no hope to those outside of her pale. While the Bible does not demand
that I teach the Japanese that their ancestors are surely lost, it
certainly gives me no ground for assuring them of their salvation. We
all revere our forefathers, but none so much as the Oriental. He pays
periodical visits to the tombs of his ancestors; he worships his father
and commemorates the day of his death by mourning. A heaven from which
his ancestors are excluded has little attractions for him. Often does
the Shintoist say, "I would rather be in hell with my ancestors than in
heaven without them."
If Christianity could be less exclusive and more tolerant of other
faiths she would find a much more ready acceptance at the hands of
non-Christian peoples. But she cannot be so and be true {271} to her
own nature and mission. In ancient Rome, when the church was called to
pass through fire, the manifestation of a more tolerant spirit would
have saved her from that awful persecution. The Romans had many gods
and did not object to one more. They adopted those of all the
conquered peoples, and were ready to adopt the Christians', and erect
an altar to Him, if the Christians would acknowledge Him as simply one
among the other gods. And from that day to this the exclusive claims
of Christianity have brought upon her trials and persecutions, and have
hindered her progress throughout the earth. Especially is this
religious exclusiveness unpopular in Japan, because there the native
religions are very tolerant of one another.
These are some of the strongest hindrances to the rapid progress of
Christianity in pagan lands. They belong to the very nature of our
faith, and cannot be avoided. Their antagonizing influence is
encountered wherever the gospel is preached.
2. But I think that the greatest hindrances to mission work in Japan
to-day are those which are peculiar to this field. Many circumstances
conspire to make Japan stand alone among mission fields. She has been
pronounced at once the most promising and the most difficult of all
fields for evangelistic work: the most promising because of the life,
force, and ability of her people; the {272} most difficult because of
the host of peculiar hindrances under which the evangelist must labor
there. I will proceed to point out some of these.
(1) Perhaps the most potent at present is the _extreme nationalistic
feeling_, which has brought into disrepute everything of foreign
origin. The Christian religion, being a foreign institution, is
therefore unpopular, and is thought to be less adapted to the people
and less liable to nourish a strong national feeling than the native
Shinto.
It is hard for us to realize the fanatical intensity of their
patriotism. Having been taught for so many centuries that this is the
first virtue, the people have exalted it above everything else. "Japan
first, forever, and always," is the universal motto. There is hardly a
man, woman, or child in the empire to-day who would not be perfectly
willing to lay down his life for the good of the country.
This extreme patriotism operates in several ways to hinder the progress
of Christianity. It prevents the ready acceptance of the new religion.
There are a great many so ignorant and inconsistent as to hate
Christianity just because it is of foreign origin, thinking that
nothing good can originate outside of Japan. Such people adhere to the
native religion, in spite of its inferiority, simply because they think
that to do so is patriotic. But there is a much larger and more {273}
influential class that is led to antagonize Christianity from patriotic
motives other than this. They hold that a belief in the native
religions is necessary to preserve their darling patriotic spirit, and
that the adoption of any foreign religion would gradually destroy all
patriotism and loyalty. Christianity is not national, but
cosmopolitan. It teaches the Fatherhood of God and the brotherhood of
man, both of which great ideas are repugnant to most Japanese, because
they do not harmonize with their ideas of the divine origin of the
imperial family, and their national superiority to the other races of
the world. They want a religion which exalts Japan above everything
and inculcates patriotism and loyalty to her alone.
But the most hurtful influence of this extreme nationalism is felt
within the pale of the church herself. Actuated by it, many of the
native Christians, both clerical and lay, want to do away with
everything foreign in connection with the churches. The more strictly
national they can make their work the better satisfied are they. Not
only do they antagonize the missionary and try to push him off the
field, but they also antagonize foreign theology, and want to build up
a native system with no foreign taint. The result is great friction
between the native and foreign workers, strained relations, and in many
instances {274} open antagonism. This want of cordiality and harmony,
for which the national feeling is largely responsible, is very hurtful
to the best interests of our work.
But the desire for a purely native theology, which this strong,
benighted patriotism begets, is even more hurtful than its sowing seeds
of discord among the workers. Many of the leading native ministers and
laymen say that it is folly for their churches to perpetuate the
theological divisions and creeds of the West, and they propose to
develop a theology peculiarly their own. Now Christianity cannot be
kept pure and sound without paying due regard to its historical
development; and the Japanese, in cutting loose from this, have already
run into heresy. The danger is that a Christianity may be developed
which is lacking in all that is distinctively Christian, and which will
be harder to overcome than the old heathenism.
(2) Another hindrance which has operated with great power throughout
the whole history of Protestant missions in Japan is the _past record
of Christianity_. In a former chapter upon the "First Introduction of
Christianity" I have told how Christianity was first introduced, how it
grew to magnificent proportions, and how finally it was crushed by the
secular arm. The fact that the government once felt constrained to
extirpate {275} Christianity, at whatever cost, and especially the fact
that the Christians dared oppose the government, have brought our
religion into disrepute. Since, according to native morality, whatever
government does is right and whatever government opposes is wrong, the
mere fact of this opposition on the part of the government is enough to
condemn Christianity in the eyes of many. Then the fact that the
Christians at last rebelled gives color to the idea already formed that
Christianity is disloyal to Japan. That idea prevails widely, and in
many quarters Christians are regarded with suspicion.
A memory of the past bitter persecutions and of the hated rebellion
still lingers. The old people talk of them around the hibachi, as they
sip their tea and smoke their pipes; the young read of them in the
histories, and thus their memory is kept alive. Many are still living
who saw and read the rigid prohibitions of Christianity on the
sign-boards over all the country, and they cannot forget them. There
are not a few people in the empire who to this day have hardly learned
that the changed attitude of the government toward Christianity is more
than outward; and these still regard the foreign faith as the chief of
all evils. It is really pathetic sometimes to hear them talk of it.
There was an old man living near a Christian chapel not far from here,
who one day was {276} complaining of his woes and wishing to die. He
said it had been a bad year, and none of his crops had done well, two
of his children had died, his country had been insulted by a foreign
power, and, to cap the climax, Christianity had come and taken up its
abode next door to him. This last evil was too much, and he wanted to
die. He still regarded our faith as the worst of evils. I once gave a
few tracts to some old men in a mountain village near Saga, and they
remarked that they remembered the time when it would have meant certain
death to be seen with one of those little books.
(3) The _character of the education_ prevalent in Japan to-day is also
antagonistic to Christianity. The Japanese are a studious race and are
capable of high mental development. The country is so well supplied
with schools--nearly all of them government institutions--that no one
is too poor to receive some education. There is, on the part of the
school authorities, no open antagonism to Christianity as such.
According to the regulations, no one religion is to be favored more
than another in the schools, and complete religious liberty is to be
allowed. But the general tenor of the education given is
unchristian--an exaltation of reason above faith, of science above
religion. Especially is the tendency of the higher education against
any form of religion. The {277} educators of Japan are training a
nation of atheists and agnostics. The scientific schools of the West
that have no room for religion are studied earnestly and copied by
educated Japan. In philosophy Herbert Spencer and his school have been
acknowledged masters. Indeed, it never seems to have occurred to the
minds of thinking Japanese that there are systems of philosophy other
than the materialistic. All religious sentiment is crushed in the
schools, other things being substituted. Science, learning, is thought
to be all that is necessary, and religion is left for old women and
children. Men who still believe in religion are thought superstitious
and uneducated, and are regarded with a sort of lordly contempt. In a
conversation some time ago with a graduate of the Imperial University I
was dogmatically told that Christianity was acknowledged to be absurd
by all thinking men everywhere, that all religions are only for the
infancy of the race, and that full-grown men can dispense with them.
This man's views are the usual product of the higher education, of
Japan to-day. Hence it happens that few students of the higher schools
are Christian, and frequently men go there with Christian sentiments,
only to lose them before they leave.
(4) The _old religions of Japan_ strongly oppose the march of
Christianity. Men often speak as though the old heathen faiths had
lost their power {278} and were no longer really believed. Their power
is on the wane, but they lack much of being dead. They still possess
enough vitality strongly to oppose the evangelization of this land.
The old Shinto faith, having the decided advantage of national origin,
and fitting in exactly with Japanese ideas of their relative national
importance and the nature of their emperor, is a strong opposing
influence. Buddhism still possesses a strong hold upon the masses of
the people. It has the recommendation of age, has played a prominent
part in the national history, and is dear to the hearts of the people.
It occupies a decided vantage-ground from which it opposes us and our
work. To some in the West it seems almost incredible that these people
should really believe and trust in these faiths. And yet be assured
that they do believe and trust in them. There are about the same
sincerity, the same confidence, and the same faith placed in Buddhism
by its adherents as are placed in Christianity by its. The religious
cravings and instincts of the people are, on the whole, satisfied by
their native religions.
The opposition of Buddhism to Christianity does not consist solely in
misrepresentation, nor is it founded on ignorance, but is an
intelligent opposition. Some of the Buddhist priests study carefully
our language for the purpose of reading {279} our theology and
informing themselves as to our faith. It is said that one of the very
best collections of books of Christian evidences and apologetics to be
found in all Japan is in the Buddhist library in Kyoto. Buddhism has
learned some useful lessons from Christianity. She is now learning the
value of stated preaching for the information of her people in Buddhist
doctrine, and the value of organized, systematic effort. A Young Men's
Buddhist Association has been formed, after the model of the Young
Men's Christian Association, which is doing much toward holding the
young men to the Buddhist faith. Buddhism is on the alert, is quick
and active, antagonizes us at every turn, and is one of the very
strongest hindrances to the progress of Christianity.
(5) The _social ostracism_ visited upon those who become Christians
very much hinders our progress. Most of our converts, unless their
relatives and friends are Christians, are ostracized; in many cases
they are entirely cut off from their families and are disinherited. In
America, when one becomes a Christian, he has the encouragement and
sympathy of all good people, and his family and friends rejoice with
him. In Japan for a member of a family to become a Christian is
considered a disgrace, and the united influence of family and friends
is powerfully exerted to prevent such a {280} calamity. Influential
men in our city have told me that perhaps the greatest hindrance to my
work is that by becoming a Christian a man shuts himself off from his
family and friends. I am convinced that many would take a stand for
Christ much more readily if the home influence were not so
antagonistic. A student in the Normal School of our city, who came to
me for many months to study Christianity, told me that his family
bitterly hated the Christian religion, and that he could not return
home if he became a believer. In spite of this he was led by the
Spirit to ask for baptism, and I baptized him. Afterward he wrote very
dutiful letters to his home, trying to explain that he felt impelled by
duty to take this step, and that Christianity was not so heinous a
thing as they supposed; but no answers came. In course of time, being
compelled to return to his own town on business, he went to his home to
spend the night; but his mother and brothers would not recognize him,
and he had to go away to a hotel. His father was dead, and his mother
tried to disinherit him, but was by the law prevented. His family and
friends have never forgiven him, and now he never sees them. Similar
cases could be cited without number proving the same thing. Is it not
natural, then, for a man to hesitate to take this step?
{281}
(6) Another obstacle to the progress of missions in Japan is that the
_church is too much divided_. Almost every small religious body known
has felt it incumbent upon itself to undertake work here. It may be
true that denominations working separately are no hindrance to the
cause of Christ in the home field, but I think they are surely a
hindrance in the foreign work. It is a fine rhetorical figure to liken
the various denominations and sects to different divisions of one vast
army, all engaged under the same general, in the same work; but the
figure does not represent the facts. We do not have one vast Christian
army, each division occupying only its own field, directed by one mind,
and moving in unison. The most optimistic cannot so regard the
different denominations and sects of Christendom. Like other oft-used
figures, this one is entirely at variance with the facts. Oftener is
it true that these sects oppose one another, and much prefer their own
welfare to that of the whole body of Christ.
You cannot satisfactorily explain to non-Christian people the reasons
why you must have a Lutheran, a Methodist, a Presbyterian, and a
Baptist church; and if they could be brought to understand our
differences this would in no way recommend us or our creed to them. It
is a great pity that each mission field is not allotted to some one
denomination and left alone by all {282} the others. If this cannot
be, at least only one body should work in one town. Then these
complications would be partially avoided, and Christianity would more
recommend itself to the thoughtful citizen.
We suffer in Japan more from a superfluity of sects than of
denominations. The Universalists and Unitarians are here with their
heresies, and are poisoning many minds. Many other bodies are here,
antagonizing the established order of things and teaching religious
anarchy. I suppose there is no mission field in the world that has a
larger number of sects and divisions.
But the regular orthodox denominations work more harmoniously in Japan
than in the home lands. Strifes and jealousies between them are rare,
while expressions of mutual appreciation and of Christian courtesy are
common.
(7) I think the _foreign communities_ in the open ports of Japan are a
hindrance to the work of evangelization. In the seven treaty ports
there are regular concessions for foreign residence and trade, and
thousands of foreigners live in them. These communities are largely
composed of merchants and of those connected with the various
consulates, most of whom have come here for purposes of gain, and are
interested in nothing besides money-getting. A large per cent. of this
population is very undesirable. As representatives {283} of Western
civilization (the product of Christianity) the foreign settlements
should be model Christian communities, and were they such they could
exert a powerful influence for good. But as it is, their example does
not recommend itself to the Japanese.
To say nothing whatever of the charges of immorality and dissoluteness
preferred against these men, they are certainly not Christians. One
would think, to observe them, that they had not come from Christian
lands at all. Many who are here only temporarily, being away from all
home influences and restraints, set a most ungodly example. They will
not attend church; they take no interest in religious work; they speak
disparagingly of religion in general, and of the Christian religion in
particular; and to them a missionary is an eyesore. While we are
laboring to Christianize the people, our own countrymen, the
representatives of Christian lands and the exponents of a Christian
civilization, are in the foreign ports setting a most ungodly example.
The natives are quick to notice these things, and they reason that, if
our faith is as good as we represent it to be, why have our countrymen
not profited better by it? The presence of these antichristian
representatives of Christendom is a great hindrance.
But not all of the foreigners in the open ports {284} of Japan are of
this character. There are some good Christian men and women among the
business classes, who are interested in all kinds of Christian work.
And yet the prevailing tendency of the foreign business communities is
against Christian work.
(8) The last but not the least hindrance I will mention is the
_language_. It has been said of both Chinese and Japanese that they
were invented by the devil to keep Christian missionaries from speaking
freely with the natives. Whether that be true or not, it certainly is
true that Japanese is one of the most difficult languages on the globe.
To know it well, three different languages must be acquired: spoken
Japanese, written Japanese, and Chinese. The colloquial and the book
language are quite different, the literary being partly Chinese. The
latter is written by ideographs, and you must have a sign for each
idea. About five thousand of these characters will enable one to get
along, although there are probably fifty thousand in all. By a sheer
act of memory to learn five thousand hideous characters is no little
task. The colloquial itself is exceedingly difficult to use aright.
My readers may be surprised to learn that of the missionaries laboring
in Japan one third cannot speak the language intelligibly to the
natives. It seems that many Occidentals, laboring never so hard,
really cannot {285} acquire the language. One never feels sure in this
language that he is saying just what he wants to say. If it were less
difficult, so that missionaries could acquire complete command of it
and use it as readily as they do their mother tongue, the work of
evangelization would go on more rapidly.
These, as I understand them, are the principal things which at present
hinder the progress of Christianity in Japan. Some of them are
inherent in the very nature of the work, and will be encountered to the
end. Others, I believe, are transient, and will by and by pass away.
{286}
XV
SPECIAL PROBLEMS
In the broad sphere of labor which the missionary must fill he daily
meets most difficult problems, whose solution requires the exercise of
consummate judgment, skill, and patience. Although these problems are
not given a prominent place in mission reports, and are not therefore
very well known at home, they loom up mountain-high before every
missionary. They have a practical importance in the field surpassed by
none other. Men differ so widely in regard to their solution that they
not infrequently work division in a mission.
A brief presentation of some of these problems will enable the home
churches better to understand our work and to sympathize with us, and
will be of practical worth to those who contemplate coming to work in
this field.
The first problem to meet the missionary is, _how to deal with
inquirers_.
{287}
In Japan not one in three at first comes with sincere motives and good
intentions. On the contrary, he comes seeking some material advantage,
hoping in some way to profit by his association with the missionary, or
vaguely expecting to be benefited by an alliance with what appears to
be a stronger and more living cause. Those who from the first are
impelled to come by real spiritual motives are indeed rare. How to
deal with such inquirers is the question. To turn them away would be
to send them back into heathenism. Manifestly we must hold them until
they have more spiritual motives.
I suppose all missionaries would agree that, no matter how material and
selfish their motives, inquirers should be encouraged to continue
coming, with the hope of gradually leading them into the truth. We
could hardly expect them at first to have pure motives, as such are
practically unknown to them. Heathenism, with its degrading idolatries
and immoralities, does not beget these, and we cannot expect to
discover them until the old religions have been discarded and the
inquirers have been brought under the instruction and care of the
church. Therefore, whatever the motive, we should receive them, and
after a long period of Christian teaching and discipline look for a
change of heart. But the length of this probation before they are
received {288} into the church, and whether it shall be required--those
are matters upon which the practice of missions differs widely. Some
have a prescribed time which must elapse before candidates are admitted
to membership; others leave it to the judgment of the local evangelist
or missionary. The latter seems the better plan.
Another question is, _Just how much shall candidates for
church-membership be required to give up_? As to strictly heathen
practices, such as idolatry and gross immorality, there can be no
question. But what of practices about which the judgment of men
differs? Some missions require total abstinence from all intoxicating
drinks. Some, like the Methodist, require abstinence from the use of
tobacco, especially on the part of pastors and evangelists. These
churches urge in favor of their position the comparative ease with
which such restrictions may be applied in the young churches of Japan.
Shall we follow the lead of these more conservative churches, or shall
we adopt a more liberal policy? Shall we require converts who are
engaged in any way in the manufacture or sale of tobacco or liquor to
change their business? The practice of our own mission (the Lutheran)
is, except in the manufacture, sale, or inordinate use of intoxicants,
to allow liberty of conscience.
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