and take up the thread where we left off. The work of the missionaries
for a long time was fruitless, but the day of reaping was near. The
first Protestant convert of Japan was baptized in Yokohama by the Rev.
Mr. Ballagh, in 1864. Two years later Dr. Verbeck baptized two
prominent men in southern Japan. In 1866 Bishop Williams, of the
Episcopal Church, baptized one convert. Who can tell the joy of these
missionaries when, after so many years of hard work, they were
permitted to see these precious fruits? From time to time others were
baptized, but for many years accessions were rare. The first church
was organized in Yokohama in 1872. It was left to draft its own
constitution and church government, and was a very liberal body.
During all this time the prohibitions of {176} Christianity were still
posted over all the land, and the government had never officially
renounced its policy of persecution. But the infringement of the laws
was permitted, and gradually they became a dead letter. Many Japanese
of influence and of official position traveled abroad, and learning of
the status of Christianity in the countries of the West, and
particularly of the attitude of the chief nations of the world toward
the persecution of Christians, exerted their influence to have these
prohibitions rescinded. Especially did the strong stand taken by some
Western governments influence Japan in favor of toleration. Our own
Secretary of State in Washington plainly informed the Japanese
committee then visiting there that the United States could not regard
as a friendly power any nation that persecuted its Christian subjects.
As a result of various influences, the edicts against Christianity were
removed from the signboards in 1873. This was an event of the utmost
importance to Christian work, for, although the infringement of the
edicts had been for some time winked at, their very existence before
the eyes of the people had a great deterring effect. The government
announced that this action did not signify that the prohibition of
Christianity was now abrogated. It declared that the edicts were
removed because their subject-matter, {177} having been so long before
the eyes of the people, "was sufficiently imprinted on their minds."
And yet their removal conveyed the idea to the people at large that
liberty of conscience was henceforth to be allowed, and this virtually
proved to be so. Persecutions ceased and the work was allowed to go on
untrammeled. The object for which the church abroad had waited and
prayed, and for which the missionaries on the ground had longed and
labored, was at last realized. Joy and hope filled the hearts of the
workers. The cause of missions had received a new and powerful
impulse, which ere long made itself felt in a wide enlargement of its
operations.
The work now went on much more rapidly. Soon a great pro-foreign
sentiment sprang up. With the rapid adoption of Western civilization
there grew up not only a toleration, but an actual desire for the
Western religion. It became rather fashionable to confess Christ.
Some statesmen even went so far as to advocate as a matter of policy
the adoption of Christianity as the state religion.
In this happy time Christian schools, which had sprung up like
mushrooms over all the land, were filled with eager students; the
churches and chapels were crowded with interested listeners; and large
numbers were annually added to the church.
{178}
But the pendulum had swung too far. About 1888 a reaction set in,
caused largely by the impatience of the Japanese at the refusal of
Western nations to revise the treaties on a basis of equality. A
strong nationalism asserted itself. Everything foreign was brought
into disrepute. Christianity was frowned upon as a foreign religion,
and the old native religions again came into favor. Attendance at
Christian schools fell off almost fifty per cent.; the churches and
chapels became empty; and few names were added to the church rolls. A
sifting process began which very much reduced the membership. When
Christianity was popular many had hastily and as a matter of policy
joined the churches, who in this time of disfavor fell away. This
reactionary feeling has lasted uninterruptedly down to the present, and
in recent years the losses numerically have almost equaled the gains.
This reaction has in some respects worked good to the churches. The
former growth was too rapid. Many unconverted men came into the bosom
of the church. Such have fallen away; the church has been pruned of
her old dead branches, and is now a livelier, healthier body.
In the judgment of some, this reactionary period is now on the decline.
The recent growth and progress of Japan have been recognized by the
West; treaty revision on a basis of equality has {179} been granted
her, and the cause which brought about the reaction has thus been
largely removed. For these reasons we may look for a gradual breaking
down of the prejudice and opposition toward foreign institutions and
religion, though such a pro-foreign wave as swept the country during
the eighties will not probably be experienced again.
In order to give a correct idea of the work now being done by the
various missions in Japan, It will be well to give a short sketch of
each one separately. We will consider them in the order of their size
and influence.
_American Board Mission_
This mission is conducted by the American Board of Commissioners for
Foreign Missions (organized on an undenominational basis, but now
Congregational), and has met with great success. Begun in 1869, it is
younger than either the Episcopalian, Reformed, Presbyterian, or
Baptist missions, but has exerted a greater influence than any of them.
It has for years enjoyed the distinction of having more adherents than
any other Christian body at work here. But there has been a large
falling off in its membership, and during the past year or so very few
new names have been added to its rolls. At the {180} close of 1895 the
Church of Christ in Japan (Presbyterian) was only about 62 members
behind this body, and by the close of 1896 will in all probability be
ahead.
This mission was especially fortunate in reaching a wealthy,
influential class of people, which has given it a position and prestige
superior to the other missions. In the number of self-supporting
native churches it has led all other denominations.
The first missionaries of the American Board to Japan were Dr. and Mrs.
Greene. They arrived in Yokohama November 30, 1869, and, with the
usual intermissions for rest, have labored here continuously since that
time. Three years later the Rev. O. H. Gulick and wife, and the Rev.
J. D. Davis and wife, joined the mission. Since that time the number
of missionaries has been rapidly increased until now it reaches 74.
The membership of the native church is about 11,162. There are 60
ordained native ministers and 54 unordained. There are four
boarding-schools for girls, with 863 students. The most advanced of
these is the Girls' School of Kobé, with a curriculum as high as that
of most female colleges in America. There is also one school for the
training of Bible-women.
The chief educational institution of this body is the Doshisha
University, in Kyoto. This {181} school is largely the result of the
labors of Dr. Neesima, easily the first Christian preacher and teacher
Japan has yet produced. It is a large school, beautifully located and
well housed. Last year only 320 students were in attendance, a great
decline from former years. Unfortunately this institution does not now
exert the positive influence for Christianity that it formerly did.
Higher criticism and speculative philosophy have largely supplanted
Christian teaching. The school is now entirely in the hands of the
trustees (all natives), and the mission has no control over it
whatever. Recently all of the missionaries of the American Board who
were serving as professors in the Doshisha have, because of
dissatisfaction with the policy of the school authorities, resigned.
The trustees affirm that it is their intention to keep the school
strictly Christian, but they refuse to define the term "Christian."
Such vital matters as the divinity of Christ and the immortality of the
soul are not positively affirmed. The rationalism which has emanated
from this school has perhaps done as much in recent years to impede the
progress of Christianity as any other one cause. It is very sad to see
an institution, built up at great expense by bequests of earnest
Christian people, intended by its founder to lead the evangelical
Christianity of this country, thus turned aside from its original
purpose. {182} We trust that a gradual growth of a deeper Christian
consciousness and a more positive faith in the hearts of the trustees
and professors may yet lead them to make of this school a positive
force for evangelical Christianity.
The mission of the American Board has experienced more trouble in
recent years than any other, especially in the attempt properly to
adjust the relations between the native and foreign workers, and in the
matter of mission property. Most of the valuable property of the
mission has passed into native hands, and in some instances has been
perverted from its original purpose. The missionaries are regarded
with jealousy by many in the native church; they are entirely excluded
from the church councils, and are being gradually pushed out of the
most important positions, and their places filled with Japanese. It is
a question just how far the policy adopted by this mission from the
beginning is to blame for this unfortunate state of affairs. This
policy has been to push the native workers to the front, to give them
the important positions, and to allow them perfect freedom in all
church matters. As a consequence, that which was at first granted as a
concession is now demanded as a right. As a teacher in one of their
own schools has comically put it, the mission said in the beginning--in
Japanese phraseology--to the native brethren, {183} "Please honorably
condescend to take the first place," and they are just doing what they
were bidden to do. Other boards, with a different policy, have fared
better. The Episcopal Church of Japan, which is one of the most
active, vigorous bodies at work here, is governed by foreign bishops,
and nearly all the positions of importance are filled by foreign
missionaries, and yet the relations between the native and foreign
workers are, on the whole, cordial and harmonious. The Methodist
Church is governed by foreign bishops, and nearly all the presiding
elders are foreign missionaries, yet complete harmony prevails between
the native and the foreign ministry. The Presbyterian Church, with a
policy somewhat resembling the Congregational, is encountering the same
difficulties in a milder form. These facts seem to indicate that, at
least in part, the policy of the mission is itself responsible for the
position in which it now finds itself.
But in nearly every mission field, as soon as a strong native church is
developed, misunderstandings and friction between the native and
foreign workers have arisen. Questions regarding the position of the
native church and its relation to the foreign boards and missionaries
almost inevitably arise. Therefore what the American Board has
encountered may be partially encountered by all as soon as a stronger
native church is {184} developed. Perhaps the national characteristics
of the people are to some extent responsible also for this trouble and
friction.
_The Church of Christ in Japan_
This body represents an attempt at church union on a large scale. It
is composed of all the Presbyterian and Reformed churches working in
Japan. These are the Presbyterian Church in the United States of
America, the Reformed Church in America, the United Presbyterian Church
of Scotland, the Reformed Church in the United States, the Presbyterian
Church in the United States (South), the Woman's Union Missionary
Society, and the Cumberland Presbyterian Church. All of these bodies
are engaged in building up one and the same native church--the Church
of Christ in Japan. Yet each has its own field and is doing its own
individual work.
The growth and success of this body have been phenomenal. It has
11,100 members, 60 ordained native ministers, 113 unordained
catechists, and 146 missionaries. Its leading educational institution
is the Meiji Gakuin, in Tokyo, with both an academic and a theological
department. This is a large, well-equipped school, with a good faculty.
In connection with this Church of Christ there {185} is a good academic
and theological school in Nagasaki, known as Steele College, and
supported by the Dutch Reformed and Southern Presbyterian missions.
This school is as thoroughly evangelical and positive in its teachings
as any to be found in Japan.
There are besides these five boarding-schools for boys, with 376
students, and sixteen boarding-schools for girls, with 795 pupils.
The representatives of the Church of Christ are found throughout the
length and breadth of the land and are doing a good work. It is likely
that this church will take the lead in the future.
_Methodist Churches_
There are five branches of the Methodist Church at work, namely, the
American Methodist Episcopal, the Canadian Methodist Episcopal, the
Evangelical Association of North America, the Methodist Protestant, and
the American Methodist Episcopal (South). There is no organic union
between these bodies, but harmony and fraternity prevail. Efforts at
union have been made time and again, but have been as yet unsuccessful.
We hope the future Methodist Church of Japan will be a united body.
At present each one of these different bodies supports its own schools;
their efficiency is thus {186} impaired, and great loss of men, time,
and money entailed. In the whole Methodist Church there are five boys'
boarding-schools, with 329 scholars; sixteen girls' boarding-schools,
with 970 scholars; and five theological schools, with 60 students.
There are 143 missionaries, 115 native ministers, 116 catechists, and
7678 members.
The Methodist missions have had a rapid, substantial growth and are
exerting a strong influence. They surpass all other bodies in annual
contributions per member, and I think it may be said that the native
Methodist churches have shown less of self-seeking and more of
self-sacrifice than the others. The emotional character of Methodism
adapts it to the taste of the people.
_Episcopalians_
The five branches of this church working in Japan are laboring unitedly
for the establishment of one native church, called _Nippon Sei Kokwai_.
These five bodies are the American Protestant Episcopal Church, the
Church Missionary Society (English), the Society for the Propagation of
the Gospel (English), the Wyclif College Mission (Canada), and the
English Church in Canada. The united body has 149 missionaries, 30
native ministers, 124 unordained helpers, and 5555 communicant members.
{187}
This church conducts five boarding-schools for boys, with 169 scholars;
eight boarding-schools for girls, with 263 scholars; and four
theological schools, with 52 students. This body has done a great deal
of hard, substantial work, and has enjoyed a fair degree of the popular
favor. During these late reactionary years, when other missions have
made little progress, its growth has continued uninterruptedly. The
Nippon Sei Kokwai is presided over by five bishops, four of whom are
English and one American. Two are located in Tokyo, one in Hokkaido,
one in Osaka, and one in Nagasaki.
_Baptists_
There are four Baptist societies doing mission work in Japan: the
Baptist Missionary Union (United States), the Disciples of Christ, the
Christian Church of America, and the Southern Baptist Convention.
There is no organic union between them, but the first- and last-named
bodies work together. The four bodies unitedly have 92 missionaries,
14 native ministers, 68 native catechists, and 2327 members.
They have one boarding-school for boys, with 14 students; six
boarding-schools for girls, with 205 students; and two theological
schools, with 21 students.
{188}
The Baptist missionaries laboring in Japan are an able, hard-working,
evangelical body of men, and there are some good, strong native Baptist
ministers.
_Lutherans_
The Lutheran Church began mission work in Japan only four years ago,
and as yet her mission is small. It is supported by the United Synod
of the Evangelical Lutheran Church in the South (United States). The
Lutheran Church in the United States has occupied a peculiar position.
A large per cent. of the emigrants from the Old World are of Lutheran
antecedents. Hundreds of thousands of them have come over and settled
in the West, and the energies of the American Lutheran Church have been
largely expended in caring for these unhoused and unshepherded sheep of
her own flock. It seems that Providence has allotted to her this
special work. No other church in America is carrying on home mission
work on so large a scale, among so many different nationalities, and in
so many languages. Because of the great home mission work that has
naturally fallen into her hands and demanded her men and money she has
not engaged in foreign work as extensively as some other American
bodies.
And yet the American contingent of this old {189} mother church of
Protestantism has a foreign-mission record of which she is not ashamed.
She has supported for many years a mission on the west coast of Africa,
at Muhlenberg, that is by universal consent the most successful mission
in West Africa. She is also supporting two large and successful
missions in India.
The Lutheran mission in Japan was begun as a venture. The after
development of the work has amply justified the wisdom of the
undertaking. It is not the purpose of the Lutheran Church to
antagonize any of the bodies now at work in Japan, but rather to stand,
amid all the doctrinal unrest characteristic of Japanese Christianity,
for pure doctrine, as she has always done. It is her purpose to teach
a positive, evangelical Christianity.
The working force of the mission consists of 2 missionaries and their
wives, 2 native helpers, and 1 Bible-woman. The field occupied is
small. There is only one station, and that is in the city of Saga, on
the island of Kyushu. Much work is done in the surrounding villages
and towns from Saga as a center. It is not the purpose of this mission
to use large numbers of men and great quantities of money, as some
others have done. It purposes working intensively rather than
extensively. It attempts to devote all of its time to evangelistic
work, and does not engage in {190} educational work further than
theological instruction.
Although the missionaries came to Japan in 1892, the station was not
opened until 1893. Since that time about 55 converts have been
baptized.
There are numerous small Christian bodies at work, such as the
Scandinavian Japan Alliance, the Society of Friends, the International
Missionary Alliance, the Hephzibah Faith Missionary Association, and
the Salvation Army. There are also three liberal bodies working here,
generally classed as unevangelical: the Evangelical Protestant
Missionary Society, the Universalist mission, and the Unitarian mission.
The English and American Bible and tract societies have ably seconded
these missionary bodies by the circulation of large numbers of Bibles,
tracts, and various kinds of Christian books. The value of their work
can hardly be estimated. The American Bible Society, the National
Bible Society of Scotland, the British and Foreign Bible Society, the
American Tract Society, and the London Religious Tract Society have all
had a part in the work.
Such is a brief enumeration of the Christian forces at work in Japan.
With so large a body of consecrated workers and so much missionary
{191} machinery, it seems that the work of evangelization ought to go
on rapidly. A great deal has already been accomplished, as the figures
given above show. A native church of 40,000 people is no mean prize;
but this is only the smallest part of the work of the missions. They
have created a Christian literature, disseminated a certain knowledge
of the gospel among the people, and in a hundred different ways
indirectly influenced the life of this nation. Japanese missions have
been a brilliant success.
{192}
XI
QUALIFICATIONS FOR MISSION WORK IN JAPAN
For mission work, as for every other calling in life, some men are
naturally adapted, others are not. Those by nature fitted for the work
will in all probability have a reasonable degree of success, while no
amount of zeal or spiritual fervor can make successful those not so
fitted. It is true to a large extent that missionaries are born, not
made.
How important it becomes, then, that mission boards and societies
should carefully consider the qualifications of all applicants before
they are sent to the mission field! How necessary it is for all those
contemplating work in certain fields, before offering their services to
the boards, to examine whether their qualifications are such as to
justify an expectation of a reasonable degree of success in those
fields!
For the benefit of the various missionary {193} societies that are
annually choosing and sending out new men to Japan, as well as for the
advantage of those who contemplate offering themselves for work in this
field, I will put down a few thoughts on the necessary qualifications
for successful mission work here.
These may be roughly classified as physical, spiritual, and mental.
PHYSICAL QUALIFICATIONS.--I regard physical qualifications as of
supreme importance. Many of my readers will think that the spiritual
should precede the physical, but with this opinion I do not agree.
Health is absolutely essential to successful work; deep spirituality,
while greatly to be desired, is not so essential. Many men have failed
on the field and have been forced to withdraw because of a lack of
physical qualifications, while few have failed for lack of spiritual
qualifications. I think it is true that young men who when in college
and seminary appear to be almost consumed with missionary zeal and
enthusiasm, who are pointed out as examples in spirituality, and who
are burning with a desire to get into the foreign field, do not make as
good missionaries as some others. Men who pledge themselves in youth,
and who, actuated by a wild enthusiasm, which has more zeal than
knowledge, urge themselves upon the mission boards, do not do as good
work as those chosen {194} by the boards themselves, who may never have
considered seriously foreign work before the call was extended to them.
Enthusiasm and zeal are good things in their place, but they are apt to
lead men to extremes. People who enter mission work simply because
they are filled with a burning enthusiasm and zeal are not likely to
stay as long or work as well as those who enter upon the work with more
hesitation, after careful deliberation and a counting of the cost.
Wallace Taylor, M.D., of Osaka, Japan, himself an experienced
missionary of the American Board, says: "I should advise that men be
chosen for their physical and mental adaptation and ability rather than
for their burning zeal for the foreign work. To maintain health and be
a successful missionary a man must possess more judgment than
enthusiasm and more discretion than zeal. Enthusiasm and zeal are good
qualities in a missionary, but to these you must add that which is
better--judgment, wisdom, and self-control. The burning fire shut up
in the bones, that cannot be controlled, only consumes vital energies
and speedily produces failing health. We need men who can stand and
face the white harvest and the many calls to work, and yet with cool
deliberation preserve their strength for future work. We want men sent
for their cool deliberation and self-control rather than for their
{195} burning zeal and enthusiasm. We need men who are intellect
rather than a bundle of nerves. A nervous, excitable, uneasy person
will fret and wear himself out in from six months to three years in
Japan."