A consideration of how Martin Scorese's 2016 movie, Silence, shows the characters Jesuit Fathers Sebastião Rodrigues and Francisco Garupe discerning God's will:1
In the three-way conversation2 at St. Paul's College, Macau, Fr. Valignano seems to have his mind made up about the young Jesuits' mission to Japan. It's a no-go. After working through their initial, emotional reaction to possibly redirecting their vocational aspirations, the young Jesuits begin to reason with their superior, even persuade and to argue. It's their persistent agreement, being "of the same mind"3 about the mission, that leads the older Jesuit to declare that God is motivating them. So he grants permission for their trip, with plenty of warnings.
When the fathers meet Kichijiro in the waterfront tavern in Macau, Fr. Garupe appears as sad for himself as he is for the drunk fellow handpicked to be their guide. Rodrigues's attempt to entice Kichijiro through the offer of money turns Garupe off completely. "We have trusted that man with our lives," Garupe says to Rodrigues after Kichijiro has already, with abandon, plunged from the boat into the surf, to make way towards the land, towards Tomogi Beach, Japan. Fr. Rodrigues counters Garupe with a seemingly imprudent reference to Jesus' trust being even greater.4 These two are paired up to balance each other. As Kichijiro leaves them shivering and praying in the cave, Garupe supposes he's gone to betray them, a hunch that proves true.5
In the charcoal shed, while discussing options for their mission to find Fr. Ferreira, they cannot reach a workable plan. They dare to sit outside the next day in the sun and, spotting a soaring bird, Rodrigues romanticizes to Garupe, "It's God's sign," as if to say a plan will take shape. But cutting through that, Garupe spots clearly men from Goto approaching and observing them from a short distance. He physically restrains Rodrigues whose impulse is to talk with them. Is this God's will that they go to Goto?
They bring the matter before Ichizo who says he doesn't know whether the people in that village can be trusted. Rodrigues tries to woo him with some flimsy logic about those in Goto also being Christians "like us." Ichizo insists one priest stay behind and Garupe agrees instantly without argument. Ichizo's proposal makes immediate sense to him. And even though Rodrigues has an apparently fruitful time of ministry in Goto and hears something of Fr. Ferreira's whereabouts, upon his return to Tomogi Village, he learns that Ichizo has been taken hostage and returned, only to bring three more hostages back with him.
The climactic scene of discernment is the general meeting of the Japanese peasant farmers as they decide who should accompany Ichizo before the authorities. Garupe makes a declaration that turns out true for Goto: "They’ll keep coming back if we stay. They could destroy the entire village and kill you all while we hide." It is a violent, ugly scene and even though the priests' poor native language skills may not allow them to understand the debate, it's very clear that the group gangs up on the outsider, Kichijiro. One has the impression that the priests have never seen anything like it.
And when Mokichi asks the priests what he should do if asked to trample on the fumie, each Jesuit gives his own answer.6 And after the peasants are martyred and Rodrigues separates from Garupe as they "run away," as Garupe puts it, Garupe says, "They were right. If we’d left they might still be alive."
In captivity, after what appears to be a successful interrogation of his fellow peasant prisoners, Rodrigues bows in prayer, thanking the Lord for answering him. No sooner have the words left his lips than a samurai beheads the peasant Juan, Monica's husband, in the courtyard. Whenever the Interpreter asks Rodrigues if he knows who's coming, Rodrigues guesses incorrectly. He's convinced the Japanese authorities intend to undermine his will power by indulging his bodily needs, making him physically comfortable.
1 One discerns perfectly and the other does not.
2 Or four-way as Fr. Ferreira's presence is felt via his letter and the others' remembrance of him
3 Philippians 2:2
4 However, John 2:24
5 Of course, Kichijiro betrays them both.
6 Two Jesuits, three opinions.
7 Quotations taken from the online, working script which does not exactly match the final film
8 Incorrectly attributed to Ignatius Loyola because he included it in his Spiritual Exercises
9 Like Mt. Carmel?
In the three-way conversation2 at St. Paul's College, Macau, Fr. Valignano seems to have his mind made up about the young Jesuits' mission to Japan. It's a no-go. After working through their initial, emotional reaction to possibly redirecting their vocational aspirations, the young Jesuits begin to reason with their superior, even persuade and to argue. It's their persistent agreement, being "of the same mind"3 about the mission, that leads the older Jesuit to declare that God is motivating them. So he grants permission for their trip, with plenty of warnings.
When the fathers meet Kichijiro in the waterfront tavern in Macau, Fr. Garupe appears as sad for himself as he is for the drunk fellow handpicked to be their guide. Rodrigues's attempt to entice Kichijiro through the offer of money turns Garupe off completely. "We have trusted that man with our lives," Garupe says to Rodrigues after Kichijiro has already, with abandon, plunged from the boat into the surf, to make way towards the land, towards Tomogi Beach, Japan. Fr. Rodrigues counters Garupe with a seemingly imprudent reference to Jesus' trust being even greater.4 These two are paired up to balance each other. As Kichijiro leaves them shivering and praying in the cave, Garupe supposes he's gone to betray them, a hunch that proves true.5
In the charcoal shed, while discussing options for their mission to find Fr. Ferreira, they cannot reach a workable plan. They dare to sit outside the next day in the sun and, spotting a soaring bird, Rodrigues romanticizes to Garupe, "It's God's sign," as if to say a plan will take shape. But cutting through that, Garupe spots clearly men from Goto approaching and observing them from a short distance. He physically restrains Rodrigues whose impulse is to talk with them. Is this God's will that they go to Goto?
They bring the matter before Ichizo who says he doesn't know whether the people in that village can be trusted. Rodrigues tries to woo him with some flimsy logic about those in Goto also being Christians "like us." Ichizo insists one priest stay behind and Garupe agrees instantly without argument. Ichizo's proposal makes immediate sense to him. And even though Rodrigues has an apparently fruitful time of ministry in Goto and hears something of Fr. Ferreira's whereabouts, upon his return to Tomogi Village, he learns that Ichizo has been taken hostage and returned, only to bring three more hostages back with him.
The climactic scene of discernment is the general meeting of the Japanese peasant farmers as they decide who should accompany Ichizo before the authorities. Garupe makes a declaration that turns out true for Goto: "They’ll keep coming back if we stay. They could destroy the entire village and kill you all while we hide." It is a violent, ugly scene and even though the priests' poor native language skills may not allow them to understand the debate, it's very clear that the group gangs up on the outsider, Kichijiro. One has the impression that the priests have never seen anything like it.
And when Mokichi asks the priests what he should do if asked to trample on the fumie, each Jesuit gives his own answer.6 And after the peasants are martyred and Rodrigues separates from Garupe as they "run away," as Garupe puts it, Garupe says, "They were right. If we’d left they might still be alive."
In captivity, after what appears to be a successful interrogation of his fellow peasant prisoners, Rodrigues bows in prayer, thanking the Lord for answering him. No sooner have the words left his lips than a samurai beheads the peasant Juan, Monica's husband, in the courtyard. Whenever the Interpreter asks Rodrigues if he knows who's coming, Rodrigues guesses incorrectly. He's convinced the Japanese authorities intend to undermine his will power by indulging his bodily needs, making him physically comfortable.
He treats me kindly. Three meals a day. So my body will betray my heart. That is your plan, isn’t it? That’s what you’re waiting for?Overall, Garupe's discernment, what I would prefer to call his religious instinct because he exercises it with such little apparent effort, is spot on. The only time he's wrong is in regards to assessing himself, while deprecating his own strengths. He calls himself "weak," a "coward," without any hint of false humility. Rodrigues's discernment, on the other hand, is clouded by wishful thinking and overconfidence. Even though he's teasing when he calls Garupe a "bad Jesuit," this epitomizes his general ill judgment. Objectively, Garupe is the finest of Jesuits: he prays the Anima Christi8 with the peasants, he esteems St. Francis Xavier highly; he screams, "Take me instead," as the peasants are cast overboard and he swims out to them, drowning. He even prays the rosary when he's frightened and shivering in the cave.9 Sure, Garupe is ultimately a foil to the protagonist, whether you think that's Rodrigues or Kichijiro, but I'm sure the 400 Jesuits in Rome at the private screening were all pulling for him. It's refreshing to see someone for whom Christian virtue comes so naturally even if we personally identify more closely with a Rodrigues or a Kichijiro.
Not at all.7
1 One discerns perfectly and the other does not.
2 Or four-way as Fr. Ferreira's presence is felt via his letter and the others' remembrance of him
3 Philippians 2:2
4 However, John 2:24
5 Of course, Kichijiro betrays them both.
6 Two Jesuits, three opinions.
7 Quotations taken from the online, working script which does not exactly match the final film
8 Incorrectly attributed to Ignatius Loyola because he included it in his Spiritual Exercises
9 Like Mt. Carmel?
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