These considerations bring up also, as the Japanese Government itself
brought up at the Paris Peace Conference and frequently elsewhere,
the questions of racial equality and the statement so frequently
made that any discrimination between races, by immigration laws, for
example, is unchristian.
It is highly important that we understand with the greatest clearness
the spirit of the teachings of Jesus in connection with the question
of race and race equality. At the beginning of Jesus' ministry he
apparently felt that his message was first and chiefly to the Jews.
That was natural, and quite possibly it appeared the most expedient
course for the rapid spread of his vital principles of living. There
can be, however, no doubt, as shown for example in the parable of
the Good Samaritan and in the spirit of his teachings throughout,
that Jesus believed and taught that all individuals of whatever
race were equally precious in the sight of God, and that all would
be equally citizens in his kingdom if they possessed and manifested
his spirit as shown in his life and teachings. It is no less clear,
however, that with his marvellous insight into the realities of life,
he recognized as accurately and completely as any thinker possibly
can, the differences between classes, professions, sects, and races,
and the influence of these differences upon social life. Samaritans,
Pharisees, Sadducees, Jews, and Gentiles are recognized as different
types, to be dealt with according to their differences in type. In
other words, Jesus recognized social facts as they were and acted
in accordance with those facts, so as best to improve the welfare of
all. This is the spirit of his teachings. No sane, intelligent person
denies the fact that the differences between Negroes, Japanese,
Jews, Anglo-Saxons, Arabs, Chinese, Hindus, Hottentots, are very
marked. No Christian doubts that any member of any of these races
who knows and follows the teachings of Jesus is equally a Christian,
and equally worthy and precious in the sight of God; and yet with
their great differences in social and political customs and habits
of living, it is equally clear that if the attempt were made for
them all to mingle with each other in close association, even with
the best intentions and the best Christian spirit, there would be
brought about inevitably a great loss of effective energy, not
to say great friction. When one considers still further that the
racial differences are so great in many instances that there is
an instinctive objection on the part of the different races toward
the most intimate association of married life, with the consequent
mingling of blood and mental and temperamental as well as physical
traits, it is evident that from any effort to bring these races
together into close personal association without cordial willingness
on the part of both races so to associate, there is certain to arise,
under present conditions at any rate, friction that will not promote
but will seriously retard the welfare of both races concerned. If the
situation is such that one dominates the other, creating a servile
race, that is clearly contrary to the spirit of Jesus' teachings,
and the objection to such association, if the spirit of Christianity
prevails, would be as great on the part of the dominating as of the
servile race.
Promotion of the welfare of all the races is the spirit of Jesus'
teachings. It is idle as well as contrary to the teachings of Jesus
to close one's eyes to facts of race differences and of the practical
effects of those race differences upon the associations between
the races. When those facts are clearly seen, it is in accord with
the spirit of Jesus' teachings so to adjust those relations as to
promote the welfare of all, not of any one race at the expense of
the others. Where racial differences are so marked that association
is not acceptable to both races, there is no equality of treatment
in forcing them to associate or in permitting one to force itself
upon the other. Equality of treatment will demand that each race or
each nation shall be allowed to determine for itself what other races
shall be admitted to close association.
It therefore seems that the Japanese, as well as the Americans and
the Canadians, have been wise in controlling with great care the
immigration of other races and the conditions under which business
shall be done in their countries by the peoples of other races and
countries. The equality of the races that should be demanded is the
recognition of the equal right of all to determine for themselves
without injuring the rights or welfare of others what method will
best promote the interests of all and the equal personal respect
in which each individual of a different race should be held for
the personal qualities that he himself possesses and cultivates.
While there is doubtless much race prejudice, most of the pleas of
the Japanese that their exclusion from certain countries because of
their race is a declaration of a belief in their inferiority seems
rather a special plea to arouse sympathy and feeling than a statement
of fact. They are excluded (_a_) because their industrial standards
of living are such that their admission in large numbers will tend to
injure the welfare of the community industrially, and (_b_) because
the difference in race is so marked that their coming in large
numbers is likely to promote social friction, and thus to injure the
community politically and socially. In many instances these effects
might well be brought about because of the recognition of their
superior industrial, mental, and political accomplishments in certain
lines. They do well to control their own country so as to prevent
injury to it. It is in accordance with the spirit of Jesus that the
same principle of promoting the welfare of the community be followed
in other countries.
In saying these things I wish not to be misunderstood. I believe
that the greatest benefits can come from close associations between
the nations, industrially and politically, from very frequent and
close associations in the way of visiting and of travelling and of
international co-operation, so that good traits, good qualities,
noble attainments of each nation may be as widely spread as possible
among the other nations. I believe also that the Christian spirit
of recognition of these good qualities and of the individual
excellencies of all nations should be recognized. The principles
laid down are made merely to suggest the ways in which the Christian
spirit of co-operation can best be attained by avoiding unnecessary
friction wherever possible.
It is entirely possible that in the course of time, through the
spread of international culture, there will be a gradual mingling
of customs which will promote a much greater degree of association
than now, but it is certainly not only unwise but it is unchristian
to attempt to force association where friction is bound to be the
inevitable result. It would seem as if the sensitiveness of nations
would lead them rather to avoid making themselves the cause of
friction than to insist upon creating it.