The Gist of Japan Part 15

Besides the theological schools there are large numbers of academical schools for young men, in which a great deal of mission money is spent.

In justification of these it is argued that they are necessary for the preparatory training of evangelists. It is said that the education of these future pastors of the church should be Christian from the beginning, and this is true. But more than half the evangelists now laboring in j.a.pan have not received such training. The education they received from government and private schools answers very well in their case. Actual experience has proved that, whatever may be the {254} aim of these academies, as a matter of fact they do not train evangelists.

Most of the men who take their full course enter other professions.

One of the oldest missions in j.a.pan, employing about twenty evangelists, has among them only one man who has taken the full academical course in its mission college; but many men have been educated at the church's expense for other professions.

Again, it is said in justification of these academies and their large expenditure of mission money that a Christian education must be provided for the children of the const.i.tuency of the mission. The church provides a Christian education for her sons and daughters at home; why should she not do it for her wards abroad? Far be it from me to attempt to minimize the importance of Christian education; but will it not be time enough for such education when the const.i.tuency of the native church feels its need to such an extent that it will demand this education itself, support the schools with its money, and send its sons and daughters to them? At present even the Christian people frequently prefer a government school to a mission school; and they often send their children to the latter, when they do send them, because they will there be given financial aid.

There was a time when Christian schools did a good work in j.a.pan.

Before the government {255} schools were brought up to their present standard the mission schools were well patronized, and they considerably benefited the cause of missions. But to-day the government has schools of every grade, and frequently they are better than the mission schools. The students who formerly flocked to the mission schools now flock to those of the government, and the former have but few pupils. The times have changed, and these large, expensive schools are now hardly needed. In so far as they are needed for the preparatory training of a native ministry, and can be made to serve that end, they may be all right, but certainly as an evangelizing agency they are not justified. The native church should be encouraged and stimulated to educate its own children; it might even be a.s.sisted in the attempt, when it has shown an honest effort to do this; but its children should not be educated for it by the mission free of charge.

To spend so large an amount of the people's money in purely secular education seems to me a misappropriation of funds.

More than half the mission schools in j.a.pan are boarding-schools for girls. Nearly all the unmarried women engaged in mission work are in these schools, and there are many of them. Some of these schools have very fine locations and buildings, about as good as those of the average {256} girls' college at home. That they are more popular and better patronized than those for boys is because the government does not provide for the higher education of girls as it does for boys.

The purpose of these girls' boarding-schools is to train up earnest Christian women, who will be the wives and mothers of the new j.a.pan.

It is said that if the mothers of the nation are made Christian the evangelization of the whole people will speedily follow. This purpose is a worthy one. Most of the girls who enter these mission schools become Christians, and the training given them seems to be good. I recently attended the closing exercises of one of the largest of these, and was surprised at the progress made by the girls. They could paint and draw, and recite cla.s.sical music as well as the young ladies of the seminaries at home; and I have no doubt that the graduates leave the schools pure-minded, earnest Christians, with worthy aims and aspirations, and with a full intention to exert their influence for G.o.d and His church.

But alas! when they go back to their homes the position j.a.panese etiquette a.s.signs them so effectually ties their hands that the results are bitterly disappointing. I will mention one case which came under my own observation. A young lady was educated by a mission school in a certain city, who was noted for her piety and {257} earnest Christian spirit. Her teachers had most extravagant hopes as to the strong positive influence she would exert for Christianity. After her graduation she spent several years in the same school as a teacher, and her Christian life was broadened and deepened by longer and more intimate contact with the foreign teachers. She finally married and removed to her new home, in a distant city. There she attended church once or twice and then stopped entirely. Neither the urgent personal request of the native pastor nor the oft-repeated invitation of the Christian congregation could induce her to come any more. Instead of exerting an influence for good upon others she herself became a fit subject for mission work. I have known several cases of this kind, and all missionaries have had the same experience. Social conditions in j.a.pan are such that a girl marrying into a non-Christian home can exert little Christian influence.

But admitting for the moment the utility of this Christian training for the girls, these large schools are open to serious objections on other grounds. The course is too long, and the instruction given too advanced. In many of these schools the girls are kept for twelve or fourteen years. During all this time they are more or less supported by mission funds, even down to pin-money. They are taught all kinds of abstract {258} sciences and advanced ideas that can be of no possible use to them. Latin and Greek, biology, geology, psychology, and many other things are taught them that they neither need nor can appreciate.

Painting, drawing, vocal and instrumental music form a prominent part of the curriculum. Girls are made to practise on the piano for ten years or more who will in all probability never see a piano after they leave school. Of course these are not the only subjects taught; more useful ones are taught as well.

If mission schools for the education of girls should exist at all the instruction should be much more elementary and practical. A course of two or three years, teaching them how wisely to fill their position as wives and mothers, would amply suffice.

It is claimed by the j.a.panese with great reason that these schools unfit the girls for the sphere they must occupy in after life. A life of ten, twelve, or fourteen years in constant a.s.sociation with foreign teachers, in a foreign building, with all necessaries and conveniences supplied, pursuing a pleasant course of study, does not fit the pupil for life in her humble home. No wonder she loves the school and dreads to see the day approaching when she must leave it. Having lived so long under much better circ.u.mstances, her home, with its thatched roof, narrow walls, {259} and homely duties, becomes distasteful to her. Of what use now are her music and painting, her Latin and Greek, when her time must be spent in boiling rice and mending old, worn-out clothes?

There is such a thing as educating people above their sphere in life, and such education is more hurtful than otherwise.

But it is said, "We are training future Bible-women who will go out and teach the gospel to their country-women." In reply to this it can be answered that not a great many graduates of girls' schools become Bible-women; and it is the experience of nearly every missionary that the best Bible-women are middle-aged women, who may never have been in a mission school.

Again, it is said that it is worth while to have these schools if only to train educated Christian wives for the native evangelists. But many of the evangelists, even among those who themselves have received a more or less foreign training, prefer wives who have never been in a mission school, saying that these girls who have lived so long under better surroundings will not be contented and happy in the homes they can provide. It is also true that many of the young ladies who graduate from these schools object to marrying at all, feeling that they have been unfitted for the life they would have to lead.

A very serious objection to the present {260} educational method in use by many missions in j.a.pan is that it hinders self-support in the native churches. These large foreign plants, with their costly appliances, can never be supported by the native churches, and the evident futility of the effort so discourages them that they will not even do what they can. The day when the churches of j.a.pan can become self-supporting is very much postponed by the existence of these costly schools. At present the native churches could hardly keep the school buildings in repair.

The whole work of missions in j.a.pan was in the beginning projected on too high a plane. To many it seems a great mistake that such large and costly buildings were erected and the schools started on a foreign basis. Should not the buildings have been entirely of native architecture from the beginning, and the educational work projected on a plane corresponding to j.a.panese life? If small wooden houses, with straw roofs and no furniture, are good enough for these people to live in and to transact all kinds of business in, then they are good enough for them to study in and to worship G.o.d in. If from the very beginning the schools and churches had been built on a plane corresponding with ordinary j.a.panese houses and life the day would much sooner have come when the j.a.panese themselves could undertake their support. When, in the providence of {261} G.o.d, the native church shall have been sufficiently developed, materially and spiritually, to undertake the education of her children and the training of her own pastors, the manner in which she will do it will be very different from that in which it is now done by the mission boards.

I am aware that many missionaries in j.a.pan, for whose opinions I have all respect, will not agree with these views. But, after most careful thought and investigation, the above are the conclusions to which I have arrived; and I am glad to know that my views are shared by many of my fellow-missionaries. It is my sincere conviction that most of the money now being used for educational purposes in j.a.pan is misapplied, and would yield far greater results if used in other ways.

_Literary Work_

One of the most important and fruitful branches of missionary work is the literary. The creation of a sound Christian literature is one of the first and most imperative duties pressing upon the missionary to the heathen.

This is an exceedingly difficult task. When we think of how much labor and how many precious lives our own Christian literature has cost us, we begin to have some conception of the immensity of the task of creating a Christian {262} literature in a heathen land. In the first place, the missionary must have a complete mastery of the language,--in j.a.pan an appalling task,--and then he must create the terms to express so many ideas. Many of our Christian ideas have no counterpart in non-Christian lands, and the very words to express them must be coined.

A common device is to take words of kindred meaning and to make them serve the purpose, endeavoring to attach our own meaning to them by gradual processes of instruction and use. Thus with the words for G.o.d and sin in use by most missions in j.a.pan. These words are _kami_ and _tsumi_. Now _kami_ is the word used for numerous mythological divinities, with natures very different from our G.o.d, and is also applied to the ancient heroes of j.a.pan. As it expresses the idea better than any other word we have, we use it for G.o.d; but we must be careful always to explain the sense in which we use it. The word _tsumi_ means crime, or offense against the laws of the land. Our idea of sin is lacking in the j.a.panese mind, and hence there is no word that exactly expresses it. We take the word _tsumi_ as being nearest it, and endeavor to impart to it our own meaning. In this way we have not only to translate the ideas, but also to coin or modify the words to express them.

This work of the missionary is very different {263} from that of translating English books into a European language which has a circle of ideas similar to our own, for there the words are found ready-made to express the ideas.

Generally the first literary work to be done by missionaries is the translation and publication of portions of Scripture and of tracts. As soon as their knowledge of the language is sufficiently advanced, they translate the whole Bible and some good hymns. Then follow apologetical and evidential works, and treatises on theology and morality. Afterward biographical and devotional books, magazines, and Christian newspapers are published. We cannot overestimate the value of a good Christian newspaper. It will carry gospel truth to people whom the missionary and the native evangelist cannot reach, and it will help much to nourish and strengthen the life of the native converts.

In such a paper the latter will probably see their religion set forth in all its relations to the questions of practical life in a way they seldom hear it done in sermons. I think parish papers, which are becoming so common at home, would also exert a splendid influence in j.a.pan.

In this field a considerable Christian literature has already been created. Among the most important books translated so far might be mentioned the Bible, the Book of Common Prayer, {264} Luther's Small Catechism, the Heidelberg Catechism, Bynyan's "Pilgrim's Progress." A considerable number of books on apologetical, evidential, dogmatic, and historical theology have been published, besides biographical, ethical, and devotional books. There are also several Christian newspapers, and recently the missionaries of the American Board have begun the publication of a Christian magazine.

A Christian literature which will be a powerful auxiliary to our work is at present forming rapidly in j.a.pan.

_Medical Work_

Medical work is one of the youngest departments of missionary labor.

Christ healed the body as well as the soul, and it is peculiarly fitting that the missionary be able to heal the body likewise. Medical missions have done more in some countries toward breaking down the prejudice against Christianity than any other one thing. Doors effectually closed to the evangelist have been opened wide to the doctor. The power for good of a consecrated physician in many mission fields is boundless. The mission boards have fully recognized this fact, and have wisely used large numbers of medical missionaries.

In former times medical missionaries accomplished much good in j.a.pan.

They helped greatly {265} to break down the prejudice and opposition to Christianity. Many who came to the hospitals to have their bodies healed went away having their ears filled with words from the great Physician, and their hearts moved by the kindness and love of these Christian doctors. Not only was much direct mission work accomplished in this way, but the principles of physiology and medicine were also taught to large numbers of native physicians and students. Among the men who did most in this work were Drs. Hepburn, Berry, and Taylor.

Although they have accomplished much good, medical missions are no longer needed in j.a.pan. The j.a.panese themselves have become adepts in medical science, and especially in surgery. Every town and city has one or more hospitals where competent medical consultation and treatment can be had, and these now occupy the position formerly filled only partially by the mission hospitals. A few hospitals and dispensaries are still kept in operation by some missions, but most of them were years ago dispensed with as no longer profitable. We rejoice that j.a.pan has so far progressed as to be well able to care for the health of her own people, and we adapt ourselves to the changed circ.u.mstances, diverting into more fruitful channels the energies formerly expended in this way.

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XIV

HINDRANCES

Many of the hindrances that oppose the progress of Christianity in j.a.pan have already been indirectly suggested in other portions of this book. But that they may be more clearly apprehended by the friends of missions at home, and that the effect of their militating influence may be fully felt, we will endeavor in this chapter to arrange them in order and show just how they oppose our work. For the sake of clearness and logical order we will consider the subject under two divisions: 1. Hindrances in j.a.pan common to all mission fields; 2.

Hindrances peculiar to j.a.pan.

1. There are certain things inherent in the very nature of Christianity that impede her progress. They are necessities of her being, and cannot be gotten rid of. These things may be either a part of Christianity herself, belonging to her nature, {267} or they may be necessary results of her acceptance by non-Christian peoples. For this reason they are encountered wherever the gospel is propagated; they are common hindrances to the advance of our faith alike in China, India, Africa, and j.a.pan.

Although not peculiar to j.a.pan, it seems to me wise briefly to refer to these universal hindrances, because often they are not realized in their full force and power either by the people of our home churches or even by our pastors. To appreciate fully their militating influence one must go to the mission field, and there observe them actually hindering the rapid progress of evangelization. There they are seen in a new light, and are impressed upon the mind as they can hardly be otherwise. If I can succeed in causing the const.i.tuency of the churches at home to realize the number, magnitude, and power of these hindrances I will have done good service for the cause of missions.

As the first one of these universal militating influences, inherent in the very nature of missions, opposing the progress of Christianity wherever its teachings are newly propagated, I would mention its _revolutionizing tendency_. Christian missions are in their nature revolutionizing. The result is inevitable and unavoidable. The advance of Christianity in a heathen land {268} necessitates the revolutionizing of many inst.i.tutions that have obtained for centuries.

Not only must the religious ideas undergo a revolution, but all moral ideas, and manners and customs as well. The reasons for this are very evident.

Religion is intimately connected with the life of man. It furnishes the motive power of his life, controls his actions, creates his morality, determines his manners and customs, and shapes his laws. The ethnic religions are just as intimately interwoven with the lives of their adherents as Christianity is with the lives of Christians; and Buddhism, Confucianism, and Brahmanism have shaped and determined the lives and actions of their adherents.

The connection between religion and morality is a necessary and indissoluble one. The two are united in their growth and development, and the form of morality is necessarily colored by the dominant religion. Wherever the Buddhist faith has been accepted there has sprung up a system of morality peculiar to it; so that we speak of a Buddhistic in opposition to a Christian morality. This morality is dependent upon the religion, and a change of religion must bring about a change of morality.

Christianity, having necessarily developed a morality in accord with its principles, must, as it advances, destroy the existing systems and create {269} widely different ones. While the better element in heathen nations has more or less outgrown its religious ideas and superst.i.tions, and can calmly contemplate a change of religion, yet its moral system has a stronger hold, and anything which antagonizes it is severely condemned. This necessary revolutionizing of moral ideas very much opposes the progress of Christianity.

The acceptance of Christianity necessitates also a revolution in manners and customs. These are partially an expression of the faith that is in us, their nature being determined by it. A change of religion, therefore, means a change in all of these.

People have great respect for time-honored customs, and that which antagonizes these brings upon itself condemnation. Christianity changes the manners and customs, and therefore the people do all they can to oppose it.

In these ways the work of missions is revolutionizing, and must expect to encounter the opposition of the spirit of conservatism, which is much stronger in the East than in the West.

A second principle inherent in the very nature of Christianity which hinders its progress in heathen lands is its _exclusiveness_. Our religion is among the most intolerant in its att.i.tude toward other faiths. We believe and teach that "there is none other name under heaven given among {270} men, whereby we must be saved," than the name of Christ. While acknowledging that other religions contain grains of truth, we must affirm that, as religious systems, they are false.

Christ sent forth His apostles to make disciples of all, winning them to the Christian faith. And the aim of the church to-day is, not to cultivate brotherly love and communion with other _religions_, but rather to exterminate them and make Christians of all. She can brook no rival. Her adherents must give their allegiance to her alone.