Class'B V 34 i"-5 Book_ -CS Copyright^ COPYRIGHT DEPOSIT. Cbristiantt? IN Modern Japan The ruling voice has spoken Like music heard afar, Bidding the bars be broken, The gates to stand ajar ; That Truth may freely enter, And souls from slumber wake, E'en at the darkest center, Where day begins to break. Old Tokyo, seat of glory, And Japan's central sway, Now hears the "old, old story," Xor turns her ear away. To bungalows are thronging Alike the low and high, With eyes upturned and longing To pierce the opening sky. Let prayer to Him, the giver Of every grace below, Ascend till every river In that far land shall flow To tunes of gospel gladness, A million lips that swell, And fled is sin-wrought sadness From hill and plain and dell. —Jesse Clement {187b). First Protestant Church, Yokohama Christianity IN Modern Japan BY ERNEST W. CLEMENT Principal Duncan Baptist Academy, Tokyo, Japan Author " Handbook of Modern Japan " With Map and Illustrations PHILADELPHIA American JBapttet publication Society 1905 LIBRARY Of CONGRESS Two Cewes deceived JUN s iao5 ^pwyrmtnt tntry CLASS <* XXC. *Qi COPY &. Copyright 1905 by the American Baptist Publication Society Published May, 1905 from tbe Society's own ipress 138 133 l+o. ? r&HMytfz. Go nt£ Wife INTRODUCTION The object of this book is to give a bird's-eye view of the work of Christianity in Japan. It is not in- tended to cover that subject in great detail ; it is rather planned to be a general outline with references to books, pamphlets, and magazines, where more com- plete information can be obtained on each special topic. This, it is hoped, will make it useful in mis- sion study classes. The references in text and bibli- ography 1 have been made with care, and include probably the best books on each subject in the Eng- lish language. The Appendix contains matter which did not happen to fit into the body of the book, but is important as sidelights. There may be some lap- ping over or repetition, but it seemed unavoidable. The author's " Handbook of Modern Japan " has been freely used without recourse to quotation marks or even mention of the source. The illustrations are, as far as possible, typical and representative, and might easily have been duplicated or even quadrupled. Others just as deserving as those which appear have been omitted simply on account of lack of space. It is intended and hoped that the pictures will truly illustrate the subject. There is no absolute uniformity in the translitera- tion of Japanese names ; neither is there so much 1 See page ix. vii Vlll INTRODUCTION variety as to confuse. For rules of pronunciation, see page xi. The author would acknowledge with gratitude the assistance of many friends. Oriental and Occidental, in the preparation of this book. He would also ex- press his thanks to Rev. Frank S. Dobbins, formerly a Baptist missionary in Japan and now a district sec- retary of the American Baptist Missionary Union, for his assistance in getting this volume before the public. The author has been careful and tried to be accurate, but may have made mistakes, for the correction of which he will be thankful. May the kingdom of God prevail in the empire of New Japan. Ernest Wilson Clement. Tokyo, Japan, January i, 1905. BIBLIOGRAPHY Cary : Japan and its Regeneration. Griffis : Dux Christus ; Verbeck of Japan ; A Maker of the New Orient ; The Religions of Japan ; Honda, the Samurai ; The Mikado's Empire. De Forest : Sunrise in the Sunrise Kingdom. Ritter : History of Protestant Missions in Japan. Osaka Conference Proceedings. Tokyo Conference Proceedings. Gordon : An American Missionary in Japan. Peery : The Gist of Japan. Clement : Handbook of Modern Japan. Uchimura : The Diary of a Japanese Convert. Nitobe : Bushido, the Soul of Japan. Scherer : Japan To-day. Lewis : Educational Conquest of the Far East. Mott : Evangelization of the World in this Generation. Gulick : The Evolution of the Japanese. Davis : Joseph Hardy Neesima. Hardy : Life and Letters of Joseph Hardy Neesima. Naruse : The Modern Paul of Japan. Batchelor : The Ainu of Japan ; Sea Girt Yezo ; Ainu Folk-lore. Mackay : From Far Formosa. Tamura : The Japanese Bride. Bacon (Miss) : Japanese Girls and Women. Maclay : Mito Yashiki. Kitchin : Paoli, the Last of the Missionaries. Carrothers (Mrs.) : The Sunrise Kingdom ; Kesa and Saijiro. Pierson (Mrs.) : Progress of a Mission in Japan. The Christian Movement in its Relation to the New Life in Japan. Japan Evangelist (interdenominational) and various denomina- tional papers mentioned in the text. The American Oriental, San Francisco. ix JAPANESE PRONUNCIATION a like a in father ai as in aisle e " e " men ei " weigh i " machine au , in bone \ as o o " o " pony o u "oo " book il as oo in moon i in the middle of a word and u in the middle or at the end of a word are sometimes almost inaudible. The consonants are all sounded, as in English : g, however, has only the hard sound, as in give, although the nasal ng is often heard ; ch and s are always soft, as in check and sin ; and z before u has the sound of dz. In the case of double consonants, each one must be given its full sound. There are as many syllables as vowels. There is practically no accent ; but care must be taken to distinguish between o and o, u and u, of which the second is more prolonged than the first. Be sure to avoid the flat sound of a, which is always pro- nounced ah. xi CONTENTS Chapter Page I. Preliminary Period i II. Period of Preparation 9 III. Period of Foundation 17 IV. Period of Popularity 24 V. Period of Reaction 30 VI. Period of Revival 37 VII. Roman Catholics In Japan 45 VIII. Greek Catholics in Japan 52 IX. Baptists in Japan 59 X. CONGREGATIONALISTS IN JAPAN 68 XI. Episcopalians in Japan 76 XII. Methodists in Japan 82 XIII. Presbyterians in Japan 89 XIV. Minor Missions 96 1 XV. Interdenominational Organizations 103 xiii XIV CONTENTS XVI. Special Fields no * XVII. Christian Literature 117 . XVIII. Christian Education 124 XIX. Philanthropic and Sociological Movements . .131 XX. Religious Liberty in Japan 137 XXI. Christianity in Japan in 1853 and 1903 . . . .143 Appendix 151 LIST OF ILLUSTRATIONS Chapter , First Protestant Church — Frontispiece. IV. The Okayama Orphanage. V. Central Tabernacle. VII. Roman Catholic Cathedral. ' VIII. Bishop Nicolai. Greek Cathedral. IX. Mission Ship, "Fukuin Maru," and Crew. ^ Baptist Theological Seminary. X Teachers and Graduating Class, Osaka. XI. Bishops and Clergy, Episcopal, f Joseph Hardy Neesima. v XII. Methodist Publishing House. v Mothers of Preachers. XIV. Friends' Mission Compound. y XVI. Ainu Christians. / XVIII. Salvation Army. y XIX. Nurses and Doctors. XX. Prime Minister Katsura, Vice-Admiral Uriu, and Count Oteoka. XXI. Rear-Admiral Serata and Family. Christianity IN MODERN JAPAN CHAPTER I PRELIMINARY PERIOD, 1803-1859 IT is our purpose in this volume to trace the devel- opment of Christianity in Japan, especially during the half-century that has passed since the opening of the country to foreign intercourse in 1853 an ^ I ^54- We consider that the birthday of New Japan was July 14, 1853, because on that day the Japanese authorities, breaking the strict laws that had held them in seclu- sion for more than two centuries and a half, illegally received at Uraga an official communication from the President of the United States and thus informally put an end to the old regime. Others, however, reckon the birth of New Japan from March 31, 1854, when Perry's treaty, the first made with a foreign na- tion, formally ended the old policy of seclusion. It is not necessary, and it is perhaps impossible, to be so exact in an affair of this sort, but, as a matter of con- venience, we shall adopt 1853 as the date dividing the old from the new. And as a perfect understand- ing of the development of Christianity in New Japan 2 CHRISTIANITY IN MODERN JAPAN from 1853 t° 1903 demands a " looking backward,'' we shall extend our survey so far as to take at least a glance over the half-century preceding 1853. There- fore the entire period under consideration is that of one hundred years, from 1803 to 1903. Now the political history of this period is naturally divided into the following seven eras : Seclusion, 1 803-1 853 ; treaty making, 1 854-1 858 ; civil commotions, 1 858-1 868 ; reconstruction, 1869- 1879 > internal development, 1879-1889 ; constitu- tional government, 1889-1899 ; cosmopolitanism, 1899-. But although the development of Christianity has been considerably related to the political movements and social progress of Japan, the history of the former is more naturally divided into six or seven periods, whose names and dates do not always correspond with those just given. They are as follows : Preliminary, 1803-1859: (1) exclusion, 1803-1853; (2) unlocking, 1 853-1 859 ; preparation, 1859-18 73 ; foundations, 1873-1883 ; popularity, 1883-1889 ; re- action, 1 889-1 899 ; revival, 1899-. It should be kept in mind that in both these lists the names of the periods are not absolute, but relative, and yet they quite fairly indicate the prevailing char- acteristic of each period as well as the general progress of the hundred years. Let us, then, take up the consideration of these periods one by one in order : Preliminary, 1803-1859: (1) exclusion, 1803-1853; (2) unlocking, 1853-1859. In 1803 there was no apparent sign of Christianity in Japan except the negative evidence of the anti- PRELIMINARY PERIOD, 1803-1859 3 Christian edicts * on the bulletin boards of the empire. It was assumed, moreover, that Christianity was prac- tically extinct ; that the persecutions, capped by the slaughter of the Shimabara rebellion, had extermi- nated the Japanese Catholics, and that the rigid policy of exclusion pursued by the Tokugawa government had prevented foreign priests from entering Japan. That this policy had not been completely successful is evident in the case of Father Sidotti, a Sicilian priest, who succeeded in reaching Japan in 1709, but was so carefully quarantined that his "pestilential doctrines " did not spread among the people. It is, therefore, quite accurate to state that in 1803 Chris- tianity was practically extinct in Japan. It had abso- lutely no influence upon public affairs or public opin- ion. It was even branded as a" wicked teaching " and so regarded by the nation as a whole. And 1 One of those edicts is said to have read as follows : " 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 Christian's God or the great God of all, if he violate this command, shall pay for it with his head." Another ran as follows : " Edict of 1682.— The Chris- tian religion has been prohibited for many years. If any one is sus- pected a report must be made at once. Rewards : To the informer of a bateren (father), 500 pieces of silver; to the informer of an iruman (brother), 300 pieces of silver ; to the informer of a Christian who had once recanted, 300 pieces of silver ; to the informer of a Christian or a catechist, 300 pieces of silver ; to the informer of a family who shelters any of the above, 300 pieces of silver, the above rewards will be given. If any one will inform concerning his own family he will be rewarded with five hundred pieces of silver or according to the information he furnishes. If any one conceals an offender and the fact is detected then the head man of the village in which the concealer lives and the * five men company ' to which he belongs and his family and relatives will all be punished together."— -Japan Mail. 4 CHRISTIANITY IN MODERN JAPAN for fifty more years from 1803 this exclusion of Christianity from publicity in Japan continued. It may also be affirmed that in 1803 there was no special interest among Christians, except in Roman Catholic circles, for the conversion of the Japanese. The first English missionary society, that of the Bap- tists, only about ten years old, was especially inter- ested in the work of Carey, Marshman, and Ward in India. The first American missionary society, the American Board, was not yet organized. Thus in 1803 spiritual darkness prevailed in Japan, and no special desire to dissipate that darkness had arisen, at least among Protestants. The man who at that date should have foreseen and prophesied the Christian- ization of Japan would not unreasonably have been denounced as visionary, as a wild and insane prophet. But within less than a quarter of a century from that date, 1827, we near °^ what was probably, at least so far as material in hand is concerned, the first display of American interest in mission work in Japan. It was at a prayer meeting in the home of a Christian merchant in Brookline, Mass., and after prayers for the conversion of the world a collection was taken up and designated for " mission work in Japan." This seems to have been followed by other contributions for several years, until the whole amounted to more than six hundred dollars. " By the time the American Board commenced its work in Japan this money, which had been committed to its care, amounted, with accrued interest, to over four thousand dollars." ' 1 Cary's "Japan and its Regeneration," pp. 76, 77. PRELIMINARY PERIOD, 1803-1859 5 Just two years later there occurred in Japan an event which showed the persistency of the gospel and real faith in surviving opposition and persecu- tion, for in 1829, it ^ s sa ^j seven Christians were crucified, although the place of martyrdom is not stated. (Osaka ?) When another two years had passed away (1831), twenty Japanese sailors, wrecked on the Philippine Islands, were found to have in their possession " Chris- tian medals," which they regarded with great rever- ence, and, they said, had been handed down by their ancestors. 1 More than a decade later, 1844, a French priest and a native catechist were carried to the Loo Choo Islands and allowed by the king to remain, but kept under strict surveillance. 2 About ten years later still, 1855, there were Roman Catholic priests waiting in the Loo Choo Islands for the opportunity to enter Japan as soon as permission of residence there should be granted. But, to go back a little. In 1846 Doctor Bettel- heim, representative of a missionary society formed by officers of the British navy, got into the Loo Choo Islands and labored there for a few years with great difficulty and little apparent success. It must have been about this time that, " though the living preacher was excluded from Japan, it was hoped that some way might be found for the entrance of the living word." 3 Some Japanese, whom their government would not receive when an attempt was made in 1837 to return them to their native land, worked with 1 Cary's "Japan and its Regeneration," pp. 76, 77. 2 Ibid., p. 76. * Ibid., p. 77. 6 CHRISTIANITY IN MODERN JAPAN Gutzlaff and S. Wells Williams in Macao in the trans- lation of the New Testament. Doctor Bettelheim also did work of this kind. It would not of course be extravagant in this con- nection to take into consideration the various attempts made by foreign nations from 1803 to 1853 to °P en commercial relations with Japan, for such attempts, if successful, would have resulted, by breaking down the old policy, in opening the way for the introduc- tion of the gospel. Merchants and missionaries, though generally different in purpose and character, are often mutually helpful. But, inasmuch as these attempts proved abortive and our space is limited, we must be content with this statement and refer those interested to historical works. We come now to a consideration of Perry's success- ful attempt to open Japan. This is important, first, because it was the initial event in the period of " un- locking, " 1 853-1 859, a period practically synchronous with that called " treaty-making " in the secular his- tory of Japan. But Perry's expedition is also impor- tant because it contained an indirect religious element. This must be called " indirect," because Commodore Perry took pains to assure the Japanese that he in- tended no interference in their religious affairs. But he also claimed logically the right to have no inter- ference with his religious principles and practices. Therefore, although the Japanese desired on Sun- day, July 10, 1853, to continue communication, Perry declined to allow any visitors on shipboard, and based his declination on the sole ground that it was the Chris- tian Sabbath. Nor was he satisfied with merely a PRELIMINARY PERIOD, 1803-1859 J negative observance of the holy day, but he held divine worship, as was his wont, on board the ships. This was undoubtedly the first Protestant service, with hymn, prayer, Scripture reading, and sermon, held in Japan in modern times. 1 Perry's expedition is related to our subject also because among the sailors of his fleet was Jonathan Goble, who afterward became a Baptist missionary and was thus the first Protestant missionary to Japan to set foot on Japanese soil. The year 1855 deserves a star in the chronological table of Christianity in Japan, for it was in that year when Wakasa-no-Kami happened to pick up from the waters of Nagasaki harbor a strange book. It turned out to be a Dutch New Testament, and it aroused a deep interest in the story of the gospel that led to the conversion of himself and others of his family. Thus, although he did not receive baptism till later than others (1866), he was probably the first Japanese convert to Protestantism in New Japan. 2 It is pleasant to be able to record the fact that Hon. Townsend Harris, the first United States minister to Japan, like Commodore Perry, was a Christian who set a good example and let his light shine. He also 1 For fuller account of this impressive event see GriffiV "Matthew Calbraith Perry," pp. 323-325. The first stanza of the hymn sung on that occasion is as follows : Before Jehovah's awful throne, Ye nations bow with sacred joy ; Know that the Lord is God alone ; He can create and he destroy. 2 This was believed correct when first written. A note from Rev. J. H. Ballagh, however, makes the correction that the first baptism was that of a convert who later became a teacher, and took place in November, 1864. 8 CHRISTIANITY IN MODERN JAPAN scrupulously observed the Sabbath and on every Sun- day read aloud the Episcopal service. He remarks in his diary * : " I am probably the first resident of Japan who ever used that service. How long will it be before that same service will be used in Japan in consecrated churches ? " On Sunday, December 6, 1857, he enjoyed another distinction, because "this was beyond doubt the first time that the English version of the Bible was ever read or the American Protestant Episcopal service ever repeated in this city " (Yedo, now Tokyo). * To Harris belongs also the honor of getting incor- porated into the first treaty of trade and commerce negotiated by New Japan with a foreign country a clause which "provides for the free exercise of their religion by the Americans, with the right to erect suitable places of worship, and that the Japanese would abolish the practice of trampling on the cross." 1 By this and other treaties in 1858 and 1859 Japan's door was unlocked and opened, never to be closed again to the gospel of Jesus Christ. And in 1859 through this " open door " the first missionaries, both Protestant and Roman Catholic, entered New Japan to make preparations for its evangelization. • 1 "Townsend Harris" (Grifiis). CHAPTER II PERIOD OE PREPARATION, 1859-1873 THE treaties which had been concluded in 1858 with several foreign nations did not go into effect till July, 1859. Before that time " reconnoiter- ing trips " were made to Japan by persons interested in the establishment of missions in the newly opened country ; but such persons could only make limited visits to Nagasaki or Shimoda. When, however, the treaties went into effect permanent residence was al- lowed to foreigners in several ports and "conces- sions." At the beginning of the period under con- sideration, these " open ports " were only three in number — Nagasaki, Kanagawa (or Yokohama), and Hakodate, but before the period closed Hyogo (or Kobe), Osaka, and Niigata had been included, and foreigners were allowed in certain " concessions " of Kyoto and Yedo (Tokyo). It is needless to say that missionaries came to re- side in Japan just as soon as allowable. The Prot- estants who first landed in Japan in the capacity of missionaries were Rev. J. Liggins and Rev. C. M. Williams (later bishop), of the American Protestant Episcopal Church. In fact they reached Nagasaki a month or two before the treaties went into effect. 1 1 These two pioneer missionaries are still living, although neither is at present in Japan. Bishop Williams resided in Japan till December, 1903, when he returned to the home land. 9 IO CHRISTIANITY IN MODERN JAPAN In the fall of 1859 the missionary force was in- creased by the arrival of J. C. Hepburn, m. d., 1 of the Presbyterian Church North, in October, and Rev. S. R. Brown, 2 D. B. Simmons, m. d., 2 and Rev. G. F. Verbeck, 2 of the Dutch Reformed Church, in Novem- ber. In the spring of i860 Rev. Jonathan Goble, of the American Baptist Free Missionary Society, arrived. , During the first decade, 1 859-1 869, of the gospel' in New Japan, these four American missions were the only Protestant societies at work there, but the per- sonnel of the missions was largely changed through removal, transfer, death, and reinforcements. In 1869 the Church Missionary Society (British) and the American Board of Commissioners for Foreign Mis- sions entered the Japanese field. Roman Catholic missionaries too, re-entered Japan as soon as possible. In 1862 the church in Yokohama, and in 1865 that at Nagasaki, were dedicated. In connection with the latter service occurred a mar- velous event which Pope Pious IX. honored by the appointment of a " greater double feast " to be cele- brated forever in Japan under the name of " The Finding of the Christians." For it was no less an event than the discovery of thousands of Christians who had kept their ancestral faith in secret, but dis- closed themselves after the dedication. 3 And in the following year, 1866, the Nagasaki priest, Father Petitj ean, was appointed vicar-apostolique of Japan. 1 Still surviving, in America. 2 Deceased. 3 For details of this discovery, see Cary's "Japan and its Regenera- tion," pp. 79-81, and Ritter's "History of Protestant Missions in Japan," App. PERIOD OF PREPARATION, 1859-1873 II Moreover, it was in 1864 that Father Nicolai came to Japan, but about ten years later when the Russian Church formally began work in that country. Inasmuch as the anti-Christian edicts were still upon the bulletin boards, and were even specially renewed in 1868 by the new imperialism of the restored emperor, 1 public Christian work was attended with great diffi- culty and serious dangers. Meetings might be held in such places as the Catholic and Protestant churches, constructed partly at least for the services of Occidental Christians ; or even in the United States Legation, as when the first formal service in Yedo was held. But such services were attended almost entirely by foreigners, for Japanese, if caught there, would be in danger of losing their lives. The old inherited prej- udice against Christianity w T as still omnipotent, and even frightened Japanese away from positions like that of teacher of the vernacular to the missionaries. The man employed by Rev. Mr. Ensor as a teacher was ar- rested in 1870, and remained in prison for two and a half years. The next year Rev. O. H. Gulick' s teacher was arrested, together with the latter' s wife. For a long time it was impossible to find where they had been sent. The teacher died a few months later in prison. In 1872 a person who assisted Mr. Gulick to rent a house in Kyoto was arrested and charged with the offense of trying to have the city opened to Christianity. He and his family were imprisoned in his own house. 2 1 Two of these new edicts ran as follows: "The evil sect, called Christian, is strictly prohibited. Suspicious persons should be reported to the proper officers and rewards will be given." "With respect to the Christian sect, the existing prohibition must be strictly observed. Evil sects are strictly prohibited." 2 From Cary's "Japan and its Regeneration," pp. 85, 86. 12 CHRISTIANITY IN MODERN JAPAN Thus the chief work of this period was necessar- ily very quiet and private, and consisted mainly in studying the language and in gradually overcom- ing the prejudice against foreign things. The latter was accomplished in different ways, but largely by English teaching, dispensary work, tactful conduct, and holy living. This was, of course, a period of " firsts " in the records of Japanese Christendom. In 1864 occurred the first baptism, that of Yano Riyu, by Rev. J. H. Ballagh, in Yokohama. The second baptism was that of Wakasa-no-Kami and brother, by Doctor Ver- beck, in Nagasaki in 1866. The following year saw the publication of the first tract, " Easy Introduction to Christian Doctrine," and the first dictionary, that of Doctor Hepburn, whose work stood so long without a rival in the field. In 1869 the first lady missionary, Miss Mary Kidder, now Mrs. E. Rothesay Miller, arrived ; and in 1870, after a short stay in Niigata, she took over in Yokohama Mrs. Hepburn's classes for girls, and afterward opened a school which later developed into the present well-known Ferris Semi- nary. The first mission school, however, according to Doctor Verbeck in his paper before the Osaka Con- ference, was that begun by Rev. Christopher Car- rothers in Yedo, or Tokyo, in 1869. The first portion of Scripture published in Japan in the Japanese lan- guage, was a translation of Matthew by Rev. J. Goble in 1 87 1. And in 1872 was founded in Yokohama, by Mrs. Mary Pruyn and others, the well-known " Home," which has been the " spiritual birthplace " of so many Japanese women. PERIOD OF PREPARATION, 1859-1873 1 3 As we now look back from our present vantage- ground upon this early period, we are greatly im- pressed with the idea that the strict enforcement of the anti-Christian edict, by the new and supposedly liberal government, from 1868 to 1871, was but the final dark trial before the bright triumph that was soon to follow. It was, for instance, in 1872 that the government grants were withdrawn entirely from Buddhist and partly from Shinto priests and tem- ples. It was in that same year that the Gregorian or Christian Calendar was adopted, to go into effect from January 1, 1873. Still earlier than that, in 1869, the new young emperor had taken his " charter oath " that public opinion should be consulted and wisdom and ability should be sought after in all quarters of the world. In 1871 feudalism was abolished, and outcasts were removed from the category of " beast," as they had been classed under the old regime, and admitted to the ranks of human beings. A postal system, telegraphs, railways, docks, newspapers, educa- tional institutions, etc., were all established, as inci- dental preparation in Christian civilization ; for these things broadened the horizon of the Japanese and brought them into closer contact with the nations of Christendom and instructed them in Christian ideas and ideals. On this general subject we add a few words from Doctor Verbeck, than whom no one is better qualified to speak : The general breaking loose from ancestral traditions and the very subversion of the old foundations of society, prepared this naturally receptive people in a remarkable way for the introduction of the gospel. 14 CHRISTIANITY IN MODERN JAPAN But the hopeful movements were not all indirect ; there was also direct encouragement ; for 1872 is the date of the first Japanese prayer meeting and the first Japanese church. The usual week of prayer in Jan- uary of that year was repeated after the old-style New Year in February, and continued for three months until the end of the school year. At the very first meeting, and " for the first time in the history of the nation [several suppliants] were on their knees in a Christian prayer meeting, entreating God . . . that he would give his Spirit to Japan as to the early church and to the people around the apostles." And on March 10, 1872, the first Japanese Christian church was organized in Yokohama with eleven members, under the name of " Church of Christ in Japan." This church was not at the outset a denominational organization, although its form of government was rather presbyterial. But it is now known as the Kaigan Kyokwai, Seashore Church, and is one of the churches of the Nippon Kirisuto Kyokwai, The Church of Christ in Japan. Its creed was " a simple evangel- ical " one, of which the first article read as follows : Our church does not belong to any sect whatever ; it believes only in the name of Christ in whom all are one ; it believes that all who take the Bible as their guide, and who diligently study it, are the servants of Christ and our brethren. For this reason all believers on earth belong to the family of Christ in the bonds of brotherly love. Another sign of the endeavor of the various mis- sionary societies for co-operation is manifested in the first conference, held at Yokohama in September, PERIOD OF PREPARATION, 1859-1873 1 5 1872. "The less than twenty missionaries who at- tended it comprised nearly all who were then in Japan." A plan of union of the Congregational, Presbyterian, and Reformed work was agreed upon, but failed to obtain the approval of the home Boards. The principal purpose and business of this conference was " to devise means for expediting the translation of the New Testament, as well as to call forth an ac- tive interest in it," and the result was the organiza- tion of a " translation committee." February 19, 1873, should be a red-letter date in the chronology of Christianity in Japan ; for on that day was issued the decree which removed the edicts against Christianity from the official bulletin boards of the empire. This was the first step toward religious toleration and liberty of conscience in Japan. Toward the close of this period " the sphere of the missionaries' opportunities was much enlarged." Several had been engaged as instructors in the public schools ; students could be induced to live at the homes of the mission- aries ; schools established and conducted on a Christian basis could be opened ; Bible classes could be formed . . . and the people generally came to be in a great measure accessible to various direct evangelistic efforts. The statistics of this period are far from encourag- ing, but should not be neglected. It is stated, for in- stance, that there were only about fifteen converts during those fourteen years, an average of little more than one per year. But figures do lie sometimes ; or at least they do not represent the whole truth, but only a very small fraction of it. The real results of the 1 6 CHRISTIANITY IN MODERN JAPAN labor of this period have been well stated in Doctor Verbeck's paper before the Osaka Conference, and may be summarized as follows : (i) The missionaries, as a body, had gained the confidence and respect of the people. (2) The people no longer regarded Christianity with horror and aversion. (3) Thousands of volumes of Chinese Bibles and other Christian literature had been circu- lated. (4) The Japanese language had been dili- gently studied. (5) Much useful literary work had been done. (6) Translation of the Scriptures was well initiated. (7) Much dispensary work had been done. (8) Education of the youth of both sexes had made a small beginning. (9) Foreign communities were reg- ularly supplied with preaching. (10) Many earnest prayers and supplications had been offered. (11) One joyful day of harvest had come toward the close of the period. These results, though they " cannot be either ac- curately measured or expressed in precise terms " on account of their being " of an entirely moral nature," are nevertheless of "paramount importance." They certainly represent thorough preparation for the work to come. CHAPTER III PERIOD OF FOUNDATIONS, 1873-1883 THIS period was ushered in under most encour- aging circumstances, and continued to fulfill the promise of its beginning. The opening year, 1873, was the first one of the Gregorian, or Christian, calen- dar to be officially recognized. It was also the year, as already noted in the preceding chapter, in which the edicts against Christianity were removed from the bulletin boards ; so that the government no longer officially branded the Christian religion as an "evil doctrine." This step was taken in accordance with the cabled advice of the Iwakura embassy, while still in Europe. And in the fall of that year this embassy returned from the trip abroad and at once began to recommend a more liberal and progressive policy. It is true that there were attempts, abortive but costly, like the Saga and the Satsuma rebellions, 1875 and 1877, to check this progressive policy. But in gen- eral it maintained itself throughout the period and made its influence manifest in marvelous transforma- tions in society, business, and administration. The 5 promise of 1878 to establish prefectural assemblies was carried out in two years ; and these assemblies became training schools in local self-government and political science. And it was in 1880 that new codes modeled somewhat along the lines of the codes of Christendom were promulgated. In 1881 the promise of constitu- b 17 l8 CHRISTIANITY IN MODERN JAPAN tional government was made ; in the following year political parties began to be organized. All these re- forms were for the purpose of bringing Japan more in touch and sympathy with Christian civilization, and served to dissipate prejudice against the gospel. This period was also one of large increase in the number of missionaries as well as in the num- ber of missionary societies represented. The year 1873, according to Doctor Verbeck, is "remarkable for having witnessed the arrival of by far the largest number [twenty-nine] of missionaries that ever came to Japan in any one year, either before or after." * This great increase practically doubled the number of missionaries and of missionary societies. The year 1877 is another star year with an increase of twenty new missionaries. A list of names may not be particularly interesting, but it may be unusu- ally instructive ; and the list of Christian organiza- tions entering Japan during the decade under con- sideration includes the twenty names given below. 2 1 Written in 1883. 2 1873. Methodist Episcopal Church North; Methodist Church of Canada (British) ; Society for the Propagation of the Gospel ; Seamen's Union ; and the American Baptist Missionary Union, taking over the work of the American Baptist Free Missionary Society. 1874. Edin- burgh Medical Missionary Society ; the United Presbyterian Church of Scotland ; and American Tract Society. 1875. National Bible Society of Scotland. 1876. British and Foreign Bible Society ; American Bible Society (the first to have an agent on the field) ; the Evangelical Associ- ation of North America ; and London Religious Tract Society. 1877. Cumberland Presbyterian Church of North America. 1878. Evangeli- cal Alliance. 1879. English Baptists and (German) Reformed Church of the United States. 1880. Methodist Protestant Church of America and Young Men's Christian Association. 1882. Scripture Union. PERIOD OF FOUNDATIONS, 1873-1883 1 9 At the close of 1872 there were only thirty-one missionaries on the field; just ten years later there were one hundred and forty-five. It is scarcely neces- sary to add that such a tremendous increase in the number of missionaries and the kinds of Christian activity gave a mighty impulse to the work and great encouragement to the workers. Another foundation of the greatest importance to Christian work in Japan, was laid during this period in the translation of the Bible. At the Yokohama conference in 1872 a translation committee (for the New Testament) had been appointed ; it began its labors in 1873 and completed them in 1880. In the meantime, however, Nathan Brown, D. D., had com- pleted what may, for the sake of convenience, be called a Baptist version of the New Testament. In 1878 a translation committee for the Old Testament was appointed at a "delegate convention" of Protes- tant missionaries in Tokyo ; but in 1880 a new com- mittee was chosen, which did not complete its labors till 1888, in the next period. Since, however, the largest part of the translation work was done in the period under consideration ; since three Bible socie- ties, two tract societies, and the Scripture Union began work in Japan in the same period ; and since tracts, books, and magazines began to be circulated, it seems quite proper to call this a period of founda- tions in Japanese Christian literature. This was also pre-eminently a period for laying foundations in the very important work of Christian education. In 1874 S. R. Brown, D. d., opened in Yokohama the first theological class, composed of 20 CHRISTIANITY IN MODERN JAPAN some of the present leaders of the Christian church in Japan. In the same year Graham Seminary (Presbyterian), now well known as Joshi Gakuin, was established in Tokyo. The next year is the date of the founding of the Doshisha in Kyoto, Kobe College (Female), and Ferris Seminary, Yokohama. In the following year, 1875, Miss Kidder established, in Tokyo, the first Baptist school for girls. In 1877 a Presbyterian Theological Seminary was started in Tokyo ; the following year the Baikwa Jo Gakko^ the Congregationalist Girls' School in Osaka, was opened ; and in 1879 the Kwassui Jo Gakko (Method- ist), Nagasaki, was founded. The now well-known Aoyama Gakuin (Methodist), which has grown into a large institution with several departments, may be said to have been born in 1882, when the present capacious grounds were purchased on the outskirts of Tokyo. This list is not intended to be complete ; but proba- bly it is sufficiently illustrative of the point of the paragraph. The foundation of the present great eleemosynary, or philanthropic, work of Christianity in Japan was also laid in this period by the establishment of the first Christian hospital, in Tokyo, in 1875, and of the Akasaka hospital, also in Tokyo, in 1882. Concern- ing the former, the following may be interesting : " Far out upon the sea shone its banner with the red sun of Japan and in it a white cross, inviting suffer- ers into its spacious, cheerful waiting room, on the walls of which were hanging the Lord's Prayer, the Ten Commandments, and the Apostles' Creed, attract- ing the attention of all who entered the room, and PERIOD OF FOUNDATIONS, 1873-1883 21 directing the thoughts of those who waited for the physician of the body to Him who is the physician of the soul. This hall was also used for the instruction of Japanese medical students, and for religious and scientific lectures." * It may not be improper to mention, in this con- nection, the establishment in 1875 of an organization which, although at first independent, afterward became a part of the great Red Cross Society, and although the Japan branch was not started under direct Chris- tian auspices, its inception was largely due to Chris- tian influences. Its banner, with the distinctive Christian emblem, naturally suggests the gospel of peace, and, as it floats side by side with the imperial banner of Japan, it is, we trust, an augury of the complete Christianization of this empire. This was also the period of the foundations of a native Christian ministry in Japan. Reference has al- ready been made to classes and schools for the training of Christian workers, both male and female. In 1874 occurred the first ordination of a Japanese ; and the significance of this event is not at all lessened by the fact that it occurred in Massachusetts. For "the first of his race to take upon himself this office " of evangelist was none other than the devout Neesima. . The first Japanese to be ordained in Japan was Sawa- yama, in 1877. The further development of native Christians along the line of activity is to be seen in the establishment of home mission societies. On the other hand, their connection with the rest of Christendom was enhanced by the celebration of the 1 Ritter's " Hist. Prot. Missions in Japan," p. 78. 22 CHRISTIANITY IN MODERN JAPAN IyUther jubilee. This period had many " firsts," of which some have already been mentioned. In 1873 the first church in the capital, Tokyo, was organized. On December 27, 1875, appeared the first issue of the first Christian paper, " Shichi-ichi Zappo" which means literally, " Seven-one Miscellany," and may be called " Weekly Miscellany." It was in 1876 that Christian Sabbath, or Sunday, was officially pro- claimed a day of rest instead of the ichi-roku (ones- sixes), the first, sixth, eleventh, sixteenth, twenty-first, twenty-sixth, and thirty-first of each month. This meant, of course, that Sunday became a holiday, not a holy day. Before 1880 preaching services had been held in private rooms or houses, or in a few church buildings, which were also somewhat private ; but in that year were held the first Christian open-air mass meetings in Uyeno Park, Tokyo, and in theatres in Kyoto. The first work among the Ainus also fell in this period. In 1877 the several Presbyterian and Reformed churches joined in the organization of the " United Church of Christ in Japan," 1 which has been a mighty power in the empire. This is also the period of the organization of the Kumamoto Band, the Sapporo Band, and the Yoko- hama Band, all composed of earnest young men who afterward became leaders in various phases of Chris- tian activity. This period is conveniently ended in 1883 with the Osaka Missionary Conference, which also intro- 1 It is now called simply "The Church of Christ in Japan " (Nihon Kirisuto Kyokwai), PERIOD OF FOUNDATIONS, 1873-1883 23 duces us to the next period. Ritter writes of that conference as follows : In it the different lines of missionary labor of this period come together, so to speak, in one central point ; but at the same time this conference forms the starting point of numerous impulses for a new and exceedingly fruitful epoch of missionary labor. In another place he says : At the close of this period evangelical Christianity, represented at the union conference in Osaka by delegates from all Protestant missionary societies laboring in Japan, for the first time makes itself felt in the empire as one integral factor, with which the future of the country will have to reckon. CHAPTER IV PERIOD OF POPULARITY, 1883-1889 WITH the foundations so well laid in so many lines of Christian work, as set forth in the preceding chapter, it is not surprising that a period of unusual activity, extension, and popularity followed. A pro-foreign sentiment prevailed, which led not only to the wholesale adoption of foreign manners and cus- toms, the introduction of the English language into the curricula of schools, but even to the advocacy of the acceptance of Christianity merely as a matter of good policy, because by such a course Japan would more easily win her much-desired position of equality with the great nations of Christendom. Mr. Fuku- zawa, in the "Jiji Shimpo " ina series of articles in 1884, urged that "Japan ought to accept Christianity just for the defense of its national characteristics " ; and again in 1885 he reiterated the "dangerous watchword" of the nominal "acceptance of Chris- tianity from policy." 1 Some obstacles in the way of the progress of Chris- tianity were removed in 1884 by official enactment as follows : The government announced that the State priesthood of the Shinto and Buddhist priests had been abolished, and that the right to appoint and dismiss priests had been transferred to the religious superiors of the respective sects. In connection with 1 It was even proposed that the emperor at once receive baptism. 24 PERIOD OF POPULARITY, 1883-1889 25 this the double compulsion of having to register in the parish books and of interment in the burial grounds of the native re- ligious societies was abolished, and cemeteries were provided which were equally accessible to believers of all creeds. 1 So far as the missionary forces were concerned this period opened as the last one closed, as stated in the preceding chapter, with the Osaka Conference of 1883. Again we quote from Ritter : 2 This conference, as though it were a grand review of mission forces and their accomplishments, held in sight of the enemy, showed to the astonished Japanese, by the harmonious spirit of its transactions, the evangelical church, in spite of its manifest divisions, as a mighty, united, spiritual force ; and at the same time it gave to the work of the missionaries a new impetus, as well by the increased consciousness of their strength and union which it awakened as by the profitable exchange of thought on various missionary questions. The results of this conference will be indicated further on in this chapter. This short period was one of large increase in the number of societies and workers. The new organ- izations to enter the field were as below. 3 1 Ritter's " History of Protestant Missions in Japan," p. 124. 2 Ibid., p. 102. 3 1883. Disciples, or Church of Christ. (The Edinburgh Medical Mis- sionary Society withdrew in 1883. ) 1885. Presbyterian Church South, U. S. A. ; General Evangelical Protestant Missionary Society of Germany ; American Society of Friends. 1886. American Methodist Episcopal Church South; Women's Christian Temperance Union. 1887. Chris- tian Church of America. 1888. Unitarians ; Canadian Church Mis- sion ; Berkeley Temple Mission of Boston (united in 1893 with the American Board Mission). 1889. Southern Baptist Convention; and Christian Alliance. 26 CHRISTIANITY IN MODERN JAPAN The number of foreign missionaries was more than doubled, and the number of stations was more than quadrupled. The work of each mission, or group of missions, was unified by the establishment of general conferences, synods, and similar bodies. The cause of Christian education was strengthened by the open- ing of such institutions as Aoyama Gakuin^ Meiji Gakuin, Toyo Eiwa Gakko, etc., and by the expan- sion of the work of the Doshisha, with the idea of making it a Christian university. And in this plan Mr. Neesima was able to interest not merely Chris- tian but also non-Christian circles, and to obtain from the latter large contributions to an endowment fund. This was the period of increased interest in tem- perance work along Christian lines. The visit of Mrs. Mary Clement Leavitt in 1886 gave a great impetus to this phase of the work and led to the for- mation of a Woman's Christian Temperance Union and local temperance societies in Yokohama, Hok- kaido, and other places. Such a movement could not fail to arouse a deeper interest in the work of women for women, especially as the society displayed activity in social reforms. Ritter has remarked on the " re- markable phenomenon that at first the number of converted women was far behind that of the men." And he finds "a probable explanation in the depend- ence and the seclusion of Japanese women, and . . . in the greater reluctance of Japanese women ... to step aside from the lines of popular custom." But 1 The school was not formally opened on the present location till 1884, though the land was bought in 1 882, and the school had been running in Yokohama since 1879. PERIOD OF POPULARITY, 1883-1889 2*] in later years the proportion of converts " seems more in favor of women." It was in 1887 that the Okayama Orphan Asylum was founded by Mr. Ishii, the Japanese George Miiller. In 1888 the work of Scripture translation was fin- ished by the completion of the Old Testament, and a Japanese Bible thus became a fact. The subject of union was one of the burning ques- tions of this period. The spirit of unity manifested in the Osaka Conference was one that could not be entirely lost, and displayed itself in various ways. In the following year the various Episcopal bodies formed a union in one Japanese church known as the Seikokwai (Holy Catholic Church). And the years from 1886 to 1889 were the Olympiad during which occurred the earnest attempt to bring about the union of the Itchi Kyokwai, under which name the Presby- terian and Reformed bodies had been organized since 1877, and the Kumi-ai Kyokwai, the name adopted in 1886 by the churches more or less affiliated with the work of the American Board. And although this effort culminated in complete failure, it is worthy of atten- tion because it illustrates one line of possibility still before the Christian churches of Japan. It is interest- ing to note that the rock on which the plan for union split was not doctrine but church government 1 Another work which emphasizes the co-operation and unity of all Christian believers is that of the Young Men's Christian Association. This received an unusual impetus from the visit of Mr. L. D. Wish- ard in 1889, an( ^ ^ n this year was held at Kyoto the 1 See Ritter's " History of Protestant Missions in Japan," pp. 220-224. 28 CHRISTIANITY IN MODERN JAPAN first Christian summer school, modeled after that at Northfield. This was the period in which the word "revival" (rebaibani) was introduced into the Japanese lan- guage, because the thing itself became a matter of actual experience. This too was an outcome, almost immediate, of the Osaka Conference. In that city "all the denominations held for four weeks union prayer meetings," to pray especially for "the out- pouring of the Holy Spirit." And "these prayer meetings culminated in the revivals which spread with ever-increasing power." The outpouring of the Holy Spirit was felt also in the great social meeting of Japanese Christians in May, 1883. In the Dosh- isha in 1884 " the classes spent hours together in tears, prayer, or praise." The Sendai revival in 1886 and the Oita revival in 1888 are worthy of spe- cial mention on account of the unusual meetings and their wonderful experiences ; but it must be remem- bered that these " revivals " were widespread. And it is encouraging to observe that one of the results of the revivals was " a growing interest in Bible study." It will not seem at all strange that all this activity on the part of Christians and the popular favor with which the gospel was being received should incite the Buddhists to active opposition. The latter had already learned to imitate Christian methods of work, and established schools for young men and even for girls, associations, orphanages, temperance societies, sum- mer schools, etc. As Ritter aptly remarks, "invol- untarily we are reminded of the downfall of Roman and Greek Paganism, for there also we see the pagans PERIOD OF POPULARITY, 1883-1889 29 exerting themselves to keep back the unavoidable breakdown by imitating Christian institutions." And in 1888 and 1889 the Buddhists called in the assist- ance of an ally, the great American theosophist, Colonel Olcott, who made a tour of Japan. But owing to dissatisfaction between him and the Japa- nese Buddhists, he finally canceled engagements and returned to Ceylon. 1 This period may be fittingly brought to a close in 1889, the year of constitutional government and local self-government. The new constitution, modeled on that of Germany, was promulgated on February 11, 1889. This "Magna Charta " of Japan granted to the Japanese not only political and social privileges, but also religious liberty. The twenty-eighth article of that constitution reads as follows : " Japanese sub- jects shall, within limits not prejudicial to peace and order, and not antagonistic to their duties as subjects, enjoy freedom of religious belief." The establishment of local self-government in April, 1889, is also worthy of special mention here, because it tended to spread the cause of liberty and to emancipate the mind from the old narrow ideas and prejudices. Both constitutional government and local self-government, moreover, are fruits of Christian civilization. 1 See Ritter's " History of Protestant Missions in Japan," pp. 134-146. CHAPTER V PERIOD OF REACTION, 1889-1899 IT is natural that such unusual activity as was por- trayed in the preceding chapter should be fol- lowed by a lull ; for it is a law of psychics as well as of physics that action and reaction are equal. The causes of the reaction in Japan were partly internal and partly external, partly intellectual and partly social and political. For it should be clearly under- stood that the apathy which prevailed for a time with reference to Christianity was but one phase of a reaction against foreign ideas all over the empire. Nor was this reaction at all abnormal ; it was the natural result of various easily explained causes. In- deed, it might even be said that the previous condition of affairs was unnatural. There had been such a rage and craze for things foreign that occidentalizing was carried to an extreme. It seemed to be sufficient to say that anything was foreign to secure its whole- sale adoption, regardless of usefulness or suitability. The Japanese, like the Athenians, were looking for some new thing, and so many new things were pre- sented as almost to swamp them. The anxiety not to be behind the times led them into ludicrous excesses, especially in social manners and customs and in mercantile enterprises. The political affairs of Japan were also of such a nature as to develop inordinate conceit and a senti- 3° PERIOD OF REACTION, 1889-1899 31 merit of hostility to foreigners and their institutions. The failure of Japan to obtain what her people re- garded as simple justice in her international relations provoked a feeling of Chauvinism which was carried to an extreme. The seeming injustice of the so-called Christian powers in refusing to admit Japan to the comity of nations on terms of equality aroused a strong resentment, which naturally extended even to the religion professed by said Western nations. At the same time domestic politics also engaged the interest of the people and distracted their atten- tion from moral and religious subjects. In 1889 the constitution was promulgated and local self-govern- ment was established. On July 4, 1890, the first na- tional election for members of a house of representa- tives was held ; and in November of that year the imperial diet opened its first session. Popular inter- est was quite largely devoted to the political questions of the day as they came up, and the energy of the nation was spent in the political contests of this experimental period of constitutional government. The war with China in 1894 and 1895 also affected Christian work unfavorably in at least two ways : it tended to " stimulate both the military spirit and the national confidence to a harmful degree " ; and it con- tributed largely to the development of material pros- perity. A strong spirit of commercialism, with its greed for wealth, sprang up and deadened the moral and religious impulses The " engrossing character" of the industrial and commercial prosperity which followed that war truly " affected most profoundly the life of the churches." 32 CHRISTIANITY IN MODERN JAPAN It is, however, only fair to add that the war with China was also beneficial to Christianity in several ways — particularly in the unusual opportunities for evangelistic work among the soldiers and sailors, and in the evidences that Christian soldiers manifested that Christianity did not, as claimed by opponents, weaken the feelings of courage and patriotism. But there were also internal causes, intellectual causes, that attacked the churches and weakened, if they did not deaden, the spiritual life. The Unitarian " embassy,' ' which came out with a great blare of trumpets wielded no little influence and accomplished considerable, not so much in construction as in de- struction. A wave of rationalism "chilled enthusiasm and checked the faith of many." The new theology also " spread rapidly and widely and wrought sad havoc with the faith of some who had been looked upon as leaders of the young church." Especially was this true of many of the famous Kumamoto Band ; but it was not true of the Sapporo Band and the Yokohama Band, which remained firm. And yet this period was not all disappointing ; it had many encouraging features. The number of mission- ary workers was still further increased, not only by additions to the missions already on the field, but also by the coming of new missions, as follows : Interna- tional Missionary Alliance, Scandinavian Alliance, Universalists, Lutherans, Hephzibah Faith Mission, Salvation Army, United Brethren, and Seventh Day Adventists. In one case, that of the Baptists, it was a period of large reinforcements. Several schools, now flourishing, were organized during this period. The PERIOD OF REACTION, 1889-1899 $$ Canadian Methodist Mission established its important work of the Central Tabernacle, Tokyo. The Baptists opened work in the Riukiu (Loo Choo) Islands. Bible distribution was extensively carried on, especially in the barracks, and a copy of the holy Scriptures was presented to his majesty the emperor. But while this period was not one of great exten- sion, it was one of much intension, one of organization and union. Young Men's Christian Association work was re-organized by Mr. Swift, and the first Japanese secretary was appointed for Tokyo, in 1890, in the person of Mr. Niwa, who is still engaged there. The work of the Young People's Society of Christian En- deavor was also started here in 1892. The temper- ance work was enlarged and strengthened by the visits of Misses Ackerman, West, and Parrish and was unified in 1898 by the organization of the Na- tional Temperance League. In 1890 the Bible and Tract Society's work was unified, and in 1898 the Japan Book and Tract Society was organized. Con- ferences, or annual meetings, were organized in va- rious missions, and the Methodist Conference had to be divided on account of geographical conveniences. In 1890 the question of revision of the Presbyterian Confession of Faith came up in Japan, as it had come up elsewhere, and it was finally settled in a very practical way by adopting simply the so-called " Apos- tles' Creed " with a brief introductory preamble, " de- signed to guard it against an unhistorical Unitarian interpretation." 1 1 See "Tokyo Missionary Conference,'- pp. 886, 887 ; also Chapter XIII. of this book. C 34 CHRISTIANITY IN MODERN JAPAN The excessive spirit of nationalism and independ- ence of foreign control manifested itself in both en- couraging and discouraging phases. It was very en- couraging, of course, to have many Kumi-ai churches become entirely self-supporting, and to have other Christian churches in various names striving earnestly to attain self-support. But it was very discouraging to encounter such ebullitions as that in case of the Doshisha, the trouble in connection with which finally necessitated the visit of a deputation from America and legal measures before it could be settled. The war with China, as already stated, affected mission work both favorably and unfavorably. The opportunities for hospital service were utilized and a special privilege of Christian chaplains (imonsht) to attend the army was gladly accepted. On the whole, that war tended to assist mission work, both directly and indirectly, particularly in the encouragement of " the cosmopolitan spirit and the idea of personality," or in the gain of " precious world-consciousness and self-consciousness." This was a special period of visitation by prominent Christian lecturers and evangelists, like John H. Bar- rows, d. d., Mr. John R. Mott, and Rev. G. C. Need- ham. The work of John R. Mott deserves further mention, because it culminated in the organization of so many student Young Men's Christian Associations in both government and private institutions, and in their amalgamation into the Students' Young Men's Christian Association Union. The reactionary movement in educational circles reached its climax in 1899, when the department of PERIOD OF REACTION, 1889-1899 35 education issued an instruction, directed nominally against all religious instruction, but practically against Christian instruction, in public or private schools officially recognized by the government as having an equal standing with government institu- tions. This militated very seriously against several mission schools which had obtained such licenses for the sake of the attendant privileges of postponement of conscription and entrance into higher institutions. The agitation against the rescript culminated in a large and representative educational convention of those interested in Christian education held January, 1900, in Tokyo. This period was one in which philosophical mate- rialism aided commercialism in stifling spiritual and religious ideas. It was constantly maintaining that " religion is superfluous " to educated men. A few social and political events of this period are worthy of mention at least on account of their indirect connection with Christian matters. The very fact, for instance, of the celebration of the silver wedding of their majesties the emperor and the empress in 1894 was a pleasing recognition of a Christian social cus- tom. The new civil and commercial codes recognized Christian standards in their requirements. The re- moval in 1897 of arbitrary restrictions on the freedom of the press and of public meetings furnished better opportunities for the propagation of the gospel, both by literature and by preaching. Even before the closing years of this period, espe- cially in connection with the Mott campaign among young men, there were signs that the reaction had 36 CHRISTIANITY IN MODERN JAPAN spent itself and that a re-reaction was coming. The better appreciation of Japan manifested on account of her easy success in the war with China ; the public acknowledgments that her power was greater than commonly supposed ; and the final success of the at- tempts for a revision of the treaties on terms of equality, removed feelings of bitterness, occasions of friction, and causes of prejudice. When Japan, ad- mitted to the comity of nations, thus became one of the " powers " of Christendom, and gained her politi- cal and judicial autonomy, in 1899, the period of reaction practically came to an end. CHAPTER VI PERIOD OF REVIVAL, 1899- WE come now to the present period in both the secular and the Christian history of Japan. It was ushered in by the new treaties which went into effect in July and August, 1899. In political history the adjective "cosmopolitan" may appropri- ately be applied to the period, because such an appel- lation is a token of the ever-widening horizon of Japan's ideas and ideals. The first ideal was " Japan for the Japanese" ; the second was " Japan for Asia " ; and the third is " Japan for the world." The Japa- nese have outgrown " native Japan " and " Asiatic Japan " into " cosmopolitan Japan." The first ambi- tion was merely a national Japan ; the second was an Asiatic Japan ; the present is an international, or cos- mopolitan Japan. She has become one of the great world-powers. The last year of the nineteenth century saw new Japan not only admitted theoretically by new treaties to the comity of nations, but also practically engaged, in alliance with the great powers of the West, in maintaining in China the principles of Occidental, or Christian, civilization. 1 In fact, in those Boxer disturbances of 1900 and 1901, the Japanese behaved with more Christian spirit than some of the so-called Christian nations themselves. 1 See note at end of chapter. 37 38 CHRISTIANITY IN MODERN JAPAN The second year of the twentieth century saw Japan's claim to be a world-power still further recog- nized and thus confirmed by her admission to the Anglo-Japanese alliance. In domestic politics, the last year of the previous century saw the spread of political privileges among the people by the extension of the electoral franchise. All such movements are both effects and causes of Christian civilization. One way in which the new regime under the re- vised treaties has directly benefited mission work is by throwing Japan wide open, not only for travel without the vexatious passport system, but also for residence without restrictions. The result has been that missionaries are no longer concentrated in a few large cities, chiefly the open ports and foreign conces- sions, but are scattered all over the empire. More- over, under the new codes and laws, mission property can be securely held by mission bodies duly incorpo- rated. Thus missionaries are setting up more Chris- tian homes as object-lessons of Christian truth. And a significant illustration of the unrestricted field open to Christian propagandism in Japan is the fact that a gospel ship, called " Fnkuin Maru" is permitted to cruise freely among the islands of the Inland Sea, with the Stars and Stripes flying from the masthead. The establishment of a woman's university 1 in Tokyo in the opening year of the new century may not improperly be considered as a fruit of mission work. Female education in Japan owes all that it is to-day to the gospel. At first it was almost entirely 1 See " Chautauquan, " April, 1902. PERIOD OF REVIVAL, 1 899- 39 in the hands of missionaries, who alone seemed to re- alize the necessity of a better training for the mothers of the nation. And it was the benefits of these schools that aroused the government and individuals to more earnest efforts in behalf of public and private institu- tions for female education. The Christian kinder- gartens too are model institutions, whose good influ- ence is more and more coming to be recognized even in official circles. And it is most encouraging that the principal institutions for both the lower and the higher education of women are largely under Chris- tian influence. It is, by the way, a singular fact that one of the most conservative institutions in Japan is the Depart- ment of Education, which often fails to keep pace with the general progress. And it falls to the dis- credit of this department of the government that the reactionary spirit lingered there longer than in most other places and led to that Instruction on religious teaching mentioned in the preceding chapter. But there has since been a great improvement and there is a greater appreciation of the benefits of a symmetrical three-sided training — not merely of body and mind, but also of the heart. Foreigners are again welcomed as teachers of English, and are generally em- ployed through the agency of the Young Men's Chris- tian Association, in order that men of good character may be secured. They are allowed, in most cases, to carry on Bible classes among the students outside of the school premises, and are proving themselves a great assistance to the Christian cause. The wedding of H. I. H. Prince Haru and the birth 40 CHRISTIANITY IN MODERN JAPAN of two sons as legitimate offspring of a monogamic union have caused great rejoicing in Christian circles, which have been striving so hard for the disestablish- ment of concubinage and the recognition of Christian marriage and the Christian home. And another of the great Christian movements of this period along the same line is the crusade against the social evil. It is unnecessary to repeat the details of this movement. It is sufficient here to state that thousands of girls have been freed from the terrible slavery of the brothels, some of which have been compelled to close up; public opinion has been aroused ; the number of visitors to brothels has largely decreased ; and the tone of society has been purified. And yet from Christian America have come to Japan the missionaries of that modern phallic cult known as Mormonism. The work among factory girls has also assumed great importance and is being carried on as vigorously as possible in many places. The present period seems to be in Japan as elsewhere one of emphasis on the power of the gospel in regenerating society. This is also the period of phenomenal sales of the Bible or portions of the Bible. The unusual 'success of Messrs. Snyder, Brand, and others in this work is still fresh in our memories. This period is also showing a great increase in the ways and means of union or associated effort. The Sunday-school L,esson Helps, issued by the co-opera- tion of Baptists, Congregationalists, Methodists, Pres- byterians, et al. are extensively used. The General Conference of Protestant missionaries held in Tokyo PERIOD OF REVIVAL, 1 899- 4 1 in October, 1900, gave a tremendous impetus to the desire for greater unity. 1 The Taikyo Dendo movement, resulting in a great revival, was an object-lesson of what is possible in this line. The continued growth of the Young Men's Christian Association, the Young People's Society of Christian Endeavor, the Woman's Christian Temper- ance Union, and other inter-denominational institu- tions, shows similar examples. The plan for the union of seven Methodist missions in one Japanese Methodist church bids fair to be successful. The standing committee of Co-operating Missions is prov- ing its raison^etre. The Japan Sabbath Alliance is another effort in the same direction. The special work at the Osaka Exposition has piled Ossa on Pelion, so far as concerns proof of the possibilities of practical co-operation in general evangelistic work. And last, but not least, comes the Union Hymnal, by which four-fifths of the Japanese Christians unite to " praise God from whom all blessings flow." Almost all these plans for Christian unity or co-op- eration were the direct outcome of the Tokyo Mis- sionary Conference, which, therefore, demands some special mention. It had been intended that there should be a conference of missionaries early in the nineties ; but, as that time fell in the period of reaction, circumstances seemed unfavorable. Thus seventeen years elapsed between the Osaka and the Tokyo conferences. The plans for the latter were admirably made and successfully carried out ; the 1 See "Proceedings Tokyo Missionary Conference," Meth. Pub. House, Tokyo. 42 CHRISTIANITY IN MODERN JAPAN attendance was large and representative; the pro- gramme was very interesting and instructive; the spirit was intensely devotional; therefore, it is no wonder that its results were far-reaching. The con- ference, like that of Osaka, only in a larger degree, was a vivid object-lesson of what Christianity was doing in Japan. And it was in every way a history- making conference. 1 The chief credit of the Taikyo Dendo movement 2 does not belong to the missionaries, although they most heartily supported it and contributed in many ways to its success, but should be given to the Japa- nese Christians. They initiated it, planned it, man- aged it, and even financed it to a large extent ; and they also enjoyed it. It was a great pleasure to see their evident delight in having a large share in such a wonderful movement in which there were thousands of inquirers and hundreds of converts. And the best results of the great revival may be found, not simply in the conversion of unbelievers, but also in the real revival of the Japanese church and the development of a stronger desire and a greater responsibility for the conversion of their fellow-countrymen. Taikyo Dendo was a very important stage in the evangelization of Japan. Young Men's Christian Association work received a great impulse during this period. The second Mott campaign was really a part of Taikyo Dendo with special reference to the student class, and was 1 See "Proceedings Tokyo Missionary Conference," Meth. Pub. House, Tokyo. 2 See "Pentecost in Japan," in Appendix. PERIOD OF REVIVAL, 1 899- 43 attended with much success. In 1901 a city Young Men's Christian Association Union was organized ; and in 1903 this was merged with the Student Young Men's Christian Association Union into a single body. The work of the Young Men's Christian Association in all its branches has been strengthened by the ar- rival of four more secretaries from America, making six in all. The number of Japanese secretaries has also increased and several city associations have been organized. A special feature of Young Men's Chris- tian Association work is now that of a kind of bureau to provide Christian men as English teachers in Japa- nese schools. In January, 1904, the first Young Women's Chris- tian Association secretary arrived in the person of Miss Morrison. And that work has just launched an organ in the form of a magazine called " Young Women of Japan." The evangelistic work of the last few years has been aided by such visitors as Dr. Torrey, Dr. Pente- cost, Dr. Franson, and Dr. C. C. Hall, who, each in his own way, presented various phases of gospel truth. The present period in the history of the gospel in Japan is pre-eminently a " wide-open " one. It is pos- sible to obtain an attentive listening almost anywhere. The opportunities for work are practically limited only by the means, time, and strength of the worker. The Russo-Japanese war is in some ways a distrac- tion from regular channels of work, but it is in many ways the opening of new and grand opportunities. In connection with the war, for instance, the lead- ing statesmen of Japan are realizing the necessity of 44 CHRISTIANITY IN MODERN JAPAN putting into practice the constitutional provision for religious freedom. The new Japan which is to emerge from the present conflict will more than ever need the old gospel of Jesus Christ in its life. Note. — In 1870, the edict prohibiting the Christian religion was still on the public bulletin boards in Japan, and it was worth a man' s life to be caught reading the Bible, as thousands of Roman Catholics had just been deported and cruelly tortured. In that very year a man was arrested and imprisoned because he was a missionary's teacher. In 1900 the Japanese troops were officially engaged, together with those of Christian nations, in rescuing Christian missionaries and Chinese converts from mobs ; and mis- sionaries driven out of China were finding refuge in Japan, where their lives and their property were as secure as in the home lands. Verily, what had God wrought in thirty years in Japan ! CHAPTER VII ROMAN CATHOLICS IN JAPAN A CONSIDERATION of Roman Catholics in new Japan requires a reference to Roman Catholics in old Japan. It was the great Jesuit missionary Francis Xavier, who in 1549 introduced Christianity into that country. He and his successors labored so faithfully and successfully that at the beginning of the next century there w T ere about one million Chris- tians in various parts of Japan, especially in Kinshiu. But political complications, internal and external, and religious jealousies brought on a terrible persecution in which the church was practically extinguished. Fire and sword were freely used to extirpate Christianity. Con- verts were wrapped in straw sacks, piled in heaps of living fuel, and then set on fire. Many were burned with fires made from the crosses before which they were accustomed to bow. Some were buried alive. . . The power of our religion to uphold and sustain even in the midst of torture was never more strikingly illustrated, and the ancient Roman world produced no more will- ing martyrs than did Japan at this time. 1 During the period when Japan was secluded from the world and Christianity was rigorously excluded from Japan, attempts were now and then made by zealous priests to effect an entrance into the forbidden 1 Peery's "Gist of Japan," p. 155. See also "The Religions of Japan " (Griffis), and "History of Japan During the Century of Early European Intercourse" (1542-1651), by Murdoch and Yamagata. 45 46 CHRISTIANITY IN MODERN JAPAN land. In the early part of the seventeenth century one Sidotti succeeded in getting put ashore in Kin- shiu, and he was taken to Yedo and kept in confine- ment. The Roman Catholic Church kept up the form of an organization in Japan by bestowing on certain missionary bishops sent to Asiatic countries the "bar- ren title of vicar apostolique of Japan." And in the early part of the seventeenth century the L,oo Choo Islands became the rendezvous of Roman Catholics who hoped from there to gain an entrance in some way into Japan proper. As soon as the French treaty with Japan went into effect (in 1859) Roman Catholic missionaries came to Japan, but at first had to conduct themselves with the utmost caution and really limit their labors to minis- trations in behalf of the foreign residents in Nagasaki, Yokohama, and Hakodate. Churches were built for such purposes ; that at Yokohama was dedicated in 1862, and the one at Nagasaki was dedicated in 1865 to the memory of the twenty-six martyrs who had suffered death in that city in 1597. Within less than a month, on St. Patrick's Day, March 17, 1865, oc- curred the wonderful scene which is known as "The Finding of the Christians," and finally resulted in the discovery of thousands of Catholics who had " kept the faith " handed down during the centuries. Thus, in spite of the absence of all exterior help, without any sacraments — except baptism — by the action of God in the first place, and in the next by the faithful transmission in families of the teaching and example of the Japanese Christians and martyrs of the sixteenth and seventeenth centuries, the sacred fire of the true faith, or at least a still burning spark of this fire, had The Roman Catholic Cathedral, Nagasaki ROMAN CATHOLICS IN JAPAN 47 remained concealed in a country tyrannized over by a govern- ment the most despotic and the most hostile to the Christian religion. All that was required was to blow upon this spark and to rekindle its flame. 1 But the secret soon leaked out, and as Christianity was still an officially proscribed religion in Japan, the persecutions were renewed. In 1868 the edict against Christianity was republished and ordered enforced. Christians were tortured, beaten, imprisoned, deported, and forced to hard labor in the mines. " It is calcu- lated that between 1868 and 1873 from six thousand to eight thousand Christians were torn from their families, deported, and subjected to cruel tortures, so that nearly two thousand died in prison." But in 1873 the government withdrew its anti-Christian edicts from the official bulletin boards, set free all the Christian prisoners, and allowed exiles to return to their homes. For the past thirty years the history of Roman Catholicism in Japan has been " one of most gratify- ing progress," according to an official publication. Nuns had been introduced in 1872, and "soon had several native postulants." The first Japanese nun of modern times, " also the first to die," was a young woman named Kataoka, known as "Sister Margaret," who was " the sister and daughter of martyrs," and " herself died quite young from the effects of the ill- usage she had endured as a child in jail, where she saw her father perish under the blows of the exe- cutioner." A native clergy has been developed ; the first Japanese priest was ordained in 1883. The 1 See Ca$y and Ritter for details of this event. 48 .CHRISTIANITY IN MODERN JAPAN ecclesiastical organization has developed to keep pace with the growth of the church. At first there was only one vicarate of Japan ; in 1876 this was divided into two ; in 1888 another was created ; and in 189 1 a fourth was organized. In 1890 the first provincial synod of Japan was held at Nagasaki, and Pope I,eo XIII. seized this opportunity to announce the formal creation of the Japanese hierarchy, which thus secured a recog- nized position in the community and the church. The hierarchy of Japan was divided into the four sees of Tokyo, Nagasaki, Osaka, and Hakodate. The metropolitan see was fixed at Tokyo in charge of an archbishop ; the other sees are in charge of bishops. " With the creation of the hierarchy the (Roman Catholic) Church of Japan entered upon an entirely new era of her history." It may be noted in passing, that the first synod just mentioned was held twenty-five years after the dis- covery of the Christians and in the very church where that wonderful event had occurred. Who could then have told Father Petitjean that twenty-five years later would be assembled at the foot of the same altar four bishops, with over thirty missioners and native priests, and that his first meeting with a few poor women who were praying to Santa Maria would have had such rapid and consoling results ? The Roman Catholic mission in Japan has had much prejudice and opposition against which to con- tend ; it has had to meet not only the general but also special hindrances, of which two may be men- tioned, as set forth by Doctor Peery : * 1 "The Gist of Japan," pp. 163, 164. ROMAN CATHOUCS IN JAPAN 49 1. The genius of the Catholic Church is not adapted to Japan. The priority of the spiritual over the temporal ruler, the exalta- tion of Church over State, the allegiance required to a foreign pope, the unqualified obedience to foreign ecclesiastical authority, . . . come into conflict with the strong national feeling now ani- mating the Japanese, and seem to them to conflict with the great duty of loyalty. The celibacy of the clergy and the rite of ex- treme unction are also very unpopular. 2. The past history of Catholicism in Japan also militates very much against its progress. The people recognize it as the spe- cific form of Christianity that the government in former times felt bound, for the sake of its own safety, to persecute to the death. They cannot forget that, although under great provoca- tion, it dared bare its arm against the imperial Japanese govern- ment and inaugurate a bitter rebellion. In their work to-day the priests encounter all of these objections and must satisfactorily explain them away — a difficult task. 1 But, as ever and everywhere, the Roman Catholic missionaries, male and female, have been carrying on their work with complete devotion and self-sacrifice in a quiet and unostentatious manner ; and they are overcoming to a large extent the above-mentioned prejudice and opposition. The mission requires that its workers should live according to the precepts of evangelical poverty, and so, aside from lodging, it allows only twenty-three yen ($11.50) a month to European missionaries. It is misery for those who have no private means. Nevertheless, there are several who must content themselves with this pittance and live on such modest resources. Strange to re- late, it is just these last who succeed best in evangelization. The Japanese people, being themselves poor, listen more readily to an apostle who lives a life of privation than to one who has a modest competence. 1 We are inclined to think that this objection is now less general than local.— E. W. C. D 50 CHRISTIANITY IN MODERN JAPAN So writes a Catholic father; 1 and it must be ac- knowledged that the style of living of the Catholic is quite different from that of the Protestant, so far as missionaries are concerned. Explain as one will there seems among the former a greater endurance of hardness. And, so far as believers are concerned, those of the Catholics are perhaps of a poorer class than those of the Protestants. At least, the writer just quoted complains that the fifty-eight thousand Catholics of Japan contribute hardly two thousand yen annually. It is of at least passing interest to note the following phase of Roman Catholicism in Japan : There are two colonies of Trappists in the northern island of Yezo, not far from Hakodate. One is a colony of monks, the other of nuns ; and they are about seventeen miles apart. They have been there for some time, and have lived so quietly as until recently to be practically unknown to the world. It was at first conjectured by the Japanese that they were Russian convicts escaped from Saghalien. The male recluses number seven Frenchmen, four Dutchmen, one Italian, and one Canadian. They have four horses and six oxen, which they use for agricultural purposes only, as they are vegetarians. They make butter and cheese and cultivate a large area of land. The Japanese authorities are said to appreciate highly " the excellent models they furnish and the good agricultural methods they teach to the people of the country." They divide their time between prayer and farm work. 1 See "The Christian Movement in its Relation to the New Life in Japan," Second Issue, 1904. ROMAN CATHOLICS IN JAPAN 51 Silence is imposed on them during several hours daily. They rise at two A. m. and employ themselves in regular tasks, accord- ing to the direction of their leader, whom they obey implicitly. The sisters number only eight, but two Japanese candidates have recently presented themselves. They are said to spend their time in gardening, the cultivation of flowers, and dairy work, as well as in reading and meditation. These Trappist fathers and sisters belong to the famous order of Cistercians, founded in the twelfth century in Normandy. The Cistercians, it is said, choose by preference the most insalubrious and least frequented lands and by their efforts fertilize and transform them, but in Japan they are located in one of the best portions. " The Catholic Church throughout the East is noted for its splendid charities. It is doing more to care for the helpless, aged, and infirm than all the Protes- tant bodies combined." This is the testimony of a Protestant; 1 and the claim of a Catholic, the one quoted above, 2 is as follows : If the Catholic Church occupies a relatively modest place in the work of publication and of education, she takes, neverthe- less, the first rank in works of charity. . . And so she maintains in twenty-one orphanages, the enormous number of one thousand five hundred and sixty children (one thousand three hundred and seventy-eight girls and one hundred and eighty-two boys) picked up, so to speak, in the streets. About one hundred thousand yen is spent annually in maintaining these unfortunate ones. . . A work still greater than that of the orphanages and at the same time more consoling is that which consists in visiting the sick, whatever their rank may be, in the different hospitals. . . I have several times heard that Protestantism is the religion of the upper classes and Catholicism that of the people. Truly, Catholic philanthropy cannot be gainsaid. 1 Doctor Peery, in "The Gist of Japan," pp. 164, 165. 2 In the pamphlet mentioned above. CHAPTER VIII GREEK CATHOLICS IN JAPAN THE work of the Greek, or Russian, Church in Japan centers in every respect around one man, Nicolai Kasatkin. He first came to Japan in 1861 as chaplain to the Russian consulate in Hakodate. As his duties were not onerous, " for several years he de- voted himself to a careful study of the Japanese lan- guage." Thus he has become "one of the most scholarly and eloquent speakers (of Japanese) among the foreign residents of Japan " ; and he is also able to read Japanese literature at first hand. His first convert, baptized in 1866, was a Buddhist priest who had sought him to revile him, but was quietly induced to study Christianity. In 1869 Nicolai, as he is always called, returned to Russia, and, having persuaded the holy synod to establish a mission, came again to Japan in 1871 and made Tokyo the headquarters of his work. But the first church, of about one hundred members, was organized in 1872 at Hakodate. In 1879 Nicolai again visited Russia, where he was consecrated bishop of the Greek Church in Japan. This visit was also the occasion for obtaining funds for a cathedral in Tokyo. The bishop of St. Peters- burg made the first subscription and gave the move- ment his hearty indorsement. The largest subscriber was a Moscow merchant, who one day came to Bishop 52 Bishop Xicolai GREEK CATHOLICS IN JAPAN 53 Nicolai and made him a present of ten thousand roubles. When asked for his name he declined to give it, and only said, "God knows." Before the completion of the cathedral his gifts had amounted to seventy-five thousand roubles. Other friends of the mission gave generously. One of the most beau- tiful and commanding sites had been secured, and upon this the finest and most elaborate building used for Christian purposes in Japan was erected. The cathedral bears the name of the Cathedral of the Res- urrection. The area of the edifice is eleven thousand four hundred and sixty-six square feet ; the height of the central dome is one hundred and fifteen feet, and that of the bell tower is one hundred and twenty-five feet. The building operations covered seven years, and the total cost was one hundred and seventy-seven thousand five hundred and seventy-five yen. 1 As already intimated, Bishop Nicolai is a man of strong personality, and has impressed himself upon the people of Japan, especially upon the membership of the church known in Japanese as the (Russian) Orthodox Church. He has had only a very few Rus- sians to assist in the work. One, Anatoli, a young man of great promise, was in Japan for eighteen years and was then compelled by ill-health to return to Russia, where he died. Others have stayed only a short time, or have assisted in connection with other duties, as, for instance, in the Russian legation. The Japanese suspicions that Russian religious prop- agandise! is covertly related to Russian political 1 From sketch of Bishop Nicolai, by Rev. G. W. Taft, in the "Japan Evangelist." 54 CHRISTIANITY IN MODERN JAPAN schemes have been the chief reason for largely dis- pensing with the assistance of his fellow-countrymen. Nicolai's remarkable personality and his tact in utiliz- ing Japanese workers have made a profound impres- sion and have neutralized to a considerable extent the prejudice arising out of political animosity to Russia. It is interesting to note that in common parlance in Tokyo the cathedral is called simply "Nicolai." A glimpse of his daily life and work has recently been given in the " Japan Evangelist," l from which we quote as follows : Father Nicolai sympathizes profoundly with the evangelists in their hard life and grants all the aid in his power, at the same time earnestly urging upon the churches the importance of helping their evangelists and pastors. And these nearly two hundred pastors and evangelists who preach the gospel while enduring hardness have a worthy example in the bishop himself. Being, of course, unmarried, he has no house of his own. This man, who in Rus- sia would be fit for a minister of State, has not only no home of his own, he has no property, hardly anything at all. In a corner of the cathedral at Surugadai, a room of eight mats (twelve feet square) serves as office, bedroom, and dining room. The furni- ture consists of a table, a bed, two chairs, a small bureau, book- shelf, and book-rack. There is not a single article of ornament. He has also a small reception room where he receives every one, student or minister of State alike. As for clothes, he has one or two suits for special occasions and two or three ordinary suits for summer and winter. Bishop though he is, he has a scantier wardrobe than some of us. In his room no clock is seen. The plain silver watch he carries was given him by relatives. He has no finger rings or other such ornaments, of course. His best pair of spectacles is framed in silver. I have friends, evangelists, who have finer watches and spectacles than the bishop. 1 Translated from the "Fukuin Shimpo," by B. C. Haworth, D. D. GREEK CATHOLICS IN JAPAN 55 As to daily habits : He rises at six A. M. and breakfasts at half- past six on a bit of bread and a cup of tea. Butter and the like he does not use at all. At half-past seven, the year round, he goes to his translation. The New Testament, prayer books, and other important literature used in the Set Kyokwai were all pre- pared by the bishop and his helpers. He works till noon, with an intermission of ten minutes. At noon he takes luncheon, con- sisting of two or three very plain articles. He then takes a siesta till about two P. m. From two p. m. he transacts business with his secretaries and managers for several hours. From six to nine p. m. he works as in the forenoon. As he takes no evening meal, he has really but one meal a day. l The whole business of the church is in the hands of this one man, Father Nicolai, with his sixty-eight or sixty-nine years. On this account he never takes a summer vacation. We usually go away for a month in summer, but he remains summer and winter working away in the little room described above. Here he works without relaxation the year through. In my opinion Father Nicolai does more work than the eight ministers of State in Japan put together. Most of the Japanese priests of the church are Nico- lai's " sons in the ministry and have gladly followed his leadership," and many of them have been educated and trained in Russia. In Japan, however, are schools for boys and girls, in the former of which instruction is given in the Russian language " so that the church literature might be accessible and of value to the stu- dents." There is also a large library. A theological school is conducted in Tokyo, where assistants are trained for the work under the bishop's immediate supervision. Church magazines are published and the Christian literature of the church is growing. A 1 The light breakfast above mentioned not counting as a meal, ap- parently, in the mind of the writer. — Tr. 56 CHRISTIANITY IN MODERN JAPAN translation of the Bible is under way ; the New Testa- ment is already finished. The expenses of the mission in Japan come to about seventy-two thousand yen per year. This amount is met by a meagre grant from a small foreign mission society, by individual contributions (mainly from priests, rarely from nobles and rich merchants, in Russia), and by the donation of Bishop Nicolai's own episcopal salary. The evangelists of the church receive meagre compensation. The work of the Russian mission is strongest in the Hokkaido, where there are more than twenty churches, and in the northern part of the main island, and weakest in Kiushiu and Shikoku. The total number of churches in the empire is two hundred and sixty, of which not a single one is wholly self- supporting. Once more we quote from the " Fukuin Shimpo" : At present the membership of the Nikon Sei Kyokwai totals twenty-seven thousand nine hundred and sixty-six. There are forty pastors (priests), one hundred and forty evangelists, about thirteen editors and translators, seven or eight professors in a theological school, twelve or thirteen teachers in a girls' school, seventy-eight theological students, sixteen students in a training school for evangelists, and eighty-three students in a woman' s theo- logical school. Besides these there is a large number of teachers of singing and ten or more priests employed in various ways. The students of the theological schools, girls' school, etc., are nearly all boarding pupils whose expenses are borne by the church, about one-third of the mission funds going for school expenses. Father Nicolai is the only missionary in the Sei Kyokwai, but as a religionist he is a pattern in his life of self-conquest, self- control, and unresting industry. We may be ever so poor, but we cannot be poorer than Father Nicolai. We may be ever so The Greek Cathedral GREEK CATHOLICS IN JAPAN S7 diligent in labor, but we cannot excel him in the amount of work done. He is now nearly seventy years old. The existence of the Set Kyokwaioi to-day is due to the labors of Father Nicolai. 1 The policy of his mission is to evangelize Japan through Japanese alone. No effort is made to introduce foreign customs into Japan apart from the customs inherent in universal Christianity. The aim is to establish a truly Japanese church. In methods no attempt is made at external show. The one method of the Sei Kyokwai is a method of the utmost quiet and mental concentration, viz., expounder and hearers sitting together in a quiet room tasting the gospel. Instead of noisy "lecture meetings," like the blare of trumpets in the ears of hundreds of auditors, our method is to sit in the secret room urging sinners to repentance by the light of the gospel. The kingdom of Christ is not to be organized from students seeking novelty nor from peo- ple who are amused with the striking terms of the so-called "New Theology," but it is to be made up of repentant and converted sinners. There is one more special point that must not be passed unnoticed, for it is most remarkable. In the magnificent cathedral in Tokyo, to quote from Peery's "Gist of Japan": One may hear the finest choral music in the empire. Those who believe it to be impossible to train well Japanese voices have but to attend a service at this cathedral to have their ideas changed. A choir of several hundred voices has been trained to sing in per- fect harmony and the music is inspiring. Travelers who have heard the music of the most famous cathedrals and churches of Europe and America say that this will compare favorably with the best The development of music in the Greek Church of Japan has been marvelous. In the language of still another, " it really seems that a miracle has taken place." Of course " the great 1 Bishop Nicolai might most appropriately say of that church, "C'estmoi." 58 CHRISTIANITY IN MODERN JAPAN cathedral dome, like a magnificent sounding-board, ad- ding to the effect, " produces what possibly the grand organ and immense choir could not alone produce. But " incessant practice and constant drill " also de- serve credit for the remarkable result. This is perhaps the most appropriate place to refer to the subject of religious toleration * in Japan, for in connection with the Russian Church has been mani- fested the most significant proof that the constitutional provision for religious freedom is not to be a dead let- ter. When the Russo-Japanese war broke out, Russian sympathizers in the West began to claim the sympa- thy of Christians on racial and religious grounds and to warn against the dangers of " the yellow peril " and the "heathen Japanese." In Japan too, Budd- hists began to attempt to arouse prejudice against the Russian Church members in particular and Christians in general on the ground that Japan is a Buddhist country while Russia is a Christian nation. This movement was having no little weight, especially in the country districts, when the government issued instructions rebuking such an attitude. The prime minister, Count Katsura, in an interview with Rev. Honda, a Christian, said, " I sincerely hope that no one will be betrayed into the error of supposing that such things as differences in race or religion have any- thing whatever to do with the present complication." 1 See also " Religious Liberty in Japan," Chapter XX. CHAPTER IX BAPTISTS IN JAPAN THE history of Baptist mission work in Japan may be properly divided into three periods ; one from i860 to 1872 ; another from 1872 to 1889 ; and still another from 1889 to the present time. The first period was under the auspices of the American Bap- tist Free Missionary Society ; the second was under the auspices of the American Baptist Missionary Union and the English Baptists ; and the third is that of the work of the American Baptist Missionary Union, the English Baptists, and the Southern Bap- tist Convention. In the first and second periods, the workers were changing often and reinforcements were few. In the third period, especially in the first two years (1889 and 1890), the American Baptist Mission- ary Union received large accessions ; and in 1889 the Southern Baptist Convention opened work, and in the past few years has sent out several new missionaries. The first two periods may be united into one, that of foundations ; and the third period is certainly one of expansion. Baptists enjoy the distinction of having, as a sailor in Commodore Perry's fleet, one who had joined the expedition expressly for the purpose of spying out the land with reference to mission work. In Com- modore Perry's official report this man is mentioned as "one of the marines named Goble, a religious 59 60 CHRISTIANITY IN MODERN JAPAN man." Among the Japanese whom the expedition had picked up on the way was one Sentaro, to whom the sailors gave the nickname of Sam Patch. Goble, " finding in his docility and intelligence promise of good fruit from a properly directed religious training, had begun with him a system of instruction which he hoped would not only make the Japanese a fair English scholar, but a faithful Christian." 1 Sam Patch united with the Baptist church in Hamilton, N. Y., and awakened a hope in the minds of Chris- tians in America that he would lead many of his countrymen to a knowledge of Christ. 2 But this hope was not realized. Goble, having pursued a course of study in the Theological Seminary at Hamilton, came out to Japan in i860, with his wife, as the first missionaries of the American Baptist Free Missionary Society. They lived in Yokohama where, if various reports may be believed, Goble distinguished himself as a rigidly orthodox and strenuous Christian of the militant type. Moreover, the first portion of the Bible to be printed in Japan in the Japanese language was the Gospel of Matthew, translated by Goble and published in 1871. In the following year (1872) the American Baptist Free Missionary Society transferred its work in Japan to the American Baptist Missionary Union, under whose jurisdiction thus fell not only Goble but also Nathan Brown, d. d. These two came to Japan in 1873 ; Goble, however, soon resigned ; but others were 1 Commodore Perry's official report. 2 Doctor Verbeck, at Osaka Conference. iMMH^Ji MHBB| * A \ ^Htr& rafc^a Ifik apBR^jtjBBB* Sfe.rTaJp^ lW|R- - : ^8m # 11 1/ w -Is^ BAPTISTS IN JAPAN 6l added to the mission in the same year. Doctor Brown at once gave himself to the work of translation, for which he was unusually gifted. In March, 1873, the first Baptist church in Japan was organized ; it origin- ally consisted only of the missionary families ; but in July of the same year the first Japanese convert x was baptized. In 1874 the Arthurs removed to Tokyo and shortly afterward opened on Suruga Dai a girls' school which has developed into the Sarah A. Curtis Home, still in that locality. In the year following (1875), the first women missionaries arrived in the persons of Miss Kidder and Miss Sands (now Mrs. Brand), both of whom are still on the field ; 1875 was also the date of the baptism of the first Japanese woman. We quote from Miss Kidder's paper on " James Hope Arthur " before the conference of 1892 : The Kanda River, which flows between Suruga Dai and Hongo, was our first baptistery, and into this were led, from time to time, sixteen who professed faith in the living Christ. Mr. Arthur with his own hands made a safe path down the steep embankment, and in this stream on November 6, 1875, the first Japanese woman, Uchida Hama, known to have received Christian bap- tism, was buried with Christ, from this grave to rise and work with her risen Redeemer. 2 The first Baptist church in the capital of the em- pire was organized in 1876. It was three years later that Kawakatsu, who was originally one of the Yoko- hama band trained by S. R. Brown, d. d., but had afterward joined the Baptist church, became the first 1 Not counting Sam Patch. 2 She still survives, happy in the faith. 62 CHRISTIANITY IN MODERN JAPAN ordained native Baptist minister. The same year (1879) is the date of the arrival of Rev. (now Dr.) A. A. Bennett and wife, who are the senior couple of the Baptist mission in Japan. It was likewise in 1879 that the English Baptists established their work in Japan through Rev. W. J. White, who had already served several years as a teacher in both private and government schools. Their work was finally transferred to the American Baptist Missionary Union in 1900. In the work of translating the New Testament into Japanese, the Baptists had no mean share. For about eighteen months, Dr. Nathan Brown, the veteran linguist, who had already translated the New Testa- ment into Assamese, sat with the union committee in Japan. But finally, on account of conscientious views concerning the proper translation of baptizo and its derivatives, he resigned from that committee and continued his labors alone. In 1879 ne na ^ the pleas- ure and the honor of publishing the first translation of the New Testament into Japanese. And although, for obvious reasons, this version does not enjoy a wide circulation, it is generally acknowledged to be clearer, simpler, and truer to the original than the other version. A remarkable tribute to the excel- lence of Doctor Brown's translation appeared in 1895 in a Pedobaptist magazine, called " Kirisuto-kyo" to the effect that students of the Bible " who understand English should use the Revised version, and that those who read Japanese only should use the New Testament published by the Baptist mission." ! It 1 "Gleanings," January, 1896. BAPTISTS IN JAPAN 63 is not expected that this version will ever come into general use ; but it will always be useful as a work of reference. The classes for preachers which Mr. Bennett started in 1879 were organized in 1884 into a theological seminary. At first each school year consisted of two terms, each of four months, in which the students alternated, so that one set studied in school while another set worked in the field as evangelists. In 1888 a fixed curriculum was adopted, but irregularity in attendance as well as lack of teaching force ren- dered it impossible to divide the students into classes and made it necessary to teach them as a body. In 1886 Mr. and Mrs. Carpenter arrived and opened their work in Nemuro. This year is also the date of the death of the Baptist Nestor, Doctor Brown, who, in spite of the number of his years, which amounted to almost eighty at his death, was most indefatigable in labor. He died loved and mourned by both Japa- nese and foreigners. His constant prayer became his epitaph : " God bless the Japanese." The period from 1889 till the present time has been denominated, so far as Baptist work is concerned, the period of expansion. It was opened by the arrival of ten or more new missionaries in 1889 and several others in 1890. It may seem a little peculiar that such large reinforcements should come at just that time, which was the height of the anti-foreign and anti- Christian reaction. But although it was a rather dis- couraging epoch in Christian work in Japan, it was nevertheless a good opportunity for new missionaries to devote themselves to the language study which is 64 CHRISTIANITY IN MODERN JAPAN such an important preparation for active work. Thus the new missionaries of the American Baptist Mis- sionary Union and the Southern Baptist Convention were fully prepared later to improve the excellent opportunities afforded by the revival of interest in the gospel. From about the very beginning of the work of the American Baptist Missionary Union in Japan the im- portance of female education was recognized. Miss Sands and Mrs. Brown in Yokohama, Mrs. Arthur and Miss Kidder in Tokyo, were the pioneers in this work. The first formally organized school was that now known as the Sarah A. Curtis Home, opened in Tokyo by Miss Kidder in 1875. The work among girls in Yokohama has grown into the present Mary A. Colby Home. The other schools all date from the second period of Baptist work in Japan — Sendai and Chofu 1 from 1891 and Himeji from 1892. Kinder- gartens came still later in organization. That in Kobe under Mrs. Thomson was the pioneer, dating from 1894, while the two in Tokyo date from 1897. The girls' schools and kindergartens are now among the mightiest forces in the Baptist work in Japan. The education of boys was sadly neglected in Bap- tist work until a comparatively late period. It is true that there had been no little attention paid in a somewhat desultory way to primary schools, where boys and girls were educated together or even where boys alone were educated. But no provision was made at all for the secondary and higher education of boys until less than a decade ago. It was not until 1 Burned down in 1902. BAPTISTS IN JAPAN 65 the fall of 1894 that the writer was appointed and not until February of 1895 that he arrived in Japan to start a school which eventually received the name of Duncan Academy. Its growth has been slow and steady, both in number of students and in equipment, but thanks to the generosity of Mrs. Robert Harris, Mr. E. M. Runyan and others, it now has a fine, plant with good prospects. In April, 1904, it opened with the first-year class of a three years' higher or college course. In 1894 Mr. Bennett, after just a decade of faithful labor in charge of the theological training work in Yokohama, gave over the presidency of the seminary to Rev. (now Dr.) J. L,. Dearing. At the same time the institution moved into new buildings, including a dormitory and a recitation building, to which has more recently been added a residence for the presi- dent, making altogether a valuable plant. Moreover, the curriculum has been improved, the standard of admission raised, and the work of the school expanded in many ways. The alumni of the seminary have been holding most important positions in Baptist work in different parts of Japan, from Nemuro in the extreme north to Kyushu and the Riukiu Islands in the extreme south, and even abroad, especially among the Japanese on the Pacific coast of the United States of America. It was under Baptist auspices that mission work was opened in the Riukiu (I^oo Choo) Islands in 1891. The means for this expansion of our work was pro- vided by a Scotch Presbyterian lady, whose interest therein was aroused by Rev. R. A. Thomson. The 66 CHRISTIANITY IN MODERN JAPAN man to institute this work was Mr. Hara, who thus enjoys "the honor of being the first Christian Jap- anese evangelist to take up work " among that people. Mr. and Mrs. Thomson made their first visit to the islands in 1892. By the generosity of the same Scotch family men- tioned above, the Baptist mission was enabled to open work in 1899 among the islands of the Inland Sea, famed for its beauty. This work is carried on by means of the gospel ship " Fukuin Mam" in charge of Captain Luke W. Bickel, who is, indeed, " a rare man for this special field and fitted in every way for this peculiar pioneer work." It was only by an accident that the Southern Bap- tist Convention was not among the very first societies on the Japanese field after it was opened to the work. In i860 two missionaries of theirs started for Japan but were lost at sea, and others who had intended to come later were prevented by the Civil War. An interval of almost thirty years passed before mission- aries were again appointed and started for Japan (1889). The pioneers were Brunson and McCollum, the latter of whom is still in the work and may honestly say of it, Magna pars fid. These men lived a short time in Kobe and Osaka in study of the language, but in 1892, after a consultation with the missionaries of the Mis- sionary Union, removed to Kyushu, which was to be their special field. The harmony and co-operation that have marked all relations between the two Bap- tist bodies have been a source of great pleasure and comfort to all. The evangelistic work of the Baptists in Japan has BAPTISTS IN JAPAN 67 not been limited to any special locality or district, as in the case of some missions, but has been spread out over an extensive area. Its stations, for instance, stretch out, with larger or smaller gaps, from the Hokkaido in the extreme northeast to Kyushu in the extreme southwest, and jump over to the Riukiu Islands. At a few points it reaches to the west coast. The chief stations, in geographical order, are Nemuro, Otaru, Morioka, Sendai, Mito, Tokyo, Yokohama, Kyoto, Osaka, Kobe, Himeji, " Ftikuin Maru" Chofu, Kokura, Fukuoka, Nagasaki, Kagoshima, Kumamoto, and Naha. The biggest gaps in Japan proper are between Yokohama and Kyoto, Himeji and Chofu. There appears to be still plenty of land to be pos- sessed, but where are the possessors ? We may rejoice over what has been done, feel ashamed of what has not been done, and push on with renewed vigor and faith to what is to be done. Note. — The Baptist missions in Japan publish a ' ■ baby organ ' ' in the form of a bi-monthly English magazine called * ' Gleanings. ' ' CHAPTER X CONGREGATIONAUSTS IN JAPAN THE survey of the work of the American Board l in Japan must include in its vision what are called the Kumi-ai churches. Most of them have had more or less connection with the work of the mission ; some originally had no relation at all ; but all are now affiliated with each other and indirectly with the missionaries, so that they should be classed ecclesiastically under the same head. These Kumi-ai churches " form the most powerful and influential body of independent Christians in Japan." They have their own Home Mission Society and their own annual meeting, to which they invite the Congrega- tional missionaries as corresponding members. Therefore, it is perfectly proper, as well as convenient, to include them in this chapter. It was on July 13, 1869, that the Prudential Com- mittee of the American Board adopted a resolution recommending the Board to open a mission in Japan ; it was in September of that year that the Board, in session at Pittsburg, authorized the opening of the mission ; and it was November 30, 1869, when Rev. (now Dr.) and Mrs. D. C. Greene, arrived at Yoko- hama, and these entered formally into the new field. It will be seen at once that the American Board 1 "American Board of Commissioners for Foreign Missions," is the full title. 68 CONGREGATIONAUSTS IN JAPAN 69 opened its Japan work ten years later than the Ameri- can Episcopal, Dutch Reformed, and American Pres- byterian Boards, and nine years later than the Bap- tists. But the results of its work, as a whole, will compare quite favorably with those of any of the Boards which have worked in Japan. From the very outset the work of the American Board was varied ; for the missionaries have included those interested, not merely in evangelistic, educa- tional, and publication work, but also in medical, eleemosynary and sociological lines. Moreover, one of the very earliest of their missionaries was "the unyielding champion of self-support." The number rapidly increased, until in 1888 it was above one hun- dred and included those from different sections of the United States and of various schools of thought. 1 There is no doubt that one reason for the success of the work of the American Board in Japan has been the peculiar character of the relationship of their missionaries with the native workers ; while a still greater reason may be found in the fact that their Japanese associates have been unusually able men, with the gift of leadership. It is only by means of such that a strong, self-supporting native church can be built up. It is never doubted that the missionary can instruct the native ; but it is not always acknowl- edged that the native can teach the missionary. But it was the wise policy of the American Board mission in Japan " to trust the native leaders, believing that their knowledge of native conditions was as good as ours, if not better." 1 At present the number is much smaller. *JO CHRISTIANITY IN MODERN JAPAN Among the Japanese who materially assisted in the upbuilding of the Kumi-ai churches, two stand out most prominent and can be mentioned without in- vidiousness. These two are Neesima (properly Ni- ishima) and Sawayama. The story ! of the former is so well known that it need not be repeated here ; it is so intensely romantic that it is well worth frequent reading. If ever a man was providentially raised up to be a Christian leader among the Japanese it was Neesima. He holds the distinction of being the first Japanese ordained to the ministry. Without him the Doshisha could never have been founded ; it grew rapidly under his management, and it declined after his death. In him Japan has lost one of its foremost men, and the work of missions its apostle. In him, it may be said, the spirits of Old and of New Japan were united in the noblest sense. . . This purified Samurai spirit, this devotion to the country and at the same time to Christ, which Neesima embodied in himself — this it is which the students mean when they speak — as they love to do — of the Doshisha Seishin, the "Doshisha spirit" When he was once urged to "become a great public man," he stated the aim of his life to be to " produce hundreds and thousands of Neesimas who can work for this country." Sawayama is not perhaps so well known as Nees- ima, but did a work of immeasurable importance in preaching and practising self-support. When he came back from study in America, he was not 11 spoiled" as so many have been, but was humble 1 See "Joseph Hardy Neesima" (Davis) and "Life and Letters of Joseph Hardy Neesima " (Hardy). Rev. J. H. Neesima, LL. D. CONGREGATIONAUSTS IN JAPAN 7 1 enough to accept the pastorate of a small church in Osaka at six dollars per month, with the idea that teaching and translating would make up enough for his living until his church could give him full sup- port. It certainly seemed like an experiment doomed to failure from the outset, but it proved " a grand success," as the following statements show: The Naniwa church, at the end of five years, had increased its yearly contributions from seventy to seven hundred dollars. It had started another independent church in Osaka and made a beginning of Christian work in nine other places. It had also established a Christian girls' school in the city. Sawayama was the first Japanese to be ordained on Japanese soil and the first to stand for self-support, in the practice of which he shortened his own life. 1 It was, of course, quite inevitable that the remark- able success of the policy of self-support should lead to independence of missionary control, in matters not merely of finance and management, but also of faith. But absolute independence in all things is the goal of the native church, and " 'tis a consummation devoutly to be wished." It is, however, natural in the transition from one condition to another that there should be some mis- understanding and unpleasantness. And the friction between foreigner and native was enhanced by the intensity of the prevalent anti-foreign feeling. In 1895 the native Home Mission Society, toward which the Japanese had been contributing only one thou- sand yen per year, relinquished the subsidy hitherto 1 See "The Modern Paul of Japan" (Naruse). 72 CHRISTIANITY IN MODERN JAPAN received from the mission. This led to increased con- tributions from the Japanese Christians, so that the an- nual income amounts to five thousand or six thousand yen. In 1903 it celebrated its twenty-fifth anniversary. As the Home Mission Society is unable to take over all the work to be done where there are no self- supporting churches, the mission aids such places in the support of evangelists. But it is the policy " to give the least financial aid," so that the " local Chris- tians may bear the responsibility of caring for their evangelists." The present relations between the Con- gregational missionaries and the Kumi-ai Christians are "on the basis of equality and mutual sympathy." The question of the orthodoxy of these Kumi-ai churches has been a burning one ; but it scarcely falls within the scope of this book to discuss controversial points. It is quite evident that the theological dis- cussions which have prevailed in the West have had their influence upon the thought of the young Chris- tian church in Japan, and have possibly been felt more in Kumi-ai circles than in others. It is, per- haps, true that so-called " Liberalism," " New The- ology," " Higher Criticism," have found more favor among Kumi-ai Christians than among others. Some of the old leaders of the famous " Kumamoto Band " have completely lost their faith, and churches have been weakened by doubt. But the common Kumi-ai creed reduced to its lowest terms, "though short, seems to contain the essential." 1 1 We believe in the one infinite and perfect God, who is revealed in the Bible as Father, Son, and Holy Spirit. We believe in Jesus Christ, who, being God, became man, and for CONGREGATION AUSTS IN JAPAN 73 The educational work of the American Board and the Kumi-ai churches has been and is of tremendous importance. The Doshisha alone deserves a chapter ; for in spite of its checkered career it has been a great power in Japan, and as we cannot believe that prayers and tears and lives have been poured out in vain for that institution we think that it will have a grand future. Kobe College mantains high rank among the institutions for female education in Japan. The Baikwa Jo Gakko, in Osaka, is " the first Christian school established in Japan without the aid of Board money " ; it was founded by Sawayama's efforts. The Bible Women's School in Kobe has sent out many graduates into Christian work. The " Glory Kinder- garten," in Kobe, claims to do u the highest grade of kindergarten work done in Japan." The American Board is one of the few mission Boards which has carried on medical work in Japan. First, Doctor Berry, and afterward Doctor Taylor, have been eminently successful in their labors. The physician could often go where others could not ; his medical skill, combined with tact and sympathy, opened many fields of work in early days. But now, on account of the abundant supply of efficient Jap- anese physicans, there is no special need for medical the sake of saving a sinful world, took on himself our infirmities, died, and rose again. We believe in the Holy Spirit, the giver of new life. We believe in the Bible, which was given by the influence of God and which makes us wise unto salvation. We believe in the holy church, baptism by water, the holy Supper, the Lord's holy day, the everlasting life, the resurrection of the dead, and righteous rewards and punishments. 74 CHRISTIANITY IN MODERN JAPAN missionaries. There is, however, a grand field for Christian Japanese physicians. The present war has demonstrated what Japanese physicians can do, and there is no less call for them in the field of Christian effort than in others, and no less success awaits them. The American Board and Kumi-ai Christians have also been foremost in eleemosynary and sociological work. The Okayama Orphanage is the "first" of its kind in every sense of the word, 1 in Japan. Mr. Tomioka and Mr. Hara, w T ho are prominent and suc- cessful in prison work, deserve mention here. The latest institution is the Factory Girls' Home in Mat- suyama. In Tokyo, however, is an institution known as Kingsley Hall, modeled after Occidental " settle- ments " ; it is in charge of a Christian, Mr. Katayama, and it emphasizes religious teaching. The credit of the first Christian paper in Japan be- longs to the American Board in the " Schichi-ichi Zappo" (Weekly Miscellany), started in 1876. The missionaries have also done an immense amount of literary work in the vernacular, in the writing of tracts, commentaries, and religious treatises, both ex- pository and apologetic. They have also published several valuable books in English. 2 The Keiseisha, a publishing house in Tokyo ; the Fukisansha, a pub- lishing house in Osaka, and the Fukuin Printing Company, in Yokohama, are carried on by Kumi-ai Christians. " Mission News " is the title of an able monthly published in English by the mission. 1 At least among Protestants. 2 See books by Atkinson, Cary, Davis, DeForest, Gordon, and Gulick mentioned in Bibliography. CONGREGATIONAUSTS IN JAPAN 75 Rev. A. D. Hail, d. d., a Presbyterian missionary of Osaka, bears witness as follows : This third of a century [1869-1903] has seen the development of the Kumi-ai churches, a body of some twelve thousand Chris- tians, who wield an immense influence in the nation, far beyond the circle of their own immediate membership, and with a pulpit that numbers amongst its members men of great intellectual worth and spiritual power. CHAPTER XI EPISCOPALIANS IN JAPAN TO this group of missions belongs the honor of possessing the first Protestant missionaries who reached Japan under regular appointment, z. e., Revs. John L,iggins and C. M. Williams. The former reached Nagasaki May 2, 1859, even "before the actual opening of the ports," and the latter arrived toward the end of the following month. Both of these men had already been engaged in mission work in China under the American Episcopal Mission. Mr. Iviggins unfortunately was compelled by sickness to return permanently to America in i860, but has always retained an active interest in foreign missions. 1 Mr. Williams later became the first Episcopal bishop for Japan under the title of " Bishop of Yedo." He was first appointed (in 1865) bishop of China, with the added care of Japan, but in 1874 he was relieved of China and had the charge of Japan only until 1889, when he resigned. 2 He is now the senior bishop in the American Episcopal Church. For a decade the American Episcopal Mission alone represented the group under consideration ; but in 1869 Rev. G. Ensor and wife came out as the first mis- sionaries of the Church Missionary Society (British) 3 ; 1 He still survives, living in Cape May, N. J. 2 Bishop Williams is also in America. 3 C. M. S. 76 EPISCOPALIANS IN JAPAN 77 and in 1873 Rev. (afterward archdeacon) Shaw opened the work of the (British) Society for the Propaga- tion of the Gospel. 1 A still later accession to this group was the Canadian Church Mission in 1888. There have been several other smaller bodies of this group, but they have generally been affiliated more or less with one or other of the regular missions. Moreover, by 1878 all the Episcopal bodies in Japan had come into such close co-operation that they de- cided in joint conference upon only " one Book of Common Prayer for the use of Japanese Christians." And by 1883 the two bodies of English Episcopalians mentioned above had succeeded in uniting in the choice of a bishop, Rev. A. W. Poole, who, however, died in 1885. He was succeeded in 1886 by Rev. Edward Bickersteth, son of the well-known writer and poet. Bishop Bickersteth died in 1897, but left his impress upon the work in Japan. It was in 1886, under the guidance of Bishops Bick- ersteth and Williams, that the various Episcopal bodies met in conference and formulated a plan for a union of effort upon one Japanese church. This organiza- tion is known as the Nippon Seikokwai (Holy Catholic Church of Japan). The chief articles of its consti- tution are as follows : Article I. (Name as above.) Article II. This church doth accept and believe all the canon- ical Scriptures of the Old and New Testaments as given by in- spiration of God, and as containing all things necessary to salva- tion, and doth profess the faith summed up in the Nicene Creed and that commonly called the Apostles' Creed. 1 S. P. G. 78 CHRISTIANITY IN MODERN JAPAN Article III. This church will administer the doctrine and sac- raments and discipline of Christ, as the Lord hath commanded, and will maintain inviolate the three orders of bishops, priests, and deacons in the sacred ministry. This constitution can be amended only by a two-thirds vote of the members of a regular synod. The next steps in the organization of Episcopal mission work in Japan were an increase in the num- ber of episcopates and the delimitation of the dio- ceses. Bishop Williams (American) was succeeded by Bishop McKim, still in office. The number of Anglican Bishops was increased from time to time by the appointments of Bishops Evington, Fyson, and Awdry. And when the last-mentioned was transferred from Osaka to Tokyo to fill the place of the lamented Bickersteth, Mr. Foss was elevated to the bishopric. The diocese of Kyoto (American) was temporarily under the charge of Bishop McKim until 1900, when Rev. S. C. Partridge, a missionary in China, was con- secrated in Tokyo to that post — the first instance of such a ceremony in Japan. The dioceses are as below. 1 The Episcopal group has several educational insti- tutions. One girls' school in Osaka is called "Bishop Poole Memorial." There is another prosperous girls' school, known as " St. Margaret's," in Tokyo. But, in this connection, it is better to speak of the entire educational plant of the American Episcopal Mission in Tokyo. It is known in Japanese as Rikkyo Gakwin, 1 North Tokyo, Bishop McKim, American ; South Tokyo, Bishop Awdry, British ; Kyoto, Bishop Partridge, American ; Osaka, Bishop Foss, British ; Kinshiu, Bishop Evington, British ; Yezo (Hokkaido), Bishop Fyson, British. EPISCOPALIANS IN JAPAN 79 and includes a theological seminary, a college an academy, besides the girls' school just mentioned, known in Japanese as Rikkyo Jo Gakko. This insti- tution, as a whole, is one of the largest Christian edu- cational institutions in Japan. There is also a flour- ishing boys' school, Momoyama Gakko, of academic grade in Osaka under the auspices of the Church Mis- sionary Society. Night schools and English classes are also conducted in many places. But, with them as with some other missions, the schools "are not unfrequently a source of anxiety " on account of the difficulty in maintaining the Christian tone and influence. Two special features of Episcopal work in Japan are the communities of St. Andrew and St. Hilda in Tokyo. The former is composed of single men and the latter of single women, and both carry on a variety of work in which they endeavor to exercise an up- lifting influence upon the surrounding community. These communities are hives of industry and centers of great influence. Hospitals and dispensaries, " homes," orphanages, and other eleemosynary institutions receive close attention from members of the Episcopal missions in both their official and their individual capacities. One of the latest and most promising of these features is the work among the factory girls of Osaka, the Manchester, or Pittsburg, of Japan. The Episcopalians are also connected, not officially but individually, with the work for seamen in the principal ports of the empire, as several of the chap- lains of these institutions are Episcopalians. So CHRISTIANITY IN MODERN JAPAN The Episcopal group is well represented in special fields. The Church Missionary Society, through Rev. Walter Dening, started work among the Ainu and have continued to carry it on through Rev. John Batchelor, the great authority on "things Ainu." The Japan Missionary Society of the synod main- tains work in Formosa. A catechist is supported by the Society for the Propagation of the Gospel in the Ogasawara, or Bonin, Islands ; and he is the only Christian worker there. The Episcopalians in Japan fully realize the im- portance of Christian literature, and have a church bookshop and publishing house in Tokyo. 1 But almost all the bodies of this group put most emphasis on the general evangelistic work, and they have established, in addition to ordinary church work, Sekkyo Kwan (preaching halls) and Dendotai (evan- gelistic bands). The high church bodies of this group are very ex- clusive and decline to co-operate with other Christian churches in general work. But the low church mis- sionaries of the Church Missionary Society do not fail to work in co-operation as much as possible. And the Japanese Christians of this group are inclined to co-operation. In the great revivals of 1901 and 1902 some of the Episcopalians, both Japanese and foreign- ers, were among the most active and capable. The union meetings of Rev. B. F. Buxton, for the deep- ening of the spiritual life, have been a great help and inspiration to many. 1 The English publications include the "C. M. S. Quarterly" and the "South Tokyo Diocesan Magazine," published three times a year. EPISCOPALIANS IN JAPAN 8l The general policy of the Anglican group has been stated as follows : Her missionaries will not hand over their churches to the Japanese clergy nor their dioceses to Japanese bishops nor dimin- ish their forces while they believe that their presence is still nee& ml for the maintenance of the life and the guardianship of the doctrines and the constitution of the church which they have been God' s instruments in planting. CHAPTER XII METHODISTS IN JAPAN IT was just twenty years after Commodore Perry first visited Japan that the Methodists began their mission work in the empire. In view of this fact, their success in gaining a large and earnest member- ship is a strong tribute to their zeal and skill. The first Methodist missionary to arrive on the field was from the United States in 1873 ; and the first from Canada arrived later in the same year. The Evan- gelical Association of North America opened work in 1876 ; the Methodist Protestant Church in 1880 ; the Methodist Episcopal Church South, in 1886 ; and the United Brethren in Christ not till 1895. These are the six Methodistic missions that are planning for union in Japan. The pioneer missionaries of the Methodist group were Rev. George Cochran and D. Macdonald, m. d., of the Canadian Methodist Mission, and Dr. R. S. Maclay, Revs. J. Soper, J. C. Davison, M. C. Harris, and I. H. Correll, of the Methodist Episcopal Church, U. S. A. Doctor Macdonald and Doctors Soper, Davi- son, Harris, * and Correll, 2 are still engaged in the work. Doctor Maclay had already served for several years as missionary in China and became the superin- tendent of the new mission in Japan. It is interesting 1 Doctor Harris has just been elected bishop of Japan and Korea. 2 Now American Episcopal Mission. 82 The Methodist Publishing House, Tokyo METHODISTS IN JAPAN 83 at this point, merely to note that Doctor Maclay also had the honor of opening Methodist work in Korea in 1884, an( ^ was probably "the first Christian missionary to openly enter the capital of the last her- mit nation." Seldom is it given to one man to play such an important part in mission work in three countries. In Methodist annals, Doctor Maclay's arrival 1 in Yokohama on June 11, 1873, is taken as the date of the birth of the mission. It is most interesting to notice that, when the first Methodist leaders met together in Yokohama for the first annual meeting, Aug. 8, 1873, when the mission was formally organized, they "proposed to pre-empt for Methodism the three largest islands of the Japanese empire." To carry out this plan, they mapped out — Four old-fashioned Methodist circuits ; the first and second to be called the Yokohama and Yedo circuits, together with other portions of the island of Nippon [Hondo], on which these cities are situated, as we may be able to occupy. The third to be called the Hakodate circuit, embracing the city of Hakodate and such other portions of the island of Yezo, on which it is situated, as we may be able to cultivate. The fourth to be called the Nagasaki circuit, comprising the city of Nagasaki and such other portions of the island of Kyushu, in which it is situated, as we may be able to occupy. In accordance with this plan, the missionaries located as follows : Maclay and Correll in Yokohama, Soper in Tokyo, Davison in Nagasaki, and Harris in Hako- date. Thus the pioneer Methodists " planted them- selves in the four quarters of the empire." And in the following year (1874) Miss Schoonmaker arrived 1 He was the first to arrive of all Methodists. 84 CHRISTIANITY IN MODERN JAPAN as the pioneer in the excellent woman's work of Methodists in Japan. Within the next two years the first converts were gathered in at the various stations. 1 The work at Hiro- saki might be called a side issue, because it was indirect and was carried on in connection with the teaching of English in a private school. But it deserves special mention because from it have come sixteen preachers, 2 many of them leaders in the Methodist Church, and a great many laymen. Indeed, all the branches of Methodists in Japan have given more or less attention to education in con- nection with their work. The Methodist Episcopals early announced v as their programme " in connection with each local church a school, in each central station a high school, in Tokyo a college." It is, therefore, not strange that the Methodist schools, both for boys and for girls, are among the most suc- cessful. The educational plant at Aoyama, Tokyo, is one of the largest and most prosperous of Christian institutions in Japan. Another reason for the rapid growth and remarka- ble success of the work of the Methodists in Japan is undoubtedly the fact that, from very early in their history Japanese pastors and preachers began to take part in the annual meeting. By thus bringing the Japanese into deliberation and equal ecclesiastical rights, the unfortunate distinctions of race and na- tionality have been minimized and the oneness of all 1 The first converts in Tokyo were Mr. and Mrs. Sen Tsuda, parents of Miss Ume Tsuda. 2 Seven Hirosaki women furnished eleven of these. METHODISTS IN JAPAN 85 in the gospel has been magnified and emphasized. It is undoubtedly due to this fact that the Methodists have avoided many of the difficulties which have troubled other missions. This unity has helped the work, and has produced " native workers second to none in the empire." The years 1882, 1883, and 1884 seem to have been red-letter years in the history of the American Metho- dist Mission. The important events of these three years are the following : the opening of educational work in Aoyama, Tokyo, and in Nagasaki ; advance in pub- lishing work, especially in the provision of the Berean Sunday-school Lesson Helps in Japanese ; special re- ligious awakenings ; large increase of evangelistic efforts ; development of self-support plans in the churches ; and the organization of the Japan Annual Conference. The year 1884 is taken by the historian of the work of the Methodist Episcopals to begin a new period in their history. The work of the first period [1 873-1 875] fixed the mission's geographical boundaries ; that of the second [1 875-1 884], the lines of our work. The third period has been one of stern contest, solid if not rapid progress, and on the whole, most remarkable results. The same year (1884) was also an important date in the history of the work of the Canadian Metho- dists and the Evangelical Association. In the case of the former it marked the founding of the Toyo Eiwa Gakko (a school for boys) in Tokyo ; in the case of the latter the acquisition of valuable property in Tokyo as a mission center. 86 CHRISTIANITY IN MODERN JAPAN The work of the Methodists in Japan has never been kept in narrow limits, but has broadened out into varied activities. For instance, as in America and other lands, the publication work has enjoyed a wonderful development, and the Methodist Publish- ing House is an important institution in Japan as elsewhere. It was started early in the history of mission work and at first was carried on by mission- aries, who looked after it in connection with other duties. In 1898, Mr. J. L,. Co wen came out to give his special attention to that phase of the work, and has succeeded in constantly enlarging the scope of the Methodist Publishing House, in connection with the Aoyama Printing Press, in the circulation of good literature in both Japanese and English. The sales for 1903 amounted to almost twenty-eight thousand yen (fourteen thousand dollars), an increase of about four thousand yen (two thousand dollars), over the previous year ; and the stock on hand was valued at twelve thousand three hundred yen (six thousand one hundred and fifty dollars). The Methodist branches in Japan have in common a weekly paper, known in Japanese as Gokyo, which is a translation of " Christian Advocate." It is "of in- creasing value as a Christian force." * The common Methodist Hymnal, which was used till the Union Hymnal came out, had a widespread sale on account of its excellent character. Another special feature of Methodist work in Japan is found in night schools, especially in connection with gospel societies. 1 The M. E. Church, U. S. A., missions also publish an English monthly called " Tidings." METHODISTS IN JAPAN 87 They supply in large degree the helpful agencies for young men that are offered by the Young Men's Christian Association, such as night classes, lectures, reading room and library, brief chapel exercises, and social and evangelistic meetings. These societies have reached " the sons and appren- tices of merchants, bank and government clerks, and other young men in business circles," and " a number of these are converted year by year." The Epworth League is also a factor in Japan in training the Methodist young people for service. As the work of the Methodist Kpiscopals stretched out over such a wide extent of territory, from Hok- kaido to Kiushiu and even to the Loo Choo Islands, it was found necessary, for practical reasons, to divide the annual conference into two bodies, by cutting off the extreme southern and western sections into a separate conference in 1898. For the first four years of the current century, the work of the Methodist Episcopal Church in Japan, Korea, and China was under the continuous supervi- sion of one bishop, Dr. D. H. Moore, who, residing in the far East, was thus able to give more intelli- gent and sympathetic attention to the work than could be given by different men coming out annually. But in 1904 M. C. Harris, d. d., one of the pioneers, was elected missionary bishop for Japan and Korea, and will permanently reside in Japan to oversee the work of those two countries, so intimately related to each other. Methodists are always foremost in the social reform movements of Christianity. It was a Methodist Protestant missionary who started the crusade against 88 CHRISTIANITY IN MODERN JAPAN the social evil in Japan ; and it is Methodist mission- aries and Japanese laymen who are leaders in temper- ance work. It is, perhaps, scarcely necessary to add that Methodists, in Japan as elsewhere, are very zeal- ous in evangelism. It happens that in this sketch more attention has been given to the work of the Methodist Episcopal Church because it is the largest ; but allusion must now be made to certain special phases of the work of other Methodist bodies. The Canadian Methodist Mission has given particular attention to both Chris- tian and general education, to indirect as well as to direct methods of work ; their Central Tabernacle in Tokyo is a veritable hive of Christian activity, a sort of institutional church. The schools of the South- ern Methodists have an excellent reputation ; and the Kwansei Gakuin, near Kobe, is being enlarged and equipped for still better service in educating young men. Many of their missionaries first came to Japan as teachers of English in government schools ; and the Oita revival in 1888 supplied them, not only with converts, but also with fine material for the native ministry. The Methodist Protestants have empha- sized educational work, but are now giving more attention to direct evangelistic efforts. There is now an excellent hope that in a short time all the missions Methodistic will effect a union and make a strong body of about thirteen thousand Japanese members. CHAPTER XIII PRESBYTERIANS 1 IN JAPAN PRESBYTERIAN and Dutch Reformed mis- sionaries were the second to arrive in Japan after the treaties of 1858 allowed residence in certain open ports and foreign concessions. The first comer was the American Presbyterian, J. C. Hepburn, m. d,, in October, 1859 > an ^ one month later arrived the renowned Dutch Reformed triumvirate (Verbeck, S. R. Brown, and Doctor Simmons). It is certainly not strange that a work founded by such strong men should have been eminently successful. The Woman's Union Mission was opened in 1871 ; and the other Presbyterial bodies came as follows : United Presbyterian Church of Scotland, 1874; Ed- inburgh Medical Mission, 1874 ; Cumberland Presby- terian Church, 1877 ; Reformed Church in U. S. A., 1879 > Presbyterian Church South, 1885. But the first two bodies are no longer represented in Japan ; for the Edinburgh Medical Mission with- drew in 1883 ; and the Scotch Presbyterians with- drew in 1901. To this group of missions probably belongs the honor of the first convert in Japan proper, and the first baptism on Japanese soil. 2 The first convert was probably Wakasa-no-Kami, who, through a Dutch 1 Including Presbyterian and Reformed bodies. 2 See discussion of these subjects in Chapter I. $9 90 CHRISTIANITY IN MODERN JAPAN Testament picked up in Nagasaki harbor in 1855, was led to a study of the Bible and became a secret disciple, although he was not baptized until 1866, by Doctor Verbeck. The first baptism in Japan was that of Yano Riyu, in Yokohama, in 1864 ; it was ad- ministered by Rev. James H. Ballagh. It was this same mission (Dutch Reformed) that sent out the first single lady missionary, Miss Mary Kidder, 1 who arrived in 1869. Doctor Hepburn, of the American Presbyterian Mission, published the first tract in 1867 ; and in the same year issued the first edition of his dictionary, which was " the result of years of perse- vering and scholarly labor," and was not superseded by a better one for more than a quarter of a century. The Presbyterian missionaries were among the first to establish schools for the education of both boys and girls, separately. It was very early in the his- tory of their work that the foundations were laid of such important institutions as Ferris Seminary, Yoko- hama ; Joshi Gakuin, Tokyo ; Meiji Gakutn y Tokyo ; Steele College, Nagasaki, etc. The early Presbyterian missionaries were also fore- most in literary work, both in English and in Jap- anese. The names of Verbeck, Hepburn, S. R. Brown, Imbrie, et al., are prominent among those to whom later scholars of the vernacular are in- debted for invaluable assistance, and among those who have contributed largely to the Christian litera- ture of Japan, especially in the work of the transla- tion of the Scriptures. And in recent days, Noss 2 1 Since Mrs. E. R. Miller. 2 German Reformed mission, Sendai. PRESBYTERIANS IN JAPAN 91 has rendered a great service by putting into English Lange's excellent work in German on the study of the colloquial language. Of the periodicals of this group, the weekly " Glad Tidings " has a very large circulation ; and the "Fukuin Shimpo? weekly, self-supporting since 1894, is one of the best in Japan. The American Presbyterian, Dutch Reformed, and Scotch Presbyterian missions were the first to take active steps to diminish the disadvantages of secta- rian divisions. In 1877 they united in forming an organization called Nippon Kirisuto Itchi Kyokwai — United Church of Christ in Japan. This was at first governed by only one presbytery ; but, " when the increasing number of local churches necessitated a division into several (five) presbyteries," a synod was organized (1881), " consisting of all foreign mission- aries, of Japanese pastors and elders." This union proved to be an occasion, if not a cause, of rapid growth. And when other Presbyterial missions entered Japan, 1 they worked for and with the United Church. It was likewise early in the history of this United Church that a Home Mission Board was organized. The history of this institution has been divided into four periods which show the natural and gradual de- velopment of the work. The first period was an experimental one ; the second was " that of mission control and Japanese counsel " ; the third was " that of financial co-operation and joint control " ; and the 1 The Cumberland Presbyterians worked independently from 1877 till 1889, when they "united" with the others. The Woman's Union Mission did not join the Council till 1897. 92 CHRISTIANITY IN MODERN JAPAN fourth is " that of financial independence and synodi- cal control." The evangelistic spirit thus aroused has been undoubtedly an important cause of the growth of the churches. " The Japanese Christians have come to feel more keenly that the work is theirs." Its annual budget runs above seven thousand yen. Reference has already been made to the attempt to bring about an organic union of the Presbyterial and Congregational Churches. Doctor Imbrie has writ- ten concerning it that " the attempt is not to be re- gretted. It was in various ways an education to the church ; . . and it may be that by it seeds were sown that shall yet spring up, and in God's own time and way yield something better than was then hoped for." Certainly, the spirit of co-operation and unity is strong and frequently evidenced. Perhaps the most significant instance was seen when Hon. K. Kataoka, a prominent Presbyterian, became president of the Doshisha, an institution founded under Congregational auspices. According to good authority the failure to unite with the Congregational churches led to a revision of the confession of faith in the synod of 1890. At the same time the name of the church was abbreviated by dropping the word Itchi (United), so that it has since been known simply as Nippon Kirisuto Kyokwai (Church of Christ in Japan). In connection with the revision of the confession of faith there was a strong feeling that the new confession should be brief and simple but irenic. The final result was the adoption of the Apostles' Creed with the following preamble : The Lord Jesus Christ, whom we worship as God, the only begotten Son of God, for us men and for our salvation was made PRESBYTERIANS IN JAPAN 93 man and suffered, he offered up a perfect sacrifice for sin ; and all who are one with him by faith are pardoned and accounted righteous ; and faith in him working by love purifies the heart. The Holy Ghost, who with the Father and Son is worshiped and glorified ; reveals Jesus Christ to the soul ; and without his grace man being dead in sin cannot enter the kingdom of God. By him the prophets and holy men of old were inspired ; and he speaking in the Scriptures of the Old and New Testaments is the supreme and infallible judge in all things pertaining unto faith and living. From these holy Scriptures the ancient church of Christ drew its confession ; and we holding the faith once delivered to the saints, join in that confession with praise and thanksgiving. 1 As already stated, the missions of this group have put great emphasis on educational work, but they have strenuously insisted that their schools should be uncompromisingly Christian. It holds firmly to the principle that its schools as such shall be Christian ; that they shall be institutions in which, as institutions, Christianity shall be taught and Christ worshiped. It is ready to offer to the children and youth of Japan the wholesome meat of secular knowledge ; but there must be grace before eating. The schools of this group include two theological institutions, three colleges with preparatory academic courses, a dozen female seminaries, several day schools and kindergartens, and training classes for women. It will certainly not seem like an invidious dis- tinction if further special mention is made of the great triumvirate of this group (Hepburn, S. R. Brown, and Verbeck). Doctor Hepburn, by his skill as a physician and his tact as a man, was enabled to 1 The Church of Christ in Japan, with this creed, was in 1892 admitted to the Pan- Presbyterian Council, which ipso facto approved the creed. 94 CHRISTIANITY IN MODERN JAPAN overcome early prejudices and to do most valuable pioneer work. He had been a medical missionary in China before he came to Japan. Here he labored till 1892, when he returned to the home land, where he still lives in well-deserved retirement. His work in Japan was varied, and included not only medical practice but also English teaching and literary work. Besides his dictionary of the Japanese language and Scripture translation work he issued a valuable Bible dictionary. " Everything that Doctor Hepburn put his hand to was completely finished." " As a scholar, a physician, and a missionary, in private and social, secular and religious relations, this man has been a blessing to mankind and a convincing exhibition of the ennobling power of the Christian religion." x Dr. S. R. Brown is one more missionary who did his first work in China and came to Japan at a com- paratively advanced age. He was also actively en- gaged in literary work in Japan, especially in the translation of the Bible. But he also did another most important work in teaching and training a large band of earnest Christian young men who have since become leaders in the Christian community of Japan. These men, known as " the Yokohama Band," have " stood firm amid every wind and wave of doctrine," and when others have fallen away have never wa- vered. Doctor Brown's excellent missionary policy may be summed up in his own words : I believe that the best plan for the evangelization of Japan is to educate Japanese young men. Just think, twenty Japanese preachers educated in my school ! That means twenty Browns 1 See " Japan Evangelist," Vol. III., pp. 3-10. PRESBYTERIANS IN JAPAN 95 sent out into the world. How much better and greater a work will they perform than I could ! . . For these reasons I educate young Japanese. 1 " Verbeck of Japan " is the apt title given by Doc- tor Grifiis to his interesting biography 2 of the third member of this remarkable triumvirate. Guido Fridolin Verbeck was born in Holland, educated in America, and lived largely in Japan ; but, owing to neglect of formalities, he had no political citizenship. He was literally " a citizen of no country," and yet he really belonged to Japan. He was a scholar, a linguist, a civil engineer, a teacher, a preacher, a translator, yea, a statesman of the highest order. He was a man of wisdom, tact, and piety ; broad-minded, an all-round scholar; a devout Christian. Most of his missionary work was done indirectly, while he was in the service of the Japanese government as adviser. His influence upon New Japan in her early and plastic years can scarcely be overestimated. " Doctor Verbeck has impressed his stamp on the whole future history of renovated Japan." Many of the makers of New Japan were his own pupils. He was a statesman of statesmen, a missionary of missionaries. 1 See "A Maker of the New Orient : Samuel Robbins Brown," by W. E. Griffis, d. d. 3 Read this inspiring book. CHAPTER XIV MINOR MISSIONS THIS chapter treats of fifteen or sixteen minor missionary bodies which have not been included in the preceding groups of missions. Some of these are not " minor " when compared with single missions of the groups, nor must it be thought that their work is of minor importance, but they are here called "minor " for convenience, simply in comparison with the groups as wholes. The work or influence of some of these miscellaneous organizations is not necessarily " minor " to the work or influence of others. The limitations of this book required that a line should be drawn somewhere, and the line most easily and commonly drawn in religious circles is by the groups before given in alphabetical order. The miscellaneous bodies are treated in the same order. i. Christian. This mission was founded in 1887, and organized the first church in the same year at Ishinomaki, near Sendai. The principal work has been carried on in the North and in Tokyo ; the two mission stations are Tokyo and Sendai, and the entire work is " distinctively evangelistic." 2. Christian and Missionary Alliance. This body began work in 1895 in Miyoshi, Hiroshima Pre- fecture. Since then the work has been extended to other places in that prefecture, including the city of Hiroshima. Their work is also strictly evangelistic. 96 MINOR MISSIONS 97 3. Christian Catholjc Church. The work of this church in Japan, as elsewhere, is chiefly prose- lyting ; almost all their adherents, missionary and Japanese, have been taken from other missions. 4. Disciples. 1 This mission was established in 1883, and has of late years grown rapidly in number of missionaries and converts. At first their work was limited to direct evangelization, but now they have a' Bible school in Tokyo in charge of Rev. H. H. Guy, ph. d. Their missionaries pay special attention to the study of the language with good results, and are unusually active and aggressive. Besides the mis- sionaries in official connection with their Board there are several independent, self-supporting missionaries. 5. Free Methodists. For several years the Mis- sionary Board of the Free Methodist Church of North America has carried on work on the island of Awaji through native evangelists. In 1903 the first mis- sionaries arrived and settled on Awaji and in Osaka. 6. Friends. This mission was founded in 1885 by Mr. and Mrs. J. Cosand, 2 who settled in Tokyo and opened a school for girls. This work has grown steadily ; in 1902 the school building was burned, but a finer one has been erected. Outside of Tokyo a most successful work has been carried on in Mito and vicinity. There are also several individual Friends who, though having no official connection with the mission, co-operate with its work. 7. German-Swiss Mission. This was " the first attempt of the liberal wing of Christianity to work 1 Or, "Churches of Christ Mission in Japan." 3 Now in the United Brethren Mission. G 98 CHRISTIANITY IN MODERN JAPAN practically in the mission field." The first missionary settled in Tokyo in 1885. This work is very broad and quite prosperous, especially in its literary and publication lines. To this mission is due the pub- lication in German of Ritter's valuable work, to the English edition of which frequent reference is made in this book. 8. Gospei, Mission. This claims to be " an inter- denominational work"; but its tendency is toward separation on account of special "holiness" views. The work was started by Rev. C. E. Cowman and wife ; it now has several foreigners connected with it. u No one in connection with it receives any salary or regular donations, but God has honored the faith of his children and supplied every need." The work has grown rapidly, both in Tokyo and in coun- try districts, like Utsunomiya, where a branch station has been opened. U A camp meeting was held at the foot of Mount Fuji where more than one hundred and fifty teachers and preachers were gathered. This was the first holiness camp meeting in Japan and proved most successful." One peculiar feature of this mission is that it contains eight telegraph opera- tors, Americans and Japanese, in the ranks of the special workers. For operators, it publishes a bi- monthly Japanese journal and a monthly English magazine called " Electric Messages." 9. Hephzibah Faith Mission. This was com- menced in Yokohama in 1894, and has since been extended to Choshi in Shimosa. Its motto is " Holi- ness unto the Lord," and its "assurance of support is found in Phil. 4 : 17." MINOR MISSIONS 99 10. Independent Work. Some of this has al- ready been mentioned, and some will come just as properly under the head of interdenominational or philanthropic work. But we should perhaps men- tion here the Plymouth Brethren, who are repre- sented, of course, not by organized work, but by individuals. We may also include in this paragraph, for the sake of convenience, the Railway Mission, the Police and Wardens' Mission, and the Postal and Telegraph Mission. These are somewhat interde- nominational, have more or less connection with similar organizations in England, and obtain some support from those sources. . These are all doing a very useful work. We ought also to state that there are a number of free lances, who wholly or partially support themselves by teaching English or other secular occupation, and also do Christian work. n. Japanese Independent Churches. All through the history of the gospel in New Japan there have been efforts to organize churches absolutely independent of those organized in connection with the various missionary bodies. One of the very earli- est converts organized such a church, but it was afterward consolidated with the First Congregational Church of Tokyo. A similar church in Niigata later joined the body of Kumi-ai churches. There is one independent Presbyterian church, that of Rev. N. Tamura, in Tokyo. It formerly belonged to the presbytery and synod, but when its pastor was ex- pelled for writing " The Japanese Bride," the church withdrew from its relations with other Presbyterian churches. L.ofC. IOO CHRISTIANITY IN MODERN JAPAN The most interesting and instructive case of an independent church is that of the one in Sapporo. It was largely the fruit of the religious labors of Dr. W. S. Clark, when he was president of the Agricul- tural College there. Its early history is most enter- tainingly related by Mr. K. Uchimura, 1 one of its members. Those earliest members are called "the Sapporo Band." There was a period in the history of this church when it was not absolutely independ- ent. It had borrowed money from a foreign mission- ary to erect a house of worship, on the presumption that the church would be of "the same faith and order " as the missionary. But the independent spirit prevailed, and, after hard struggles, the entire debt was paid, so that the receipt for the payment of the last balance was called the " Magna Charta " of the Sapporo Independent Church, which is now the only one of its kind in Japan. 12. Lutheran. This is quite a cosmopolitan mis- sion. It was founded in 1892, by Rev. J. A. B. Scherer 2 and Rev. R. B. Peery, 3 of the " Evangelical Lutheran Church in the South, U. S. A." But it has since received accessions of missionaries from the Danish, Finnish, and Norwegian Lutherans. Its work is confined to the island of Kiushiu, and its headquarters are at Saga. The methods are purely evangelistic, being deemed the most effective for reach- ing the people ; no educational work is done, except the special training of evangelists. 1 "The Diary of a Japanese Convert." 2 Author of "Japan To-Day"; now in America. 3 Author of "The Gist of Japan." MINOR MISSIONS IOI 13. Salvation Army. There were not a few missionaries who did not cordially welcome the Salva- tion Army to Japan in 1895, simply because they felt strongly that the Army methods would be a distinct shock to Japanese conventionalism. But the Army has lived down prejudice and is generally acknowl- edged to be doing a grand work in Japan. Just as elsewhere, its work is carried on by a military or- ganization, and includes a great variety of spheres of labor. All foreign workers, including the women, wear Japanese dress, and live more or less in Japanese fashion. " A large part of the funds required for the maintenance of the work is raised locally." The num- ber of corps is now twenty-nine and of outposts is ten. Its fortnightly organ, u Toki-no-Koye" ("War Cry"), has a circulation of ten thousand copies ; and another publication, " Heimin no Fukuin™ ("The Common People's Gospel"), is very popular. The efforts of the Army for the elevation and purification of society are much appreciated by the Japanese. In the crusade against the social evil the Salvation Army was most aggressive and has done a great work through its Rescue Home. 14. Scandinavian Alliance. This was estab- lished in 1891, when "the first group of fifteen ar- rived " ; the founder of the mission was F. Franson, D. D. The number of missionaries has varied an- nually, and is now much smaller than at first. The mission is carried on by a society, supported by Swedish churches and individuals, and "avoiding the direct appearance of a denomination," Its work is evangelistic. 102 CHRISTIANITY IN MODERN JAPAN 15. Seventh Day Adventists. The first rep- resentative of this mission carne to Tokyo in 1896. Their principal work is in the capital ; bnt they have several ont-stations. Part of the support of their work is obtained from the sale of health foods, for which there is an increasing demand in Japan. 16. Unitarians. The Unitarian mission, or " em- bassy," to Japan was opened by Rev. Arthur May Knapp in 1887 and was closed by Rev. Clay Mac- Cauley in 1900. In this period there were also several American professors in the Keio-gijiku, Tokyo, in affiliation with this work, which claimed to be a unique affair. " The errand of Unitarianism to Japan is based upon the now familiar idea of the Sympathy of Religions." Another of its "ambassadors," as they styled themselves, said : " Unitarianism has not come to Japan to destroy but to fulfill," to encour- age and co-operate with all desiring " the most mature and advanced thought " on religion. At one time Unitarianism was quite popular in Japan. 17. UnivERSAUSTS. The Universalist mission was opened in 1891 by G. L. Perin, d. d., and others, of whom Rev. I. W. Cate is the only one remaining on the field. " The policy of the mission has been to carry on work largely through the Japanese who have been educated and trained for it, and to have only a sufficient number of foreigners to prepare the Japanese workers and to superintend the work." At present a special feature of its work is a boarding- house, or " Home," for female students. English classes are also largely employed. CHAPTER XV INTERDENOMINATIONAL ORGANIZATIONS THE Japanese are not at all inclined toward bigotry or sectarianism ; they lean rather to the other extreme of liberalism and looseness in de- nominational principles. It is a very easy matter for Japanese Christians to change their church connec- tions. This is perhaps not strange when we consider that said denominational differences are foreign and exotic ; and there is certainly no reason why Japan should perpetuate Occidental x sectarianism. We are not surprised, therefore, to find union efforts and in- terdenominational organizations meeting with favor in Japan. There are, of course, many things which tend to bring the different branches of the Christian church close together ; but, as they are more fully treated in another chapter, they need be only mentioned here. In the first place, a common Bible is a strong bond of unity. It is true that there is another version (Baptist) of the New Testament ; but its use is com- paratively limited, so that there is only one version of the holy Scriptures in general circulation among the Protestants. The Week of Prayer is annually made an occasion for union meetings. Sunday-school lesson helps are used in common by Baptists, Con- gregationalists, Methodists, Presbyterians, and others. 1 In some cases "accidental." 103 104 CHRISTIANITY IN MODERN JAPAN And the new union hymnal, in use by four-fifths of the Protestants of Japan, is proving another strong bond of unity. But let us also take into considera- tion the principal non-sectarian and interdenomina- tional institutions 1 in alphabetical order : i. Army and Navy Mission Club. This pecu- liar and most important work has been going on for several years, and has reached considerable propor- tions. It was started in a humble way in Yokosuka, but it now has comfortable quarters there and branches in Sasebo, Kure, Maizuru. The number of members of the club, to which no one is admitted until he has joined a church, is increasing, as well as the number of visitors at the club quarters. The nature of the work is quite like that of the Young Men's Christian Association, and the work is far-reaching in results. 2. Evangelical Alliance. This was organized in 1877 or 1878 as an outgrowth of a large social gather- ing in Osaka. It has held meetings, not annually, but every two or three years, according to circumstances. It was at the initiation of this body, meeting at Osaka in 1900, that the Taikyo Dendo movement of 1901 was undertaken ; it was also managed by the Alliance through its branches in different localities. In 1902 a very important meeting was held in Tokyo, at which, after a long and spirited debate, the word " evangelical " in the constitution was defined, by a special resolution, as follows : " By those * holding evangelical principles ' we mean those who regard the Bible as the perfect rule both for our faith and 1 Some, however, are treated in Chapters XVII. and XIX, on " Chris- tian Literature" and "Christian Philanthropy." INTERDENOMINATIONAL ORGANIZATIONS I05 practice, and believe that our Lord Jesus Christ, who came down to this world for men and for their sal- vation, is God." This organization has ever been a means of promoting good fellowship, greater unity, and closer co-operation among Japanese Christians. 3. National Temperance League. This is a union organization of all temperance societies in Japan ; and it was effected in 1898 chiefly through the labors of Miss Parrish. Up to that time, besides the Woman's Christian Temperance Union (which is now closely affiliated with the League), the largest temperance societies were those of Yokohama, Tokyo, and the Hokkaido. Since. the unification of temper- ance work in the League the cause has made greater progress. The president is Hon. Taro Ando, and the traveling evangelist is Rev. K. Miyama. There are altogether ninety-three affiliating societies with about seven thousand members. The League maintains an organ known as " Kuni-no-Hikari" ("Light of the Land "). A temperance text-book of hygiene, edited by Mrs. Hunt and translated by Mr. Ando, the first of its kind in Japan, has had a large circulation. 4. Sabbath Alliance. The Sabbath question is one of exceeding difficulty and delicacy in Japan. Sunday is a holiday by official enactment, but it is not by any means a holy day. 1 It is unusually diffi- cult and embarrassing to steer between the Scylla of the old merry-making idea of a matsuri (festival) and the so-called Puritanical idea of a holy day. There- fore, in order to educate the Christians, and through them the nation, up to the proper observance of 1 See "Sunday in Japan," in Appendix. 106 CHRISTIANITY IN MODERN JAPAN Sunday as a Sabbath, a Sabbath Alliance, composed of foreign missionaries and Japanese Christians, has been organized and is pursuing its labors by means of addresses and literature. 5. Scripture Union. 1 This was started among the Japanese about twenty years ago, and has grown rapidly. Its course of daily Scripture readings fol-^ lows that used in England, except that for the Old* Testament readings an alternative of New Testament passages is given for those who may not possess an entire Bible. This body publishes a monthly mag- azine, "Seisho-no Tomo" ("Friend of the Bible"), with explanatory notes of the daily Scripture portions and other religious matter. It also issues illustrated leaflets which have a wide circulation. This organi- zation is helpful by uniting Christians around the common Bible. 6. Standing Committee of Co-operating Mis- sions. One of the most recent and most promising instruments working for greater comity and unity in Christian work in Japan is the Standing Committee of Co-operating Christian Missions, which is an out- come of the Tokyo missionary conference of 1900. It is composed of about twenty full members, elected by fourteen missionary bodies, and six corresponding- members, elected by as many missions too small to be entitled to full membership. This committee meets at least once every year, and delegates to sub-commit- tees important matters requiring more frequent atten- tion or special investigation. It publishes annually 1 The work among policemen, railway men, and postal and telegraph operators is an outgrowth of this. INTERDENOMINATIONAL ORGANIZATIONS 107 a pamphlet replete with the latest information con. cerning "The Christian Movement in its Relation to the New Life in Japan." This committee is one of the most important Christian organizations in Japan, because it is the promise of increasing comity, unity, and union among the Christian forces of this great empire. It is very important that Christians in Japan, as far as possible, should minimize their differences and magnify their correspondences. 7. Woman's Christian Temperance Union. We feel keenly the limitation of space in dealing with this most important branch of Christian work, which might fill a chapter. There have been seven around-the-world missionaries of the World's Woman's Christian Temperance Union to visit Japan and ren- der valuable assistance in developing the broad work of that organization. From the very beginning Mrs. Yajima, of the Joshi Gakuin, Tokyo, has been fore- most in this work. All the various departments are well organized and are carrying on an aggressive campaign. In 1897, at the International Convention in Toronto, Japan won the World's W. C. T. U. banner for the largest per cent, of increase of membership dur- ing the year. The social purity phase of its work in Japan is a very important one on account of the pre- valent license system for brothels. In the crusade against the social evil the Woman's Christian Temper- ance Union is foremost. It has just opened (1904) in Tokyo a Florence Crittenton Rescue Home for the girls who escape from their dreadful bondage to sin. 8. Young Men's Christian Association. When the forces which have made for righteousness in Japan 108 CHRISTIANITY IN MODERN JAPAN are figured out it will be found that the work of the Young Men's Christian Association has been no in- significant factor. It is impossible to do justice to that work in a paragraph when it needs a chapter. But we may confidently say that the work in Japan has met with great success and is most encouraging. The work is as varied as in America on quite the same lines with adaptation to Japan's special needs. The visits of John R. Mott were especially fruitful and led to a remarkable expansion of the work and affiliation with the cause in other countries. There are now fifty-one student associations with one thou- sand four hundred and fifty members, and six city associations with eleven hundred members, united in a Young Men's Christian Association Union, of which there is a Japanese secretary. Unusually valuable work has been done in publication of books and maga- zines. We have space only to emphasize particularly two phases of the work : the Christian boarding houses for students in large cities, and the bureau for supplying Christian teachers of English from abroad to public institutions of learning. 9. Young People's Society of Christian En- deavor. The oldest society of this kind in Japan is that of the children of the American Board Mis- sion ; it was organized in 1885. The first society among Japanese was at the Sanyo Girls' School, Okayama, about 1888. Two visits of " Father En- deavor" Clark, in 1892 and 1900, gave the work a great impetus. The Japan Christian Endeavor Union was organized in 1893 with thirty-six societies, and now includes ninety-one adult and thirty-five junior INTERDENOMINATIONAL ORGANIZATIONS IO9 societies, with a membership of more than three thou- sand. It conducts annually very enthusiastic con- ventions. The chief promoters are among the Con- gregationalists and Presbyterians, but active members are found also among the Baptists, Disciples, and Methodists. The Kpworth League of the last-men- tioned tends to militate against the unifying efforts of Christian Endeavor. In 1901 the first Japanese secretary to devote his entire time to the cause of the Young People's Society of Christian Endeavor was chosen in the person of Rev. I. Inanuma. 10. Young Women's Christian Association. This work is just in its beginning, but is already one of great promise. The need has long been felt, espe- cially in view of the success of the Young Men's Christian Association work. The general need for the Young Women's Christian Association is empha- sized by the special needs of female students and fac- tory girls. The impulse given to female education compels provision for the moral and religious needs of the increasing number of female students, espe- cially in the large cities. The rapid development of manufacturing industries has created similar needs among working girls. Miss Theresa E. Morrison came out from America in 1903 as the first Young Women's Christian Association secretary, and is or- ganizing the work, which will first be started among the student class. A monthly magazine is published. Note. — The "Japan Evangelist," an interdenominational monthly magazine, published in English by the Methodist Pub- lishing House, Tokyo, is the best means for keeping posted on the current news of Christian work in Japan. CHAPTER XVI SPECIAL FIELDS IN connection with Christian work in Japan, there are some special fields which warrant particular attention. For instance, the work for Ainu is unique, because it is in behalf of a people slowly but surely- dying out. Work among the L,oo Chooans also has interesting features ; while that in the Bonin Islands is only in its beginning. And, as Formosa has been an integral part of the Japanese empire since 1895, the work there demands a place here. Work among the Japanese in America and England is of especial importance on account of its reflex influence on Japan proper. 1 And the work just beginning among the Japanese, Koreans, and Chinese in Korea and China is of particular interest on account of its bearing upon the future development of those nations. L,et us now take up these special fields in alphabetical order. 1. Ainu. The honor of being the first missionary to the Ainu belongs to Rev. (now Professor) Walter Dening, who first visited them in 1876. But as that work was only a side-issue of his work among the Japanese, he was not able to accomplish much. The first missionary to devote his entire time, indeed, his whole life, to the Ainu, is Rev. John Batchelor. His 1 See Appendix for a short statement of the value of the " Influence on Japan of Work Among Japanese in America." It behooves the Christians of America to push the work for the Japanese among them. no SPECIAL FIELDS III first visit took place in 1878, and his regular appoint- ment to that work was made in 1882. Mr. and Mrs. Batchelor were the only workers in that mission nntil 1893, when a colleague was appointed. Now, how- ever, the Ainu work is divided up among the Church Missionary Society missionaries in different parts of the Hokkaido ; but still by far the largest part of it falls in Mr. Batchelor's Sapporo District. Mr. Batchelor has been a true pioneer missionary in every sense of the word. He had to learn the lan- guage without text-books ; he has reduced it to writ- ing with Roman letters ; and he has made its gram- mar and a dictionary. He is to-day the authority on things Ainu. 1 The work among the Ainu has moved on slowly but steadily. It includes not only evangelism but also education ; there are schools for boys and girls and a " Home " for the latter. The number of con- verts at present is more than twelve hundred out of a total population of sixteen thousand. This refers to Protestants only. One interesting feature of work among the Ainu is the fact that with the rising gene- ration the native tongue is not absolutely necessary, as Japanese may be used. 2. America. The large emigration of Japanese to America, especially to Hawaii, for various pur- poses, principally business or education, renders it important that Christian work for them should be carried on wherever they are very numerous. The Baptists, Episcopalians, Methodists, Presbyterians, et al n have had such work for several years in the most 1 See "The Ainu of Japan " and other works. 112 CHRISTIANITY IN MODERN JAPAN important places on the Pacific coast of North Amer- ica — in Hawaii, California, Oregon, Washington, Van- couver, Victoria, etc. In this work have been engaged men like Doctor Harris, recently elected Methodist Episcopal Bishop for Japan and Korea, Doctor Sturge (Presbyterian), and Doctor Scudder (Congregational- ist). And from this work have sprung leaders like Miyama, Ando, and others. 3. Bonin Islands. In 1877 a Church of England missionary made a chance visit to these islands and brought back several lads to Japan to a mission school. One of these was Joseph Gonsalves, "a very earnest and pious young man," who is now a regular catechist, and " devotes his entire time to the good and uplifting of his fellow-islanders." " He teaches the children in school everyday and holds service and Sabbath-school on Sunday." There has never been a foreign missionary resident on the island, but several have made occasional visits, and since 1894 members of the St. Andrew's Mission (S. P. G.), Tokyo, have paid annual visits to cheer the few believers and baptize converts. " The problem that confronts the Bonin Islands to-day is a choice of three things : (1) Emigration. (2) Absorption by the Japanese ele- ment. (3) Extinction." The young men are be- ginning to take Japanese wives ; so that extinction will probably come by absorption. 4. China. It is unquestionable that the power and influence of Japan are to be paramount in China. No other nation can possibly exercise so much in- fluence there as can Japan. This is already manifest in commercial, political, and educational circles. The SrECIAI, FIELDS 113 number of Japanese resident in China is rapidly in- creasing. "The Chinese are apparently to be led along their new path by the Japanese," whose influence is enhanced by their kinship. It is, therefore, fortunate that Japanese Christians are beginning to realize their responsibilities toward people of their own na- tion in China and toward the Chinese. An Amer- ican, teacher of English in a Japanese school, after a short period of work in China, wrote as follows : " China is, indeed, the battle ground of the missions of the century, and Japan is the best base of attack." In Tientsin there is a Japanese Christian church, which works among both Japanese and Chinese. In former times, Old Japan received much from China in language, literature, philosophy, art, religion, etc.; now New Japan can pay back the debt, with com- pound interest, and in much better coin. 5. England. Although the number of Japanese resident in England is not large, a great many Japanese visit there annually, and the number of sailors who frequent the port of London is quite large. In their behalf Miss Maclean, for several years a missionary in Japan, has been carrying on a Japanese Christian Institute at Tilbury Dock. The Japanese themselves speak in the most appreciative terms of that lady's devotion to Japanese sailors. The emperor himself has recognized her work by bestowing a decoration upon her, " possibly the first ever bestowed upon a foreign lady." After one of the blocking expeditions in Port Arthur harbor, which gave such examples of Japanese daring, the dead body of a Japanese was picked up, and in his 114 CHRISTIANITY IN MODERN JAPAN breastpocket was found a copy of St. John's Gospel, given to him by Miss Maclean, to whom it was returned as a sad souvenir of her work. 6. Formosa. Christian work in the " beautiful " isle of Formosa is of three kinds — among the Chinese, the aborigines, and the Japanese. The earliest mis- sion on the field was that of the English Presby- terians, who began work in South Formosa in 1865. It has been carried on among both Chinese and Chinese-speaking aborigines, and it has met with en- couraging results. The work of the Canadian Pres- byterians was begun in 1871 by Rev. Geo. L,. Mackay (later d. d.) in North Formosa among Chinese and Chinese-speaking aborigines. 1 This has also met with considerable success, and has put special emphasis on the development of a self-supporting church. Since Formosa came under Japanese sway it has been brought into a condition of civilization that renders missionary labors less dangerous. A new feature has also been introduced by the necessity for Christian work among Japanese. The Nippon Kiri- suto Kyokwai and the Nippon Seikokwai have al- ready entered that field and are carrying on home mission work among their own countrymen. The probability is that, before many years, on account of the large number of schools teaching children the Japanese language, it will not be necessary to use the Chinese language as a means of communication. In any event, inasmuch as Formosa is an integral and important part of the Japanese empire, the value of active Christian work there cannot be overestimated. 1 See his "From Far Formosa." SPECIAL FIELDS 115 7. Korea. The very intimate relations which must exist between Japan and Korea are sufficient to indicate the importance of Christian work among the Japanese in Korea. There will always be in Korea large numbers of Japanese, 1 not only of the common people, but also of persons in positions of influence. The Japanese will be the principal leaders of the Koreans in the path of civilization. It is, therefore, essential that the Japanese influence along Christian lines be emphasized. This feeling, always strong, has received impetus since the outbreak of the Russo-Japanese war. As a result, Japanese Chris- tian leaders have been sent over to Korea to arrange for work there ; and Baptists, Congregationalists, Methodists, and Presbyterians are planning for such work. It is hoped that this will have a reflex influ- ence, not only in keeping alive the evangelistic spirit in the Japanese churches, but also in giving an impetus to the matter of self-support, in which the Japanese may learn much from the Korean Christians. 8. L,oo Choo Islands. Christian work in the Loo Choo Islands may be conveniently divided into three parts : The Roman Catholic, the first Prot- estant, and the second Protestant. As early as 1844 a French vessel carried a priest and a native catechist to Naha, where they were allowed to remain but were kept under strict surveillance. From that time on, however, these islands became the rendezvous of Cath- olic missionaries waiting to get into Japan. Later, "they were less hampered," "but as regards evangel- ical work, all they could possibly achieve was to 1 The English church in Chemulpo has a large Japanese congregation. Il6 CHRISTIANITY IN MODERN JAPAN baptize a few babies at the point of death and also a few old people." In 1846 Doctor Bettelheim and family arrived as missionaries of an organization of English naval offi- cers and remained there for a few years. 1 They too were subjected to the strictest surveillance, and suf- fered so much from severe persecutions that their health gave way and they had to leave. The second Protestant period opened in 1 891, when a Scotch lady became interested in the islands through Rev. R. A. Thomson, a Baptist missionary in Kobe. In the fall of that year Mr. Hara, the first Japanese Chris- tian evangelist to those islands, settled in Naha ; and in 1892 Mr. and Mrs. Thomson made their first visit there. " The sight of a foreign lady nearly upset the equilibrium of the city of Naha, her appearance on the streets being the signal for a general suspension of business. She could clear the public square, which was the general market-place, of both merchants and customers inside of three minutes if it was known that she was out walking on the streets." But the novelty has worn off, and work goes on quietly. At present three missions are at work there — the Baptist among the Loo Chooans and the Methodist and Epis- copalian among the Japanese settlers in the L,oo Choo Islands. The work is carried on through the medium of the Japanese language. "The whole of the work on these islands is now beyond the formative stage, and it is not in mere additions to church membership that its progress is to be judged." 1 Rev. E. H. Moreton was also there after Doctor Bettelheim, but probably for a very short time. CHAPTER XVII CHRISTIAN LITERATURE THE Christian literature of Japan is truly vol- uminous and has already been an important factor in molding and elevating public opinion. This literature includes first of all the Bible, published in many forms ; then tracts circulated by the millions ; commentaries on books of the Bible ; theological and philosophical treatises ; books of both devotional and practical Christianity ; magazines and newspapers. Of course, the largest part of this literature is in the Japanese language ; but the amount of Christian lit- erature in English which is being sold and read in Japan is rapidly increasing. The rising generation of Christians, especially of preachers, with a broad education, finds much mental and spiritual pabulum in English literature. The earliest Christian literature in Japan was in Chinese, before the missionaries became familiar with the Japanese language. The educated classes in Japan could, of course, read Chinese ; and books in that character could be printed in China and sent to Japan. When Wakasa-no-Kami learned that the book which he had picked up in Nagasaki harbor was a Testament, inasmuch as he could not read Dutch, he sent over to China for one in Chinese. Such books as Martin's " Evidence of Christianity," Williamson's " Origin of All Things," and " Lectures on St. Mark," were in 117 Il8 CHRISTIANITY IN MODERN JAPAN great demand. "The faithful authors of this [Chi- nese Christian] literature were little aware that, while working for the salvation of China, they had been, as it were, writing with a double-pointed pen and work- ing for Japan as well. They had unwittingly been doing a work which, in the providence of God, was to be twice blessed." The circulation of the Bible in Japan has been under the auspices of three societies : the American Bible Society, the National Bible Society of Scotland, and the British and Foreign Bible Society. Each of these societies worked independently until 1890, when the three agents u who had found it impossible to prevent friction and rivalry among the employees," and who realized the needless expenses of separate establishments, organized a " Bible Societies' Com- mittee for Japan." This plan worked successfully till 1903, when the tremendous growth of the work re- quired a geographical division of the field into two agencies, one in Yokohama and one in Kobe. But " under the new plan no change is to be made in the general conduct of the work ; as each agent will be subject to the same rules, and one price-list will be used throughout Japan." It is hardly necessary to describe the usual methods of Bible distribution, which has been carried on largely by colportage ; but it may be well to refer to some special methods or opportunities. At the time of the war with China (1894-1895), the privilege was first given of free distribution among the soldiers in the barracks and the sailors on the ships. Within recent years missionaries, like Snyder and Brand, CHRISTIAN LITERATURE 119 have met with unusual success in selling Bibles and portions on the streets or trains or wherever they could collect a crowd. The Fifth National Exposition at Osaka was another special occasion improved " with very gratifying results." And the Russo-Japanese war is giving another splendid opportunity for ex- tensive Bible distribution at military and naval cen- ters. Until a few years ago it was almost impossible to induce a non-Christian bookseller to keep the Bible on hand; for its presence in his store might prejudice him in the eyes of the public, and, moreover, it was not salable. But such prejudice has died away, and a demand for the Bible has sprung up, so that it has become to the bookdealer a profitable article of his stock. In 1895 a fine copy of the Japanese Bible was presented to the emperor through the kind offices of Marquis Ito. The Japanese Bible is in " the noblest, the Yamato dialect," because " in this way it was hoped to make the Bible intelligible to the uneducated without giving offense to the educated." And it was also hoped that " the pure and simple native style and dialect of this sacred book, so readily understood by the most unedu- cated, so pure and free from Chinese and foreign ex- pressions, and read by the millions of this people, might have a strong influence in maintaining the native language in its purity." Some of the Christian literature of Japan has been printed and published under private auspices ; but the largest part of it has been issued by public societies. The American Tract Society began its work in Japan in 1874, when it sent out a sum of money (two 120 CHRISTIANITY IN MODERN JAPAN hundred dollars) to different missions " to be used by them in the production and distribution of Christian literature." The London Tract Society began work in Japan, probably in 1876 ; at least, " the earliest available record of its work is dated February 7, 1876." After a few years it was felt that the work of the two societies should be united ; and in 1891 a "Tract Societies' Committee" was formed, under whose supervision the annual grants from the two societies were expended. In 1897, the American Tract Society was compelled by financial embarrass- ments to discontinue its grants. In the same year an independent organization was effected in the Japan Book and Tract Society, which receives aid from abroad. " Thus, through various changes, extending over many years, the organization has reached a form which, it is hoped, will prove to be permanent ; and the day is looked forward to when the work can be taken over by the Japanese Church and the Society be- come a Japanese institution." The Methodist Publish- ing House (Ketseisha), and other establishments also do an extensive business in the publication of Christian literature. " The tracts available for use cover a wide range of subjects and are adapted to almost all classes of readers." Bibles and tracts alone do not constitute the Chris- tian literature of Japan ; there is a rapidly increasing number of books on Christian topics. At first these were of necessity written largely by missionaries and consisted mainly of translations ; but of late years a great deal of this work has been done by Japanese Christians. Exotic Christian literature is better than CHRISTIAN LITERATURE 121 none and useful to a certain extent ; but the real Christian literature should be indigenous and should spring out of the individual experience. The Chris- tian books of Japan were at first very largely apolo- getics and commentaries ; now they are also devotional and practical. Many of Murray's and Meyer's books have been translated. 1 Biography has proved to be a very popular form of Christian literature in Japan. St. Paul, Luther, Wesley, Mary Lyon, Elizabeth Fry, Gordon, Liv- ingstone, and many other Christian worthies are thus represented. "The Life of Christ" has been written in various styles, from the ordinary collo- quial upward ; and it has also been " briefly, but comprehensively, and in a simple, straightforward way," told by a non-Christian gradute of the Imperial University, Tokyo. The Christian novel is already an established fea- ture of Japanese literature. One of the most popular novels of the year 1901 was Ichijiku (The Fig Tree), with a distinctively Christian moral. In fact, all the works of the younger Tokutomi, author of Ichijiku, are said to show traces of Christian influence. A more thoroughly Christian novel has just been issued (1904) by the Methodist Publishing House under the title of No-yuri (Wild Lily). Moreover, the Christian tone may be often detected in the ideas of the modern, general literature of Japan. Hymns deserve a prominent place in the Christian literature of Japan. For a long time it was almost 1 A translation of Bunyan's " Pilgrim Progress " has passed through several editions. 122 CHRISTIANITY IN MODERN JAPAN unanimously agreed by missionaries that the Japanese had " no music in them and could never be taught to sing." But the work of translating hymns for Chris- tian services was not neglected ; and, especially in mission schools, music (both vocal and instrumental) was taught. The success of the Greek Church in this line has already been mentioned. Finally, the fruits of all this labor began to be evident in an increased interest in music. Organs and pianos came into use and are now manufactured in Japan ; the baby organ is especially useful. Each of the large bodies of Christians came to have its own hymn book ; and Sunday-schools, kindergartens, Young Men's Christian Associations, and Young People's Societies of Christian Endeavor, each had its own hymns. The tonic sol-fa system proved very popular. At the Tokyo Conference in 1900, a proposition for a Union Hymnal for Protestants met with such favor that a committee was appointed to have the matter in charge. The Baptist, Congregational, Methodist, and Presbyterian missions co-operated in this movement and appointed Japanese and foreign representatives on a joint committee. This committee worked most in- dustriously and finally, in December, 1903, brought out the Union Hymnal. There are altogether almost five hundred selections of hymns, including specials for particular purposes, and chants. Among these about one-quarter are uniform with hymns in the Episcopal hymn book, and can thus be used in union gatherings of all Protestants. The Union Hymnal itself is used by about four-fifths of all the Protestants in Japan. The first edition of forty-five thousand was CHRISTIAN LITERATURE 123 practically exhausted as soon as issued; the second edition is now in preparation. In Christian journalism we see evidences of rapid and substantial progress since 1875, when the first Christian paper was issued. Now each large body, and many a small body, of Christians has its own organ, more or less prosperous ; in fact, not far from a hundred periodicals are officially registered as Chris- tian. Among them we find weekly, semi-monthly, monthly, bi-monthly, and quarterly publications. The principal ones are the Kirisuto-kyo Sekai (Congre- gational), the Gokyo (Methodist), and the Fuknin Shimpo (Presbyterian) ; the last is entirely self-sup- porting, while the others receive subsidies from either missionary or Japanese sources. It would be unjust to omit altogether from this chapter the daily newspapers which are owned, man- aged, and edited by Christians and are working in their way to uphold Christian institutions. They are also striving to introduce into Japanese journalism higher ideals. For instance, the Kokumin Shimbun, Tokyo, under the able editorship of Mr. Tokutomi, a friend of Neesima, and the Mainichi Shimbim, Tokyo, edited by Hon. S. Shimada, M. P., are exam- ples of dailies which are indirectly promoting the cause of Christianity. Moreover, some editors, here and there, though not professedly Christians, favor Christianity, especially in its social and moral aspects, and have, for instance, given a hearty support to the crusade against the social evil. The influence of Christianity is also seen in the elevation of the tone of the Japanese press. CHAPTER XVIII CHRISTIAN EDUCATION THE duty of the Christian missionary is not com- pleted simply in the conversion of unbelievers ; it should extend also to the training of these converts into a useful body of Christian people. It is unwise to rely entirely upon public education by a system so rv well organized even as that of Japan. If private schools under Christian auspices are useful in Amer- ica, they are necessary in Japan. It is dangerous to leave Christian boys and girls under the often irre- ligious influences of public institutions. As "an ounce of prevention is worth a pound of cure," it is supremely important to keep Christian Japanese youth under positive Christian instruction and influ- ences during their impressionable period. It is also of the utmost importance that these young Japanese Christians should live in the Christian atmosphere of a dormitory or "home," where they can be sur- rounded by Christian influences. It is certainly necessary to train up a strong body of Christian pastors and laymen. The cause of Christian education in Japan has had its ups and downs. At first, on account of the great desire for the English language and Western customs, the mission schools were very popular and largely attended. But when the reaction against foreigners and their civilization set in, the Christian institutions 124 CHRISTIAN EDUCATION 1 25 of learning were severely, but not altogether unfairly, criticized as a means of too rapid Occidentalizing. The effect was seen in a considerably diminished attendance. But now that the reaction has spent itself and a more normal and reasonable trend toward Occidental civilization is prevailing, the value of Christian schools as centers of good intellectual and moral influences is generally acknowledged. Christian high schools and academies for boys, known in Japanese by the name Chu Gakko (middle school), have had a long and severe struggle to obtain equal rights and privileges with government institutions of the same grade. They have been handicapped in two important particulars. Their students have not enjoyed the privilege, like their fellows in government schools, of postponing their conscription and lessening their term of service under the colors, but have been liable to interruption of their study by conscription at the regular legal age. Moreover, they could not enter higher institutions of learning except through officially recognized channels; in fact, they could not even compete in the entrance examinations. The Christian Chu Gakko had prac- tically no official existence. Up to the time (1899) when the new treaties went into effect, a few Christian schools had obtained Chu Gakko licenses from the government, so that their students were entitled to the privileges mentioned above. But in August of that year the Department of Education issued an Instruction which caused consternation among those interested in the cause of Christian education. That Instruction read as r< 126 CHRISTIANITY IN MODERN JAPAN follows : " It being essential from the point of view of educational administration that general education should be independent of religion, religious instruc- tion must not be given, or religious ceremonies per- formed, at government schools, public schools, or schools whose curricula are regulated by provisions of law, even outside the regular course of instruction" l This Instruction, by the way, militated against not only the Chu Gakko, but also the Sho Gakko (primary schools), under Christian auspices. But, as the latter occupy a less prominent position than the former, the movement for the removal of the disabilities of the Chu Gakko will be the chief one to consider. As soon as this Instruction was issued a conference of representatives, both Japanese and foreigners, of several Christian institutions, was held in Tokyo and decided to submit to the authorities a statement and petition. This was presented in an interview with the minister of education, who felt himself unable to grant the petition for relief. The gravity of the situation led to the call for an educational convention in Tokyo, January 3-5, 1900. This was well attended by representatives of almost all sections of the empire and almost every missionary body working in Japan. It was a very important gathering, characterized by a definite, earnest purpose, and marked by a vigorous and careful discussion of all questions brought before it. The outcome of this inspiring convention was the adoption of strong resolutions. As a consequence of the agitation over that Instruc- tion, almost all the Christian schools surrendered 1 Only the portion in italics was objectionable. CHRISTIAN EDUCATION 127 their licenses rather than their principles, although a very few made an arrangement by which Christian instruction was eliminated from the course of study, but maintained in the dormitory. Shortly afterward regulations were issued by which graduates of Chris- tian schools were allowed to compete in the entrance examinations of Koto Gakko College ; but in 1902 inconvenient restrictions were put upon that privilege. Then it became necessary to take another course, and the privilege of admission into Senunon Gakko (special schools) was finally secured. But, as the entrance requirements for both Semmon Gakko and Koto Gakko are the same, the logical result was that the privilege of admission to the latter was also granted in 1904. This result has most properly been called "one of the most remarkable triumphs of Christian diplomacy." The Christian educational system in Japan now includes kindergartens, primary schools, middle schools, and what are called " higher schools " {Koto Gakko). The first two institutions correspond to those of the same name in America. The " middle school (Chic Gakko) corresponds generally to an American high school or academy, except that the first year laps over the last two years of the primary school. The " higher school " thus corresponds to the last year of a high school and the first two years of a college in America. Above these, in the govern- ment system, is the university (Dai Gakko\ of which the Christians have none at present. The Doshisha once attained that rank and will probably reach that position again. 128 CHRISTIANITY IN MODERN JAPAN It would be most economical and delightful if a plan of co-operation could be formulated in Christian educational work. It would be advisable for each group of missions — for instance, the Baptists, Con- gregationalists, Episcopalians, Methodists, and Pres- byterians — to have as many Chit Gakko as may be necessary and at least one Koto Gakko. But there seems to be no reason why they should not unite or co-operate in establishing one Christian university, to which the other schools would be feeders. It will probably be a long time before the necessity for de- nominational universities is felt in Japan ; but the need of a Christian university is already urgent. Such an institution would round out the Christian educa- tional system in Japan and make it complete. Special reference ought to be made here to the important topic of female education. During the early years of New Japan this was almost entirely in the hands of the Christian missionaries, who alone seemed to realize the necessity of a better education and training for the future mothers of the nation. It is perhaps not strange that, in the first period of Chris- tian female education in Japan, the period of great popularity, there was in some cases a tendency to ex- cessive Occidentalization. This naturally exposed the mission schools for girls to a not unreasonable criti- cism, that they spoiled their students and educated them out of their sphere. But here, as elsewhere, when the reaction spent itself, there was speedily developed a sane appreciation of the work of those Christian schools. Thinking Japanese have come to realize, with Count Okuma, CHRISTIAN EDUCATION 129 that it is vain " to work with the male sex as a single standard," and that "Japan, by raising woman to her proper place, should provide herself with a double standard." Thus public opinion is now pretty gen- erally in sympathy with the idea of a better education of girls, and is no longer prejudiced against Christian schools for the daughters of New Japan. It recognizes the truth of Miss Bacon's statement : 1 "It is not pos-' sible to understand the actual progress made in Japan in improving the condition of women without some consideration of the effect that Christian thought and Christian lives have had on the thought and lives of the modern Japanese." Female education in Japan.; practically owes all that it is to-day to Christianity. There is certainly a peculiar need of Christian education in Japan. "It is, among other reasons, precisely because the government is doing so much for the secular — z. e., the godless — education of its children and youth, that Christian education is im- peratively called for." 2 "In a non-Christian land, the church has a positive duty to her children ; the sons and daughters of the church are the hope of the church. Refusal to train her children is suicide for herself." 3 "One is led to the conclusion that Christianity must lengthen its educational cords and strengthen its stakes if it would maintain the minis- terial standard in Japan " 4 " Without doubt there should be greatly increased emphasis placed on edu- cational missions in Japan." 5 Dr. S. R. Brown's 1 "Japanese Girls and Women." 2 Wm. Imbrie, d. d. 3 R. E. Lewis. * Ibid. 5 John R/ Mott. I30 CHRISTIANITY IN MODERN JAPAN opinion has been quoted in Chapter XIII. Neesima strongly desired " not education for its own sake, but education for the sake of God's glory and the salva- tion of men." He said : " Why should we seriously object to raise up Christian statesmen, Christian law- yers, Christian editors, and Christian merchants, as well as Christian preachers and teachers, within the walls of our Christian institutions ? " It cannot -easily be gainsaid that "among the causes that have contributed to produce the present more favorable conditions, the Christian schools for young men and young women must be given a prominent place. They have trained and sent out competent evangelists and pastors, they have broken down prejudice and disseminated religious ideas in quarters inaccessible to the direct worker, and have raised up a class of influential men who, even when not believers themselves, are constantly favorable and helpful to Christian work of every kind." * " The most striking evidence of the influence of mis- sion schools upon the government system of education is found in the great number of their graduates now teaching in the Chu Gakko." 2 Even Buddhist schools employ Christian teachers of English. The need of Christian schools in Japan is endow- ment, to make them independent of annual appropri- ations. Even " if the annual appropriations for this purpose should be doubled, not ¥ too much would be available." We believe that, while the age of evangelism is by no means past, that of special emphasis on Christian education has come in Japan. 1 "The Christian Movement " (1904), Rev. A. Pettee. 2 Ibid. |H ^Kv* it* UM|| HI I W - 1 i • j **Mmmmm^ ■ ■.■■'.■ ^ * : - A. ' '■';" R l ! # i~- 1 J j ■ * » 1 • 3 ■ HHSf ifp^ i d r'wlK-'fpiprS^ '^^Ifl •:. tS 1 "•- 4^^^ _:_ ,_f .tr W;-. iMiV-' m .£«^ a) mT V S-d ■2-3 |.S as s a n 9 ss q'o" .o.S c'Sq, a 3 ? if* a> u a> o ga» lei §1 a a* g .a -*> q O on' H ^ ^ ■PQ 3Sc5h 'as q-g-- 1 ajq q» o-q, ■rt a>; ■§«.! ~-sg8 q > q s d . S«< rl O S "^ |J ■a-s^as !-£ 3,2 q 07 2 q ° O « 2 ^ f 11 "" _1 2 Si'q on o w o'q w ^|S|1I||S| " S!8S |ll!li •°flfSP fcJD j 3 o^W)=q.»fi-g 1 !2i OO Ur^W r-t t— 1 1— I r-l i-( rH i-t tH r-ir-t fJNfl APPENDIX l8 7 (NOrlM (OTfiNU5(NH! 00 & 3 ' <0«NOt s coco o 82§ S gS r-ICO or- = 82 j3 tc J a • v ~ s s : ^ •"[o^ : £ 5! 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O co-ve^ o IN^ » Oi-I CCCMCa lOrH O 8 uoi^TOOssy I-BonaSuBAg; 8 •S 'qojntio redoosidg; !jsipoq^H lOiO WMO •qoinqo psdoostdg; ?sipoqi9K i-i co«o io<© coutx HOOXO 0> a^ n a •2.2 S m ■ O C3 •a.g'H So© C3 M 0) a &?.£. w cs as OS C ft a£ ao O Vi ".8 O goi •°^^ a^fl a a Z S ~ g.S 2 p 03 p« a •~i— ;* _e «►-< -t 3 .a s3 a ~r M -5f o e3«>~ 03 a o ^o-q « 5 rH OICOTTiO «OI> OOffiO IN CO Tf liO «£> t» APPENDIX 189 IO tO ^n !>. 05 r~ CO I>- e-C0i-<>-ll>©i-lCNu0iO' as ^S' CT5CNO r-rHO I CO iH g CO Cft i-l i-( i-l tO cooi* S co cn *"* 1 ss c-e— . . .e— e— lOOOi 3*8:3 o 2 o o 63 s s ^ fc, ti o B. ,0.0.0. 3 £ s a s|£. 3 3 3<> «• SjS £3 3 > ■g.3 3 o«.2 "aa £,03 a 3 ^ O M ~ 1 2 i> S» 3 £ = 5. !l"3-3s2 c.3.13.3 3 O P.g. — O 3 - 03 M 03 ' •3. Q £3 ffflOQ 51 & 3 2 ♦""Oh SS SO M O O 3 2-§^o^3 O eS *> O "3 03 : o -^ +3 .S ei a ^6££ 190 APPENDIX ot[oq^Q IIOINOJ 338 528 -3S qoanqo trei^suqo xopoq+io treissiva £ qomqo onoq+^o trenioH § M § 8 2. oocoo Tt< CC03 MflO>t> S3 C3 <0- Si .2ogo.eS .52 » b S «5 c5 — — .2 > c ^ 5*2 £2 o^g'g.g'g algal «S o C Cok' h «s :-0 II So 'S ft 3 sS II ~-0 : bo,*^ * ei ci : : o t^* 3 ro :-0-C+3 5d ft » • e ^ S53 *§2 © © acacia 03 s* g • CO 2>©*.o£;z;'S.S £""^5 ,rt £ oj ^5 © L Nlil|«iB*I* s3 o 'O tn oo o> o i-i Sci 3 APPENDIX I 9 I e- «Ci-l r- oc r- « 00 CM m 00 cn to tj< tj< m NHOMS IO N to N e- 21 1,560 17 200 49,650 t> J. (N eoi-ioor-ieo £- 00 i> 00 CO OIO Ol I-H 'iOMH010tOi01>INCO HiO'tflNI^TKrtMrtlN ta i-t to r-i r-t eOcOCXMOOOOaOcNOOTjioO I CCOO(NOr-(< SS' :.Ccs a2§ a S § Pi o ™« ■b3' 00 of g 2 .8.8.2 ®|g s 3 as- a » 36 «3 «g 3*3 £o.S c "3 s a be "3 Softs s~^ P O- 'C3^ GO 0J 13 p. : " ftg£ c-cg c > o a> «9 ^o c C 02 u - P co E-i ai 33 55 1 o c 5 21 sa o>S-« a> ajd p jd .2 bus h 03 S3 £.03 rt >~3 > to E£ e ^3 g 1H P3g.S5 '" is a « «8 a ■w *J -u> 03 -*j> "-' ee'rveS ft 2-2 af^l 1 M M^LtCN; of §5 3 of is l! I ©•S 3 »S § 1i I « 3 Sot « © ■a lei ffi " ••gift 8-sI^pS T3m)p * ©"fi S O K H k V o 3^'~ 3 ■-^53 g« S £tc es t: * w Nfl «.rn § w ?i laf |i -I Is lis ".,8 -osa 2!g 4) 03«ti ** d o> -_ C S3 03 t3 ci o> " oj m Xr IT ** Jl «' , . P-i Pi O "^ H M GENERAL INDEX Ackerman, Miss, temperance work of, 33. Ainu: first work among the, 22, 80; Rev. Walter Dening first missionary to the, 110 ; work of Rev. and Mrs. John Batchelor among the, 110, 111 ; their schools, 111 ; converts among the, 111. Akasaka Hospital, well known, 132. America: work among Japanese in, 110, 111, 112, 174, 175 ; work of Doc- tors Harris, Sturge, and Scudder among Japanese in, 112. American Baptist Free Missionary Society : its first missionary, 10, 60 ; its work transferred to American Baptist Missionary Union, 60; first period of Baptist mission work under the auspices of, 59. American Baptist Missionary Union : beginning of work of, 59, 60 ; trans- ference of work of American Bap- tist Free Missionary Society to, 60; transference of work of English Bap- tists to, 62; opportunities of new missionaries of, 63, 64. American Bible Society, The, Bible distribution under, 118. American Board of Commissioners for Foreign Missions : its entrance into Japan, 10, 68, C9 ; connection of work of Kumi-ai churches with, 68 ; varied work of missionaries of, 69 ; increase in number of missionaries of, 69 reason for the success of, 69 ; educa tional work of, 73 ; medical work of 73 ; philanthropic work of, 74 ; pub' lished first Christian paper in Japan 74 ; literary work of, 74. American Episcopal Mission : educa tional plant of, 78 ; special and phil- anthropic work of, 79 ; literary and evangelistic work of, 80 ; hospital of, 132. American Methodist Mission, impor- tant events in history of, 85. American Presbyterian Mission, helped to organize United Church of Christ in Japan, 91. American Tract Society, The : begin- ning of work of, 119, 120 ; financially embarrassed, 120. Anatoli, assisted Bishop Nicolai, 53. Ando, Hon. Taro, president of Na- tional Temperance League, 105. Anglo-Japanese alliance, Japan ad- mitted to, 38. Aoyama Gakuin, founding of, 20, 26. Aoyama Printing Press, connected with Methodist publishing house, 86. Army and Navy Mission Club, nature of work of, 104. Arthur, Mrs., pioneer in female edu- cation, 64. Bacon, Miss, on Japanese women, 129. Baikwa Jo Gakko: opening of, 20; Sawayama, founder of, 73. Ballagh, Rev. J. H. : first baptism in Japan by, 12, 90 ; on earliest convert, 184. Baptism : the first, 12, 89 ; the first, of Japanese woman, 61. Baptists : large reinforcements of, 32 ; opening of work in Riukiu (Loo Choo) Islands by, 33 ; their share in work of translation of Bible, 62 ; ex- pansion of work of, 63 ; new mission- ' aries among, 63 ; their schools in Japan, 64 ; opening of mission work in Loo Choo Islands by, 65 ; extent of evangelistic work of, 67; prin- cipal stations of, 67; the organ of, footnote, 67. Baptists, English: second period of Baptist mission work in Japan under American Baptist Missionary Union and, 59 ; their work established, 62 ; 193 194 GENERAL, INDEX their work transferred to American Baptist Missionary Union, 62. Barrows, John H., D. D., visit of, 34. Batchelor, Rev. John, missionary among the Ainu, 80, 110, 111. Bennett, A. A., d. d. : his arrival in Japan, 62 ; theological seminary or- ganized by, 63. Berry, Doctor, medical missionary of , American Board, 73. Bettelheim, Doctor : entered Loo Choo Islands, 5, 116, 184 ; assisted in trans- lation of New Testament, 6. Bickersteth, Rev. Edward, bishop of English Episcopalians, 77. Binsford, Mrs., cooking classes estab- lished by, 136. "Bishop Poole Memorial School," es- tablished by Episcopal group, 78. Blackie, John Stuart, on polytheism and atheism, 164. Bonin Islands : beginning of work on, 80, 112 ; problem of the, 112. Boxer disturbances, Christian spirit of Japanese shown in, 37. Bible: translation of, 19; completion of translation of, 27 ; wide distribu- tion of, 33 ; emperor presented with copy of, 33, 119; phenomenal sales of, 40; publication of first portion of, 12, 60 ; Rev. G. P. Verbeck, Dr. J. C. Hepburn, and Rev. S. R. Brown assisted in translation of, 90 ; strong bond of unity in use of one version of, 105 ; circulation of, 118 ; methods of distribution of, 118, 119 ; increas- ing demand for, 119. Bible, the Japanese, dialect of, 119. Bible Societies' committee for Japan, organization of, 118. Bible and Tract Society, unification of work of, 33. Bible Women's School (Kobe) , its'in- fluence, 73. British and Foreign Bible Society, Bible distribution under, 118. Brown, Rev. S. R. : missionary of Dutch Reformed Church, 10, 89; first theological class opened by, 19 ; Yokohama band trained by, 61 ; his assistance in translation, 90; work and policy of, 94. Brown, Nathan, d. d. : his translation of Baptist version of New Testa- ment, 19, 62 ; transferred to Amer- ican Baptist Missionary Union, 60 ; death of, 63. Brunson, missionary of Southern Bap- tist Convention, 66. Buddhism : despised, 158 ; polytheism and idolatry common to Shinto and, 159 ; often speedily discarded, 160 ; a source of intellectual training, 162, 163 ; its doctrines and influence upon Japanese thought, 166-168. Buddhists, Christian teachers of Eng- lish employed by schools of, 130. Buxton, Rev. B. F., meetings held by, 80. Calendar, The Gregorian: its adop- tion, 13 ; first year of, 17. Canadian Church Mission, opens its work, 77. Canadian Methodist Mission: estab- lishment of work of Central Tab- ernacle by, 33, 88; Rev. Geo. Cochran, missionary of, 82 ; D. Macdonald, M. D., missionary of, 82 ; founding of a school for boys by, 85. Carey, missionary of Baptists in In- dia, 4. Carrothers, Rev. Christopher, founder of first mission school, 12. Carpenter, Mr. and Mrs., arrival of, 63. Cary, Otis, on "The First Protestant Believer in Japan," 184. Cathedral of the Resurrection, Bishop Nicolai, and, 52, 53. Catholics, Greek : their first church, 52 ; their schools, 55 ; their library and theological school, 55; their literature, 55. China : results of war with, 31, 32, 34 ; power and influence of Japan in, 112, 113 ; Japanese Christian Church in, 113. Christianity : development of in Ja- pan, 1 ; edicts against, 3, 11, 47 ; prac- tically extinct in 1803, 3 ; excluded from publicity, 4 ; 1855, star year in chronological table of, 7 ; prejudice against, 11, 12 ; incidental prepara- tion for, 13; February 19, 1873, a GENERAL INDEX 195 red letter date in chronology of, 15; foundation of philanthropic work of, 20; advocacy of accept- ance of, 24 ; removal of obstacles in way of progress of, 24 ; apathy to, 30; Methodists foremost in social reform movements of, 87; news- papers and cause of, 123 ; Japanese press influenced by, 123 ; is philan- thropic in Japan, lol ; its progress in Japan between 1853 and 1903, 143- 146; list of organizations in Japan representing, footnote, 146 ; its influ- ence in social reforms, 146, 147 ; lan- guage and literature affected by, 147 ; felt in Japanese art, 148 ; its influence upon the civilization of New Japan, 148 ; its present position in Japan, 149 ; leaders of New Japan favorable to, 150; its condition in Japan now, 150; conflict of in Roman empire compared with that of Japan, 151 ; description of atti- tude of Japanese toward, 153; its destiny in Japan, 155, 156 ; power of anti-foreign spirit against, 158 ; hos- tility of educated classes to, 160, 162 ; significant evidence of influence of, 169 ; its influence upon political in- stitutions of New Japan, 171. Christians : no interest among, except in Roman Catholic circles, 4 ; cruci- fixion of, 5 ; the " finding of the," 10, 46 ; activity of, 28 ; persecution of, 45, 47; Buddhists attempt to arouse prejudice against, 58 ; periodicals published by, 123; newspapers ed- ited by, 123 ; their prominence in public life, 147; their warfare in Japanese empire, 151 ; their spirit- ual worship unintelligible to heathen, 153 ; their election to provincial assemblies, 169; their total number in Japan, 171 ; their proportion in House of Representa- tives, 171 ; in politics wield power- ful influence, 171. Christians, Japanese: social meeting of, 28 ; Union Hymnal used by, 41 ; increased contributions from, 72; prayer-book for, 77 ; their liberalism, 103 ; benefited by Evangelical Alli- ance, 105 ; realize their responsi- bilities, 113 ; sent to Korea, 115 ; their laxity in conduct, 154 ; their difficulties, 156. Christian Catholic Church, work of, 97. Christian high schools and academies. See Chu Gakko, 125. Christian journalism, progress in, 123. Christian Literature : its importance, 117; publications included in, 117; its largest part in Japanese lan- guage, 117; increasing demand for English, 117 ; the earliest, 117 ; aus- pices published under, 119 ; Ameri- can Tract Society and distribution of, 119, 120; Methodist Publishing House and, 120 ; books constituting the, 120 ; biography a popular form of, 121 ; Christian novel, established feature of, 121; hymns deserve prominent place in, 121 ; periodicals included in, 123. Christian Mission, work of, 96. Christian and Missionary Alliance, work of, 96. Chu Gakko (Christian high schools) : the struggle of, 125; instructions issued against, 125, 126; result of educational convention to, 127. Church Missionary Society, The, (British) : its entrance into Japan, 10; Rev. G. Ensor and wife mis- sionaries of, 76; Monoyama Gakko under the auspices of, 79 ; started work among the Ainu, 80, 111 ; co- operation of low church mission- aries of, 80. Church : missionaries of American Protestant Episcopal, 9; mission- aries of Presbyterian (North), 10; missionaries of Dutch Reformed, 10, 89 ; Missionary Society (British) en- tered the field, 10; beginning of work of first Greek or Russian, 11 ; the first Japanese, 14 ; organization of, first, in Tokyo, 22, 61 ; organiza- tion of first Greek, 52. Churches : meetings held in Catholic and Protestant, 11; become self- supporting, 34 ; dedication of Roman Catholic, 46. 196 GENERAL INDEX Civilization, Christian : establishment of, 13; influenced by reforms, 18; principles of, maintained in China, 37; effects and causes of, 38; one result of, footnote, 44; its benefits appreciated, 148. Clark, Dr. W. S., and Sapporo Inde- pendent Church, 100. Cleveland, Mr., on Taikyo Dendo move- ment, 181. Cleveland, Mrs., choir trained by, 180. Cochran, Rev. Geo., missionary of Canadian Methodist Mission, 82. Codes: promulgation of new, 17; Chris- tian standards recognized in, 35. Commercialism : strong spirit of, 31 ; religious ideas stifled by, 35. Confucianism : bigotry a feature of, 158, 159 ; influential among educated classes, 158 ; often speedily dis- carded, 160 ; a source of intellectual training, 162, 163 ; its doctrines and influence upon Japanese thought, 168. Congregational Girl's School, opening of, 20. Constantine, his attitude toward old cults, 154. Constitution: promulgation of, 29; a fruit of Christian civilization, 145. Constitutional government : the prom- ise of, 17 ; establishment of, 29 ; ex- perimental period in, 31. Convert, the first, 7, 61, 89, 184. Correll, Rev. I. H., missionary of Methodist Episcopal Church, 82. Cosand, Mr. and Mrs. J., Friends' mis- sion founded by, 97. Co wen, J. L., his part in development of Methodist Publishing House, 86. Cumberland Presbyterian Church, en- ters Japan, 89. Dai Gakko (university), of govern- ment system, 127. Davison, Rev. J. C, missionary of Methodist Episcopal church, 82. Dearing, J. L., d. d., accepts presi- dency of Baptist Theological Sem- inary, 65. Dening, Rev. Walter, work among Ainu started by, 80. Dictionary, publication of first, 12, 90. Diet : first Imperial, 31 ; Christians members of first, 169 ; personnel of present (twentieth), 169, 170. Disciples, their mission in Japan, 97. Doshisha, The: the founding of, 20; expanding of the work of, 26; re- vival in, 28; trouble in, 34; power of, 73. Duncan Academy : its founding, 64, 65 ; its Monday schedule, 157. Dutch Reformed Church : missionaries of, 10, 89; helped to form United Church of Christ in Japan, 91. Ebara, Mr., member of Diet and lead- ing educator, 170. Edicts : anti-Christian, 3, 44, 143 ; their special renewal, 11,47; their removal, 15, 18, 47. Edinburgh Medical Mission, enters Japan, 89. Education, Christian : laying founda- tions of, 19, 20 ; the cause of, strength- ened, 26 ; rescript against, 35 ; edu- cational convention in interest of, 35, 126 ; need for, 124, 129 ; ups and downs of, 124 ; cause of, hurt by in- struction, 125 ; schools included in system of, 127 ; plan of co-operation needed in, 128 ; Neesima on, 130. Education, Department of : its re- script against religious instruction, 35 ; its conservatism, 39 ; instruction issued by, 125. Education, female : its debt to the gospel, 38, 129 ; in hands of Christian missionaries, 39, 128, 129; the im- portance of, 64 ; current public opin- ion regarding, 129. English language, adoption of, in cur- ricula of schools, 24. Ensor, Rev. G. and wife, missionaries of Church Missionary Society (Brit- ish), 76. Emperor : copy of Bible presented to, 33; his celebration of wedding an- niversary significant, 35. England : as a Japanese mission field, 113 ; work of Miss Maclean in, 113. Episcopal bodies : co-operation of, 77 ; Holy Catholic Church organized by, GENERAL INDEX 197 27, 77 ; dioceses of, 78 ; educational institutions of, 78 ; literature of, 80 ; evangelistic work of, 80. Episcopalians, English : bishops of, 77, 78 ; general policy of, 81. Epworth League, its influence, 87. Evangelical Alliance : organization of, 104 ; its part in Taikyo Dendo movement, 104; important meeting of, 104. Evangelical Association of North America : opening of work of, 82 ; important event in history of, 85. Evangelical Lutheran church in the South, U. S. A., Revs. J. A. B. Scherer and R. B. Peery missionaries of, 100. Factory Girls' Home, a new institu- tion, 74, 135. Ferris Seminary, the founding of, 20, 90. Feudalism, its abolishment, 13. Florence Crittenton Rescue House, 107. Formosa : Christian work in, 114 ; work of English Presbyterians in, 114 ; Rev. Geo. L. Mackay's work in, 114 ; the Nippon Kirisuto Kyokwai and the Nippon Seikokwai work in, 114. Franson, Dr. F. : and evangelistic work, 43 ; mission of Scandinavian Alliance founded by, 101. Free Methodists, their work in Osaka and on Awaji, 97. Friends, brief summary of the work of, 97. Fukisansha, maintained by Kumi-ai Christians, 74. " Fukuin Maru " : permitted to cruise among islands, 38 ; its work in the Inland Sea, 66. Fukuin Printing Company, main- tained by Kumi-ai Christians, 74. Fukuin Shimpo, published by Presby- terians, 91, 123. Fukuzawa, adoption of Christianity urged by, 24. Geisha, The, the passing of, 174. General Conference of Protestant mis- sionaries, 40. German-Swiss Mission, its work in Japan, 97, 98. " Glad Tidings," periodical of Presby- terians, 91. "Gleanings," "baby organ" of Bap- tists, footnote, 67. "Glory Kindergarten" (Kobe), its high rank, 73. Goble, Jonathan : first Protestant mis- sionary, 7 ; missionary of American Baptist Free Missionary Society, 10, 60; his translation of Matthew, 12, 60 ; his purpose in joining Commo- dore Perry's fleet, 59. Gokyo, published by Methodists, 86, 123. Gonsalves, Joseph, his work on Bonin Islands, 112. Gospel Mission : special features of its work, 98; work of, started by Rev. and Mrs. C. E. Cowman, 98 ; publi- cations of, 98. Government grants, withdrawal of, 13. Gragg, quoted, 185. Graham Seminary (Presbyterian), es- tablishment of, 20. Greene, Mr. and Mrs. D. C, enter Ja- pan, 68. Griffis, Dr. : his summary of social re- forms, 146 ; on Confucianism, 159 ; on average Japanese man, 161; on Buddhism, 166, 168. Guy, Rev. H. H., Disciples' Bible School in Tokyo in charge of, 97. Hail, A. D., D. D., on Kumi-ai churches, 75. Hall, Dr. C. C, his visit aids evangel- istic work, 43. Hara, Mr. : his prison work, 74, 133 ; as evangelist to Loo Choo Islands, 116. Harris, Rev. M. C. : missionary of Methodist Episcopal Church, 82 ; appointed bishop, 87; his work among Japanese in America, 112. Harris, Mrs. Robert, her aid to Duncan Academy, 65. Harris, Hon. Townsend : his Christian example, 7 ; and first treaty of trade and commerce, 8. H. I. H. Prince Haru, significance of marriage of, 40. Hepburn, J. C, M. d. : missionary of 198 GENERAI, INDEX Presbyterian Church North, 10, 89; first dictionary work of, 12, 90 ; his assistance in translation, 90 ; his work in Japan, 93, 94. Hephzibah Faith Mission : its entrance into Japan, 32 ; its assurance of sup- port, 98. Hierarchy, creation of the Japanese, 48. Holy Catholic Church : its organiza- tion, 27, 77 ; its chief articles of con- stitution, 77. "Home," The, founding of, 12. " Home " for factory girls, its estab- lishment and work, 135. Home Mission Society (Japanese) : of the Kumi-ai churches, 68; subsidy received from mission relinquished by, 71 ; its twenty-fifth anniversary, 72 ; the policy of, 72. Hospital: establishment of the first Christian, 20 ; establishment of Aka- saka, 20, 132. House of Representatives, first nation- al election for, 31. Huxley, teacher of would-be scholars of Japan, 160. "IcMjiku" ("The Fig Tree"), putli- cation of, 145. Imbrie, Doctor: his contribution to Christian Japanese literature, 90 ; on union of Presbyterial and Congre- gational churches, 92 ; his interview with Count Katsura, 139. Inanuma, Rev. I., first Japanese secre- tary of Y. P. S. C. E., 109. International Missionary Alliance, enters Japan, 32. Ishii, Mr., found er of Okay ama Orphan Asylum, 27, 132. Itchi Kyokwai, union of the, 27. Iwakura Embassy, The : its policy and influence, 17 ; reforms resulting from work of, 17, 18. Japan: the "unlocking" of, 8; re- action in, 30 ; comity of nations re- fused to, 31 ; admitted to comity of nations, 36 ; widening of horizon of, 13, 37 ; admitted to Anglo-Japanese alliance, 38; female education in, 38; establishment of postal system, telegraphs, etc., in, 13; Bible and tract societies began work in, 19; Mormon missionaries enter, 40 ; re- ligious toleration in, 58 ; conflict of Christianity in, 155-162; confirma- tion of beliefs of feudal, 160 ; teach- ers of would-be scholars of, 160 ; con- dition of, at time of opening, 160 ; result of seclusion of, 162; three periods of intellectual history of, 162, 163 ; first Protestant believer in, 181. Japan, New : the birth of, 1 ; first mis- sionaries entered, 8 ; influence of Christianity upon political institu- tions of, 171 ; its debt to China, 113 ; social reforms in, 134; its leaders favorable to Christianity, 150. Japan Annual Conference, organiza- tion of, 85. Japan Book and Tract Society organi- zation of, 33. " Japan Evangelist " : on Bishop Nico- lai, 54 ; on work of Russian Mission, 56 ; published by Methodist Publish- ing House, footnote, 109. "Japan Mail," quoted, 3, 31. Japan Missionary Society, its work in Formosa, 80. Japan Sabbath Alliance, its effort to- ward unity, 41. Japanese : their anxiety to keep up to the times, 30 ; their attitude toward Christianity, 153 ; principal elements in mental constitution of, 158, 159 ; Romans of the Orient, 160 ; analysis of mental constitution of, 162, 163 ; their nature worship, 165 ; impor- tance of work in America among, 110, 111, 112, 174, 175. Japanese Christian Institute, carried on by Miss Maclean, 113. Japanese Independent' Churches, a brief history of, 99, 100. Jones, Rev. E. H., on " Influence on Japan of Work Among Japanese in America," 174. Joshi Gakuin, established by Presby- terians, 90. Kasatkin, Nicolai. See Nicolai. Kataoka, the first Japanese nun, 47. GENERAL INDEX 199 Kataoka, Hon. K., president of the Doshisha, 92. Kataoka, Mr., Speaker of House of Representatives, 169. Katayama, Mr., "Kingsley Hall" in charge of, 74, 136. Katsura, Count: his interview with Mr. Honda, 58 ; his interview with Doctor Imbrie, 139, 140 ; an incident of his career in the war with China, 141 ; his Avife a Christian, 141. Keiseisha, maintained by Kumi-ai Christians, 74. Kidder, Miss Mary : first woman mis- sionary, 12, 61, 90; her school for girls, 12, 20, 64. Kindergartens, Christian, their influ- ence, 39, 64. " Kingsley Hall " : modeled after Oc- cidental settlements, 74; in charge of Mr. Katayama, 136. " Kirisuto-kyo Sekai," published by Congregationalists, 123. Knapp, Rev. Arthur May, Unitarian mission opened by, 102. Kobe College, its high rank, 73. Korea : importance of Christian work among Japanese in, 115 ; Japanese Christian leaders enter upon work in, 115. Koto Gakko College, Christian scholars granted admission into, 127. Kumamoto Band : organization of, 22 ; affected by new theology, 32, 72. Kumi-ai Kyokwai : their influence, 68 ; their affiliation with work of Ameri- can Board, 27 ; become self-support- ing, 34 ; Home Mission Society of, 68 ; two prominent workers among, 70 ; relations between Congregational missionaries and, 72 ; their ortho- doxy, 72 ; their creed, footnote, 72, 73 ; educational work of, 73 ; philan- thropic work of, 74. " Kuni-no-Hikari" ("Light of the Land "), organ of National Temper- ance League, 105. Kwansei Gakuin, school of Southern Methodists, 88. Leavitt, Mrs. Mary Clement, her tem- perance work, 26. Leper Hospital, possesses confidence of the authorities, 132. Liggins, Rev. J. : missionary of Amer- ican Protestant Episcopal Church, 9 ; his arrival in Japan, 76. Literature of the Greek Catholics, 55. Literature, Japanese Christian : period of foundations in, 19; Revs. G. F. Verbeck, S. R. Brown, and Dr. J. C. Hepburn contribute to, 90. London Tract Society, The, begins work in Japan, 120. Loo Choo Islands : brief survey of Christian work in, 115, 116 ; Doctor Bettelheim began work in, 116 ; Rev. and Mrs. R. A. Thomson visit, 66, 116 ; missions at work in, 116 ; con- verts in, 184. Lutherans : enter Japan, 32 ; their mis- sion, field, and methods, 100. Macdonald, D., M. D., missionary of Canadian Methodist Mission, 82. Mackay, Rev. Geo. L., his work in Formosa, 114. Maclay, Dr. R. S. : missionary of Meth- odist Episcopal Church, 82 ; his im- portant part in mission work, 83. MacCauley, Rev. Clay, Unitarian mis- sion closed by, 102. " Mainchi Shimbun " ; edited by Hon. S. Shimada, m. p., 123; its influence, 123. Marshman, missionary of Baptists in India, 4. Mary A. Colby Home, developed from work among girls in Yokohama, 64. Mass Meeting at Tokyo : summary of addresses at, 137, 138 ; resolution passed at, 138 ; significance of, 139. McCollum, missionary of Southern Baptist Convention, 66. McKim, Bishop, succeeded Bishop Wil- liams, 78. Meetings : held with difficulty, 11 ; first Christian open-air mass, 22. Meiji Gakuin, opening of, 20; estab- lished by Presbyterians, 90. Methodists : their first missionaries, 82; their plan of action, 83; their first converts, 84 ; educational plant of, 84 ; reason for success of work of. 200 GENERAI, INDEX 84 ; their weekly paper, 86 ; their in- terest in social reform movements, 87 ; night schools of, 86, 87. Methodist Conference, division of, 33, 87. Methodist Episcopal Church, U. S. A. : Dr. R. S. Maclay, Revs. J. Soper, J. C. Davison, M. C. Harris, and I. H. Correll, missionaries of, 82 ; schools . of, 84 ; under supervision of Dr. D. H. Moore, 87. Methodist Protestant Church: open- ing of work of, 82 ; educational work emphasized by, 88. Methodist Publishing House: estab- lishment and development of, 86; "Japan Evangelist," published by, footnote, 109 ; Christian literature extensively published by, 120. Miller, Mrs. E. Rothesay. See Miss Mary Kidder, 12, 20, 61, 64, 90. Miyama, Rev. K., traveling evangelist of National Temperance League, 105. Missionaries: Protestant and Roman Catholic, 8; first Protestant, 9, 10; Roman Catholic, re-enter, 10; their sphere of opportunities enlarged, 15 ; increase in number of, 18, 19, 25, 26, 32 ; scattered over empire, 38 ; Chris- tian homes used as object-lessons by, 38; "delegate convention" of Protestant, 40; devotion of Roman Catholic, 49 ; new opportunities of Baptist, 63, 64 ; the work of, of Amer- ican Board, 69; need for Japanese medical, 74 ; arrival of Presbyterian and Dutch Reformed, 89 ; schools first established by Presbyterian, 90 ; their duty regarding Christian edu- cation, 124 ; their work among fac- tory operatives, 135. Mission schools : their popularity, 124 ; effect of criticism against, 125 ; value of, 125 ; results of work of, 130 ; gov- ernment system influenced by, 130 ; endowment the need of, 130. Mission work : first display of Ameri- can interest in, 4 ; first Protestant so- cieties engaged in, 10 ; enlargement and unification of, 26; benefited by revised treaties, 38; establish- ment of woman's university fruit of, 38 ; the purpose of Jonathan Goble, 59; opened in Loo Choo Islands under auspices of Baptists, 65. Momoyama Gakko, boy's school under auspices of Church Missionary So- ciety, 79. Moore, Dr. D. H., Bishop of Methodist Episcopal Church, 87. Morrison, Miss, secretary of Y. W. C. A., 43, 109. Mott, John R. : influence of visit of, 34, 108 ; his campaign among young men, 35, 42. Mrs. Draper's School for the Blind, its establishment, 133. Murphy, Rev. U. G., on social evil question, 172, 173. Music: development of, in Greek Church, 57; increased interest in, 122. Nakajimi, Mr., Speaker of House of Representatives, 169. National Bible Society of Scotland, Bible distribution under, 118. National Temperance League : organ- ization of, 33, 105 ; its president, membership, and organ, 105. Needham, Rev. G. C, visit of, 34. Neesima : the first Japanese evangel- ist, 21 ; his influence in Christian and non-Christian circles, 26 ; his spirit, 70 ; on Christian education, 130. Nemoto, Hon. Sho : and sale of tobacco to minors, 134 ; member of Diet, 170 ; his prominence in temperance work, 170. Nicolai, Father : his arrival in Japan, 11, 52; his first convert, 52; conse- crated bishop of Greek Church, 52 ; secures funds for erecting cathe- dral in Tokyo, 52, 53 ; his political influence, 53 ; his daily life and work, 54. Nippon Kirisuto Eyokwai (The Church of Christ in Japan) : Kaigan Eyo- kwai (Seashore Church) one of the churches of, 14 ; organization of, 22, 91 ; government of, 91 ; Home Mis- sion Board of, 91. Niwa, Mr., first Japanese secretary of Y. M. C. A., 33. GENERAL INDEX 201 Noss : his translation of Lange's study of colloquial language, 91 ; choir trained by, 180. Oita revival, one result of, 88. Okayama Orphanage: establishment of, 27, 74 ; its special features, 132. Olcott, Colonel, his assistance to Bud" dhists, 29. " Open Ports," in 1859 and 1872, 9. Ordination: the first, of a Japanese, 21, 61 ; the first, in Japan, 21. Organizations, Christian, entering Ja- pan, 18, 19. Orphan asylums, Christian, supported by Protestants and Roman Catho- lics, 132. Osaka Missionary Conference : period of foundations ended by, 22 ; period of popularity opened by, 25 ; spirit of unity manifested in, 27 ; one out- come of, 28. Otosan, an early convert, 185. Paper, The first Christian: the first issue of, 22; progress in Christian journalism since first issue of, 123. Parrish, Miss: temperance work strengthened by visit of, 33; Na- tional Temperance League organ- ized chiefly through labors of, 105. Peery, Rev. R. B. : and work of Ro- man Catholic Mission, 48, 49; on music of Greek or Russian Church, 57; founder of Lutheran Mission, 100. Pentecost in Japan, 175-184. See Taikyo Dendo movement. Pentecost, Dr. Geo. F., evangelistic •-. work aided by, 43. Perry, Commodore : his successful at- tempt to open Japan, 6 ; his observ- ance of the Sabbath, 6; mentions Jonathan Goble in his official report, 59, 60. Persecutions of Japanese Catholics, 3. Petitjean, Father, his appointment as vicar apostolique. 10. Plymouth Brethren, working in Ja- pan, 99. Police and Wardens' Mission, a useful organization, 99. Politics, domestic, engaged interest of people, 31; spread of privileges in, 38. Poole, Rev. A. W., bishop of English Episcopalians, 77. Pope Pius IX., his appointment of "greater double feast," 10. Pope Leo XIII. , announced creation of Japanese hierarchy, 48. Postal and Telegraph Mission, a help- ful organization, 99. Prayer meeting, the first Japanese, 14. Presbyterian Church North, The, its first missionary, 10. Presbyterian Church South, enters Japan, 89. Presbyterian Confession of Faith, re- vision of, 33, 92. Presbyterian missions : literature pub- lished by, 91 ; their emphasis on educational work, 90, 92 ; their in- sistence that schools should be Chris- tian, 93 ; schools of, 93. Presbyterian Theological Seminary, starting of, 20. Press : first paper of Christian, 22, 74 ; removal of restriction on freedom of, 35. Protestants: their first missionaries, 9, 10 ; schools and classes for poor under auspices of, 131 ; their num- ber and proportion in Japan, 170. Pruyn, Mrs. Mary, founder of the "Home," 12. Publishing and printing houses, of the Kumi-ai Christians, 74. Railway Mission, The, a useful or- ganization, 99. Red Cross Society : establishment of Japan branch of, 21, 131 ; its Chris- tian standing, 136. Reformed Church in U. S. A., enters Japan, 89. Rein, on Confucianism, 159. Religious Liberty : Doctor Imbrie's in- terview with Count Katsura on, 139, 140 ; present premier favorable to, 141 ; as provided for in constitution to be enforced, footnote, 142 ; affirmed in constitution, 172. Restrictions, removal of, 35. Revival: introduction of word into 203 GENERAL INDEX Japanese language, 28 ; in Osaka, 28 ; in the Doshisha, 28 ; in Sendai, 28; result of Taikyo Dendo move- ment, 41 ; results of the great, 42 ; origin, development, and history of the great, 176-184. Rikimatz, an early convert, 185. Rikkyo Gakivin, educational plant of American Episcopal Mission known as, 79. Rikkyo Jo Gakko, girls' school known as, 79. Ritter: on Osaka Missionary Confer- ence, 23, 25 ; on conversion of Japa- nese women, 26; on opposition of Buddhists, 28 ; his " History of Prot- estant Missions in Japan," 98. Roman Catholics: their priests pre- vented from entering Japan, 3, 45 ; in Loo Choo Islands, 5, 46; their priests re-enter, 10, 46 ; dedication of their churches in Yokohama and Nagasaki, 10, 46 ; persecution of, 3, 45; discovery of thousands of, 46; their first Japanese nun, 47; their first Japanese priest, 47 ; their first provincial synod, 48 ; their Japanese hierarchy created, 48 ; their schools and classes for the poor, 131 ; their leper asylum, 133; their part in seclusion of Japan, 162. Roman Catholicism : its progress in Ja- pan, 47 ; an interesting phase of, 50. Roman Catholic Church, noted for its charities, 51. Roman Catholic Mission : its hin- drances set forth by Doctor Peery, 48, 49 ; its requirements for living, 49. Roman Empire, conditions of when Christianity was introduced, 151-156. Runyan, E. M., his aid to Duncan Academy, 65. Russia: Bishop Nicolai neutralizes prejudice against, 54; Japanese priests trained in, 55. Russian or Greek Church, The begin- ning of work of, 11 ; Father Nicolai center of work of, 52, 53 ; develop- ment of music of, 57 ; religious tol- eration in connection with, 58 ; Buddhists attempt to arouse preju- dice against, 58. Russian Mission : the expenses of, 56 ; the work of, 56. Russo-Japanese War : opportunities opened by, 43 ; racial and religious grounds of sympathy in, 58 ; its im- petus to Japanese Christian work, 115; Bible distribution a result of, 119. Sabbath Alliance, work of, 105, 106. Sabbath, The Christian : officially pro- claimed a day of rest, 22 ; a subject of education, 157 ; one phase of the question of its observance, 157. Salvation Army : enters Japan, 32 ; its work in Japan, 101 ; its publications, 101 ; its crusade against the social evil, 101. Sands, Miss : one of first women mis- sionaries, 61 ; pioneer in female edu- cation, 64. Sapporo Band: organization of, 22; unmoved by new theology, 32 ; ear- liest members of Sapporo Independ- ent Church called, 100. Sarah A. Curtis Home: Suruga Dai girls' school developed into, 61 ; opened by Miss Kidder, 64. Satchi Hama (Front Shore), a Chris- tian martyr, 184. Sawayama : his ordination, 21, 71 : his policy of self-support, 71 ; founder of Baikwa Jo Gakko, 73. Scandinavian Alliance : enters Japan, 32 ; F. Franson founder of mission of, 101 ; work of, 101. Scherer, Rev. J. A. B., founder of Lu- theran Mission, 100. School : the first mission, 12 ; first Christian summer, 28 ; girls' first Baptist, 20; Congregational Girls', 20 ; for girls opened in Tokyo, 61 ; "Bishop Poole Memorial," 78; St. Margaret's, 78. Schools : establishment of several, 20, 26, 32 ; adoption of English language in curricula of, 24 ; Russian lan- guage taught in some, 55 ; organiza- tion of Baptist, 64 ; influence of Baptist, in Japan ; success of Metho- dist, 84 ; Presbyterians among first to establish, 90 ; among the Ainu, 111, GENERAL INDEX 203 Schoonmaker, Miss, pioneer in wom- an's work of Methodists, 84. Scripture, publication of first portion of, 12, 60. Scripture Union : establishment and work of, 105 ; magazine and leaflets published by, 105. Seikokwai : Episcopal bodies form the, 27 ; chief articles of constitution of, 77. " Seisho-no Tomo" ("Friend of the Bible "), magazine published by- Scripture Union, 105. Self-government : training schools in, 17 ; establishment of, 29, 31 ; result of first step taken in local, 169. Seminary, The Baptist Theological : organized by Rev. A. A. Bennett, 63 ; Doctor Bennett transfers the presi- dency of, 65 ; its new life and influ- ence, 65. Semmon Gdkko (special schools), Chris- tian scholars granted admission into, 127. Sentaro (Sam Patch) : picked up by Commodore Perry's fleet, 60; an early convert, 185. Seventh Day Adventists : enter Japan, 32 ; their work and support, 102. Shaw, Rev. Mr., opened work of (British) Society for the Propaga- tion of the Gospel, 77. " Shichi-ichi Zappo " : name of first Christian paper, 20 ; founded by American Board, 74. Shimada, Mr. : vice-speaker of House of Representatives, 169 ; editor of " Hainichi Shimbun" 170. Shinto : government grants partially withdrawn from, 13 ; disestablished, 155 ; revival of, 158, 159 ; bigotry of, 158, 159; often speedily discarded, 160; a source of intellectual train- ing, 162, 163 ; its doctrines and influ- ence upon Japanese thought, 163- 166. Sidotti, Father, foiled in his effort to work, 3, 46. Simmons, D. B., M. d., missionary of Dutch Reformed Church, 10, 89. Social Evil, The : crusade against, 40 ; Methodists foremost in crusade against, 83 ; crusade of Salvation Army against, 101; crusade of W. C. T. U, against, 107 ; support of editors to crusade against, 123 ; some results of crusades against, 135 ; Rev. U. G. Murphy's part in crusade against, 172. Social Reforms, Doctor Griifis' sum- mary of, 146. Societies : beginning of work of Bible and tract, 19 ; establishment of home mission, 21. Societies, Missionary : first conference of, 14, 15; increase in number of, represented, 18 ; list of, entering Japan, 18, 19, 25, 32 ; list of, in Japan in 1903, footnote, 146. Society, Missionary : especial interest of first English, 4 ; arrival of Rev. Jonathan Goble of American Bap- tist Free, 10 ; work of, in Japan, 80. Society for the Propagation of the Gospel (British) : work of, opened by Rev. Mr. Shaw, 77 ; catechist in Bonin Islands supported by, 80, 112. Soper, Rev. J., missionary of the Meth- odist Episcopal Church, U. S. A., 82. Southern Baptist Convention: open- ing of work of, 59, 66 ; opportunities of new missionaries of, 64. Spencer, teacher of would-be scholars of Japan, 160. Standing Committee of Co-operating Missions : outcome of Tokyo Mis- sionary Conference, 106; its mem- bership, 106; its work, 106; impor- tance of, 107. St. Andrew's : community of, 79 ; its missionaries visit Bonin Islands, 112. St. Barnabas' Hospital, under Ameri- can Episcopal auspices, 132. St. Hilda, community of, 79. St. Margaret's School, established by Episcopal group, 78. Statistics of labor of period of prepa- ration, 15, 16. Statistics of Christian missions in Ja- pan, 186-191. Steele College, established by Presby- terians, 90. Students' Young Men's Christian As- sociation Union : organization of, 34, 204 GENERAI, INDEX 108; Young Men's Christian Asso- ciation Union merged with, 43. Swift, Mr., Young Men's Christian Association work reorganized by, 33. Synod, first provincial, of Roman Catholic Church, 48. Taikyo Dendo movement : result of, 41; to Japanese Christians belongs the credit of, 42; its importance, 42; managed by Evangelical Alliance, 104; its origin and development, 176; preparation for, 176, 179, 180; street preaching and house-to-house visitation included in, 176; spread- ing of, 177 ; remarkable and encour- aging features of, 177-179 ; first tangi- ble results of, 181; noteworthy points in connection with, 181, 182 ; statis- tical report of, 182. Tamura, Rev. N., pastor of Independ- ent Presbyterian Church, 99. Taylor, Doctor, medical missionary of American Board, 73. Temperance: increased interest in, 26; local, societies organized, 26; its work enlarged and strengthened, 33 ; as a sociological influence, 134. Testament, New: translation of, 6; Baptist version of, 19. Testament, Old, committee appointed for translation of, 19. Things, enumeration of first: bap- tism, 12, 61, 89 ; convert, 7, 61, 89, 184 ; dictionary, 12 ; evangelist, 21 ; Chris- tian hospital, 20; lady missionary, 12 ; nun, 47 ; mission school, 12 ; or- dination, 21, 62 ; Christian paper, 22 ; Japanese prayer meeting, 14 ; theo- logical class, 19; publication of tract, 12, 90; portion of Scripture published, 12; Baptist school for girls, 20 ; baptism of Japanese wom- an, 61. Thomson, Rev. R. A.: mission work started in Loo Choo Islands through, 65; his first visit to Loo Choo Islands, 66. Thomson, Mrs. R. A. : kindergarten organized by, 64; her visit to Loo Choo Islands, 66. Tokugawa era, The: Confucianism of, 160; Japanese intellect stereo- typed during, 163. Tokutomi: author of "Ichijiku" 121; editor of "Kokumin Shimbun," 123. Tokyo mass meeting : summary of ad- dresses at, 137, 138 ; resolution passed at, 138 ; significance of, 139. Tokyo Missionary Conference: some results of, 38; Standing Committee of Co-operating Missions outcome of, 106 ; quotation from introduc- tion to the " Proceedings " of. 149. Tomioka, Mr. : his interest in prison work, 74, 133 ; Katei Gakko (home school for wayward children) estab- lished by, 134. Torrey, Doctor, evangelistic work aided by, 43. Toyo Eiwa Gakko: its founding, 85; opening of, 20. Tract, publication of the first, 12, 90. Tract Societies' Committee, organiza- tion of, 120. Translation Committee, the organiza- tion of, 15. Trappists, their life in Yezo, 50, 51. Treaties: result of early, 8, 9; revi- sion of, 36; their benefit to mission work, 38. Treaty : the first with a foreign nation, 1 ; with France, 46. Tyndall, teacher of would-be scholars of Japan, 160. Uhlhorn : influence of his " Conflict of Christianity with Heathenism," 151; quoted, 152-155. Union Hymnal : unity manifested by use of, 41, 104 ; history of, 122. Unitarian Embassy : influence of, 32 ; opened by Rev. Arthur May Knapp, 102 ; closed by Rev. Clay MacCauley, 102 ; its errand, 102. United Brethren, enter Japan, 32, 82. "United Church of Christ in Japan ": organization of, 22. 91 ; government of, 91 ; Home Mission Board of, 91. United Presbyterian Church of Scot- land, its entrance into Japan, 89. United States Legation, first formal service held in the, 11. Unity : use of Union Hymnal indica- GENERAL INDEX 205 tion of, 41; manifested in Yokohama Conference, 14 ; manifested in Osaka Conference, 27; use of Lesson Helps indicates spirit of, 40, 103 ; plans for, 38 ; its result among Methodists, 85 ; Presbyterial and Congregational churches manifest spirit of, 92 ; use of one version of Bible strong bond of, 103. Universalists : enter Japan, 32 ; G. L. Perin, d. d. and Rev. I. W. Cate opened mission of, 102; policy of mission of, 102. University, Christian, need of, 128. Verbeck, Rev. G. F. : missionary of Dutch Reformed Church, 10, 89 ; on incidental preparation in Christian civilization, 13 ; on results of labor of period of preparation, 16 ; Waka- sa-no-Kami baptized by, 12, 90 ; his assistance in translation, 90; brief biographical sketch of, 95. Wakasa-no-Kami : first Japanese con- vert, 7, 89, 117 ; baptism of, 12, 90. Ward, missionary of Baptists in In- dia, 4. West, Miss, impetus given to temper- ance by, 33. Williams, Rev. C. M. : missionary of American Protestant Episcopal Church, 9 ; his arrival in Japan, 76 ; became Bishop of Yeddo, 76 ; suc- ceeded by Bishop McKim, 78. Williams, Dr. S. Wells: assisted in translation of New Testament, 6; his testimony regarding two ship- wrecked Japanese, 185. Wishard, L. D., and Young Men's Christian Association, 27. Woman's Christian Temperance Union : its organization, 26 ; con- tinued growth of, 41 ; brief sketch of work of, 107 ; Florence Crittenton Rescue Home opened by, 107. Woman's Union Mission, opening of, 89. Woman's University, fruit of mission work, 38. Xavier, Francis, his introduction of Christianity into Japan, 45. Yajima, Mrs., foremost in work of W. C. T. U., 107. Yokohama Band: organization of, 22 ; unmoved by new theology, 32 ; trained by S. R. Brown, d. d., 61, 94. Yokoi, Mr. : member of Diet, 170 ; president of the Doshisha University, 170. Young Men's Christian Association: unusual impetus to work of, 27; reorganization of, 33 ; first Japanese secretary of, 33; visit of John R. Mott in interest of students', 34, 108 ; as an employment agency, 39, 43, 108 ; continued growth of, 41; strength- ening of all branches of, 43 ; mem- bership of, 108 ; two special phases of work of, 108. Young People's Society of Christian Endeavor: beginning of, 33; con- tinued growth of, 41 ; oldest society of, 108 ; first society of, 108 ; visits of "Father Endeavor" Clark give im- petus to, 108 ; its membership, 109 ; its first Japanese secretary, 109. 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