Out of this constraint came “State Shinto”—the use of the faith, with its shrines and deities, for propaganda, emperor worship and the celebration of patriotism. Considerable resources were funneled into attempts to prove the country’s superiority over other races and cultures. Which sheds celestial light on the discovery of Moses’ tomb at Mount Houdatsu in Ishikawa Prefecture. Press accounts of the period detailed how the prophet had received the Hebrew language, the Ten Commandments and the first Star of David directly from Japan’s divine emperor.
Such divine condescension implies that Shingo’s Christ cult has very little to do with Christianity. “On the contrary,” says Young. “It’s more about Japanese folk religion and its sponginess—its capacity for soaking up any and all influences, usually without coherence, even internally.”
That sponginess is never more evident than during Yuletide, a season that, stripped of Christian significance, has taken on a meaning all its own. It’s said that a Japanese department store once innocently displayed Santa Claus nailed to a crucifix. Apocryphal or not, the story has cultural resonance.
Shingo is modestly festive with frosted pine trees and sparkling lights, glittering streamers and green-and-red wreaths, candles and crèches. In Japan, Christmas Eve is a kind of date night in which many young people ignore the chaste example of Mary—and instead lose their virginity. “It’s the most romantic holiday in Japan, surpassing Valentine’s Day,” says Chris Carlsen, an Oregon native who teaches English in town. “On Christmas Day, everyone goes back to work and all the ornaments are taken down.”
Junichiro Sawaguchi, the eldest member of the Shingo family regarded as Christ’s direct descendants, celebrates the holiday much like the average Japanese citizen, in a secular way involving decorations and Kentucky Fried Chicken. A City Hall bureaucrat, he has never been to a church nor read the Bible. “I’m Buddhist,” he says.
Asked if he believes the Jesus-in-Japan yarn, Sawaguchi shakes his head and says, coyly, “I don’t know.” Then again, notes Carlsen, the Japanese tend to be quite tactful when airing their opinions, particularly on contentious topics. “The Christ tomb has given Shingo a sense of identity,” he says. “If a central figure like Mr. Sawaguchi were to dismiss the story, he might feel disloyal to the town.”
But does Sawaguchi think it’s possible that Jesus was his kinsfolk? Momentarily silent, he shrugs and spreads his palms outward, as if to say, Don’t take everything you hear as gospel.