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This survey has of necessity been hurried and partial. It has not included a large number of the most useful misionary agencies of our country. It has left out of sight the Canadian and British and Continental organizations. But what it has presented is undoubtedly typical. And so far as it goes, it is unanswerable fact. It has not mentioned scores of enlargements and evidences of advance, like the Haskell Lectureship to India, the hosts of India famine orphans coming up through mission schools into the Church, the exposure of the Kongo atrocities, and the removal of their hindrance to missions which will come inevitably. The English invasion of Tibet, closer relations between the home Church and the mission field through frequent visitation by officers of the boards (in this there has been a great advance) and by other representatives of the home Church, the appropriation by secular governments of

the missionary principle. Enough has been said without going further to show that the missionary enterprise is no waning enterprise. It entered the nineteenth century with 7 missionary societies and left it with 300. It entered with 170 missionaries, and left it with 12,000. It entered with an income of $25,000, and left with $15,000,000. It entered with 50 translations of the Bible, and left with 400. It entered with 50,000 native Christians, and left with 1,500,000. And it is not ending its work. It is only beginning. As the geographer Meinicke has said: "It is scarcely possible to deny the extraordinary importance of the misionary efforts of our time; they are yet really in their infancy; yet it is certain that they will transform the nature and the relations of the unChristian peoples, and will thereby produce one of the most magnificent and most colossal revolutions that human history contains."

SOME JAPANESE CHRISTIAN LEADERS *

BY REV. JAMES H. PETTEE, D.D., OKAYAMA, JAPAN.
Missionary of the American Board, 1878-

In writing on this subject, several questions face us at the outset. What is meant by Christian leadership? Should the term be confined to that which is clearly Christian in principle and practise, and is exerted by pronouncedly Christian believers, or may it be widened to include the more or less Christian leadership of prominent men who are on the border-line so far as their own attitude and professions go? Shall we include among our list of such leaders excabinet officers, generals, admirals, consuls, teachers, and writers, some of whom were once members of See Frontispiece for portraits.

Christian churches, men who are in sympathy with the Christian movement, but who do not identify themselves at present with Christian organizations? Shall we include members of parliament, past or present, who, yielding to what seemed political necessities, temporarily disavowed their Christian professions?

Shall we include the mayor of one of Japan's largest cities, formerly principal of a Christian university, whose conduct, if report be true, has not always tallied with the highest requirements of the religion of Jesus, and yet whose work on the whole

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has been for civic righteousness and who is counted a Christian by society at large?

Such questions are more easily asked than answered. It is a matter of common remark that the Christianizing influences at work in new Japan are far more numerous than would appear from a look at church audiences or a perusal of mission school rolls. The leaven is at work

in thousands of ways and places where it is not nominally Christian. Japanese society is moving speedily Christward, but who are the actual leaders it is not always easy to discover. No two men's judgment would be the same, especially in these disturbing times, when some "heathens" are more Christlike in conduct than many Christians, and earnest-minded men of all creeds care more for performance than for profession, more for results than reasons, more for deeds than for dogmas.

Thus with some hesitation we yield to editorial request and, "errors and omissions excepted," introduce to the readers of this magazine a few of the men and women of new Japan who, in different professions, are leading their countrymen along the lines of Christian thought and service.

The Japanese Christian Clergy

It is an interesting fact that almost, if not quite, the first man to receive ordination in the modern Christian ministry of Japan is still living, at the age of eighty-four. Rev. Masatsuna Okuno was ordained at Yokohama, October, 1877, and altho hampered by deafness and other infirmities of age, he has, during the last six years, made two

tours through the empire, preaching in scores of churches and edifying his younger brethren in the ministry. He has been noted through the years as almost the only Japanese preacher of prominence who invariably reads his sermons. He was a typical old-time Japanese samurai who has become thoroughly Christian, and tho associated with the Presbyterian denomination, he is now the aged St. John of all the churches. He will soon join in the spirit land Neesima, Sawayama, Kobayashi, Miyake, and others who were among the strong Christian leaders of this people, and whose helpful influence still abides as a blessed memory.

If one were asked to name the six or eight present-day leading preachers of Japan, those who command the largest audiences and are the most in demand as public speakers, he might name Rev. Messrs. Ebina, Miyagawa, Kozaki, Harada, Uemura, Tamura, Ogata, and Hiraiwa. The first four are Doshisha graduates and Kumiai (Congregational) men, the next two are Presbyterians, and the last two Methodists.

The two great preachers of Tokyo, the men who give their audiences solid intellectual food and who divide the student audience of the capital, are Messrs. Ebina and Uemura. The former is a liberal-at times almost a free-lance-theologically, while the latter is naturally a conservative, tho a progressive one. Both are men of deep spiritual experience, of strong personal convictions, and of steadily growing intellects. They are masterful leaders of new Japan, and their treasuries are filled from the best literature of the West. The latter has been called

the Robertson Nicoll of Japan. For years he has regularly devoured the British Weekly. He is a well-balanced scholar and theologian.

The remaining six of this list are more after the conventional order of preachers, with less striking personalities. Rev. T. Miyagawa, of Osaka, who represented Japan at the Second International Congregational Council in Boston, 1899, has sometimes been called the Chrysostom of the Japanese pulpit. He is an eloquent speaker, and urges his younger bretheren in the ministry to spend more time in their studies and less in serving the tables of church and society at large.

Rev. T. Harada, of Kobe's first church, a graduate of Yale Divinity School, is a constant reader of the world's best literature, whose sermons are models of careful arrangement and forceful presentation. He possesses what few Japanese speakers can claim-a pleasing voice, and he is always the courteous gentleman that a true Japanese knows how to be. He has been President of the Japan Union of Christian Endeavor since its organization thirteen years ago, and has recently made a trip to China, representing Japan at the Ningpo Christian Endeavor Convention and at the triennial meeting of the Educational Association of China. He is the editor of The Christian World, and joint editor with Mr. Miyagawa and four others of a bimonthly magazine, The Biblical Expositor, which has leaped at once into a remarkable circulation, being taken even by a large number of Buddhist priests.

Rev. H. Kozaki, preacher, college president, following the sainted Neesima as head of Doshisha schools, and now again pastor of the most active Congregational Church in Tokyo, a

man much in demand for important committee work, has for years exerted an influence all out of proportion to his qualities as a public speaker. He runs a private theological seminary, which has turned out a number of evangelists, and has interested himself much in Christian work for the Japanese in Hawaii. He is ably seconded by his very efficient wife.

Rev. N. Tamura, who was educated at Auburn and Princeton, and is pastor of the Sukiyabashi Presbyterian Church in the heart of Tokyo, is a stirring speaker. He calls himself an independent Presbyterian, and while conservative in his theology is catholic in his fellowships. He is Vice-President of the Japan Union of Christian Endeavor, and also deeply interested in Sunday-school work. He is a model speaker and writer for children.

Rev. Y. Hiraiwa, a (Canadian) Methodist, is often jokingly styled the pontiff of his communion, because of his prominence in many ways. He has occupied continuously since 1901 the office of president of the conference, and is a man of versatile gifts. Rev. S. Ogata, of Nagoya, is a presiding elder, and in the forefront of his denomination. He studied at Depauw University, Indiana, and is a strong preacher.

Of Episcopalians, we linger long enough to name Rev. S. Tai, who labored for several years among the Japanese in America, but is now in Tokyo; Rev. J. Imai, an extreme ritualist, who went to England to attend the bicentennial of the S. P. G., and Rev. H. Naide, broad as the last named is high churchman.

The Salvation Army has one man who as preacher, writer, and personal worker, is worthy to rank among the

Christian leaders of New Japan. Staff Captain Yamamuro is the great democrat among preachers, and exerts a helpful influence over the common people. He was sent to England last year on a furlough, and used his trip to great advantage. He is likely to prove an increasing power for good in Japan.

As representative of the aggressive, useful, and just now much-talked-of army work of the Young Men's Christian Association, we may mention Rev. J. K. Ochiai (Episcopalian), of Sendai, who studied at the University of Chicago and other schools in America, and has been till just recently field secretary of the Association's invaluable work in Manchuria, thus having large responsibility in opening new stations and unifying the whole broad enterprise.

Christian Teachers in Japan

Under this heading we naturally name first Messrs. Y. Honda, D.D., and S. Ebara, M.P., who will be referred to later on; K. Ibuka, D.D.; S. Motoda, Ph.D., and K. Shimomura, B.Sc., Japanese presidents of five great Christian schools-Methodist, Presbyterian, Episcopal, and Congregational-together with such professors in these or similar institutions as Nakamura, with his degree from Yale, who, on occasions, was interpreter for United States Minister Buck, Prof. George S. Wright, and others; Demura, also a Yale graduate; Hino (a Union Seminary graduate, and Dr. Charles Cuthbert Hall's efficient interpreter), and Nakaseko, of Doshisha; K. Ashida, and M. Matsumoto (Nashville and Yale), of the Southern Methodist school in a suburb of Kobe, and Sasamori, of the Methodist

school in Nagasaki, who two years ago represented Japan at the International Young Men's Christian Association conferences in Europe.

President Honda, whose name stands first in this list, is a second Neesima. Few men now living have had a more varied and useful career. A samurai of high rank and great local repute in his northern home, he resolutely put aside tempting offers of a political nature in order to serve with samurai loyalty his Savior and Master. As head of the associated schools, known by the name of Aoyama Gakuin, as the leading Methodist of the land, as chairman of one department of Young Men's Christian Association activities, as a preacher who loves to bear witness to the power of the old Gospel, as a teacher who is constantly trying to learn something new which may be of service to others, as a personal friend of struggling students or troubled inquirers, he is in constant demand for sermons, or addresses, or the leadership of meetings, or the giving of personal counsel. His wife, who is an exceptionally efficient lady of refinement and education, is his true helpmeet, and is very prominent in public activities, being, for example, President of the Mothers' Union, which is under the auspices of the Women's Christian Temperance Union, as well as in private ministries of good. President Honda represented Japan at the recent great Young Men's Christian Association conferences in Holland and France.

Rev. S. Motoda, M.A. (Kenyon College), Ph.D. (University of Pennsylvania), left an orphan in infancy, worked his way through the schools of Japan and America, and is

now the leading Episcopal worker in Japan. He is president of the St. Paul schools in Tokyo, pastor of the most influential church of his order, and chairman of the student depart ment of the Young Men's Christian Association. Aside from theology, he has specialized somewhat in philosophy and Christian philanthropy. He represented Japan at the great Boston Young Men's Christian Association gathering four years ago, and is a very useful, high-minded Christian. leader in the best sense of that word. Like President Honda, he has been privileged to lead into the Christian life a large number of promising students.

K. Shimomura, B.Sc. (School of Technology, Worcester, Mass.), combines the labors of an educationalist and a practical chemist. In other words, he is president of the board of trustees of Doshisha, Kyoto, and responsible manager of the oldest and best-known company in Japan that manufactures chemicals-the Osaka Seimi Co. He was for years a successful teacher, and is justly held in high repute, both among Christians and society at large. Mrs. Shimomura was a daughter of one of Kyoto's strongest governors.

Turning to government institutions, we find at least a score of men who hold responsible positions as teachers, and who have at the same time held loyally to their Christian professions and practises. Then there is an equally long-perhaps longer-list of names of teachers of greater or less prominence who, tho once professing to be Christians, have not always made it clear, either to themselves or others, as to where they stood with reference to a continued belief in the Christian religion.

At the head of the former column should be placed the name of such a man as S. Sato, Ph.D. (Johns Hopkins), president of the agricultural college at Sapporo, who was led to Christ in his student days by President Clark, of Amherst Agricultural College, at that time in the service of the Japanese government in connection with educational matters, who has demonstrated in his own career that a man may be a government college president and a devout Christian, even to the extent of preaching in his own Methodist or other churches, not only without any clashing, but to the mutual advantage of both Church and State school.

Prof. I. Nitobe, Ph.D. (Johns Hopkins and a German University), the author of "Agriculture" and "Bushido "-now in its tenth edition-is a Quaker in his religious connections, and is one of the most useful men in modern Japan. He is a lecturer on economics at the Imperial University in Kyoto, and for several years after the Chnia war held the responsibile position of head of the bureau of products and industries in Formosa. He is a pleasing speaker, and is much in demand for platform work. Mrs. Nitobe, who was a Philadelphia Quakeress, has ably seconded her husband in all his work for students and other classes of society.

Professor Wadagaki, of the Imperial University, was converted under the preaching of Moody. He took courses at the University of London and at Cambridge in England, and at least one German university. He has held chairs in philosophy, literature, and political economy. He has the Gladstonian reputation of being able to make columns of figures alive with interest. This is a great feat for a

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