The Gist of Japan: The Islands, Their People, and Missions

by R. B. Peery

The first question in this connection is, How is the material to be provided? Shall bright, active boys who seem adapted to the work be selected out of the mission schools and especially trained for this work at the expense of the mission, without waiting for a divine call? This is the usual method, but it is far from satisfactory. Such, not having sought the ministerial office, do not feel its dignity and responsibility as much as those who are brought into it by a personal call. Some of the brightest and most promising, after having been educated at the expense of the mission, are easily enticed into other callings. Men so chosen and educated are very apt to consider themselves, and to be considered by others, as simply paid agents of the mission. Often their labors are performed in a mere routine and perfunctory manner, they evidently caring more for employment than for conversions. These are serious objections, and yet many good and noble men have been so trained; it does seem that in the early stages of mission work there is hardly any other way of providing a native ministry.

So soon as a native church is developed, with its accompanying Christian sentiment, the personal call to the ministry can be relied upon to furnish the material. An effort is then made by most of the larger missionary bodies to give a broad training to many men, and to rely upon a certain number, in answer to a divine call, seeking the ministerial office. In this way the mission schools supply a portion of the theological students, but in Japan the larger portion are not graduates of the mission schools.

After the men are supplied, how shall they be trained for work? Shall instruction be given in Japanese only, or shall English be taught also? (For full discussion of this question see Chapter XIII.) Shall Greek and Hebrew be studied? How far shall the native religions be taught? Shall the curriculum in other respects be about what it is at home, or shall it be modified and especial stress laid upon certain subjects? Shall students study privately with the missionaries, or shall theological seminaries be erected? Shall students be encouraged to complete their theological training in Europe and America? Space does not permit a discussion of each of these questions, but only a bare statement of the consensus of judgment and practice in Japan after years of experience.

Shall instruction in the original languages of Scripture be given? As to the desirability of this there can be no question; but as the whole science of theology is entirely new here, and a study of its more important branches requires a long time, it has not been customary to give instruction in either of these languages. In recent years some seminaries have been trying to introduce primary courses in Greek and Hebrew, and as the schools grow older, and their equipment improves, these languages will gradually be added to the curriculum.

Shall the religious systems and books of Japan be taught in theological schools? It is highly desirable that native ministers clearly understand and be able intelligently to combat the false religions around them; and to this end some seminaries give instruction in the doctrines of Buddhism and Shinto as well as Christianity. In one or two instances Buddhism is taught in Christian theological schools by Buddhist priests, but it is usually taught by Christian teachers in connection with dogmatic theology. As a rule, the native ministry desires more thorough instruction in the native religions, while the missionaries oppose any extension of the curriculum in that direction.

In general the same branches of theology are taught here that are taught at home. It is especially desirable that instruction in dogmatics and apologetics be thorough and sound, and these branches should perhaps be emphasized more than others.

Experience has proved that it is much better to have theological schools where the native ministry may be instructed than for the missionary to undertake such instruction in private. All the larger missions have fairly well-equipped theological schools, and private instruction is only given by a few men whose missions have not yet been able to establish these. It is unfortunate, both for the student and for the missionary, when theological instruction must be given in private.

Many Japanese have been sent abroad to complete their theological course, but the experiment has not been satisfactory. The consensus of opinion now is that for the main body of pastors and evangelists a local training is much better than a foreign one. A few men of exceptional ability may be educated abroad as teachers and leaders, but great care must be taken not to denationalize them.

Another perplexing question in connection with the native church is its relation to the missionaries. On this subject there is great diversity of opinion. Shall the missionary retain any control over the native church, or shall he have only advisory power? Can he take an active part in its deliberations, or shall he be excluded from them?

As the church grows and develops it will come more and more to rely upon itself and to act independently of the mission. The majority of Japanese Christians take the ground that the missionary has nothing to do with the organized native church, but that his sphere is with the unevangelized masses and unorganized chapels. In the Congregational churches the missionaries have no voice or vote in the meetings and councils, and are recognized only as advisory members. In contrast to this policy is that of the Episcopal and Methodist bodies, in whose councils natives and foreigners meet together and deliberate in harmony. The meetings are presided over by the foreigners, and they have a controlling voice in all legislation. The Presbyterians also take part in presbytery and synod, but the Japanese usually preside and are in the majority.