Chapter 3 analyses why three warlords in the southern island of Kyushu in Japan converted to Christianity in the 1560s–1580s: Ōmura Sumitada, Arima Yoshisada and, most importantly, Ōtomo Yoshishige (or Sōrin) of Bungo. It begins by describing the complex religious scene and its relationship to political authority in the ‘warring states’ era of the sixteenth century. Religious diplomacy mattered more in Japan than anywhere else, given the association between access to Portuguese trade and receptivity towards the Jesuit mission. Most of the chapter, however, is spent on describing the way that immanent power mattered to these daimyo, plunged into existential competition with rivals. The attraction of appealing to a new source of supernatural assistance in battle or in possession and healing crises is shown in a detailed narrative of the conversion of elite families of Bungo generally and of Ōtomo Sōrin and his son Yoshimune in particular. However, the tumultuous context also meant that questions of loyalty, sacral authority and societal order were also on warlord minds when they pondered questions of religious allegiance.

Chapter 4 explains why Christianity did not become the faith of more than a small minority of warlords and why it was rejected and ultimately persecuted by the rulers who unified Japan in the late sixteenth and early seventeenth centuries. The plural religious scene – including competing sects of Buddhism, alongside Confucianism and Shinto – afforded an intellectual opening for Christianity. This mattered in particular to the conversion of certain elites in the Gokinai of the 1560s. However, the most emotional debates centred on the dynamics of immanent power noted in the last chapter, and here Buddhism, as a transcendentalist system, found ways of countering the force of Christian arguments. Indeed, on an institutional level, too, the sangha represented a formidable enemy for daimyo contemplating conversion. This chapter then proceeds to analyse the actions, diplomatic letters and anti-Christian edicts of Hideyoshi and Tokugawa Ieyasu in order to identify the terms by which Christianity was identified as a subversive and unnecessary force. The transcendental elements of Japanese religion therefore played a decisive role in constraining the reach of the Japanese Christian movement. Lastly, the unifiers were intent on sacralising their authority, particularly post-mortem, and Christianity had little to offer in this regard.