Christian community devoid of both ordained priests and the sacraments only they could administer. The diffi culty with this perspective is its incompleteness, which renders it false. Was Baba Bunkō a confessing Christian? Kevin M. Doak, author of the preface, believes so and calls him “proof of the existence of a Japanese Catholic in eighteenth-century Japan” (p. xii). It is plausible that Bunkō could have learned Catholic doctrine from other samurai on Iyo, where samurai Christian gravestones were discovered in 1975, but Farge’s own conclusion seems to me exactly right: “Baba Bunkō is evidence that a Christian view of society did exist and did fi nd expression even in the middle of the Tokugawa period, a century after Christianity was banned and a century before Christians came out of hiding” (p. 218). This makes Baba Bunkō too important to ignore any longer, and William Farge is to be commended for introducing him to us.

中文翻译：

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哀悼政府：日本的死亡与政治整合，1603-1912 年 作者：平井敦子

基督教社区既没有被任命的牧师，也没有只有他们可以管理的圣礼。这种观点的困难在于它的不完整性，这使它成为错误的。Baba Bunkō是一个忏悔的基督徒吗？序言的作者 Kevin M. Doak 相信这一点，并称他为“18 世纪日本存在日本天主教徒的证据”（第十二页）。文科本可以从伊予岛的其他武士那里学习天主教教义，1975 年在那里发现了武士基督教墓碑，这似乎是合理的，但法格自己的结论在我看来完全正确：“Baba Bunkō 证明基督教社会观确实存在并且确实存在。甚至在德川时代中期，即基督教被禁止一个世纪之后，基督徒从藏身之处出来一个世纪之前，也能找到表达方式”（第 218 页）。