Fabian Fucan hinges his rejection of Christianity under religion and camouflaged imperialism. Fabian challenges the attempt of imperialism introduction on Asians under the pretext of spreading the gospel. He points out that the flawed attempt to force Christianity cannot be mirrored by the people making the attempt, accusing them of superficiality with no substance. He even points out to the lack of substance in the Christian ideologies. Notably, he points out that, for the twenty and more years spent with them the perception was that their words are very clever- near reason but in the teaching there was little truth. 1 Fabian thematically points out to the religious independence of the Japanese, alluding to the gods of rule through whom Japan had seen a hundred Kings. Fabian seeks an elaborate way to highlight and substantiate the religious tendencies and beliefs of the Japanese people. Fabian paints the attempts as war- between Buddhists and Christians- an attempt to steal from the Japanese their religious sovereignty.
Fabian filtered the tacit approach of Christian adherents pointing it as a plan to subvert Buddhism. He questions the strategies of Christianity in the Philippines and Mexico through Troops and war. Fabian is convinced that Japan is far more superior to those nations. He points out that the ambition to diffuse the faith in every quarter and thus usurp the country- no matter the time, faces a gloomy prospect in Japan2. Fabian alludes to the purity of Japan and Buddhism, questioning the intent of the Christianity. With his Christianity experience, he questions the moral uprightness of the Christians who kill yet it is prohibited. He says “There is no greater punishment to take away life, but the adherents of Deus, without even fearing that their lives be cut, will not change their religion”3 .Based on the disrespect for the very thread that defines their religion, Fabian is not sure about their ability to rule.
Historically, the essay alludes to the stretch that defined the aggressive attempts to conquer other nations by European powers. As Fabian points out, the efforts involved a discerned approach camouflaged as an attempt to spread Christianity. Though the Christian missionaries were intent on painting the religion as built on sound ideologies, targeted nations would interpret it as a tool for imperialism. Probably the advocates of Christians were not aware of this. Even more interesting is the fact that most nations had their own forms of worship, and some people were so staunch in worship. In addition, Christianity offered a new perspective in divinity but nothing more. This frustrated the people who expectantly joined in the chorus for Christianity. Though Christianity was founded on a strong base, it failed to pass the test of time, instead posting mixed returns, if not total failure in Japan and Asia as a whole.
To conclude, it is feasible to append the attempt to spread Christianity, gain territorial control and foster the ideologies linked to Christianity as a quest for superiority. Imperialism sought to not only impose the lifestyles and ideologies on people, but also it was an attempt to impose the culture of the imperialists. Through the destruction of the status quo, the colonialists would rule the land. However, Japan realized the impetus of imperialism, copied the ideologies, perfected it and used it in Korea. The self proclaimed purists would deviate from their moral sanctity and indulge in activities. Fabian claims that they outrageously defied the moral of religion.