聖フランシスコ・ザビエルは、主君に対して家臣の絶対的服従と献身が要求された十六世紀日本の社会機構にいち早く着目して、いわゆる、上からの布教方法metodo verticalを採用した。しかして、爾後、来日したヨーロツパ人宣教師は、何れもこのザビエルの布教方針を継承した。所で、この場合、大名や領主を通じてキリスト教への強制的改宗が行なわれたのではなかつたのか?日本準管区長P・ゴメス(Pedro Gomez, S.J. 1535-1600在位 1590-1600)の「神学綱要」第一部・第六十八章は、この疑問に対する解答を与えるものである。
St. Francis Xavier noted promptly the social organization of Japan in the 16th century, in which the absolute obedience of the vassals to their chiefs or daimyos (大名) had been accustomed to be required. And he adopted the so-called vertical method of mission: from chief to subjects. All missionaries who came to Japan afterward, followed continually this Xavier's method. Then, did not exist the peril of forced conversion through the chiefs or daimyos (大名)? P. Gomez S. J., viceprovincial of Japan (1590-1600), answers the question in his magnificent "Compendium Catholicae Veritatis", Pars I. Cap. 68. He treats this theme under the title, "Quando infideles gentiles possunt compelli ad fidem recipiendam. Cap. 68." He explains the different two opinions that existed in the Catholic Church: the one admits that it is legitimate to convert infidels by force of their Christian chiefs; according to other opinion, it is not at all legitimate to convert them in such a coercive way. P. Gomez qualifies the latter opinion as "verior et a nobis tenenda", proving its reasonableness in details in the " Cap. 68 ", above mentioned. He confirms his arguments based on the following authorities; S. Thomas, Thomas de vio Cayetanus, O. P., Duns Scotus, Francisco de Vitoria, O. P., I.Corinthians, C. 5, 12-13, Matthew, C. 10, 8-9, 14-15, Chrisostomus, the-decrees of Council of Trent, Ambrosius, and Augustinus etc.