Timothy Jay Schwab who is The God Culture sincerely believes every single missionary who spoke of the Lequios islands was lying. The Jesuits, Dominicans, and Augustinians all speak of entering Japan by way of the Lequios Islands. Tim says no way. The Ryukyu Islands were never a way station to Japan.
 |
| https://thegodculturephilippines.com/lequios-was-the-philippines----then-the-jesuits-moved-it/ |
Then Came the Rewriting: The Jesuit Colonial Trail of Tears
By the early 1600s, we see a narrative shift — not based on new discoveries, but on colonial repurposing of names.
As missionaries struggled to reach Japan:
Ryukyu became a waypoint, it never was.
Jesuit journals began using “Lequios” for Ryukyu — not because of fact, but out of convenience.
Both of Tim's claims contradict one another. The first claim is Ryukyu was never a waypoint for missionaries to reach Japan. The second claim is that Jesuits began calling Ryukyu Lequios out of convenience. If Ryukyu became Lequios out of convenience that means missionaries were using those islands a waypoint to enter Japan. Otherwise, what is the convenience?
The fact is Catholic missionaries did use the Lequios Islands as a stepping stone to Japan. From there they would enter through Nagasaki.
In the book Historia de los PP. Dominicos en las Islas Filipinas y en sus misiones del Japón, China, Tung-Kin y Formosa which was published in 1870 many stories are told of missionaries who entered Japan through the Lequois Isalands thus proving they are not the Philippines.
 |
| Historia de los PP. Dominicos en las Islas Filipinas y en sus misiones del Japón, China, Tung-Kin y Formosa |
These stories speak for themselves so I am not going to add any commentary.
 |
| pg. 89 |
Along with the previously mentioned religious figures of the Order, two other Augustinian fathers and four Franciscans also embarked, and all ten set sail in April of the same year. However, and despite it being the favorable season for navigating these seas, they found themselves forced to make landfall in the Babuyan Islands; and a second storm carried them on its wings to the islands of the Lequios, or Louchou, a dependency of Japan
 |
| pg. 119-120 |
The tyrant Dayfusama, after having defeated Fideyori, also had designs of conquest upon it. The general of the expedition for this enterprise was to be the illustrious Tocuan; but Safioye discredited him with his intrigues in the Emperor's mind, imputing him with having been very fond of the party and cause of his unfortunate son-in-law. The choice, however, in this case did not leave his family; as it fell upon Juan Chuan, Tocuan's brother.
The imperial expedition consisted of a quite numerous army carried by three high-board ships, and many light keels with thirty oars per side, which could easily hug the coasts. It departed from Nagasaki on May 14, 1616; but it could not reach Formosa, due to a storm that cast it to the Lequios, where it was forced to winter painfully.
A large part of its people finally returned to Nagasaki, and nevertheless by November of that year they tried to continue their warlike journey. Then the setbacks were even more considerable, as the Japanese fleet had to take refuge, finally, on the coasts of China, and the flagship, with the general-in-chief, was cast by the winds onto the Cochinchinese shores. With so many unforeseen reversals, and due to the death of the famous Dayfusama, the conquest was paralyzed, and the squadron retreated to the ports of Japan.
 |
| pgs. 207-209 |
In the relentless storm that had for so long furiously lashed the now dismasted ship of the Church of Japan, the Corporation always kept its gaze fixed on the needs and hardships of that glorious mission, which it sought to aid in every way. The invincible difficulties that previously prevented the Province from sending a numerous mission from these shores to the islands of Japan have already been seen, and the sinister end that, unfortunately, the last mission dispatched to those distant kingdoms met has also been seen.
Therefore, being impossible at this time to send a numerous personnel to said Church in its painful orphanage, only Father Fray Tomás de San Jacinto could be dispatched at that time. Being already well-proven in the convent of Manila and a native of those islands, it seemed convenient to assign him to the missions of Japan, directing his route through the islands of the Lequios. It is true that, being a native of those kingdoms, his person ran less danger entering through the city of Nagasaki; but this precaution was taken, not without a particular providence of the Lord; for, not only did he arrive by this route without incident or hindrance to the mission, but he also had the opportunity to ascertain with certainty a great and glorious fact, which was of great consolation to the entire Corporation in these islands.
From the earliest times when our religious passed to the kingdoms of Japan and founded their missions in that vast empire, there was among them a very zealous worker named Fray Juan Rueda de los Ángeles, of whom mention has been made more than once in the first book of this History. But when all the missionaries were expelled from the empire in 1614, he was one of those heroes who, bravely despising all dangers to his life, silently penetrated a solitary port to re-enter the empire, and continue the apostolate of the Cross in its domains.
From that long date until the year 1619, he remained "in the barrera" (on the front lines/in the breach), conquering in all battles with the powers of hell. But, the great man, afflicted upon seeing the scarce number of evangelical workers who tirelessly labored in that vineyard of the Lord, made a special trip to this Province in a supplicant demand for some religious of the Order.
However, the scarcity of personnel that the Corporation suffered from on one hand, and on the other, the difficulty of transporting them, deprived the Province at that time of being able to provide him with this consolation, and he had to return alone with a Spanish pilot, who only committed to taking him as far as the islands of the Lequios. The venerable man cherished the hope that it would be very easy for him to then transfer to Nagasaki from that unfortunate country.
But it did not happen that way, unfortunately; for having happily arrived at those shores, it was no longer possible for him to continue further. This was all that was known in Manila about this venerable religious, until a letter arrived at this Chapter from the venerable Father Fray Tomás de San Jacinto, dated January 3, 1630, in which he gave an account of his martyrdom.
According to the content of this letter, upon the venerable Rueda's arrival at the Lequios, he stayed at the house of a local chief, and having later entered a temple of the devil, he delivered a discourse to the bonze who watched over it, about the falsehood and clumsy deceit of idolatrous adorations. The ignorant minister of the idols, who perhaps had not found himself in a similar predicament until then, was cut short by the reasons and discourses of our venerable missionary, did not know how to respond, and remained confused in his sight, but without wanting to renounce his errors.
 |
| pgs. 244-245 |
This venerable man was a native of Hirado, the capital of the kingdom of that name, and was called Rokusayemon in the secular world. Gifted with an outstanding intellect and virtue, the Fathers of the Society of Jesus chose him as one of their dóxicos or superior catechists; and thus, even without being a priest, he already shared in a certain way the apostolic labors of the missionary Fathers.
When these were exiled from the empire, and desirous of pursuing an ecclesiastical career in one of the religious orders in Manila, he moved to this capital, and was admitted to the college of Santo Tomas in this city, where he pursued studies in philosophy and theology with remarkable progress. He had previously sought the holy habit in the convent of Santo Domingo; but as he was a recent arrival and not yet sufficiently known, it had been necessary to test his vocation before making the commitment. The time he subsequently spent in his literary career was enough to recognize his great talents, and as such, he was admitted to the habit of the Order in 1624, having professed the following year, at thirty-five years of age.
He accompanied the great conquering prelate of Formosa, with the idea of then returning to his country with the approval of his prelates. He effectively did so around the year 1629, with a stopover and without rest in the islands of the Lequios. On May 9, and before leaving Formosa, he wrote to a religious in Manila the following: "The Provincial Father came here in person and brought me as an interpreter, and from here he sends me to Japan. As I am of Japanese nationality, there is no difficulty in proceeding. I am not worthy of such a high ministry; but, being a matter of obedience, I am very content. I will remain here until the beginning of June, and then I will pass to the great Lequio... Afterwards, if there is an opportunity, I will proceed further. Indeed, on one hand, it will be a great desolation to spend much time among infidels, without confession or saying mass, and I don't even know if there will be a place to pray; on the other hand, I am consoled as it is a matter of God's service. We cannot see each other in this life; with God's favor, I hope we will see each other in heaven."
After suffering many privations and hardships in the islands of the Lequios, God provided him with an opportunity to move to Nagasaki, to present himself in the arena as a new champion of Christianity. His zeal and activity soon made him known in the empire, and the enemies of the faith, finally aware of his appearance "sobre la brecha" (on the breach/front lines), put their passions and most unworthy means into play to surprise and apprehend him. They pursued him relentlessly ("a sol y a sombra") everywhere for four years, and only succeeded in apprehending him when God had granted him to the power of darkness. We have already witnessed the terrible, yet at the same time consoling, spectacle of his martyrdom.
 |
| pgs. 273-275 |
In the acts of the last Chapter cited, 1637, some religious who had already been sent to the Lequios the previous year appear assigned again for the empire of Japan, where they were immediately imprisoned for confessing Jesus Christ, and finally led to Nagasaki to suffer the ultimate torment. The martyrdom of the venerable Fathers Fray Jordán de San Esteban and Fray Tomás de San Jacinto had already crowned in heaven the last religious of the Order residing in the empire, and the Corporation made it its duty to send some workers to that desolate flock, to continue there the great enterprise and the glorious apostolate of its sons. But the difficulties that stood in their way inside and outside Manila were such that it seemed impossible to divert them from their rightful path.
Governor Corcuera, to make the fatal memory of his government even more inauspicious, adopted the ill-conceived idea of favoring the pretensions of the Portuguese Fathers, which had already been rejected at court by the supreme Councils of Portugal and Castile. He forbade, by his own authority and against sovereign dispositions, any other religious institute from ever sending missionaries to Japan, and threatened with very severe penalties all shipowners who dared to transport them furtively. On the other hand, the Tonos and imperial magistrates exercised terrifying vigilance, ready to take the life at any hour, with most atrocious torments, of any unfortunate missionary who fell into their homicidal hands.
However, neither the news of these rigorous measures could halt the flight of charity in its course, nor could Corcuera's threats prevent a new expedition from being organized despite him. The heroes who now appear on the scene are Fathers Fray Antonio González, professor of theology at the University of Santo Tomas; Fray Miguel de Ozaraza; Fray Guillermo Cortet (who had also taught the same faculty in Europe); and Fray Vicente de la Cruz, a native of the kingdoms of Japan, along with a Christian also from those kingdoms, and a mestizo from Binondo named Lorenzo Ruiz. Father Vicente de la Cruz was then still a secular priest, who committed to guiding the first group via the Lequios, hoping to find an opportunity to take them ashore later.
Constant in its design, the Corporation had a light Japanese-style vessel built at its expense; but, despite the secrecy with which this project was conducted, it could not be so hidden as to escape the notice of the formidable Corcuera. He immediately ordered the timber and the commenced works to be burned and severely prohibited any pilot from Manila from daring to transport them; though he later changed his mind, as often happened to him, once the initial impulse of his impetuous temper passed.
It was July 10, 1636, when this mission arrived at the islands of the Lequios, where they remained until early September 1637, when they were imprisoned and taken to Satzuma, to be finally transferred to the city of Nagasaki, where the crown of martyrdom happily awaited them. Indeed, on the 13th of that month, the venerable Fathers Fray Miguel de Ozaraza, Fray Guillermo de Cortet, and Fray Vicente de la Cruz, who had by then received the habit of the Order, were seen entering this port and traversing its streets. Dressed in their Japanese attire, with their arms tightly bound behind their backs like great criminals condemned to capital punishment for their crimes, the three athletes were led and escorted to the city's superior tribunal, which awaited them in its chambers for the conclusion of their process.
 |
| pg. 296 |
Indeed, the martyrs of the Province of the Most Holy Rosary in the kingdoms of Japan came to an end, not because the charity of its sons had cooled, but because the entry of the missionary Fathers into the numerous islands of that unfortunate empire became impossible. Thirty-two were the heroes of this religious Province who were immolated for the faith and for their divine mission in that unparalleled struggle, which lasted from the year 1614 until 1637. Of this religious phalanx, twenty were Europeans, and of them, one was martyred in the Lequios Islands, and another assassinated by the enemies of the faith during that inauspicious journey from Formosa to Nagasaki.
 |
| pgs. 310-313 |
The latest news known from Japan, regarding religious traditions and the faith of Jesus Christ, is very scarce. It is asserted, however, that the ancient preoccupation of its government against the Church of God is still very deeply rooted, and yet, there are still those in the empire who follow it, if one is to believe those who say that in 1824 the Emperor demanded six or eight men, whom he called worshippers of Jesus, who had taken refuge in Korea.
Whatever the truth of this, there was a probability that the Korea mission could send some of its zealous ministers to the kingdoms of Japan, and this very propitious circumstance moved the sacred Congregation De Propaganda Fide to entrust the Apostolic Vicar of that illustrious mission to also seek to extend the kingdom of Jesus Christ to the closest regions, and rebuild its temple in the states of Japan.
However, many years passed without the honorable prelate being able to fully satisfy the desires of the sacred Congregation in this matter, and it seemed easier to carry out this enterprise from the port of Macau. With this in mind, he subdelegated the commission to the Procurator of foreign missions who resided there at the time, and in 1844, Mr. Augustin Forcade was already destined for the islands of the Lequios (or Louchou, as the French call its main island), and transported to those shores by a French sail.
The governor of the port resisted receiving the missionary; however, finally fearing that the commander of that vessel would support his demand with some cannonballs, he reluctantly agreed that Mr. de Forcade should stay in that port with a Chinese man he brought. He was informed that, in the event of that gentleman's death, the Chinese man would present the French commander with a certificate of having died a natural death, or otherwise, for the consequent effects.
Mr. Forcade was hosted with his servant in a house of bonzes, but always watched by visible guards everywhere, who were relieved without a set schedule after a few days, so that they could not establish any kind of relationship with him. He was not allowed to speak with anyone from the country, so that he could not learn the language of the Lequios, which was the main reason the commander had pretexted for having an interpreter of his nation in that port.
He remained in this situation for two years, anxiously awaiting some aid or a ship from France that would extract him from that truly lamentable state. Finally, he had the pleasure of seeing his wishes fulfilled in July 1846; for Admiral Mr. Cecile arrived at Louchon with three frigates of war, and left Father Leturdu as his companion, a missionary destined at that time to assist Mr. de Forcade in that enterprise, whom the Apostolic See had just appointed Bishop of Samos and Apostolic Vicar of Japan.
The French admiral believed he was in a position to command respect with his cannons and demand the freedom of the missionary Fathers, so they could communicate with the island's inhabitants. Everything he asked for was granted without the slightest difficulty; but that governor only fulfilled what was agreed upon while his promises were guaranteed by the presence of the squadron.
Soon after, Mr. Cecile received Mr. de Forcade aboard the "Cleopatra," and finally sailing from Louchon, he wished to have an interview with the governor of Nagasaki. With this aim, he presented himself in this port with his respectable squadron, and immediately found himself surrounded by local vessels, which put him in a clear predicament. Realizing, finally, that he could have achieved nothing without bombarding those ports, for which he had no orders or authorization from his government, he deemed it more prudent to withdraw.
Mr. Forcade departed with him for Manila, guided by the desire to be consecrated in these islands, given the plausible case that the papal bulls had already arrived. But here he finally learned that they were in Hong Kong, where he was subsequently consecrated with the idea of immediately returning to his mission.
Despite the official stipulations with Mr. de Cecile, both Father Leturdu and Father Ademet, who also arrived in Louchon in September of the same year, remained in the same state of incommunication with the country as Mr. de Forcade. Father Ademet had recently passed away in that port when another French frigate arrived to collect Father Leturdu, who was then alone in the Lequios, and by the end of 1848, he was transported, very ill, to the city of Hong Kong, to explain the state of affairs to the Bishop there. Such was the end and result of the Louchon mission, without those zealous missionaries having advanced a single step in four painful years of frustrated hopes.
Those are six stories about missionaries attempting to enter Japan via the Lequios Islands. The last story features a Frenchman. The islands are said to be called Louchon by the French. A seventh story, second on the list, is about the Imperial Japanese fleet headed for Taiwan which got caught in a storm and shipwrecked in the Lequios Islands.
The burden falls on Tim to prove these stories are a lie and that these missionaries, as well as the Empire of Japan, intentionally moved the location of the Philippines northward. He has not done that and he will never do it because it is not true. What Tim should do is retract his theory but at this point he is too invested in the lie that the Philippines is the Lequios Islands to admit he is wrong. This book of missionary endeavors is a testimony against the theories of Timothy Jay Schwab who is The God Culture.
No comments:
Post a Comment