastern context, while still retaining their original meaning, with firm emphasis of doing good within this world. Emperor Kogyoku shows us an example of those:
"The first is no wanting, for the thirteenth chapter of the letter to Hebrews says "5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee." When your heart is obsessed with something and you covet it, your thoughts become distorted. Distorted thoughts are root of virtuous behaviour. Be ye thus content with what you have; if you are rich, enjoy your goods. If you are poor, know that riches are not everything in this life, and lead a simple and happy life.
The second is no doing, for the sixth chapter of sutra of Matthew says "25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" The effort needed to hold a direction is abandoned, and there is simply action and reaction. Thus walk the Way of Effortless Action, and accept whatever Heavenly Father gives you, weather it is good or bad, all the time in harmony with him. The third is no piousness for the sixth chapter of sutra of Hosea says "6 For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings." Desire not to have your good deeds proclaimed across the realm, but do them for Heavenly Father's sake. Do what is right to bring people to the truth, but not for sake of your own reputation. The rites are for transmission of virtue, but the true faith is in man's heart. A rite without inner love is as a fish outside the water. This is the way of no piousness. The fourth, and final, is no judgement, but love the Lord of Heaven, and do not do to your fellow man what you would not like him do to you, regardless of who he is; for the Emperor and lowest burakumin will face the same judgment when Iesu Tenno Heika returns to judge this world. If you need to make a verdict, do it not by yours, but by heaven's standards, for each time you judge, you are yourself judged " - Emperor Kogyoku, Epistle to the Asians
CHURCH ORGANISATION
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Church structure varies across denominations. In the "imperial" kogyokism, the Bishops of a region are subject to the Archbishop of Ishikawa, who is subject to Emperor, whom the Imperial Kogyokism views as head of the Church. In the evangelical stream of Kogyokism, each Kogyokist church is fully independent institution, completely running it's own affairs. Regardless of belonging, every church is headed by a Bishop ( ?? Kantoku ), who is the leader of the local church, (in evangelical Kogyokism he is not subordinate to anyone other than God himself). To his aid a bishop has pastors ( Bokushi ) whose concern is teaching and deacons, for various services of lower importance. It has to be noted that in many churches outside of their role of performing religious ceremonies, status of Kogyokist clergy is the same as rest of the believers - they can marry and have children, and their role is merely of ceremonial importance.
Dress in various churches differs depending on the sect. Some sects advocate casual clothing for the preachers. In other churches during services bishops and pastors wear 
white robes which they believe are inspired by those worn by Israeli priesthood. Traditionally they are complemented by a tokin which the Nifonese believe represents the phylactery worn by Aron. Some churches reject this whoever, seeing it as creating distinction between clergy and laity and usurpation of Levitical priesthood.
Architecture of Kogyokist churches may vary, but their entrance is always marked by a tori gate and a pair of komainu on either side representing the strength of the lion of Judah and alerting everyone that they are entering a space where believers gather. Said statues are Inside the church is almost ultimate emptiness - there are no idols (praying to statues, pictures, saints or anything other than God is forbidden). Each Sunday, a communion service available for all is held. Nifonese do not believe in a literal transubstantiation, but rather hold the communion as a rite (in Tanzist concept) to teach morality and remember Christ's sacrifice. Kogyokist church is, however, not a temple - merely a place of gathering.
In evangelical kogyokism, due to lack of above-church organisation method, schools of theology and universities assumed the leadership role. Major and most known Kogyokist teachers are usually associated with various universities they stay at.
Almost no Kogyokists are cessationists, with charismatic manifestations such as speaking in tongues or healing being common. Kogyokist churches recognize five ministries - Apostle, Prophet, Evangelist, Pastor, Teacher.
MATSURI
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Emperor Kogyoku, after observing various Mikoist ceremonies, came to conclusion that they resemble a lot those portrayed in the Bible - but were corrupted under influence of the idolaters. As a result, he chose to establish 7 matsuri (festivals) - being seen not as a worship, but rather using a tanzist concept of rite to teach the Nifonese piousness and obedience to God. While many minor matsuri are celebrated all around Nifon, those seven have been especially explicit. Their dates have been changed following adoption of Gregorian calendar. While several other festivals are celebrated in various regions of Nifon, those seven are universal even for Nifonese abroad:
1. Shinano Matsuri - it's major inspiration is the Biblical story of Jacob wrestling an angel, which is always recreated through sumo wrestling. After the incident is played and a Kogyokist preacher delivers a sermon, greatest Sumo tournament in Nifon takes place, and contenders from all around the world arrive to fight against each other for prize delivered by Emperor himself. Various local competitions are organized outside Ishikawa for lower rank wrestlers.
2. Bushi Matsuri - festival of warriors, reminds the Nifonese of various wars both Biblical from the old testament period and those from the Nifonese history. Is celebrated on May 16, the anniversary of battle of Shimazu. Traditionally various noh plays (always on topic of Biblical or Historical conflict) alongside yabusame contests.
3. Shukaku Matsuri - festival of the harvest usually held in late June, is inspired by both religious festivals of the Jews and pouring of the holy spirit at Pentecost, replacing an earlier mikoist harvest festival. Farmers bring their first fruits to the clergy, who symbolically wave tree branches symbolizing sanctification.
4. Moriya Matsuri - is about the biblical story of binding of Isaac, and is held in late September. A young man is selected, and led to a mountain, where an older man plays a role of "sacrificing" him. A man representing an angel comes and stops him at the last moment, and a stuffed animal is burned as a reminder of the animal sacrificed by Abraham. It is accompanied by a lot of celebrations, drinking, karaoke and feasting.
5. Tanjo Matsuri - Kogyokist Christmas are in October, because Emperor Kogyoku believed that the date of Christ's birth was miscalculated by the westerners.
6. Ichimi Matsuri - festival of the disciples is focused on acts of apostles of Jesus. Traditionally, men dressed as them would walk across homes and noh plays portraying their acts would be set in the cities.
7. Shogatsu Matsuri - Nifonese new year festival announced by sound of seashell horns and fireworks.
ISSUES ON WHICH KOGYOKISTS DIFFER
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- Church organisation
- Relationship the the state.
- Eschatology.
- Role of bishops.
- Robes & liturgy.
- Matsuri.
MAJOR SECTS & BRANCHES
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There are two main streams of Kogyokism - Imperial and Evangelical. IN 1609, then Shogun Chosokame no Misuyori made Kogyookism the state religion. After declaring the Emperor of Nifon the head of the Church, he ordered all the churches to join into a single denomination. Vast majority did, but a small number refused to comply, for which they were bitterly persecuted until 1855, when a tolerance edict was declared by Emperor Genji.
In XIX century, the "Imperial" Kogyokism, being the priveiledged state religion, had grown immensely corrupt, which led to a growth of non- conforming Kogyokism, which fused with religious innovations brought by Western missionaries. The result was an explosion of evangelical Kogyokism. Currently the ratio between the Imperial Church of Nifon and evagelical Kogyokism is roughly 75%/25%.
NON-CONFORMIST KOGYOKISM
While proto - nonconformist groups did exist before the 1850s, there was no organized non-conformist movement until that time.
The root of the new movement is connected with extreme Cesaropaism that Nifonese Imperial House engaged in, one that dwarfed even the one in Cassadia. Since 1600s, the Emperors of Nifon reigned as "vicars of Christ" under the idea of Seikoku. During that time, all Nifonese were required to be members of the Church of Nifon; heretics and dissenters were brutally persecuted.
The non-conformism as an organized movement developed during the Genji war, when the Nifonese troops fighting on the side of the Shogunate were exposed o the ideas of Great Awakenings. Such ideas were politically useful to the Shogunate's cause and thus with Chosokabe Yorimasa's permission, a wave of revivals was carried out in the newly reorganized according to the Western model "Ever Victorious Army."
After the imperial victory, non-conformism was persecuted for a certain period of time, until a compromise was reached in 1890. Nonconformists were given full tolerance in exchange for swearing oath of loyalty to the Nifonese Emperor (without recognizing him as the head of the church).
In 1990, Maki Kojiro became the first non-conformist to hold the office of the Prime Minister.
Non-conformism is far more western in it's outlook and represents the "low church" faction of the Kogyokism. At the same time, Church of Nifon represents the "high church" faction.
