honest inquirers who have no means of support_. This class is
numerous. There are a great many poor in Japan--in fact, nearly all
are poor. As Japanese custom--even more in ancient times than at
present--made the poorer classes look to the rich for their maintenance
and support, many converts look to the missionary, not to support them
outright, but to help them into positions where they can earn a living.
Not a few have their means of support cut off by the very act of
becoming Christians. In such cases it seems but fair that the mission
should do what it can to assist them. But how? To support them is too
expensive, besides being demoralizing to them and the community. In
some mission fields industrial schools, mission farms, and various
other enterprises are established to provide employment for such, and
in this way they are helped to support themselves. But in a country
like Japan, where industrial and commercial life is highly organized
and developed, it is almost impossible for the missions to do such
work. We have neither the means nor the skill to compete with the
industries around us. This question of support for the poor of the
churches is a pressing one, and causes the missionary much anxiety and
thought. The native church can do {290} much more toward its solution
than the missionary, and as the church grows in influence and resources
the problem may solve itself.
After a body of converts has been gathered, and the time has come for
organizing a church, the greatest problem of all arises--_the problem
of the native church_.
This is not one problem, but is rather a combination of problems, some
of which are the following: What shall be the form of its organization?
How shall its ministry be supplied? How shall it be supported? What
is the relation of the missionary to the native church? What shall be
its attitude toward national customs? These are important and
difficult problems, and on their right solution will depend in no small
measure the prosperity and success of the native church.
Some missions do not seem thoroughly to grasp and give due prominence
to this idea of the native church. They interpret their commission to
mean the evangelization of the masses rather than the building up of a
strong native church. But the Christianization of any land will
ultimately depend upon the native church, and not upon the foreign
missionary. Therefore the first and chief aim of the missionary should
be to call out and develop a strong, self-supporting, and
self-propagating native church, in whose hands the {291} evangelization
of the masses of the people can ultimately be left.
In the organization of the native church, what polity shall be given
it? Shall it be organized exactly as the home church which the mission
represents, or shall it be free to develop its own form of
organization? Both of these plans are unsatisfactory. Most churches
are agreed that no special form of church polity has divine sanction,
this being merely a question of expediency; and that therefore the new
churches should, as far as possible, be left free to adopt a
constitution in harmony with the national character and habits.
At the same time, forms of church government that have been tried at
home and approved should not be ignored. What has stood the test of
time, and proved its worth in many lands, doubtless will in its main
features be of substantial value in the mission field. It is but
natural that Presbyterian societies should organize native churches
under their own form of government, Methodist under theirs, and
Episcopal under theirs. But, in the very nature of the case, a first
organization will only be tentative. As the church develops it will
probably develop a polity of its own. In view of this, the polity
imposed upon the native church by the mission at its first organization
should be as flexible as possible.
{292}
It would be folly for the Lutheran Church, for instance, which has one
polity in Germany, another in Sweden, another in Iceland, and still
another in America, to attempt permanently to impose any one of those
special forms upon the Japanese Lutheran Church; it will have its own
special polity, but this should not cause us any anxiety or concern.
If the faith and life of the church are right, it matters but little
about its polity. We should be more concerned for the broader
interests of the kingdom than for the perpetuation of our special form
of the church, for the promise of final triumph is only to the kingdom.
Experience has settled certain points in regard to the native church,
which Dr. Lawrence, in his admirable book on "Modern Missions in the
East," denominates "axioms of missions." My own experience and
judgment lead me to give them my hearty indorsement. Three are named:
1. "The native church in each country should be organized as a distinct
church, ecclesiastically independent of the church in any other
country."
2. "The pastorate of the native church should be a native pastorate.
Whatever else the missionary is, he should not be pastor."
3. "The principles of self-control, self-help, and self-extension
should be recognized in the {293} very organization of the church. To
postpone them to days of strength is to postpone both strength and
blessing."
The question of self-support and independence is one of the gravest in
connection with the native church. All are agreed as to its
desirableness, and all aim ultimately to attain it; but the success
hitherto attained in Japan is not what might be expected. There are
perhaps a larger number of self-supporting churches in Japan than in
most mission fields, but not so many as there should be. The native
churches, as a rule, do not contribute what they should or could toward
their own support. In this regard the statistics usually given are
very deceptive. Many of those churches put down as self-supporting
either are so largely through the private contributions of the
missionaries of the station, or are churches in connection with mission
schools, where the expense is small because one of the professors, who
draws a salary from the board, acts as pastor. I have heard of one
church marked "self-supporting" that was composed of only one man and
his family. This man was the evangelist, who, having some private
means, supported himself.
While the annual statistics show fairly good contributions "by the
native churches," it should be borne in mind that the contributions of
a large body of missionaries, who are liberal givers, are {294}
included. At most stations they give more than the whole native church
combined.
Native Christians do not contribute as much toward the support of the
gospel as they formerly did toward the support of their false
religions. The reasons for this are, first, that heathenism induced
larger gifts by teaching that every one who makes a contribution for
religious purposes is thereby heaping up merit for himself in the life
to come. And, second, that the native churches have from the beginning
leaned on the missionaries and societies, until independent giving and
self-sacrifice have been discouraged. The mission board is looked upon
as an institution of limitless resources, whose business it is to
provide money for the work. And, third, that in many instances the
native evangelists do not heartily second the efforts of the
missionaries to bring the churches to a self-supporting basis. They
would much rather draw their salaries from the mission treasurer than
from the members of their churches. The reasons for this are obvious:
they could not conscientiously urge their flocks to support them on a
better scale than they themselves live, but they can ask the mission to
do this; again, when their salaries come from the mission they are
prompt and sure, while if they come from the churches they are
irregular and uncertain. But in justice to Japanese {295} pastors it
should be said that, while the above is true of many of them, there are
others who have willingly made personal sacrifices, living on much
smaller salaries than formerly, in order to assist their churches to
self-support.
How to overcome all these obstacles and develop a liberal,
self-supporting spirit in the native church is a difficult problem with
which the mission boards are at present grappling. The Congregational
Church has more nearly solved it than any other, yet its number of
independent churches fell off considerably during the past year.
The native church must not be judged too harshly for its failure in
self-support. It has not yet been educated in giving as the home
churches have, and its resources are very limited. Most of its members
are exceedingly poor and have all they can do to provide for the
support of themselves and families. Our proper attitude toward them in
this matter is one of patience, sympathy, and help.
How shall the native church be provided with a competent ministry?
This is a perplexing question to the churches in the home lands; how
much more so in a mission field! It is necessary to provide pastors,
evangelists, catechists, teachers, Bible-women, etc.--a whole army of
workers.
{296}
The first question in this connection is, How is the material to be
provided? Shall bright, active boys who seem adapted to the work be
selected out of the mission schools and especially trained for this
work at the expense of the mission, without waiting for a divine call?
This is the usual method, but it is far from satisfactory. Such, not
having sought the ministerial office, do not feel its dignity and
responsibility as much as those who are brought into it by a personal
call. Some of the brightest and most promising, after having been
educated at the expense of the mission, are easily enticed into other
callings. Men so chosen and educated are very apt to consider
themselves, and to be considered by others, as simply paid agents of
the mission. Often their labors are performed in a mere routine and
perfunctory manner, they evidently caring more for employment than for
conversions. These are serious objections, and yet many good and noble
men have been so trained; it does seem that in the early stages of
mission work there is hardly any other way of providing a native
ministry.
So soon as a native church is developed, with its accompanying
Christian sentiment, the personal call to the ministry can be relied
upon to furnish the material. An effort is then made by most of the
larger missionary bodies to give a broad training to many men, and to
rely upon a {297} certain number, in answer to a divine call, seeking
the ministerial office. In this way the mission schools supply a
portion of the theological students, but in Japan the larger portion
are not graduates of the mission schools.
After the men are supplied, how shall they be trained for work? Shall
instruction be given in Japanese only, or shall English be taught also?
(For full discussion of this question see Chapter XIII.) Shall Greek
and Hebrew be studied? How far shall the native religions be taught?
Shall the curriculum in other respects be about what it is at home, or
shall it be modified and especial stress laid upon certain subjects?
Shall students study privately with the missionaries, or shall
theological seminaries be erected? Shall students be encouraged to
complete their theological training in Europe and America? Space does
not permit a discussion of each of these questions, but only a bare
statement of the consensus of judgment and practice in Japan after
years of experience.
Shall instruction in the original languages of Scripture be given? As
to the desirability of this there can be no question; but as the whole
science of theology is entirely new here, and a study of its more
important branches requires a long time, it has not been customary to
give instruction in either of these languages. In recent years some
seminaries have been trying to {298} introduce primary courses in Greek
and Hebrew, and as the schools grow older, and their equipment
improves, these languages will gradually be added to the curriculum.
Shall the religious systems and books of Japan be taught in theological
schools? It is highly desirable that native ministers clearly
understand and be able intelligently to combat the false religions
around them; and to this end some seminaries give instruction in the
doctrines of Buddhism and Shinto as well as Christianity. In one or
two instances Buddhism is taught in Christian theological schools by
Buddhist priests, but it is usually taught by Christian teachers in
connection with dogmatic theology. As a rule, the native ministry
desires more thorough instruction in the native religions, while the
missionaries oppose any extension of the curriculum in that direction.
In general the same branches of theology are taught here that are
taught at home. It is especially desirable that instruction in
dogmatics and apologetics be thorough and sound, and these branches
should perhaps be emphasized more than others.
Experience has proved that it is much better to have theological
schools where the native ministry may be instructed than for the
missionary to undertake such instruction in private. All the larger
missions have fairly well-equipped {299} theological schools, and
private instruction is only given by a few men whose missions have not
yet been able to establish these. It is unfortunate, both for the
student and for the missionary, when theological instruction must be
given in private.
Many Japanese have been sent abroad to complete their theological
course, but the experiment has not been satisfactory. The consensus of
opinion now is that for the main body of pastors and evangelists a
local training is much better than a foreign one. A few men of
exceptional ability may be educated abroad as teachers and leaders, but
great care must be taken not to denationalize them.
Another perplexing question in connection with the native church is its
relation to the missionaries. On this subject there is great diversity
of opinion. Shall the missionary retain any control over the native
church, or shall he have only advisory power? Can he take an active
part in its deliberations, or shall he be excluded from them?
As the church grows and develops it will come more and more to rely
upon itself and to act independently of the mission. The majority of
Japanese Christians take the ground that the missionary has nothing to
do with the organized native church, but that his sphere is with the
unevangelized masses and unorganized chapels. {300} In the
Congregational churches the missionaries have no voice or vote in the
meetings and councils, and are recognized only as advisory members. In
contrast to this policy is that of the Episcopal and Methodist bodies,
in whose councils natives and foreigners meet together and deliberate
in harmony. The meetings are presided over by the foreigners, and they
have a controlling voice in all legislation. The Presbyterians also
take part in presbytery and synod, but the Japanese usually preside and
are in the majority.
Certainly the missionary should not be pastor of the native church and
should not exercise lordly control over it; but it "does seem that he
should retain some influence, or at least should have veto power
against unwise legislation.
What shall be the attitude of the native church toward certain national
habits and customs? Here is a problem that often perplexes
missionaries and evangelists. It is recognized by all that anything
squarely in contradiction to Christianity must be opposed. On the
other hand, it is recognized that national customs should be carefully
observed when they are not antichristian or immoral. There are some
customs in Japan about the nature of which great difference of opinion
prevails, such as the honors shown dead ancestors, bowing before the
emperor's picture, contributing to certain religious festivals, etc.
{301}
When a parent dies it is customary for the children to pay regular
visits to the tomb, to make offerings there, and to reverence or
worship the departed. In the eyes of some this act involves real
worship; to others it is merely an expression of reverence and respect.
It seems that Paul's principle of not eating meat for his weak
brother's sake should be applied here. The act in itself may be
performed without compromising a Christian's conscience; but for the
sake of the common people, to whom it means worship, it should be
omitted by Christians, and the churches generally forbid it.
In all the schools, at certain festivals, the emperor's picture is
brought out, and all teachers and pupils are required to bow before it.
This is a national custom very dear to the hearts of the people, and
any one failing to comply with it is severely censured. Much has been
said and written as to the religious significance of the act. To the
more enlightened of the Japanese this prostration before the emperor's
picture may be only an act of deep reverence and respect, such as is
shown to royalty in the West by the lifting of the hat, but to the
masses it doubtless is real worship, in so far as they know what
worship is. This is not strange when we remember the almost
universally accepted belief as to the divine origin of the mikado. The
government itself virtually {302} acknowledged the religious
significance of the act when it passed a law permitting foreign
teachers in the various schools to absent themselves on the day of the
exaltation of the imperial picture, if they so desired.
Now here is a national custom very dear to the people, in itself
harmless, but which in the eyes of many involves real worship. What
shall be the attitude of the church toward it?
Some religious festivals are observed in Japan which have more or less
political significance. While they are generally held in connection
with some temple, there may be nothing distinctively heathen about the
festival itself. To provide for the expense, each house is asked to
contribute a certain amount of money--the Christians along with the
rest. There is no legal compulsion in the matter, but every one
contributes, and there is a moral necessity to do so. Now what stand
shall the Christian church take on this matter? Shall the members be
advised to comply with the custom, or shall they be forbidden to do so?
How to remain faithful to her Lord, and yet not unnecessarily wound the
national feelings of her countrymen, is the delicate and difficult
problem which the native church must solve.
A very important problem is, _how to bring about more coöperation in
mission work_. It is highly desirable that Christianity present an
{303} undivided front to the enemy, that its forces at least work in
harmony with one another.
While men's views on important theological questions differ so
radically as at present it is useless to talk of organic union; but
there can and should be brotherly recognition, mutual assistance
whenever possible, respect for one another's views, absence of
controversy, scrupulous regard for another's recognized territory, and
hearty coöperation in all possible ways.
There is something of this realized in Japan to-day. The Christian
bodies, as a rule, dwell together in peace and harmony, rejoicing in
one another's welfare. Contentions and strife are much less common
than in the West. All the various branches of the Reformed and
Presbyterian churches are laboring in hearty coöperation to build up
one united native church. The various Episcopal bodies, while
themselves organically distinct, are also building up an undivided
Japanese Episcopal Church.
But much yet remains that might be done in this line. In matters of
publication, theological education, etc., that involve heavy expense,
plans might be devised whereby several missions could coöperate, and
thus the expense be lessened to each and the work better done. To
illustrate: here is a small mission, with only a few workers and a very
small amount of money wherewith to {304} operate. It has all the
evangelistic work it can do, and is unable to support its own
theological school. Some of its missionaries are taken from the
evangelistic work and forced to train, as best they can, one or two
theological students. In the same community is a good theological
school belonging to a sister mission, that has only a few students and
would be glad to give its advantages to the students of the other
mission. It does seem that some plan of coöperation should be devised
whereby each could be accommodated. This problem is unsolved, and each
little mission goes on working independently of all the others, at the
cost of larger expenditure and poorer work. An easier form of
coöperation very much to be desired, which has not yet been
consummated, is that between different branches of the same church.
That those known by the same name, whose doctrine and polity differ but
little, and who are separated in the West only by geographical
divisions, should coöperate on the mission field is a plain duty,
failure to effect which is culpable. Take the great Methodist Church.
There are five different Methodist bodies at work in Japan--each one
prosecuting its work separate and distinct from the others. There is
no conflict between them, neither is there any coöperation. What a
saving there would be if these bodies would coöperate, especially in
the matter of {305} educational work! As it is, each one of them
supports its own academical and theological school, at a cost of men
and money almost sufficient for the needs of all if united. Many of
these different schools are at present poorly attended and consequently
poorly equipped; whereas if the whole educational work were done by one
or at most two institutions there would be a large number of students
and the equipment could be made first-class.
An effort has been made on several occasions to unite these various
Methodist bodies, and most of them desire a union, but as yet it has
failed of accomplishment.
The responsibility for this failure lies much more with the home boards
than with the missionaries. The latter generally desire more
coöperation, and could bring it about were it not for the restrictions
placed upon them. This is a problem to the solution of which the
various missionary societies should set themselves in earnest. If the
advance of the kingdom is partly hindered by a lack of this
coöperation, then the mission boards are responsible before God.
The above are but some of the problems which present themselves to-day
in Japan. If I have succeeded in impressing the reader with their
number, complexity, and difficulty of solution, my purpose is
accomplished.
{306}
XVI
THE OUTLOOK
It is exceedingly difficult to form a reliable conjecture concerning
the future state of Christianity in Japan. In this land the unexpected
always happens. It has been called a land of surprises. Instability,
vacillation, and change are its characteristics. What is in favor
to-day may be out to-morrow; what is out of favor to-day may be in
to-morrow. The signs of the times may clearly indicate a certain trend
of events for the next year, but ere that year has come all may change
and the happenings be quite different from what was expected. The fact
is, Japan is undergoing a peaceable social and political revolution,
and it is hard to tell what a day may bring forth.
But there are certain factors which, if left to their natural
development, will tend to bring about a certain condition, and by
considering {307} those factors we can tell something about what that
condition ought to be. We will attempt, then, to take a bird's-eye
view of the influences in operation on this mission field, and will
make a surmise as to their probable outcome in the future.
There are three factors which must be considered in attempting to form
an opinion as to the outlook: _the working forces; the opposition to
their work; and the natural adaptability or inadaptability of the
people_. We will endeavor to look right closely into these.
Humanly speaking, the forces engaged in any work will determine, to
some extent, the future condition of that work. The future of
Christianity in Japan will depend in part upon the present working
Christian forces. These forces are the native church, the body of
missionaries, and the whole mass of mission machinery.