A Handbook of Modern Japan

by Ernest W. Clement

But Christianity in Japan is also philanthropic, as it should be, and therein exposes clearly what Buddhism left undone. The latter was, as has already been said, proportionately “kind to the brute and cruel to man”; for it allowed humanity to suffer while it regarded animals as “sacred.” Christianity, however, has not only its Society for the Prevention of Cruelty to Animals, but also its “Homes,” asylums, hospitals, refuges,—for the poor, the neglected, the widow, the fatherless, the sick, the insane, the outcast, the Magdalene, and the worst criminal. All such institutions it is carrying on in Japan; and most of them never existed there until Christians introduced them or Christian teaching inspired them. This may be predicated even of the Red Cross Society; for although the branch in Japan was first organized as an independent association, yet the very fact that the need of such a society was felt was due largely to Christian influence. Revenge and “no quarter” were the doctrines of Old Japan; but New Japan, aroused by the example of Christian nations, and inspired by the teachings of the Bible, now heartily supports the Red Cross Society, a Christian institution with a distinctively Christian banner.

When the forces that have made for true civilization and for righteousness are figured out, it will be found that the work of the Young Men’s Christian Association has been a very important factor. In Japan, as elsewhere, that work is unusually successful in gaining sympathy and forming a common platform on which all Christians may unite in valuable work. It has there both city and student associations, of which the latter are more numerous and powerful, but the former are increasing in number and influence. The work there is varied, as in other lands, and is constantly broadening out. The visits of Mr. John R. Mott have been peculiarly beneficial to the student class. In two special phases the work of the Young Men’s Christian Association in Japan has been most helpful,—in the establishment of Christian boarding-houses for young men in public schools, and in securing for public high schools and colleges Christian young men from America as teachers of English. And it is a matter of great rejoicing to all interested in the welfare of the girls in the public schools, and shops and factories,[172] of the large cities of Japan that Young Women’s Christian Association work has been started.

The Woman’s Christian Temperance Union and other Christian temperance organizations are fighting the same battles in Japan as in America. The old religions never made any attempt to check the tobacco, liquor, and social evils; they seemed to assume such to be inevitable. Even now the leadership in these social and moral reforms is almost solely in the hands of Christians. By their untiring efforts the public sentiment against these evils is rapidly growing, and various organizations, by public meetings and pages of literature, are trying to lift the people out of these “habits.” A bill prohibiting the sale of tobacco to minors was made a law by the Diet, and one prohibiting the sale of liquor to minors is being pushed. By the indefatigable labors of a Methodist missionary, the Women’s Christian Temperance Union, and the Salvation Army, some 14,000 girls have been enabled to free themselves from their slavery in the brothels; some of these wicked resorts had to close up; and public sentiment was so vehemently aroused against this evil that the number of visitors to houses of ill-fame considerably decreased. And it is Christian teaching that has disestablished concubinage and is constantly working to purify the family life of Japan.

The Young People’s Society of Christian Endeavor, the Scripture Union, and the Evangelical Alliance are other examples of interdenominational institutions which are doing much to minimize sectarianism and remind Japanese Christians that, in spite of minor differences, they ought to be and are really “one.”

Indeed, the Japanese converts are naturally much less sectarian than the missionaries, and can change their denominational affiliations without difficulty. The Japanese Protestants are coming nearer and nearer together by minimizing their differences and emphasizing their correspondences. For instance, the innate courtesy of Japanese Baptists makes them loath to insist on “close communion”; while with the Presbyterians and other Pedobaptists, “infant baptism” is unpopular. The Methodists, in their plan for a single church of all their branches, had to choose an ambiguous term for the title, instead of “Bishop,” of their chief official. The Friends cannot emphasize their anti-military doctrine among a people liable to conscription; and though High-Church Episcopal missionaries may be exclusive, their Japanese believers enjoy co-operation with other Christians. There will eventually be developed a “Japonicized Christianity.”

Christianity has already made an impression upon the commercial life of New Japan. The tremendous development of industry, trade, and commerce has required new business standards, and especially does it demand honesty and integrity. It is not infrequent, therefore, for companies and corporations to seek out young men trained in Christian schools, because they are most likely to be actuated by high ideals. The Sabbath, too, although Sunday is more a holiday than a holy day, is also proving to be a boon in business and labor circles, and is coming gradually to be observed more strictly. Christian socialism, too, is not without its influence in Japan.

There are a few Japanese newspapers which are owned, managed, 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. There is a still larger number of papers, whose managers and editors, though not professedly Christian, 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 may also be seen in the elevation of the tone of the Japanese press.

The impress of Christianity has also been felt even in the political institutions of New Japan. The principle of constitutionalism found no encouragement in the philosophy of Old Japan, but is the fruit of Christian civilization. The doctrine of religious liberty, acknowledged in the Constitution, is of Christian origin. The old idea of impersonality, which recognized no value in the individual, but called him or her a “thing,” could not live long after the Christian teachings of individual worth, rights, and responsibility, and personal salvation became prevalent. These points illustrate some indirect, but important, results of Christianity in Japan.

There are also influential Christian men in public life. Every Diet contains a disproportionately large number of Christians, who may be counted upon on every occasion to stand up for right principles, and most of whom are very influential. The late Speaker Kataoka and Messrs. Ebara, Shimada, and Nemoto may be named as examples of Japanese Christian men in politics. In army and navy circles, on the bench and at the bar, in business, and in many other high positions, Christian men are among the most prominent, and are found even in “Cæsar’s household.”

Christianity is bound to become a greater power in Japan, but it will be a Christianity modified by native ideas and influences. It is the tendency of the Japanese less to originate than to imitate; to adopt, but also to adapt and to simplify. They are not inclined to metaphysical and theological discussions, and they care little for Occidental and accidental denominations differentiated by hair-splitting distinctions embodied in verbose creeds. They are, therefore, desirous of uniting Japanese believers upon a simple statement of the fundamental and essential truths of Christianity. They need less of dogmas and rituals, and more of the spirit of Christ in their lives. The people are superstitious and sensual, and need intellectual and moral training. Superstition can be dissipated by science, and sensuality can be conquered only by spirituality. The great mass of the people are still sunk in comparative ignorance and superstition, but are gradually being elevated by the spread of knowledge. But the Japanese public-school education is one-sided and imperfect, without a lofty and inspiring standard of morality. Christian education supplies all needs by developing a well-rounded and balanced intellect, and furnishing the highest and purest ideals of life. Theology is not wanted or needed in Japan so much as a practical and spiritual Christianity.