I propose now to place before my readers some account of the various
Missions at work in Japan. I am enabled to do this the better from having
obtained, in the course of my visit, a useful table, compiled by the Rev.
H. Loomis, of the American Bible Society, Yokohama, giving statistics of
the different organizations up to the beginning of the year 1893. The plan
adopted by Mr. Loomis is to arrange his statistics into three classes: (1)
“Protestant Missions,” (2) “Catholic Missions,” and (3) “The Greek Church
in Japan.” Under the head of “Protestant Missions,” are included the
Church of England, the Episcopal Church of America, a large number of
other American denominations, the Presbyterian Church of Scotland, the
Swiss Evangelical Protestant Mission, the Society of Friends, U.S.A.,
Universalists, Unitarians and others; while under the head of “Catholic
Missions” we find particulars of only one branch of the Holy Catholic
Church—the Church of Rome. This is not the arrangement I should have made
myself; but, as a matter of convenience, we will follow it more or less
closely.(29) It is right to add that of the thirty “Protestant Missions”
seven are grouped together under the title of the “Church of Christ in
Japan,” and work, it would appear, in general harmony on Presbyterian
principles. In the same way, the American Episcopal Church, the Church of
England—represented by both the Church Missionary Society and the Society
for the Propagation of the Gospel—and the Mission of Wyckliffe College,
Canada, are associated together; leaving some twenty sects working
independently.(30)
Before, however, proceeding to an examination of Mr. Loomis’ table, we
must briefly observe the past history of Christianity in Japan. This dates
from the arrival of St. Francis Xavier in 1549, seven years after the
country was discovered by the Portuguese. For some while the missionaries
were permitted to prosecute their work without molestation, and
considerable progress was being effected. A deputation of native priests
appealed to the Tycoon, but their remonstrances were unheeded. With
thirty-five religious sects already represented in Japan, the country, he
answered, might very well find room for a thirty-sixth religion, viz.
Christianity. Presently, however, the Jesuits being followed by the
Dominicans and Franciscans, mutual factions broke out; while, elated by
their success, some of the missionaries began to adopt an attitude of
high-handed intolerance and interference. For the first time in their
history, the Japanese found themselves entangled in all the turmoil and
animosity of religious strife. In 1587 the first persecution of the
Christians took place, but apparently soon subsided. The warning, however,
was disregarded; and the fatal policy of arrogance and oppression was
still persisted in. Native priests were put to death; Buddhist monasteries
were destroyed; the Inquisition was set up. In 1614 we find a Japanese
embassy despatched to Rome, in order, so it is said, to make an act of
submission to the spiritual supremacy of the Pope. Meanwhile the Dutch,
jealous of the position that was being gained by the Portuguese traders,
accused the Roman propagandists to the Japanese authorities of aiming at a
territorial ascendency; and that intrigues were actually being carried on
by the Jesuits for the overthrow of the Shogun there seems little doubt.
In the massacre which ensued several thousand Christians were put to
death. “Their unflinching devotion compels our admiration. One may search
the grim history of early Christian martyrology without finding anything
to surpass the heroism of the Roman Catholic Martyrs of Japan. Burnt on
stakes made of crosses, torn limb from limb, buried alive, they yet
refused to recant. We are told of one Jesuit priest, Christopher Ferreya,
who, after enduring horrible tortures, was at length hung by his feet in
such a way that his head was buried in a hole in the ground from which air
and light were excluded. His right-hand was left loose that he might make
the sign of recantation. He hung for four hours, and then made the sign;
whereupon, with a rare refinement of cruelty, he was appointed the
president of the tribunal before which Christians were brought for
condemnation. Then, after a lull, in 1637 thousands of Christians rose in
armed rebellion. After two months they were forced to surrender, and
37,000 were slaughtered. Stern decrees were then issued, forbidding the
admission of any foreign vessel; an exception being made in favour of the
Chinese and Dutch. For more than two hundred years, notice-boards stood
beside highways, ferries, and mountain-passes, containing, among other
prohibitions, the following:—‘So long as the sun shall warm the earth, let
no Christian be so bold as to come to Japan; and let all know that the
King of Spain himself, or the Christians’ God, or the great God of all, if
he violate this commandment, shall pay for it with his head.’ For
centuries the name ‘Christian’ would blanch the cheek and pale the lip.
Christianity was remembered only as an awful scar on the national annals.
But in the Southern Island the smouldering fire was never quite
extinguished; while, as recently as 1829, six men and an old woman were
crucified at Osaka.”(31)
At the time of the closing of the country to foreigners, an exception was
made of the one port of Nagasaki, the scene of the final great massacre,
when thousands of native Christians were hurled from a rocky islet into
the sea. Here, however, as has been already mentioned, the Dutch were the
only Europeans permitted to trade; they being closely confined to the
small island of Deshima. In addition to having pay a heavy rental, they
were subjected to the closest espionage, not being suffered, under any
circumstances, to pass beyond the narrow limits assigned to them. Several
times in each year they were summoned before the authorities, and required
to tread under foot the Crucifix, and other symbols of the Catholic Faith.
Several of the trampling-boards employed on these occasions are still to
be seen at the Ueno Museum, Tokio. The Dutch, it would appear, quieted any
qualms of conscience by regarding their action as amounting to an
abnegation, not of Christianity, but of Romanism. It was not until thirty
years ago that intercourse between Japan and other nations began to be
resumed; and that, after a short period of ill-feeling and suspicion,
circumstances were brought about which enabled both Roman Catholics and
other Christians to work without hindrance. In 1872 the interdict against
Christianity was formally removed; and the release from imprisonment and
return from banishment of hundreds of Christians took place.
Such is the past history of Christianity in Japan. It has, indeed, its
elements of glorious and heroic martyrdom, but it has elements, also, on
which few of us can look back without a deep sense of shame. Let us trust
that by this time the people of Japan have come to understand that the
conflict of their forefathers was not with Christianity, but rather with
Christians who had forgotten “what spirit they were of.”
Turning now to the condition of Christian Missions at the present day, it
seems right to commence with those of the Roman Church. Not only has the
Roman Church in Japan a history which extends over three hundred years,
but it reckons at the present time considerably more than double the
number of adherents claimed by any other Christian body. The Roman
influence has been particularly successful in the Goto Islands, in the
neighbourhood of Nagasaki, where the devoted labours of the missionaries
have won over a considerable portion of the population.
To come to the statistics. These give one Archbishop, three Bishops,
seventy-eight missionary, and fifteen native priests, with over 300
(native) minor clergy and catechists; 185 churches and chapels, with 244
congregations. Seventy-six sisters of the Order of St. Paul de Chartres
are stationed in Japan, and there are further nineteen native novices.
Other statistics include seventeen orphanages, with an average of over 100
children; twenty Industrial Schools; eight Nursing establishments; a
Hospital for the Aged; and a Hospital for Lepers, with sixty-two inmates,
situated at Gotemba, at the foot of Fuji-san. The number of infant
baptisms for 1892 is given as, children of Christian parents 1,337, and
Heathen parents 1,166; these, with 2,806 adult baptisms, and forty-five
“conversions of heretics,” bringing the total of baptisms and conversions
for the year to 5,354. The work that is being done by the Roman
missionaries is commended on all sides; a prominent feature in their
methods being a consideration for, and adaptation to, the habits and
prejudices of the people, that greatly facilitate their progress,
especially among the poor of the country districts. The whole number of
Roman Catholics in Japan amounts, as has been said already, to about
45,000.
I pass on to speak of the condition of the Greek, or Orthodox Russian,
Church in Japan; whose relations with the Church of England are here, as
elsewhere, of a friendly though not, of course, of a very intimate
character. Its head-quarters are at Tokio, where an imposing Cathedral,
situated on high ground and in a central position, has recently been
erected. Unfortunately our information in this case is very incomplete;
but assuming the correctness of the numbers before us, one is struck by
the paucity of missionary clergy, viz. one bishop and three priests. To
these must be added eighteen native clergy, and 128 unordained teachers
and workers. There are in all 219 congregations. The number of adult
baptisms in 1892 is given as 952; and the total membership at the present
time exceeds 20,000. Scanty as these details are, they indicate much
activity and progress. The proximity of Russian territory to
Japan—Vladivostock being only some 700 miles N. of Nagasaki—is, of course,
a circumstance highly favourable to the Orthodox Mission.
Coming now to the various bodies arranged by Mr. Loomis under the title of
“Protestant,” we will take first the _Nippon Sei Kokwai_, or Church of
Japan, which is the name given to the union formed by the Missions of the
American Episcopal Church, the Church of England, and the English Church
in Canada. It is, however, only fair to say that the total number of
adherents of the Nippon Sei Kokwai are greatly less than half the number
claimed by the Presbyterian Churches, as also by the Churches of the
American Board’s Mission. The Missions, then, of the American Church and
of the Church of England are to a great extent worked independently of
each other, each being under its own Episcopal control; but at the same
time, the two Churches enjoy, of course, full intercommunion, and are
practically one,—often taking counsel together, and dividing the various
districts by mutual arrangement in such a way as to make the best use of
their resources. To the American Church belongs the honour of being the
first body to commence Christian work in Japan in the present century; the
Rev. C. M. Williams, afterwards Bishop for Japan and China, establishing
himself at Tokio in 1859, and proceeding at once to translate portions of
the Bible and Prayer-Book, hold services for the benefit of
English-speaking people, and set on foot schemes for the study of our
language. There are now twelve missionary clergy at work, and twenty-one
female missionaries; together with seven native clergy and nineteen
unordained workers and preachers. Of the twenty-seven organized churches
only one is wholly self-supporting. The number of baptisms in 1892 was,
adults 208, children fifty-eight; while the total membership amounts to
over 1,400, with a like number of children receiving instruction in Sunday
Schools. In 1873, Dr. Henry Laming was appointed missionary physician, and
arrived at Osaka, where he has done and is still doing an excellent work.
A good deal of secular educational work is also carried on in connexion
with the mission.
[Illustration.]
Sketch Map of Japan.
We next come to the work of the Church Missionary Society, which commenced
operations in Japan in 1869. The Society has now twenty-two missionary and
seven native clergy engaged; forty-two female missionaries, and sixty
unordained preachers. Of its sixteen organized churches one is
self-supporting. The number of baptisms in 1892 was, adults 267, children
121; and the total membership at the present time amounts to 2,126, with
600 children in Sunday Schools.
The Society for the Propagation of the Gospel commenced work in 1873; and
has its headquarters at Tokio. The work of the two Community Missions,
founded by Bishop Bickersteth in 1887, is apparently included in the
statistics assigned to the S. P. G. in the table before us. At St.
Andrew’s University Mission, five clergy—all of whom are University
Graduates,—live in community with several native students preparing for
Ordination, while at St. Hilda’s Mission, a staff of English ladies is
engaged in work, which includes schools, a hospital, and a home for
mission women. Both these Missions are supported by the “Guild of St.
Paul,”—a society which has branches all over England,—whose occasional
papers are full of interesting information. Several other priests of the
S. P. G. are engaged at various mission stations; and these, with seven
native ministers, make in all some nineteen clergy at work in Japan. The
adult baptisms in 1892 numbered 151, and the membership at the present
time is given as 784.
The Wyckliffe College Mission was sent out by the Canadian Church in 1888.
At present it provides only three clergy, who are engaged at Nagoya, a
flourishing commercial city situated about midway between Kyoto and Tokio.
Bishop Bickersteth, however, in his recent Pastoral Letter, refers to its
work in hopeful and appreciative terms.
The total number of adherents of the Nippon Sei Kokwai will thus be seen
to be about 4,300 (with upwards of 2,000 Sunday Scholars); and of these
the Church of England can claim barely 3,000. At the same time evidence is
by no means lacking that the work is being carried on upon thoroughly
sound principles and along right lines; and there are many reasons for
believing that, with adequate resources, a future awaits it, under God,
far exceeding the calculations that might be suggested by its present
numerical strength. Some of the readers of these pages may, possibly, be
in greater sympathy with the general position of the S. P. G. than of the
C. M. S; but no consideration of this sort should allow us to be
inappreciative of the splendid work which the C. M. S. has done in the
past, and is still doing in non-Christian countries. Its chief centre in
Japan is at Osaka, another huge commercial city, some twenty miles from
Kyoto where there is a considerable European settlement. Bishop
Bickersteth—as does also the American Bishop, Dr. Williams(32)—resides at
Tokio, the capital; where the services at St. Andrew’s Church, adjoining
the Episcopal residence, are such as may well gladden the heart of an
English Churchman, who finds himself 11,000 miles from home. They include,
I may mention, a Daily Celebration. A striking feature of the Nippon Sei
Kokwai is presented in its Biennial Synods, three, if not four, of which
have already been held. The Synods are composed of clergy and laity, every
congregation of twenty persons being entitled to send its representative;
and they indicate a stage of organization rarely, if ever, attained to by
so youthful a Church. In a word, what is being aimed at throughout is not
to Europeanize, but to Christianize; not to form a “branch of the Church
of England,” but to establish, on those lines of Catholic and Apostolic
Christianity which we believe the Church of England faithfully represents,
a _Japanese Church_, which may be committed, as soon as ever circumstances
allow, entirely into the hands of the Japanese themselves.
The Bishop’s Pastoral Letter to his Clergy (Advent 1892) treats, among
other matters, of the Marriage Law of the Church, of Old Testament
Criticism,—in the course of his comments upon which, he makes the
quotation, “The central object of our Faith is not the Bible, but our
Lord”—and of the Bishop of Lincoln’s case. It exhibits throughout a tone
of earnest Catholicity, of sanctified prudence, and of Apostolic charity.
The Bishop’s observations on the confirmation by the Privy Council of the
Lambeth Judgment will be read with satisfaction by many:—
“The principle of allowed variety in matters of ritual has now been
authoritatively recognized. Such recognition is essential to the welfare
of a great and living Church in our day. Among other good results which
may follow from the decision, I cannot but hope will be the liberation of
the energies and interests of a great and historic party, hitherto far too
closely confined within the boundaries of our own country, for wider and
more extended work, above all in eastern countries. Its own position is
now legally secured. Any outstanding questions of ritual could be speedily
settled by the application to them of the same principles which are
embodied in the recent judgments. This is so plain that probably no such
decisions will be challenged. May it not then be hoped that there will
shortly be a marked cessation of controversy at home, as for some years
past we are told there has been in our sister Church in the United States,
and coincidently a far more determined effort on the part of the whole
Church than has yet been known, inspired and sustained by the Holy Spirit
of Truth, to win the East to the Faith of Christ?”
We come next to the _Church of Christ in Japan_, another amalgamation of
religious bodies; comprising, in this case, the Presbyterian Church of the
United States, two or three other American sects, and the United
Presbyterian Church of Scotland. By far the greater number of
denominations engaged in Japan are of American origin; and this is,
practically, an American work; the Scotch Presbyterians being represented
by only two missionaries with a single station, and only joining the
Mission in 1875—fifteen years after two of the American bodies had
commenced their work. The number of male missionaries in connexion with
this movement amounts to fifty-two; and to these must be added fifty-three
native ministers, 100 female missionaries, and over 100 lay preachers and
workers. Of the seventy-four organized churches no less than one-third are
wholly self-supporting. Baptisms in 1892 were, adults 789, children 100;
and the total present membership amounts to 11,190, with over 2,000
children in Sunday Schools. The fact that the Presbyterians of Japan have
recently adopted the Apostles’ Creed as their Confession of Faith, in
place of the formularies with which their bodies have hitherto been
associated, is hardly the occasion for satisfaction that would at first
sight appear; the course in question being, I understand, to some extent
due to the prevalence of views similar to those held by a large number of
the Congregationalists of Japan, to which I shall presently refer. The
work of the Presbyterians however, must be accounted among the most
successful efforts for the evangelization of the country; while they have
had from the beginning the advantage of being supported by men of national
reputation and position.
We come now to the _Kumi-ai Churches_ in connexion with the American
Board’s Mission; i.e. the Congregationalists. This work owes its
foundation to a Japanese gentleman,—a Mr. Neesima,—who was converted to
Christianity, whilst on a visit to America. Its head-quarters are at
Kyoto. Starting in 1869—several years after the Presbyterians, their
relations with whom are of a cordial character,—the Congregationalists
very closely approach them in numerical strength. The Mission is worked by
twenty-six missionary and twenty-eight native ministers; with fifty-seven
female missionaries and 100 lay agents. Of ninety-two organized churches
one half are self-supporting; a large proportion of the converts belonging
to the middle and upper classes. 1,096 adults were baptized in 1892 and
sixty-six children. Total adherents 10,700, with upwards of 6,000 children
in Sunday Schools. In connexion with this Mission is a large college, in
which the greater number of the students are Christians, and many of these
candidates for the ministry; and mention must also be made of two
hospitals under the care of missionary physicians. The above figures,
without doubt, bear witness to great energy on the part of the
Congregationalist body; and it is with regret that we find ourselves
compelled to regard them with somewhat modified satisfaction.
“Speaking generally, it cannot be too clearly felt that systems which do
not definitely teach the truths contained in the Apostolic and Nicene
Creeds, whatever benefits may accrue to individuals from the moral
teaching which they impart, are not merely negative in tendency and
results, but retard the progress of the Kingdom of Christ in Eastern
lands.” Such are the weighty words of Bishop Bickersteth,(33) the occasion
which drew them forth being the adoption by the Congregationalists of
Japan of the following Declaration of Belief:—“We believe (i) in the One
God, (ii) in Jesus Christ who came on earth to save sinners, (iii) in the
Holy Spirit from Whom we receive new life, (iv) in the Bible which shews
us the way of salvation, and (v) in Baptism and the Holy Supper, in
punishments and rewards given by God according to our merits, in
everlasting life if we are righteous, and in the Resurrection of the
Dead.” Several of the clauses in this statement are open to grave
objection; but the fact that the second clause was deliberately adopted in
place of the words, “in Jesus Christ, the Only-Begotten Son of God, Who
suffered and died to atone for the sins of the world”—an alteration which
was heartily welcomed by the Unitarians of Japan—is full of painful
significance. The Bishop, while expressing his thankfulness that there are
large numbers in the Congregationalist body, who have no share in the
prevailing scepticism, points out that in dealing with others, with whom
this is not the case, nothing can be gained by any attempt at
co-operation. “At such times a severe exclusiveness may be the truest
exhibition of a heartfelt sympathy.”
To the remaining Missions at work in Japan we can only very briefly refer.
The American Methodist Episcopal Church has eighteen missionaries and
twenty-nine native ministers; fifty-eight churches; and a total following
of nearly 4,000, exclusive of children in Sunday Schools. The Canadian
Methodists number over 1,800 adults; and the Baptist Missionary Union
(U.S.A.) about 1,300. Two other American sects place their total at 500
each. The German Swiss Protestants number 240; the “Universalists”
seventy-eight; and the Society of Friends (U.S.A.) forty-three. The
Scandinavian Church, whose mission has only recently commenced its work,
has seven clergy engaged; and the Unitarians are represented by two
ministers—my only reason for mentioning these last-named bodies together
being that no further particulars of either are to hand.
But it is time to be bringing these remarks to a conclusion. We may, then,
declare the total number in Japan of those professing Christianity in any
form—[I should, by the way, have mentioned that the number of male
converts would appear to exceed by about one-third the number of
women,]—to be not more than 100,000; while the entire population of the
country is estimated at from thirty-eight to forty millions. In other
words, not more than one person in every 400 can be said to be, in any
sense, a Christian. I emphasize this fact, not because I think it
discouraging, but because it seems becoming the fashion for the cause of
Christianity in Japan to be spoken of as already won. That Japan has still
great changes and developments to undergo in the near future scarcely
admits of question. “The nation is working out its spiritual redemption;”
and, as Mr. Loomis well says in his letter to _The Christian_ before
referred to, “As Japanese society advances, there will be all the more a
place for Christian influence. _The social problems of the people can only
find solution through religion._” We may well believe and hope that, as
time goes on, the true faith of Jesus Christ and of His Church will more
and more prevail. So, too, we may rejoice that the foundations have been
laid, and that some real and steady progress has been effected; we may
hope that more is, even now, being accomplished by the leaven of influence
than can at present find place in tables and statistics. And yet, as we
look the position boldly in the face, we must see that elements to
occasion anxiety are by no means lacking; and especially must we see how
much more remains to be done that has already been achieved. The
possibility of some form of Christianity being adopted as the national
religion, is a matter as to the desirability of which it is extremely
difficult to express an opinion, until the proposition assumes a more
definite shape than is likely for some time to be the case.
That both Christianity and Christians are subjected to searching criticism
at the hands of the more educated natives we have already seen; while,
from time to time, tidings are received of bitter opposition encountered
by those engaged in the work of evangelization among the poor of the
country districts. Moreover, in that spirit of accommodation to which we
have several times referred, as forming so striking a feature of the
system, Buddhism appears now to be striving to maintain its position in
Japan, by a re-statement of its doctrines in such terms as to place itself
in accordance with the modern systems of philosophy, which have found such
favour and acceptance with the educated classes. At the same time, there
is, without doubt, a widespread persuasion throughout Japan—in many cases
most reluctantly arrived at—that the former ascendency of Buddhism has for
ever passed away. “A dull apathy as regards religion has settled down upon
the educated classes of Japan. The gods of heathenism have crumbled to
nothing before modern science and civilization, and the glimmer of light
and truth to which they pointed has gone as well.”(34) Sometimes, again,
Christianity is spoken of by Buddhists in terms which encourage us to hope
that there are those who, while they have not as yet taken the decisive
step, are still “not far from the kingdom of God.” Take, for examples,
these words of a Mr. Nakanishi. “It is the glory of mankind that Jesus
lived. Much that Christ taught will never decay. Did Christ’s teaching
come from man, or from above man? Every word, every phrase, of Christ
should influence us. In the Four Gospels, the noblest and wisest morality
of the world appears. So simple is it, so easily understood and applied.
‘Love God and love man,’ as central principles, suffice to regenerate
society and lead men to heaven. Christ’s character and teachings stand for
ever.”
With a brief reference to one or two further points suggested by Mr.
Loomis’ table, I will bring this, my last chapter, to a close. One of
these is the distinction he draws—and it is a distinction quite worth
drawing—between married and unmarried missionaries. Of course, the Roman
clergy are all unmarried, as are also the four missionaries of the
Orthodox Church; but when we come to the “Protestant Missions,” we find
the numbers of married and unmarried clergy to be 205 and thirty-seven
respectively. Indeed, with the exception of the Church of England, the
Scandinavian Alliance, and the American Methodist Episcopal Church, which
supply six each, there is no mission with more than two unmarried clergy,
and several have not even one. Now it is certain that this is not the way
in which great mission work has been done in the past; but is the newer
way better than the old? Beyond observing that the presence of female
missionaries is in a very special degree needed in Japan, be they the
wives of the clergy or not, I will not presume to answer that question
myself; but I may, perhaps, be allowed to record the opinion, emphatically
expressed to me, of one who has lived in the East for a great many years,
and is by no means in sympathy with the compulsory celibacy of the Roman
priesthood. “It is,” he remarked, “far too hastily assumed that the fact
of the married missionary usually bringing another valuable ally to the
work sufficiently determines the question. But I am convinced that,
speaking generally, it is to the unmarried missionary that wider
opportunities of usefulness are extended. Nor is it merely that his
movements are entirely free and unhampered—that he is exempt from domestic
obligations and anxieties—that he has more time for study—and that he is
thrown more in the society of his brother clergy. As a man’s children
begin to grow up, educational and other considerations in connexion with
these, urge upon him the desirability of returning home, with the result
that, just as he has begun to master the difficulties of language, and to
enter into the thought and habits of the people, his place is taken by a
tyro, who, however well-meaning, cannot but have all his experience to
gain.” No doubt, there is plenty of room for both married and unmarried
clergy in the mission field; but the great preponderance of the married in
the case before us may well serve to suggest the consideration:—Might not
more of that large and possibly increasing number of unmarried clergy in
England be drawn to take part in a work of such fascinating interest—“_a
work_,” if I may once more quote the words of our Bishop in Japan, “_that
must be done at once if it is to be done at all_.”
Another point that can scarcely fail to strike us as we examine Mr.
Loomis’ statistics, is the large number of “dismissals and exclusions”
made by those bodies which supply information under this head, and
amounting in some cases to several hundreds in a year. That such measures
are not resorted to without grave reason may be assumed, and that some
exercise of discipline is especially necessary in dealing with a young and
nascent church admits of no dispute. There is indeed every reason to hope
that by far the greater number of converts are actuated by an intense
sincerity, and evidence of this is afforded in the self-sacrifice to which
they, in many ways, readily submit for the Faith they have embraced. But,
at the same time, it is probable that the numbers in question indicate an
even larger proportion of “failures,” than is the case with mission work
generally; and that they point not only to losses through “back-sliding,”
but to many instances of insincerity on the part of those professing
conversion. It has been remarked that it does not belong to the Japanese
temperament to “take things _au grand serieux_;” and this characteristic
extends to matters of religion. The young fellow, for instance, who, for
some reason or another, thinks it “worth his while” to conform to
Christianity for a time, will have the very smallest scruples about doing
so; and that, with a semblance of earnestness that will baffle, at any
rate for some time, the careful scrutiny to which candidates are rightly
subjected by most, if not all, of the missionary bodies. The missionaries,
I fear, are often imposed on; and yet—anything, surely, is better than
being over suspicious and severe. After all, what we want to do is to show
these different nations to whom we go, that Christ and His Church, and we,
His members, do really care for them, alike in things temporal and
eternal. Our Faith, to be really preached, needs to be boldly, hopefully
practised. And especially in Japan, where the only idea that such a phrase
as “eternal life” would commonly suggest is that of a series of painful
and endless transmigrations, must Christianity be ready to prove herself
man’s friend in the things of this life, if she would be looked to with
confidence for the things that lie beyond.