\ STUPIA IN
THE LIBRARY
of
VICTORIA UNIVERSITY
Toronto
OMTSB CROUCH OF
f
THE JAPAN MISSION YEAR BOOK
formerly
The Christian Movement
in
Japan and Formosa
A Year Book of Christian Work
TVVENTY-NINTH ISSUE
Issued by
The Federation of Christian Missions
in Japan
Editor :
Luman J. Shafer
Editorial Committee:
G. C. Converse A. K. Reischauer
Mrs. J. S. Kennard S. H. Wainright
Statistics Prepared by:
G. Burnham Braitruvaite
Published by
KYO BUN KWAN
Ginza, Tokyo
1931
THE JAPAN MISSION YEAR BOOK
The Christian Movement in Japan
iMMANUEL t -^
and Formosa
Is on sale at the following places :
In Japan,
Kyo Bun Kwan, Ginza, Tokyo.
In Korea,
Christian Literature Society of Korea,
Chong-no, Seoul.
In China,
The Mission Book Company,
18 Peking Road, Shanghai.
In Qreat Britain,
Kegan Paul, Trench, Trubner &. Co., Ltd.
39 New Oxford St., London, W.C. 1.
In America,
Committee of Reference and Counsel,
419 Fourth Avenue, New York City, New York.
Price in Japan : Yen 2.50
FOREWORD
The Year Book is being published earlier this year than
has been usual with a view to reporting on the year to be
covered as soon after the close of the year as feasible. This
has affected the statistical material somewhat and those
who use that information will need to note that fact.
There are one or two added features this year. A brief
statement of the leading events in the Christian Movement
has been put at the beginning of the volume. It seemed
advisable to do this for the reason that, since the reports
of denominational groups have been given up, many of
these important events do not get reported elsewhere. We
look to this section to give at a glance the principal and
notable events in the Christian Movement during the year
under review. There may be some very important items
omitted due to the fact that the different groups have not
been prepared for this section this year. We hope that
all readers of the Book will cooperate to make good these
omissions so that this section can be made entirely com
prehensive next year. The List of Educational Institutions
has been arranged on a different plan this year. The edu
cational situation as a whole rather than the single Mission
or Church has been the controlling viewpoint in the ar
rangement. The Alphabetical List of Missionaries has been
put at the very end of the Book for convenience of ref
erence.
The Editor wishes to thank those who have cooperated
in the work of the Year Book this year, including those who
have edited departments and those who have contributed
articles. Few realize the labor of love that goes into the
publication of a book of this sort.
TABLE OF CONTENTS
JAPAN
Page
Brief Notes on Outstanding Events in the Christian Move
ment in 1930
PART I. JAPAN TODAY
GENERAL SURVEY
Chapter I Introduction. — The Editor 1
Chapter II The International Relations of Japan in
1930. — T. Qkuma 7
Chapter III The Financial Situation and its Relation
to Christian Work. — M. Akazaiva ••• 19
Chapter IV The General Christian Situation. —
A. Ebizawa 29
CHRISTIANITY, THE NON-CHRISTIAN
RELIGIONS AND THE STATE
Chapter V Christianity, Shintoism and the Japanese
KOKUTAI. — D. Tagawa 39
Chapter VI Recent Discussion Regarding State Shinto
— D. C. Holtom 51
Chapter VII Buddhism Today.— R. D. M. Shaw ••• 67
Chapter VIII Towards a Philosophy of Religion in
Japan. — A. K. Reischauer 79
PART II. THE GROWING KINGDOM
THE CHURCH AND EVANGELISM
Chapter IX The Christian Churches During 1930. —
W. A. Mcllwaine 97
vi CONTENTS
Page
Chapter X A Study of the Mission Situation. —
Willis G. Hoekje 109
Chapter XI The Work of the National Christian
Council During 1930.' — William
Axling 123
Chapter XII Christian Newspaper Work. — C. E.
Norman 133
Chapter XIII The Kingdom of God Campaign. — W.
H. Murray Walton 135
Chapter XIV The Union Movement in Japan. — M.
Kozaki 143
Chapter XV Non-Church Christian Work in Japan.
—F. W. Heck I eman 149
CHRISTIAN EDUCATION
Chapter "XVI" The Missionary in Christian Educa
tion.— £. T. Horn 155
Chapter XVII The Preliminary Educational Survey.
— D. B. Schneder 163
Chapter XVIII Objectives in Christian Education. —
1'. Kagawa 181
Chapter XIX Student Thought and Christianity. — S.
Nakajima 189
Chapter XX Women Students and Christianity. —
May Fleming Kennard 195
SOCIAL SERVICE AND REFORM
Chapter XXI Advances in Christian Social Work in
1930. — E. C. He/inigar 209
Chapter XXII The Unemployment Situation. — Guy
C. Converse 221
CONTENTS vii
Page
Chapter XXIII Some Motives for Social Work. —
Alice E. Gary 231
Chapter XXIV The Problem of Unemployment. —
Isoo Abe 241
Chapter XXV Rural Uplift and the Cooperative
Movement.- — H. Nasu 249
Chapter XXVI Unrest in the Thought Life of Japan.
1\ Kagazva 261
Chapter XXVII St. Luke's International Medical
Centre. — Jan Na/epa 265
LITERATURE AND THE PRESS
Chapter XXVIII The Christian and the Secular Press.
S. H. W'ainright 269
Chapter XXIX A Year's Translations. — E. T. Igle-
hart 277
PART III. FORMOSA
Chapter XXX Evangelism in North Formosa. —
Hugh MacMillan 285
Chapter XXXI A Fresh Call to Evangelization of
the Formosa Aborigines. — Duncan
MacLeod 291
PART IV. OBITUARIES
Obituaries for 1930-31.- — Gideon F. Draper 295
APPENDICES
Appendix I Minutes of the zgth Annual Meeting of
the Federation of Christian Missions in
Japan, 1930.— /. 8. Kennard, Jr. ••• 311
viii CONTENTS
Page
Appendix II The School of Japanese Language and
Culture. — Darlcy Downs 333
Appendix III The Christian Literature Society of
Japan (^Kyo Bun Kwan\ — Amy C.
Bosanquet 337
Appendix IV The Fact Finding Commission. — Harvey
Guy 343
Appendix V Who's Who Among the Writers 349
DIRECTORIES AND STATISTICS
I List of Educational Institutions. — Glen Willard
Bruner 355
II A Preliminary List of Social Institutions.- — Mil
dred A. Paine 363
III A Directory of Religious and Social Institutions.
— H. D. Hannaford 375
IV Statistics for the Year 1930. — Prepared by
George Burn ham Braithwaite. 381
1 . List of Mission Boards and Churches.
2. Statistics for the Year 1930.
V Japan and Formosa Missionary Directory. —
Prepared by Harvey Thede 393
1. List of Mission Boards and Churches.
2. List of Missionaries by Towns.
3. List by Missions.
4. Alphabetical List.
Advertisements at End of Book
JAPAN
BRIEF NOTES ON OUTSTANDING EVENTS
IN THE CHRISTIAN MOVEMENT
IN 1930.
The following events belong either in the year
1929 or in both 1929 and 1930:—
Two of the major Christian educational institutions,
both in Kobe, have completed or are in the midst of ex
tensive moving programs.
The Kwansei Gakuin has moved to Nikawa on the
Takarazuka line about half way between Osaka and Kobe.
The actual celebration of the removal was held in September
1929. The total cost of this readjustment to date is Yen
3,291,781. This includes an endowment fund of Yen
976,687.
The Kobe College is removing its whole plant to a new
site of about twenty-five acres near Nishinomiya. This
has involved the disposal of a proposed new site for the
college department at Akashi which had been purchased in
1921 with contributions of the Alumnae Association. Plans
have been drawn for the building program which includes
some twenty buildings and will cost approximately Yen
1,400,000. Construction work is to be begun in April 1931
and completed in September 1932.
At the end of 1929 another school, the Hirosaki Jo Gakko,
moved into a new plant and in September 1930 Mrs.
Masago Nakagawa was installed Principal. The new plant
cost Yen 128,417.73, of which the sum of 18,490. was
raised locally.
Kwassui Jo Gakko of Nagasaki celebrated its fiftieth
and Kanto Gakuin of Yokohama its tenth aniversary in
the autumn of 1929.
Xll OUTSTANDING EVENTS IN THE CHRISTIAN MOVEMENT
JANUARY. The Kingdom of God campaign began with
this month. Early morning prayer-meetings were held
throughout the Empire on the first three days of the year.
These meetings were attended in Tokyo by 1100 people
and in Osaka by 972.
The nineteenth was observed throughout Japan at the
suggestion of the National Christian Council as a day of
special prayer for the London Disarmament Conference.
A similiar day was observed on March the 1st.
FEBRUARY. The Omi Mission celebrated its twenty-
fifth anniversary on February the 2nd. In connection with
this celebration the Mission inaugurated an expansion
program in its educational work to include a kindergarten
with a training department, a modern nursery • school, a
children's English school and a supervised playground.
MARCH. The Shoin Koto Jo Gakko removed from its
old site at Naka Yamate Dori , to a new site at Harada
Mura, Kobe. The old site had become inadequate and the
buildings out of date. The cost of the project was Yen
250,000.
APRIL. The Kumiai Kirisuto Kyokai (Congregational)
and the Kurisuchian Kyokai (Christian) became officially
one body on the 1st. The union of the Mission of the A-
merican Board with that of the Christian Church did not
officially take place until Jan. 1, 1931, although the work
was carried on hi complete cooperation from May 1930.
The new 1,250,000 Yen building of the Tokyo City Y. M.
C. A. was opened.
The Nihon Shin Gakko, the new union theological semi
nary, combining the theological department of the Meiji
Gakuin and the Shingakusha, began its work.
From the llth to the 13th, the eleventh annual confer
ence of the Japan Temperance League with 753 delegates
in attendance met in Matsumoto. Mr. H. Nagao., M. P.
presided.
MAY. On the 10th and llth the National Student's
OUTSTANDING EVENTS IN THE CHRISTIAN MOVEMENT Xlii
Temperance League representing temperance societies in
64 schools from the Hokkaido to Kyushu met in annual
conference.
On the 14th an all clay conference on social problems
was held in Tokyo with Mr. Kirby Page and Dr. Sher
wood Eddy.
On the 28th a statement of the Christian position with
regard to state Shinto was forwarded to the Government's
Commission on the System of Shinto Shrines, 55 Chris
tian bodies concurring. (See articles by Mr. Tagawa,
page 39, and Dr. Holtom, page 51)
The Japan Mission of the Reformed Church in Ame
rica voted at its annual meeting to discontinue Tozan
Gakuin (Steele Academy) its boys' school in Nagasaki.
This step was taken in the interests of concentration
after careful investigation by the Board's Deputation.
JUNE. The seventeenth annual session of the Purity
Society was held in Osaka on June the 28th.
JULY. Eight anglican bishops from Japan attended
the Lambeth Conference, one of them, Bishop Matsui of
Tokyo, being the first Japanese bishop to attend such a
conference.
AUGUST. The twenty-ninth annual meeting of the
Federation of Christian Missions was held at Karuizawa.
(See Appendix for full minutes)
SEPTEMBER. Under the auspices of the Kingdom of
God Movement a conference on evangelism was held at
Gotemba from the 2nd to the 4th, with 180 delegates re
presenting 75 district committees in attendance.
The Rev. A. L. Warnshuis, D.D., one of the Secretaries
of the International Missionary Council arrived on the 5th
for a seven weeks visit in Japan.
OCTOBER. From the 17th to tKe 19th the 50th An
niversary of the founding of the Tokyo City Y. M. C. A.
XIV OUTSTANDING EVENTS IN THE CHRISTIAN MOVEMENT
and the inauguration of the Y. M. C. A. movement in
Japan was celebrated in Tokyo with appropriate and signi
ficant gatherings. These included a mass meeting in the
Public Hall at Hibiya attended by 3,000 people.
The 19th was celebrated throughout Japan as the ses-
quicentennial of Robert Raikes. Dr. Y. Chiba gave an
address on the Sunday School from the Tokyo Broadcast
ing Station.
The second conference on social service was held in
Tokyo on the 20th and 21st. It was attended by 160 reg
ular deleguates and 40 visitors. (See articles by Prof. Abe,
Prof. Nasu and Dr. Kagawa, pp 241—263)
The eighth annual meeting of the National Christian
Council was held in Tokyo on the 21st and 22nd, with 200
in attendance. (See article page 123)
From the 28th of October to November the 1st Yokohama
Eiwa Jo Gakko celebrated its 50th anniversary with appro
priate meetings.
The Japan Christian News Agency met at Omi, Hachi-
man, from the 2Sth to the 31st. -Forty delegates attended.
(See article page 133)
NOVEMBER. The Committee of Inquiry sent out by
the Christian laymen of several American churches to
make a systematic and thorough appraisal of the work
of Christian Missions arrived and began its work. (See
article, page 343)
The National Christian Educational Association held its
nineteenth annual meeting in Yokohama. The Mayor of
the City gave a special luncheon to the 100 delegates who
attended.
NOVEMBER. The Rev. Tetsutaro Ariga, professor of
Church History in the Doshisha University, spent a month
at Yenching University, Peiping, as exchange professor lec
turing on " The Christian Church and Christianity in
Japan ", " Current Thought Life in Japan ", and " The
Youth Movement in Japan ". Later Yenching University
OUTSTANDING EVENTS IN THE CHRISTIAN MOVEMENT XV
will send one of their professors on a smilar mission to
Japan.
DECEMBER. On the 24th, the Kanagawa Prefectural
Assembly passed the bill for the abolition of licensed pro
stitution in the Province. With Nagano Ken, which also
passed a similar bill during the year, this is the 7th province
to adopt this policy.
Part I.
JAPAN TODAY
GENERAL SURVEY
Chapter I
INTRODUCTION
The Editor
We have not attempted in this introduction to give a
comprehensive survey of the year . 1930. We have only
indicated certain significant features, some of which have
been selected for special treatment in this volume.
The Economic Depression
The year has been one of severe economic depression.
Some of the causes mentioned as effective in this situa
tion are, the sharp decline in commodity prices clue to
the removal of the embargo on the exportation of gold;
the raising of the tariff by British India and China, which
had its greatest effect in the cotton spinning industry;
the slump in the price of silver; and the failure of the
American market for Japan's chief export — raw silk. While
the particular factors may have been different, Japan has
shared with the rest of the world in a year of extreme
economic depression. This situation and its effect upon
Christian work is discussed in Bishop Akazawa's article
in this section. The resulting unemployment is treated
by Mr. Converse in his article in Part II, while Dr.
2 JAPAN
Hennigar in the same section gives some account of the
way the situation has been met by the Christian forces.
The Diet
Last year's Book referred to the general election in
February, 1930, and the return of the Minseito to power.
Among the newly elected representatives are twenty-six
Christians, including the names of such outstanding Chris
tian leaders as Messrs. H. Nagao and D. Tagawa.
In November, Premier Hamaguchi was severely wounded
by an assassin at the Tokyo Station. Baron Shidehara
was chosen Acting-Premier. There was considerable dis
cussion with regard to his status in view of the fact that
he is not an actual member of the Minseito, the party
in power, but he has succeeded in establishing his right
to act for the Premier in the interval of the latter's re
cuperation. * The opening sessions of the Diet have been
characterized by rather more than the usual disorder.
Baron Shidehara when being questioned with regard to
the effect of the ratification of the London Naval Treaty
upon national defense used a phrase in reply which was
immediately interpreted to mean that the Government
was attempting to evade responsibility for the Treaty
by hiding behind the throne. This resulted in several
days of legislative chaos. The Government, however, has
weathered the storm for the time being and the budget at
this writing has already passed the Lower House.
In connection with the disorder in the Lower House, it
has been proposed in several quarters that the sale of
intoxicants in the Diet building be prohibited. It is too
early to say whether this will secure any wide support by
the general public.
The London Naval Treaty
The wider implications of the London Naval Confer
ence are treated together with other outstanding events of
* Since this was written Premier Hamaguchi has resigned.
GENERAL SURVEY 3
international character, in Mr. Okuma's article in this sec
tion but the discussion in connection with the final approval
of the treaty by Japan is of great significance in the his
tory of the development of popular government and de
serves mention here. When the agreements, the terms of
which had been consented to by the Japanese representa
tives to the London Naval Conference, came before the
the Privy Council the opposition took occasion to block
its formal approval by that body; or perhaps one had
better say the opposition utilized the occasion to make
trouble for the government. The real question seems to
have been whether or not the Army and Navy shall con
tinue to retain their old supra-government power and influ
ence. The withdrawal of opposition meant a victory for the
government and for government control of the nation's
defense by land and sea. It may not be the final victory
of popular government over the bureaucratic and chauvin
istic tendencies which have hitherto been in the lead, but
it was a victory which greatly strengthened the idea of
the subordination of defense to the needs of the country
and to international good will and co-operation.
International Contacts
In February H. I. H. Prince Takamatsu was united in
marriage to Miss Kikuko Tokugawa, daughter of the
late Prince Keikyu Tokugawa, of the famous shogunate
family. In the early spring the royal couple left for an
extended tour of European countries. A Christian gradu
ate of a Mission school is in the immediate retinue of
the Princess.
The year has furnished several conspicuous examples
of one of the most important of modern phenomena — the
ever closer and more intimate contacts among the peoples
of the world. Japan is being linked to the rest of the
world by air. Mr. Van Lear Black, a Baltimore news
paper publisher, arrived in Osaka on April the 5th en
route by air from London; Mr. Zensaku Azuma reached
Tokyo in August, having travelled by air from America
by way of Europe and Asia; Lieutenant Bromley was in
4 JAPAN
Japan during a part of the summer and autumn attempting
a flight across the Pacific; in December Mrs. Victor Bruce
completed her flight from London to Tokyo. In addition
to these visitors by air and the ordinary tourists who arrive
by ship, an increasing number of special groups were
welcomed last year. The National Medical Congress meet
ing in Tokyo, for example, brought several distinguished
physicians from abroad; fourteen American magazine edi
tors and writers came at the invitation of the Japan Tourist
Bureau; the Congress of the Institute of International
Statistics was held in Tokyo in September; and trade mis
sions from England and Canada came in the autumn.
A unique contact of this sort between the people
of Japan and the people of America was secured through
the visit to America of five carefully selected Japanese
young women, who carried a message of gratitude to
America for the help that had been given in earthquake
relief. The leader of the delegation was a Christian gradu
ate of the Woman's Christian College. These young ladies
were most cordially received throughout America and on
their return gave many public addresses telling of their
happy experiences.
A new development in this field was the exchange of
gifts between the neighboring cities of Seattle and Yoko
hama.
Another contact is through the radio. In October an
international hook-up made it possible for speeches by
Premier Hamaguchi, President Hoover and Premier Mac-
Donald to be heard simultaneously in all three countries.
At Christmas time a hook-up between Japan and America
was arranged and musical selections were exchanged
throughout both countries.
These and many like events, increasing in number and
importance year by year, only serve to illustrate the grow
ing intercourse between the people of Japan and the peo
ple of the Western nations. It must be remembered, how
ever, that it is not the frequency of these contacts but
their quality that must be considered in any evaluation of
their significance for the Christian movement. For ex
ample, when America's voice was heard in Japan in the
GENERAL SURVEY 5
Christmas radio hook-up referred to above, what did
America have to say ? There were the usual formal add
resses, but the main program consisted of the following nine
"choice" numbers: chorus "Should I"; male trio, "St.
Louis Blues"; male trio, selection; "Stein Song", accom
panied by orchestra and chorus; female trio, " U. S. and
Company"; orchestra, "I Miss a Little Miss"; orchestra,
" Running Wild." " And thus, dear friends of the radio
audience," says the Christian Century in commenting on
the above, " did this country introduce itself to the orient
on the great Christian festival of the year."
Another example of this sort is that of the foreign films
shown in Japan to-day. The quality of this contact has
been of such questionable value that the Federation of
Christian Missions at its annual meeting last summer
passed a resolution of protest " against the exportation of
such films as are subversive of the usually accepted
standards of morality and of international understanding "
(See Appendix for the full text of the resolution). The
Christian forces of the world will do well to give careful
consideration to all the implications of these growing con
tacts between the orient and the nations of the west.
Anniversary of Imperial Rescript on Education.
This year marked the fortieth anniversary of the pro
mulgation of the Imperial Rescript on Education. The
event was appropriately celebrated throughout the country.
This gave occasion for some very significant utterances on
the question of the character of the Japanese national
constitution. Reference to this is made in Mr. Tagawa's
article on Christianity, Shintoism and the Japanese
Kokutai.
The Christian Movement
For the Christian movement the year 1930 has been an
important one. The main events are given in Mr. Ebi-
zawa's article in this section. Reference is made in his
G JAPAN
article to the surveys being made or under contemplation.
We have secured from Dr. Guy an authoritative state
ment of the purpose of the Laymen's Inquiry. We have
also included a summary by Dr. Schneder of the pre
liminary survey made in preparation for the coming of the
educational commission. The translation of Prof. Nasu's
address at the conference on social service will be of in
terest in connection with the visit of Dr. Butterfield for
a rural survey.
The section on Christianity, the Non-Christian Religions
and the State we believe to be especially timely. It is
in this field that Christianity in the existing environment
is forced to clarify its meaning and message. Hence t he-
studies presented under this head in this volume will be
of special interest to students of modern Christian history.
Chapter II
THE INTERNATIONAL RELATIONS OF
JAPAN IN 1930
Tadashi Okuma
In describing Japan's foreign relations during the year
1930, I shall first discuss questions of world peace, and
then I shall proceed to review Japan's relations with cer
tain Powers with which she has particularly close con
nections.
1 — The Signature and the Ratification of
the London Naval Treaty.
The most important diplomatic event of the year 1930
for Japan was the signature and the subsequent ratifica
tion of the London Naval Treaty. The Hamaguchi Cabi
net which had instructed the Japanese delegates at London
to sign the Naval Treaty (it was signed on April 22,
1930) in spite of the strong opposition of the Naval
General Staff, had to encounter unprecedented difficulties
in securing the ratification of the Treaty. Admiral K.
Kato, who was strongly in opposition to the London
Treaty, tendered his resignation, to the throne and he was
permitted to resign the post of Chief of the Naval General
staff on July llth, Admiral S. Taniguchi was appointed
in his place. It was only after these troubles were settled
that the Cabinet could ask the throne to refer the Treaty
to the Supreme Naval Council, which is the highest ad
visory body of the throne in matters relating to naval
affairs. It was rumored that the conclusion of the sup
reme Naval Council was to the following effect: — "the
8 JAPAN
amount of naval strength as allotted to Japan by the
London Treaty is inadequate from the point of view of
naval operations. Since the Treaty, however, is only
for the short term of five years, we are not without
measures to make up this defect." This answer was
submitted to the Emperor on July 23, 1930.
The government, therefore, at the same time that it
prepared a plan of supplementing the alleged defect, could
ask the Ruler for the ratification of the Treaty. The
Ruler immediately ordered the Privy Council to examine
the Treaty and to counsel him on its ratification. Deli
berations in the Council Committee were concentrated on
such questions as, for instance, (1) the issue concerning
the supreme command, (2) the contents of the Supreme
Naval Council's report to the Emperor, (3) the plan for
supplementing the .alleged deficiency in naval strength.
For a time it seemed probable that even if the decision
of the Council were favorable, it would be accompanied
by a rider censuring the government, and thereby serious
ly endangering the latter's position. Premier Hamaguchi,
however, held steadfastly to his position asking for an
immediate and unconditional approval of the Treaty. In
so doing, he had behind him the almost unanimous support
of the press and public opinion. Never had the press
stood so resolutely by the government's policy. Thus at
last the Council Committee surrendered completely to the
request of the government, and the Treaty was approved
unconditionally on September the 17th. The Council met
in full session on October the 1st and approved the
Treaty unanimously. The Emperor's seal was affixed to
the document on October the 2nd, completing the Japanese
ratification. The event is generally regarded as a indica
tion that the influence upon the conduct of foreign affairs
once exerted by the military branches is rapidly becoming a
thing of the past.
Premier MacDonald of Great Britain, President Hoov
er of the United States and Premier Hamaguchi of Japan,
exchanged memorable speeches by wireless on October 27,
1930. Of the three speeches Mr. Hamaguchi's speech
was of particular significance. He said in his speech,
GENERAL SURVEY
" As the Kellogg Briand Pact has denounced wars abso
lutely, any nation that breaks this pledge will have the
whole world against it. In such a case whether other
Powers of the world come forward to offer active help or
not, it is hardly conceivable that they would allow the
pledge breaker to enjoy the privileges of a lawful bel
ligerent." What Mr. Hamaguchi said is quite contrary to
the principle of the Freedom of the Seas as advocated by
seemingly the great majority of American lawyers and
statesmen.
II — Japan in the League of Nations
Japan as a member of the League of Nations, especially
since she has a permanent seat in the Council, has taken
full part in the activities of the League in its effort to pro
mote international peace and co-operation. Therefore to
record Japan's activities in the League in 1930 is to record
the whole work of the League in the same period.
I would therefore review only a few of the things in
which Japan played a conspicuous part in 1930.
The coming into effect of the Anti-War Pact gave rise
to the effort to amend the Covenant of the League of
Nations so as to harmonize the latter with the new situa
tion. The so-called " Committee of Eleven " appointed by
the Council of the League in January, 1930, presented a
report to the Council, in which the Committee proposed
a drastic plan of amending the Covenant. The report was
brought by the Council before the Eleventh Assembly of
the League in September, 1930. Japan's attitude toward
certain points of the proposed amendments was not favor
able. For instance, the proposed amendment wished to
give the effect of a judicial decision to a recommendation
of the Council. The Scandinavian Powers also opposed
the proposed amendments, because by the amendments
the responsibility to be borne by member States of the
League in the punishment of an aggressor nation becomes
more grave. At any rate, the question of the amendment
has been left for further study. Japan had no small part
in arriving at this decision.
10 JAPAX
It has been widely recognized that Japan's position at
Geneva, so remote from its more vital concerns in the Far
East, has often enabled it to perform valuable sendees in
conciliating European differences. Quite recently Japan's
position as a mediator in questions relating to minorities
has been more firmly established. It was especially so
in the disputes concerning German minorities in Polish
Silesia.
Though Japan has not yet signed the. optional clause of
the world Court Statute, Dr. Mineichiro Adatchi was
elected one of the fifteen judges of the World Court in
September 1930 with the largest majority in the assembly of
the League. Subsequently he was elected the Chief Judge
of the Court.
HI — Relations with the United States.
Japanese-American relations during the year 1930 were
overshadowed by the progress of the London Naval Con
ference. As American Ambassador Mr. Castle was
especially despatched to Japan during the period of the
London Conference. Various utterances of leading Ameri
cans were quoted by Japanese writers and retired naval
officers as testimonies that Japan should acquire, at any
cost the minimum 70 per cent (in large type cruisers) as
against the United States. When later in May, 1930, the
American Secretary of State, Mr. Stimson, expressed in
the American Senate his deep respect for the conciliatory
attitude shown by Japan at London, and said that he
was obliged to take off his hat before the Japanese Govern
ment's sincere effort to bring the London Conference to a
success, the unhappy phrase " to take off one's hat " was
regarded in Japan by opponents of the London Treaty as
ridiculing Japan's submissive attitude at London.
On the other hand, the friends of the Treaty esteemed
it not only for its material benefits but for its moral
effect. They anticipated that the Treaty would consolidate
the traditional peace between Japan and the United States,
and would make it unthinkable as well as impossible for
GENERAL SURVEY 11
war to break out between the two countries. They also
thought that the Treaty would tend to adjust in an amic
able way all pending questions between the two peoples.
Of these questions, at the present moment, two out
standing ones arc awaiting friendly adjustment. The one
is the immigration question and the other is the question
of the mutual policies of the two countries toward China.
Therefore, when it was reported in May, 1930, that Mr.
Albert Johnson, Chairman of the House Committee on
Immigration in the Congress of the United States was in
tending to move an amendment to the immigration law of
1924 so as to put Japan on a quota basis, the liberal ele
ment in Japan felt that their long-cherished hopes were go
ing to be realized. Later, however, it was made clear that
the report was not correct. At any rate we wish to re
cognize an ever increasing tendency in the United States
to amend the law of 1924 in favor of Japan.
As to the two countries' mutual policy toward China,
some writers in Japan are holding that Japan's prestige
in the Far East has inevitably suffered through her failure
to acquire the desired amount of naval force at London.
This means, they maintain, that the influence of the United
States in Far Eastern international politics will have
greater weight in detriment to Japan's interests, than
before. Their fear grows out of the presupposition that
the politics and intentions of both Powers are in opposi
tion as regards their China policy. But this presupposi
tion is not right. America wishes an "open door" and
an equal opportunity in the Far East. Japan wishes the
same, as it has been repeatedly declared by her successive
foreign ministers. These principles are embodied in many
treaties and declarations, especially in the Nine Powers'
Pact signed at Washington in 1922. There can be no con
flict of policies. Even if there arise conflicts or disputes,
they can be settled by peaceful means. Diplomacy that
has behind it many guns and warships has to give place to
diplomacy that has behind it an arbitration Court or a
Conciliation Commission. In this sense, it is a matter of
great regret that the Itoot-Takahira Arbitration Treaty
that had expired a few years ago has not yet been re-
12 JAPAX
placed by a new and more complete treaty. It is certain
that the United States government proposed to Japan
an arbitration and conciliation treaty about the year 1928.
But since then nothing has been heard of the negotiations
that have probably been carried on between the two
governments.
IV — Relations with Great Britain.
The London Naval Treaty has again consolidated the
traditional friendship between Great Britain and Japan.
Japan has never fought a war with any of the members
of the British Commonwealth of Nations, just as she
has never broken peace with the United States. Japan has
been an ally of Great Britain for nearly three decades.
Their historic friendship as well as their memory of the
long-continued alliance make war unimaginable between
them in the future.
It cannot be denied, however, that the construction of
a strong naval base at Singapore has made an unpleasant
impression upon the mind of the Japanese people.
During the year 1930, some of the Dominions, such as
Australia and Canada, raised their import tariffs. For
tunately these higher tariffs did not hit Japanese trade in
a vital way. However, when India raised her tariffs in
April, 1930, it dealt a severe blow to the Japanese cotton
industry. The raising of the Indian import tariffs on
cotton piece goods was meant to keep Japanese goods away
from Indian shores. Therefore our government, as well
as our traders, asked the Indian authorities not to raise
their tariffs, but these requests were disregarded. That
the new Indian tariffs gave certain kinds of British goods
a preferential treatment was regarded by the Japanese
government as a violation of Article I of the Indian-
Japanese Treaty of Commerce. Although Mr. T. Matsu-
daira, Japanese Ambassador at London, has made a protest
to the British government in that regard, the new tariffs
have not been repealed.
The British Economic Mission, composed mainly of
GENERAL SURVEY 13
business men engaged in the cotton industry, made a visit
to Japan in November, 1930. After they spent several
weeks here, they proceeded to China. During their stay
in Japan, they were welcomed in various quarters, and
they inspected factories and labor conditions in Japan.
We have to mention that quite recently an agreement
has been reached between our government and the govern
ment of the Union of South Africa, concerning the admit
tance of Japanese immigrants into that country. The de
tails of the agreement have not yet been made public.
V — Relations with China.
The Japanese relations with China in 1930 were char
acterized by the so-called " Shidehara Diplomacy." Dur
ing Baron Tanaka's two years' tenure of the Ministry of
Foreign Affairs (from April, 1927 to July, 1929), Sino-
Japanese relations had gone from bad to worse, until
Baron Tanaka reversed his so-called " positive policy "
at the end of that period. For instance, Japan agreed
on January 30, 1929, that China might raise her import
tariffs as from February 1, 1929. On March 28, 1929,
the diplomatic documents settling the disastrous incidents
at Tsinan in May 1928, were signed by both governments.
On May 2, notes were exchanged between the two govern
ments by which the incidents at Nanking and Hankow in
March-April, 1927, were settled. On June 3, 1929, the
Japanese government officially recognized the Nationalist
government at Nanking. These events as well as the terms
of settling the above mentioned incidents show clearly that
Baron Tanaka had changed his former " positive " policy
to a very conciliatory one.
Baron Shidehara became the Minister of Foreign Affairs
in the Hamaguchi Cabinet on July 2, 1929. He had for
merly been the Foreign minister from 1924 to April 1927
in successive cabinets. His policy toward China has been
consistent. It may be summed up in a certain number
of principles (as he is reported to have said in his address
to the Diet on January 18, 1927).
14 JAPAN
(1) to respect the sovereignty and territorial integrity
of China;
(2) to avoid scrupulously all interference in her
domestic strife;
(3) to promote solidarity and economic rapprochement
between the two nations;
(4) to entertain sympathetically and helpfully the just
aspirations of the Chinese people, and to cooperate in the
efforts for the realization of such aspirations;
(5) to maintain an attitude of patience and tolerance
in China's present situation, and, at the same time, to
protect Japan's legitimate and essential rights and interests
by all reasonable means at the disposal of the government.
These principles were again confirmed in the Baron's
speech before the Diet on January 22, 1931. As a direct
result of this policy, the nation-wide anti-Japanese pro
paganda and the boycotting of Japanese goods in China
have ceased.
As far as specific questions that exist between the two
countries are concerned, only a few of them have been
settled.
(1) A Sino-Japanese tariff agreement was initialled on
March 12, 1930, and formally signed on May 6, becoming
effective on May 16. By this agreement China has at
last recovered a complete autonomy in tariff.
(2) The new Cable conventions were signed at the
end of 1930, replacing the older ones. These conventions
are to regulate several submarine cables connecting both
shores.
(3) The amounts of reparations to be paid by the
Chinese government toward the victims of the Nanking
and the Hankow incidents in 1927 were agreed upon late
in 1930. The details have not yet been published.
(4) A conference was convoked by the national govern
ment at Nanking on November 15, 1930, in which Sino-
Japanese negotiations have been initiated, looking toward
the settlement of the Nishihara loans etc.
Questions that have for years been unsolved are
numerous. There are also new questions that have arisen
quite recently.
OKXERAL SURVEY 15
Of these questions I shall review some of the most im
portant ones.
(1) The Revision of the Treaty. The question has
behind it a long history. Since October 20, 1926, when
the Peking government requested a fundamental revision of
the Sino-Japanese Treaty of 1896, the question has become
one of the outstanding difficulties between the two nations.
Shortly after Baron Shidehara again resumed control of
the Foreign Office in July 1929, Mr. S. Saburi, a recognized
friend of Chinese liberal aspirations, was appointed Jap
anese Minister to China to succeed Mr. K. Yoshizawa.
Promising conversations had already been initiated be
tween Mr. Saburi and Dr. C. T. Wang, regarding the
revision of the Treaty, when Mr. Saburi died suddenly in
November 1929. Pending the appointment of the new
Minister, the negotiations have been carried on between Dr.
Wang and Mr. M. Shigemitsu, Japanese Charge d' affairs
at Shanghai, but it seems that no special progress has
been made.
(2) The Nanking government has refused to accept
Japan's appointment of Mr. Obata as successor to Mr.
Saburi, presumably because Mr. Obata had been Legation
Counsellor at Peking when the twenty-one demands were
presented. The question has provoked a heated attack
on Baron Shidehara in the Diet. It was alleged that
Baron Shidehara 's weak-kneed policy toward China had
brought about such an awkward situation. At any rate,
no Japanese Minister to China has yet been appointed.
(3) Rumors were prevalent in the latter half of the
year 1930 to the effect that the Chinese authorities in
Nanking and in Mukden had united to bring the South
Manchuria Railway to ruin. Baron Shidehara said in the
Diet, " With regard to the railways in Manchuria, there
are various questions which have been for a number of
years left unsolved. We now propose to exert every en
deavour to settle them on the lines already indicated. It
'is needless for me to repeat that we have no intention of
seeking anything like unfair and selfish terms of settle
ment in disregard of China's legitimate position. Nor
can it be believed that China, on her part, harbors a design
16 JAPAN
to reduce the South Manchuria Rail way to ruin. Such a
scheme, if ever it were contemplated, would hardly be
capable of ultimate realization."
VI — Relations with the Soviet Union.
Soviet-Japanese relations have witnessed many vicis
situdes. After the two chaotic years (1918—1920) of the
Inter-Allied Intervention in Siberia, the Japanese troop?
alone continued the occupation of a part of Siberia until
October 25, 1922, when they completed the evacuation.
The atrocious massacre of Japanese residents at
Nicolaievsk by the Partisans in the early spring of 1920,
necessitated the sending of troops to North Sakhalin in
order to secure a proper settlement of the tragedy. The
occupation of North Sakhalin continued until January 21,
1925, (the real evacuation was to be made by May 15,
1925 in view of climatic conditions) when, after a number
of fruitless efforts to settle outstanding Russo-Japanese
difficulties had been made, the " Convention Embodying
Basic Rules of the Relations between Japan and the Union
of Soviet Socialist Republics " and accompanying docu
ments were signed at Peking by M. L. Karakhan and Mr.
K. Yoshizawa.
Contracts for the promised concessions of oil and coal
fields in North Sakhalin were signed by representatives
of the Soviet government and of Japanese industrial con
cerns on December 14, 1925.
In 1926 a timber concession covering 2,250,000 acres in
the Maritime Province was granted to Japan.
After much protracted negotiations a new fishery con
vention, replacing the older one of 1907, was signed at
Moscow, on January 23, 1928, and was ratified at Tokyo
the following May.
One of the most conspicuous international questions of
Japan in 1930 arose from the fishery rights of Japanese
subjects in Far Eastern Soviet waters. The question first
appeared in a form of a fierce competition among Japanese
fishing firms themselves. They competed with each other
GENERAL SURVEY 17
to secure the concession of a wider fishing ground and
offered ever higher rents in the auction held by the Soviet
authorities. Then Soviet authorities managed to permit
Russian private fishing firms to compete with Japanese
firms. The rents -went ever higher and the grounds al
lotted to Japanese firms grew ever narrower each year.
Yet the Japanese firms could buy cheap rubles with dear
yen through the agency of the Chosen-Ginko situated at
Vladivostok, and could pay the rents comparatively easily.
Suddenly on December 19, 1930, however, the Vladivostok
Branch Bank was forcibly closed by the Soviet authorities
on the ground that the Bank had engaged in unlawful
exchange transactions. Negotiations have been started be
tween Mr. Troyanovski, Soviet Ambassador at Tokyo,
and Mr. M. Nagai, Japanese Vice-Minister for Foreign
Affairs, and also between Mr. Karakhan and Mr. Hirota,
newly appointed Japanese Ambassador at Moscow. It is
not safe to attempt to predict the outcome of these
negotiations.
Chapter III
THE FINANCIAL SITUATION AND ITS
RELATION TO CHRISTIAN WORK
Motozo Akazawa
The present financial depression of Japan is a part of a
great wave passing over the whole world. There are,
however, four causes which may be considered as peculiar
to Japan. They are : (1) the removal of the gold em
bargo; (2) the record slump of silver; (3) the great de
pression in the United States; (4) suffering of farmers on
account of the low price of rice and cocoons.
The Removal of the Gold Ban
It was on November 21, 1929 that the Government
announced that on and after Jan. 11, 1930 the gold ex
portation ban which was laid down in 1917 would be re
moved. This declaration meant that Japan would main
tain the gold standard as her monetary system and the
Nippon Ginko (Bank of Japan) would, on demand, ex
change their notes for gold at the same ratio as is fixed by
the laws for foreign exchange.
For nearly thirteen years Japan was out of the circle of
the international financial family but from the time of the
removal of the gold embargo and the re-establishment of
the gold standard she returned to her normal relation with
international finance. She should have been back to
that place much earlier but the removal of the gold ban
was put off and two or three good opportunities of taking
the step were missed. The delay caused immeasureable loss
to the economic life of the people. They lost the wealth,
20 JAPAX
at least the gold, which accumulated during; the great
war. It postponed rationalization of industry in Japan.
It kept the living cost in Japan higher than in any other
part of the world on account of the inflation of mo:iey.
Baron Inoue, the present Minister of Finance, made the
great decision with admirable courage. Chances seemed
exceedingly fair at first. Having secured a credit of twenty-
five million dollars in the United States and five million
pounds in England, he thought the outflow of gold
would not exceed more than two hundred million yen. But,
as the following table shows, the central bank lost its
specie reserve of nearly 300 million yen in one year. Of
course the ratio, as the basis of currency, of 52% of the
reserve to the current amount of convertible notes, is still
firm. Yet this great outflow of gold caused further de
pression in the business world.
The Government's Retrenchment Policy
In regard to the retrenchment policy of the Cabinet, a
hot debate took place between the parties especially upon
the subject of the removal of the gold embargo. The main
contention of the opposition was on two accounts : one, the
time, and the other, the preparation for the removal. They
said that the Cabinet decided this important action with
out proper preparation ; that it was done prematurely,
consequently producing an unnecessary disturbance in in
dustry. The second point was in regard to the method,
viz. — the ratio of exchange. Some of the opposition said
that we should fix a new ratio as France did a few years
ago. Thus we could save those who were in debt from
bankruptcy.
As a method of putting into effect, retrenchment as a
financial policy the Hamaguchi Cabinet appealed to the
people to co-operate with the government in curtailing
all living expenses, to rationalize industrial management
and to encourage the use of home products. So, by united
effort of the government and the people, we were asked to
GENERAL SURVEY
21
promote home industry and prevent as much as possible
increase of payment to foreign countries thus preventing
gold from florins; out of the countrv.
The Effect of the Removal of the Gold Ban
The following table * shows the general trend of the finan
cial condition in Japan for a part of one year after the
ban on gold exportation was lifted.
1928
1929
1930
Ratio of For- J
eign
$ 45,937
48,971
49,375
December
Exchange '
Index price \
Wholesale
Market, I
182.7
163.0
127.8
basic date
July 1914
Tokyo ]
Index Bonds \
and Stocks \
107.4
71.8
52.8
basic,
Dec. 1921
Interest 1
(Tokyo) )
1.10
1.20
1.30
Dec. for
business
certificates
Convertible 1
Notes (Nip- i
pon Ginko) '
1,793,096
1,641,851
1,436,265
Dec. (thou:
and of yen)
Specie \
Reserve j
1,052,636
1,072,273
825,998
Dec. (thouf
and of yen)
Loan (Nip- \
pon Bank) 1
848,854
679,687
754,217
Dec. (thou£
and of yen)
Loan (by other (
banks) /
11,371,062
11,204,092
11,239,971
Nov. 1930
Deposits in \
Banks J
11,757,321
11,976,092
11,501,722
( Ex.
2,038,000
2,217,580
1,518,551
Forcl«:i, Imp.
trace 1
2,372,799
2,388,543
1,680,061
'•
I Bal.
334,799
170,963
161,510
The foregoing table shows, firstly, that a considerable
fall in prices of commodities has taken place but that they
are not quite down to pre-war prices; and, secondly, as
the amount of the specie reserve shows a considerable de-
Tokyo Asahi, Jan. llth, 1931.
JAPAN
crease, it means that exportation of gold was quite large,
causing stagnation of business in home trade ; thirdly, a
big shrinkage made in foreign trade indicates a great blow
to the main industry of the country.
Foreign Trade Since 1909
Let us now turn our eyes to the recent conditions of
the foreign trade of Japan. Table (A)* shows the yearly
average of trade in five year periods.
Excess Per Capita
Export Import Total Ex. Imp. Ex. Imp.
1909-13 516,359 564,673 1,081,033 48.214 10.10 11.04
1914-18 1,231,680 936,228 2,167,909 295,452 22.11 16.81
1919-23 1,741,977 2,046,557 3,788,535 304.580 30.41 35.95
1924-28 2,065,306 2,395,315 4,460,621 330.009
1929 2,148,618 2,216,240 4,364,858 67.621 33.34 35.21
1930 732,230 955,803 1,658,033
(till June)
Table (Bjf shows the comparative percentages in the
trade of leading commodities in 1930 and 1929.
Export
Import
Value
Volume
Value
Volume
Silk
-4.68
-1.86
Cotton
-3.69
-1.14
Cotton
-3.39
Iron
-4.09
-3.25
Silk Tex
-3.26
Wheat
-4.02
-2.52
lo ur
-4.63
-3.38
Beans
-3.67
-1.95
Sugar
-1.24
+ 1.04
Rubber
-4.08
- .64
Coal
- .63
+ .41
Wool
-2.61
+ 8.9
Knitted
gooJ —1.66
+ .56
These
tables reveal
the following facts.
Japan is
an im-
*Jiji Year Book 1931 p. 244
t Tokyo Asahi Dec. 28, 1930.
GENERAL SUKVEY 23
porting country. She made a great spurt in trade during
the great war and kept growing thereafter but in the year
1930 her foreign trade, both exports and imports, suffered
a great shrinkage. This shrinkage is seen mainly in the
commodities which constitute a larger part of our trade.
Japan buys cotton from America and sells raw silk. She
buys cotton, beans, iron and rubber from China, India
and the South Seas and sells them cotton and knitted
goods. These industries were heavily hit on account of
the depression in America, the depreciation of silver and
the high tariff of India. You can imagine how hard a
blow it was to the silk reelers and sericulturists to experience
such a sudden fall in prices in one year. In August and
September 1929 on the Yokohama stock market, the best
standard quality raw silk was quoted at above ¥1,300 but it
declined to the ¥700 mark during the corresponding
months of 1930. Cocoons were quoted at from ¥7-8 per
kamme a year ago and they also declined to about ¥4 or
even below that.
Unemployment and the Farming Districts
Except foreign bonds and shares, all shares and stocks
sustained a big slump. Some of them fell to half of the
highest mark within one year. The stocks of cotton weav
ing factories belong to this class. Again, comparison of
the labor statistics made public Dec. 22, 1930 (Tokyo
Asahi Dec. 23, 1930) with those previously given out
three years ago shows an increase in the number of
factories of 78, whereas the number of laborers decreased
by 84,087 (men 5,496, women 78,591). This shows that
cotton weaving companies and silk reelers have been dis
charging their women workers in large numbers. Accord
ing to the report of the social bureau of the Home Depart
ment the number of unemployed on Oct. 1st was 374,140
but it is generally believed that the amount is more than
600,000 as a whole. This fact would lead us to look into
the farmers' condition at this time because a good many
of the unemployed tried in vain to seek jobs through
24 JAPAN
relatives on country farms. Of course the farmers have
their own problems. The year 1930 was the best crop
of rice in our history. Sixty million koku is considered
a good year but this year produced 65,300,000 koku be
side the rice of Korea and Formosa both of which are
reported to have had very good crops. Consequently, the
price of rice was quoted at ¥16 or ¥17 per koku which
is only one half of the price of a year ago. The cost of
rice production, according to an investigation made by
the Imperial Agriculture Association, is quoted as over
¥26.35 per koku. The price of cocoons has fallen to less
than half. How the farmers in Japan under these con
ditions can live is a vital question. No doubt, the farmers
cannot pay their taxes and the salaries of their school
teachers. How can they be expected to pay back the
debt which reaches a total of five billion yen ? News
papers report that on January 25-26, 1931, the village mas
ters of the whole country will meet in Tokyo and pre
sent a petition to the House of Peers and House of Re
presentatives on three items : (1) administrative readjust
ment to reduce public expenditure ; (2) revision of the
pension laws ; (3) reduction of salaries of public officers.
They demand social equity, in both services and rewards.
We must hear the voice of the times and judge.
Effect Upon Church Finance
Keeping the above facts in mind, if one considers the
effect upon the Church life of the Christians he will be
surprised to learn how small an injury, comparatively
speaking, has been caused by this great financial depres
sion. It is true, that in many churches, though the a-
mount of the Sunday morning collection is rather increas
ing, monthly offerings are falling. These facts mean that
Christians are suffering from the world wide depression
one way or another, but Sunday attendance is growing,
including old members and new comers. I have not heard
of any church in the whole country which has closed its
GENERAL SURVEY 25
door* on account of the present financial depression. I
know that some of the Mission churches are suffering to
a certain extent on account of the cuts made by the Home
Boards, still, depression suffered by the churches does
not compare at all in degree with that sustained by the
business world.
The further I carry this investigation the more deeply
I am convinced that the financial life of a church does
not depend upon the material possessions of its members
but upon their spiritual condition. I know a church that
formerly depended for its financial support upon the silk
reelers near-by. The church's financial condition had
never been satisfactory. When the business depression
came the silk reelers decreased their contributions. But
the depression brought a change in the attitude of the girls.
A religious revival broke out among them. Between two
and three hundred girls gathered every morning between
4 and 5 o'clock for morning prayer meeting. This has
been going on for almost a year and there seems no sign of
diminished interest. The financial condition of the church
was at no time better than it is now. Another convic
tion I have formed as a result of my observation is that,
concerning the relation between financial status and living
conditions on the one hand and Christian work on the
other, there is faithfulness and dependable stability in
our Christians. They feel a deep responsibility for main
taining the Church as an organization that has rendered
them great service. Not only that, in the bottom of their
hearts the Christians have an earnest desire to expand
their work because of their belief that they have an evan
gelical message that will save the country. Consequently, I
firmly believe that this is not a time to think of or to
plan for the curtailment of our Christian work in any
way whatever but rather to plan an aggressive campaign
with closer co-operation among different churches and
denominations. This aggressive plan will bring to the sur
face the potential power of the churches and enable them
to become nuclei of the new society which we are aiming
at building in the name of the Kingdom of God.
26 JAPAN
Some Practical Suggestions
Hereupon I have several propositions to make ami beg
to lay them with a humble spirit before the authorities
of the different churches and missions and fellow workers
of the churches in this country. They are simply im
personal opinions and have no official bearing of any kind.
Neither are they matured in my own mind, because fur
ther study of details before putting them into practice,
will be required.
1. The reorganization of the evangelical forces in Japan.
Somfe years ago the evangelical missions in Japan entered
into a mutual agreement with regard to the territorial
division of their respective work. I believe this is still
standing in general. I do not know what organization is
responsible for its readjustment or keeping up the agree
ment. Time has elapsed and conditions have changed. If
not for the redistribution of our forces then for the
sake of united organized effort should we not re-organize
or readjust our forces and try to achieve closer coopera
tion and mutual aid ? In order to achieve a satisfactory
result we should invite the cooperation of as many churches
and missions as possible. The initiative might be taken
by a body like the Committee on Evangelism of the Na
tional Christian Council or some similar committee of the
Federation of Christian Missions or by the central com
mittee of the Kingdom of God Movement. If this proposal
is accepted by the authorities of the respective churches
and missions they should meet for consultation to settle
principles and plans, and perhaps organize a central com
mittee. The first thing we need to do is to make a survey
of present conditions and future needs throughout the coun
try. In doing this we should have in our mind the evan
gelization of the rural sections as our central purpose. I
believe the time is ripe to seek such organized coopera
tion. The rural people are inviting us and waiting for us
to make a move while the church people are waiting with
interest for such an opportunity. They want to under
stand the needs and their responsibility. Since the King-
GENERAL SURVEY 27
Join of God Movement began Christians, are more eager
than ever for cooperation in the work if not for the union
of the churches. For organic union we will need more
time for preparation but in this kind of cooperation every
church ought to be able to participate. Our aim is not
to interfere with the privilege or prestige of any church but
rather to divide the unoccupied territories and make pre
paration so that we can use our forces most economically
for the one central aim, the evangelization of the whole
country. In making a survey, Japan should be divided
into several districts. In each section a committee might
be organized through the mediation of the central com
mittee. Let this be a means of cooperation and mutual
help among the churches.
2. Let the simple life, temperance and industry be three
main themes for us to teach at this special time. At any
time the theme of the Christian church is Jesus and His
Gospel. But at particular times we need to emphasize in
our teaching certain moral themes as the special condi
tions of that time require. Vanity and complexity are
characteristics of the age and in spite of this financial
depression they are raging furiously in homes and in so
ciety. Even the religions in Japan are becoming absorbed
in worldliness. Worldliness is the gospel of the devil. In
order to correct the spirit of the age we Christians ought
to preach and live the simple life and push our teaching
to every strata of present society. I am glad our Christian
workers are interested in the question of social purity.
That is one special message Christianity has for Japan.
Now is the time to go at it with double emphasis. Tem
perance \\ill greatly improve the economic life of the far
mers. Let us go to the country with united forces, with
literature, lantern pictures and lectures. Another gospel
of the devil is laziness. To meet this we Christians should
live and teach industry. We advocate unselfishness but
unselfishness unless working in co-operation "with industry
is really powerless as a factor in human character. Every
Christian ought to be noted for his industry. If we preach
the gospel of Jesus with an industrious life, the people
of the country as well as the city will look up and follow
28 JAPAN
us. I believe by living in this way we can save the
country.
3. Evangelization through the educational method, em
phasizing the fact that faith and daily life should corres
pond. Under that head I have two things to say : one is a
new method in relation to an old principle; the other is how
to enlist the cooperation of our lay bretheren in evangeliza
tion. Through the experience of our Farmers' Gospel
schools we have learned a new method for the application
of the old principle. By the old principle, I mean char
acter formation through the influence of character, that
is, evangelization by personal touch. The secret of success
in a Gospel school is in the teachers and students living
together, even for a few days. If we extend that method
with a few adaptations and additions we can reach the
country people with success. That kind of Gospel school
can be operated only in the farmer's leisure time. Be
side this we must visit them when they are busy on the
farm with literature. At such times a word of prayer
or encouragement, while sitting on a dike between the
rice fields, will be sufficient. At any rate the school me
thod ought to be combined with timely visiting and with
distribution of suitable literature. By the cooperation of
pastors and missionaries we can organize a short term
school for lay leaders. The curriculum for this school
should be quite extensive and comprehensive in order to
meet the need of the times but Bible study should be the
centre. I believe this kind of school can be arranged at
different times both for women and men with but slight
variation of the curriculum. To live and pray together for
a certain period should be the principle of these schools.
Chapter IV
THE GENERAL CHRISTIAN SITUATION
Akira Ebizau-a.
Introductory
The Christian church in Japan is climbing ascending
steps year by year. Its influence is felt increasingly wide
ly and deeply in the national, social, political and educa
tional world. We have been hitherto too modest and
have minimized our power. Now we must realize that
the time has already come to rise up on our feet in order
to meet the great mission bestowed upon the Church in
the Orient.
The writer listened with interest to what was spoken
by the Western church leaders at the Williamstown Con
ference in the summer of 1929. They unanimously took
it for granted that Japan is the most advanced mission
field in the world. They repeatedly alluded to the fact
that there have been many outstanding leaders in Japan
from the beginning and the fact that the self-governing
indigenous churches have most happily developed there.
Of course, we must not take it as if we have done or ac
complished some great thing, yet we ought to see things
aright and catch the wider vision and bear the greater
responsibility for the Kingdom.
The seventieth anniversary of the opening of Protestant
Missions was celebrated in 1929, and the next year na
turally brought a feeling of another fresh start. Now
wide doors are open everywhere for Christian Evangelism.
Many people at present are likely to have some prejudice
against the church as such, and it seems to be a general
trend at present not to be interested in any established
institutions. So what is easv for movements outside of the
30 JAPAN
church is rather hard for the church itself. This is the
reason why the church-centric principle in the Kingdom of
God Movement is stressed even at the expense of some
disadvantage.
Though under such limitations and handicaps, the church
in Japan has even shown numerical increase during the
year. The numbers of churches, ministers and communi
cants officially reported at the end of the year — not includ
ing those smaller denominations which failed to report —
were as follows : *
Year Churches Ministers Communicants
1929 1760 2241 170,302
1928 1578 1952 161,186
Net 182 289 9,116
Increase
These figures eloquently show the steady growth of the
church in recent years.
Old beliefs are declining, and old religions are losing
their ground. That means that either the people of the
nation are becoming infidels or they are approaching Chris
tianity.
In the Midst of National Problems
The year 1929 was marked by three national perils,
known as the economic, political and the thought-life
problems ; but it seems the Christian church stepped for
ward to 1930 squarely confronting these problems.
On the left wing the church had the scientific, agnostic
materialism, culminating in the Communistic Movement
which has been so rampant in the younger generation ;
while on the right wing, the church had to deal with
old, conservative, narrow, unscientific nationalism which
firmly holds its place in the hearts of some classes.
* Statistics based on the official report at th? end of 1930 are not
yet made out.
GENERAL SURVEY 31
The Christian church in the midst of the whirlpool of
current thought, stood with its unique, everlasting message
to the nation. There has been a tendency from a genera
tion ago for the church in Japan to endeavor to adapt
itself to current thought. The 'Social Gospel' or 'Social
Service' have been the fond topics of our younger preach
ers, and they did their part just at the time when we
needed them.
But now the church in general, and probably the public
outside of the church too, have come to realize that what
we really want and expect from the Christian church is
none other than the unique message of Jesus Christ.
The church has learned to stand on convictions distinc
tively Christian.
Some Steps toward Unity and Cooperation
The Christian church in Japan seems newly to realize
the urgent need of combining forces and resources in order
to face its common foes. It is now increasingly felt that
the lack of unity among the Protestants is a great hin
drance to a forward movement.
Some twelve denominations joined in united investigation
of the Church Union problem in 1930, on purpose to im
prove the proposed basis of Union which was prepared by
the Union Committee the preceding year. (See article
on Union Movements, p 144 ) This time they
wanted to study the suggestions of the Episcopal
brethren and at last the Committee came to a deadlock
on the problem of the ' Historic Episcopacy '. So the
Committee left that problem with suspended judgment
and so reported to their respective denominations. Unless
there is found some wise solution of this problem, there is
little hope of uniting all the denominations and some are
earnestly seeking light on this point. In spite of this,
the denominations which can approach each other with
out much difference, are coming closer and closer together ;
and it is a significant fact that the Congregational church
and the Christian church finally united into the Congrega
tional-Christian Church in April 1930. It will be the first
32 JAPAN
example for many other denominations to follow in the
years to eome. Another significant event which took place
in April 1930 was the union of two theological schools.
Though related to the same denomination, the fact that
those two historic institutions Meiji Gakuin and Shingaku-
sha united into one Nihon Shin Gakko, is a great expression
of unselfish devotion and unity of spirit. They have at least
set a good example to the other theological schools in Japan
where perhaps too many theological schools, and certainly
too many divisions, are found.
Cooperation was naturally stressed when the Kingdom of
God Campaign was launched in the beginning of 1930. It
aimed at the mobilization of all the Christian organizations
and agencies in the country, and they were pretty fully en
listed in this great interdenominational enterprise. It is
needless to mention that the National Christian Council, as
the central organ for service of any kind for united efforts,
is now rising to its full function as never before.
The Statement regarding State Shintoism
One of the outstanding facts in the church life in 1930
has been the statement to the Government regarding State
Shintoism. Because this has direct influence on the pro
pagation of Christianity, and yet is considered by the
general public to have a close relationship with the Im
perial Household, the church has hitherto been very
reluctant to approach it. Now the time seemed ripe for
us to utter our voice without any danger of inviting
unnecessary misunderstanding, since a governmental Com
mission is investigating the matter. To quote from the
Statement itself, " while it is true that since the middle of
the Meiji Era the traditional policy of the Government in
its administrative treatment of State Shintoism has been to
put it outside of the religious sphere, still the shrines of
State Shintoism are actually engaged in religious functions.
This has given rise to much confusion." It was urged that
"a fundamental survey and study be made regarding State
Shintoism that will definitely determine the question as to
GENERAL SURVEY 33
whether it is religious or non- religious. It must not be left
ambiguous as a super-religion or through the use of any
other terminology." The statement was sent out to all the
Christian bodies in the country, and fifty-five representa
tive Christian organizations signified their approval of the
draft and it was presented by the Council. Since then
another step has been taken by the Special Joint Com
mittee* of the Council and the "Christian Association for
Religious Freedom".
We believe it will be an epoch making event in the his
tory of the Christian Church in Japan if this problem can
be favourably settled by our Government.
A Year of Survey Work
The year 1930 was marked by several enterprises for
fundamental survey work.
Beginning in the previous year and until the summer of
1930, a scientific survey of the work of the Young Men's
and Young Women's Christian Associations in Japan was
carried on by a Commission with the cooperation of pro
fessional survey experts sent from) America.
The National Christian Council is looking for a
special Educational Commission to be sent by the Inter
national Missionary Council, and in cooperation with the
Christian Education Association has begun the preliminary
survey of all higher Christian Education in the country.
(See Preliminary Survey on Education, p 163)
It also made a preliminary survey of Rural Social Con
dition as a preparation for the coming of Dr. Butterfield,
in the present year.
Toward the end of the year the Fact Finding Commission
of the Laymen's Foreign Mission Enquiry with Dr. H. H.
Guy as Director, arrived and began their work. All these
facts reveal that the time has come when the Christian
church and organizations must reconsider their method
ology and revise their programs in order to be well adapted
to the speedily changing condition of the world.
34 JAPAN
Year of Anniversaries
The year 1930 was crowned with several anniversaries
in the Christian community.
One thing worthy of special note is the Semi-centenary
Anniversary of the Y. M. C. A. in Japan. This was cele
brated in October with a program covering several days.
People realized a'new how the Association has served our
young men, and through them contributed to the spiritual
uplift of our national life during the past half century.
The sympathetic comment by Baron Sakatani, and also
by the Mayor of Tokyo, Mr. Nagata, was a great encourage
ment to all the people gathered together in the Hibiya City
Hall on that occasion.
The Sunday School Association of Japan celebrated
the 150th Anniversary of the founding of the Sunday
School by Robert Raikes. The program included a special
memorial meeting, conferences of Sunday School teachers
in different local associations and the distribution of
pamphlets specially prepared.
These anniversaries are not simply anniversaries but
it goes without saying that they grrve opportunities to call
attention to and arouse interest in these Christian organiza
tions.
Special Campaigns
The year also was characterized by several special
campaigns. Of course the Kingdom of God Movement is
the foremost great united Evangelistic Movement launched
in the year. This movement is reported fully in a different
article and need not be developed further here.
Along with this Movement there have been launched
several campaigns by the different denominations, and we
should turn our glance in that direction.
The Christian Church (Disciples) moved forward in
the year as the twentieth centenary of Pentecost.
The Lutheran Church took their forward steps in
commemoration of the Four Hundredth Anniversary of the
GENERAL SURVEY 35
Augsburg Confession. The churches belonging to the
Evangelical Lutheran Church are thirty-one in all but they
caught the vision to increase their churches to 100 in the
near future.
The Anglican Church also under the name of " Co
operation Campaign " has been actively carrying the
evangelistic work throughout the country.
The Congregational Church too launched the Five
Year Campaign in January 1930 and begun to exert their
utmost power to awaken the evangelistic spirit of the laity.
Newly Established Organizations
The Christian News Agency, formerly known as the
Newspaper Evangelism Union, was reorganized in the
spring, and it entered into cooperation with the National
Christian Council in the fall. It is mainly composed of
institutions bearing the name " Shinsei Kwan " — just
twenty in number — scattered all over the country. They
divided the whole field among themselves and started with
a vigorous forward look to find seekers even in remote
districts.
Another new organization is the Religious Education
Association. The ideal in view is to infuse the Christian
idea of education into the educational world of Japan. The
organization has been started by a group of Christian
leaders especially interested in the new enterprise. This
organization is none other than the answer to the challenge
for Christian work along this line. A journal called
" Shukyo-kyoiku " is published monthly with a view to
becoming a means of reaching public school teachers.
The threefold function of the Association is defined as
follows :
1. To inspire the educational forces with religious
ideals.
2. To inspire the religious forces with educational
ideals.
3. To keep before the public mind the ideal of
religious education and the sense of its need and
value.
JAPAN
International Fellowship
The year might also be characterized as one of interna
tional fellowship, for quite a number of people representing
the church in general went abroad on special missions, and
also we received guests in the same capacity.
Miss Hayashi and Mrs. Gauntlett travelled through
Europe and America and they represented not only the
W. C. T. U., but in some sense the women of Japan, at
the time of the Naval Conference in London. Dr. K.
Tsunashima went to England to attend the fifth de
cennial conference of the world's Congregational churches
at Bournemouth in the summer of 1930. Bishop Matsui
of the Episcopal Church also went to England to
attend the Lambeth Conference which had a direct bear
ing upon the church life of the whole world. Commis
sioner Yamamuro went to America in the spring and
again in the fall he went to England to attend the
conference of the Commissioners of the world's Salva
tion Army. That conference seems to have been an
epoch making one as they adopted a new constitution.
Among the guests from abroad there was Dr. A. Warn-
shuis, the Secretary of the International Missionary
Council. He came to investigate the actual situa
tion of the Japanese church work and visited several
centers making himself a good friend of both missionaries
and Japanese workers. This will greatly promote closer
cooperation between the Japanese church and similar or
ganizations of the world through the International Mis
sionary Council.
Another visitor was Dr. Franklin, the Secretary of the
American Baptist Foreign Mission Society, who is also
closely connected with the International Missionary
Council. His visit has been helpful not only for his own
denomination but also for the Christian church in general
because of his personality and his broad far-reaching in
sight.
The Chinese Council sent their fraternal delegate, Mr.
C. D. do, to the Annual Meeting of the N. C. C. last Octo-
GENERAL SURVEY 37
her which brought us another opportunity to have closer
fellowship with our neighboring brethren.
We might mention still others but these few cases are
enough to show clearly how the Japan Church naturally is
entering into closer cooperation with the world's Christian
Church, and how it has opportunity to contribute to the
larger cause.
CHRISTIANITY, THE NON-CHRISTIAN
RELIGIONS AND THE STATE.
Chapter V
CHRISTIANITY, SHINTOISM AND THE
JAPANESE KOKUTAI. *
D. Tagawa.
Of late people have been discussing the question of the
relation between Christianity and the kokutai but, if my
recollection is correct, this subject was more widely dis
cussed about the time of the promulgation of the Imperial
Rescript on Education in 1889. The present discussion,
however, is much more detailed and enters more thoroughly
into the content of the subject than that of the earlier
period. The terms used in the earlier discussion were
more general and more indefinite than those used in the
discussion to-day. Futhermore, the earlier discussion
was much more emotional and more agitated, attracting the
attention of society as a whole. The present discussion is
more specialized and interests certain groups only.
The discussion at that time took the attitude toward
* The official English version of the Imperial Rescript on Education
translates the word kokutai by the descriptive phrase, " the fundamental
character of our Empire". Other phrases might be used, as for ex
ample, " the national genius of Japan ". The word expresses the re
lationship between ruler and psople which in the form present in
Japan is recognized to be unique. In this article it seems preferable
to use the Japanese word rather than to attempt to represent it in
translation.
40 JAPAN
Christianity that, in general, it was opposed to the Jap
anese kokutai and was fundamentally incapable of existing
alongside of it. Last year, on the occasion of the cele
bration of the fortieth anniversary of the promulgation
of the Rescript on Education, Viscount Kaneko said
that at the time of its promulgation Christianity vigorously
opposed the Rescript. As a matter of fact, this statement
is in error. The Christianity of that period did not especial
ly oppose the Rescript but, in response to the continued
attacks of those who said that Christianity could not exist
with the Japanese kokutai and destroyed Japan's funda
mental national character, there were those who defended
the Christian position.
If one were to ask Viscount Kaneko what he means by
the Japanese kokutai he would probably reply somewhat
as follows : " In Japan the kokutai and the government
are distinguished, but in Europe this is not the case. In
France and Germany, strictly speaking, there is no kokutai
in the Japanese sense of that word. In England there is
a dim adumbration of the idea. Edmund Burke at the
tune of the French Revolution energetically argued that
the fundamental political principle of England was a com
bination of divine right and popular sovereignty ; that
government by the sovereign alone was contrary to the
fundamental principle of the English constitution but that
government by the people alone was equally so. This idea
corresponds to the Japanese idea of kokutai."
For Christianity to oppose the kokutai defined in these
terms would be in effect the same as for Christianity in
England to oppose the English constitutional government.
The Christians of Japan do not take such an attitude any
more than do the Christians of England.
Viscount Kaneko makes a still more important inter
pretation of the Japanese kokutai in the following state
ment : " Japan is a nation of emperors of one and the
same dynasty through the ages. From time to time the
form of government has changed. Sometimes it has been
feudalistic, sometimes it has been clan government, but
through the ages there has been no change in the kokutai
itself and the one unbroken line of emperors has continued
NON-CHRISTIAN RELIGIONS AND THE STATE 41
to rule." I have never heard of a Christian who advanced
an opinion contrary to this. Furthermore, there is no
reason why one should do so. Foreign readers should re
call that this clear interpretation of the meaning of the
Japanese kokutai is being made by the man who had a most
important share in laying the foundations for Japan's
national constitution.
In connection with this interpretation of the Japanese
kokutai, there is another problem that must be considered
and that is the recent discussion with regard to State
Shinto. According to the argument of the Shintoists, Shin
to, the Imperial House and the kokutai are indivisible.
Shinto is the spirit, the Imperial House is the body ; view
ing the Japanese kokutai from without one sees the Im
perial House, viewing from within one sees Shinto. These
are the indispensable elements in the Japanese kokutai.
While Shinto is a religion it is not on the same footing as
other religions and constraint should be resorted to bring
about veneration for it. This is the position taken by the
Shintoists and certain of the University professors on the
Commission to Investigate the System of State Shinto,
which has been meeting in connection with the national
department of education since last year.
In response to this the Christians of all denominations
in Japan, viewing the present attitude of the government
as unfair and enigmatic, have drawn up the following
statement :
(1) Does the government look upon Shinto as a re
ligion or not ? We desire that this be made clear one
way or the other.
(2) If Shinto be a religion then we desire that it be
put on the same basis as other religions and that, as a
consequence, the present practice of causing students of
primary schools to worship at shrines be discontinued.
(3) If Shinto be not a religion then we desire that
among the ceremonies carried on at Shinto shrines all re
ligious practices or practices resembling these be discon
tinued.
The majority of the Buddhist members of the Com
mission are taking a stand indentical with the statement
42 JAPAN
given above. Some of these even gave expression to an
opinion identical with that given above before the Chris
tians did. In the discussion of some years ago when it was
argued that Christianity and the Japanese kokutai could
not exist together in Japan the Buddists agreed with those
who attacked Christianity and even went further than
others in pushing this atack upon Christianity. To me it
is a very significant change in the spirit of the times that
in this present discussion Buddists should be taking the
same attitude as Christians and should be uniting with
them in the struggle to carry through this contention.
What conclusion will be reached by this commission of
the Mombusho it is presumptions for me to attempt to
say but that it will not finish its investigations this year or
the next but will carry on for two or three years is openly
stated by the chairman and other members of the com
mittee and is not to be doubted.
The argument that Shinto is a unique religion which
should be placed above other religions is not a new idea
that has developed in modern times, but it existed as a
problem before the enactment of the present constitution.
It was in 1881 that Prince Ito went to Europe to make
investigations preparatory to the framing of Japan's con
stitution. When he met Bismark, Bismark said, " It is
comparatively simple to draw up a constitution, but the
question of what to do with religion is not so simple as
the drawing up to the constitution. What do you intend
to do about the matter ? Up to this time Prince Ito had
given no thought to the question of religion and this was
the first time he had been compelled seriously to face the
problem. He was unable to reply to Bismark and returned
to Japan with this problem on his heart.
Later Viscount Kaieda, adviser to the Privy Council,
accompanied by Professor Maruyama, representing Jap
anese scholaship, went to Europe on a tour of investiga
tion. Prince Ito gave him a special letter of introduction
to Stein of Austria. The Prince had learned a great deal
from Stein. Stein pointed out to them the reasons for the
importance of religion. They were very much pleased
to hear his opinion and told him of the existence of the
NON-CHRISTIAN RELIGIONS AND THE STATE 43
Shinto religion in Japan. He advised them to make Shin
to the national religion. Of course they returned to Japan
very much pleased to hear his opinion, because this is
what they themselves had been urging for some time previ
ously. It came to them just at the time when they were
very much troubled because their advocacy of this idea had
not been generally accepted. At the time of the restora
tion Prof. Maruyama had created quite a sensation by
walking about the streets of Tokyo in the day time carry
ing a lighted lantern expressive of his feeling that Japan had
gor^e back to the Dark Ages. Europe was the place
where Christianity fourished and where other religions were
looked down upon as heretical superstitions. That they
should be told in this same Europe that religion was im
portant for the unification of the people's thought ; that
Shinto was quite sufficient under the circumstances and
should be made the state religion with this purpose in
mind was entirely unanticipated. They were correspond
ingly delighted. They had found a kindred spirit abroad.
They looked upon Stein as the most enlightened man of
this or any time or place. On their return they reported
on this conversation in a lecture before the Emperor, which
was presently issued in pamphlet form over the imprimatur
of the Imperial Household Department, bearing the title,
" Stein's Lecture ". In view of the situation existing at
that time one can well understand how highly this was
extolled in certain quarters.
When the preliminary draft of the constitution was
drawn up it is reported that it contained an article provid
ing for making Shinto the state religion. Of course, it
was most natural that this should have been the case.
I do not know who was instrumental in having this clause
removed from the final draft of the constitution but there
is no doubt that Prince Ito had an important share in
it. In any case, it was removed an,d the famous twenty-
eighth article, which is so highly praised and valued by
the Japanese people, providing for religious freedom, took
its place.
The above facts were clearly stated by Dr. Suyetsugu
Mikami in his address at the public celebration of the
44 JAPAN
fortieth anniversary of the promulgation of the Imperial
Rescript on Education held at the Public Hall in Hibiya
Park on October 30, 1930.
Undoubtedly the finest brains that Japan possessed at
the time shared in the formulation of the constitution.
This document is the result of the finest and most pains
taking effort. The members of the present Commission
studying this subject are also, of course, great scholars and
they are working at a time when conditions have changed
considerably from those under which the framers of the
constitution worked, but it seems hardly likely that they
will go counter to the course of events that led up to*the
decision reached and which resulted after much discus
sion in the removal from the constitution of the article
making Shinto the state religion. Of course, even though
the fact of the unique relationship that has long existed
between the Imperial House and Shinto be acknowledged,
for the reasons stated above, I cannot believe that society
in general will ever consent to make Shinto a religion and
to give it a place of importance above other religions.
This must ever remain the contention of the few.
There are two obstacles in the way of the general pro
pagation of Christianity and its acceptance by the mass
of the Japanese people. The one is the belief that Jesus
is the one Divine Son of God; the other is Christ's teach
ing that he who would be great must be the minister of
all and that he who would be chief must be a servant.
The first of these become an obstacle not because people
are unable to reverence the character and teachings of
Christ ; this they are quite able to do. There are a
great many Japanese who have not become Christians
who are reading the Bible with reverence. The Bible is
among the best sellers in Japan. Furthermore, it is not
because Japanese deny the existence of God. Japan is
well known to be a country of many gods, but in the Kojiki
the principal god is called, " ame no minaka nushi no
mikoto." As the words indicate, this is the God of the
Universe, the god of Heaven and Earth. The God that
Paul set forth in his address on Mars Hill is the same God.
The Japanese people have accepted the existence of such
NON-CHRISTIAN RELIGIONS AND THE STATE 45
a God and have worshipped Him from ancient times. As
a consequence, it is not difficult for a Japanese to recognize
the existence of God. But it is difficult for Japanese to
understand how it was that the Jews were such a special
people and the time such a special time that God chose
that people, that country and that time for the sending
of His Son.
The second obstacle is of a more practical nature. I
would like to ask our foreign friends to note the state
of affairs in Japan very carefully in connection with this
problem. Japanese thought, following oriental thinking
in general, has always looked upon government as the
result of the working out of authority from the man above
upon those below. Just as the Bible says, " Ye know that
the rulers of the Gentiles lord it over them and their great
ones exercise authority over them," Confucius says,
" Government comes down from above ", or again, " Gov
ernment comes down from one's superiors," or again. "The
common people carry out the will of their superiors, who
carry on the government", or again, " As the grass bends
before the force of the wind so it is the duty of the in
ferior to bow before his superior." This way of thinking
is at the bottom of the ordinary social thinking of the
people of Japan and the Orient. It forms its background.
At this point, Christ tells us that among His followers it
is not so," but whosoever would become great among you
shall be your minister." This is in direct contradiction to
Oriental psychology as stated above. In fact, the teach
ing acts as a guiding principle in undermining at its
foundation this common idea of the Orient. Of course,
Jesus was talking to His disciples; he had in mind that
small family group when He used these words. There was
no thought of profession nor class nor race ; no thought
of government nor of industry, of party nor of capital.
Hence we cannot apply this teaching immediately to our
present day situation in industry or government or other
departments of our national life. The application of this
teaching to our life to-day must be still further and care
fully considered. When the word " superior " (kami) is
used in Oriental thought " Lord " (kimi) or " Emperor "
46 JAPAN
(tenshi) is meant. Consequently, government is looked up
on as from the " Lords " (kimigimi) or from the Emperor.
The Emperor is looked upon as exercising government upon
the people, his inferiors. This conception is, therefore, not
only different from the existing western ideas of govern
ment but it also comes into direct conflict with the teaching
of Christ mentioned above. To apply his teaching just as
it is to our governmental and industrial system will result
directly or indirectly in more or less serious confusion.
As a practical example take the recent union of all the
different women's organizations. It is said that this orga
nization has about 3,000,000 members. There are very
few larger organizations in the world. But this is criticized
in the newspapers as being an " official " organization. The
same criticism was made when the Japan Young Men's
Association was organized. As a matter of fact, this or
ganization, practically, was the result of official pressure
exerted from above. The local authorities under the
leadership of the Minister of Education or the Minister
of Home Affairs directed, commanded and persuaded and
thus brought about the organization under pressure from
above. To be sure the Y. M. C. A. in this situation is
being carried on by the voluntary efforts of its members
and its plans for development are made on the initiative
of its membership. Nevertheless, the Home Department
contributed 100,000 yen to its 1,600,000 yen building
program. It is probably very rare for any government in
the west to contribute government funds for a Y.M.C.
A. building. The so-called social service institutions for
mutual relief in western countries are ordinarily carried
on by private groups but in Japan these are usually
provided by the village, the town, the city or the province.
Of course, there are those among the people who feel the
necessity of this sort of work, but those interested are so
accustomed to look upon this sort of thing as the work of
the city or province that they make no personal effort in
the matter. To be sure such organizations as the credit
associations are private organizations in Japan as they
are abroad but many of them have their offices in their
respective provincial buildings. Since there is no charge
NOX-CHRISTIAN RELIGIONS AND THE STATE 47
for office rent and no taxes are levied these organizations
are able to carry on, but there are few of them in which
one can find a real spiritual union of comprehending co
operation on the part of the people. They are like hot
house grown flowers. Even though these organizations are
self — governing most of the officers are ex-government of
ficials. Among them there are many ex-officers of the army
and navy. There are practically none among them whose
long service among the people has won for them re
cognition as men of ability in leadership and who are looked
upon as elders and leaders — symbols of respect — in the vil
lage or town or city. Thus it is seen that even the ad
ministration of self-governing groups is governmental.
Government is to be carried on by superiors; people who
have been officials are therefore most suited for these posi
tions. It seems to be felt that people who have received
their training among the people are not suitable. That is to
say, government is regarded as the function of superiors and
the idea that government is to be carried on by superiors
and is not for the people generally has permeated the
minds of the people very widely and very deeply. The
Christian ideal of freedom, equality and respect for the
individual runs counter to the oriental idea of government
but even though the Christian way of thinking is very
reasonable and practical, well founded and powerful, still
must we not look upon the oriental way of thinking as
outlined above as a possible way of thinking worthy of res
pect ? Of course on this point there will be disagreement
but even those who cannot accept this viewpoint will have
to admit that the soul of the Orient is thus constituted.
Even though we attempt to remake this soil we must hope
for sympathetic understanding of the fact that " Rome was
not built in a day"; that it will take years of patient effort.
I understand it is proposed to discuss Christianity and
nationalism in this section, but to me there is no conflict
and no contradiction between the two. The real problem
comes in the relation between individualism and national
ism, between nationalism or nation-centred patriotism and
internationalism. I believe that even these furnish no
contradiction but are elements that can be made to harmo-
48 JAPAN
nize. How then can there be any possible conflict between
our national life and ideals and the working out of the
ideals of a religion such as Christianity, which has its
roots in a. kingdom that is not of this world, in a world
that is of the invisible spirit of man ?
Of course the Christianity of Europe and America is
not yet fully developed. It possesses a variety of ideals
that must be further brought to fruition. For example,
in the field of government, the present system of party
government where two or more parties stand over against
each other and contend with each other can scarcely be in
harmony with the spirit of Christ who said that the house
divided against itself cannot stand. Rather we should
advance by helping each other in a spirit of brotherhood
and harmony. Again it is to be questioned whether legal-
ism is in harmony with the true spirit of Christ. It seems
to me that rather than government by laws, government
by good manners is the ideal. The ideal government that
gathers up in itself the whole mind of Christ is the govern
ment that governs with morality, humanity and common
sense. The nations of the west will undoubtedly come to
experience this in time. Japan will also advance in that
direction and government here will become more fraternal
and more international. This will be interpreted by some
as the victory of Christianity and the result of its wide
diffusion ; it will be looked upon by others as the develop
ment of the oriental spirit. In any case, the Japanese
people will not continue indefinitely to be perplexed by the
Christian teaching that he who would be greatest must be
a servant. Even now the Emperor of Japan is in a posi
tion similar to that of the British Sovereign, namely, in
a position that is constitutionally and legally absolute,
above all responsibility. Once this concept becomes clear
ly understood and widely disseminated the present tendency
to use the Emperor's name despotically on the one hand
and uncritically on the other to give trouble to Christians
will pass away and the people will be able without fear or
favor to discuss Christianity and assert its claims. When
this time comes Christianity will be in a position to make
its full contribution. Looking to the future, we would say
NOX-CHRISTIAX RELIGIONS AND THE STATE 49
that Christianity and Japan will undoubtedly progress
harmoniously together. To be sure, it will be a long while
before this harmony is completely realized and we must be
careful not to lose sight of this hope in the shifting clouds
of a passing situation.
Chapter VI
RECENT DISCUSSION REGARDING
STATE SHINTO
D. C. Holtom.
In the Kokoku Jiho, issued under the date of August 11,
1930, this publication, which ranks as the most important
of the periodicals of Shinto, printed the following paragraph,
"For the past forty years and more, that is, since about the
twentieth year of Meiji (1SS7), it has been maintained that
(state) Shinto is not a religion. This assertion has grown
louder and louder with the passing years, and is now being
zealously propagated by Shintoists and by the Japanese
government alike. And, furthermore, as a result of the in
sistence that the shrines are not religious institutions, it is
being urged that the services of prayer and invocation that
have previously been carried on at the shrines should be
entirely prohibited. This is the kind of talk that is going
on, and along with it various difficult and troublesome
problems have arisen." It is significant that such a state
ment should appear in a Shinto publication. It is indicative
of a growing tendency on the part of Shintoists, them
selves, to recognize the need of preserving the religious
elements of the shrine ceremonies.
Recent discussion of state Shinto has largely centered in
the major issue noted in the quotation just given, that is
to say, it has been related primarily to the important ques
tion as to whether or not the ceremonies conducted at the
official shrines under government protection and oversight
are really religious in nature. And as the Kokoku Jiho
well says, this question is related with "various difficult and
troublesome problems."
For example, Article XXVIII of the Japanese Constitu
tion states: "Japanese subjects shall, within limit of law,
52 JAPAN
not prejudicial to peace and order, and not antagonistic to
their duties as subjects, enjoy freedom of religious belief."
If state Shinto is actually a religion, then how reconcile this
guarantee of religious freedom with a government practice
which fosters a state religion centering in the shrines and
which insists on the allegiance of the nation thereto. Dur
ing the past few years various writers, mainly Buddhist
and Christian, have repeatedly called attention to this
situation, and some have attacked the government as pal
pably inconsistent in its method of handling the religious
problem. Again, is it possible, on the basis of genuine
historical fact, to justify the claim so stoutly defended by
the modern orthodox Shintoists to the effect that Shinto in
its pure unadulterated form, past and present alike, is
ancestor worship ? Granted that to interpret it as an
cestor worship is practically indispensable to the in
tellectual self-respect of the educated person who desires to
find peace and protection as a good Japanese within the
the shelter of the official ceremonies. But is not the an
cestral thesis merely convenient rationalization determined
by the social and political situation.?, other than the achieve
ment of an unbiased scholarship?
The intensity of public interest in these and similar ques
tions was augmented by the appointment in 1929 of
a national commission to study and report on the shrine
situation, and by the introduction of the so-called Religious
Organizations Bill into the Imperial Diet in the early part
of the same year. This brought again to general attention
the status of the Shinto shrines and precipitated a vigorous
discussion of the entire Shinto problem. The new bill,
which a strong opposition on the part of religionists and
others prevented from becoming law, proposed various new
enactments affecting Christianity, Buddhism and the Shinto
sects, but left the Shinto shrines altogether untouched. The
government defended itself by propagating the oft-reiter
ated statement that the shrines are not properly classifi
able under the head of religious organizations. They are
national institutions wherein the sentiments of loyalty,
patriotism, reverence for ancestors and commemorative
gratitude towards the past are nurtured, but they are not
NON-CHRISTIAN RELIGIONS AND THE STATE 53
religious organizations. Caught in this situation, govern
ment officials have been forced at times to strain logical
consistency to the limit. An example is afforded in the
statements on the nature of prayer made by the chief of
the Bureau of Shrines in the course of the debate on the
Religious Organizations Bill. Forced to admit that the
state norito, or rituals, read before the harm of the shrines
on the occasion of government ceremonies were in the na
ture of prayers (kigan, kito), he took refuge in the extra
ordinary assertion that such prayers were not religious. *
The challenge thus offered the intelligence of the nation
was eagerly accepted by an interested section of the people.
The Yomiuri Shimbun, one of the liberal daily newspapers,
opened its pages to the debate, placed a special editor in
charge, and published articles from authorities on both
sides. The controversy was lively during 1929 and 1930,
and still continues. The Shinto periodical mentioned
above, the Kokoku Jiho, and the Buddhist newspaper
known as the Chugai Nippo, have also printed a large
number of informing articles dealing with the issue.
Various Christian denominational publications such as Koe,
the organ of the Roman Catholic Church in Japan, the
Fukuin Shimpo, the organ of the Presbyterian Church,
and the Kiyome no Tomo, the organ of the Holiness
Church, have entered into the discussion.
What has been called the orthodox Shinto view-point
is well represented by Mr. Kono Shozo, professor of Shinto
in the Kckugakuin Daigaku, the Shinto University of
Tokyo. As a Shinto scholar of national reputation and
as a teacher of the Shinto priesthood, his views are of
special influence and importance. In a series of articles
that appeared in the Yomiuri Shimbun during the month
of February, 1930, he attempted to- clarify the issue from
the standpoint of the Shinto priesthood itself. His obser
vations are summarized below.
* See also the interpretations of the government position as made
in the statements of Mr .R. Mizuno, former Minister of Education,
before a special committee of the National Christian Council of
Japan, in The Japan Christian Quarterly, July, 1930, pp. 249-258.
54 JAPAN
In dealing with the problem of the shrines as related
to religion we need to be careful to get the real issue before
us clearly. Much of the discussion of the question is care
less and muddled. The problem is delicate in nature and
requires thoughtful handling. There are, indeed, two
separate questions involved : first, is there a religious
element in the shrines and in the national reverence (sukei)
thereof, and, second, is so-called Shrine Shinto, a religious
organization ? " To the former question," says Professor
Kono, "I answer 'yes'; to the latter, 'no.'"
He continues : " It is impossible for anyone to arrive at
the right solution of a problem involving two different
answers when he treats the matter in a careless manner.
There are also those who, in their discussion of this prob
lem, confuse Shinto and shrines. Shinto is the traditional
faith of the Japanese race, while the shrines are one of the
legitimate historical manifestations thereof. By the
means of shrine worship (jinja suhai) this traditional faith
of the Japanese people has been preserved and their moral
ideas matured. Thus the content of shrine worship is very
complicated. In* considering this problem we should con
sider the historical growth of the idea of reverence (keishin).
Yet, among those who discuss this matter there are even
those who confuse popular beliefs (minkan shinko) with
Shinto."
He then proceeds to direct a subtle argumentum ad
hominem against his opponents, and almost seems to say
that, after all, the interests of real scholarship should be
subordinated to Japanese nationalism. " The shrines are
the home-grown cultural assets of Japan, and Shinto is
the traditional faith of the Japanese race. In order, there
fore, to deal with this problem and to judge it appropriate
ly (tekito ni) as Japanese for the good of the Japanese
state, it is necessary first of all to understand the materials
of Japanese culture and it is important that one possess
a Japanese-like spirit (Nihonjin rashii kibun). When I
see among those who engage in the discussion of this prob
lem signs that this spirit is decidedly open to suspicion, I
feel ever more and more the need of encouraging a healthier
reverence for the shrines, and at the same time I am filled
NON-CHRISTIAN RELIGIONS AND THE STATE 55
with regret at the existence of this fundamental reason
why the natural solution of the problem is difficult."
" An understanding of Shinto is essential to the discus
sion of the shrine problem. The essence of Shinto con
sists in this : that the emperor follows the testaments
left him, by the imperial ancestors (kosokoso)* and that
he multiply his sacred labors, and that we, the nation,
obey the emperor and support his imperial efforts. These
facts are very clear. I would like to ask why it is that
Shinto which is so essential to the traditional beliefs of
the Japanese people is regarded as an- undeveloped and
an inferior religion, and whether Japan which possesses this
religion is an uncivilized country ? And if such a faith is
not Shinto, but if, on the other hand, the name Shinto is
being applied to manners and customs of Jhe people re
garded as inferior, then it is to be hoped that the truth
of the matter can be clearly shown by reference to the
ancient classics."
" What is the real reason why some declare that shrine
reverence (jinja sukei) is a religion, while others argue
that it is not a religion ? What is the reason for the ex
istence of opinions so diverse as these : ' The shrines are
religious.' ' The shrines are not religious.' ' Shrine rever
ence is the elegant accomplishment (geijutsu) of the Japa
nese race.' "
" As one of the most weighty reasons for this situation,
I wish to point out that the idea of what religion really is, is
not well determined in the minds of those who are carrying
on the discussion. At any rate, a most necessary prere
quisite to the right solution of our problem is a proper
understanding of religion. According to customary social
practice, that is, as understood in ordinary common sense,
there are three usages of the word religion. The first is
* Koso-Koso. An expression used in the Imperial Rescript on Educa
tion, and generally translated imperial ancestors. It is important to
note, however, that in the current explanation of the term, the first
element, Koso, is taken to mean " The Great Imperial Ancestress,
Amaterasu Omikami, while the second element, Koso, is taken to
include all the imperial ancestors beginning with Jimmu Tenno.
56 JAPAN
as a scientific term. The scientific world applies the word
religion to the general phenomena connected with the spe
cial practical relationship existing between mankind and
certain spiritual objects (reiteki naru mono), expressed, for
example, in such forms as prayer, belief and worship.
That is to say, various religious elements, such as religious
behaviour and religious organizations, are differentiated and
all are called religion. Science makes the phenomena which
possess such characteristics the object of its study and calls
them in general religious."
" The second is religion used as a rhetorical expression.
This expresses figuratively some earnest attitude and helps
give definition to the matter in hand. Examples are seen
in phrases such as these : ' loyalty and patriotism are the
religion of the Japanese,' or, ' science has become the reli
gion of the twentieth century,' or, again, ' the non-religion
of Marxism is also a kind of a religion.' "
" The third is the use of the word religion with respect
to organization as a term of control. This arises from the
necessities of management and refers to religious organiza
tions under certain definite conditions and certain reli
gious activities carried on by the former. That is to say,
organizations which are provided with such features as
doctrines, beliefs, preaching, institutions, religious regula
tions (or the regulations of the sect), etc., are given legal
treatment as religions."
" We must accordingly admit that, both according to the
accepted notions of scientific study in the present and
ordinary social usage, there is a religious element in the
shrines. Perhaps the time may come when the scientific
idea as well as the common social usage will change, and
no religious element will be recognized in the shrines, but
we must recognize that this cannot be permitted as yet. It
is a fact that there is a religious element in the shrines, but
this element does not constitute the entire special character
of the shrines. That there is a problem here which re
quires careful treatment, is a point which many intelligent
men have already clearly recognized."
Religious elements appear in such features as prayer,
belief in the existence of the kami as spiritual beings, wor-
NON-CHRISTIAN RELIGIONS AND THE STATE 57
ship, etc. Prof. Kono recognizes that since there are
religious elements in shrine reverence, it would be possible
for the government legally to classify state Shinto as a
religion, but this would be unprofitable both to the Japan
ese state and to those organizations which all admit to
be genuine religions. After all is said and done, it must be
recognized that the main contribution of the shrines to
Japanese culture is not on the strictly religious side. Ac
cordingly, while confessing that the shrines and the rever
ence thereof have a deep religious coloring, Mr. Kono re
fuses to admit the legitimacy of classifying them under the
category of religious organizations. . The shrines do not
formally propagate doctrines, they do not elicit professions
of faith from believers, they do not include in their services
public preaching and instruction. Hence, they cannot pro
perly be classified as religious organizations. In a word,
the shrines include religious elements, but they are not reli
gious organizations.
The non-religious elements, that is, the strictly national
istic and ethical elements, are vastly more important, how
ever. " In shrine reverence (jinja sukei) , there exist, in
addition to the religious elements, a rich moral element,
deep political meanings and intimate local relationships.
These moral elements have an especially close connection
with ideas of the state, of reverence for ancestors and of
self-government. These elements are so important that
they give the problem a form which cannot be properly
judged or valued by placing special emphasis on religious
elements."
" This situation (i. e. a merging of nationalistic-moral
and religious elements in, the shrines) arose simply be
cause the shrines originated in the natural process of the
development of the race, and shrine reverence has the tradi
tional faith of the Japanese people as its essence. Shrine
reverence includes, of course, all the shrines of Japan,
beginning with the Grand Imperial Shrine of Ise and ex
tending to all the shrines of the tutelary deities of the
various villages. It embraces the worship of the Imperial
Household on the one hand and the faith of the people
on the other."
58 JAPAN
" What, then, are the special characteristics of shrine
reverence ? The reply is eloquently given in the existence
in the practical life of the Japanese people of expressions
such as the following : ' revering the kami and loving the
people,' ' revering the kami and honoring the emperor,'
' revering the kami and loving one's country ; ' revering the
kami and venerating the ancestors/ ' revering the kami
and venerating Buddha,' ' revering the kami and venerating
Confucius,' ' revering the kami and valuing military affairs/
' revering the kami and making virtue clear/ ' revering the
kami and loving one's native land or village.' In these
words may be seen the special character of our great re
verence for the shrines. This reverence includes the
qualities of independence, comprehensiveness and capacity
for expansion."
In this system of values as outlined by Prof. Kono, the
central unifying agency is the worship of the " Great Im
perial Ancestress," the sun goddess, Amaterasu Omikami
at the Grand Imperial Shrine of Ise. His position here is
fully supported by the actual practice of both the state
and the priesthood. Regarding the great Ise Shrine he
says, elsewhere, " Just as all Japanese subjects are united
into one by the Imperial Family, so all the shrines of Japan
are centralized and united fey the Ise Jingu."
In its depth of emotional fervor his exaltation of the sun
goddess rises almost to the heights of a hymn of adoration.
" It is written in the Kogoshui : ' As for Amaterasu
Omikami, she indeed is ancestress, she indeed is source.
Her dignity is without parallel. All other kami are her
subordinates ; they are her followers '. The divine ances
tress, Amaterasu Omikami, is the progenitress of our Im
perial Family, and again is the chief of all the kami. In
the history of the age of the gods all the kami and all
things else center in this great deity ; and this history is
an account of how they made their controlling spirit that
of reverential service to her. The Imperial Throne — as
enduring as heaven and earth — has its origin in her glory ;
and our system of state organization — as flawless as a jar
of gold — is built on her abounding goodness. The funda
mental meaning of Shinto is in the development of her
NON-CHRISTIAN RELIGIONS AND THE STATE 59
limitless, divine attributes, in her powers of creation and
growth, in her magnanimity and generosity, in her capacity
for careful consideration. Okuni Takamasa, a national
classical scholar of the late Tokugawa Era wrote, ' All
who assist the divine meritorious labors of Amaterasu
Omikami are themselves kami.' This statement is one of
deep interest, whether regarded from the standpoint of the
meaning of kami, or from that of the nature of Amaterasu
Omikami which gives content to that meaning." (Kono
Shozo, Jingi Gaiyo, p.7).
Prof. Kono and his conferes make easy disposition of
the primitive sun-worship content in the original picture
of Amaterasu Omikami by falling back on the well known
device of metaphorical interpretation. Her ancient subjects
compared her with the sun because she was great, unique
and glorious. Like the sun in heaven she lighted up the
whole world with her brightness. Such a thesis can only
be maintained by a blind and fundamentalistic ignoring
of the suppressed facts of early Japanese history, on the
one hand, and a slighting of the well known facts of the
genesis of religious ideas and practices on the other.
With a solicitous and very efficient government to
straighten the road for them and with scholars like Prof.
Kono to keep the over-adventurous from a too curious ex
ploration of forbidden by-ways, it is not surprising that
the priesthood should keep well to the official highway. A
statement issued by the Shinto priests of Tokyo Urban
Prefecture is practically a repetition of the main points of
the teachings of Professor Kono.* As compared with the
almost irrational pronouncements attributed to certain of
ficials of the government, however, it furnishes the occa
sion of feelings of considerable relief to find in the mani
fest of the priests a frank recognition of the existence of im
portant religious elements in state Shinto. The priority of
moral elements, however, the intimate associations with
Japanese history and culture, and the centrality of ancestral
reverence, particularly the reverence for imperial ancestors,
give the shrines a unique status, and afford grounds for
* See Yomiuri Shimbun, October 23-26, 1929.
GO JAPAN
classifying state Shinto outside the category of ordinary
religious organizations. Under the circumstances — says the
proclamation — it is an error to think that the procedure
of the government in affording special legal status to the
shrines and their ceremonies is unconstitutional. In view
of the special relationship which the shrines bear to the
national life it is the duty of all Japanese subjects, regard
less of other religious affiliations, to support the shrines.
On March 20, 1930, the national assembly of Shinto
priests, meeting in Tokyo, issued the following declaration :
" The shrines are the central ancestral institutions of the
nation and are the essence of the Great Way of the Gods.
Thus, the successive generations of emperors have revered
the deities and have had regard for the ceremonies. In
like manner have the people been obedient to this imperial
policy and have never deviated from their devotion to
the truth of reverence. This is nothing other than the
glory of our state organization which is unique among all
nations. The recent setting up by the government of
a commission for the investigation of the shrines was for
the purpose of taking advantage of the progress of the
times in order to make this clear from the standpoint of
institution. Facing a critical situation, with one heart
and one strength and planning the means of attaining the
highest good, we resolve more and more to build up the
foundations of our matchless empire and to exalt the spirit
of Shinto (kannagara) ."
A direct reply to the Shinto priesthood and their scholar
ly leaders was made by Mr. Tominaga Tokumaro, the well
known Christian writer and theologian, also in the pages
of the Yomiuri Shinbun. Mr. Tominaga writes : " Mr.
Kono Shozo has said that the essence of Shinto consists
in this — that the emperor follows the instructions left him
by the imperial ancestors and that he multiply his sacred
labors, and that the nation obey the emperor and support
his imperial efforts. If the significance of Shinto is ex
hausted by this definition, then all Japanese are Shinto-
ists, and for years past I have been advocating its moral
principles. If so, then Shinto is by no means a religion
and we can let the matter rest there without further argu-
NON-CHRISTIAN RELIGIONS AND THE STATE 61
ment. But as a matter of fact Shinto is nothing of the kind.
From what sort of source matt rials did Mr. Kono derive
his account of Shinto ? If he merely decided the matter
a priori without recourse to source materials then his views
are neither more nor less than subjective dogmatism."
" In order to know a religion we must take as the data
of our study its sacred writings and doctrines, as well as
the past and present beliefs and the actual practices of
its followers. When we regard as Shinto that which really
comes out of the source materials of Shinto itself, then do
we get the thing that Mr. Kuno is talking about ? Of
course such substance as he' finds may be included, but it
can only be included in the proper place as part of the en
tire contents. We cannot decide off-hand what the special
characteristics of Shinto are. All things are thus. We
might, for example say the same thing about Japanese
Buddhism as Mr. Kono says about Shinto. Or we
might say the same thing about Japanese literature. Shinto
is not what Mr. Kono has decided it ought to be. We
must make an honest effort to lay bare the real content
of Shinto and rely on critical appraisal. Shinto must be
left to take the seat that naturally belongs to it."
" If Shinto is what Mr. Kono says it is, then it happens,
that what I am talking about is not Shinto. But if Shinto
is the religious ideas and practices that appear in the Kojiki
and the Nihongi, or if it is the ideas and practices con
nected with the various shrines where worship (suhai)
is observed, or again, if Shinto is that thing which the
people in general have accepted as Shinto as seen in their
ideas and practices, however vague the former may be, if,
in a word, Shinto is that which the Japanese nation, both
in the past and in the present, has brought into existence
as Shinto, then Shinto is pure religion. And if we mean
by Shinto that which the students of religion the world
over have uniformly accepted as Shinto, then Shinto is
undeniably a religion. The Japanese people, themselves,
do not call that thing Shinto which Mr. Kono declares
to be true Shinto. Those who say what he says are con
fined to a certain group of nationalist scholars."
" Let us consider then whether Shinto is or is not a reli-
62 JAPAN
gion. If we find nature worship and ancestor worship in
Shinto, then indisputably Shinto is a religion. At least
Shinto is a life that grows out of religion. The warp and
woof of Shinto are nature worship and ancestor worship,
and if Shinto cannot stand without these, then its status
and value are clear."
" We cannot understand this matter by looking at Shinto
alone. Throughout the world mankind is expressing in
various ways an activity called religion. Religious pheno
mena are various and differ among themselves. Validity
and truth may be found in every religion. But when we
make a comparative study of the various phenomena con
nected with the religions of the world, we find evidences
of development and progress, in the course of the changes
that are taking place. Some religions have developed more
than others. Finally there have appeared religions which
can evangelize the civilized races of mankind. It cannot
be disputed that, studied in the light of the history of the
development of religions, nature worship and ancestor wor
ship are extremely crude and infantile."
" Again, the distinction between superior and inferior
religions is not to be made on the basis of an examination
of the development of religion alone. When we make a
study of the various religions of the world, in addition to
learning what kind of religious events have taken place and
what kind of religious needs mankind has, it is possible
for us to learn the religious truths common to different
religions and we can determine the goal towards which
the development of religion is moving. Thus we can de
cide on a philosophical basis between superior and inferior
religions. Can the doctrines of Shinto stand before this
kind of investigation ? "
" I recognize that Shinto has grown up as a native prod
uct of Japan. But the fact that it is a native product
does not constitute a reason why we should be under its
dominance forever. For example, milk teeth grow natural
ly in tha infant child, but later when growth takes place
they come out. If the milk teeth exist throughout the
whole of life, it is counted a deformity. Nature worship
and ancestor worship can no longer be held to when
NON-CHRISTIAN RELIGIONS AND THE STATE 63
culture has made sufficient advancement. They must
change and give \vay to the religion of the period of
higher development. In proportion as Shinto loses the
worship of nature and of ancestors it may be expected
to endure. The Japanese people must come to under
stand the nature of religion and must attach themselves
to the greatest and the truest religion, and thereby com
pete in the real power of the spirit against the most
highly cultured nations of the world, and so reveal to
the world the mission of our country."
"Finally I insist that loyalism differs from Shinto. The
Japanese people must support loyalism to the end, but
they have no duty to follow Shinto. I can only ask
that Shinto will not attempt to protect itself by hiding
behind loyalism, but will fairly compete its existence
with other religions by making use of its own faith,
doctrines and practical life."
The points of view that have been passed in review
above are representative of a large amount of discussion
that had recently appeared in the Japanese press. * It
is clear that the determinative factor lies in the concep
tion of the nature of the essence of Shinto. If Shinto is
fundamentally loyalism and the commemoration of the
meritorious deeds of ancestors, then it is impossible to
escape the conclusion that good citizenship is directly
involved with the support of shrine ceremonies. If, on
the other hand, shrine worship is merely a confused
mass of miscellaneous elements — some of them crude and
primitive — that have appeared in the course of the long
unfolding of Japanese history, then it is easy to see that
progress must lie in one of two directions i.e., either the
radical purification of the shrines, or in their entire repu
diation. Furthermore, it is certain that a first-hand in
vestigation of both the history and the existing status of
the shrines will support the conclusion that loyalism and
ancestralism are not primary factors in the genesis of
* For an important statement made by the National Christian
Council of Japan, as drawn up by a special committee on Shrine-
Shinto, see The Japan Christian Quarterly, July, 1930, pp.274-5.
64 JAPAN
Shinto. Loyalism and ancestralism have been attached
to the shrines and emphasized as primary mainly because
of the political interests of modem Japanese governments.
A part of the contemporary criticism of state Shinto is
directed as a challenge to the recently appointed com
mission for the investigation of the shrines that it deal
drastically with the situation and purge away everything
except elements that are soundly constructive of national
morality.
This criticism has come mainly from Christianity and the
Shin Sect of Buddhism. For example, Rev. Giken Ito,
a priest of Higashi Hongwanji, writes, " Even the great
government shrines (kampeitaisha) perform superstitious
invocations. They sell talismans against evil and charms
for good fortune, etc., and the people who visit the shrines
and receive these charms are counted as the ones who re
vere the kami \ " It is highly doubtful, however, if the
shrine ceremonies can be rid of superstitious and so-called
religious elements and thus reduced to thorough-going state-
moral institutions without destroying them. The very
raison d'etre of the state rituals is the offering of thanks
giving and supplication to the kami regarded as actually
living superhuman beings. It is inconceivable that any
Japanese government should take an agnostic or atheis
tic attitude toward the kami. Thus Mr. Mori Naoe in the
pages of the Kokoku Jiho : " Study of history plainly
shows that in ancient times every kind of matter was the
subject of prayer before the kami. The state itself was
under the protection of the shrines. This can be easily
verified by reference to the norito (rituals) of the Engishiki.
All the norito are concerned either with festivals of sup
plication or festivals of thinksgiving. The spring cere
monies are festivals of prayer ; those of the autumn are
festivals of thanksgiving. This is simply an expression of
the spiritual trust of the people, which is based on the
dependence of the unseen spirit of man on the unseen
spirits of the kami." Exactly the same thing may be
said about the state ceremonies of the present.
In the same way the ancestral thesis has come under
attack. Thus Mr. Ojima Saneharu, a Christian student
NON-CHRISTIAN RELIGIONS AND THE STATE 65
of the subject, declares that the proportion of genuine
ancestor worship in Shinto is so small as to be almost
negligible. Most Japanese people are arrogantly ignorant
on this point, he says. Ancestor worship constitutes the
main body of Chinese religion, but not of Japan. There
is no ancestor worship in old Shinto. " Among all the
shrines of towns and villages there is not a single one
where a true ancestral relationship exists between the vil
lage people and the deities worshipped. Even among the
great national and government shrines there is not one
where the ' ancestral deity/ Ante no Minaka Nushi no
Kami, is worshipped. The deities which we actually find
are the pair, Izanagi and Izanami, and those that follow
after them in the mythology. It is true that Ame no
Minaka Nushi no Kami is worshipped in prefectural shrines
in Chiba Ken and again in Fukuoka Ken, but this Ame
no Minaka Nushi no Kami is merely the North Star
Boddhisattva of Ryobu Shinto (i.e. a Buddhist creation).
Instead of ancestor worship we find in original Shinto ex
tensive nature worship, such as the worship of sun, moon,
stars, thunder, lightning, trees, fishes, animals and plants.
We also find fetishism, phallicism (still common in Tohoku
and Shikoku) and a certain amount of hero worship. There
are also deities from India, China and Korea enshrined
in Shinto."
It is not difficult to understand how one who looks on
many of the ideas and practices connected with the shrines
as crude and superstitious, and who is, at the same time,
convinced that the government maintains in the shrine
ceremonies what is neither more nor less than a state
religion, should resent any official attempt to coerce par
ticipation in shrine affairs as a violation of the guarantee
of religious liberty made in the national constitution. That
such coercion occurs there is no doubt. It has been
reported in cases of school teachers, pupils and others from
various parts of the empire during the past two years.
Villagers are advised by the local authorities, under instruc
tion from the central government, to support the local
shrine ceremonies. Failure to comply is stigmatized as
unpatriotic. One important case is known in which govern-
GO JAPAN
ment recognition is being withheld from a Christian school
by the educational authorities on the ground of failure on
the part of the former to comply with regulations requiring
shrine visitation by the school as a body. There can be
no doubt that the authorities are obsessed with a fear of
the disintegrating effects on the national organization of
a secret communistic propaganda, and that they are anxious
to mobilize every constructive influence in the country to
meet the threat. Just how much Shinto will be able to
contribute to this situation remains to be seen. The at
tempt now being made to strengthen the national loyalty
of students by a sort of Shinto dogmatics that sterilizes
the scientific study of Japanese historical origins and the
normal investigation of the existing social life, is proving
worse than futile. One of the younger and more fearless
of the modern Japanese scholars has set forth this situa
tion in the following vigorous words, " A Japanese history
acceptable alike to the foreigner and to the Japanese can
have its source in nothing other than in this scientific
interpretation. It is the duty of the true patriot to pur
sue such study with absolute devotion. Unless there is a
Japanese history that can be accepted by foreigners and
Japanese alike, not only is the so-called history a thing
unfit to be proud of, but it also has no value as history.
In the attempt to build up the national spirit the teaching
of a history that cannot be believed, is pure loss and no
gain." *
The controversy now going on regarding the nature and
value of Shinto should at least have the effect of clarifying
the lines along which any contribution should be expected
from this ancient religion.
* Horioka, Bunkichi, Nihon oyobi Hantaiheiyo Minzoku no Kenkyu,
p.263.
Chapter VII
BUDDHISM TODAY
R. D. M. Shaw
The title " Buddhism Today " is almost as alarming as
would be the title " Christianity Today." Buddhism shares
with Muhammadanism and Christianity the honour of be
ing supraf-national. It is one of the world-wide religions.
This wide range has produced a large variety of outward
forms as well as of inward ideas, so that it is almost im
possible to include under one category such different bodies
as that of Thibetan Lamaism and the Zen or Shin sects of
Japan.
Fortunately we are only concerned with Japanese Bud
dhism. But even in this more limited sphere it is diffi
cult enough to define our subject. It will be sufficient,
however, to follow popular usage and speak of Buddhism
in Japan as being co-extensive with the fifty-six main- and
sub-sects, which are registered at the Japanese Govern
ment offices (Naimusho and Mombusho).
The present has its roots in the past, so that the long
life history of these ancient Buddhist sects cannot pro
perly be omitted from the consideration of " Buddhism
Today," but space forbids any such historical review. In
the following pages it is proposed to divide our subject
into three main parts. First, we shall review the outward
institutions of Buddhism as they exist in this country to
day ; secondly, we shall try to discover what is the spirit
ual force which gives life to them, and finally, we shall
attempt to estimate whether this is a growing or a waning
force.
1. Japanese Buddhism as an Institution.
Organization. Japanese Buddhism is organized into
fifty-six different sects. At the head of each of these bodies
68 JAPAN
stands the " Kancho," who not only represents the sect to
the outer world, but also governs it with more or less
autocratic authority. In ten of the sects the Kancho's
office is hereditary ; in thirty-nine he is elected by a sort
of senate or convocation of the whole body ; and in the
remaining seven sects a special form of election takes place.
Under the " Kancho " there are " convocations " or par
liaments more or less representative of the whole group.
In some cases the members of these councils are elected by
the "faithful"; in others, when vacancies occur, they are
filled by co-option by the remaining members of the coun
cils, while in some few cases the members of the council
are appointed by the Kancho himself. In most cases when
differences of opinion arise between the councils and the
Kancho or President, the latter has authority similar to
that of the Cabinet over the Japanese House of Repre
sentatives.
The Buddhist clergy are grouped under eighteen orders
from the " Daisojo " (Arch-Bishop) down to the " Kyoshi-
shiho " (Assistant Teacher) . But most of the large sects
are content with from ten to fifteen orders. With regard
to the training of these clergy most of the sects give about
three years special training after the ordinary school or
university courses. Some of them have their own univ
ersities and " Divinity Colleges ", while others support
their candidates at the secular colleges — the Tendai sect,
for instance, in 1930 had 328 students in training at its own
university and 39 in other colleges.
The Buddhist laity is divided into two main groups. The
" Danto " are those who have " attained to peace of mind "
in the particular body to which they belong. They are
really responsible for the support of their clergy and for
the upkeep of their temples. They are expected to be
amenable to the discipline of the " Kancho ", and they have
covenanted to have their funeral services held at their own
particular temple.
The " Shinto " or " Believers " are not so closely attached
to any particular temple. They must of course, be amen
able to the Kancho's discipline, but attendance at worship
is not obligatory, and there is no rule against their giving
NON-CHRISTIAN RELIGIONS AND THE STATE 69
support to or contributing towards the repairs, etc. of
temples other than their own. According to the official
year book of the Buddhist Federation of Sects there arc
said to be 41,042,075 " danto " and " shinto " combined.
Of this number 31,676,226 are "danto" (men 16,612,792;
women 15,063,34) and 9,365,850 are "shinto" (5,325,686
men ; 4,040,164 women).
Functions of the Sects. The first work of the Bud
dhist sects is, of course, to provide means of worship for
their adherents. It is hardly necessary to mention this —
the 71,329 temples with the 35,048 other buildings scat
tered throughout the country, bear witness to the profu
sion with which this devotional side of the Buddhist life
is supplied.
After the provision of means of worship, perhaps the
chief work of Buddhism is of the nature of education.
There are nine purely Buddhist Universities, six Special
Course Colleges for men and three for women, and one
College of Music for women. There are sixteen Buddhist
Middle Schools and 66 high schools for girls (including
one in Hawaii).
Social Service is an important feature of Buddhist ac
tivity. There are 211 institutions for educating and foster
ing children (orphanages etc) ; there are 147 institutions
for assisting working people to obtain higher education ;
there are 139 institutions for giving advice and other
assistance (e.g. of the nature of labour exchanges) ; and
there are 47 hospitals and 20 schools for the blind and deaf
and so on.
Then there is the considerable literary activity of the
Buddhist sects. Apparently on an average about 190 new
books on distinctively Buddhist subjects are published each
year; there are 219 monthly magazines; 23 weekly or
ten-day magazines, and 31 Publishing Houses.
Finally the active propaganda work must not be omitted.
The Buddhist " Salvation Army " is one of the active or
ganizations for this purpose. Mission work is also being
gradually built up in various parts of the world.
Quite recently the Buddhist sects have formed a sort of
confederation — the Bukkyo Rengo Kwai — which is attempt-
70 JAPAN
ing to co-ordinate all these varied activities. This " Rengo
Kvvai " is composed of the " Kanchos " of all the sects
and their chief officials.
Illustrations of Present Day Activities. Some notes
taken at random from, the record of Buddhist activities
for the last few months (as published by the Buddhist
Federation) will perhaps give a fair impression of the na
ture of Buddhist work in Japan.
1929. January 12th to 19th. The minister of the Im
perial Houshold went into " retreat " for spe
cial meditation before undertaking some parti
cular duties of his office.
February 2nd. Buddhist council decided to set up a large
image of Buddha at Ofuna.
February 3rd. First Buddhist Priest elected to Parlia
ment at Nagoya, (under the universal suffrage).
February 21st. Buddhist Confederation consulted as to
Buddhist arrangements for celebrating the Cor
onation.
March loth. Buddhist College in Formosa opened.
April 7th. 30 Priests from Chosen came to visit Buddhist
centres in Japan.
May 22nd. Pageant at Zozoji for the Buddhist Women's
Guilds.
July 3rd. Mission work started in Singapore and the South
Sea Islands.
July 5th. Conference of the " Three Religions " at Tokyo.
(Buddhism, Shinto, Christianity).
July 12th. Eleven Americans converted in Hawaii.
September 1st. The Memorial Service for the Earth
quake at the Hifukujo in Tokyo.
September 25th. Buddhist children's guild from Stockton,
U.S.A. arrives.
1930. March 18th-24th. Buddhist preachings broad
casted in Osaka.
April 8th. Buddha's birthday. Broadcasting entirely given
to Buddhists.
July 2nd. Hospital in Kyoto opened, etc. etc.
Plans for the Future. To the above brief record may
be added a few notes of Buddhist plans for the next two
NON-CHRISTIAN RELIGIONS AND THE STATE 71
or three years. According; to Professor -Takakusu's chro
nology the current year 1931 is the 2497th year of Bud
dha. The Buddhist sects are planning to make the year
1934 (A. Buddha? 2500) the occasion of a great " Kyokwa
Undo ", or teaching movement. The " Kanchos " of each
sect will send encyclical letters to all the adherents of their
sects. These letters will be used as texts by special
preachers who will be sent to all the Temples, Young Men's
and Women's Guilds, in the autumn of that year. These
will be followed by bands of divinity students whose main
object will be to attract young people. There will also be
special literature published, and articles in newspapers
etc., etc.
There are plans for celebrating the anniversaries of Kobo
Daishi and Nichiren. There are also plans for starting or
consolidating mission work in Chosen, France, Germany
etc. etc.
These few notes may serve to show that there is much
life in Buddhism today. It is of course true that a great
deal of this life and activity seems to be due to the im
pact of Christianity. Buddhism is paying its rival the
sincere compliment of imitation. The Buddhist Salvation
Army (Saiseigun), the Buddhist Federation of Sects, Street
preachings, Mission work, Sunday Schools etc. etc. are evid
ently leaves taken out of the Christian book, but none the
less they serve to show that Buddhism is not quite the
dead religion which it is sometimes supposed to be.
2. The Spiritual Force in Buddhism.
It is easier to see the outward forms and activities of
Buddhism as an institution than it is to discover what is
the spiritual force which gives life and enables the ancient
systems to continue to function. One or two instances
from real life may help us better than any theorizing to
discover what there is in Buddhism which meets man's
spiritual needs.
Probably all of us who live in this country have the
honour of knowing men, engaged perhaps in strenuous
72 JAPAN
business activities, who attend their temple once or twice
a week at a very early hour in the morning, in order that
they may spend an hour in meditation on the mysteries
of life and existence. And even when this is not a regular
practice it is far from uncommon for men to spend several
days each year — particularly before commencing some on
erous or responsible duties — in quiet retreat at some temple,
where they may give their whole mind to contemplation of
the deep things of life. The little roonis set aside for this
purpose in temples — especially of the Zen sects — are a
permanent witness to this side of Buddhist life. Buddhism
in this form is meeting one of man's spiritual needs. It
offers enlightenment and knowledge, in the power of which
men feel that they can meet more courageously the trials,
adversities and temptations of life.
Those forms of Buddhism which have enshrined what
we may call a personal deliverer — Amida or Nichiren etc. —
give still clearer instances of Buddhist power to meet man's
spiritual needs. The present writer will never forget the
look of rapture on the face of the Prior of the great Temple
of Zozoji (in Shiba Park, Tokyo) when, in the course of
conversation, he said " Ah, to me Amida is my very life ;
I could not live without Amida". The words sounded al
most Christian with " Amida " substituted for " Christ".
Or again one cannot but feel that there is something more
than mere superstitious fear in the worship of a band of
pilgrims at a big temple like that at Minobu, or even more
at such an inaccessible one as that at Shichimensan. At
this last named temple, which the pilgrims can only reach
after a really hard toil of climbing, the worshippers prefer
red to spend the whole night in prayer rather than to "waste
in sleep the precious time when they might feel the near
ness of the divine presence ", as one of them said. And
no one could fail to be moved at the sight of the deep
devotion of the poor lepers worshiping in the side chapel
of the great Minobu Temple. Near the present writer's
residence there is a small Buddhist convent whose nuns go
forth, thinly clad, each night of the cold season in order
to collect alms for the poor, and this they do " because of
the love of Amida ". To these examples may be added
NON-CHRISTIAN RELIGIONS AND THE STATE 73
the common practice of faith healing — especially in the
Nichiren sects — which at any rate shows that Nichiren can
still call forth sufficient faith in his devotees to heal some
forms of sickness.
While much of the great outburst of activity in modern
Japanese Buddhism is undoubtedly due to the impact on
it of Christianity and Western thought — aided not a little
by the speculative interest of the West in Buddhist phil
osophical ideas — yet there is no reason to doubt that there
remains in Buddhism an element of Truth through which
God continues to bear witness to Himself to those to whom
the fulness of His Glory, as it has been revealed in His
Only Begotten Son, has not yet been fully presented.
3. Is the Spiritual Force of Buddhism Growing or
Waning ?
In order to discern the real vitality and the probability
of permanence of the modern Buddhist reformation in
Japan it is unfortunately necessary to look at what the
Japanese would call its " reverse side ". Christianity has
had and still has many defects, but we can well claim that
these defects are due not to the system but to the failure
of its disciples to live up to their ideal. Can the same be
said of Buddhism ? Are its patent defects due to the fail
ure of its devotees to live up to their ideal, or is there
not something more than accidental, something more es
sentially connected with the essence of Buddhism itself
to which its defects are due ?
The defects of Buddhism are very evident and the strenu
ous efforts to reformi the sects during the past half century
have had but partial success. No doubt in many cases
the lives of the Buddhist priests have been reformed, but
apparently there is still just cause for the widespread dis
trust of the Buddhist clergy. During this present season
of distress many Buddhist temples combined to collect
from all their adherents funds to help alleviate some of
the poverty of the many unemployed. Their success was
not very great for there was a feeling that though great
74 JAPAN
efforts would be made to collect funds, much less care would
be taken in administering the finds when collected. Or
again, one Temple in the present writer's neighbourhood is
making great efforts to help the sick by " faith-healing".
The Temple authorities, however, openly declare their
hopes that material benefits may accrue to their Temple as
a result of their ministrations to the sick, and they ask
for the support of the people resident in the district on
these somewhat worldly grounds.
But if Buddhism as an ideal force has lost its hold on
many of its own clergy it is even more obvious that the
great mass of Buddhist adherents are still less influenced
by their professed religion. The alienation of the Buddhist
laity is reflected in the diminishing support given to their
clergy, so that in innumerable cases the Buddhist priests
are obliged to undertake secular work in order to pro
vide themselves and their families with a living. As an in
stance of this alienation of the laity may be mentioned
the case of a large and famous Buddhist Temple, whose
Sunday School is in danger of failing entirely, because no
lay helpers are forthcoming — out of its many hundreds of
adherents — as Sunday School teachers. This apparent fail
ure of the Buddhist Sunday School may throw light on one
of the causes of the failure of Buddhism to grip the new
generation. The Sunday School referred to above is failing
not only from want of teachers, but also because Buddhist
teaching is too difficult for children to understand, and
Buddhist worship is too monotonous as well as too un
intelligible. Buddhist teaching is too difficult not only for
children but even for ordinary men and women. It is
so difficult, and of so philosophic or metaphysical a na
ture, that it can only be presented to the ordinary mind by
means of " accommodated truth ". But an educated peo
ple, like the Japanese, cannot rest satisfied with " accom
modated truth ". They wish to discover the real truth be
hind all its outward forms. Then the real difficulty of
Buddhist teaching appears, and ordinary men are unable
and unwilling to proceed far along the course of medita
tion which a study of Buddhism would entail. Those who
do proceed further are liable to find that their religion has
NON-CHRISTIAN RELIGIONS AND THE STATE 75
becomte a matter of intellectual effort, more or less divorced
from practical life.
This divorce of Buddhism from practical life is more
deep seated than would appear from the list of work and
activities given in the second part of this article. As has
been pointed out it is chiefly the impact of Western reli
gion and civilization which has galvanized Buddhism into
life again. One cannot but feel that without this external
impulse Buddhism would be much nearer a dead religion
than it yet appears to be. Unfortunately this metaphysi
cal element is part of the essential nature of Buddhism
proper, which no amount of " accommodation " can con
ceal from the .modern mind.
The Zen or Meditative sects are prepared to discard
" hoben " or " accommodated truth," and proffer direct
initiation into their abstruse speculations. The Amida
sects, on the other hand, tend to preserve what from the
point of view of strict Buddhism can only be " accom
modated Truth " as representing their final teaching as to
ultimate realities. Amida and his " Paradise "; salvation by
faith in Amida ; the great vow of renunciation made by
Amida by which hope is extended to all sentient beings —
such great ideas are presented as the realities of Buddhist
doctrine. But even here an essential weakness in the Bud
dhist (Amida) position becomes manifest, which will ap
pear from the following illustration. There exists in the
Amida sects what we may call a sort of " Laymen's
Movement ". This is based on a devoted belief in the
ago-long sufferings of Amida, which were undergone in
order to effect mankind's salvation. These devoted Bud
dhist laymen are inclined to compare what they call the
short-continued sufferings of Christ upon the Cross with
what they believe to have been the long-continued and
ever-recurring sufferings of Amida in his repeated states
of rebirth in the world.
But in some of their minds a doubt has arisen to the ob
jective reality of the Amida's rebirths and sufferings. This
doubt leads to historical investigations, until the fact
emerges that the Buddhist teaching is based entirely on
a subjective foundation. The Amida and his sufferings
76 JAPAN
become nothing more than the expression of men's longings
for the fulfilment of their ideals. Many are unable to
hold their faith with so slight an assurance of its positive
and objective truth. To such the historic fact of the
Cross of Christ comes with great force. They feel that
here at any rate is the assurance which they desire. The
thousands of years of recurrent suffering claimed for Amida,
are not equivalent to even the few hours of suffering which
are the objective revelation in history of the eternal love
and self-sacrifice of the Almighty. The lack of a historic
basis for the Buddhist doctrine is undoubtedly one of the
causes for the decline in faith which is at present so gen
eral among the Buddhist clergy.
A further point needs mention. The Buddhist religion
is so deeply entwined around the doctrine of Karma, or
transmigration, that its outlook on the practical and moral
life has become distorted. When one contrasts the joy-
ousness of the early religion out of which Gautama drew
his great ideas, nothing is more remarkable than the tone
of pessimism which pervades Buddhism down the ages.
This pessimism results from the fact that the fundamental
ideas of Buddhism — such as that of the wheel of Existence
etc. — strike the imagination so forcibly that they tend to
overwhelm the teachings about deliverance. It is not
necessary to give illustrations of this pessimistic outlook
which has affected the whole life of the Japanese people,
in spite of their natural light-heartedness ; but even a
slight knowledge of their poetry and literature testifies
to the truth of his assertion. Moreover the self-centredness
of Buddhist moral ideals, though to a certain extent con
cealed under the " accommodated truths " of the Bosatsu
(Bodhisattva) Amida, cannot be ignored when the future
of Buddhism, vis-a-vis its great rival, is under consideration.
Buddhism in Japan today, then, is an active and wide
spread organization doing a great work in all parts of the
country ; it brings peace and power to many souls ; but
it contains elements in its essential nature which render its
permanent vitality improbable in the face of modern con
ditions of life and thought.
NON-CHRISTIAN RELIGIONS AND THE STATE
77
0
g
o
2
£- '
r cr
<
Yuzu Nembut
K"pwnn ..
Nichiren
Ti .
0 Shinshu
g p
'°i 3
: £
01 c/s
8" r
: Crg
O
: 13
H
0
3
Crt
n
n
C
M
I—1
tO ht^ OS
>_. i-j CO 01
^J (Jl 1— ' to
a
0
011
1— '
oo
oo
oo
8§
to
Ol
to
1— >
Ol
OS
**•
r.
0
c
-:
k "1
0
cc
to
01
l-i CO
t\D OS I-1 4»-
1
1
to
h- '
o
8§
*>•
1
s
omen
TO
Ol
to
o
h— 1
to
*>•
to
co
0
on
to
to
H- >
o
M to OS
en 01 oo
to oo oo oo
to
oo
N
CO
to
oo
OS
s
to
o
co
c"
5
-:
f
4k
00
Ol
l[v
oo
to
c"
R-
on
1 (-• to
to
OS
CO
co
2
3
*k
•v]
I 4k. O) 4k
OS
t— '
4^
oo
t^
—
0
p
:
y
I—"
to
t— 1
4k.
Ol
j»
l-l
^
4-
Ol
to
CO
CO "t^- ^>
to en to to
^a ^j i— > co
1
lo
oo
"co
1— I
CO
't-'
t— '
to
~U1
>— '
\
p
"S,
*>.
OS
h— *
4^
Ol
^J
to
w
:H
i—1
00
CO
to
OS
to co o
l_i l_> Ol 4*.
to os to oo
1—*
o
Ol
fe
00
to
-0
Ol
CO
CO
I— '
to
oo
s
Ol
on
00
rT
3
1-
3'
TJ 3 P
(-> to I-1 K" » 3
Oi-'OitococotoSft.cr
I—" OltOOSiti-OsCO'Onirt
tOtOMCOOOOStOOSI-'Oll— 'Oiwgi
J9 o
Chapter VIII
TOWARDS A PHILOSOPHY OF
RELIGION IN JAPAN
A. K. Reischauer
This is not an attempt at anything like a complete phil
osophy of religion but only a few suggestions " towards a
philosophy of religion in Japan."
That there is need for a little thought along this line
should be evident from the present confusion which pre
vails in circles wherever religion is discussed. Even many
who have a vital religious life themselves are just a little
perplexed when it comes to stating what vital or essential
religion really is and how this is related to other activities
of the human spirit, and especially to the existing forms of
historical religions. Peculiarly in a land like Japan, where
so many religious and other forces are mingling in endless
confusion, is it difficult to know just what it all means and
whither it is all tending.
There was a time when Christian workers had few of
these perplexing problems to face. They knew exactly, or
thought they knew, what true religion is and they had no
doubt as to religion's supreme place in human life. They
usually identified their own with essential or true religion
and this supplied them with an unquestioned norm with
which to evaluate other religions and other human values.
As a rule most Christian workers did not bother to know
anything about other religions. It was sufficiently plain
that the lives of men were sinful and that non-Christian
religions were wholly inadequate, even if they were not
the actual cause of the evil in men's lives. Some undoubted
ly recognized an element of truth in other religions but
here again it was their own religion which gave them an
unquestioned norm by which to judge this fragmentary
truth and fit it into the scale of that complete good for
which their own religion stood.
80 JAPAN .
But much of this is changed now, especially in a land
like Japan. The white light of Christian truth no longer
seems to shine forth so clearly against the dark back
ground or the faint gleams shed by non-Christian religions.
The whole landscape seems rather bathed in a haze which
makes all things gray. There is more light as a whole but
it seems more difficult to know where it comes from.
That is, there is more light on certain aspects of human
life, but there is also more uncertainty as to whether any
light really penetrates into the deeper mysteries so as to
reveal life's ultimate meanings and values.
Two things have happened for many a modern Chris
tian. On the one hand, in a world which questions every
thing, he has become less certain as to what essential
religion is except that it must somehow improve man's lot
in life. On the other hand, he realizes that a people like
the Japanese have a great cultural inheritance which is
closely bound up with the non-Christian religions of Asia
and which cultural inheritance has permanent value. And
to this might be added a third fact, namely, that the mod
ern Christian realizes that much of the good in our pres
ent human life (for which good, he feels, religion must
stand) can be secured for the modern man through our
common world culture, a major factor of which world cul
ture is modern science. To be sure, a fairly strong case
might be made out for the claim that modern science itself
owes historically much to Christianity, but the fact re
mains that today it is independent of any organized reli
gion and that the non-religious and the religious of a non-
Christian type can share apparently equally well in the
work of science and in the good gifts which it bestows upon
the modern man. And because this work and its fruits
occupy so much of the modern man's life, religion as such
seems less compelling than it once did.
It is, then, not altogether strange if among present day
Christian workers there are many who are less positive
than men used to be in the matter of an essential Chris
tian message and also less certain as to whether what is es
sential in non-Christianity may not also be had from other
sources, perhaps from the best in non-Christian religious or
NON-CHRISTIAN RELIGIONS AND THE STATE 81
from what is inherent in human nature as this is now ex
pressing itself in various departments of the physical and
social sciences.
It is true that Christians, with a deep religious experience
and in actual contact with concrete life, are not greatly
perplexed as to what the heart of their message is or as
to the desperate need of such a message in spite of all the
enrichment of life which modern science brings. And it
is also probably true that a vast majority of Christian
workers, who do have certain doubts as to the meaning
of it all, are still honestly convinced that religion, as they
know it in Christianity, is the best way of life both for
themselves and for others, and that they must go on
with it since to hesitate would be to go backwards or down
a bye path less worthy. Furthermore it can be said that
in an age which questions every thing, a certain tentative
attitude in religion is all to the good since it forces men to
re-think their problems without which re-thinking religion
easily become stagnant. Yet for all these favorable as
pects of the present situation it remains true that Chris
tian workers must recover a little more certainty and
confidence if they would go forward vigorously with the
great task of Christianizing modern life, and especially
modern individual men and women who make up that
life.
But to recover such certainty and such confidence it
wall be necessary for a little more serious thought than
we are accustomed to give in the field of what for lack
of a better term we call the Philosophy of Religion. We
need to know better what essential religion stands for and
how much or how little in the historic religions can vindi
cate itself as such essential religion. It will not do to
say that what men need is more religion rather than phil
osophizing about religion. That is too obvious to be said.
Of course, religion and philosophizing about religion are
two very different things and the former is more im
portant than the latter, provided it is the right sort of
religion. The truth is that neither the one nor the other is
at its best alone. It is quite possible to have too much
religion of the wrong sort, and it is equally possible to
82 JAPAN
philosophize about religion without knowing at first hand
what religion at its best might be, or being truly religious.
That is jAst the difficulty in our modern world, particular
ly in a situation such as we have in Japan. On the one
hand, there is too much religion of certain types. Life is
burdened and choked with things done in the name of
religion, things that are mere " hang-overs " from the past.
One could often wish that the slate were wiped clean so
that the present generation might work out its own prob
lems unhampered by the dead hand of an inadequate re
ligion. But on the other hand, vital and essential religion
is even more hindered by certain philosophies of religion
which betray little knowledge of what religion at its best
can be, but which theories find a large following just be
cause they do exhibit the foibles and superstitions of his
toric religions. In short, the worst enemy of vital religion
today are t-he half truths that can be said about religion.
If religion is what these philosophies of religion represent it
to be, then naturally the "wise" will cease to be religious.
The task of a Philosophy of Religion in Japan is, then,
a twofold one. On the one hand, it must wrestle with
the problem as to what essential religion is — what religion
at its best can be and how such vital and essential religion
is related to the other spheres of human life — to Science,
Art, Ethics and life in general. On the other hand, it
must deal with the question as to what extent the existing
religions of Japan and the type of life fostered by these,
are related to essential religion, or rather to the purposes
for which a religion stands which can vindicate itself as
having still meaning and value for the life of the en
lightened modern man. In the first set of problems a
philosophy of religion in Japan has its task identical with
the philosophy of religion in any land. In the second set
it must naturally deal with problems that are more or
less peculiar to Japan since it must deal with the con
crete religious situation in this land.
I What Essential Religion Is.
We shall not, of course, attempt here to give even in
XOX-CHRISTIAX RELIGIONS AXD THE STATE 83
outline the main issues involved in determining what
essential religion is and how this is related to the other
activities of the human spirit. But we do wish to men
tion here a few theories about religion that are widely
held today and that tend to undermine vital religion
in the lives of modern men. Indirectly in discussing these
we give in a general way what essential religion means
to us.
1. There is first of all that old view which looks upon
all religion as a naive and childish conception of things.
Even the early Greek Naturalistic philosophers condemned
religion as a phenomenon which belongs only to the child
hood of the race and, of course, since the days of Comte
and the Positivists this view has become widespread in the
modern world. Religion is, then, but a primitive view of
nature and human life and so when man grows up and
approaches reality in a scientific manner he naturally out
grows his religion. Only the intellectually immature or
the intellectually dishonest can continue to be religious.
Now there is so much in certain types of religion which
is little more than just a naive and childish view and which
must inevitably be outgrown with the progress of knowl
edge. Japan has a surprisingly large amount of this type
of religion. Elements of primitive religions are still so
abundant in Japan that it makes this land an ideal place
to study Primitive Religions in spite of the fact that Japan
is in so many ways a modern nation. It was, therefore,
only natural that during the Meiji Era, when modern
types of schools and colleges were being established, an
" enlightened " government should decree that religion be
strictly excluded from these institutions of learning as
something inimical to their real purpose.
Such a view of religion can not maintain itself the mo
ment attention is fixed on the nature of higher religions.
These are too obviously more than mere naive views of
nature which a scientific view supersedes. Such religions
deal primarily with values and meanings which transcend
the levels of mere sense experience and ideas based on
this.
2. This leads, therefore, to a second view of religion
84 JAPAN
which recognizes the fact that religion on its higher levels
at least usually concerns itself rrtore with inner values and
meanings, with purposes and ideals that transcend the
mere common place data of sense experience ; but which
for this very reason sees in religion only a subjective pro
jection and a creation of human fancy. Religion, accord
ing to this theory, grows out of human desires and aspira
tions, but really out of frustrated desires and aspirations
that can not now be realized. If man could here and
now get all he desires he never would have become reli
gious, but since " man's reach exceeds his grasp, he makes
his own heavens" (to pervert Browning's thought). He
projects into a transcendental world the things he can not
have here in this world, and then from that transcendental
world he hopes to receive the unattainable perhaps even
now, or at least when he himself passes at death over into
that transcendental world. This is the fundamental nature
of all religions, according to this theory, and ever since the
days of Feuerbach who gave the theory its classic expres
sion it has had a wide vogue, especially among our so-
called Intellectuals.
This theory is held under a great variety of forms, some
of which defend religion as still having value since they
see in religion an instrument through which certain hu
man values are promoted and conserved even though reli
gion itself is not grounded in objective reality. Two of
these forms are specially prevalent in Japan and make it
exceedingly difficult for vital religion to get a fair hearing.
The first of these is one which sees in religion nothing
more than an " instrument of state." There are, of course,
a good many Japanese statesmen and scholars who be
lieve in religion as standing in its own rights and as essen
tial for the welfare of the state. But there is also a
large number of clever statesmen and politicians who see
in religion little or nothing for themselves but who wish
to make use of religion as an instrument of state. Reli
gion provides " divine sanctions " for keeping things as
they are, and for keeping society content with things as
they are. As long as the masses are religious they accept
without question the will of the state as the will of the
NON-CHRISTIAN RELIGIONS AND THE STATE 85
•
gods. That is at least one reason why in recent years
the official world in Japan has shown an increased interest
in religion. Not that many of these officials expect to take
religion seriously for themselves but that they want the
masses to be religious and religious along the old lines.
That is why also the Russian slogan, " Religion an opiate
for the masses " is so feared. It is too painfully true of
what religion has often been and what some would like to
have it continue to be.
Here is naturally a great opportunity for a religion
which knows itself as grounded in objective reality — a
religion which has the good of society and the state at
heart but which has its own standards for what the good
life of the individual and the state should be, and which
stands for values and purposes which transcend even
patriotism and the state. There is a type of religion which
qualifies for this high calling, but not much in the his
toric religions of Japan is of this type.
Another very common variant of the " Subjective Pro
jection " theory of religion is that which makes it purely
a matter of personal whims and private satisfaction. " If
your religious beliefs and make-beliefs give comfort and
peace of mind, hold on to them. It does not matter
much just what you believe as long as through your be
liefs and hopes fostered by your religion you get satisfac
tion. Why not let those who get help from their religious
beliefs continue to be religious even though the wise know
that such beliefs are not grounded in objective reality."
Thus runs this variant of the subjective theory. The
strength of this theory of religion lies in the half truths —
half truths which are well entrenched both psychologically
and also in the history of religions. It is true that life
is often very much what one makes it or brings to it,
and this can so easily be made to appear as if all were
nothing more than our subjective reactions and a reading
of values and meanings into things which we want to find
there but which are not really there. And it is true that
in the history of religions there is so much of the nature
of mere pious fancies. Religion has too frequently identi
fied itself with false Utopias and rosy hopes, and men have
86 JAPAN
•
often done great things under the inspiration of such
groundless hopes, so that it often appears as if the im
portant thing were to believe something positively rather
than the truth of what one believes. There is often more
strength in an error or half truth firmly held than in a
correct view held without enthusiasm., and probably the
former gives more personal satisfaction than the latter.
If religion is, then, a mere means by which we find personal
satisfaction and peace of mind, then probably one be
lief is as good as another as long as it works.
In Japanese Buddhism there has been a great deal of
this sort of attitude towards religious beliefs. Practically
all the popular beliefs of the masses and in fact all definite
formulation of any belief are regarded as at best ped
agogical devices. The wise know that these beliefs have
no objective grounding but they give those who hold them
satisfaction and perhaps they may lead beyond themselves.
But just because Buddhism is usually so sceptical about
its own higher truth, or beliefs which are supposed to be
grounded in objective reality, it leaves the masses clinging
to their naive beliefs and make-beliefs.
But if religion is only such a system of private beliefs
which give satisfaction only because we do not know any
better, then perhaps the Russian slogan that calls it a
mere " opiate of the people " and that seeks to stamp it
out is at least honest even though it looks ruthless. Rather
than live in a fools' paradise let men get busy and by their
own effort make this world a little more of a paradise.
But this is, of course, not the only alternative. Honest
religion knows that there is an honest answer and one that
wrestles with real truth. It accepts no make-beliefs How
ever alluring these may be, and it is suspicious of all
values and meanings which can not vindicate themselves
in actual human experience. Religion deals with intangi
ble realities but they are nevertheless realities and not
mere subjective whims.
3. A third and even more common theory of religion
is one which seems the very opposite from the above men
tioned ones. It sees in every religion an honest quest for
a better life, and then it proceeds from this unquestioned
NON-CHRISTIAN RELIGIONS AND THE STATE 87
truth to the astonishing conclusion that all religions are in
substantial agreement in what they seek and in what they
find. This theory of religion is peculiarly popular among
present day Japanese scholars and statesmen. A harmony
of the conflicting claims of religions is so highly desirable
in the interest of state that the wish here gives father
to the thought. The lines of a Japanese bard which ex
presses this view are frequently quoted.
" By routes diverse men may the mountain climb,
Each path presenting different views sublime —
But when to the proud summit they do rise,
The self-same smiling moon doth greet all eyes."
This is not very excellent poetry, at least not in its
English translation, but it is probably better poetry than
it is scientific accuracy of facts about religions. In the
sense in which it is true that all religions worthy of the
name stand for the same thing, it is so obviously true that
it becomes a banality to say it. No one questions that in
every religion man is seeking for a better life, but that is
not the same thing as saying that the historic religions of
the world are agreed in what they regard the better life
or the way that leads to that goal. The higher religions
of the world naturally have much in common so that in
many respects their paths converge. This fact should
lead, as it is leading in Japan, to co-operation for certain
common objectives among religious people. But in the
interest of scientific accuracy, if for no other reason, it
must be pointed out that even the higher religions some
times differ rather radically in great fundamentals of
religion. In fact, within what is nominally one and the
same religion there are often differences so great as to
make these really different religions. This is peculiarly
true of such a religion as Japanese Buddhism, and both
Fundamentalists and Liberals claim with apparently good
reason that it can also be true in Christianity.
It would seem that this theory as to the essential one
ness of all religions, which sounds so broad-minded that
it makes a strong appeal to our so-called intellectuals, is
a little too shallow to be very helpful. It rather suggests
that those who hold it have little first hand knowledge of
88 JAPAN
an honest religion that wrestles with truth and life values.
It flavors too much of the good natured dilletante who
is intellectually interested but not very serious about any
thing. It may be that all religions are dead wrong in what
they believe about life and its values, but they can not
all be equally right and still differ as widely as they do
in what they say.
4. We must mention just one more theory of religion
which has a goodly following and which helps confuse
men's minds. It is ore to which our modern Humanists
are giving great vogue in the West but which has been held
in essence for centuries in the Orient. It recognizes that
the personal human values, particularly the ethical values,
for which the higher religions usually stand, are real and
not mere subjective whims. They are as real as man is
himself since they are grounded in human nature. But
this theory goes on to argue that ethical religion is wrong
when it seeks to ground these values in reality beyond the
human realm, i.e. in the divine or in a metaphysical realm.
Religion is therefore on solid ground as long as religion
is only ethics or aesthetics but the moment it goes be
yond this it becomes an unwarranted projection. If there
is any thing divine worthy of man.'s worship, it is the
spirit of man himself. Only the divinity within us is
real, and religion, if it is to survive, must worship at this
shrine.
How much this recent discovery of American Humanists
sounds like an old, old story we have known for centuries
in the Orient ! That, of course, does not prove it wrong
but it at least should rob it of its novel element and the
appeal it makes because it is supposed to be so very mod
ern. Early Buddhism, about five hundred years before the
Christian era, started out with very much that sort of
view. It had little to do with the Divine except the divine
within man. And even a modern Buddhist scholar in
Japan has said that Buddhism knows of no god except
such as man can and has become. And early Confucian
ism had also much that same flavor and tried to reduce
everything to mere ethical relationships between man
and man. Both these attempts were noble experiments and
NON-CHRISTIAN RELIGIONS AND THE STATE 89
undoubtedly a great improvement on what at that time
usually went by the name of religion, just as modern
Humanism is a tremendous improvement over much that
passes for religion. But both early Buddhism and early
Confucianism proved to be inadequate in two great parti
culars, and probably modern Humanism will share the
same fate. The ethical ideals for which they stood some
how lacked real drive as ethics. And they failed in the
second place because man needs somehow to feel himself
grounded in reality beyond the mere human. Both these
lacks he finds in ethical religion. To be sure, both Bud
dhism and Confucianism tried to ground man's moral
nature in something beyond man, in a sort of Impersonal
Moral Principle, and Humanists when they turn meta
physicians also talk like that, but what an Impersonal
Moral Principle, even on a cosmic scale, might be apart
from a Moral Being is rather difficult to conceive. For this
reason in Buddhist history a real place had to be made
for the idea of personality beyond the human realm, and
Chinese Confucianism always had to divide the field with
religion that made some place for the idea of a personal
god. Kant was after all not far wrong when he reasoned
that a categorical Imperative in humpn life, without which
all ethics is feeble, points beyond itself to a moral order
and that a moral order is really meaningless except as it
is the expression of a moral Being of God.
Now in the face of these and other theories of reli
gion which tend to confuse men's minds it seems highly
desirable that more constructive work along this line be
done by those who have experience of religion at its best.
Surely religion is too deeply grounded in human life on
all levels of culture to be dismissed as a phenomenon be
longing only to the childhood of the race or the intellectual
ly immature. It cuts too vitally into concrete life to be
explained away as a mere subjective whim, or a projection
of one's desires into a realm of fancy. And again, the
historic religions of the world, with all that the higher
religions have in common, differ too widely to brush them
all together into a common, heap which includes everything
but shows little insight into anything. And finally, reli-
90 JAPAN
gion with all its emphasis on present ethical values that arc
grounded in human nature stands for more than that and
ever makes central the Divine which transcends the mere
ly human, or the mere divinity within the human.
A sane philosophy of religion will grant elements of
truth in every one of the above mentioned theories of
religion and in others that might be mentioned. It will
grant and even insist that much in the historic religions
must be outgrown as being too naive or childish. It
will also grant that much in even the higher religions is of
the nature of pure fancy and make-belief. Religion must
be constantly reminded to keep its feet on the ground
however high it thrusts its questing hands and longing
eyes into the skies. And a true philosophy of religion
will certainly grant that even the lowest savage and the
humblest man in his religious quest is reaching out for
something better and that in this upward reach on every
level of human development there is something of the
nature of true religion, but this should not blind one to
the fact that not all ways of life are equally good and
that one way may be better and the best. For the intel
ligent Christian this better and best way of life is one
that leads to God and one on which man seeks to
walk with his fellowman as a brother. And the Christian
would also add that it is not simply man questing for God
and the better way of life, but that God first seeks and
finds man.
What this means more specifically is intimately bound
up with Jesus Christ. Two things stand out supreme in
his life which have become a norm for all vital religion,
i.e. for a religion which can vindicate itself as still having
value and meaning for the intelligent modern man and
also in the light of the religious experience of the race.
Jesus Christ undoubtedly stands for the highest expression
of human values — values which have increasingly vindicated
themselves in human history. Not only Christians but
also recognized spiritual leaders among non-Christians,
acknowledge Jesus as supreme in the realm of ethical and
spiritual values. It is no exaggeration to say that he has
somehow become the conscience of mankind. We may not
NON-CHRISTIAN RELIGIONS AND THE STATE 91
want to be, but we know that we ought to be like Christ.
The highest which a modern Buddhist will attempt to say
about S'akyamuni as a man among men is that he was
" Christ-like."
But the second indisputable fact about Jesus Christ is
that he himself grounded these supreme personal and
ethical values of human life not simply in man as such
but rather in man as he is connected with and dependent
upon God. And in the light of Jesus Christ God is best
understood, not through some vague mysticism which so
easily becomes a mere subjectivism nor through the jargon
of an abstruse metaphysics about an all-inclusive yet un
knowable Absolute, but in terms of our highest experience
of Ethical Personality.
If religion is to have any future among intelligent modern
men it would seem that it will have to be along these
lines. It must stand for practical personal values — values
which can vindicate themselves in actual life. And on
the other hand it must show that these values and mean
ings are grounded in reality beyond the present human
sphere. Modern life needs a unifying principle or force.
The fragmentary views of reality which we get so insist
ently through our various departments of science need a
unification which only a philosophy of life can give, but
such a philosophy of life must come to terms with what
man finds through honest religion.
II An Evaluation of the Religions of Japan.
The second set of problems with which a philosophy
of religion in Japan must concern itself involves the evalua
tion of the existing religions. It must be an attempt to
determine in how far these religions represent a view of
life and foster a type of life that .can be vindicated as
valid and as having meaning for modern men. This is
naturally a most difficult task and yet it should be at
tempted as one that can lead to very practical results.
This task falls readily under two main parts. The first
of these would seek to give, at least in broad outline, what
92 JAPAN
the historic religions of Japan have characteristically stood
for in the past. The second would attempt to solve the
even more difficult and more important problem as to
what religion actually means to present day Japanese men,
women and children, irrespective of what historic religion
they nominally profess.
A survey of what these religions have stood for in the
past would reveal rather surprising facts. There is a be
wildering variety of material. Any one of the above men
tioned theories of religion could be vindicated by a selec
tion that would include some things and leave out others.
Alongside of and scattered all through that wealth of
primitive elements for which Shinto and popular Bud
dhism usually stood, are elements of lofty philosophical
speculations and ethical idealism of permanent value. Or
to invert the statement, one can say that the noblest teach
ings and the wisest insights of the few have only too
frequently been buried under the rubbish for which the
religion of the ignorant masses usually stood. The weak
est point in Japan's religious history is not that Japan has
not had opportunity to know what higher religion might
be, but rather that Japan has held on too long to primitive
religious views and practices which should long since have
been outgrown. It is this strange mixture of religious
elements of various levels of culture which makes it so
difficult to determine just what the historic religions of
Japan really were. But in spite of the difficulty of get
ting at the facts an effort should be made.
Obviously in a short article like this we can not attempt
this even in barest outline, since such an outline would
easily run into several hundred pages, as the writer's own
attempt in " Studies in Japanese Buddhism " shows. We
only wish to stress the thought here that a little more first
hand knowledge about the historic religions of Japan might
help clear up the present confusion and do away with
some of the nonsense that has been written about Japan's
spiritual inheritance by certain visitors from the West
who master these things in a few weeks.
But more important than a knowledge of what Japan's
religion has been in the past is a knowledge of what reli-
NON-CHRISTIAN RELIGIONS AND THE STATE 93
gion means to present day Japanese people. We have long
insisted that nothing would vitalize the Christian's message
more than a sympathetic insight into what men actually
live by in the matter of the inner life. It is not enough
to know that they call themselves Buddhists, Shintoists
or what not. And it certainly does not help the situation
when wise men five and ten thousand miles away from the
concrete situation tell the recently emancipated that the
Orient is the home of Things Spiritual and that since
Japan has the religion founded by the great and wonder
ful S'akyamuni, the Buddha, it is an impertinence to bring
to the Japanese people the message of the simple Galiean.
What are the actual facts ? Do modern Japanese live
by or have Japanese ever lived by, the insight which the
Buddha had, and even if they do, is that insight adequate
and does it lead to a type of life which can vindicate it
self as the best available for the modern man ?
An honest answer to these questions would probably
reveal startling things. It certainly would reveal that the
great masses know little about the best in the religion
which they nominally profess. That is of course, also
true of sections of Christian believers but, after all, the
average Christian knows far better what Jesus stood for
than the average Buddhist knows either about the historic
founder of Buddhism or about the subsequent significant
changes that came into the religion of the Buddha.
Then such an honest inquiry would probably find fur
ther that modern Buddhists with the exception of a few
recluses, draw far more sustenance from our growing
common world culture, which has at its dominant elements
forces that run counter to the typical Buddhist view of
things, than from their own traditional religion. This is
especially true of the intelligent classes. What is actually
happening is that the old religions of Japan are becoming
semi-Christianized in so far as they are taking on new
vitality, or they are gradually being disintegrated. Ap
parently they find it increasingly difficult to stand in their
own rights. One could hardly say that it is an imperti
nence for Christians to wish to lend a helping hand. Of
94 JAPAN
course, it is an impertinence if Christians themselves have
nothing definite to bring to such a situation.
Then a third thing which an honest inquiry into the
spiritual life of modern Japanese would probably bring to
light is the fact that there is a very large percentage of
the better educated classes who think very little in terms
of the older religions of Japan. Western scholars and
enthusiasts seem to have at present a higher respect for
the spiritual culture of the East than most intelligent Ori
entals themselves have. A great many of them are just
a little weary of their inheritance and are looking else
where for something better and more vital. And this class
of educated people fall into two main groups. One group is
convinced that all religion and most of our talk about
spiritual values and meanings is just so much bunk and
that what man really needs is what he can get for him
self, primarily through the methods of the physical sciences
and possibly secondarily through the social sciences, but
independent of any religious flavor or basis. With the
shrinkage of world markets and yet the continued increase
in population, Japan's economic problems seem more im
possible of solution than ever and for this reason modern
science is' no longer worshipped quite so blindly as the
savior of Japan, but even so, this group of intellectuals see
no help in any other direction and certainly not in the
direction of religion.
But there is a large group of people educated more or
less along modern lines who though indifferent to the tradi
tional religions of Japan still look upon religion as a real
factor in life. This group may be divided into three
sub-divisions. The first of these, though indifferent to
the organized old religions of Japan, still has a vague hope
that in a new form and vitalized by new elements they
might yet come forward as saviors of present day men.
The second see in Christianity the only religion which can
at least in a measure cope with the present day situation
even though Christianity hi Japan is still a minor force
numerically. It is from this group that Christianity draws
most of its recruits at present. The third sub-division of
that group which still looks to religion for help is made
NON-CHRISTIAN RELIGIONS AND THE STATE 95
up of those who hope for a sort of amalgamation of the
best in the old religions and from this the creation of a
new religion. Possibly this new religion might still go by
the separate names of the old religions but it would never
theless represent a new religion. This hope is fostered
especially by that third theory of religion we mentioned
above, namely, the theory that all religions stand funda
mentally for the same things and that they differ only
in the outward expression. Such a new religion should
bring together into a sort of mosaic the best expressions
of the different historic religions that have found a foot
hold in Japan, including also Christianity.
Obviously a Christianity which is uncertain as to its own
essential message and also rather ignorant of what the
non-Christian religions characteristically stand for, is not
in a position to offer much help in such a situation. In
fact, it is in danger of being swallowed up in a vast
amorphous mass which in the name of a liberal religion
will include every thing but which stands for nothing in
particular and therefore lacks power. And again, a Chris
tianity conscious of its own essential message but ignorant
of the best in other religions and in the strivings of men
outside of organized religion, and which because of this
ignorance insulates itself with a sort of self-satisfied super
iority, may escape the danger of being drawn into and
being lost in the general vortex of Japan's present spiritual
strivings, but it also condemns itself as being without much
influence on the outcome. What we need is a Christianity
which on the one hand is certain as to its own essential
message, but which on the other hand also makes contact
with the life around it by a sympathetic appreciation of
the good and the true wherever it is found. Such a Chris
tianity will assimilate to itself what is of permanent value
in the cultural inheritance of Japan but it will at the same
time remain true to those spiritual values and insights
which are distinctively Christian and which have vindi
cated themselves in the past and can vindicate themselves
also in the life of modern men as being of permanent
96 JAPAN
significance. It is in the hope of fostering this type of reli
gion that we offer these suggestions " towards a Philosophy
of Religion in Japan."
Part II
THE GROWING KINGDOM
THE CHURCH AND EVANGELISM
Chapter IX
THE CHRISTIAN CHURCH DURING 1930.
W. A. Mcllwain.
In discussing the progress of the Church during 1930 I
am finding it necessary to rely principally on statistics,
the impressions of 37 missionaries who have been good
enough 'to answer a questionnaire I sent them, and the
ideas of several Japanese pastors in Nagoya and its vicin
ity ; as well as on my 'own impressions, which may seem
to the reader to be quite predominant. Statistics are
tedious reading, as are tabulated answers to questionnaires,
but I shall find it necessary to give a few of each. Perhaps
I should say that the missionaries heard from are scattered
from the Tohoku to Kyushu (no one in Hokkaido replied).
They represent 24 missions and 13 churches ; two are with
out Japanese church affiliations. Except in the case of
my own mission, no more than two are from any one mis
sion ; and in counting votes only two were allowed my
mission, making a possible total of 30 votes on a given
question. The answers, therefore, should be really re
presentative.
Of course, many of the statements made and views ex-
98 JAPAN
pressed will be no news at all, but some things already
familiar are of striking significance, and demand our atten
tion. On the other hand, some readers will be surprised
at the omission of many significant events and conditions,
or the lack of reference to several important organizations.
I can only say that some things had to be left out for
lack of room, and that no other meaning should be attached
to the omissions.
Beginning with conditions outside the Church : it was
the nearly unanimous opinion of the missionaries answering
the question that general interest in Christianity and de
sire to hear the Gospel have increased since five years ago,
and even more markedly in the last two years. But they
are also decidedly of the opinion that additions to the
Church are not in proportion to the increase in interest.
On the other hand, they think that there is some increase,
especially in the large cities, in the number of " Christians
at heart " who are not connected with any church or Chris
tian movement. The term used does not pass on the
question of whether the Christianity of such people is
vital or not ; it is merely a convenient term to indicate
people who have been influenced by Christianity to the
point of exercising some sort of Christian faith. It would
not be too much to say that in America, for example, many
such people would be church members, because there it
is not so difficult or courageous a step to unite with a
church, but is rather the respectable thing to do.
Accompanying this condition of increasing general in
terest, and acting as both cause and effect, is the position
which Christianity is taking in the life and thought of the
nation. Short articles about Christ or His teaching often
appear in newspapers and magazines, and there are books
as well, ranging in nature from criticism to reverent ap
preciation. This has no connection with " newspaper
evangelism " or anything of the kind. But whatever the
motive, Christ is preached, and we rejoice. Christian in
fluence is of course dominant in social and moral reform
movements, and is being recognized as rightly in the lead.
Christian ethics, Christian thought, and the Christian
Church are being more and more widely recognized as
THE CHURCH AND EVANGELISM 99
forces that have a place and even authority in the life of
the nation.
The lines of influence from these extra-church sources,
and those from the churches, Christian schools, Christian
workers and laymen, are now so interlaced that many
missionaries, especially those in large cities, find that an
increasing number of converts learned much about Chris
tianity from sources entirely outside the church they join.
It should be remarked that the Sunday School work for the
past generation is now bearing fruit. It is the general opin
ion of the missionaries consulted that the value of the Sun
day School lies in the number of pupils becoming Christians
in later life, rather than in it as a direct evangelizing agency
or even in its influence on the homes of the pupils, both
of which they consider real values.
Coming now to the Church itself : I have been able to
secure 1930 statistics for only two of the larger denomina
tions, and two small ones ; and it is possible that they are
not final. I am therefore forced to generalize from the
1929 figures for all bodies (published in the 1931 Year
book of the National Christian Council, and summarized
in the Fukuin Shimpo for February 20, 1931). I give
part of this summary here, with a few additions of my
own :
N.K.K.
Kumiai
Method
ist
Seiko-
kai
Holi
ness
Total for all
chs in NCC
Year Bk.
Members
(1929
'1930
43,747
29,116
33,819
36,146
24,017
9,812
11,433
170,302
Baptisms
,1929{Ad
/ <Inf
M930/ Ad
Unf
2,820
307
1,596
62
221
2,731
211
1,332
346
2,171
4,085
13,430
(Ad& Inf)
Net Gain
Members
<1929
U930
1,220
931
1,055
2,327
1,109
2,000
1,651
8,071
% Gain
Members
(1929
'1930
2.8%
3.2%
3.1%
6.4%
4.6*
20.7%
14.4%
4.7%
Contributions
11929 Yen
1 1930 „
694,081
535,651
379,179
£55,415
220,108
272,300
315,258
2,402,490
Per Capita
(1929 Yen
' 1930 „
15.82
18.40
11.21
9.83
9.17
27.75
27.59
12.53
100 JAPAN
In 1929 the total membership (in some denominations
this seems to include baptized non-communicants) of the
Protestant churches reported was 170,302, a gain of 4.7%
over 1928. In the five largest denominations the rate of
increase ranges from 2.8% in the Nihon Kirisuto Kyokai
to 20.7% in the Holiness Church, which is 4V£ times the
rate of increase in the Seikokai, the church nearest to it.
In 1930 the rate for the Methodist Church more than
doubled, rising to 6.4% ; and the rate for the Holiness
Church fell to 14.4%, which is still 2y2 times the Meth
odist rate. The fact that the number of baptisms in the
Methodist Church was very little larger than in 1929, and
that there were apparently very few losses in 1930, takes
away much of the ground for hope that there may prove
to have been a corresponding advance in other denomina
tions. Returns for 1930 from the Friends and the United
Brethren do not indicate much change. In 1929 the rela
tion of the number of baptisms to the net gain in mem
bership ranged from barely over the gain in the case of
the Holiness Church to 2 1/3 times the gain in the case
of the Nihon Kirisuto Kyokai. But in 1930 in the Holiness
Church the number of baptisms was 2V£ times the gain, for
which the explanation is offered that this church drops from
its rolls all who do not attend regularly and who do not
contribute. Whatever the explanation, in spite of the un
usual loss this year, the Holiness Church is far in the
van in rate of gain — and its baptisms were more than
1/3 of its total membership at the end of the year.
Coming now to gifts, the total for all churches reporting
in 1929 was ¥2,402,490, or ¥12.53 per member. In the
large denominations the range was from ¥9.17 in the Sei
kokai to ¥27.75 in the Holiness Church, while the tithing
Seventh Day Adventists gave at the rate of ¥53.40 per
member. In the depression of 1930 contributions in the
Methodist Church fell from ¥379,179 to ¥355,415, and the
per capita rate from ¥11.21 to ¥9.83. In the Holiness
Church the contributions almost kept pace with the mem-
THE CHURCH AND EVANGELISM 101
~ -ST^' 1
bership, the per capita rate dropping only 16 sen to
¥27.59.
The table above gives an interesting light on the zeal
with which infant baptism is practiced by the churches
administering the rite. Only the Seikokai shows a normal
proportion of infant baptisms administered — 1 to 3.85
adults. The Nihon Kirisuto Kyokai follows with 1 to 9.1,
then the Methodists with 1 to 10.8 (falling to 12.9 in 1930),
and the Kumiai Church with 1 to 25.7. Is it wrong to
wonder whether these figures are in any way an index to
the entire Church endeavor to train and bring into full
Christian fellowship the children of its members ?
Church attendance is another element in the life of the
Church which deserves our careful attention, but all deno
minations do not publish statistics dealing with this. From
the figures available, however, I was able to work out the
following table, which is quite illuminating (fractions are
approximate) :
Proportion of Membership
Attending Services :
Name of Body Sunday Sunday Prayer
A. M. P. M. Meeting
Nihon Kirisuto Kyokai ... '29 1/4 1/8 1/12
Seikokai '29 2/9 1/7
United Brethren '30 1/5 1/6 1/8
Friends '30 1/4 1/3 1/8
13 Nagoya Churches '30 1/4 1/6 1/13
3 large N'ya Chs '30 1/6 1/12 1/33
5 small „ „ '30 4/10 1/4 1/4
We can hardly call these satisfactory figures ; and even
if we base the proportion on resident membership, we must
admit that there is room for improvement. On this basis
the Nihon Kirisuto Kyokai figures become l/2, Vi, and i/^.
Looking at the figures for local churches, based on re
ports from the pastors of 13 churches in Nagoya, we find
little difference, except that prayer meeting attendance is
102 JAPAN
smaller than for the denominations named. But there is
a striking difference between the returns from three large
churches (averaging 393 members), and five small ones
(averaging 66 members), both groups included in the 13.
None of these churches, so far as I know, is hampered by
any abnormal conditions ; so there is nothing unfair in the
comparison. Yet the small churches show attendance re
cords 2l/2, 3 and 8 times as good as the large churches'
records. These figures bring up the question, not new to
many of us, at least, as to why churches in Japan with a
membership much over 100 seem to lose in effectiveness as
they grow larger. Church attendance is not the only field
in which this appears. In the two groups of Nagoya
churches cited, adult baptisms last year averaged 9% of
the membership of the smaller churches, and 3.8% of the
larger. I have no figures to show net increase in mem
bers, but I cannot help recalling the remark of a pastor
of a large church in another city, that churches keep add
ing members, but attendance seems to remain the same.
In contributions, the group of smaller churches averaged
¥14.74 per member, and the larger churches ¥10.30. I
have not stuffed the ballot box — the Holiness Church is
not counted in either group. There must be causes for
this condition, which is not confined to just one or two
denominations. Might one cause be that in small churches
a larger proportion of the members have definite responsi
bilities and assigned parts in the church's life than in large
churches, and consequently more interest in the church ?
Perhaps Christians in a small church know each other
better, and enjoy more vital Christian fellowship. And is
it not true that under the conditions of society in Japan,
a pastor cannot keep in touch with as many members
as he can in America, for example?
I mentioned the Holiness Church again a few lines above,
this time the one in Nagoya. Statistics for it far outstrip
those of the other local churches. With a membership of
THE CHURCH AND EVANGELISM 103
114 in 1930 it contributed ¥5646, or ¥50.40 per member ;
its attendance record is just under ^ for Sunday morning
and evening, and j/g for prayer meeting ; baptisms were
20% of the membership. What is the reason for such a
superior showing in the denomination and the local church?
Why, in the present condition of increasing interest in
Christianity, does not all the Church grow as does the
part called Holiness ? It will not do to say that prosely
tizing accounts for the difference, or emotionalism, although
there is ground for these statements. There is too big
a gap to be accounted for by proselytizing; nor is emotional
ism able to maintain steady progress, or to give consistently
out of proportion to quiet consecration. Neither of these
things can account for a sustained rate of increase, greater
in 1929, for example, than in 1926. Nor will it do to speak
disparagingly of this church, as many often do. The Holi
ness Church is growing, and the reasons can be found.
Two were given me by a Nihon Kirisuto Kyokai pastor
here in Nagoya : " They believe in prayer, and they use
the Bible." In other words, they rely on God and His
Word. Whatever their mistakes and excesses, as we see
them, may be, they hold fast to prayer and the Bible — Old
and New Testaments. They have a practical faith that
the power of God the Holy Spirit is available for His
Church to-day. I would name other causes for their
growth : practice of self-support and aggressive evangel
ism, even at the cost of personal suffering of their workers,
and the fact that they make their church a church for all
of its members — each has a part in its work, and upon each
is laid the duty (already inherent, of course) of winning
others. Whatever the dangers of its abuse, there is evan
gelizing power in the personal testimony of Christians to
the power of Christ ; and the Holiness Church insists on
this in its evangelistic meetings and in street preaching,
as well as in private. Is it not possible for every part
of the Japanese Church to recognize and use these sources
104 JAPAN
of strength, especially the first two named ? For with
out them what can we do ? Have we not some lack to
confess in regard to our reliance upon God in prayer, and
in our belief in and use of His Word? Is it not for us to
say as Browning makes Andrea del Sarto say of some of
his contemporary painters :
" I am judged.
There burns a truer light of God in them,
In their vexed beating stuffed and stopped-up brain,
Heart, or whate'er else, than goes on to prompt
This low-pulsed forthright craftman's hand of mine."
There is another element in the Church to which I
want to refer — the small churches and groups of Christians
here and there unconnected with any denomination. The
missionaries I consulted did not, on the whole, seem to
have noticed any increase in these bodies, although they
recognized their presence, as well as the presence of those
opposed to any church organization. Again, whatever their
mistakes, it seems to me that many of these Christians
show faithfulness to conviction, and often a real piety, that
could well be emulated by other Christians. And I think
the presence of these groups is another sign of life, as well
as of independence in thought and action, in the Church.
Coming now to the life of the Church in its large ex
ternal aspects, it seems evident that 1930 marked an ad
vance in the trend toward union and consolidation. There
was the union of the Christian Church with the Kumiai
Church, and a general call to church union issued by the
Kumiai Church last fall; also the consolidation of the
two Nihon Kirisuto Kyokai theological seminaries in Tokyo
to form the Nihon Shingakko. Then there are the Revival
Taikai movement of the Holiness and related bodies, and
the Kingdom of God Movement. What I have said a-
bout the Holiness Church can be said pretty much about
the Revival Taikai movement; and I believe that in pro
portion to its faithfulness to the essential principles given
above, it will do a great work in adding to and quickening
the Church.
The Kingdom of God Movement has been in operation
THE CHURCH AND EVANGELISM 105
for a year. The missionaries consulted made the follow
ing answers to questions about it — some did not reply to
several or all of the questions, because no active campaign
had as yet been carried on in their territory under its
aegis.
Only one of the 30 thought the movement notable
for its results in adding to church membership, and
he explained that those added in his field had all been in
quirers before; 9 said "No"; 3 "Not very"; and 6
" Not yet ", or its equivalent when asked about this. Of
course no figures are available on this point, but the pastors
1 asked here in Nagoya said " No " or " Not yet ". Nine
missionaries said the number of signers at the meetings, who
had united with the church, was very small, 4 said nil, and
2 that only those who had been inquirers to begin with
had joined.
15 missionaries said the campaign was bringing about
united action among the churches; 4 said not.
A majority thought that a greater spirit of evangelism
among Christians has resulted.
16 thought that a more favorable attitude toward Chris
tianity on the part of non-Christians is one result.
When asked what its greatest contribution to the church
has been,
11 named united action, or phases of unity;
6 said the emphasis on, or possibilities of, evangelism in
the movement;
2 said the Kami no Kuni Shimbun;
2 said the personality of Kagawa.
Although some named as many as three contributions, all
other opinions were held singly, one asking if the movement
had done any good. It is easy to criticize, but we need to
think about this. Is the movement making no contribu
tion to the church which is outstanding enough for even a
bare majority of thirty representative missionaries to recog
nize it? An evangelistic crusade should have made a more
definite impression in a year. The hope for the future of
the movement lies in what was apparent at the Nara Con
ference in February of this year — prayer. I am told that
the spirit of prayer and unity through prayer was notable
106 JAPAN
there. May that spirit increase, and the movement go
forward on its knees, seeking its strength and guidance
from the Spirit of God.
Missionaries do not report any great change in methods
of evangelistic work, although there is a growing emphasis
on newspaper evangelism and the use of Christian litera
ture; also on farmers' institutes in country work. But
the great bulk of additions to the Church still seems to
come through preaching and personal evangelism. The em
phasis placed on the latter is one of the most encouraging
things about the Kingdom of God Movement. In some
places there seems to be a real advance in this type of
work by laymen. About half of the missionaries asked
reported that a large proportion of additions in their fields
could be traced to this source. But with this advance, the
need is still ^for a more vital evangelism. The times de
mand it. A missionary of long experience, who occupies
a position where he can feel the pulse of the nation far
better than most of us says: "I truly believe that if the
Gospel of Jesus Christ were preached in the power of the
Holy Spirit and faith as in apostolic days a wonderful
turning to Christ would be the order of the day. There
is unrest and dissatisfaction in all hearts — most of the people
do not know why. If the Christian workers would only
preach in dead earnestness New Testament Christianity
real conviction of the thing that causes all misery would
sweep the multitudes into the valley of contrition and deci
sion and they would throw7 themselves at the Saviour's feet
begging for salvation. I am sure of that ! "
There were two other questions asked and in the case
of these two I have counted the answers of all 37. It
should be borne in mind that a very few gave no answer,
while some gave more than one answer. First : " What
seems to be the greatest obstacle to the Church's growth
and development ? "
In the list of obstacles outside the Church,
12 named obstacles in the realm of idea and spirit, such
as materialism, Marxism, the idea that all religions are
essentially the same, etc.;
THE CHURCH AND EVANGELISM 107
5 named evils in society, such as drink, immorality, in
dustrialism ;
3 official opposition, such as that due to Shintoism in the
educational system;
2 mentioned other religions.
As obstacles within the Church,
13 cited faulty ideas : about the nature of Christianity,
the church, syncretism, etc., and the consequent lack of a
definite gospel;
9 said trust in men and programs rather than in God;
8 said lack of zeal in workers and laymen;
7 thought inconsistent lives of Christians;
3 lack of unity;
2 the fact that the social gospel is not stressed;
2 over-organization and machinery;
1 inadequate preparation of candidates for baptism.
The other question was, " What movement or condition
is to you the cause for greatest hope for the growth and
development of the Japanese Church ?
10 said it lies in the condition which I shall generalize
as " The attitude of dependence upon God " — the presence
of a sense of need of God's power, of a belief in prayer,
and movements based upon prayer;
10 answered, " The spirit of evangelism ", which was
pointed out as present in the Japanese leaders, the Church,
the country and newspaper evangelism movements; grow
ing interest in personal work, etc.;
8 named the growing spirit of union, 6 of these citing
the Kingdom of God Movement ;
2 said the earnest and increasingly effective Japanese
ministry;
2 said the awakening of a social vision.
There were 6 other answers, each given by only one
person, three of them having to do with conditions out
side the Church. There seems to be most agreement in
the view that the greatest hope lies, rather than in any
movement, in the eternal truth and power of God, and in
His Gospel which is in Christ; and that we need to take
hold of and proclaim these in active faith and prayer to
bring about the coming of His Kingdom. There is con-
108 JAPAN
siderable accord on the hope for the Church in the grow
ing spirit of unity. To see this desire for unity, and the
Japanese Church working while it looks to God — though
none of these things in fullness of measure, — and giving evi
dence of the indwelling Power, fills us with longing to see it
attain speedily " unto the unity of the faith, and of the
knowledge of the Son of God, unto a fullgrown man, unto
the measure of the stature of the fulness of Christ."
Chapter X
A STUDY OF THE MISSION SITUATION.
Willis G. Hoekje.
The Missions in Japan are organizations of foreigners
who represent the " older churches " of Europe and Amer
ica. They have a two-fold purpose: To assist in the
establishment of an indigenous Church, self-supporting, self-
governing, self-propagating, and to contribute as effective
ly as possible to the evangelization (in the fullest sense) of
the people of Japan. Since the beginning in 1859, there,
have been seventy years and more of Mission history, all
of which is background to the present situation. What
concerns us in this paper, however, is the present status
of the Mission enterprise in Japan, in its relation to the
Church, which has come into being, and to the task of
evangelization, which has, in some measure at least, been
accomplished. Along with this, we shall try to note some
principles or trends observable as operative in the more
recent history of Missions in Japan. It has been impos
sible to make this study exhaustive; it is hoped, however,
that it may prove more or less suggestive of topics worth
investigating.
This discussion frankly limits itself to the Missions in
Japan of the Protestant Churches. Of such, the latest
issue (1930) of the Missions Year Book lists about fifty,
with a total missionary body approaching 1,200 in number.
These numbers have not varied very greatly for the last
decade. A considerable proportion is usually on furlough
in the home lands.
I. The Principle of Diversity.
The first principle observable as operative in the Mis-
110 JAPAN
sion situation in Japan is that of diversity. The Missions
in Japan cannot be brought under any one category, or
even a few. They differ in country of origin, denomination
al polity and affiliation, and in their age and history. Some
are pioneer Missions, and as such connected with the pio-
ner Churches. Others are comparatively recent. There are
the large and the small Missions, the Missions with a large
emphasis on education, and those which stress widespread
evangelism. A few consist of women only. Withal, there
is the matter of difference in location. While one should
not say that definite division of territory among Missions
is a striking characteristic of the Japan Mission field,
yet, with all the overlapping visible so far as geography
is concerned, each Mission has been able to define pretty
clearly its own sphere of influence. A few Missions may
seem to be nation-wide, most are sectional, or inter-sec
tional. So mutually accessible are the various Missions,
however, that each is able, and often expected, to put its
experience at the disposal of the others as specific problems
arise. Diversity among the Missions thus becomes one of
the fine assets of the Christian movement in Japan. Every
large center is bound to become in a measure conscious of
a generous heritage in Church and Mission history. While
not every individual difference may rightly be called a
contribution, other things being equal, there is place for
cultivation, rather than hampering, of Mission diversity in
Japan.
It may be noted in passing that the same principle of di
versity is operative in the work of the individual missionary.
No two men can work in the same way ; they need not do
so in Japan. The task is sufficiently incomplete to call
for men and women of initiative, next to spiritual experi
ence, and each has a chance to find his own niche, or to
develop some method hitherto untried.
The present situation of the Missions in Japan is due in
a large measure to the ever-operating principle of diversity.
But this does not mean that other generalizations are im
possible. We shall name two more, quite as characteristic
of the Missions.
THE CHURCH AND EVANGELISM 111
II. The Principle of Delimitation.
The spheres of activity of the Missions are being limited
in various directions.
There is, of course, the limitation resting upon each
Mission by the presence of other Christian bodies in Japan.
The whole land is not now before any Mission, or before
all the Missions combined. There is a growing Christian
Church, and as the Church grows, it assumes responsibility
for some of the areas and spheres where the Mission for
merly functioned. For example, this would seem to be es
pecially true of the church life of the larger cities. As a
general thing, the need that the Missions provide means
for Christian fellowship in worship and work is less keenly
felt in the larger cities than in former years. No Mission
deplores this.
For the last two decades we have heard much of the
neglect, evangelistically, of the rural population in Japan.
It is pertinent to ask if there are evidences that the mis
sionary has gone forward in this field as the Mission's work
is accomplished in other directions. A comparison of loca
tions of missionaries as found in the Year Books of 1921
and 1930 seems to show that so far as the very large and
the moderately large cities are concerned — and it must be
remembered that these contain practically all the " Mis
sion " schools — while the number occupied has remained the
same, there is a sharp drop in number of resident mission
aries in the largest cities (Tokyo was not counted), and a
generous drop in those of moderate size. Besides, the num
ber of towns and small cities or country regions with re
sident missionaries has increased to above thirty. Hence
it is evident, even though considerably more than half of
these smaller places are resided in by one single woman
missionary each, that there is a movement toward residence
in rural places. In addition, itinerating by missionaries
resident in the centers has been facilitated by better trans
portation, often the missionary's own motor vehicle, and
use of the newspaper in widespread seed-sowing has great
ly increased. It would be over-complacency, however, to
suppose that this movement already represents, except in
112 JAPAN
isolated instances, a carefully planned program of under
taking a new type of Mission work, hitherto neglected.
Another of the influences operating to limit the work of
the Missions is an almost universal diminution, in recent
years, of the amount of support received from the home
base. Almost all, if not all, of the Missions report decreas
ing appropriations, and to some extent decreased personnel.
While examination of the figures shows no decided decrease
in the total number of missionaries in the ten year period,
there has been a decrease of 100 in the more recent five
year period, and the number of men, chiefly those in evan
gelistic work, has dropped most. It may be questioned if
there has been- any single factor more influential in the
last decade upon mission policies than just this of decreas
ing revenues. So we find statements like the following :
" Retrenchment forced upon the Home Board has resulted
in smaller grants from home and a steadily decreasing mis
sionary force. The result has been to compel the Mission
to put more responsibility on the Japanese Church and to
press forward the policy of self-support, in some cases too
quickly." So we note discussions of the proportion between
missionaries and Japanese workers, the amount available
for Mission maintenance and Mission work, the need for
concentration and adjustment of resources, the reduction
of programs for reinforcement, both of missionary and
Japanese force. Whether the schools or the evangelistic
programs conducted by the Missions have suffered more by
the felt inadequacy of resources, as well as the causes
operating to reduce the grants from home, are paths which
this paper may not explore.
Another influence operating to delimit the sphere of Mis
sion work has been the universal policy of seeking to devel
op competent Japanese leadership to complement and re
place the individual missionary. Even when connected
with no institution, almost no missionary works as a free
lance. Even when the missionary works through or with
a " helper " or helpers, he has ideals of what his helper
should be. When it comes to positions of administrative
control, these are being increasingly surrendered to Japa
nese found qualified. A Japanese superintending the
THE CHURCH AND EVANGELISM 113
churches of a district is no longer an unusual phenomenon,
and Japanese Bishops increase in number. Missionaries as
pastors of local churches have long been a rarity, and the
suggestion that they resume such work meets slight res
ponse. This tendency has probably not yet run its full
course. Missionaries in some cases are likely^ for local and
personnel reasons, to retain certain administrative positions,
but just at present it does not appear that there is much
demand for developing others to take their places.
Alongside of this development of individual Japanese
leaders is the development of Japanese share in the support
and control of all forms of Mission work. We are not at
this point interested so much in the manner of choice or
the persons chosen as in the fact that the trend toward
sharing responsibility for direction of work in committees
and Boards is strong and well nigh universal. The divers
ity previously spoken of comes to generous expression here,
even within the program of a single Mission. A Mis
sion stressing the importance of missionary control of cer
tain forms of evangelistic work may place its schools under
governing bodies quite differently constituted. Even when
the Missions themselves choose, they are increasingly plac
ing Japanese on governing Boards. While this tendency
is most notable in the field of church extension projects and
schools, instances are not lacking in the field of kinder
gartens, women's evangelistic work, and even newspaper
evangelism.
In the data that came to hand from various Missions
in connection with the. preparation of this paper, it was
disturbing to note that, in the presence of increasing limita
tions upon the total traditional sphere of Mission work,
there was no large testimony to the initiation of new forms
of work in which the missionary might take prominent
part. Almost the only form of new work at all frequently
mentioned is that of newspaper evangelism. Is it not pos
sible that the Missions are in some degree limiting them
selves by lack of initiative and vision ? Granted that
leadership in evangelistic enterprises belongs increasingly to
the Japanese church, there would seem to be wide room
114 JAPAN
for initiative in reaching the rural and industrial folk as yet
largely untouched by the church.
We see delimitation is due in part to the success of the
Gospel message, in part to decreased material resources,
and in part to a voluntary fixing of Mission policy. Vari
ous conditiorts and proportions obtain in the several Mis
sions, but the general trend is unmistakable. This divers
ity and delimitation operating by themselves might easily
lead to opportunism. What saves the situation from a
blanket accusation of this sort is the operation of a third
principle.
III. The Principle of Devolution.
When we speak of the principle of devolution, we are
using a word comparatively recently coined to denote a
process that has existed in Mission work from the begin
ning. By it we mean the conscious, voluntary effort and
process of transferring responsibility for activities hitherto
carried on by a Mission to the organised Christian Church,
indigenous, as such. It differs from a policy of delimina-
tion by sharing of work and responsibility, which may be a
pragmatic movement, in that it is the felt goal of the
missionary enterprise, when complete. Everything that a
Mission can and does and ought to do, must sometime
become the work of the indigenous Church. Everything
that a missionary does, must sometime be done by some
one under the auspices of the Church, directly or indirectly.
To be sure, the fact of commitment to this goal does
not compel commitment to any single theory of how it
is to be attained, or to any single method. It does not
cancel the call and the commission of the missionary, and
his duty to aim at the preaching and teaching of Christ's
message to every living man. It does not necessarily mean
that the sooner the missionary can drop all present, existing
work, the better. But it does mean that he is consciously
working and praying for the time when the Church of
Christ shall be the everywhere recognised center of the
Christian movement in Japan. At least, as one views the
Mission situation in Japan to-day, a profound impression
THE CHURCH AND EVANGELISM 115
is received that the principle of devolution, as above de
fined, is actively operative.
How far, then, has the evangelizing program of the
Missions devolved upon the Churches of Japan ? Clearly
and naturally, most of all in the field of Church Extension,
by which we mean the development of local churches,
with resident pastors. The Japanese Christian community
naturally feels that here is the acid test of its self-determin
ing existence. The word translated " independence " has in
this connection won wide vogue in some communions.
Indeed, the movement toward transfer of church extension
responsibilities has been accelerated by the desire of the
Japanese Churches to be fully self-governing. Feeling that
true self-government is conditioned by self-support, and
that sole Mission control sometimes nourishes passive de
pendence Japanese church leaders have willingly under
taken a measure of oversight of church extension programs.
Pushing the churches on toward financial independence has
involved some losses to wide-spread evangelism in fields
less promising for rapid self-support, but if not carried to
extremes or linked with prejudices the movement is a
wholesome one, and as such generally welcomed by the
Missions.
Sixteen Missions reported to the writer certain facts
relating to the conduct of their church extension work.
Among these only one stated that the major portion of its
work of this kind is under sole control of a missionary com
mittee. While no desire to change this plan is indicated,
it may be noted that in 1928 nine churches approaching
self-support were transferred by this mission with annual
subsidies to decrease until 1934, to the Church authorities
for development to full self-support. One other Mission
reports a small part of its work, for reasons of convenience,
still directed by a Mission committee, but the major por
tion is directly managed by a committee one half of whom
are missionaries, and the other half Japanese nominated
by either Church bodies or the employed evangelists. This
represents an advance from an experiment with a Mission
committee conferring with representatives of the Japanese
ministers associated directly with the Mission. Another
116 JAPAN*
Mission, which is, however, associated in this form of work
with a Japanese Bishop, reports its fifty churches as in
charge of missionaries, " superintendents nominally, assist
ants to pastors in fact". The Missions with relations to
the Seikokwai reporting indicate that funds are not
controlled by the Missions as such, but paid as subsidies
to Dicoccsan committees, with varying memberships of
missionary and Japanese churchmen, chosen by the presid
ing Bishops, some of whom are Japanese.
A clear majority of Missions — some the smaller ones in
membership — administers this work through joint commit
tees composed in most cases of equal numbers of mission
aries and Japanese. One case occurs of two missionaries to
one Japanese. These joint committees are sometimes ap
pointed by a joint conference, sometimes by the Mission and
the Church separately. One case remains of joint adminis
tration by two committees representing Mission and Church
respectively, with equal authority, a method recently dis
carded by another Mission in favor of a single joint com
mittee. One large Mission administered this work through
local joint committees until 1928, when the method of
formal co-operation was discontinued, and all church organi
zations transferred to the Church, with the pledge of a
gradually decreasing annual subsidy. Another Mission re
ports a few chapels still controlled by a committee of mis
sionaries, but a plan to turn all such work over to the
Church with a grant in aid as may be needed. Perhaps
no Mission has gone farther in this direction than that
representing the American Board (Congregational), which
in 1921 entered upon an agreement with the Kumiai
Churches hi Japan providing " that the Board of Directors
of the Kumiai Churches together with four representatives
of the Mission assume full administrative responsibility for
all evangelistic work", effective January 1st, 1922. This
plan has at least given enough satisfaction to both parties
to lead to its supplement in 1927 by an agreement provid
ing for co-operation in other forms of the work of the
Mission.
If it be asked what effect upon evangelism this type
of devolution has had, it may be said in the first place
THE CHURCH AND EVANGELISM 117
that it tends to remove or to release the missionary not
only from administrative responsibility for organised church
work, but even in varying degree from active association
with such work at all. Not entirely, of course. There
are still missionaries who serve as Bishops or District Su
perintendents of their respective Churches. There are still
Missions which place members in charge of districts or of
less advanced chapels within their bounds. And there are
always missionaries who find a welcome, alongside of the
work assigned them by the Mission, as workers in close
association with the pastors of local churches.
A second effect is the tendency to concentrate in church
extension on promising fields for denominational growth,
even in the case of cities already provided with several
churches of other denominations, to the neglect of diffusive
evangelism among communities somewhat destitute of Gos
pel privileges. It may be pointed out, however, that this
tendency has its relationships also to reduced grants by the
work.
These two resultants combine to lay a larger burden
upon the Missions and their missionaries for propaga
tion of the message in fields which the Churches cannot
now occupy. This no doubt has contributed to the in
creased use of newspapers, literature, automotive vehicles,
tents, lanterns, etc., by missionaries.
So largely has the Church been occupied, both financial
ly and in administration, with the maintenance of its
churches and the encouragement of church extension, that
the field of missionary activity suplementary to church
extension is comparatively independent of formal Church
control and participation. Only in the more highly
organized forms of such work, where Japanese associates
are employed by the Missions, particularly if in close
contact with local churches, is there observable a
trend toward such participation in control. In large mea
sure the missionary, or at least the Mission, is independently
engaged in conducting Kindergartns, Bible Women's and
Sunday School work, the provision of property for aided
churches, country itinerating, newspaper and reading room
evangelism, distribution as well as preparation and publish-
118 JAPAN
ing of literature, automobile, tent and lantern work, factory,
hospital, hostel, and social service programs. The mis
sionary has an unlimited field in such matters as calling,
conducting home meetings and Bible classes, and engaging
hi correspondence.
In matters of Mission organization, there is no trend
observable toward complete merging in the church, but
it will be seen from the above and what follows that some
very close co-operation exists. In the case of individual
missionaries, the general rule remains that maintenance
and original appointment lie within the province of the
Home Board, that location and assignment on the field
are entrusted to the Mission, that furloughs are granted by
the Board on Mission recommendation, and that return
to the field is within the decision of the Home Board.
However, in Missions with Bishops Mission action is usual
ly advisory. There are a few Missions, too, in which the
opinion of the Japanese Church is sought in some form as
to the return of missionaries to the field, and several re
port the formal approval of their Churches to additions to
Mission forces. The American Board Mission has not only
placed all questions affecting missionaries in the evangelistic
work under the aforementioned Board of Directors of the
Kumiai Churches, but also agreed to make all its decisions
in the calling, recalling, or location of missionaries after
consultation with the Kumiai body. The most recent
Synod of the Church of Christ in Japan (Nihon Kiri-
suto Kyokai) had before it proposals that the loca
tion of missionaries in evangelistic work in related Missions
should become the duty of the officers of the Synod, but
definite action has been postponed for more thorough dis
cussion with the missionaries concerned.
These proposals also concerned the membership of or
dained missionaries connected with such Missions, sug^-
gesting that, as was the case in pioneer days, double
membership, hi the home church and on the field, be per
mitted. In recent decades missionaries associated with this
Church, a few in number, have entered upon membership
in the Church but only by transfer of membership from
their home Churches. Whether or not the new proposal
THE CHURCH AND EVANGELISM 119
be a backward step, it is certain that in most of the Mis
sions reporting, missionaries similarly situated enjoy double
membership. Neither the ordained missionaries in their
official capacity, nor others as individual members, are in
great numbers transferring their membership to Japanese
churches. In general, the desire seems to be to retain
membership in the home churches, although as one Mission
states, the matter is felt to be one for individual decision.
Diversity, delimitation, devolution — these three are like
ly to abide as long as Missions do in Japan, and increasing
ly the greatest of these will be devolution. Judging, how
ever, from the attitude of the Missions toward reinforce
ments, it is too early to predict a rapid completion of the
missionary task, the fulfillment of the undertakings which
at the first called representatives of the older Churches in
Occidental lands to Japan. There is a fairly harmonious
chorus of voices declaring that there is no policy of re
trenchment in personnel, that new missionaries are desired,
both by the Missions and the Churches in Japan. In some
cases approval by the Church is indicated to be within
certain limits, as of maintenance of present proportion be
tween missionaries and Japanese workers, one Mission re
ports difference of opinion as to the need of an increase,
and several state that the call for new workers from a-
broad is conditioned by the principle that they should
come to labor in close co-operation with the Japanese
Church.
Replies to the question, " What work is there for the
missionaries ? " are less definite. They are asked for, to
become members of the Missions, by which specific assign
ments are expected to be made, as a rule. There is no
general practice of requesting appointments for specific
pieces of work, beyond a distinction between evangelistic
and educational activities. What can the individual mis
sionary do ? He can participate in the demonstration of
a Christian home life amid less favorable social surround
ings. He can hold constantly up to himself the importance
and the effectiveness of individual work for individuals.
He may contribute to the nourishment of the devotional life
of the churches and the Christians with whom he comes
120 JAPAN
into contact, provided that his own life is hid with Christ
in God. He can visit homes, and hospitals, and factories.
If he will prepare himself to do so, and loves preaching,
he can find plenty of opportunity to preach. He may have
to find his own niche, his own special work, to discover his
own specific contribution and method. But the field is
wide.
No single form of activity participated in by individual
missionaries seems to be more prominent in recent years
than the work of newspaper evanglism, with local varia
tions. A few Missions report persons sent out, or asked
for, specially for work among students, in hostels and
otherwise. These two fields, and those of the use of special
equipment for seed-sowing evangelism in towns and country
districts, and planing to conduct social service centers in
needy districts, seem especially adapted to the missionary
who wishes to specialize. Of course, there always remains
the specialized teaching of certain subjects in the Christian
schools.
No one seems to think that the missionary can hope to
win any measure of leadership in molding the thought
life of the people of Japan. One wonders if even the
church has not given up any lively hope of being highly
effective in this sphere. At any rate, if Christian men
are to serve in this field, prominent Christian leaders of
other lands, making comparatively brief visits, seem to
be preferred to the missionary who gives his life to Japan.
Yet it is to be questioned if this is the inevitable alternative.
Should not the missionary determine to fit himself for even
this task ?
In conclusion, the above discussion should reveal clear
ly that by no means everything is settled for the Missions
and the missionaries in Japan. There are still, and con
stantly, many problems of the best possible adjustment
to the total environment. With regard to these, two brief
remarks. One could wish that there were larger evidence
of constructive alertness to the nature and the importance
of these problems. Standing between the home churches
and the churches in Japan, the missionaries as a group
have the opportunity of participating with both in the
THE CHUUCH AND EVANGELISM 121
framing of policies in the interest of greatest success and
efficiency in the task in which all have a share. It does not
appear that the Missions are taking the initiative in con
structive interpretation of such a nature. Changes on
the field are not specially contemplated by the Missions
until enforced by finanical considerations or other out
side pressure, such as competition or nationalistic phe
nomena. Instead of keeping one step ahead in the stream
of forces at work the Missions seem too content to follow.
On the other hand, the existence of problems, and con
sciousness thereof, is not to be deplored. Blessed the
person who suggested that a keen sense of difficulties
to be met is a symptom of spiritual alertness, and that
wrestling with problems is a kind of spiritual growing
pains. The missionary enterprise is evermore dependent
upon a living experience of the presence and power of
Christ. Thank God for the problems that keep vital the
sense of dependence upon Him ! They may be His way of
pointing the road to larger service and greater fruitful-
ness.
Chapter XI
THE NATIONAL CHRISTIAN COUNCIL
OF JAPAN FOR THE YEAR 1930.
William Axling,
Since its organization in 1923, the National Christian
Council has quietly sought to discover the place in the
Christian Movement of the Empire where it could render
the largest possible service. It has not forced itself into
any field. Its policy has been to put itself at the disposal
of the Christian forces and let them determine the area
within which the Council should function. It has especial
ly endeavored to give itself to such problems and tasks
which would and could not be taken up by any one isolat
ed group or even by a limited combination of groups.
Gradually the Council's legitimate field of activity has
been delineated, with the result that it is today rendering a
service that is not only unique but far-reaching.
In this review of the work done by the Council during
the year 1930 the writer can only outline the things that
are most outstanding. Hidden in the background and fill
ing in the picture is a great body of detail work.
The Kingdom of God Campaign.
This movement, although not directly under the auspices
of the Council, is very closely related to it. Organization
ally it was the Council which brought this movement to
the birth as an all-Japan, all-Christian movement. The
idea of such a campaign was born in the brain and heart
of Toyohiko Kagawa and his personality is still a dynamic,
creative force in the movement, but through the Council's
cooperative and promotional work it has been made nation-
124 JAPAN
wide in its scope and is endeavoring to mobilize the en
tire Christian community in a great all-inclusive evangel
istic drive.
This evangelistic crusade is moving forward on eighty-
five different fronts. Regional Committees have been
organized in eighty-five cities and centres. These District
and Local Committees are autonomous and have the full
responsibility for inaugurating campaigns, choosing speak
ers and determining the character of the special efforts in
their respective areas.
During the year campaigns were put on in 248 cities
and towns, 1,278 meetings were held, attended by 262,344
people and 13,837 signed cards as inquirers. However,
these statistics are not complete because it has been im
possible to get reports from all of the places where meetings
have been held. This means that practically one half of
the churches of the Empire cooperated in this movement
during the year.
During the coming year an effort will be made to mobilize
the laity for the movement. Mass Training Conferences
for laymen and laywomen will be held in different parts
of the Empire. A series of local Training Institutes will
also be held in the various provinces. In order to extend
the crusade into the far-flung unreached rural area short
term Peasant Gospel Schools will be held for the purpose
of training picked young people for Christian leadership
in their own villages.
In the cities and towns touched last year special meet
ings will be held for those who have signed cards as in
quirers and for special groups and classes, educators, busi
ness men, students, factory workers and labourers. Men
from abroad, with unique gifts and a passion for evangel
ism will be brought to Japan to participate in the Cam
paign. Invitations have already been extended to Bishop
Nicholia, of Serbia, and Dr. E. Stanley Jones, of India.
A Survey in the Field of Christian Education.
At the Williamstown Meeting of the International Mis
sionary Council, held in 1929, the matter of sending an
THE CHURCH AND EVANGELISM 125
Educational Commission to Japan for the purpose of mak
ing an intensive as well as a comprehensive study of the
whole question of Christian education in this land was care
fully considered. The Christian Council immediately be
came the medium through which this project was brought
to the attention of those concerned in Japan. As a result
of these negotiations an earnest request was sent to the
International Missionary Council from the Council's Com
mission on Education, endorsed by the National Christian
Educational Association as well as by the Annual Meet
ing of the Council, asking that such a Commission be sent
to Japan as early as possible.
In preparation for the coming of this Commission the
Educational Commission of the Council and the Executive
Committee of the National Christian Educational Associa
tion have been constituted a Joint Committee to make a
preliminary survey, assemble important data and set in
motion the necessary machinery.
The personnel of the Commission will be made up of
four members from North America, one from Great Britain
and four from Japan. The following well-known Japanese
educators have been chosen to serve on the Commission : —
Dr. G. Daikubara, President of Doshisha University ; Dr.
T. Sugiura, President of St. Paul's University: Dr. K.
Ibuka, President Emeritus of Meiji Gakuin, and Dr. T.
Yasui, President of the Tokyo Woman's Christian College.
The members from abroad will reach Japan early in
October, 1931.
The survey will cover the following matters : —
(a) How the higher educational institutions may hold
their place of respect and influence amid the great progress
of government as well as of private non-Christian educa
tion.
(b) How these institutions may be made more effective
religiously, and in the training of Christian leaders.
(c) The types of education being offered and needed.
(d) How the Christian higher educational institutions
may be placed upon a more stable financial basis.
(e) The possibility of a fuller co-ordination and unifica
tion of the whole Christian higher educational work.
126 JAPAN
(f) The advisability of making more adequate provi
sion for the furtherance of the Christian movement through
theological research, the study of the social implications of
Christianity and the training of leaders, both in evangelistic
and educational work, and the production of literature.
(g) Other related matters that may come up in the
course of the survey.
This survey will be centered around the following in
stitutions :
1. Theological seminaries.
2. Middle schools and all higher institutions of learning
for men.
3. Women's and Girls' colleges and middle schools.
4. The study of the whole question of religious informa
tion, nurture and care of students in governmental and
private institutions.
A Rural Survey.
The Jerusalem Conference called the attention of the
Christian forces throughout the world to the fact that in
every nation the tillers of the soil are a neglected class and
challenged them to extend the evangelistic frontiers out in
to this untouched area. Japan is no exception. Her
30,000,000 farming folk are still outside the reach of the
church's evangelistic program. Her 12,000 villages are yet
untouched by the Gospel message.
Convinced that the time is ripe for a great forward move
into this virgin field the Council asked the International
Missionary Council to include Japan in the itinerary of
Dr. K. L. Butterfield, who since the Jerusalem Conference
has been directing rural surveys in Africa, India, China
and the Philippines.
Dr. Butterfield will arrive in Japan April 20th and will
give his time until July 31st in studying village life and
rural conditions outlining rural programs and in holding
conferences with Japanese leaders and with Japanese Chris
tian workers and missionaries who are most closely related
to the rural field.
In preparation for his coming the Social Welfare Com-
THE CHURCH AND EVANGELISM 127
mission of the Council has, during the year, been engaged
in a preliminary survey. Through a study of various
phases of village life and of the progress of Christian work
already launched in the rural districts it has done consider
able spade work in preparing the way for Dr. Butterfield's
more intensive, constructive survey. It is ardently 'hoped
that this rural survey will pave the way for a far-reaching,
aggressive program to Christianize Japan's rural life.
I ..1J
The Problems of State Shinto.
Every Japanese is supposed to be a Shintoist. At stated
times they are expected to visit the local Shinto Shrines
and make obeisance before the spirit there enshrined.
Moreover in order to inculcate reverence for the past and
patriotism for the future all of the pupils in the primary
and secondary schools are, on certain days, taken in a
body by the school authorities to some nearby Shinto
Shrine in order to pay homage to the spirit which that
particular shrine honors.
There has been an endless discussion as to whether this
bowing symbolizes worship or is simply a gesture of respect
for some departed benefactor of the State. The fact that
the priests of these shines offer up prayers for the people,
perform wedding ceremonies, hold funeral services, sell
religious charms and function as religious leaders complicates
the situation. The whole atmosphere of the ceremonies
at these shrines is religious and to the masses they bear
a religious significance. To many a sensitive Christian
conscience this whole question creates a very perplexing
situation. Many feel that the coersion involved infringes
on the religious freedom guaranteed by the constitution.
A year ago the Council appointed a strong Special Com
mittee to make a careful study of this question in all its
bearings. This committee, after studying the problem both
historically and as it works out in the life of the Japanese
people today, drew up the following statement : —
" For many years we have deplored the fact that there
has been no solution regarding the traditional difference
128 JAPAN
of opinion and the confusion which has existed as re
gards the relation between State Shinto and religion.
" While it is true that since the middle of the Meiji era
the traditional policy of the Government in its admini
strative treatment of State Shinto has been to put it out
side of the religious sphere, still, to treat Shinto Shrines,
which from of old have been religious, as non-religious has
been unreasonable. The shrines of State Shinto are actual
ly engaged in religious functions. This has given rise to
much confusion.
" Furthermore, recently the Government in its effort to
foster religious faith has promoted worship at the shrines
of State Shinto and even made it compulsory. This is
clearly contrary to the policy that State Shinto is non-
religious. Moreover, the question has often been raised as
to whether at times it had not interfered with the freedom
of religious belief granted by the Constitution of the Em
pire.
" In the interests of the people's thought life, this is
a problem of such gravity that it can no longer be over
looked. The fact that at this time " A Commission to
Investigate the System of State Shinto " has been set up,
offers a good opportunity to establish a fundamental
policy. We also feel it our duty to express our ever-
cherished hopes regarding this problem.
1 . " We desire that at this time a fundamental survey
and study be made regarding State Shinto that will de
finitely determine the question as to whether it is religious
or non-religious. It must not be left ambiguous as a super-
religion or through the use of any other terminology.
2. " If State Shmto is placed outside the religious
sphere the meaning and object of reverence should be made
clear and the confusion which exists between it and Re
ligious Shinto should be cleared up. Moreover, religious
rituals, intercessions, prayers, the distribution of charms
and emblems, the offering up of offerings, the conducting
of funerals and all religious functions should entirely cease.
3. " If State Shinto is placed within the religious realm
its religious functions should not be made compulsory on
the people under any name or for any reason whatever.
THE CHURCH AND EVANGELISM 129
4. " In such movements as ' The Right Conduct of the
Thought Life ' and ' The Uplift Movement ' care should
be taken to protect the people's freedom of conscience and
avoid such problems as those created by compulsory wor
ship at the state shinto shrines and of god-shelves on
the part of school children.
5. " Let the glory of the provision made in the Imperial
Constitution for the freedom of religious belief be in
creasingly made manifest and make this the keynote in
the solution of this problem".
This pronouncement, underwritten by fifty-five Chris
tian bodies, was presented by the Council to the Chairman
of the Government's " Special Commission on the System
of Shinto Shrines ". Copies were also prepared and sent
to each individual member of that Commission. Follow
ing its presentation to the Government's Commission it
was also given to the public through the press.
International Contacts.
The Council works in most intimate relations with
the International Missionary Council. Recently the Bu
reau of Industrial and Social Survey which that organiza
tion has established at Geneva requested our Council to
indicate what problems here are hindering the establish
ing of healthy Christian churches and the building of
Christian communities and to suggest how this Bureau
could cooperate with the Japan Council in solving such
problems. The Council's Social Welfare Commission,
after carefully considering the matter, submitted the fol
lowing five problems and asked for the Bureau's cooperat
ion in a study looking forward to their solution.
1. The rural field, its problems and its occupation by
the Christian forces. For instance, under this problem are
such definite matters as the tenant problem, — the situation
which confronts the small land holders of whom 10,000 are
going on the rocks every year, — the drift of the young
people to the cities, — the absolute lack of leadership for
the young people in the rural areas. Up until now, the
Buddhist Priest has been the recognized leader and author-
130 JAPAN
-
ity in every village. To him young and old have turned
for advice and guidance. Because most of the temples own
land and are therefore classed as Land Owners, the temple
and the priest have been alienated from the young people
and their leadership repudiated. This leaves the young
people adrift.
2. The situation which confronts the young people of
the Empire at the present time. Only twenty percent of
the graduates from schools get positions. The youth,
therefore, see no future with the conditions as they now
obtain. Russia's proximity and propaganda seems to offer
them some hope, with the result that they are turning in
great numbers to Communism as a possible way out.
3. The fact that the church in Japan is made up al
most entirely 'of the salaried class makes the capitalists,
on the one hand, and the labourers on the other hand feel
that the church is a thing apart ; that it does not under
stand them nor their problems and, therefore, naturally
has no solution to offer. Moreover, on the part of the
church, because of the fact that its constituency is not
found in either of the groups mentioned above, it does
actually lack an understanding of the need of these two
classes and finds it very difficult to fit into the situation
and help them find solutions for the problems which they
face.
In the case of both the young people mentioned above
and the two groups mentioned here, the gospel with an
individual appeal gets no hearing. The Communists are
creating a class consciousness ; the students, capitalists
and labourers are all thinking in terms of class, not in terms
of the individual. The church, however, is trying to avoid
thinking in terms of class and class-conflict and so is ill
prepared to meet the situation.
4. There are 5,000,000 free labourers in the Empire and
millions of working people of various trades and activities
who are as yet entirely outside the church's influence and
its field of activity.
5. What influences have the indigenous faiths exerted
in the past and what are they exerting today and what
contribution are they making toward finding a solution
THE CHURCH AND EVANGELISM 131
for the social and industrial problems that face the nation ?
In other words, to what extent does the responsibility for
finding a solution for these problems rest upon Christianity
and the Christian church ? "
When it was announced that the Christian Laymen of
America were sending a Fact Finding Commission to Japan
to study the work of Christian missions in this land, the
Council prepared the way for its coming by calling to
gether groups of Japanese Christian leaders and mission
aries in different parts of the Empire and laying before
them the purpose and program of this Commission. Also
after its arrival in Japan the Council introduced it to the
Christian constituency here and helped it to initiate its
work.
When Dr. A. L. Warnshuis, Secretary of the Interna
tional Missionary Council, visited Japan last Fall the Coun
cil arranged a nation-wide itinerary for him, opened the
way for him to meet individuals and called together groups
with whom he needed to consult in order to get a com
prehensive understanding of the status of Christian work
in this Empire at the present time.
The Council cultivates the closest possible relations with
its sister Council in China. For some years it has been
the custom for the two bodies to exchange fraternal mes
sengers at their Annual Meetings. In every way they seek
to bring about a better understanding and cooperative re
lations between the Christian forces of the two nations.
A Christian Headquarters Building.
The long pending project of a Christian Headquarters
Building is about to be realized. For the present it will
house the headquarters of the Japan National Sunday
School Association and the National Christian Council.
It is hoped, however, that eventually a second unit will
be added which will bring together a large number of
Christian organizations under one roof.
The Council has voted to accept the proposal of the
National Sunday School Association that the Council be
come a cooperating unit in the building which it is now
132 JAPAN
erecting; that the Council become owner of half of the
fourth floor and provide ¥20,000 toward the expenses of
construction; of this amount, ¥6,000 to be paid in in
cash and the Association to negotiate a loan for the Coun
cil for the remaining ¥15,000; that at some future time
the two organizations put on a united drive for funds to
cancel the indebtedness incurred in this building enter
prise and that the name of the building be changed from
" Sunday School Building " to " Christian Headquarters
Building ".
Chapter XII
NEWSPAPER AND CORRESPONDENCE
EVANGELISM
Clarence E. Norman
The extent to which the Movement for Newspaper and
Correspondence Evangelism has developed is reflected in
the Fifth Annual Convention of the Japan Christian News
Agency, held in Omi-Hachiman in October. There were
present 43 persons from 22 places, ranging from Akita in
the extreme North to Kagoshima in the extreme South, on
the three islands of Honshu, Shikoku and Kyushu. There
were 16 " New Life Halls " (Shinsei Kwan) and the Cen
tral Office of the Agency represented by 30 delegates. The
other 13 were persons interested in this type of evangelism,
though not connected with member-offices of the Agency.
Among them were Secretary Ebizawa of the National
Christian Council and representatives of the Yomiuri and
Osaka Mainichi newspapers. Under the chairmanship of
Hon. H. Nagao, M. P., three full days were devoted to
talks, discussions and conversations about all phases of
the work.
There are 20 New Life Halls that are member-offices of
the Agency. Two are in Tokyo, 7 north and 7 south of
Tokyo on Honshu, and 1 in Shikoku, 2 in Kyushu and 1
in Seoul, Korea. In addition, there are a few individuals
who are associate members. The Agency maintains an
office in the Seikokwai New Life Hall (Tokyo) and from
April a full time clerk had been employed. The Executive
Committee is composed of Hon. H. Nagao, M. P., Chair
man, Rev. M. S. Murao, Secretary, Rev. W. H. Murray
Walton, Treasurer, and three others.
The Central Office in Tokyo acts as a collecting and dis
tributing agency of the publications of the various offices
134 JAPAN
and of the names of inquirers that result from a notice on
" Mentholatum " directions (due to the kindness of the Omi
Mission) and from notices in the Kingdam of God News
paper. It prepares and distributes weekly to the offices
and others 52 copies of Christian articles for newspaper
publication. It negotiates in Tokyo with the agencies of
district newspapers for reasonable advertising contracts,
whereby the advertisements are inserted in the name of
the Agency, and the resulting inquiries are forwarded to
the proper offices. (In one case a reduction from 70 sen
to 10 sen per line was effected.)
The Agency became a member of the National Chris
tian Council at the October meeting of the Council. It
has secured the good will of the Railroad Young Men's
Association, whereby a Christian article is published every
month in their organ and also an advertisement for inquir
ers. Negotiations with the Central Committee of the King
dom of God Movement have resulted in a recognition on
the part of the Central Committee of the necessity for
closer co-operation with the Agency and an appropriation
of ¥500 for that purpose.
The limits of the possibilities of this work are bounded
only by the ends of the Empire. The past ten years have
seen the birth of all the 20 Agency offices, except the
original one established in 1912 by Dr. A. Pieters (Eisei
Kwan at Oita.) Dr. Pieters ' ideal of an office in each
Prefecture seems well on the way to realization.
Chapter XIII
THE KINGDOM OF GOD MOVE
MENT—AN APPRAISAL.
W. H. Murray Walton.
Note.— The purpose of this article is not to give a report of the
Kingdom of God Movement ; such will be found elsewhere.
It is rather to give an appraisal of the position today in the
light of the circumstances which gave it birth. If in places it
appears to be critical, it is not in any way because of a lack of
sympathy ; on the contrary the writer is convinced that the
Movement is of God. It is rather because he believes that at
the present stage a facing of facts is of more value than a
flight of fancy. The first essential for intercession is a sense
of need ; the greatest need of the Kingdom of God Move
ment at the present time is intercession.
The Kingdom of God Movement owes its beginning to
the spiritual vision of one man, Toyohiko Kagawa; but
it is a vision which has its feet planted firmly on the
ground, even though its head may be in the heavenlies.
There are two essential traits in Kagawa's character, a
constraining sense of the love of God and a ruthless knowl
edge of the need of humanity. It was the uniting of these
two which gave birth to the idea of the Million Souls
Campaign, out of which the Kingdom of God Movement
has grown. It may be well therefore for us in the first
place to see something of the spiritual need of Japan which
has made such a campaign imperative.
When Japan embarked on a programme of nation-wide
education, she decided that it should be on an ethical but
non-religious basis. There is no need to elaborate the
reasons for this step, as they are a matter of history. As
136 JAPAN
her commerce and influence grew the tendency was to
regard them as in part the fruits of this system, with the
result that up to a decade or so ago religion was officially
more than ever at a discount. But increase of scope meant
increase of responsibility, and when as a result, especially
of post-war conditions, the moral factor proved unequal to
the strain imposed upon it, the authorities began to awake
from their state of complacency. The very folk who had
been boasting of the achievements of a non-religious system
were compelled to make a volte face change and admit
that religion was useful after all and deserved every en
couragement. Secular education had produced knowledge
and wealth, but it had failed in its main task, the making
of character.
What served to expedite the slow-moving authorities still
more was the growth of Marxian thought. The war had
created an artificial state of affairs, which led to an in
evitable crash, but not before Labour had had its first
taste of power. The shameless flaunting of wealth by the
few, the increasing poverty of the many, the moral inepti
tude of those in power, and the growth of radical thought
and action abroad resulted in dissatisfaction not only with
economic conditions but with the very structure of society
itself. The repressive policy with which this urge was
met only aggravated the situation and in consequence
Marxian thought spread like wild-fire among labourer and
student alike. God and Buddha were regarded as past,
numbers; had they not indeed been partly responsible for
capitalist society ? Man must work out his salvation for
himself; Religion, as the Russian comrade said, was opium
indeed.
The Church was not without blame for this new attitude.
The emphasis on self-support had led to a partiality to
wards those who could contribute. Despite brilliant in
dividual exceptions, very little effort was made by organized
Christianity to meet its obligations to society. Such work
as was being done was largely of the nature of relief, but
no voice was raised against the system which rendered such
relief necessary. And in the meantime the Church placid
ly grew at the rate of .01% per annum relative to the
THE CHURCH AND EVANGELISM 137
increase of population, while Christian writers comforted
themselves with the fact that Christianity exercised an
influence out of all proportion to its numbers. It could
hardly be otherwise. It is true that united evangelistic
efforts followed one another in bewildering succession, but
they were more of extraneous growth than spontaneous
compulsion. Thousands heard, but few responded, bmall
wonder that Christianity was quietly put aside.
During these years an unknown student had been at
work in the slums of Kobe. A vision of his Lord had sent
him there; a first-hand study of the problems of poverty
was giving him a new conception of the Christian Mes
sage. It was the realization of the truth which Canon
Streeter has summarized in the words, " Corporate re
generation has no meaning without individual regeneration ;
though .... individual salvation cannot be complete until
corporate regeneration is accomplished."
In 1928 Kagawa launched the Million Souls Campaign.
" Christians at present are too small a force to make their
opinion effective. We must strive to get one million
Christians in Japan. Then, and not till then, can we
hope to have Christian principles and solutions applied
to the political, social and religious life of the Japanese
nation." The visit of Dr. Mott to Japan following the
Jerusalem Conference led to the sublimation of this idea
in the Kingdom of God Movement. At New Year 1930
a start was made.
With such a background it is inevitable that the present
movement should differ from any others before it.
To begin with, while the supreme aim of the campaign
is the winning of souls, yet an emphasis is being laid on
the claims of Christ over society such as not been heard
before. As the opening manifesto says, " The thought life,
life as a whole, politics, education, industry, everything in
Japan must be brought under God's direct control.
Through Christlike Japanese a Christlike Japan must be
brought to the birth." It must not be supposed that this
widening of the appeal has met with an instantaneous
response and that the demands of the Christ are now be
ing applied fearlessly to industry and capital and the like.
138 JAPAN
On the contrary in most centres the message seems to
be following well-worn lines, and even where its social
aspect is stressed it is generally on such obvious things as
purity and temperance. But at the same time there is
an undoubted quickening of interest among the clergy,
which, given time, will bear fruit. The Conference held
in October 1930 just before the Annual Meeting of the
National Christian Council, and attended by some 200
workers, is striking evidence of this. At that gathering
speeches were made on the application of Christian princi
ples to society of a more radical character than would have
been possible ten years ago. Few who were there will
forget the confession of faith of Mr. Iso Abe, the Leader
of the Parliamentary Labour Party of Japan. (See Mr.
Abe's address, p 241) The Church is slowly awaking
to the truth of Stanley Jones' dictum, " The Gospel does
lean towards the radical for it involves change."
Another feature, a lesson learnt from the Marxians, is
the new emphasis on cheap literature. Both Bible Societies
have come out with special editions of ten-sen Testa
ments. The Kingdom of God Newspaper has within the
course of a year built up what is for Japan the unprece
dented circulation of 31,000 a week, and the number of
individual subscribers is steadily growing. Cheap evan
gelistic books of 200 pages or so by Kagawa and other
writers are being sold by the tens of thousand. Though
on account of the shortage of funds the Japan Christian
News Agency is not yet playing its full part in the cam
paign, yet plans have been worked out and can be put
into effect as soon as the signal is given. In the mean
time the secular press is carrying more Christian material
than ever before in its history. All this propaganda is
of value in getting the Christian message before the nation,
the more so because the method of appeal is more closely
linked on to the actual situation than previous efforts.
The Central Committee of the Movement has been care
ful to avoid the mistakes of its predecessors and instead
of a policy of control by Headquarters has devolved its
powers to district committees all over the Empire. This
has undoubtedly led to a smoother running of the campaign
THE CHURCH AND EVANGELISM 139
as such, and has also served to deepen the sense of respon
sibility and of partnership on the part of the local author
ities. The weakness of the system is that is depends en
tirely on the personnel of the men on the spot in each
locality, but this can hardly be avoided. At the same
time the Central Committee has sought to give a definite
lead to the whole campaign by the promotion of special
conventions, training schools, and the like. The two con
ventions for Christians in east and west Japan this New
Year were conspicuously successful so far as the spirit
was concerned, though the numbers in Tokyo did not come
up to expectations. The two conferences for workers in
Tokyo in 1929 and at Gotemba in 1930 were also of real
value in giving the country delegates a chance of saying
what they wanted. There was certainly no lack of advice !
A Training School for Rural Workers is now being ar
ranged, which represents the first serious attempt, apart
from the work of individuals, to tackle the great neglected
problem of Japan, the evangelization of the country areas.
Reference has already been made to the conferences on
social problems. It is admittedly possible to exaggerate
the fruitfulness of these various gatherings; at the present
stage it is more important to recognize their significance.
When we turn from the activities of the Kingdom of
God Movement to the response to date, it may be said
at once that so far as the Church is concerned there is
much to encourage, so far as the non-Christian masses are
concerned there is little to congratulate.
The figures for the past year shew that some 260,000
people attended the meetings. At first glance this seems
very satisfactory, but a more careful analysis of the figures
is less reassuring. Of the above figures, about 35% may
be written off at once as representing individuals who at
tended more than once. Of the remaining 160,000 odd,
it is safe to say that at least one quarter were Christians,
which means that as a result of a nation-wide campaign
over twelve months in which the majority of the churches
took part, only 125,000 non-Christians were reached or
in other words .2% of the non-Christian population of
Japan proper. Figures for decisions are now wisely no
140 JAPAN
longer announced, but it must be recognized that despite
every effort to make clear the significance of the step, to
most of such folk it represents more a change of attitude
than any definite decision to follow Christ. It is easy to
belittle these figures; it is still more easy to exaggerate
them. They must be accepted for what they are.
Again, it is doubtful whether as yet the campaign has
had any effective influence outside the area already touched
by the churches. It is true that Kagawa can pack halls
wherever he goes, or Murao can find a responsive audience
in government middle schools; it is true that there is no
need nor attempt to disguise the Christian message on
such occasions; but their words need time to sink in, and
where the follow-up work is inadequate, fruit may not
be seen for many days. Indeed one of Kagawa's greatest
missions is to create attitudes and so pave the way for a
more decisive step later. This spade-work is of real value,
but its slow necessity serves as a test of the spiritual per
sistence of the Church.
No easy hopes or ties
Shall bring us to our goal,
But iron sacrifice
Of body, will and soul.
" The kingdom of God cometh not with observation ;
neither shall they say, Lo here ! or there ! for lo, the
Kingdom of God is within you."
Another fact that the report for the first year reveals
is that so far the campaign has been confined to the oc
cupied cities and towns ; it has not yet ' launched out into
the deep'. This however is an accident of policy. Plans
are now being developed for extending the message to the
country areas, not so much by spasmodic and isolated
meetings here and there, which may win individuals but
leave the larger problem untouched, but by the system of
Rural Gospel Schools which result in better and more in
tensive work.
When, however, we turn to the effect of the campaign
on the churches, there is very real cause for encouragement.
The churches are more united in this effort than in any one
we remember; with the exception of a few bodies, whose
THE CHURCH AND EVANGELISM 141
outlook is essentially exclusive, practically the whole church
has come in. There is a joy and a fellowship in evangelism
which is infectious. This is all the more striking when
it is remembered that some of the larger churches were
feeling that too much had been made of cooperative evan
gelism to the exclusion of their own denominational res
ponsibilities. Indeed several churches have evangelistic
campaigns of their own running parallel with the Kingdom
of God Movement. The latter is used to prepare the
ground for the former.
This spontaneous ' fellowship in the Gospel ' can have
only one result, a deepening of the spiritual life of the
whole Church. It is in this direction perhaps that the
greatest reasons for hope lie. Remembering the words of
the old Scotch divine, " The kingdom is not something
which humanity produces by its own efforts, but something
which comes from above", when the Church is in a fit
state spiritually to receive the influx of the Spirit of God,
when intellectually and socally it is prepared to fulfil His
demands, when through it all there is the constraining
spirit of prayer, then indeed there may " be some stand
ing here, which shall not taste of death, till they have seen
the kingdom of God come with power."
Chapter XIV
THE UNION MOVEMENT IN JAPAN.
Michio Kozaki.
The beginning of the union movement in Japan dates
back to September 1872 (the 5th of Meiji) when a general
meeting of the missionaries then stationed in Japan met in
Yokohama and passed a resolution to the effect that no
denominations should be introduced into Japan but that
there should be only one Japanese Church.
At that time no Japanese leader thought of creating a
denomination. The first church ever organized in Japan
was in 1872 in Yokohama, and it was called the Japan
Christian Church (Nihon Kirisuto Kyokai). The next one
was in Tokyo in 1873 followed by one in Kobe organized in
1874. The same year saw the first general assembly of
the Nihon Kirisuto Kyokai in Yokohama. At that meet
ing the general idea was to have only one church in Japan
and it was clearly stated in the second article of the church
regulations which were passed and approved by the assem
bly. It reads: " Our church does not belong to any denomi
nation but is built in the name of the Lord Jesus Christ.
Therefore all members of our church must recognize all
Christians all over the world, who accept the Bible as the
standard of life and try to live by it, as members of one
family, because they are all servants of Christ and are our
brothers and sisters." Following this assembly they tried
to unite with the then existing churches in Tokyo and the
Kwansai, and to create one church, but their effort failed
because the churches of Kwansai did not accept the church
regulations.
The second stage of the union movement was the union
of various denominations of similar origin. The year 1876
saw the union of the Presbyterian Church of the U. S. A.
144 JAPAN
the Reformed Church in America, and the Scotland United
Presbyterian Church. This was called the Itchi Kyokai
(United Church). Later the Reformed Church in the
United States, the Cumberland Presbyterian Church and
the Presbyterian Church in the U. S. joined with them and
created the present Nihon Kirisuto Kyokai. In 1907 three
Methodist Churches, the Methodist Episcopal Church, the
Methodist Episcopal Church, South, and the Canadian
Methodist Church were united and became the present
Nihon Methodist Church. In 1887 the C. M. S. the S. P.
G. and the Protestant Episcopal Church in America were
united and became the present Nihon Seikokai. The
Canadian Episcopal Church followed and joined with the
Nihon Seikokai. Thus three large denominations were
created uniting various foreign missionary organizations.
During this period, in 1883, there was a large gathering
of Christians of all denominations in Tsukiji, Tokyo. At
this meeting the spirit of union became so strong that the
leaders of the two largest denominations at that time,
namely the Nihon Itchi Kyokai and the Nihon Kumiai
Kyokai, began definitely to prepare for union. For a
while it seemed as if the union of the two would be con
summated, but the Kumiai Church refused to consider the
union at the General Council held at Kyoto April 1890,
and the project failed. To-day this incident is considered
unfortunate not only among the Nihon Kirisuto Kyokai
people but among the Kumiai people because many of
their leaders were in hearty sympathy with the union and
did everything to make it succeed.
After this period little progress was made in union.
All the churches were occupied with their own work and
gave no consideration to this most important matter. But
in April 1930 the union of the Kumiai Church and the
Christian Church was completed following upon the union
of these churches in the U. S. A.
The above is a very brief history of the union move
ment in Japan. As a whole the churches of Japan now
seem to be awake to the importance of this problem and
most of the churches have appointed committees to study
and investigate the question.
THE CHURCH AND EVANGELISM 145
In 1925, when the United Church of Canada was orga
nized, the annual meeting of the Federation of Christian
Missions, passed a resolution asking the National Chris
tian Council to undertake the promotion of union. Ac
cordingly, the same year, the N. C. C. appointed a com
mittee to promote union. The committee did not act un
til all the denominations had appointed committees on un
ion. On October 23, 1928, however, the time when the com
mittee would be called together arrived and the first in
formal meeting on union was called. At this meeting it
was decided to appoint a special committee of 22 persons,
including ten different denominations, to report a definite
plan for the basis of union.
This committee in turn appointed a sub-committee of
five to draw up a plan for the name, the creed, and the
church polity of the proposed united church. After thir
teen meetings and much time and effort on the part of
five men (the Rev. R. Nakajima of the Baptist Church,
Rev. K. Ishikawa of Kirisuto Kyokai, the Rev. S. Yoshioka
of the Japan Methodist Church, the Rev. T. Miyoshi of
the Nihon Kirisuto Kyokai and the Rev. M. Kozaki of
the Kumiai Kyokai) a " basis of union " was finally re
ported to the general committee on June 11,1929. The
whole committee agreed upon the proposed " Basis of Un
ion " with some slight amendments.
This Basis of Union was rather widely circulated among
the churches of Japan under the auspices of the Society for
the Promotion of Christian Union.
On Feburary, 6, 1930 the members of the whole com
mittee met again informally to consider the Basis from the
standpoint of the Episcopal Church. As a result . of this
conference several amendments were made and reported to
the general meeting but it became clear that all the denomi
nations except the Episcopalian would rather accept the
former basis. Therefore it was decided to report both the
original basis and the amended one signifying the dif
ferences by parentheses.
This is about the situation as it stands now; we are
hoping for some one to break down the dead-lock. There
are several ways to make more progress but the situation
146 JAPAN
is too delicate for one to suggest anything at this point.
Therefore I conclude this article with some note on the
situation in my own denomination. Last year (1930) at
the annual meeting the Kumiai Church passed a resolution
on union in which they expressed the desire for union. In
accordance with this resolution, the Directors of the Kumi
ai Church reorganized the Committee on Union which now
includes ten men. They are now diligently studying the
different denominations and are working hard to prepare
for union. Several other denominations are working along
very much the same lines. Our hope is that these investi
gations and study will be concluded soon and that some
definite, courageous step will be taken by some one.
The Basis of Union of the Japanese Christian
Denominations.
(Drafted by the Committee on Union June 1929)
Three Main Points :
1. Name.
This Church shall be called the Japan United
Christian Church (Kyokai)
2. Creed.
We believe in the Creator of Heaven and Earth
the Almighty Father, God.
We believe in His Only Son, Our Lord Jesus
Christ.
We believe in the Holy Ghost.
We believe in the Holy Catholic Church, the
Forgiveness of Sin, and the Life Everlasting.
3. Church Government.
The Church shall in principle be self-governing ;
the governing function shall be executed by con
stitutional representatives.
Amended Proposal to the Above Basis of Union.
(Drafted September 1930 by the Committee on Union
including informal representatives of the Nihon
Seikokai)
THE CHURCH AND EVANGELISM 147
Five Main Points :
1. Name :
This Church shall be called the Japan Christian
(Church) (Kokai)
2. Creed :
(We fix the following outline of our faith based
upon the Apostles' Creed and the Nicean handed
down by the Church (Kokai).
We believe in the Creator of Heaven and the
Almighty Father, God.
We believe in His Son, Our Lord Jesus Christ.
We believe in the Holy Ghost.
We believe in the Holy Catholic Church, the
Forgiveness of Sin and the Life Everlasting.
3. The Bible.
We hold the Bible necessary for Salvation and
to be the Fundamental Standard of a life of
Faith.
4. The Sacraments.
We recognize two sacraments viz, — that of
Baptism and of the Holy Supper founded by
Christ.
5. Church Polity.
We seek to accomplish the purpose for which the
Church exists by promoting self-government in
each local Church on a basis of constitutional
government (establishing an historical administra
tor based on constitutional government)
The above is a translation of the two bases of union. As
I have already mentioned in another place, the words
within the parentheses were not agreed upon unanimously,
but the rest was accepted by the whole committee.
Chapter XV
NON-CHURCH CHRISTIAN WORK IN JAPAN
F. W. Heckleman.
The survey was difficut because no study had been made
of non-Church, extra-denominational, Christian Move
ments in Japan. The results are not very satisfactory
but the following may make a better survey possible next
year.
Tokyo — Naturally we think, first of all, of the work of
Uchimura Kanzo, which was, up to his death, unique for
Bible Study, personal experience, and the publishing of a
Bible Study Magazine. This work is now at a stand still,
and may end for want of a leader ; but it is not possible
now to state what its future will be.
Dr. H. B. Benninghoff reports a carefully organized
Waseda University 'Christian Center. It carries on work
through a dormitory, evening classes, athletics, music, a
Sunday School, a Church, English Seminar work, and in
other directions. This work seems to be both interdenomi
national and undenominational.
Miss Tapson's Garden Home, at Egota, Nakatamachi,
Tokyo-fuka, ministers to young women threatened with
T. B. This is a very beautiful work because in addition to
being a work of mercy it is charged through and through
with a beautiful Christian Spirit.
Dr. Caroline Macdonald's work for discharged prisoners
is well known.
There is an independent Church in Nakano, Tokyo,
started by Rev. Hachiro Shirato, who broke away from
the Methodists.
The Kobokan in Tokyo, is well known and is usually
specially reported.
Kobe — 1. The Airinkan, a Christian home for ex-con-
150 JAPAN
victs, founded and carried on by Mr. Asashiro Muramatsu,
a Kumiai man, but whose institution is not denomination
al. It is thoroughly Christian, but is subsidized by the
Government, and he himself has received a life-long pen
sion.
2. The Fujin Dojokai, or Woman's Welfare Association,
founded and conducted by Mrs. Nobu Jo, formerly a Meth
odist Bible-woman, and still a Methodist herself ; but her
work transcends all demoninational lines.
3. The Kobe Orphanage, founded by a Kumiai Chris
tian, Mr. Yano, some forty years ago, and still having some
Kumiai connections, but being contributed to by outsiders
as well as the Government.
4. The Kareijuku, a boarding-house for self-supporting
young women, conducted by the Fujin Kyofukai of Kobe,
which also makes it an informal consulting place for wom
en who need advice.
5. The Kummmoin, a blind-school, started by a blind
Christian, Mr. Sakonnojo, and now under the principal-
ship of another Christian, Mr. Imaseki, although the school
itself has now been taken over by the Prefectural author
ities.
6. The Jijogakuen, a Christian boarding-home for self-
supporting students, who sell milk, or newspapers, or do
other forms of work to put themselves through school.
Mr. and Mrs. Tsuchihashi, conduct this enterprise.
7. The Yesudan, Mr. Toyohiko Kagawa's settlement in
the slums of Shinkawa.
8. The Kyureitai, a group- that split off from the
Salvation Army in Kobe, and conducts a similar type of
work ; lodgings for the unemployed, and a school for dif
ficult children combined with training in gardening and
other practical forms of work.
9. There is a Kobe branch of the Mission to Lepers
which Christians have been active in organizing (1930),
but I do not think it .is conducting any institution of its
own.
10. The Mikage Joshi Gakuen, a private Christian Girl's
School in the suburbs of Kobe, founded and carried on by
Mrs. Itsue Izuno, principally for girls in those uncertain
THE CHURCH AND EVANGELISM 151
years between graduation from high school and marriage.
Mrs. Izuno is a Kumiai person, but the work has no deno
minational connection as such.
11. The Old People's Home, a Christian enterprise
associated in earlier years with the Methodist Christians,
but now a non-denominaional Christian charity.
12. The Muko no Sato, a work for delinquent girls,
carried on by Mrs. Shin Kawamura, its founder, at Nishi-
nada.
The Japan Evangelistic Band — headquarters at 106
Umenoto Cho, Hirano, Kobe — Director Mr. James Cuth-
bertson.
Nara Ken — The Penecostals at Ikoma, Nara Ken, where
Mr. Coote and associates have a Bible School.
The Japan Apostolic Mission is a band of faith mission
aries, (at present four families, and two single ladies),
without any guaranteed support, working in the Nara
prefecture. Methods of work are chiefly by tent meetings
ranging from March to November. Thousands of tracts
are distributed and special evangelistic papers printed in
their printing department. The only educational work
done is the training of Japanese to become Christian work-«
ers, in the Ikoma Seisho Gakuin, with an enrollment of
10 students. The School is self-supporting by means of
a Chicken Farm and a Printing Department. Weekly
evangelistic meetings are held for the poor in Imamiya
district in Osaka. Here 300 of the poorest are gathered
by the police, shelter being given them free.
The Mino Mission at Ogaki, Miss Sadie Weidner, Direc
tor. Their efforts are mainly evangelistic ; the first press
ing country evangelization more effectively in Hyogo, and
Kyoto prefectures.
Miss RiddelPs Leper Home in Kumamoto needs not be
described in this report.
Otaru — One City Y. M. C. A. It represents the federated
young peoples (male) groups of the various churches.
One Otaru Higher Commercial School Y. M. C. A. It
represents the organization of the Christian students and
teachers. For a tkne it had a hostel.
One Bible Study Class, carried on by Professor Itoigawa
152 JAPAN
of the Otaru Higher Commercial School. It has had a
marked influence on a few students turning them from a
normal church life towards an over-emphasis on a strained
interpretation of an extreme Pauline position.
Kibo Kwan. A member of the Nihon Kirisuto Kyokai
seceded and built a two story Sunday School and worship
building, to which he has invited the pastor of the Sapporo
Independent Church once a month. The Sunday School
has been a flourishing project, but the adults have neither
banded together as a church, nor have they shown any
power to increase numbers.
The undenominational work for Koreans, carried on with
the backing of the Federation of Missions and others, ex
presses itself among the 2,000 Korean laborers of Otaru in
the form of a Sunday School and preaching service. Pas
tor Khan from Sapporo visits regularly.
Kochi — The Carrie McMillan Home — an Industrial
Home for poor girls with opportunity for High School
education, also music and Bible and special English.
Nagasaki — Evangelistic work for Koreans resident in
Nagasaki is being begun under the direction of the Union
.Preaching Service and the Episcopal Church (cooperating
English-speaking congregations). This is in its first stages
but will probably develop.
A Bible Class and club for Medical students carried on
by a Japanese pastor, Rev. T. Murata.
Mr. Masahiko Tominaga, a former member of the M.
E. Church, maintains a service of worship at his home
Sunday mornings, visits and distributes tracts at a hospital
for the tuberculous and does some evangelistic work.
Moji — An independent congregation in Moji, which has
the largest membership among the Christian churches of
the city.
Mito — Mito Shinsei Kan, a work of evangelism and
Christian propaganda through Christian literature.
The Mito Temperance Society.
Ryuhei Kikuchi, of Ibaraki Ken, a retired primary school
principal, is devoting his time and abilities to rural im
provement. He has formed a cooperative and union of
cooperatives. He holds Young Farmers' institutes in his
THE CHURCH AND EVANGELISM 153
home, and in Mito for the Shin Sei Kan. These institutes
have been followed up by Shin Sei Kai which meet each
month. The members of Mr. Kikuchi's Shinsei-Kai have
organized temperance societies in their five villages and a
union of the five of which he is the " Kai-Cho".
Shimodate-machi, Ibaraki Ken Temperance Society.
(Kirisuto Yukwai evangelist, Shigeto Ouchi.)
Tsuchiura Machi, Ibaraki Ken, Temperance Society.
(Kirisuto Yukwai evangelist, Mansaku Nakamura.)
Himeji — Doshin Kwai — In Himeji and elsewhere there is
a small denomination which seems to have escaped observa
tion. It is known in Japanese as " The Doshin Kai "-
the successor of the Plymouth sect of former days. There
seems to be no report in the Christian Movement. The
Doshin Kwai has Evangelistic work only in a half dozen
places. They have about 1,000 Christians.
Quite a number of reports came which were, however,
of denominational or interdenominational activities and so
are not included. Quite a number failed to reply and some
declined because of. the "distasteful publicity craze."
CHRISTIAN EDUCATION
Chapter XVI
THE MISSIONARY'S PLACE IN CHRISTIAN
EDUCATION IN JAPAN.
Edward T. Horn
The object of the -investigation which is the background
of this paper is to try to discover what is the actual place
occupied by the missionary in the present educational situa
tion, and what the missionary himself who is engaged in
education thinks his part should be in the future.
Questionnaires were sent to thirty-two selected mission
aries directly engaged in educational work, twenty-four of
whom responded. Twenty-two of the well-known Chris
tian schools are represented in the replies. And if the
replies can be taken as representative of the sentiment
of the missionaries connected with the faculties of these
institutions, about one hundred and thirty-five missionary
teachers' opinions are more or less involved.
It must be borne in mind that questionnaires were sent
to missionaries only, inasmuch as the intention of this study
is to ascertain the missionary slant on the question; the
results should be considered with this fact constantly before
you.
Also please bear in mind that the conclusions reached are
based entirely upon the replies received from missionaries
connected with only twenty-two schools; beyond these we
have not ventured to generalize.
The questions put were grouped under four heads:
Directors; Faculties; Budgets; and General Remarks, with
the specific intention of ascertaining:
1. What share missionaries have in the control and
management of Christian schools.
2. What and how much missionaries teach, and to what
degree they share in the arrangement of curricula, the
administration of discipline, etc.
156 JAPAN
3. What proportion of the money expended annually
for the maintenance of Christian schools comes from foreign
mission sources, and to what extent schools are equipped
with monies raised in Japan.
4. Whether missionaries are satisfied with their present
position in relation to Christian schools, and what they
themselves consider the missionary's place in Christian
education.
The Facts :
1. Management Boards.
Of the 22 schools represented, 17 have half or more than
half of their Boards of Directors constituted of missionaries.
Five (5) have a majority of Japanese members in the
Boards.
Eight (8) have had Japanese representation on their
Boards from the founding of the schools.
Four (4) school boards are constituted entirely of nomi
nees of missions or heads of missions, some of these nomi
nees being, of course, Japanese.
Twelve (12) are co-operative, being constituted partly of
nominees of missions, partly of nominees of Japanese
Churches, and partly of the Boards' nominees.
It would appear that between about 1907 and 1928
practically all of the school Boards have been reorganized
and, with few exceptions, legally incorporated.
Taking the average of all 22 schools, it is ascertained
that fifty-two per-cent (52%) of the personnel of all the
Boards of Directors is constituted of missionaries.
2. Faculties.
Turning to the faculties, we find that half of these schools
have missionary principals. The proportion of missionaries
would be further increased if deans and heads of depart
ments were figured in.
Wherever there is a missionary principal, very naturally
missionary influence is felt in the discipline of the school,
in planning curricula, and in directing the religious work;
though in some cases the missionary principal frankly
divests himself of all but nominal responsibility for dis
cipline and curriculum.
The total number of missionaries teaching in the 22
CHRISTIAN EDUCATION 157
schools is given as one hundred thirty-five (135). Their
total of teaching hours per week is about 1,620. This gives
an average of twelve (12) hours per week per missionary
teacher. It is stated in most cases that this teaching is
exclusive of Bible classes, group contacts and other extra
curricular Christian work for which the missionary is usual
ly responsible. Several express regret that more of the
missionary teacher's time cannot be given to these.
Missionary teachers teach a varied range of subjects,
with a preponderance, in men's schools, of English, Bible,
Ethics, and Theological subjects (in special schools) ; and
in women's schools, of English, Music, and Home Economics.
Other subjects taught by missionaries in men's schools are:
Latin, French, Greek, German, Hebrew, Physical Education,
Religious Education, Commercial subjects, Sociology,
Western History, and Typewriting; in women's schools,
Bible, Ethics, Gymnastics, Sociology, Western History and
Geography. Emphasis is laid on the desire that missionaries
be specialists in their departments, and 'make their teach
ing job itself a testimony to their faith'.
Most of the replies indicate that missionary teachers have
little or nothing to say in regard to courses in the school
outside their own departments. And there is some indica
tion that the prevailing manner of the control of schools
almost solely by the principal is not considered satisfactory;
more faculty management would be welcome.
The question was asked : " As far as you are able to
judge, are your missionaries satisfied with the opportunities
presented by their present school connections ? '' A large
majority answered " Yes ", without any qualifications. A
small minority reply categorically " No ", and say that
the missionary teachers feel rather ineffective. There evi
dently exists a feeling in some quarters that missionary
teachers should be given more responsibility, at least in
their own departments, and more real authority to put
into operation what they consider better methods of dis
cipline and more effective methods of instruction. Per
haps here the missionary might be better utilized, to the
benefit of Christian education. There is a suspicion in
some of the replies of .dissatisfaction with the prevalent
158 JAPAN
dull conformity to ordinary public school curricula and
methods. On the whole, however, from the answers sub
mitted, one must conclude that missionaries themselves
profess to be generally satisfied with their place and op
portunities in the Christian schools.
Even in cases where the schools would appear to be most
completely under foreign missionary control, the replies
usually state that the sphere in which missionaries can be
most effectively used is as associates to the Japanese educa
tors. Executive positions are willingly (nay, eagerly) sur
rendered. A tendency to be supplanted by Japanese
teachers is recognized as entirely natural and proper, in
asmuch as the end aimed at is the ultimate transfer of
the schools to Japanese management.
Although some of the schools report a slight decrease
in the number of missionary teachers, they explain that
this is considered regrettable and is due solely to the general
reduction of the missionary force as a whole on account
of lessened financial support. Other schools report an
actual increase in the number of missionary teachers; still
others advocate such increase.
3. Budgets.
When we look at the financial side of Christian school
management, a fair judgment must express admiration for
the generosity of the missionary educator's attitude to
the whole situation. An average of thirty-four per-cent
(34%) of the combined budgets for current expenses of
all the schools (missionary teachers' salaries not included)
comes from foreign mission subsidy; and approximately
ninety per-cent (90%) of all land, buildings and equip
ment has been supplied by the foreign missions. One Chris
tian institution, indeed, receives only one per-cent (1%)
of its current support from abroad, and one other none; but
the rest receive from abroad subsidies varying from twelve
and a half per-cent (12^%) to sixty-nine per-cent (69%)
of their annual budgets.
While in a majority of schools foreign mission subsidies
have in recent years been reduced, most replies explain that
this reduction is solely because of financial necessity and
not because the supporting foreign mission boards have
CHRISTIAN EDUCATION 159
deliberately determined upon a policy of diminishing sub
sidies. Most of them look forward to the raising of ade
quate endowments as a necessary preliminary to the ces
sation of foreign subsidies.
4. The general comments on the place and work of
the missionary in Christian education in Japan are very
interesting, and indicative of a board-minded spirit of co
operation and an unselfish desire for service. We quote
from a few :
The missionaries' place should be " as suppliers of in
spiration, enthusiasm, spirituality, and a continuous em
phasis upon the raison d'etre for the establishment of
the school, i.e. spiritual education, as there is an undue
tendency on the part of the Japanese to emphasize the
secular side of Christian education."
" The missionary of ability may still be useful in admini
strative work. He helps to maintain the Christian charac
ter of the institution till the Japanese Church can take
it over."
" To stand for efficiency as a token of real Christian
education. To plead for definite religious program. To do
personal and group work for character and religious
training."
" To give Christian education as far as he can, by life
and contact, as well as by teaching."
" Certainly not as a formal leader, but certainly as a
helper and adviser, especially with regard to modern trends
in and principles of education."
" Eyes and heart wide open, at times directing, at times
co-operating and suggesting."
" The task of infusing Christian ideals into whatever
aspect of the work, administrative or teaching, he is
engaged in. The aspect is immaterial."
" To share the experience of the West with the educa
tors in Japan, thus contributing to a richer educational
growth."
" To help to make education Christian."
Perhaps the following quotation summarizes the majority
opinion well: " My personal experience makes me believe
strongly in Japanese leadership I firmly believe
160 JAPAN
in the continued presence of missionaries in school (for how
long, I don't know) taking their place in the faculty and
paying especial attention to the religious atmosphere of
the school."
Many others emphasize the extra-curricular activities
of the missionary teacher as the sphere in which he or
she can do the best work, through personal and group
contacts, especially in such schools as conform strictly to
Government requirements.
Conclusions :
A summary of conclusions reached from our investigation
may include the following:
1. All recognize the fundamental principle of close co
operation.
2. In most of the Zaidan missionaries have at least
fifty per-cent representation.
3. Missionaries still have strong influence in positions
of leadership as principals and heads of departments.
4. Little money is as yet raised from Japanese sources
for school equipment. Fees, however, generally exceed the
amount of foreign subsidy as a source of current income.
5. All look, forward to discontinuance of foreign mis
sion subsidy after institutions shall have been sufficiently
endowed. In most cases, however, this consummation is
considered as remote.
6. Meanwhile missions intend to back the schools with
financial subsidies and missionary teachers.
7. Generally speaking, missionaries are satisfied with
their present school connections and opportunities.
8. The missionary educator considers his normal posi
tion to be that of teacher and not administrator.
9. The departments in which he thinks he can best
function are religion, ethics, English, music, and those others
in which the West has a definite contribution to make to
Japan.
10. Missionaries are unanimous in their expression of
willingness to accept subordinate positions in administra
tive and teaching capacities, provided only they are given
free opportunity to work in such ways as to exert their
personal Christian influence on faculty and students. They
CHRISTIAN EDUCATION 161
crave opportunity for service with no power save the power
that service gives.
Finally, a glint here and there of dissatisfaction may be
taken as friendly warning that, if missionaries and the in
fluence that comes through them from the longer Chris
tian experience of the West are not fully appreciated and
utilized, Japanese Christian education may be robbed of
the full richness which is its rightful heritage.
Chapter XVII
THE PRELIMINARY EDUCATIONAL SURVEY
D. B. Schneder
As a preparation for the work of the Educational Com
mission that is in the near future to make a thorough
going survey of all Christian educational work, in Japan
of secondary grade and up, a joint committee representing
the National Christian Council and the National Christian
Educational Association, is making a preliminary survey of
this work. Questionnaires were sent out during the
autumn of last year both to the heads of the various
schools and also to others whose opinions were likely to
be helpful.
The replies to the questionnaires were comparatively full
and satisfactory; although, probably owing to the imper-
•fection of the questionnaires, the answers are not suf
ficiently uniform either for easy tabulation, or for the draw
ing of very reliable conclusions.
There were two main kinds of questionnaires: those that
were to be answered by school heads, and those (called
" Opinion Questionnaires ") that were to be answered both
by school heads and by others both inside and outside of
Christian educational circles. There were also several sup
plementary questionnaires.
The first kind, which were to be answered by school
heads, were threefold: "Institutional Questionnaires,"
" Financial Questionnaires," and " General Questionnaires."
The Institutional Questionnaires dealt mainly with pro
portions of applicants for admission, enrollment, entrance
of graduates into higher schools, percentage of Christian
teachers, and percentage of Christian graduates.
The replies to this questionnaire show first of all that
the proportion of applicants for admission has been de-
164 JAPAN
creasing somewhat in recent years. Four boys' middle
schools and eleven girls' high schools had less applicants
than the number they could take, in April, 1930. How
ever, this is a phenomenon that is not confined to the
Christian schools alone; it is a very general phenomenon,
and is due mainly to the prevailing economic depression.
At the same time many of the Christian schools still have
many more applicants than they can take. One of the
boys' middle schools last year still had nearly five times
as many applicants as could be admitted. Among the
girls' high schools, the old historic schools, having a well-
established constituency, are faring best. With some of
these there has even been an increase in the proportion of
applicants in recent years. Among the college and universi
ty grade schools there has not been much decrease of appli
cants for the men's institutions, especially for the com
mercial courses. Among the women's institutions the de
crease has been rather marked. However, in all this ten
dency toward decrease there is also another factor at work.
In Japan the trend toward more education has been so
phenomenally strong in recent decades that there has come
to be a superabundance of schools of secondary grade and
up, and an over-production of intellectually (as over
against vocationally) and professionally educated people.
The total enrollment of all Protestant Christian schools
of secondary grade and up, according to the reports given,
was, on May 1, 1930, 35,720. In this number are not in
cluded any figures for the various kinds of vocational
schools, nor any for Bible schools of indefinite grade,
whether men's or women's. The figures for regular theo
logical students are included in the college and university
figures, but a note concerning them, is appended to this
article. The total for the Boys' Middle Schools was 9,503;
for Girls' High Schools, 11,933; for Men's Colleges, 6,506;
for Men's Universities, 1,194; for Women's Colleges, 6,584.
The corresponding figures for 1920 were 6,750, 7,356, 3,063,
0, and 838, or a total of 18,007. Thus there has been a
gain of 98 per cent during the past decade. The advance
has been most marked in the college and university grade
enrollment.
CHRISTIAN EDUCATION 165
The percentage of graduates of boys' middle schools
entering government colleges (Koto Gakko) and other gov
ernment schools of college grade, is important for two rea
sons. One is that the efficiency and desirability of a boys'
middle school is by the general public largely gauged by the
number of its graduates that succeed in the fierce com
petition for entrance into these higher government schools.
The other reason is that it is very desirable from the stand
point of the Christian movement that a good proportion
of graduates of Christian schools enter these government
colleges, for in this direction lies the pathway to positions
of influence in the national life. The showing of the Chris
tian middle schools in this respect is not satisfactory. It
averages somewhere in the region of 7 or 8 per
cent, and is far below the percentage of the better govern
ment middle schools. On the other hand the comparative
ly large number (about 20 per cent) entering the higher
Christian schools, thus getting a more thorough Christian
education, is an encouraging phenomenon.
Next in the Institutional Questionnaire follow the re
ligious statistics. A great struggle on the part of the
Christian schools during the past three decades has been
the effort to secure competent Christian teachers. As the
schools grew and endeavored to attain to proper educa
tional standards the problem of securing efficient teachers
who were at the same time Christians became a serious
one. There was special difficulty in securing Christian
teachers of Japanese and Chinese and of the sciences. The
degree of success, as brought out by the questionnaire, is
that 67 per cent of the boys' middle school teachers, 79
per cent of the girls' high school teachers, 71 per cent of
the men's college teachers, 51 per cent of the men's univer
sity teachers, and 82 per cent of the women's college teachers
are Christians.
As to graduates, though the statistics are very incom
plete, the average percentage of Christian graduates for the
last five years seems to be, for the boys' middle schools,
about 20 per cent ; for the girls' high schools, about 56
}>er cent; for the men's colleges (statistics very incomplete)
about 26 per cent; for men's universities about 18 per
166 JAPAN
cent; for women's colleges, about 73 per cent. All these
percentages run lower than those of a decade ago, and
this in spite of the fact that the percentage of Christian
teachers has risen. There is little doubt that the funda
mental cause of this has been a general slump in the moral
seriousness of young people since the great war.
The Financial Questionnaire brings out the fact that the
ratio of income from tuition and other Japanese sources in
relation to foreign-mission-board subsidies is, in the case
of secondary schools (boys' and girls'), 65 to 35; in the
case of men's colleges and universities, 61 to 39; in the
case of women's colleges, 42 to 58. The income from en
dowment is almost negligible. Not included in these sta
tistics are the salaries of the missionary members of the
teaching staffs, which would add considerably to the sub
sidies from abroad. Four of the institutions have Yen
500,000, or over, endowment, and one of them is approach
ing the million mark. Among these are included, of course,
Doshisha and Rikkyo Universities. The total of endow
ment funds of twenty schools reporting is something over
three million yen. It shows that at least a beginning has
been made. The total of endowment needed at a 5 per
cent interest rate is estimated by the schools reporting at
a little over thirty-one million yen.
The third of the questionnaires addressed to the school
heads is the General Questionnaire. The first item of this
questionnaire concerns the public standing of the Christian
schools. How are they thought of by people generally ?
About half of the replies are to the effect that these schools
are not considered inferior to government schools; and are
in fact not inferior. However, it must be noted that most
of these favorable replies are from girls' schools, of whose
graduates few enter any keen competition for entrance
to higher schools, or for occupational positions in the case
of the higher schools. Boys' middle schools are generally
reported as being considered second or third choice schools,
partly because of the small proportion of their graduates
passing the entrance examinations of the higher govern
ment schools, partly because of the general bias in favor of
CHRISTIAN EDUCATION 167
government schools, and partly because of prejudice against
Christianity.
This brings up the whole subject of the handicaps under
which the Christian schools in Japan are laboring, and
which occupy the second part of the general questionnaire.
There is first of all the depressing fact of the over-supply
of schools already referred to. Then there is the prestige
of government schools as over against private schools, al
though this is not deep-seated. Then there is the anti-
Christian prejudice, which is, however, almost entirely con
fined to certain localities where Buddhist influence is strong.
Incidentally it must be gratefully said here that for years
the educational officials of the government have invariably
shown a friendly and appreciative attitude toward Chris
tian effort in education. Then there is the important sub
ject of the teaching staffs, on whom mainly the success
or failure of an educational institution depends. The most
promising young educators in Japan are almost irresistibly
drawn into the government system. One of the most strik
ing features of the government system of education in
Japan is its skilfully devised scheme of stimuli to good
service, based on self-interest. There is first of all the
provision of a fair salary, accompanied by various and pro
gressive bonuses for continuance in faithful work. Then
there is the regular increase for length of service. Then
there is a pension system that goes far to relieve the teach
ers of anxiety about old age. In addition, there is
a system of promotion in official rank and of decorations,
for continued faithful service. Then there are travelling
scholarships and research funds for men in the higher
institutions. But above all, there is the system of inde
finite nation-wide promotion open to all faithful and able
men. How different all this from the lot of the teacher
in a Christian school! Here often the salary may be low;
there is not always a pension to look forward to after long
years of service; few special material encouragements; no
rise in rank, and especially almost no prospect of promo
tion. It is true that for the Christian teacher the inner
motive of service should be sufficient to offset the lack of
these outward incentives, yet as even sanctified human
168 JAPAN
nature is weak, this ideal of service is not always sufficient
to call out the very best that is in men and women. Hence
it is not surprising that the average ability of the teaching
staffs of the Christian schools should be below that of the
teaching staffs of the government schools, and that the
average of energy and momentum displayed by the teachers
of the Christian schools should be less than that manifest
in the case of the government schools. And this is all the
more true because in nearly all the Christian schools still
a considerable proportion of the staffs are not Christian,
and so lack both the outward and the inward incentives.
However, to all these statements there are many remark
ably fine individual exceptions. Nevertheless the most se
rious of all the handicaps of the Christian schools lies right
here.
Another great handicap is the financial one. Nearly all
of the schools report themselves handicapped on this score.
They have not sufficient funds to pay adequate salaries, to
provide pensions, to say nothing of other material encour
agements. They have to employ many part-time teachers
from other schools to save money. In extreme cases they
have to charge high tuition and crowd their classrooms with
all who come, largely without regard to quality, in order
to make ends meet. It is not surprising that such a situa
tion has a very direct relation to the meager Christian
results that such schools especially have to show. More
over, due to lack of money, a large proportion of the schools
are suffering from lack of buildings and equipment, and
so feel themselves hampered, and are at a disadvantage as
compared with the government schools. Fortunately, how
ever, a considerable number of the schools in recent years
have become quite well equipped.
Finally, owing to the above and other reasons the materi
al in the way of student personnel that the Christian
schools get is to a large extent of inferior quality. Even
Christian parents do not always send especial!}' their sons
to Christian schools, if they are bright and promising.
Hence it is doubly difficult for the Christian schools to
produce first-class results. Yet, to the honor of much high,
sacrificial service rendered in the Christian schools be it
CHRISTIAN EDUCATION 169
said, that, even so, some very fine results are produced by
the Christian schools year by year.
Concerning methods of teaching, the questionnaire asks,
" Are your teaching methods about the same as those fol
lowed by the government schools ?" and 39 out of 46 reply in
the affirmative. The educational methods of the government
schools are in the main not modern, — though there is a
growing eagerness to advance, and the Department of Edu
cation is friendly to any effort made by private schools to
show the way to improvement. However, the people in
charge of the Christian schools have not been educational
experts of sufficient self-confidence to strike out on new
lines. Moreover, especially the schools of secondary grade
are hampered, first, by having mostly teachers trained in
the old methods, and, secondly, by the necessity of fitting
into the government system, in order that their graduates
may not be deprived of the chance to enter higher schools.
Nevertheless, even so, much improvement in methods is
not only possible, but mandatory, if the Christian schools
are not to lose further in educational prestige.
The first impetus that led to the movement for the ap
pointment of an international Educational Commission was
anxiety about the future financial security of especially the
main Christian educational institutions in Japan, though
the feeling of need for the commission soon broadened into
other directions also. The foreign mission boards seem to
have increasing difficulty in supplying annual subsidies ade
quate to the growing needs of the schools, to say nothing
of additional buildings and equipment. The Japanese
Christian constituency is yet far too weak financially to
give any substantial help. It is impossible to conduct a
school properly on tuition fees alone. Therefore it seemed
urgent above all else that this situation be brought to the
serious attention of both Japanese and foreign sympathizers
through the recommendations of a strong international
commission. The questionnaire has brought out the fact
that the need for endowment is felt universally. Practi
cally every school keenly feels this need. The total
amount needed for the immediate future is estimated, as
stated before, at about thirty-one million yen, or approxi-
170 JAPAN
mately ten times the amount already secured. As to the
proportion of this amount that it might be possible to
raise in Japan, though there are few answers, the con
sensus of opinion seems to place it at about 30 per cent.
In most cases not much can yet be expected from the
alumni or alumnae of the various institutions, but there are
noble philanthropists, mostly non-Christian, whom it is not
impossible to interest in a large benevolent movement.
The whole problem is vital to the future of Christian educa
tion in Japan. The main institutions are safely incor
porated as juridical foundations under Japanese law. They
are held in growing esteem by the government as character
building influences in the national life, and are granted
many privileges. Above all they are absolutely essential
to the future of Christianity in Japan. But they are in
a perilous position so long as they are without endowment.
Their very existence is insecure.
The third and fourth main items of the General Ques
tionnaire pertain to the methods employed, the needs felt,
and the results achieved in realizing the Christian purpose
of the several schools. As to methods, the great majority
have required Bible study and chapel attendance. The
hours of Bible study per week range from 1 to 4 hours.
The institutions for boys and young men average between
1 and 2 hours, the institutions for girls and young women
between 2 and 3 hours. Besides this required study there
are various voluntary activities, led by teachers or stu
dents, such as private Bible classes, Y.M.C.A., Y.W.C.A.,
Christian Endeavor Societies, and other groups. Most
of the schools have periodic evangelistic addresses, and a
considerable number have " decision days." Sixteen of
them report school church organizations. There is evidence
that much sincere and earnest work is done to realize the
Christian mission of the schools. In answer to the question
whether the graduates of schools are distinctly helpful to
the churches, nearly all reply in the affirmative. Yet on
the other hand .there is wide-spread complaint on the
part of Christian pastors that, while there are many fine,
out-standing exceptions, a very large proportion of baptized
graduates of Christian schools do not attend the churches of
CHRISTIAN EDUCATION 171
the localities where they happen to be. A number of the
schools report some kind of follow-up work, such as sending
to graduates magazines and tracts, introducing them to
pastors, visiting them and holding religious group meet
ings. But there is small doubt that fuller inquiry into the
situation would reveal the very urgent necessity of much
more earnest and systematic follow-up work than there
is now. Many of the graduates go into new places. Amid
present prevailing circumstances they are backward in an
nouncing themselves as Christians. Their environments
are often very inimical to their young faith life. And as
a result many become indifferent or fall away entirely. Yet
one of the most strategic ways of strengthening and ad
vancing the Christian movement in Japan is to keep hold
of these young people educated in Christian schools. In
reply to the question, " What would be needed to make
your school more effective religiously ? " there is much
reason to believe that tactful and well-planned evangelistic
effort among the members of the teaching staffs is one of
the strategic methods of improvement. Not all the mem
bers of the staffs are Christian; not all that are Christian
are so intelligently and earnestly; not all who might be
willing to help toward the Christian objective know how
to take hold and how to work. Leadership, education and
encouragement at this point promise rich fruitage. In
general, also, a more thorough systematization of the moral
and religious instruction in the schools, more actual train
ing in character development, more personal attention to
students who have become Christians, in order to nourish
their faith, and finally the cultivation of a warm Christian
spirit in the churches related to the schools, all will be of
vast help in realizing the fundamental purpose of the
Christian schools.
The fifth item of the General Questionnaire refers to
certain situations and tendencies that have a rather im
portant bearing upon the future success of the Christian
schools. One of these is the increasing tendency of the
patronage of the Christian schools to become localized.
This is true especially of the secondary grade schools.
172 JAPAN
Formerly these schools attracted students from far and
wide, largely from Christian families, or from families
interested in the schools for various special reasons. But
with the rapid increase of local provincial middle schools
and girls' high schools in recent years, the young people
that come to the Christian secondary schools have come
to be limited almost entirely to their respective cities or
towns and their vicinities. Dormitory life, which formerly
offered such a fine opportunity for influencing students,
and through them for influencing the schools themselves,
is dying out. The great majority of students, immediately
after school hours scatter in all directions, many of them to
homes that are reached by long train or trolley or omnibus
rides. Accompanying this tendency is a marked decrease
in the representation of the farming population in the
Christian schools. Depressing to the morale of the col
lege and university grade institutions is the great difficulty
in recent years of finding positions for the graduates. All
these tendencies constitute serious impediments to the reali
zation of the Christian purpose of the schools.
The Opinion Questionnaire
This questionnaire was answered by a gratifying number
of educators, a goodly proportion of them Christian pro
fessors in imperial universities. Many answers came from
prominent persons in Christian schools. Quite a number
of missionaries, both educators and others, replied. The
answers from school heads constitute only a small propor
tion.
The first question refers to the contribution made by the
Christian schools to the general Christian cause in Japan.
To this question the answers are unanimously to the ef
fect that the contribution made by them has been very
great. The influence of Christianity in Japan is strikingly
great in proportion to the number of Christian converts.
This is due to the large amount of Christian educational
CHRISTIAN EDUCATION 173
work that has been done. It is a great and encouraging
fact. However, many think that the schools are no
longer as effective for the Christian cause as they used to
be, largely because they have been imitating the govern
ment schools too much. The criticism seems to overlook
the fact that such imitation has in the main been not from
choice but from necessity. In order to secure government
recognition and certain necessary government privileges, it
has been necessary to adjust curricula to the government
system, to say nothing of the fact that a large proportion
of every teaching staff consists of persons who have been
trained in government schools and government ways.
Compared with the government schools it is the almost
unanimous opinion that the Christian schools are superior
in character building but inferior in intellectual results. The
reasons for the inferior intellectual results are well brought
out in the answers from school heads to the General
Questionnaire as referred to before under the subject of
" handicaps."
Under the head of ways of improving the Christian
schools and enabling them to make distinctive contributions
to education as a whole in Japan, a large variety of opinions
is expressed, many of them very suggestive. Perhaps the
greatest emphasis is on a " positive policy." Have strong
conviction concerning the great mission of the Christian
schools to the Christian cause and to the national life.
Christian education is the only ideal education, for it edu
cates the whole personality. The Christian schools have
the advantage of much freedom of action as compared with
the government schools. Therefore, go forward boldly.
Clarify the Christian ideal. Bring out its superiority to
Marxism as a guide to life and social reconstruction. Ap
ply Christian principles to actual conditions in society.
Character building is the high task of Christian education,
but let it be done far better than now. Let the morality
instilled be not only individual but also social. Emphasize
brotherhood. Impart the vision and inspiration of the
Kingdom of God ideal. Cultivate the international mind.
Toward the realization of these ends find the best Chris
tian teachers, teachers who will heartily cooperate in at-
174 JAPAN
taining the important objective. Another need is money.
One of the foremost schools makes this the first condition
of improvement. As to special aims, one of these should
be to strive to educate able leaders. Another is to make
special effort to raise up outstanding Christian scholars.
As to improvement in methods, there is wide-spread and
pronounced dissatisfaction with the lecture method, or the
merely transmissive method. Methods that are more really
educative, thought-stimulating and self-evolving are in
sisted upon. The government system should not be dis
carded, — indeed, can not be, — but within its molds much
that is new can and should be poured.
As to the desirability of going into new lines of work,
and of establishing additional schools in regions where
none exist now, many favor these steps as an ideal. Voca
tional schools of secondary grade, agricultural schools and
other kinds, are favored. Many more young people should
come under the influence of Christian education. But a
decided majority insist that the existing schools should be
improved and better provided for before any extension is
undertaken.
A very important question asked was, " What is your
ideal as to the place that Christian education, should oc
cupy and the mission it should fulfill, in the future of
educational work in Japan ? " To this question also there
has been a great variety of answers, due in part to differ
ences in the understanding of the question. One reply is,
that Christian education should reach to the top in the
form of a first class university; that Christian schools
should be distributed so widely that they will influence
every region of the country; and that Christian education
should be of such a quality as to challenge respect, as to
equipment, teaching force, superiority in the teaching of
English, and in character education and training; that in
this last point lies the possibility of a very great and in
creasingly appreciated service to the nation. The general
tone of the replies is that the Christian schools should be
superior in all respects; that they should be leader-supply
ing agencies for church and state; that the tune should
come when many of the national leaders in education,
CHRISTIAN EDUCATION 175
business and political life will be devoted men who have
been educated in Christian schools. Toward the achieve
ment of these ends emphasis is laid again and again upon
the importance of having good, strong Christian teachers.
Very few are in favor of making the schools officially the
organs of churches or denominations. Rather the ideal
seems to be that they should be free from any sort of eccle
siastical control. It is a grave problem for the future of
the schools, however.
The answers to the question as to the future place of
the missionary in Christian education in Japan are not very
numerous, and naturally come mostly from Japanese edu
cators. The opinion prevailing most widely is that they
should be co-workers and advisers rather than admini
strators; that as teachers they can be most useful in teach
ing the living languages; and that their presence is of
much value for the inculcation of a spirit of international
ism and brotherhood. No doubt many of the relationships
now existing are trying to both Japanese and missionaries.
The missionaries as leaders may be too authoritative; the
Japanese as leaders may ignore the missionaries too much.
But the best solvent of all these problems is a deep spirit
of brotherhood in a great common task for the Kingdom
of God upon earth. As to the spiritual side of the mis
sionary educator's work, some of the best work that has
been done in the past and that can still be done in the
future is the gathering around him of groups of students
whom he influences for Christ deeply and permanently.
The question of a Christian Educational Board Head
quarters evoked a variety of replies, some of them being
heartily in favor of such a plan, others being decidedly op
posed to it. It is objected that it would probably have
to be financed by the several schools themselves and thus
would seriously add to their already great financial bur
dens; that it would be ineffective; that it might become
nothing more than a piece of burdensome machinery. The
majority, however, seem to favor it. If the right per
sonalities could be found, men who command respect, pro
bably with a Japanese at the head and a foreigner as
sociated with him, with foreign cooperation, such a Board
176 JAPAN
and Office intelligently and actively devoting itself to the
whole Christian educational cause, could do great good.
It must be confessed that the problem of finance and of
finding really effective personalities would be a serious one,
but if these difficulties could be overcome, it does seem
desirable that a movement of such great importance as
the Christian educational movement in Japan, should head
up in a clearing-house of some kind with facilities for the
gathering and distributing of information, the fostering of
a feeling of unity and strength, and the rendering of free
and intelligent service in many other ways. Surely the
whole cause would be strengthened by such an organ.
In the matter of merging schools few have a favorable
opinion to express. Each school has its own plants, its own
constituencies both at home and abroad, its own traditions
and ideals, and its own loyalties, none of which could be
transferred to a joint institution without serious loss.
Moreover, there is a feeling that it is difficult to keep too
large a school true to its Christian aim. As to theological
schools, however, there is a feeling that there could and
should be merging, though the opinion is also expressed
that not all theological education should be concentrated
in one or two large cities, but that there should be smaller
schools distributed throughout the country at important
centers.
A few answers favor the idea that more and more Chris1-
tian ministers should be holders of university degrees. But
the majority hold that the degree itself is of comparative
ly small importance as compared with scholarship and
ability equal or superior to that of the holder of such a
degree.
The great subject of " an out-standing Theological School
of university grade " finds considerable favor, and little ex
pressed opposition. Some think that it should be limited to
the study of the Oriental religions, or the Oriental religions
and sociology, while for other subjects promising young
men should be sent abroad. All depends upon personality
and equipment, however. The number of students might
be small. Yet amply equipped with men and means, it
could more and more become a great influence in clarify-
CHRISTIAN EDUCATION 177
ing and crystallizing; Christian thought concerning the great
problem? of human life and society. At present there is
no school for theological research, and no place where the
spirit of research is inculcated. Such a place will become
an increasingly urgent need for the future of Christianity in
Japan.
A Central Library is also favored. One opinion is to
the effect that such a library should be established in Tokyo
with as many of the existing theological schools as possible
grouped around it. However, a number prefer that the
libraries of the existing schools be strengthened instead.
Finally comes the still greater (and far older) subject of
" a union Christian university in Tokyo, the union to em
brace such institutions especially in the Kwanto region as
have no university recognition as yet." Does the fact that
it has come up again mean that it is Divine Will that such
an institution be established even at this late date f — late ^
No, not late when one thinks of the great task and the long
arduous future still ahead. And it is surprising how strong
the sentiment today is as brought out by the questionnaire.
It is true that there is also honest doubt and sincere and
decided opposition. The almost insuperable difficulty of
getting schools and Mission Boards concerned to unite in
the enterprise, the very gfeat difficulty of securing distinc
tively Christian faculties, and the consequent danger of the
institution's failure to realize the fundamental purpose of
its establishment, — all these and other things are not ob
jections merely conjured up for opposition's sake ; they
are realities that have to be reckoned with. But a majority
of educators and others, including a number of influential
men connected with the now existing Christian universities,
feel that a central Christian university fully ranking with
the imperial universities is needed for the success of the
Christian movement in a nation so enlightened as Japan,
and so significant for the future of human history. A place
to which the graduates of Christian middle schools and
Christian colleges can look for the highest education ; a
place where authoritative Christian scholars are assembled,
where research is amply provided for and heartily en
couraged ; where the Christian views of God and the
178 JAPAN
world, of human life and destiny, and of human society,
can be satisfyingly worked out and clearly presented to
groping humanity, — this is something that ought to be ;
and if it ought to be, it can be. Enlightened Japan will
ultimately be led by the leadership of thought. Marxism
is now in the saddle ; a higher leadership is needed, and
it is the responsibility of Christianity to furnish that leader
ship. " I desire a Christian university, however difficult
it may be to establish one," says a prominent Christian
professor in one of the imperial universities. A coeduca
tional institution would be favored by many. There are
several loud calls for a strong medical department in it.
It should be not inter-denominational but super-denomina
tional, is the idea of a number of the replies. It is a sig
nificant fact that, after the experience of the nearly twenty
years that have elapsed since the former effort was made
to establish a central Christian university, and after two
denominational universities have been established, there
still persists in more widely spread form than before, es
pecially among Japanese leaders, the conviction that such
an institution ought to be established. The great problem
is up now once more, and it should be faced with a faith
and a courage not equalled before.
Finally, however, whatever may or may not be achieved
in the future, and in spite of all present handicaps
and problems, the cheering fact remains that the Christian
Schools of Japan are places where the spirit of God is
striving with the spirits of many thousands of young
people, and where untold good is now being done.
Note. — There are ten Protestant theological seminaries
in. Japan proper, as follows : In Fukuoka 1 ; in Kobe 2 ;
in Kyoto 1; in Yokohama 1; in Tokyo 4; in Sendai 1.
These are seminaries in the ordinary sense of the term,
preparing young men for the regular pastorate. Their
courses run from four to six years above middle school
grade. In most schools the course is divided into prepar
atory and regular, the preparatory courses running two
to three years, and the regular courses usually three years.
So divided the numbers are approximately 207 in the pre
paratory courses, and 252 in the regular courses. In five
CHRISTIAN EDUCATION
179
of the schools several denominations or missions have united.
Both the Doshisha and Rikkyo universities have courses
leading to the Gakushi degree for theological graduates.
Besides these regular institutions, there are a number of
schools or departments of schools that prepare men and
women to become lay workers of some kind, or woman
evangelists, several of the schools nearly ranking in grade
with theological seminaries.
Chapter XVIII
OBJECTIVES IN CHRISTIAN EDUCATION
Toyohiko Kagawa
As I have travelled around during the Kingdom of God
Movement, visiting both government schools and mission
institutions in the various cities, I have received many dif
ferent impressions. I do not hesitate to praise some girls'
schools maintained by missions, but concerning the boys'
schools there are matters that we must study carefully.
It is very interesting to find, for one thing, that among
government school students religious aspiration is deep and
significant, while mission school students are inclined to
religious paralysis, through too much enforced observances
of religious rites. I could cite many instances of this
condition.
Christian Teachers in Christian Schools
But the chief difficulty lies in mistaken methods of
religious education. Some schools, for instance, consider
Bible teaching the only form of religious education ; and
though they have a good Bible teacher and chapel service,
they employ as professor of mathematics a non-Christian,
sometimes even an anti-Christian. Meanwhile the students,
whose inclination tends to be extremely scientific, want to
hear the message of the non-Christian professor of science
rather than that of the Biblical teacher. Young boys want
to study physics and mathematics more than the Bible,
and this inclination cannot be prevented by any religious
emotion. Therefore if we want to make a boy into a good
Christian, unless we approach that boy with new methods
of Nature Study as the instrument to teach him the nature
182 JAPAN
of God, it is almost foolish to try to have a good school
for Christian purposes. The most important thing there
fore is to get good Christians as the professors of natural
science and of mathematics. All I have seen gives me the
idea that unless we have an all-round teaching staff based-
on Christian faith, it is almost hopeless to have a good
Christian school as the instrument for preaching the Gospel
through an institution.
Among Japanese scientists of the first rank I have many
friends who are earnest Christians, such as Professor
Kimura who prayed for two weeks before writing a book
on biology. Yet I admit that in some cases it might be
difficult to secure this sort of professors. Therefore we
must train up such Christian professors, through scholar
ships or scholarship-benefits from a Christian teachers
guild. Students know very well what kind of lessons are
important and what are not, and ordinarily there are fewer
Christians among the professors of ' important subjects.'
To open a mission school without getting good Christian
professors of such subjects is almost foolish.
The School's Economic Policy Versus
Kindness to the Students
Some Christian institutions are very unkind to their
students. Some are trying to make the school bigger than
it ought to be. There are several reasons, probably for
making the school bigger : some schools want to be
financially self-supporting ; some want to be more than
that — to be prosperous. But the students will inevitably
understand the economic nature of the policy of such a
school, and will become anti-Christian through their feel
ing against the school for having adopted such a policy.
Tendency to Lack Moral Discipline
Some schools lack moral discipline of the students, be
cause they are too big and because Christian institutions
CHRISTIAN EDUCATION 183
ordinarily appear freer than government schools. There
fore students become more lax, and the standard of the
school is lowered. On that account I know of one school
which became famous for being filled with bad boys. No
body cared for its graduates. Therefore it was stopped.
Formerly it had four thousand students, where there was
room in its auditorium for only eight hundred. Thus-
thousands of students went through that school without
ever having heard the Gospel, because they could not get
into the morning service ; and the school, though called
a Christian institution, was so only in appearance. There
was no individual touch between teachers and students.
Those who apply for entrance to such a school are
ordinarily boys who have inferior standing compared to
those admitted to government schools. So the bad re
putation goes to the student circles, and the graduates are
not treated well compared to government school graduates.
A Solid Christian Basis
Therefore it is necessary completely to reform the me
thods of religious education in our Christian educational
institutions. If we want to make them effective institutions
for the propagation of Christianity, we must build our
institutions on a solid, hundred percent Christian basis;
kind, well-equipped, with an all-round Christian teaching
staff, and a moral standard elevated to that of the best
educational institutions in Japan. Otherwise Christian in
stitutions will lose their prestige in the nation.
Girls' Schools
These points I have remarked on apply especially to
boys' institutions. Girls' schools have different aspects.
Girls are generally easier to handle, meeker than boys, in
closer relations with their teachers, easily managed, less
scientific-minded than boys. Most of them want to enter
into homes after their graduation. These reasons make
Christian girls' schools more successful than boys' schools.
184 JAPAN
Need of Christian Institutions
Nevertheless, in spite of the foregoing criticisms, I know
the great need for the Christian institutions. Where
Christian education is successful, we have wider influence
for Christ, both in the cities and in the provinces.
A Fundamental Change in Educational Strategy
As the government institutions are better equipped,
however, we must change our educational strategy. In
early Meiji days there was great need for secondary and
higher schools for bourgeois classes. But now the indus
trial revolution has thrust these bourgeois down into the
proletariat, and ninety-five percent of the entire popula
tion of Japan is now facing a hand-to-mouth existence. If
Christian institutions cannot teach how to live. — how to
live in simplicity on this poverty-level, — such bourgeois-
minded Christian institutions have no reason for existence.
I know of one good college which opened a new course.
But the government did not give any credit to that course,
so the graduates could not get any jobs, though they had
studied for four years after completing high school. There
fore the students all complained of the unkind attitude of
the school authorities.
Occupational Education
Millions of people are awaiting some occupational edu
cation, such as craftsman's schools for industrial educa
tion, of the type of Miss Dowd's School in Kochi, or such
as Mr. Nishiyama's night school in Matsuyama. The
Peasant Gospel School is another type of such a school,
and the THREE-H school of the Seventh Day Adventists.
They teach Head, Heart, and Hand in that institution, and
this sort of institution appeals to the peasants and the
proletariat of Japan. And we do not need much money to
start this sort of school ; but we do need many schools
CHRISTIAN EDUCATION" 185
of this nature, beginning with at least one in every
province.
Hitherto our Christian institutions have cost a great
deal at the start, and therefore such schools have been too
limited in number, with correspondingly small influence.
We must, however, start hundreds of Christian industrial
schools, to teach how to live, and how to honor God through
occupations, and professions. We must produce more
Priscillas and Aquilas through tent -making with St. Paul.
'We must teach carpentry as Christ was taught by Joseph.
We must send missionaries, as did the Moravian brothers,
missionaries who were the finest of craftsmen. We must
embody the Christian faith in the crafts, as the mediaeval
monks taught manual labour to the Goths and Gauls.
Theological Seminaries
Our educational reforms should start with theological
seminaries. The graduates of the present seminaries know
Old and New Testament history, but they do not know
present day history. Though they have to save sinners,
they do not know anything about criminology, rescue
work, and relief work. They know many theories, but
they have not practised these in life.
Therefore we must divide the theological seminary course
into three parts : — (1) those who are going to be
Bible teachers must receive Biblical education thoroughly,
including Greek and Hebrew ; (2) those who want
to teach Sunday School must receive, beside instruction in
Biblical theology and history, something more about Na
ture Study, religious Fine Arts, the Christian Brotherhood
Movement, and Methods of Social Religious Education ;
(3) those who want to serve with Christian principles
must be taught the practical way of organizing the social
and economic chaos into better social units.
The graduates of such a school, when they leave it, will
be able to serve in all three ways at once in any given
parish. Unless we take up this triple schedule in our own
seminaries, pastors will be left behind in the modern period
186 JAPAN
of civilization. They will live in the big cities like monks
in monasteries, ignorant of what is happening outside their
churches ; while the church will occupy a most unpleasant
position, lacking the leadership of society.
Teaching Coordination
In our theological seminaries we must also teach more
coodination in the brotherhood movement. Protestant"
pastors are too individualistic in their behavior and in
their thinking. They are each independent from their
congregations and they are protestant to each other !
Therefore they lack organized force to move as a mass.
Short-Term Non-Equipment Schools
It is not necessary to have a permanent year-round
school. If a few pastors will come together in winter time,
someone becoming the principal, someone teaching Bible,
someone the professor of mathematics, someone teach
ing chemistry, someone argriculture, and so on, they can
form a good Peasant Gospel School, and can influence the
fanners around them in their province. The same prin
ciple and method can be employed for Lay Preachers In
stitutes in the cities. This plan is very necessary for the
evangelization of the rural and industrial groups of Japan.
Economically speaking, to leave a church building un
occupied through the week and use it for only a few hours
on Sunday is too much waste, for poverty stricken Japan.
We must utilize our church buildings through the week,
especially for educational purposes. And we must utilize
our Christian educational institutions for evening as well
as day classes. The evening classes would be for different
groups of students — for industrial workers and shop
apprentices. I know that some of such classes are very
discouraging because of small attendance, but neverthe
less out of such small classes comes the true Christian
leadership for the future.
CHRISTIAN EDUCATION 187
When I was in the slums of Kobe I taught a half a dozen
students for more than four years, morning and evening.
Among them I won lifelong friends, who helped me to
organize many unions, and to carry on the settlement
work to this day. So I wish all missionaries and all
evangelists and pastors would organize some sort of
school through coordination with other pastors or evan
gelists.
I feel the need of classes in how to make bread, how
to make hams, how to make bacon, and how to get tree
crops. Mr. Masuzaki has recently been to Omi Province
to teach a class of more than a hundred girls how to make
bread.
We need a travelling Christian Farmers Institute for
young men, and another for young women, to meet the
need of the poor peasants, whose population comes to
one half of the whole population! of Japan. The task is
too great ! We must increase the number of our schools
to one hundred times the present number ! Otherwise
our battalion for bringing the Christian campaign to victory
is not well enforced.
Chapter XIX
STUDENT THOUGHT AND CHRISTIANITY
Shigeru Nakajima.
The Present Situation
It must be said that the student attitude toward Chris
tianity in recent years has been anything; but favorable.
Marxism is rampant among young people and " dialectic
materialism " has become their sole creed. They look down
upon Christianity as the " opium of the people " that
blunts class consciousness and cools down the revolutionary
spirit. While only a part of them are really active as
communists, communism as a thought tendency has so
thoroughly permeated their life, that only a few are com
pletely outside its influence. As the Government follows
a strict policy of suppression, it is not easy even for the
more energetic to take an active part in the movement.
As a result, young people are unable to give expression to
their thought and creed. They are in a state of suppres
sion. This makes them cynical and gloomy.
Again, graduates from colleges and universities cannot
readily secure positions on account of the prevailing eco
nomic depression. Hence, young people can have no prac
tical hope or faith in the present industrial system. None
can be inspired by an ambition to make a career in the
business world. This leads to despondency and pessimism.
The recent vogue of sports and eroticism among young
people may be accounted for from this angle. Sports are,
of course, good in themselves ; but their recent excessive
vogue must be ascribed to the necessity on the part of
young people for some sort of self-deception. Another
anomaly is the vogue of eroticism. Sensuality is a vice
190 JAPAN
to which young people are prone to fall victims at all times
and places. But its excessive prevalence in recent times
must be ascribed also to necessity for self-deception on
the part of the young people of to-day.
Of course, Christian students there are, but they are not
generally respected by their fellow students. They are
rather ridiculed as Quixotic or as a conservative and re
actionary element operating against the new social move
ment.
Looking Backward
But this has not been the situation all the time in this
country. There was a time when the best of the students
came to Christianity and Christians were respected among
their fellow students. This was the case from, about the
time of the Russo-Japanese War to the beginning of the
World War. It was for Japan socially and spiritually the
time of awakening to dignity of individual personality.
Individualism in its best meaning was their creed.
The patriarchal family system was beginning to collapse
and individuals were aspiring to emancipation from pat
riarchal authority. Women were coming forth " from
status to contract " in their matrimonial relation. Political
ly, constitutionalism! was asserting itself through bureau
cratism. Liberalism and democracy furnished the highest
of ideals and aspirations for young people. Industrial
developmment was in its early stages and had good
prospects. Young people believed in the industrial future
and became inspired by ambitions to make a career in it.
Smile's " Self Help " and Marden's " Pushing To The
Front " were their favorite books.
Christianity taught them the dignity of the individual
soul. At this period, it could satisfy their aspirations
in all their aspects. It helped in the emancipation of the
individual from the patriarchal authority, by inspiring
the spirit of personal dignity. It contributed much to
heighten the social position of women. It inspired,
politically, the true spirit of constitutionalism, liberalism
CHRISTIAN EDUCATION 191
and democracy. It furnished young people with the spirit
of self-dependence, responsibility, industriousness and thus
equipped them for business careers.
The best of the students came to Christianity and got
their aspirations indorsed and strengthened by religious
faith. The Christians were leaders among their fellow
students in all sorts of thought movements.
Social Changes and Christianity
Why all this change since the World War ? Is it owing
to the recent excessive prevalence of Marxism among young
people ? Partly it may be so. Japanese society has been
subject to the influence of Occidental thought tendencies.
Some kind of new-thought, now this now that, has always
been in vogue here. The recent prevalence of Marxism
among young people may, to a certain degree, be ascribed
to this peculiar condition of the thought life of this coun
try. But the whole matter can not be explained away
in such a simple way. Japanese society itself has changed,
and has offered a social basis and background for the
thought change. Human society and human thought have
changed all the world over.
The change in this country is only a part of a world-wide
change. Liberalism and democracy are already realized
facts even in this country, and attract young people as
ideals and aspirations no longer. The emancipation of
the family has come near to its realization and attracts
young men and women as an ideal no longer. As capitalism
came to its maturity, there sprang up social problems
and the labor movement. The world stands now before
the prospect of a better system than capitalism. The
individual personality which emancipated itself from state
authority in the Meiji era, finds itself now as a member
•of a greater and deeper society than the State. As the
modern age is said to have found " society ", so also Japa
nese, in recent years, have found " society '. Capitalism
and imperialism are the two great anathemas to young peo
ple now. Their aspirations are for socialism and interna-
192 JAPAN
tionalism. Marxism came forth as the best interpretation
and analysis of this social situation. Backed by the above
mentioned peculiar condition of the thought life of this
country and the economic depression of recent years,
Marxism easily took possession of the minds of young
people. A Christianity which can not give any other ideals
than self-reliance, liberalism and democracy, does not satis
fy them any more. Christianity has itself too close an
historical relation with capitalism. To the degree that
Christianity as Protestantism, has had a~n historical role as
the inspirer of capitalism in its immature stage, it has many
capitalistic traits in its creeds and doctrines. It can no
longer give expression to the aspirations of the present age.
In a word it has become outgrown. Of course religion
has its special function for society and human life and
can not be resolved into mere thought elements alone. But
a religion which can not lead social evolution and human
progress must be said 'to be a religion which is outgrown.
It is a world-wide phenomenon, not limited to this coun
try only, and it means a crisis for Christianity. But we
must remind ourselves that Christianity is greater than
Catholicism or Protestantism ; that the spirit of Jesus is
greater than that which any historical church has ever
manifested. Christianity is a life, which grows and
develops.
The Future
In the circumstances mentioned above Christian students
were generally in a depressed condition and remained
sceptical and inactive. The Y. M. C. A. for example could
take no active role in student life. It continued merely to
exist. But from the autumn of 1930 the situation began
to change. Under the leadership of the Y. M. C. A.
Christian students began to be active. It is a remarkable
thing, that they began to take fire in such a fashion after
so long a period of inactivity.
It must be understood in connection with the " Social
Christianity " movement in this country. The principal
CHRISTIAN EDUCATION
193
leader in this movement is Mr. Kagawa and his " Kingdom
of God Movement " must be acknowledged to have a great
influence indirectly upon the students' movement. But the
students are not satisfied with the present condition of
the " Kingdom of God Movement ". They want to go
much further. The " Social Christianity " movement is
going on among students as the " second reformation " of
Christianity. Their " declaration " at the close of the
summer school at Gotemba, last July, is expected to have
an epoch-making significance for a new activity of Y. M.
C. A. Christian students.
The purport of the " declaration " is that the individual
Christianity of the old type is no longer adequate to the
situation ; that the problem must be attacked from a
new Christian standpoint. The statement points the
way clearly to a new spiritual start of the Y. M. C. A.
They are now striving to attain a new type of Christianity
and a new type of Christian character which is socially
conditioned. They are aspiring for the " Kingdom of God "
as a newer and richer ideal than a merely individual one.
If this new movement can develop wholesomely and attain
its goal the position of Christian students among young
people will be strengthened and the Christian student will
be able to exert an influence among them.
The main cause for the fact that the young people of
Japan are now in the grip of Marxism, is that there was
till now no better expression than Marxism for their social
and international aspirations. The crash materialism of
Marxism is not by any means what young people really
want. There remain within them religions impulses that
are unsatisfied. If Christianity with a new start can satis
fy these impulses and give expression to their aspirations
better than materialistic Marxism, young people may be
expected to come to Christianity again as in former days.
Chapter XX
WOMEN STUDENTS AND CHRISTIANITY.
Mrs. May Fleming Kennard
A word that is overworked in a large class of Japanese
college women this year is " chaos ". This they use in
speaking of society but it describes both their world and
their thinking. It is impossible to tabulate their thought;
questionnaries prove inadequate; and workers among stu
dents do not venture material for print. Some foreigners
went expectantly to hear a lecture by a Japanese profes
sor who had been asked to speak on the thought of Jap
anese students and the books they read. He talked in
stead on another subject, " because ", as he asserted, " on
student psychology, one can say too little and too much".
What was said of the history and present status of
social thought in men's universities by Professor Sugiyama
of Waseda (see Japan Mission Year Book 1930, may be
said also of women: their thinking, if less radical, is more
comprehensive, embracing the difficult problems of their
own place in the family and community, as women, strug
gling against the oppressions of the past. Comprehensive
survey of their status and movements has not been at
tempted in Japanese, and is difficult in its complexity.
They do not know themselves. Writes a college senior,
" the most striking characteristic of contemporary women
is variety. There is no woman one hundred percent typical
of Japanese women today. We have fashionable names
which seem to represent some women, such as ' modern
girls ' or ' Marx girls ', but they are only names and do not
show much about women's actual social position or moral
sense, which conecrns love, marriage, or chastity. , A
•few years ago intellectual women seemed to be indifferent
to politics, but they are awakening. In literature and art
196 JAPAN
and education we are proud that we are not inferior to
men by any means."
Toward Christianity the attitude of women students is
moulded by these interests, political, social, and educational:
ideals that often spur them forward on the highway of
Zion, but as often serve as barriers to spiritual concern.
Communism, more than any new factor, influences their
choices today. Any discussion of student thought always
begins here, and it is usually a long time before such dis
cussion ends. There is always the fascination born of mys
tery and secrecy, heightened by dangerous adventure.
Won to social vision, most students associated in such
underground movement are really not so radical as they
think themselves to be. Their ignorance of social science
and their lack of training in clear thinking result in a
great deal of confusion as to the difference in meaning be
tween communism and the most normal kind of social
ideas. They make vague or extreme statements without
realizing their meaning. Many are arrested, but most
of those questioned by the police are pronounced " not
very deeply infected". Their sympathies have been worked
upon or they are excited and curious. They may have
been in some study groups or have been used to distribute
pamphlets. But the sensation that they and the actual
Marxists create is quite out of proportion to their number.
On very slight pretext, they agitate, distract, and disturb.
The fear and suppression of all so;-called " dangerous
thought " has a tendency to increase its amount. What
ever its results, far more than we realize, there is an in
crease in the extent of communist propaganda by means
of study groups and wide circulation of literature. Some
students learn a great many facts about labor in other
countries. Real communism makes stern demands. When
won to the last stage of participation, women, as well as
men, sacrifice everything, even the family, so supreme in
Japan, for the cause which to them means liberty for the
oppressed, to be gained in no other way.
Writing of them, one girl student says, " There's a mingl
ing of praise and blame in the popular criticism of their
heroic behavior. They are suffering the experience of a
CHRISTIAN EDUCATION 197
pioneer, and, whoever they may be, most women have
some essence of pioneers ". Another writes, " While we
esteem highly their undaunted strong conviction in the
movement itself, their righteous indignation, their burning
love for the oppressed, we cannot believe in their campaign
for revolution. But so far as the control of public thought
promotes numbness, and school discipline is to limit the
interests of students in school, walled off from society,
we cannot prevent the student from radicalism. We must
not put the feeling of social justice to death, nor fail to
recognize social conditions. But we cannot justify the
means of violence."
Rural conditions likewise receive a share of this aroused
social passion. Two or three years ago concern was limited
to the cities. With their access to many municipal docu
ments they wrote surveys and compiled facts and statistics.
Today this interest is somewhat superseded by a strong
sympathy with the problems of peasants, such as poverty,
taxation, and land tenure. They do not know many de
finite facts about actual living conditions in rural districts
and for the most part display surprising ignorance of
health and sanitation among them. They show rather
the kind of strong passion expressed in Edwin Markham's
" The Man with the Hoe."
The new peasant literature stimulates this rural inter
est. It has sprung up all over the nation, and takes the
form of novels, plays, and essays by and on behalf of
the peasants. These works are usually by men and wom
en who are very young. They appear first in the peri-
ordical literature, which is read everwhere in Japan, new
magazines appearing suddenly to replace those superceded,
and some quickly attaining immense circulations. Besides
the magazines sold publicly there is the literature circulated
secretly by communism.
The fact that proletarian magazines all recognize the
functions of women, is also important in encouraging this
interest. No other wing of political thinking accords to
women a fuller emancipation from the oppressions to which
they have been enslaved. And in writing of this sort,
women themselves are taking full part. There has never
198 JAPAN
been a period in Japanese history when Japanese women
have been so active in writing and in speaking as today.
These new women writers are able to stand fully upon
their own merits, judged both as to quantity and as to
quality.
As to effective results, they are nil, when it comes to
solutions in rural areas. Having exposed the evils, they
do nothing to remedy them. Hence the effect is merely
destructive. Women students show no desire to serve
there. Even if some of the Christian students did elect
to go to rural districts where conditions are acute, as some
have done in the cities, they would find no Christian
auspices under which they could effectively work. For
our churches, with but very rare exceptions, have no
program except one of preaching.
Results in the cities include the stimulation of student
cooperatives. Christian students in Tokyo in 1929 organ
ized a cooperative that is worthy of special note because of
the peculiar religious zeal of its members. Girls have
taken part in it with a zeal equal to that of the boy
members. Writes one, " These societies help to reduce
prices for the public as well as for the students. But their
greatest contribution is in giving cooperative training to the
students as citizens of the future." This development is
especially encouraging: as a corrective to the signal lack
of social consciousness in Japan and for training women
in cooperative effort. In this movement they are con
ducting themselves with success and ability, and with a
minimum amount of friction among themselves.
In the reshaping of the attitude of undergraduates to
ward Christianity, this awakened social interest is having
some of its most significant results. It has established
standards by which they judge the church. Hitherto the
majority of social leaders, both men and women, have
been Christians. Many were no longer active in church
life, but nearly all had been the products of Christian
training. The women leaders in social reform have nearly
all been not only strong Christians, but active church
workers. Practically all the participants in the University
CHRISTIAN EDUCATION 199
Women's Association of Japan, and most of the delegates
to the Women's Pan Pacific Conference are Christians.
But Communism has challenged this leadership, and
driven many of the younger women away from Christianity,
•with claims to higher social vision. Hence those students
who a few years ago would have found their place in the
Christian church as the natural place for those who sincere
ly desired to serve their fellows, turn their backs upon
it as the agent not of liberty but of indifference. And the
more they are filled with consuming passion to give their
lives and make every sacrifice for those who suffer, the
more they have tended to cast their allegiance elsewhere.
In most churches there is no work for them at all. Nor
are they satisfied with the relief work and other palliatives
of more progressive churches. Their demand, to quote
-one of them, is that the " unjust capitalistic system be
abolished". And here the church is silent.
Thus it is that the solutions offered by official Christianity
are proving inadequate to stem the flow toward Com
munism. In the majority of smaller churches, students
hear little or nothing at all about the social interpretation
of the Gospel. To be sure the National Christian Council
•has passed resolutions on unemployment and formulated
;a social creed. Most students, however, have never heard
of these declarations, or else do not take them over seri
ously. Communism, by contrast, presents to them a stir
ring appeal to dangerous living for the emancipation of
oppressed millions. Thus Christianity is stripped of its
distinctive appeal.
It is the exceptional young women who can think her
way through the lukewarmness of official Christendom and
the godlessness of Sovietdom to the militant Gospel of the
-Son of God. And the large majority, bewildered by the
respective claims of Marx and Jesus, drift to and fro in
their indifference, or are appalled through their own in-
.ability to do anything effective.
Breakdown in authority is another factor today shaping
the attitude of students to Christianity. Student insur
rection is rampant. At some stage in their careers most
of the men have had part in a school strike. Practically
200 JAPAN
every secondary school in Japan this year has had some
measure of insubordination.
Girl students, if they have been less violent than the
boys, have been equally active in movements resisting
authority. Obedience is more an ideal of the past. Some
times they protest against existing methods of education
and authority, just because they are authority and existing,
whether good or bad, but even on the part of more stable
students there is active effort for a larger share in school
management and a greater variety of student activities.
There is much criticism of school curricula. Some girls
complain that higher education is useful chiefly for train
ing teachers and too alien to actual life. They demand that
the teaching of English be made more practical. They ask
for sociology and economics. They wish to re-educate
their mothers. They are very bitter against society be
cause they cannot get positions after their long educa
tion is completed.
As a woman, the woman student faces a whole group
of special problems. Christianity merged with western
social custom, for one thing, has given her desire for greater
freedom than had been allowed by Buddhism in association
with the male sex. This desire for wholesome companion
ship has led of late to a lot of experimenting in the breaking
of the old restrictions, and with varied results.
Along with this too goes the determination for change
in customs and laws concerning marriage. The latter are
very unjust to women. " Therefore women would be
thoroughly active", writes a student, " not awaiting their
future like a blind fatalist sitting on a comfortable chair.
They must rush out into the struggle by themselves to
gain their final happiness. They must become interested
in the study of the laws, and know clearly their situation
and acquire political rights so as to elevate more and more
their low position under the marriage laws." Many also
are conecrned with progressive ideas on contraception and
control of the size of their families.
As to sex education, one finds all too little of Christian
influence. Progressive thought comes to these students
mostly through vicious sources, like Moving Pictures and
CHRISTIAN EDUCATION 201
pernicious literature. As in all else, Japanese magazines
exert wide influence in matters of sex. Japanese women
with a fine sense of chastity brand them as among the
most corrupting influences in the nation. Their circulation
is tremendous and through them even children derive their
moral ideals. Such literature specializes in the nonsensical,
grotesque, and erotic. For smartness they have coined
a whole new vocabulary for things connected with sex.
As a corrective to Hollywood and to this wrong kind of
reading, there is the work of Mrs. C. B. Olds of the
American Board Mission. She has travelled widely this
winter presenting to girls' schools and to parents the
Christian ideal of womanhood. Such a mission as hers is
an entirely new thing, and her message has been well re
ceived and everywhere drawn large attendance. A promi
nent feature of meetings has been the sale of suitable litera
ture.
On a ten day trip in one city and rural area, the sale of
the books and booklets she brought with her came to over
600 yen.
In the field of education the zeal of Christianity has had
one unforseen result in the stirring, of Buddhism to raise
its standards for women. A native admission of the mo
tive was that Buddhist women " may not be in the hands
of the Christians". It has been generally recognized that
under Buddhism the status of women had been lowered.
Today, however, we see even the priesthood opened to
them, and the Shinshu sect of Buddhism has recently
started in Tokyo a Female Priests' Training School.
So far five graduates of Nippon Joshi Dai Gakko have
been favorably considered, and twelve others who graduate
from women's colleges this spring are expected to be ad
mitted.
In secular education, courses in liberal arts and science
have now been opened to women in the Imperial Univer
sities of Kyushu and Tohoku, and in Meiji University.
The Tokyo University of Technology is throwing open its
entire curriculum to women, besides offering a special wom
en's course, including dyeing, textiles, and ceramics. There
is also a higher standard for other forms of women's educa-
202 JAPAN
tioh. Three Red Cross hospital nurses, for instance, are
.completing a three year college course because they realize
that the standard for nurses has been too low.
Athletics likewise are increasingly exerting a wholesome
influence in the lives of women students. Such a change
is welcomed much by their foreign teachers, who always
have been amazed at the ascetic lack of concern for health
and the number of breakdowns and deaths among their
pupils. Japanese sport lovers are proud of the records
of their athletes. It is a married woman who holds the re
cord for discus throwing, and Japanese women distinguished
themselves at the Olympic games. Mountain climbing
also has become a challenge to their endeavor. As to
•swimming, they claim it as their national sport. They
-value it as asset to increased height, the strengthening of
-limbs and the promoting of a balanced beauty of the body.
" If mothers themselves understood ", writes a student,
"what sports really are, their good effects on the character
•in qualities of self-sacrifice, sense of justice and impartiality,
observance of rules and cooperation, they would not hinder
•their daughters' desire to enter sports but would rather
inspire them. Then the world would be full of strong
.mothers and strong children."
When it comes to the study of English, it is but a diluted
Christianity at best which is exerting its influence upon
.most students through the medium of English literature.
.Oscar Wilde, Thomas Hardy, Miss Radcliffe, Mrs. Dallo-
•way, and Aldous Huxley: these may be named among the
.writers exerting the most influence upon the present genera
tion of women college students. Such authors are being
widely translated, and frequent articles about them ap-
•pear in Japanese magazines. In the English original stu
dents find their reading more difficult than many of the
older books, and yet inspite of this language barrier they
-are probably better informed of the contents than the
.majority of western college students. The attitudes of
such authors appeals to them beyond the subject matter.
-For instance, one student says " What we believed in
hitherto as fundamental truth is only hypothesis. Every
thing is ruined. We can no more be safe in our lives.
CHRISTIAN EDUCATION 203
The world is a chaos. Huxley can by no means keep
himself from this current of skepticism, but is himself suf
fering at the head of the world. In his works we find the
image of ourselves. Hence his popularity and influence. "
And another, " We are in an abyss of painful doubt about
life. We love Hardy's characters best because they re
semble our own. They are close to us and the world of
reality".
They like also poets of India, such Tagore, " because in
stead of light and joy," as one expresses it, "his poetry is
full of the fatalistic loneliness of an Oriental".
This pessimistic outlook concerns the majority. There
are also some students who derive their inspiration from
The Religious Poetry of Today, that show marked enthu
siasm for Paradise Lost and The Hound of Heaven, or write,
•" Tennyson and Browning gave me spiritual food".
An indication of their thinking may be gathered from the
following topics of graduation essays in one Japanese Chris
tian college. However, the list must be received with a
certain caution because the essays were prepared for filing
with the Department of Education by students most of
whom were competing for the limited number of vacancies
as teachers. Those topics listed include all presented by
about half of the class of 1928, whose names begin with A
and down through 0., in alphabetical order : — The Way
to Peace, Pioneering in the Hokkaido, Japan and New
China, " Kabuki " and " Odori " (Japanese stage), The
Sea and English Poetry, Madwomen in " No " (Japanese
stage), Women in Samurai Ascendancy, Christianity in
" Paradise Lost ", A study of Japanese Baths, Marriage
Problems in Modern Japan, Religious conditions in China
To-day, Japanese Emigration and the Future, Readjust
ment of Ex-prisoners, Modern Civilization in Japanese
Villages, Monica the Mother of St. Augustine, Woman in
Primitive Times and To-day, The Seasons in the " Kokin-
shiu" (ancient Japanese poetry), A Child's Garden of Verses,
Children's Hardships in Entering School, A Brief History
of Social Work in Japan, God's Judgment as Revealed in
Dante's " Divine Comedy ", The Student Movement in
China, Is Suicide Justifiable ? Women and Social Work in
204 JAPAN
Japan, The Feminism of " Seitosha " (Women's Movement
of Meiji Period) and of To-day, Japan and the West,
Artistic Beauty in Lacquer, The Unhappy Children in
Japan, Trades-Unions and Strikes, Abraham-Lincoln in
Poems, The Persecution of Christianity at Nagasaki, Wom
en and Occupations, Japanese Sword Guards and Inlay
Work, Women in Wessex Novels, The Moon in Literature,
A History of the Love of Nature, The Relief of the Poor
in Tokyo, Pre-School Years, The Story and the Child,
Nationality in Japan, A Study of Modern Girls, Women
and the Industrial Revolution, A Better World for Dis
charged Prisoners, The Problem of Overpopulation in Japan,
A Vanishing Race, Dormitories of Mill Workers.
Within their own lives, whatever their outgoing interests,
comments on their reading and personal conversations
reveal a desert of loneliness and dissatisfaction. The sud
den deaths of so many adolescent friends and relatives and
the tragedies in their families add to the general sense of
helplessness and fatalism. In their disappointments and
questions concerning the value and purpose of life, each one
feels that she is suffering alone. They do not have the
strong friendships that mean so much in other countries.
Dominated so by movements of thought such as these, it
is hardly to be expected that the number becoming Chris
tians while in college should be as large as it was some
years in the past. The propaganda of communism and
failure as yet of the church to provide adequate substitute,
is of course alone enough to deter a large percentage. So
too with the feeling of self sufficiency and interests wholly
secular: good as many of such trends are in themselves.
Though from the sense of the wrong inflicted upon women
in past ages that Christianity alone among the religions of
the world has zealously striven to righten, and from the
heart hunger of their own souls that is met alone in God,
a certain number become Christians before their gradua
tion.
One such, in giving her reason, said, " I had to believe
in God because I could not do without him". A College
of Pharmacy woman, who has just received baptism, says,
I tried my best to believe the Buddhist way, but I couldn't".
CHRISTIAN EDUCATION 205
Writing of her ideal of a home, one says, " My ideal home
is a home of prayer. This ideal has come to me because
I do not have one. If I were a wife and mother I should
lead the home to pray". She has now graduated, and
though having no regular position has given the first money
she earned to the Kingdom of God Movement in her
church.
Though they have become Christians, even yet with
many the sense of loneliness has persisted. After the
death of the noted Christian leader Kanzo Uchimura last
year, who because of his combination of deep Christian
earestness and strong Bushido spirit, had a strong student
following, one wrote, " I thought I had a strong Christian
faith before, but now I see that I must face God alone."
A further limitation in the experience of a large number
is the coming to know the comfort of Christianity without
sharing in its bouyant strengh.
It is especially striking that in Japan a larger proportion
of women students become Christians, even three and five
years after they graduate, than during their undergraduate
days. Their decisions are mature and they exert influence
on their communities. As most high school and college
women graduates have heavy responsibilities in their homes
as soon as they graduate, and are not free to attend church
services even if they wish to, not even those who are al
ready Christians can be judged by their appearance in
public. High school alumnae and women who have been
in Christian hostels for students remember with special
affection the Christian gatherings which they rather re
sented if attendance was asked of them in school days.
They are the very ones who vote year after year in
alumnae associations for chapel attendance to be required.
But students who return to the country after graduation
often feel little in common with the older women. One
writes, " They seem to lack aspirations " or to be unable
to express them. " Our point of view is entirely different,"
said a young Japanese teacher of English in a small town
near Tokyo. A visitor to a church cannot judge of wom
en and girls of Japan just by the English speaking and
advanced thinking graduate of a girls' college, who may
206 JAPAN
respond to her speech enthusiastically, while the other
women do not understand what she is talking about.
Another visitor may quite bore the students by her simple
Bible talk or concrete information for their homes and
children which are the center of the lives of the married
women in Japan. One of the chief problems of well-
equipped pastors is to preach to both students and the
other members of the congregation at once. This is be
cause of the great gap between the understanding of their
hearers and the usual emphasis on the sermon part of the
'service. It is rather rare to find a church with a large at
tendance of both students and other people. Moreover,
even if it were desirable, a strong church cannot be built
up only of students. And they are far more transient
'than in other countries.
Something of the attitudes of undergraduate Christian
students was shown at the Student Y.M.C.A. Conference,
held at Gotemba in 1930. 'Thirteen women's colleges and
higher departments were represented by eighty-two dele
gates. The theme of this conference was " We Are Workers
-together with God". Although there was a good deal of
reserve in asking questions during the classes, there was
an unusual amount of informal discussion with the leaders
between sessions, chiefly on the subjects of Marxism and
.how Christian students may meet it, on the modern inter
pretation of Christianity new to the majority of the dele
gates and on the social application of Christianity. A
good deal of the discussion seemed academic and theore-
.tieal, but much practical interest appeared on the day
spent there by Captain Yamamuro of the Salvation Army,
herself a graduate of the Women's Christian College, and
a teacher in the Salvation Army Christian Workers' Train
ing School. Every minute of her time was spent answer
ing questions about need and opportunities in social work.
The spirited information and appeal of Mrs. Kubushiro
of the National W.C.T.U., for women to take active part
in politics and to work for the privilege of voting against
.outstanding social evils of the nation was followed by the
most lively discussion session of the conference. The local
Associations reported a good deal of social relief work, done
CHRISTIAN EDUCATION 207
especially at Christmas. The Women's Christian College
group is doing both evangelistic and educational work
for the people of the Tokyo surburban village where it
is situated. The outstanding difference between this and
other previous conferences was that the students were
thinking much more of others than of themselves, in con
trast to the rather exaggerated introspection and concen
tration on personal problems, of other years.
(In contrast also to their usual pessimistic attitudes,
they felt themselves to be marching forward, full of vigor.)
At the same time, the personal difficulty, which each genera
tion thinks new, in reconciling faith and reason or faith and
service, was as real as at any student gathering in other
countries. And to them it seemed newer. The words
of two delegates: "I am sure that the Christians' chief
element is their confidence in God, their obedience to Him;
Christian faith is to trust Him", and, " At this conference
we had opportunity to turn our thoughts to social problems,
as well as to individual salvation: faith is very important
and must come first, but it is not enough". These express
the two attitudes, the latter being more typical. A new
step in the life of men and women students was taken by
delegates selected from the women's conference accepting
the invitation to attend the Y.M.C.A. student conference
following their own. They have had several lively meetings
together during the year.
But old feelings last longer than old thoughts. Student
hearts are human hearts. Timidity, distrust, inability to
remove the veil women have long been trained to keep over
their hearts, superstitions dread of being laughed at,
or supersensitiveness to criticism, lessen their weight with
leading non-Christian students. They will command much
respect when they show more social courage and give more
united support to one another. As there is suspicion and
strife in every other group, there must be among them
an unaccountable loyalty to one another, and to this there
must be added an unaccountable love to all other groups.
Thus their stand for Christ among their fellow students will
be clothed with a radicalism of the Spirit that is unique.
SOCIAL SERVICE AND REFORM
Chapter XXI
ADVANCES IN CHRISTIAN SOCIAL WORK
IN 1930
E. C. Hennigar
In beginning a review of Christian Social Work for the
year just closed we are reminded that ' Social Work ' falls
into two divisions : 1. Relief; II. Prevention.
Relief work is picturesque, lends itself to portrayal in
photos. A picture of a group of needy emaciated children
being fed and cared for evokes immediate sympathy, and
rightly so. But for the reason that relief work is pictures
que we must not allow it to absorb all our interest. While
it may be our immediate duty to care for the needy and
unemployed who have drifted into the slums it is no less
a duty to plan for engineering work far upstream where
the current may still be turned into new channels and the
drift into the slums be prevented. If we may use here
a word of our Lord, (and surely this is not wresting scrip
ture) " these ye ought to have done, and not to have left
the other undone ". This review will, then, fall into these
two sections.
I. Preventive Measures.
One outstanding feature of the present Kingdom of
God Movement is its interest in social betterment. Never
has an evangelistic movement been established on a broader
and more comprehensive basis. And this is logical for if
210 JAPAN
we are to establish the Kingdom of God in Japan we must
first of all eradicate those forces that are opposed to the
basic principles of the Kingdom — inequity, impurity and
intemperance. Could these three evils be removed from
society how much happier and better would society be
come and how much nearer the Kingdom. Of the many
factors that make for poverty, — viz., sloth, illness, econom
ic injustice, lack of opportunity, natural disasters, drink
and vice, it would seem that it comes well within the sphere
of Christian workers to seek the abolition of the latter
two. The others are not overlooked, but they must be
dealt with primarily by the educational system and by
government action. Here in Japan the leaders in Tem
perance and Purity work have been, 90% of them, Chris
tians. The one regrettable thing is that we cannot say that
90% of all Christians are heartily engaged in these re
forms. If they were these evils would be doomed.
Temperance Progress
Alcohol touches and aggravates every social problem ;
crime, ill-health, poverty, slum conditions. Hence the deep
significance of the work of Temperance reform. Could
the ll/2 billion yen now spent in liquor annually be turned
into useful channels immense good would result to the
nation, not only economically but morally and spiritually,
as well as from the standpoint of health.
The Japan National Temperance League has been hard
at work all year. The Annual Convention, held last April
in Matsumoto was one of the most largely attended and
most worth-while in the history of the League. The League
is concentrating on two lines of action. (A) The esta
blishment of a Temperance Society in every town and
village in the empire. There are now some 1990 societies
reported and probably as many more not yet known to
the officers at headquarters. Shinshu leads the prefectures
with about 300 societies while Echigo comes second with
130. There are 68 societies of the N. G. H. R. in the
universities and colleges. Dry steamers number 23, mostly
SOCIAL SERVICE AND REFORM 211
sailing out of Otaru where this movement had its inception;
65 villages have gone dry in whole or in part.
(B) The second line of action is a campaign in the Diet
to restrict the use of alcohol to men over 25 years of age.
There is already a statute making it illegal for minors to
use liquor, the proposal now is to raise this age limit to
25, covering the period in university or in the army, the
period when life habits are formed. The young mien hi
many villages or young men's associations have already
voluntarily adopted this reform. The bill introduced last
year passed the special investigating committee by a vote
of five to four but was left undebated when the Diet
adjourned. Again, on January 26th of this present year
the bill has been reintroduced by Messrs Nagao, Hoshi-
jima, Takagi, Sugiura, Moriya and some twenty others. In
order to bring the force of public opinion to bear on the
members to favour this legislation a monster petition has
been presented. The aim was to secure 10,000 signatures
in each constituency for presentation to the local member.
This would have meant a total of 4,000,000 names. That
objective was not realized, but the number actually secured
was nearly 2,000,000, a truly notable result speaking
volumes for the organization and enthusiasm of the Temp
erance workers in every prefecture.
Abolition of Licensed Prostitution
The Abolition Movement has made very marked pro
gress during the year under review. At present 25 pre
fectures, out of 44, have branches of the Abolition League.
In January of this year committees for the organization
of such branches were set up in Yamaguchi and in Nagoya.
Petition campaigns were put on in 12 prefectures. The
question of abolition was introduced in the form of inter
pellations in Shidzuoka, Iwate, Yamaguchi and Oita Pre-
fectural Assemblies. Abolition Bills were introduced in
Miyagi, Yamanashi, Okinawa, Kanagawa and Nagano As
semblies. In Miyagi and Yamanashi the bills were de
feated but in Kanagawa and Okinawa they were passed,
212 JAPAN
and that on Christmas Eve. The Nagano Bill was passed
a few days earlier. This latter was a notable victory com
ing at the end of six years of very strenuous effort during
which period the brothel keepers had continually fought
to defeat or at least delay the passage of the bill. (For
further paticulars see 1930 Mission Year Book p. 156 ff.)
In Saitama where the abolition bill was passed four
years ago the number both of brothels and of inmates has
shown a steady decrease, from 8 houses to 3 and from
36 women to 9. Finally on December 27th 1930 on the
order of the authorities the last house was closed and the
last inmate set free. Thus Saitama takes its place along
side of Gumma where abolition was effected nearly 40 years
ago, as the second prefecture to rid itself of this nefarious
traffic. In Akita where a bill was passed the same year
there has also been a marked decrease in the number of
licensed women year by year and we may expect very
shortly to see Akita, as well, free herself of the traffic.
On the 27th of December an Abolition bill was intro
duced in the Imperial Diet and on February 14th was
referred to a committee of eighteen members. The sponsors
were Messrs. Bando, Hoshijima, Kurihara, Tagawa,
Nagao, Sugiura, Shindai, Dei Matsuyama, Miyake, Kata-
yama, and others. In this connection we may note that
twenty-five Christians were elected to the present Diet and
stand solidly behind all reform movements introduced.
Abolition waits on public opinion, and public opinion is
constantly focusing more and more on the question and is
making itself vocal in many different ways. The latest
societies to forward memorials to the Home Office in favour
of abolition were the Medical Association of Central and
Northern Japan and the Federation of Ethical-culture
Societies (Kyoka Dantai).
Meanwhile the work of rescuing those prostitutes who
desire and are willing to fight for their liberty goes on.
The W. C. T. U. report that they have assisted 78 of these
unfortunate women during the year, of whom 70 wore in
Osaka. The Japan Rescue Mission with branches in Osaka
and Sendai are active in this work. One case of interest
SOCIAL SERVICE AND REFORM 213
was that of a girl who had escaped from a brothel in Kobe,
had been sheltered at the Home in Osaka for three months
until she was discovered and taken back to the brothel
by four policemen from Kobe. This case was taken to
the court in Kobe but the police were exonerated. The
girl was then sold to a brothel in Osaka, her former owners
declaring that she was ' Yaso Kichigai ' (A crazy Chris
tian), and of no more service to them. This girl has
since escaped from the Osaka quarters and is now in a
place of safety.
Shortly after this case in Kobe the Osaka District court
handed down a verdict of " not guilty " in the case of a girl
who had fled the quarters and had evaded repaying her
debt to the owner. The newspapers report this as an
' unprecedented decision '. It will spell the doom of the
system if higher courts uphold this verdict and declare
that the loans made when girls enter this life are non-
recoverable.
Baron Sakatani, Dr. Nitobe, Mr. Tagawa, President
Hayashi of Keio University, Pres. Nakajima of Tokyo
University, Mr. K. Tomioka and others have consented to
become Counselors of the Tokyo Abolition Society.
II. Economic Betterment and Relief Programmes
Two Social Conferences have been held during the year.
Taking advantage of the presence in Japan of Dr. Sher
wood Eddy and Mr. Kirby Page, a One Day Conference
was held on May 14th. Dr. Eddy and Mr. Page, coming
as they did at the end of a world tour, gave a very valuable
survey of social conditions in Russia and India, both of
which countries they had visited. They urged that if we
are to successfully meet the communists who have stolen
our thunder and miany of our methods we must have a
very sincere and well defined programme for social better
ment and levelling up of inequalities. The programme
suggested looked to lifting from the bottom by a scheme
of social insurance against unemployment, accident, sick
ness, old age, maternity and to be financed by steeply grad-
214 JAPAN
ed taxation on incomes, profits, land and estates. These
measures with the eight hour day, minimum wage, co
partnership of labor and capital might well form the basis
of our Christian programme.
Dr. Kagawa at this conference urged a scheme of co
operatives within the church, suggesting that a system of
brotherhoods for mutual aid in time of illness should be
the first step. Such a movement would be our best Chris
tian answer to the challenge of Marxism. A resolution was
passed recognizing ' the need of mutual aid cooperatives
and pledging the conference to promote their organization."
On October 20, 21, also in Tokyo, was held the second
National Christian Social Conference, attended by about
180 delegates. The growing interest in these social con
ferences, which correspond to the COPEC in England, is
indicative of the healthy development of the Christian
Church in Japan. The lecturers included Dr. Isoo Abe,
Dr. Kagawa, Profs. Namae and Nasu, Messrs Sugiyama
Motojiro and Takahashi Kamekichi leaders in the labour
movement. The lectures have been published by the N. C.
C. and that of Dr. Abe and Prof. Nasu appears in English
in this volume. (See page 241)
At the close of the conference a resolution was adopted
calling on all Christians to institute a fast once each week
in order to give the cost of one meal each week to the relief
of the unemployed.
Unemployment Relief
Enquiry in Osaka brought the reply that the city, rather
than the Churches, was doing most of work for the un
employed. The city YMCA and the Fujin Home (Haya-
shi Utako) have Employment Bureaus. There are two
others run by the city with Mr. T. Hachihama, a former
Congregational pastor in charge. There are adequate dor
mitories in connection with these and considerable Christian
work is carried on. In Amagasaki, a suburb of Osaka, some
of the teachers and students of Kwansei Gakuin, anxious to
SOCIAL SERVICE AND REFORM 215
do something for the unemployed rented two small houses
running one as a home for men for whom semi-permanent
work had been secured and the other as a free lodging
house for those really down and out. About 150 men have
been helped per month to date.
In Tokyo at Negishi Community Center and at the
Adzurria Cho Church in the suburbs, woodyards have been
established where carefully selected men are given half a
day of work at a time. About 20 to 30 men find work here
each day. At the Fukagawa Kwaikan, a branch of the
Baptist Kwaikan in Misaki cho, Kanda, free shelter is be
ing given 60 homeless men every night. Two tents have
been pitched in part of the Kindergarten playground to
house these men who otherwise would be sleeping on the
streets or in the parks. During the first month of this
work 1396 free lodgings and 2792 free meals were provided
for 442 different men. The ages run from 17 to 73 ex
clusive of three children who have come with their fathers;
80% were treated at the dispensary in connection with
the Kwaikan. These men have averaged only one day of
work each week with a wage averaging ¥1.00 per day.
Four were found to be University or College graduates,
twelve were Middle School graduates while only 26 were
uneducated.
The Salvation Army struck upon a unique way of housing
some of the jobless. Six barges were secured, Tokyo city
paying the rent and the necessary alterations. These were
moored, stem to stern at Senju bridge on the Sumida and
they shelter in their holds, which formerly carried coal and
general cargo, a family averaging 734 men every night.
Nor do they go unfed, for every night the Army supplies
them with their evening meal.
In Hamazono Cho, Fukagawa, is a fine three-storied ferro
concrete lodging house for workmen, one of eight operated
by the city. This house has beds for 200 laborers at a
cost of 17 sen each per night. However, at present this
house is only 13% occupied, the men being too poor to
pay the fee. To relieve the situation the city put up next
door a large barrack structure where 200 men sleep crowded
like sardines on the floor at a cost of two sen. Even this
216 JAPAN
did not meet the need and Dr. Kagawa prevailed on the
city authorities to erect some large tents on the land
immediately adjoining. These tents are overflowing with
170 men unable to pay even the two sen required next
door. At first the men were sleeping on the ground but
in response to an appeal made by Dr. Kagawa the churches
of Tokyo by special collection provided flooring. A Chris
tian man is in charge of this tent-village.
Two New Settlements in East Tokyo
East of the Sumida river (called by some ' East of the
Jordan ') and within the confines of Greater Tokyo is a
population equal to the population of Nagoya. Here we
find the low-lying industrial wards of Honjo and Fukagawa
belonging to the city proper and a ring of factory towns
as Kameido, Adzuma, Terajima, Arai and others totalling
over 1,000,000 people. In this whole section there are four
resident missionaries — all ladies. There are, serving this
population, only thirteen churches and half a dozen other
Christian institutions. There is a Labour School carried
on at nights by the Presbyterian Church, there is the
Industrial Y.M.C.A. in Honjo, established by Dr. Kagawa
with two laborers' lodging houses, a cooperative store
and Credit Union (pawn-shop) alongside. There is also,
in Terajima, the Kobokwan, the fine new settlement con
ducted by the W.C.T.U. of Tokyo, where kindergarten
classes, clubs, a clinic conducted by St. Luke's Hospital
staff, a night school, supervised play-ground and relief
work are the main features of the work.
In this district ' East of the Jordan ' two splendid new
settlement buildings have been opened during 1930, one
by the Women's Board of the United Church of Canada
and the second by the Women's Board of the Methodist
Episcopal church. The first, the Aiseikwan, was really
started in a rented building in 1915. A second building
became far too small for the growing work after the earth
quake and in January of last year the new ' Home of Love
and Purity ' was opened in Kameido close up against one of
SOCIAL SERVICE AND REFORM 217
the large cotton factories. The building is of ferro-con-
crete partly three stories and covers 316 tate-tsudo. A-
mong the activities in connection with this institution are
night school classes, kindergarten, clubs, factory work,
clincs, an employment office, work for the people living in
barges on the canals as well as general relief work. In
this latter department alone 2080 persons were helped last
year. In eight cases girls were saved from being sold into
the prostitute quarters or into geisha houses. As an in
dication of conditions that prevail on all sides in these dis
tricts we may quote two cases. One father, unable to feed
his two children, rather than see them starve was offering
his thirteen years old girl for sale for 30 yen. Another
father who had had no work since summer and had even
placed his tools in pawn for food was offering his little girl
for sale in order to obtain food to keep himself and his
other child, a boy, alive for a few more weeks. Both girls
were saved from a terrible life.
The slums of Tokyo are gradually being pushed farther
out across the Sumida river. The rag-pickers and junk-
gatherers are congregating in North Arai beyond Senju
Bashi. Many of these men sleep in the open fields. Set
ting out while it is still dark they make their way to the
city, opening literally hundreds of garbage boxes and pick
ing out anything that might in any way be salvaged they
sell their collected spoil at the end of the day for an average
of thirty sen (fifteen cents gold). Out of this even, many of
them must pay for the hire of their cart. The only way
that people of this class can at all live is by eating only
zanpan, the left over rice collected from up-town restaurants
and re-steamed. There is a regular well-developed trade in
this commodity, in, the lower parts of Tokyo. In Decem
ber last a new Settlement, the Ai Kei Gakuen, was opened
in N. Arai for these people and their families, the one piece
of social service work in a community of over 20,000 people.
The institution was dedicated on December 22nd and on the
27th eleven hundred junk-gatherers and their families
gathered for their first Christmas party, for the larger
majority the greatest event that they had known in their
lives. Here again work for the children affords the lever
218 JAPAN
for lifting the whole community. The Ai Kei Gakuen
specializes in children's work. There are already over
ninety children enrolled in Religious Education classes and
one hundred and thirty using a Children's Library. The
Nursery School opened with every place taken and a line
of mothers waiting to claim the first place vacated. Many
children left the doors in tears because there was neither
kindergarten room nor budget. The Well-Baby clinic is
conducted with the help of the staff of St. Luke's Hospital.
Thirty adults attended the worship service on the first
Sunday after Christmas and many others have expressed a
desire to attend.
Canal-boat Population
We have written of the vast population East of
the Sumida, but on the barges which ply with freight
up and down this river and its connected system of
canals is to be found a population of nearly 20,000
people. Living in one small room below deck the
life of these people is extremely miserable. The plight of
young children is pitiable. Many of school age are denied
the privilege of attending school through poverty or
because of the migratory nature of the father's work.
Several of our settlements are attempting something in the
way of relief. Recently a group of Tokyo citizens have
organized a society and have established a Primary school
at Tsukishima where eventually one hundred boat children
may be taken as boarding pupils at yen seven per month.
Mr. Hiroshi Ito, an earnest Christian man is in charge.
Two years ago Mr. Hideo Suzuki opened a Settlement in
Minami Senju in which at present seventeen boat children
are being taken care of, but this touches merely the edge
of the problem. (Details of this work may be found in
the January 1931 issue of the Japan Christian Quarterly).
St Luke's Medical Centre
On the West bank of the Sumida, separated only
SOCIAL SERVICE AND REFORM '219
by the river from this million of whom we have been
writing, is rapidly rising the fine new ferro concrete
building of the St. Luke's Medical Centre and
Nurses' Training School. St. Luke's Hospital has
been carrying on under a severe handicap, housed, since the
earthquake in very inadequate barrack quarters. Even
so a remarkably fine piece of work has been done
which will certainly be greatly extended when the new
$5,000,000 plant is completed this year. As has been al
ready noted in this report Dr. Mabel Elliot, Miss Peters
and their staff have charge of the clinics in several of the
settlements east of the river. St. Luke's specializes in
prevention of disease which is of even greater significance
than the work of healing bodies already broken by disease.
Public school clinics, pre-and post-natal clinics, well
baby clinics are among the many activities of this institu
tion for a more detailed account of which the reader is re
ferred to the 1929 issue of this Year Book; also see page 265.
No work more fully represents the spirit of the Master
who ' went about doing good and healing ' than this work
for the prevention of vice and crime and intemperance and
for the relief of those caught and mangled in the ill-geared
wheels of modern society. That the church in Japan is
catching the vision of this task and organizing for its ac
complishment is a matter for rejoicing.
Chapter XXII
THE UNEMPLOYMENT SITUATION IN JAPAN
Guy C. Converse.
The question of unemployment in Japan presents a
number of difficulties to the foreigner who is trying to get
any kind of an accurate picture of what is actually hap
pening. During the year of 1930, however, the problem
has had a way of intruding itself into our every day life
experiences. Several people have said to me that never
before in their experience in Japan had so many people
been coming to them for jobs or for recommendations and
advice to help in obtaining them. As one experienced
American business man said " Every day the tales get
more pitiful. They are now beginning to have tears in
their eyes."
It is this personal angle which is brought to the atten-
tjon of most foreigners residing in Japan and in most
cases, in so far as providing jobs is concerned, the for
eigner does very little hiring in Japan.
A walk along the streets of most any city will serve to
emphasize the economic depression because of the number
of pedlers and roadside shop-keepers, night-fair stall's
etc. which have increased so largely of late. The other
day I put the question to a certain white-collar executive,
" What would you do if you lost your job and after
energetic search, could find nothing. He replied at once
" I would start selling something useful." In his answer he
no doubt voiced a common reaction of many people, that
they could succeed in retail business.
Other significant straws are the news items of powerful
corporations such as Nippon Yusen Kaisha passing their
dividends and others like Sumitomo cutting salaries 10
or 15 percent. Even the national government was not
222 JAPAN
to be left behind and announced a 10% cut in salaries of
government employees until a threatened strike of the
entire judiciary department led to a change of policy and
according to later reports in the press the bonuses will
be eliminated in 1931. This will be about equivalent to a
10% cut. Newspapers have also reported cuts in teachers
wages, and even the fact of a widespread non-payment of
the primary school teachers in some localities for months.
Even the alleged increase in the number of suicides is
accounted for by one newspaper as due to the economic
depression.
For nearly the whole year newspapers have carried
stories of various labor troubles, discharges and reductions
in wages and bonuses including the most prosperous of
Japanese firms such as Mitsubishi, Kanegafuchi, N.Y.K.
and even including the Imperial Household Department.
Early in the year Tokyo City Reconstruction being com
pleted the Reconstruction Bureau announced the dismissal
of large numbers of men and made efforts to get other
cities to take over some of their unemployed. Toward
the end of the year the Tokyo City Electric Bureau got
on the front page through a threatened strike by street
car employees, in opposition to reduction of wages and
bonus by the city authorities.
After the London Naval Conference the announcement
of the Navy Department of the contemplated discharge
of a large number of men, brought a protest from the
naval workers at Kure and the insistence that the average
discharge allowance — ¥684, which was the same as the allow
ance after the Washington Conference, should in this case
be doubled in view of the fact that it would be much harder
to find another job in these depressed times. On the same
day the Nankai Electric Railway announced the discharge of
245 workers and a contribution of ¥700,000 discharge
allowance.
In the face of the many newspaper items and the talk
all about one of the unemployment problem, one is as
tounded at the statistics brought forward even by the most
critical groups. Of course one expects to find differences,
SOCIAL SERVICE AND REFORM 223
according to the degree that the statistician feels resent
ment toward either the government of the day or the
present economic system, but the staggering figures pre
sented by the League of Nations for Western countries,
dwarfed into insignificance the figures presented even by
the opposition in Japan in the early fall of 1930. At a time
when Great Britain with a population smaller than Japan
was passing the two million mark Mr. Inukai of the opposi
tion accused the government and suggested 360,000 as the
number of unemployed. This was also about the time that
the League of Nations report gave the United States with
double Japan's population, a group of unemployed ten
times as great or between three and four millions.
In the midst of this statistical problem came the na
tional census, which laid especial emphasis on finding out
the number of unemployed. As statistics go the count
would seem to have been thorough. Some 65 million peo
ple were interviewed in Japan proper. The enumerators
went from house to house and even, the down and outs
sleeping in the parks were cajoled into coming out on the
night of enumeration by the offer of food. There was
no red tape about the question. Each man was asked
whether he was employed on the day previous to Sept.
30th. If not, he was numbered among the nation's un
employed. Premier Ramsey MacDonald has asserted that
this method of house to house registration as practiced in
Great Britain would yield twice as many unemployed as
the method of leaving it to laborers to register at ex
changes, on their own initiative.
There are two angles to this simple device of counting
all men unemployed on Sept. 30th. First, it so happened
that Sept. 30th was a fine day on which outdoor laborers
could be employed if they had a job. This tended to keep
down the count. On the other hand, the fact that unem
ployment for a single day was sufficient to register one
among the great army of unemployed served to run up
the figures. Both elements of course served to cause in
accuracy in the figures desired since it is the one more or
less permanently out of work that is interesting society
at the present time.
224 JAPAN
The figures collected by the census were not far off from
those quoted by the opposition party namely 380,000 for all
Japan. Osaka, the largest city in the country, and the
most industrialized, with a population according to the
census of 2,445,000 was given an unemployed nopulation
of 30,190 or 1.2% of the population.
At almost the same time in Detroit, the opposite method
of allowing persons individually to go to police stations to
register if out of work, and also requiring a year's residence
in the city to qualify, brought out the fact that in that
city of 1,200,000 there were 100,000 unemployed or about
8% of the whole population.
In addition to the census statistics there are other es
timates. One of these which should have considerable
claim to accuracy is that made by the labor exchanges or
employment bureaus. At the present time there are 306
government employment offices in Japan proper, run by
the various cities. Such a city as Osaka for instance has
19 scattered over the city. Cities of the size of Akashi or
Nishinomiya would have one. These, of course, are in
addition to the over 3000 private employment offices run
by individuals. The estimate of these 306 exchanges, made
after taking into account not only their own registrations
but other statistics and factors, were as follows for Sept.
30, 1930: Japan proper 380,000; Osaka Prefecture 38,471.
Labor leaders on the other hand insist that the above
estimate is too low and should be multiplied by 3 or 4,
making at least 1,200,000. This also should be compared
with American Labor leaders' estimate of 5 to 7 million
in the United States. As apparent confirmation of the
lower estimate an inquiry at three social service institu
tions all run by Christians, two of them Social Settle
ments, brought out the fact that none of them were hav
ing direct appeals for aid and that none of them had found
it necessary to formulate any special relief plan or raise
any special relief fund. .The head of one government settle
ment when asked what ho thought of the stories in a
local paper of homeless people living under bridges, and of
the fund raised by the newspapers to buy food, replied
SOCIAL SERVICE AND REFORM 225
that it was only newspaper propaganda. " There are al
ways a few people under those bridges" he said, " Only
the newspaper, by its announcement day after day of free
gifts of food, has assembled there groups from other parts
of the city." In view of the almost universal mobilization
of social service agencies in, American cities in some kind
of special effort to assist the unemployed it seems to the
writer that this experience should be made a part of the
picture.
In any study of the statistical graphs prepared by the
Labor exchanges three points stand out strongly : first,
the number of applicants for work during the year makes
a steady rise gaining some 65 points on the scale ; second,
the number of positions open takes a decided drop loosing
about the same number of 65 points ; third, the number
of positions obtained remains very nearly constant, which
would mean, of course, that with the number of applicants
increasing the percentage obtaining employment would
rapidly drop.
It is quite evident that some explanatory background
is necessary when one is presented with such statistics as
the above. On the face of them an American city would
consider that prosperity had returned and would be satis
fied in the midst of a boom to get its unemployed down
to less than one percent. There are a number of ex
planatory facts that need to be noted.
Probably the largest single factor of difference from the
west is the family system that still exists more or less
in Japan. It operates as a tremendous social and economic
shock absorber as we saw at the time of the Tokyo
earthquake. No westerner can fully appreciate its power.
Where it functions, no Japanese is ever without food and
shelter so long as one of the family has a margin. The
unit is not the individual, nor even the father, mother
and children. It more nearly resembles the clan idea and
includes a rather large group of grand parents, parents,
children, aunts and uncles. Into this group the unem
ployed worker is absorbed. Everyone of them becomes
his personal employment agent. Some job must and usual-
226 JAPAN
ly will be found. Until it is, however, the family carries
him. Thus the number of unemployed registered at the
exchanges is kept down, but the margin of the group is
reduced. An American manager told me the other day
of an experience he had just had in transferring one of
his Japanese executives to another city. The man sent in
a bill for travel for 8 adults including 3 grandparents,
and 2 aunts all doubtless largely dependent on this one
wage earner but none of whom, probably, were registered
in the above statistics.
In the days when Japan was largely agricultural and be
fore her population had increased to such tremendous
figures, this system functioned rather smoothly. In those
days a man went back to his village, was given a place
to sleep on the tatami in the farm house, and was set to
work by the head of the family at some job that would
probably pay for what he ate. Today, not one but many
of the members are scattered, but even so, one or another
of them is likely to be able to find a place or a job for a
member of the family circle. Thus much of the unemploy
ment relief, which in the Occident would fall on the govern
ment or social or religious organizations is taken care of
here by the family system.
The fact that Japan has been made up of a homogeneous
people with no immigration problem has enabled this sys
tem to operate much better than it would of course in an
American city where a large percentage of the families of
the workers might be in a foreign country.
There are several elements, however, which tend to lessen
the efficiency at the present time. First, the Japanese
worker is getting farther and farther away from the farm.
The city population has gradually caught up with the farm
population. The industrial worker is more and more a real
city man perhaps born there, with no farm experience. He
is a family man and therefore can not trek back home
when industry is slack. Add to this the fact that the
farmers themselves have been among the hardest hit of
all by the economic depression and you see one factor at
SOCIAL SERVICE AND REFORM 227
least militating against the smooth operation of this age
old system.
A second disturbing factor is due to the fact that for the
first time in her history Japan has an industrial immigra
tion problem. At least 300,000 Koreans are now resident
in Japan proper most of whom have come in the last ten
years while every day sees 200 or more new ones cross
the straits. The great industrial centres are the magnets
toward which these unskilled workers are drawn by the
stories of wages of ¥1.20 to ¥1.50 per day. With a low
standard of living whereby he can maintain life on 20 sen
per day, one or two days work a week will keep him
going. In time of depression, however, he becomes a prob
lem. In the city of Osaka there are between 80,000 and
100,000 of these Koreans, mostly unskilled labours. In
the six great cities the employment agencies report that
80% of the applicants for work are Koreans.
Another marked factor in a Japanese situation is the
tendency to remain in one position. There is a permanen
cy of position wholly unknown in the United States.
Once a man is hired the employer has accepted a res
ponsibility that is not easy to shake off. There seems to
be something remaining of the feudal responsibility of the
Lord for his vassals. In a period of depression this cuts
two ways. In the first place it prevents immediate firing.
The employers will hold on to his employees longer hop
ing business will pick up. On the other hand, once a
man loses a job he is much less adept at shifting to some
thing else.
As a part of the above permanency of position is the
custom of paying discharge allowance. If a newspaper
prints a story of a strike, it is ten to one that one of the
leading objectives will be, increased discharge allowance.
In this respect the Japanese workman would seem to lead
the world. Often a company can not afford to discharge its
workmen because of the large discharge allowance which
they must pay. During one such depression the record
paid to one wage earner by a large Osaka corporation was
over ¥ 7,000. The allowance is based on wages and length
of service. Two weeks' wages is the minimum, while a
228 JAPAN
month's wages for each year with the company is not un
common. A certain American company in Japan gives
26 days' wages to men in its employ less than one year
and a proportionately larger amount for each year of ser
vice up to five. Many Japanese firms, however, do not
stop at five years but continue to raise the proportion
with each year of service. When it was learned that the
Mitsubishi Company were to discharge several hundred
men and was paying on the average ¥ 700. per man as
discharge allowance it is reported that a number requested
to be discharged. According to a newspaper report the
so-called discharges by the Imperial Household were arrang
ed in such a way that a very large bonus was paid to
any one who would resign. Those resigning at once got
the largest amount, those a bit later less, and so on until
after a year or more those resigning would get only the
usual discharge allowance paid by the Imperial Household,
which in itself was rather liberal. The working out of
this plan means that a workman is safe for a considerable
period if he has been in his position some time. In cases
also where the allowance is large the workman may be
moved into the owning class as he may use his ¥700 or
¥ 1 ,000 to buy an interest in a business, to start a taxi-
cab or buy a piece of land.
A study of the unemployment situation in Japan would
seem to indicate that the blow of unemployment does not
strike so directly or so heavily on the individual worker
as in North America. The above mentioned factors serve
to absorb some of the shock. The cost of unemployment
is better distributed. Perhaps because it is more distribut
ed there would seem to be less of it proportionally than in
England, Germany or the United States.
The explanation given by a Christian doctor of the small
number of unemployed brought out by the census is to the
effect that the concept of unemployment among Japan
ese is connected largely with factory labor and that any
carpenter, for instance, who was not working on Sept. 30th
would not think of announcing himself as unemployed since
it is his custom to have many days during the year when
he is not working. Another Christian social worker offers
SOCIAL SERVICE AND REFORM 229
the opinion that a Japanese would rather suffer in silence
than appeal to the public for aid in getting work. He
will not admit that he lacks work.
All of the above explanations may serve to show why
the figures are less than would be expected but they serve
also to throw into relief the very difficult position in which
at least that margin of unemployed who have no family
and no discharge allowance, find themselves. The fact
that the social agencies do not see this group as large
enough or of sufficient importance to lead them, even
some of the Christian ones, to make any special effort to
aid them is an indication of the situation in which such
workers find themselves. A certain Osaka missionary
estimates that at least a thousand people are sleeping
out under bridges etc. the year round. This group has
been very hard hit. Yet when this missionary attempted
to interest officials in the problem he found it very uphill
work. It would seem that the new industrial condition
is bringing about new situations which the social service
forces are not flexible enough to deal with. It would
seem also that the various churches have missed an op
portunity to function here in a way that would be very
efficient and helpful. No doubt this group is not large
as compared with the great cities of the world but the
sufferings of the individual are just as keen whether he
be one of a thousand or a hundred thousand.
Another factor of importance is the white collar prob
lem. Universal education is turning out each year more
and more thousands of graduates to compete for the white
collar jobs, most of whom have caught at school an aver
sion to beginning in overalls at the bottom1. Since the war
the number of Middle Schools (Junior High Schools) in
Osaka has doubled, while several colleges and universities
have been started. At the time when demand has been
decreasing the supply has been suddenly augmented.
In the past ten years the percentage of applicants who
got positions has decreased each year. Beginning with
28% in 1920, it has shown a steady drop each year coming
down to 18%, 16%, 11%, 10% and now for several years
no more than 9% could find jobs each year. A foreign pro-
230 JAPAN
fessor in one of the leading Commercial Universities hearing
of a job in a foreign firm for a boy at ¥ 35. a month men
tioned it to the president of the University only to be
told that there were plenty of their university graduates
that would be glad of a job even at ¥ 35 a month.
Much of the discussion of unemployment, especially
where it touches foreigners, is concerned with this group.
They are a vocal group and have entree to foreign teachers,
missionaries, and business men. Many people believe they
are in reality the hardest hit. Competition is fierce here
and there are no unions to promote cooperation among
them. Meanwhile the schools get larger and the supply
continues uninterrupted. Something almost in the nature
of a panic pervades the student groups about to graduate.
After all perhaps it is our education as much as our eco
nomic system which is at fault.
Chapter XXIII
SOME MOTIVES FOR SOCIAL WORK
Alice E. Gary
In her address to over five thousand social workers
gathered in Boston, Massachusetts, last June for the Na
tional Convention of Social Workers, Miss Jane Addains
sketched the results of social work in America during the
past half century. Glancing through these results we can
get at the key, the motive for doing work. She pointed
out that social workers cannot necessarily do the work,
change the laws, better the health conditions, clean up the
poor housing, and correct all the maladjustments of so
ciety as it exists to-day, but to the social worker is the
privilege of leading the way, opening the eyes of those
leaders who can actually bring about the desired results.
For instance, as a social worker studies the situation and
goes about through his own community, he can see and
gain such a first-hand knowledge of housing conditions that
he is able to arouse a public sentiment which will force
legislators to form some law to better conditions. Or his
acquaintance with health conditions may be the means
of spurring doctors on to try to find some means of lessen
ing the infant mortality, or the havoc wrought by some
particular disease. She gave illustration after illustration
of forward steps taken by doctors, lawyers, legislators, and
business men, motivated by the findings made through the
quiet investigations of social workers.
Dame Henrietta Barnett who, with her husband, Canon
Barnett, founded that oldest of all university settlements,
Toynbee Hall in London, has put this very clearly in her
presidential address to the first International Conference
of Settlements in London in 1922, when she said, — •
" The work of settlements is :
232 JAPAN
1. To point out facts, sometimes open to friends but
hidden from officials.
2. To show where the shoe pinches, either in the law
or in its administration.
3. To indicate fresh, deeper (and therefore often out
of sight) needs and human requirements."
She goes on to say that " every settlement in every coun
try would add to its usefulness if part of its equipment
,-^vas a watch tower from which those who will look can
' "^ee-the social horizon, the rising of the winds of industrial
unrest, the coming of the storms of rebellion against law,
the gathering of the mists that choke spiritual faith and
.life." And what Mrs. Barnett has said of settlements is
•• surely as true of all social work — the duty of discerning
the signs of the times.
Acknowledging the strength and fineness of such a pur
pose, how does this fit into our missionary program and
mhow can we justify it with the purpose for which we
came to this country ? This, it seems to me, is the reason
for surveying the motives for social work here in Japan
and our part in such a program. If we look to the findings
of the Jerusalem Missionary Council of 1928, we find this
statement,
" The one inclusive purpose of the missionary enter
prise is to present Jesus Christ to men and women
the world over, as their Redeemer and to win them
for entrance into the joy of His discipleship. . In this
endeavor we realize that man is a unity, and that
his spiritual life is indivisibly rooted in all his con
ditions, physical, mental, and social. We are there-
\%fr fore desirous that the program of missionary work
among all peoples may be sufficiently comprehensive
to serve the whole man in every aspect of his life and
relationships."
Have we, as a missionary body, been carrying on our
work ..along the broad lines suggested by this statement ?
Or have we felt that the social work method of doing
(Christian work has been a less worthy way, and one not
calling for our best support ?
SOCIAL SERVICE AND KEFORM 233
As we look at the history of social work here in Japan,
we find that other than the purely remedial and relief
measures which go far back into history, little was done
along constructive lines until a few years ago. Then, all
of a sudden, social work sprang into popularity and many
forms were undertaken. Of these, those having a lasting
power and therefore a deep purpose can be traced to
actual Christian leadership, or else to a definite Christian
influence, to a faith challenged by the evils of the social
system in Japan. And the methods used were in many
cases so concrete and so appealing that non-Christian
and even official circles followed their lead, and copied
their program as something definite they could do toward
a forward-looking movement for national betterment.
The missionary community has been much slower to
enter this field. Several reasons may be given, the two
most important being, first, that many have felt that our
motive for being here in Japan is to " make Christians ",
to enlarge the church membership in such communities
as we were working in, and that while the souls of the
people were our concern, it was wisest to let the Japanese
and the government take the responsibility for the living
and working conditions of the people ; second, that social
work at home, especially in America, although it had a
deep religious motive in the beginning, had swung far to
the other extreme, often denying the value of religious in
struction and influence. With a danger that the same re
sult might come here in Japan, it was felt that social work
was not compatible with a missionary program.
I feel that this last is a very mistaken fear, and that
there is nothing antagonistic to the deepest spiritual mo
tive of missionary work in a truly sincere and broad social
work program. Even if we should look at our work from
merely the narrowest standpoint of " making Christians "
how can we reach the large masses of the common people
unless we resort to the methods of practical work ? The
history of the Christian movement shows that in the years
past practically all the appeal was made to the educated
man, while very little was done for his less fortunate
234 JAPAN
brother. How can we reach the lower classes ? In this
word " reach " we have come to the heart of the whole
matter, for if a person is poor, is hungry, is ignorant, is
ill, is out of work, no adequate appeal can be made by
only the spoken word (i.e. evangelistic work in the narrow
est sense of the word). We must face the fact that such
a person, even though the worries of mere living were re
moved, simply does not have either the mental capacity or
the desire to sit and quietly listen to a sermon or +alk.
Not only might he feel that the speaker had neither con
ception nor sympathy for the serious straits in which he
lived and tried to work, but he could not grasp through
words alone what the speaker was trying to teach him.
But if, for such a man, different methods of the social
work approach were tried, help in finding employment,
health clinics, recreation centers, educational facilities of a
simple enough nature to be readily grasped, all done in a
spirit of love for a less fortunate brother and a deep de
sire to help him, surely such could not but show him a
sympathetic understanding of his personal everyday prob
lems. Then as he gradually came out of his discourage
ment the time would be ripe indeed to tell him of the deep
love for all men which Jesus Christ aroused in His follow
ers, and to invite him to throw in his life in a sharing
of this experience. There would be no feeling of antag
onism, no sense of inferiority were this method used.
My personal experience in social work has been almost
entirely in the one field of settlement work, but as I see
the members of our neighborhood family come gladly and
joyously into the Christian life, I realize that for our
neighborhood, at least, this method is a great success. Our
settlement is in the mjost crowded factory section of Osaka,
a community made up of day laborers, factory workers,
lower type of clerks, and small shopkeepers. What chance
would we have had of reaching our people through just
preaching ? They are not accustomed to quietly listening
to a talk, and it has been only through constant training
and practice that they are able to-day to sit and follow a
lecture or sermon. On the other hand, the kindergarten
SOCIAL SERVICE AND REFORM 235
has made an opening into the parents' hearts, the play
ground has given the children of the neighborhood a clean
and safe place to spend their leisure time, the reading
room has attracted the older as well as the younger ones,
a health clinic for babies has helped solve the problems
worrying the young mothers, moving pictures and the
radio have given amusement to the parents as well as to
their children, while lectures on current topics have brought
new thoughts and wider horizons to all. In other words,
these various means have made the people of the neighbor
hood acquainted with the building and its staff of workers,
have given them an excuse for coming and have made them
feel at home. From this it has been the most natural
step in the world to tell them what we have been trying
to show them, namely, the joy of Christian living. Cer
tainly our results in the five years of our existence in the
northern part of Osaka have more than justified this
method.
Among the ignorant classes not only will social work
make a more rounded appeal than just the spoken word,
but the result will be a more rounded Christian. If a
man's contact with new things seems to him to be made
up in large part by the negative giving up of bad habits,
and his expression of his new life is only in going to church
and sharing in worship, there is a very good chance that
he will slowly sink back into his former way of thinking.
To an uneducated man we must give a chance to put his
new Christian enthusiasm into definite ways of service.
Thus when he has been reached, has become a Christian,
social work gives him a native for sticking to his new way
of life. What channels of work does the ordinary church
give such a man ? The forms of service that one can do in
a church are scarce, — a few offices held by older and ex
perienced members, a class in Sunday School which is be
yond the young Christian, young in his knowledge of both
the Bible and Christian principles, and those scattered
duties which are usually already attended to and are only
handed over as time and training increases. May I be
forgiven if I again use our settlement as an illustration ?
236 JAPAN
As people from our neighborhood come into the Christian
life, we try to impress upon them that only as they
give their service to their neighbors can they experience the
fullest forms of religious life. Coming to the religious ser
vices on Sunday and to the prayer meeting is their glorious
privilege, but unless the inspiration and fervor thus aroused
can find some practical outlet it cannot reach its best
fruition. This has always been the ideal of Christian liv
ing, expressed by St. Paul in his " faith without works is
dead ", but how many of us have worried and toiled and
yet not succeeded in finding enough to keep our Christians
busy. Social work gives this outlet, and if more of our
Christians were to turn their thoughts and energies this
way, the social fabric of this country would be so shot
through and through with the Christian principles of love
and brotherhood that the present fear of Marxism and
kindred thought would melt away.
One of the interesting developments of social work in
Japan is. the enthusiasm with which government circles
have entered this field. They have undertaken practically
every form of social work with scientific efficiency, running
through the whole list of poor relief, economic protection
in the form of public lodgings, markets, baths, lunch rooms
and pawnshops, help for unemployed, health work, child
protection, work for women, settlements, and have even
attacked the problems of temperance and prostitution.
We are thrilled as we see what they have done and realize
that their contribution to national betterment is a great
one indeed. Considering this, why should the missionary
try to compete ? Need it be a case of competition ? Why
not think of it rather as a place where one type of work
supplements the other ? Is the government to-day doing
all that can and needs to be done ? Isn't there a place
for the private social worker, and notably the Christian
social worker, to supplement its work in those types of
endeavor in which the personnel of the staff counts ? Of
ficials cannot do social work where the personal element
comes in. The Christian head of the largest municipal
settlement in Osaka says himself that their work is " yakuin
SOCIAL SERVICE AND REFORM 237
kusai," or " smacks of officialdoin ". He feels so strongly
the lack in his own institution that when we were hunt
ing for land to build ours he begged us to move right next
door to him so that together we could meet all the needs
of the community. Although this was not feasible, we
are less than a quarter of a mile apart. Do we interfere
with each other's work ? Is there any sense of inferiority
on our part because ours is necessarily the smaller in
stitution ? Do our two programs so parallel each other
that there is a wasteful duplication of effort ? On the
contrary, the opposite is the case. They are doing a
splendid piece of work in public relief and education, pawn
shop, employment bureau, vocational training, free dis
pensary, day nursery, and many classes and lectures. They
average thousands weekly passing through their large four
story building, people coining to them from all over the
city. But they never get to know their people intimate
ly, they do not try to know or touch their immediate
neighborhood, nor can they do more than try to better
the physical and material aspect of life for their people.
The building is large, formal, gray, undecorated, and its
personnel, though most faithful in their work, are paid
officials of the city and must act as such.
Our building is small, yellow, with a green roof, with trees
and a bit of green grass in front. Inside is a homey at
mosphere, informal, with flowers the year around, while
carefully chosen and as carefully explained pictures decorate
the available wall space. We agree with Canon Barnett
when he said, " Pictures with noble ideas help to bring
people to worship and to God." We cater to only our
immediate neighborhood, and our object is one of friendly
interest and living together. The building belongs to our
people, every bit of it is open to them, and so far, at
least, they have not abused the privilege. Our staff is
chosen, with the greatest thought and care for their Chris
tian earnestness and their ability " not to stand upon a
platform and shower down, but to stand on the floor and
share shoulder to shoulder and to create friendship."
Everything is on as informal a basis as possible, with every
238 JAPAN
effort made to touch the lives and hearts of our friends
who live around us. The city plant and ours are mutually
admiring, we in praise of the large piece of work they can
do, they for the spirit of homelikeness and friendliness that
is expressed in our work. We cannot parallel them in any
way, nor can they compete with us, even though we both
wished to do so. But we can show to the non-Christian
world what we mean by a well-rounded gospel. Some
social workers had their " fingers crossed " when we start
ed, thinking that we were just going to be a little factory to
make Christians, and that any real social work we could
do would be of an inefficient and ineffectual type. That
they have been happily disappointed is shown by the fact
that, although we were only three and a half years old
at the time of the Emperor's visit to Osaka in 1929, those
who were responsible for the program for those three days
considered our plant of enough importance to be on the
list of social work institutions to be visited by the Em
peror's Representative. While to those who sceptically
thought our work would soon turn unrcligious, we say, not
with pride but with a sincere thinkfulness, that we do
believe that for our type of neighborhood, at least no other
form of endeavor could have won, and held over a hundred
Christians in a short five years.
That Japanese social workers are realizing that in the
intimate, personal contacts the work must be done by
Christians is fully illustrated by a remark of Judge Furuya,
the splendid Christian judge of Osaka's Juvenile Court.
When asked how many Christians were on the staff at the
boys' reform school, he replied " Now they are practically
all Christians." This was not true at first, but automatical
ly it has worked out this way, because the Christian at
titude toward the child is quite different from the Buddhist.
To the Christian the boy is as his own child and his whole
conduct and attitude is governed by a fatherly interest, in
contrast to the thought that the boy is merely a " case ".
As missionaries from our watch towers, we must be
able to answer the inquiry, " Watchman, what of the
night ? " as far as social matters here in Japan are con-
SOCIAL SERVICE AND REFORM 239
corned just as fully as we can answer the same question
about spiritual matters. Truly, religion without social
work is just as extreme as social work without religion.
Chapter XXIV
THE PROBLEM OF UNEMPLOYMENT*
Isoo Abe
As I understand that Under-Secretary Kawanishi has
already spoken of the Government's practical policy with
regard to unemployment, I shall speak of the fundamental
measures required. It is said that the recent tremendous
increase in the number of the unemployed is entirely due
to the prevailing depression. It is true that there has al
ways been a certain amount of unemployment in every
country in the world but the present excessive number is
unusual.
The Minister of Finance, Mr. Inouye, has published a
pamphlet concerning the recent growth of unemployment
entitled, " The World-wide Depression and the People's At
titude of Mind Toward it". I read this article and I agree
that what he has said there is most reasonable and true to
the facts. However, he did not go far enough to mention
the most important method for the relief of unemployment,
a method which should be mentioned in any discussion of
the subject. To be sure, in view of his position as Minister
of Finance, I can well understand that he could not have
mentioned it even though he might wished to have done
so. I would, therefore, like to discuss what the Finance
Minister has been unable to. He says that the cause of
the present depression is the worldwide decline in prices.
This is the common explanation. Then he gives two reasons
for this worldwide fall in prices. In the first place, every
country in Europe has resorted to a policy of retrenchment
* This article is a translation of an address given by Mr. Abe
at the second Christian Social Conference held in Tokyo October
the 20th and 21st. (See note on page 179 of the Year Book for
1930)
242 JAPAN
since the war, just as our Hamaguchi Cabinet has done,
with a view to a complete financial adjustment. As a
result, the price of money has risen and has caused sharp
decline in the price of commodities, just as in a seesaw,
when one end goes up the other must necessarily go down.
First, then, he sets down the fall of prices to the increase
in the purchasing power of money; and, secondly, to over
production in all the important industries throughout the
world during the past two years.
So much for Minister Inouye's exposition of the subject
in his brochure. It is a question, however, whether we
can give our whole-hearted approval to even these two
points. He says that over production has caused the fall in
prices; but can it be said that this accounts for the pres
ent hard times ? Mere non-professional observers might
have come to this conclusion, but, as Mr. Takahashi said
a moment ago, we cannot say that too much rice has been
produced in Japan. In English " to produce too much " is
called " over production " but so long as there are a great
many people who cannot have enough rice to eat it is un
reasonable to use the term in its technical economic sense.
It is not over production but under consumption that ac
counts for the present depression. But why has under
consumption take place ? It is the unequal distribution
of wealth that has brought this about. Wealth has been
accumlated in the hands of a small number of capitalists
thus throwing the distribution of wealth out of balance
and reducing the purchasing power of the majority of
the people. As a consequence, commodities do not sell.
That quite naturally results in depression. When the
situation is viewed from this angle it becomes clear that
a. fundamental solution of the problem of the distribution
of wealth is necessary in order to correct unemployment.
This can be best illustrated by a reference to international
matters where the same is true. Take the relation be
tween the United States and the European nations since
the war. Immediately after the war an enormous amount
of wealth was accumulated in the United States. The
United States became a creditor nation to the amount of
$1,000,000,000. Although adjustment has been since
SOCIAL SERVICE AND REFORM 243
brought about so that this amount has now been reduced
to $600,000,000, it is still a serious problem for American
economists, for as the purchasing power of Europe is re
duced by reason of this enormous debt, America must inevi
tably fail into hard times. Consequently, several professors
of Economy in Princeton University drew up a statement
over their joint signatures and presented it to the Secretary
of the Treasury, proposing, to our amazement, the cancel
ing of this indebtedness. I greatly admire the courage of
these scholars in boldly stating their convictions. If their
advice had been followed, Europe would have been relieved
from this great burden and the present depression in the
United States would have been avoided. It was a case
where two birds could have been killed with one stone.
This same principle is applicable to the situation within
any one country. There is only one reason for the on
slaught of the present murderous depression and that is
the extreme inequality in the distribution of wealtfy. The
other day Dr. Moulton, the economist, told me that this
proposal of the Princeton Professors was too late because
it was made after the United States had ratified the repara
tion treaties.
When President Hoover became president there was no
thought in any one's mind that the United States was on
the eve of such a period of depression. When the first
indications of the approaching storm made their appearance,
President Hoover called together the leaders in the business
world to consult with regard to the policy to be followed
in meeting the situation. The position taken by Mr. Ford
at that conference is most interesting. He said that the
only way to prevent hard times was to increase wages. The
other business men were surprised and rather impatient
with Mr. Ford, suggesting that if there were new Bolshev
ism in America it was represented by Mr. Ford's position.
But from the theoretical point of view Mr. Ford was right.
Since hard times are due to a decline in purchasing power,
the best possible way to meet the situation is to increase
wages and thus increase the purchasing power of the
majority of the people. Mr. Ford is, indeed, a far seeing
man.
244 JAPAN
Thus, my proposal is that the wealth at present in the
hands of the bourgeois class be more generally distributed.
How shall this be done ? First of all, it is necessary to
reform the land tax laws and those governing inheritance
taxes. As a matter of fact, there is no real good reason
why any one man should own a large tract of land, but, if
he wishes to do so, then he should keep only one-tenth of
the income from the land for himself and the other nine-
tenths shuld go into the national treasury. Also, there
is no good reason why millions of wealth should be handed
down from father to son, when even the patent on a new
invention holds good for only thirty years. Such an inven
tion represents one's own labor and one's own life, yet,
even Edison cannot privately pass on his great inventions
and he has the right to them for only thirty years. What
justification, then, is there for permitting a single person
to hold millions of wealth permanently ? The right of
private ownership of wealth should rather be limited to
thirty years just as in the case of inventions. If this
system were changed and the immense possessions of the
Mitsui and Mitsubishi companies were to be added to the
national revenue after thirty years, what a result this would
have in bringing about a more equable distribution of
wealth ! This is the fundamental policy to be followed
with regard to unemployment.
As society is at present constituted, the onslaught of hard
times is periodic; it comes in waves every ten or fifteen
years. We may pass through the present depression by
the application of temporary remedies but it is certain to
recur again shortly. Such temporary measures are neces
sary but we must set up a fundamental policy in the mat
ter. The words ' socialism ' and ' capitalism ' are jarring
to the ear. When the two words are mentioned in the
same breath, an atmosphere of antipathy is produced. The
mere sound of the word ' socialism ' stirs a feeling of re
pugnance in the heart of the capitalist and, conversely,
the word ' capitalism ' arouses indignation in the heart of
the socialist. It is because the two are always put over
against each other as opposing classes. But as Christians
we must as far as possible do away with this attitude of
SOCIAL SERVICE AND KEFORM 245
hate and suspicion. I am a socialist, myself, but I can
mingle with all classes in a spirit of equality. I have many
wealthy friends. You would be astonished if I mentioned
their names. (The audience laugh). As Christians we can
not hate each other no matter what our position in society
may be. In this connection, then, we must recognize that
the use of the words '' socialism ' and ' capitalism ' leads
to misunderstanding. We must not be influenced by the
sound of the words. We must understand their true mean
ing in spite of the unfavorable associations that have grown
up in connection with their use in the course of time. If
we were to attempt to state the meaning of these words
briefly, we should say that the spirit behind ' capitalism '
is free competition and that behind ' socialism ' is coopera
tion. Mr. Kagawa, who is here to-day, is also a Christian
and a socialist and his message is likewise cooperation in
social life.
We are all here agreed that war between nations is bad.
We none of us, I think, accept the. idea that war is uncon
ditionally good. We are all pacifists. If we are pacifists
we cannot allow society to be controlled by the power of
wealth and allow it to become a place for the free competi
tion of money, though this competition be carried on with
out weapons, for such a society becomes a place where the
law of the survival of the fittest is operative and where the
weak are left to be devoured by the strong. We cannot
establish the Kingdom of God unless we do our best to
realize a cooperative society through the organization of
consumer's leagues, mutual aid associations and other like
organizations. We must give up the use of the mutually
antipathetic words ' capitalism ' and ' socialism ' and try to
create a cooperative community opposed to the idea of the
survival of the fittest and founded upon the spirit of
love.
How, then, can this be brought about ? Most of the
enterprises of to-day are so-called private industries and
so long as this is the case our troubles will continue. The
system of large combinations or trusts has been tried but
it has not resulted in a perfect cooperative system. To
correct this defect we must combine all enterprises into
246 JAPAN
one great system. At present, this has been done com
pletely in the case of tobacco, salt, and up to a certain
point, in the railway services. But we must go farther
than that and all enterprises must be united under the
government with a view to supplying commodities to the
people at cost without the element of profit. Then,
for the first time, would a real cooperative society be pos
sible; then, and then only, could we work together in per
fect harmony. In a word, the farmers under this system
would become officers under the department of agriculture
and foresty and would receive salaries under this depart
ment.
The world appears peaceful enough on the surface but
once penetrate beneath the surface of the life of the people
and you will find them exhausted in the mere struggle for
existence.
One can approve for example, theoretically, of the depart
ment store system. In a more advanced society it should
undoubtedly receive tile support of society, but at the
present time one cannot but sympathize with the small
retail dealer. When the whole economic system is unified in
one single organization, then, for the first time, our social
troubles will be alleviated. Whatever of unity had been
brought about in any industry is good so far as it goes, but
the real difficulty will not be removed until the whole eco
nomic system is unified in one single organization. I am a
member of the commission on preventing unemployment;
leading representatives of the capitalists are also on this
committee. At the meetings of this commission the repre
sentatives of private firms, in discussing how to avoid furth
er unemployment, proposed that, instead of dismissing ten
or twenty per cent of the total number of their employees
which might produce a strike and thus loss to the whole
industry, the half-way measure of reducing wages and
hours of labor for all of their employees be adopted. The
reduction of the hours of labor in the various cotton
spinning factories throughout the country as a way of
stemming the tide of unemployment is a case in point. On
the other hand, the representatives of government enter
prises never seem to have felt the necessity for dismissing
SOCIAL SERVICE AND REFORM 247
any employees. The men from the tobacco monopoly
bureau and from the railway department said that there
was no need of making any reduction in the number of
laborers. We came to the conclusion that this difference
arose from the fact that the private enterprises were not
unified in any way and were left free for reckless com
petition while the government enterprises were unified and
hence not permitted to get into these difficulties. When
a storm arises on the sea of the business world the govern
ment enterprises are safe in harbor and pass through the
storm without difficulty. If all industry were thus re
gulated by the government we would surely be able to
avoid these periods of depression.
I was a student in Doshisha from the age of 15 to 20.
At that time I wras made to think about social problems.
In the fifth year we were taught political economy. This
opened my eyes to the problem and I came to the conclu
sion then that the only way to do away with the suffer
ing that comes from poverty was to put into operation a
proper economic theory. I came to realize that while
Christianity saved the souls of men, economics saved their
bodies. I remember that my graduation address was on
the subject, " Religion and Economy ". I went to America
to study the history of the Bible and social problems. I
was in America from the age of twenty-four to twenty-
seven and I gave my time to the study of social problems,
visiting every possible place about New York that had any
relation to this problem. I came to the conclusion then
that the present plans for the improvement of society
were like trying to draw water with a basket; that these
methods would never do away with poverty; and that the
practice of charity and relief bring about no solution of
our social problems.
It was in the summer of the twenty-sixth year of Meiji
(1893) that I was greatly moved by the reading of Jeremy
Bentham's "Looking Backward". Perhaps (my experience
then has some resemblance to that of St. Paul on the
road to Damascus. At that time I became an avowed
Socialist, but by faith I am a Christian as I always have
248 JAPAN
been. From that summer, spiritually I have been a Chris
tian and materially I have been a Socialist.
The world seems to grow more and more complicated.
At such a time, it is a real pleasure to have a man like
Mr. Takahashi as a member and fighter for our party.
When I was teaching in Waseda University he was a
student there. He was a very bright student and I ad
mired him secretly in my heart. Such a small place has
Kuhara could not keep him. The student whom I ad
mired has grown up to be a powerful Socialist and to stand
on the same platform with me. It is thus indeed a double
joy for me to speak here to-day.
Christians must have at least the faith of Ruskin or,
Charles Kingsley. I am regarded as a politician, but I
have never thought of myself as one. All through the
twenty-nine years of my professorship in Waseda Univer
sity and up to the present moment I have been the same
man who stood in the pulpit of the Okayama Church.
This feeling will continue to the end of my life. I am not
a politician but to this day I look upon myself as a Chris
tian minister. There are many very serious problems fac
ing us. We must learn to recognize them and to reckon
with them.
Chapter XXV
RURAL UPLIFT AND THE COOPERATIVE
MOVEMENT
Hiroshi Nasu
Translated by H. V. E. Stegemen
Rural problems in recent days have become particularly
serious. This has resulted especially from the fact that
the economic side of rural life has come to present great
difficulties. But, at the same time, we must not overlook
the fact that the psychological life of the country people
is undergoing a remarkable change. The tenant-landlord
disputes, which formerly came to our attention very seldom,
have, in recent times, increased to such an extent that
now every year — taking all cases, large and small, together
— there occur 2000 such disputes. This phenomenon of
tenancy-disputes has since the year 1919 more and more
attracted people's attention ; today, it has become a nation
wide problem. As a result, the people who have either
direct or indirect relation to these disputes, are not able
to engage in their labors with a quiet mind ; rather, when
these fierce disputes take place, the heart of the rural
people is seriously disturbed. Under these conditions,
it is not only a case of landlord versus tenant ; in addition,
farmers who own the land they till, priests, Christian
pastors, primary school teachers, village officials, and people
connected with industrial cooperative societies, all are
caught in the vortex, and the influence of these disputes
is exceedingly wide. On this account, the life of rural
society cannot help becoming exceedingly chaotic.
250 JAPAN
While the disputes of classes in rural society result
chiefly from economic confusion and progress in rural
thought, undoubtedly, economic distress in rural districts
must be accepted as the main cause. However, if we ask
whether there are not some other causes, it must be said
that there are. If we ask for remote and fundamental
causes, these are to be sought in the defects of modern
social life at large. In the midst of rapid social progress,
the country-side of today is made to feel the effect of
certain contrasting tendencies. In its conservative manner
of life, certain survivals of the feudal system continue
unchanged ; customs of ancient times still remain, But,
on the other hand, the benefits of modern civilization, which
should be shared in by all men, do not penetrate to the
rural districts. For example, libraries, medical service,
institutions of a cultural nature — all of which as a matter
of course are essential to proper rural life — are decidedly
lacking in every rural village. Therefore, in proportion
as the desires of the village people for advantages of this
sort are increased, they, entranced by thoughts of the
metropolis, tend to leave the villages and go to the great
cities.
I. The Importance of Rural Problems
First of all, that which in recent years has especially
arrested our attention is the incompleteness of the public
health equipment of the rural districts. Seeing this con
dition the Department of Home Affairs, having organized
a Commission on the Improvement of Public Health in
the Rural Districts, is engaged in investigation and reform
in this sphere. As a matter of fact, the health conditions
in rural districts are extremely bad. The ordinary idea
is that the country is a health resort and the city a grave
yard ; up to today men have thought of the country as
the source of spiritual power, a means of restoring physical
energy — the beautiful bosom of nature. Indeed, it cannot
be denied that up to a certain point men even today ex
perience this to be true. But, if we look at all the facts,
SOCIAL SERVICE AND REFORM 251
it becomes necessary to add some corrections to this com
mon point of view which is still held today. As a result
of a study which I made of eighty villages with a specially
poor health record, I find that, on an average, there are one
and a half diseases to every person. For example, taking
parasite complaints, conditions are so serious that there
are individuals carrying two or three or four kinds of
parasites in their system ; also we find that diseases of
the digestive tract and of the circulatory system are much
more numerous in the country than in the city. Further,
confining ourselves to children below fifteen years of age,
and making a comparison of city and country for various
ages, we find that the health of country children is far
inferior to that of city children. Of course, ordinarily
after fifteen years of age, the physical powers are regained
to a large degree, but so far as children in the country are
concerned, they are not specially endowed with good health.
Or again, in the matter of daily necessities, we find that
there are lacks of various kinds. As a result, it is not
possible to call the country a fountain of physical strength.
In some villages on the island of Sado, it costs 50 yen to
call a physician. In the city, one can have a medical
examination for fifty sen or one yen, but in the country
there are cases where people are charged seven to ten
yen for such services. As a result, in almost all cases of
sickness, people get along with patent medicines. It is
not a rare thing for one household to spend ten, or twenty
yen at a time for patent medicines. Hence, naturally, the
diseases penetrate more and more deeply into the system
of the sufferers. As a result of a recent investigation cover
ing two or three years, I find that in the country, deaths
from disease are very numerous, and that the chief rea
son is that a physician is not consulted. Therefore, we
conclude that medical treatment is not a matter to be left
to the individual, but that the state should concern itself
along this line ; it should take measures for medical treat
ment and health preservation as well as for general edu
cation.
Education promotes knowledge ; medical treatment minis-
252 JAPAN
ters to the body. Both of these are matters of great
importance. The various public organizations of the rural
districts should use their influence for the promotion of
health, and should see to it that there are no neglected
points. For the present, health squads should be organ
ized, and these should go about to give medical examina
tions. This kind of service, I think, will greatly add to
the happiness of the country people. This is a matter of
great importance and worthy of careful consideration.
Furthermore, looking at the rural situation in an objective
way, we must consider what responsibilities society has
to the rural districts in the field of national economics.
Again, what treatment should the rural districts receive
in the fields of the rationalization of industry or the promo
tion of industry ? Sad to say, along all lines the country
is often drained for the sake of the city, and is gradually
being worn out. Therefore, it is our duty to make a more
satisfactory adjustment of the relations of the country
and the city. Of course, many difficult problems will
arise in the process, but that cannot be helped. In short,
the civilization of present day society presents a variety
of mutually related forms, corresponding to various
conditions and phenomena of human life. And so, rural
problems as a phase of civilization naturally take an
important place in the affairs of living society.
II. Two Important Rural Problems
Since rural problems are various and complex, it is im
possible to settle them by a mere general statement. Opi
nions will differ, depending upon who is discussing these
problems, and upon what is considered to be the core of
the situation, but recently, that which has become the core
of these problems, and likewise is of very widespread
significance, is the economic distress of the rural districts
and class struggles.
SOCIAL SERVICE AND REFORM 253
1. Economic Distress in Rural Districts
a. Smallness of cultivated fields
In the matter of economic distress in the country dis
tricts, there are many things to be considered, but the
fundamental and most powerful cause of the distress is
the limited area of the arable land. Furthermore, the
source of tenancy-disputes in many cases is directly due
to the fact that the position of the tenant is naturally a
weak one. Today, the reason for the exceedingly weak
position of the tenant class may in the last analysis be
found in the fact that the extent of the land is very small
in comparison with the population. For this reason, farm
rent has been gradually becoming higher and it is absolute
ly impossible for the tenant to improve his position. In
fact, this is the basic reason for the economic distress of
1he farmer.
Now, while the farmer might wish to increase the area
of the fields, we find that this is impossible ; and if, in
stead of that, he strives recklessly by means of expenditure
of money and labor to increase the harvests, he is unable
to produce harvests in proportion to this expenditure. As
to recent efforts that have been made to increase land
productivity, I have carefully examined the facts in con
crete cases, and found that actually expenses are not be
ing met successfully. Furthermore, as society is constitut
ed today, if we should try to encourage this sort of effort
on a large scale, and so greatly increase production, the
price of rice would drop seriously and the farmers would
incur great financial loss. While the purpose of this effort
is to improve the technique of production, yet this does
not mean that it should at once be carried out on a wide
scale. Today, when a man cultivates a small tract of land,
his income of course is small, but his financial losses also
are small. But in any case, as things go today, the farmer
cannot expect a large income.
254 JAPAN
b. Low prices of rice and raw silk
As present day farming is carried on, the average family
cultivates less than three and one half acres of land, and
finds it difficult to make ends meet. As we know, rice
and cocoons are the chief rural products. This year the
price of rice has taken a slump, and in addition the price
of cocoons is only one half of last year's price, and as a
result the farmer finds it hard to get along. In the whole
country the value of cocoons alone is said to have de
creased by the amount of yen 350,000,000 or yen
360,000,000. Moreover the entire cash income of the farmer
has decreased by the amount of yen 800,000,000. Since it
is our policy not to export rice to any great extent it is
far from being a world wide article of commerce. And,
although we might assume that the demand for rice would
increase along with the increase of population, yet the
mere low price of rice will not cause greater consumption.
Therefore, we cannot quickly expect an abrupt change in
the demand. But the scarcity or abundance of the supply
at once produces a change in the life of the people at large.
Phenomena like the rice riots of the past, were the result
of variation in the rice supply. In 1930 the first estimate
of the rice crop was 66,800,000 koku (a koku equals 4.96
bushels), but in Japan proper the crop exceeded expecta
tions by ten percent, while in Korea expectations were ex
ceeded by twenty percent. This slight variation had a
great effect on the price. As for cocoons, our country
until recently controlled the world market to such an ex
tent that 80 percent of America's imports of raw silk came
from Japan. But, since the demand for raw silk went
down on account of the economic condition of the United
States, at once the price of raw silk also went down. Of
course, since the method in Japan of marketing the silk
is not all that it should be, this result cannot be ascribed
only to the economic situation in the United States. At
any rate, when the value of these two great crops falls,
the outlook of the whole farming population becomes an
anxious one.
SOCIAL SERVICE AND REFORM 255
c. Excessive Taxes
The taxes which country people are obliged to pay are
double those of the people of the city. Moreover, in a
society where expenses for education and medical treat
ment are much more in the country than in the city,
sources of income are few and unstable. People ask
whether it would not be advisable to put more capital
into agriculture and carry it on on a larger scale. The
late Dr. Fukuda was one who strongly advocated this
policy. But, if today we were to reorganize the rural com
munity on a capitalistic basis, the number of independent
farmers would be about 50,000, and 30,000,000 fanners
would be put out of work. This is a difficult policy,
one shown by conditions in present-day Japan, to be un
feasible.
At present, since the cities are greatly overwhelmed by
the economic depression, men out of work are returning
to the country in large numbers. The government thinks
that these men are returning to the country to engage in
farming, but in the rural districts at present there is not
sufficient work to give .these men clothing and food. The
only result is an increase of excess rural population. There
fore, since as a matter of fact large scale farming is out
of the question, we must seek to solve our rural problems
on the basis of the assumption that only small scale farm
ing is feasible.
2. Tenancy Disputes
The suggestion has been made that in order to settle
the matter of tenancy disputes, a tenancy law should be
enacted. There is probably some need for such a law, but
since naturally the source of these disputes lies in the ex
cess of population and the scarcity of land, it is quite
clear that they cannot be averted merely by the enactment
of such a law. The main purpose of such a law would
be to reduce the farm rent and to improve the condition
of the tenant. Since this would cause the income of the
256 JAPAN
landlord to decrease, the value of the land would go down.
And, on the other hand, the leasing fee would certainly
be raised. Just as in the case of any lease, the matter of
leasing right comes up, so the right of acquiring the lease
of farm land will have to be paid for. Moreover, with
such a law resulting in the creation of rented land stocks,
the transfer of tenancy rights would become a very com
plicated matter. As such a process of transfer would be
a private matter, it would be very difficult to carry out
without the leasing fees being raised. Although with a
tenancy law the tenants would profit to some extent, after
wards if for some reason or other they would wish to trans
fer the land to other parties, these latter parties would have
to pay both the interest on the farm rent and the
leasing fee, and so they would be no better than before the
law came into existence. As long as the condition of
excess population and scarcity of land exists, we can never
expect to remove the causes of distress. As Dr. Moulton
said on one occasion, Japan is the only country where
every automobile driver has an assistant. This is doubt
less true. For since every year the population of Japan
increases by five or six hundred thousand, and the number
of people seeking work increases by'five hundred thousand,
it is only natural that successive multitudes of unemployed
should be produced. This is surely a serious social prob
lem. This excess of population today is causing distress
ing conditions along every line. Therefore, we conclude
that present day rural problems cannot be satisfactorily
solved by means of a tenancy law only.
Taking all these facts into consideration, there is need
in the rural districts of encouraging the system of co
operative associations. The old individual system of each
man building his own little citadel and settling down in it,
will never rid rural life of its present distress. The old
individual system of purchase of fertilizer and sale of
products must necessarily be a very disadvantageous one.
On this account, a matter which is of greatest interest
and importance for the farmer is that of maintaining the
price of farm products. The time is past when the farmer
SOCIAL SERVICE AND REFORM 257
can live merely by consuming his own products. Dream-
ingly to mistake the nature of the age is one form of
suicide. Again, since the city also is unable to live on its
own products, separating the city from the country simply
means the destruction of both. And so, in every walk of
life, the independent self-maintenance policy is practically
an impossible one.
Farm products must be sold as commercial articles.
To this end, it is very important to maintain suitable
control over the price of these products. As long as each
farmer for himself cultivates his crops and sells them on
an independent basis, he cannot hope to escape present
distressing conditions. At present, orange raisers in
America are forming strong cooperative associations for
the production and sale of this fruit, and are meeting with
great success. In Japan also, we find that in Miyazaki
prefecture, raisers of squash (tonasu) make up train loads
of their product, and regulate shipments by carefully
watching the market price. Again, in Miyagi prefecture,
raisers of Chinese cabbage (hakusai) are paying attention
to this same thing. If the farmer's associations do not
in some such way keep control over production and dis
tribution, it will be quite impossible to exercise control over
prices. There is even need of certain mutual cooperative
relations between the cooperative associations themselves.
These cooperative societies are of great assistance in the
matter of borrowing capital and purchasing machinery.
The secret of successful country life will have been found
when the country village gains new vitality by uniting its
forces and relying upon cooperative effort.
The recent slump in the value of cocoons is not due
merely to an external cause such as depression in foreign
countries, but reveals certain internal causes such as
defects in rural economics and in the organization of
society. In the line of such necessities as cocoons and rice
there has been considerable over production, but in an
age when under-nourished children are still to be found,
this cannot be called an over production of something
that is necessary. In every sphere of society economic
258 JAPAN
demand exists, but still the fortunes of the producer are
threatened. Without any doubt, this reveals a serious defect
in the social system, which measures everything in terms of
money. This is the fundamental reason why our capitalistic
world presents such strange phenomena. At any rate,
before we enter upon such important tasks as the im
provement of society, or the reform of rural economics,
we must first of all rid ourselves of the mistaken idea that
successful production depends merely on the increase of
money. As a matter of fact, society does not depend for
its existence on the mere matter of the abundance or
scarcity of money. For example, today we are told that
there is a slump in the price of rice; now suppose that
we should take ten million yen's worth of rice and bury
it in the fields like fertilizer; it might be a substitute for
high priced fertilizer, the price of rice would go up, and
the farmer would probably be greatly benefited. But would
anyone be able to take twenty percent of his rice crop and
throw it away in the fields ? Such a proceeding would
be censured by everyone as an irreverent use of the gifts
of Heaven. Even the deepest dyed capitalist would shrink
from such an act. When the supply of such a life-a'nd-
death necessity as drinking water has failed, even a drop
becomes worth a fortune. Man can artificially diminish
the supply of water, but while its money value would thus
be raised, the act would mean disaster and calamity for
the public. And so, raising the money value of an article
does not bring real happiness to the public, and making
this a universal standard of measurement would be a tre
mendous mistake. However, there is a tendency in this
direction in present day capitalistic society. This tendency
disregards the fundamental meaning of " money value ".
Capitalistic economics, which has developed chiefly in the
city, has brought suffering upon men everywhere. WThile
city life has made business its chief object, and has taken
the transfer of money as its norm, up to today the country
has gotten along on an economic system based on " things ".
However, today, the country, like the city, is suffering in
the realm of the economics of money.
SOCIAL SERVICE AND REFORM 259
III. Function of Cooperative Associations
Those who engage in tasks that are useful to mankind
should receive ample recompense. The people of the coun
try can by group organization successfully escape the things
that distress them in daily living. By organizing coopera
tive societies, and gradually increasing their own fund of
experience and understanding, they can build a new world.
In the movement for rationalization of industry, which
capitalists are pushing for their own profit, certain irrational
elements are to be found. So long as men leave unchanged
the irrationality in such matters as distribution of wealth
and purchasing power, why make such a clamor about
rationalization of industry ? At any rate, as I said before,
merely trying to increase production by improved tech
nique, without attention to the irrationality of capitalistic
economics, will in the end be fruitless. By all means, it
is desirable that in the rural economic world cooperatives
should be organized, and that by means of these societies
men should distribute the products of their labors to those
who definitely need them, and in this way evolve a new
and significant social situation. This holds true also in
the city, where as yet there are no cooperative societies
among consumers. Products are first delivered to whole
sale dealers, and then sold to the public by retail dealers.
And, through it all, there is no solidarity among the con
sumers. As a result, all along the line unnecessary com
missions cause retail prices to go up. Under these circum
stances, only by organizing cooperatives among the con
sumers, can men achieve a just distribution of commodities
among those who need them.
Some people, having as their aim the building of an
ideal world, make plans for the realization of a communistic
society ; but, such a plan for social reconstruction would
be hard to adapt to rural life. Communism's demands
on society disregard human nature absolutely. Even with
the vigor of a Stalin, the administration of rural affairs
in Russia is not a great success ; on the other hand, co
operatives, recognizing the property of each individual per-
260 JAPAN
son, tend to produce stability in human affairs. So-called
cooperation which disregards the position of each individual,
is irrational. For example, in Russian communistic rural
society, it is said that even cows are affected so that they
give less milk, for the reason that the farmer takes no
keen interest in caring for the cattle. This is a fine illus
tration of the proverb : " It is better to underdo than to
overdo" (Sugitaru wa oyobazaru ni shikazu). Today, in
a communistic society that tends to disregard the person
ality and circumstances of the individual, the result is that
the lazy people drive out their diligent neighbors. When
self-interest develops in the wrong direction, it is an ac
cursed thing, but when it develops in a good direction, it
produces many blessed results. Thorough-going com
munism, attaching importance to economic principles only,
is making the great mistake of disregarding the psychologi
cal life of each individual who shares in human affairs.
Cooperative societies, however, recognize the individual,
so that the whole group becomes a living, human organism,
bringing profit to each individual. Nevertheless, this is
not a compromise system blending the "individualistic stand
point of Adam Smith and the social emphasis of com
munism ; rather it occupies a distinct third position. We
may believe that it points the way to the best method of
conducting rural affairs.
Again, this system is quite in line with the ideals of
Christianity. For this reason, let us not cease to appeal
for the development of cooperative societies. May it not
be that these societies, by controlling distribution of prod
ucts and directing rural economics, will be the means of
solving the difficult tenancy problem ? Truly, rural society
today is in distress. Shall we say it is starving in material
things, or in things of the spirit ? Put it as we like, from
head to foot the body is covered with grievous wounds.
With things as they are, we cannot hope for the healthy
development of all human society, and therefore it is well
that the attention of intelligent men and women be called
to this situation.
Chapter XXVI
UNREST IN THE THOUGH LIFE OF JAPAN
Toyohiko Kagawa
(Address given at the Social Conference, May 14, 1930).
Translated by J. Fullerton Gressitt.
I wish to speak only of the most recent happenings.
One of my former Sunday School pupils in the Shinkawa
slums came to see me two weeks ago. He had just been
in jail for seventy days, following the Communist arrests
late in February, when one hundred and twenty were
taken at four in the morning. In their propaganda work
the young Communists go usually in groups of three: one
carries a pistol, one a dagger, and the third carries the
handbills. When they are in danger they do not hesitate
to shoot and flourish their daggers, and the result has
been that repeatedly policemen have been killed. These
affairs have been kept out of the newspapers. Even wom
en have been taken carrying pistols. General arrests of
Communists have been carried out each year for the past
three years, .
The activities of the Labor Unions have of late become
extremely confused, and quite incomprehensible to an
outsider. The more extreme of them are radical Com
munists who openly urge the use of violent methods. The
less extreme, such as Oyama Ikuo and his group, desire
to use lawful methods. But at the annual general meet
ing of the Labor-Farmer Party in Osaka in April, 1930,
the more extreme Leftists (called Tigers by the others)
were so vociferous that Mr. Oyama himself, when advocat
ing lawful methods, could not be heard above the confu
sion.
262 JAPAN
After the split in the Peasants Union and the Farmer-
Labor Party in the spring of 1926 the Communists made
efforts to organize the Leftists in these movements on their
radical principles, but were unsuccessful; and two years
later, in June, 1928, they reunited with the All-Japan
Peasants Union which Mr. Sugiyama and I had formed
out of the non-radical remnants after the Communists had
captured the organization. I gave my consent to the re
union because I considered it necessary to cooperate along
economic lines.
However, gradually all the offices in the union were
taken by young men who had been expelled from the col
leges. The result has been that among the Communists
themselves the more moderate, as for example, Aso Hisashi,
who* would work by lawful methods, are completely ostra
cised.
In the Peasants Union the ultra-communists (the Tigers)
have one of their strongholds in the island of Awaji, and
they are powerful also in Osaka. They oppose the other
section of the Union, Oyama's party, who are working
according to sound principles. The Tigers are spreading
their doctrines in a truly energetic manner. Closely allied
to them are many of the former Eta class, who call them
selves Water Level People (Suiheisha).
At present perhaps forty per cent of the Japan Mass
Party (Taishuto) are Tiger in complexion. The tenant
uprisings in Shimane, Miye, Hyogo, and Osaka prefectures
are connected with their activities. But in Okayama Pre
fecture where I have been preaching of late ninety-nine per
cent of the peasants are for Oyama's principles. Yet they
stand absolutely opposed to religion, though not all of them
are materialistic in their philosophy.
In the industrial labor unions which number about
100,000 members the workers in Government employ are
of the Right wing, and the Army and Navy workers for
the most part keep step with the Federation of Labor.
The casual workers are, of course, all anarchistic. Their
hand-bills are to be found posted about the premises of the
Tokyo City employment agencies. The Korean laborers
who have come in such hordes are spreading their anti-
SOCIAL SERVICE AND REFORM 263
militaristic and anarchistic ideas, and the casual laborers
have been greatly influenced by them.
Among the students those in Kyoto were formerly the
most strongly Marxian, but at present radical thinking is
characteristic of the students in every section of the coun
try. The place to find radical books in Tokyo is a store in
Shinjuku near the terminus of the Keio suburban line.
One cannot but be astonished at the number of such books
that have been published in Japan. Contrasted with this
abundance of radical literature is the paucity of sound
ethical works written from the theistic standpoint. In
this fact lies one cause of the powerlessness of Christianity.
The Communists exhibit the following four character
istics : First, they put the emphasis upon practice; they
are not content with vague theories. This passion for
practice, for realization, is what gives to Marxism its strong
appeal to students.
The second is that they all approve of the employment
of violence, as did Lenin and Stalin.
Their third characteristic is their possession of a view
point, an opinion, in regard to production. They are not
demanding simple social freedom ; they seek to use their
power in the political field.
Their fourth characteristic is this active political effort.
In the coming election the Social Democrats, the Labor-
Peasant Party, and the Japan Mass Party are together
going to spend about ¥250,000.
Communistic principles are being spread also through
the drama. Fujimori's play, " What Made Her So ? " has
been filmed and is said to be the most popular picture in
Asakusa. Anti-religious books are welcomed by the public
generally. Each month there appear from thirty to forty
materialistic books which are never advertised. Girl stu
dents appear to be reading them with avidity. At this
pace, what is the world coming to ? Without question, the
masses will grow to hate the churches.
However, in the rural districts, except in the Peasants
Unions, the tendency is more spiritual. Very recently the
development of the ethical culture societies has been phe
nomenal. They are I believe, more influential than the
264 JAPAN
" Kibosha " (the association of the lower intelligentsia).
In Okayama Prefecture I witnessed their achievements in
the Kurashiki Cotton Spinning Mills; the employees in
their clean white aprons were doing excellent work. The
leaders in these societies are all church-goers ; some, mem
bers of Holiness churches ; and all are people of prayer.
In the provinces, then, except in the Labor, Peasants,
and Students Unions, the general tendency is idealistic.
In particular, this is true of the villages. I have had con
tact in my audiences recently with several hundred thou
sand people, of whom about twenty thousand have decided
to become Christians. One cannot feel, therefore, that the
whole population has turned Marxian. I believe that
Marxism will pass, and then the people will turn to Chris
tianity. To this end must we work !
Chapter XXVII
ST. LUKE'S INTERNATIONAL MEDICAL
CENTER.
Jan Nalepa
A short outline of the history of St. Luke's Interna
tional Hospital has been published in the 1929 issue of
the Japan Mission Year Book. A significant step forward
has since been taken in the development of St. Luke's
plan for service to the public by the conversion of the
hospital and its establishment into a medical center.
One of the main activities of this new institution will be
the development in cooperation with the City of Tokyo
of the program for social service and public health work
throughout Kyobashi Ward, the district in which St. Luke's
is situated.
Through a demonstration of maternity work, children's
clinics and the care of school children by St. Luke's trained
workers in Kyobashi during the past several years, and
through increasing charity activities in several Tokyo slums,
the Institution has won public appreciation of the medical
and spiritual assistance given, as well as confidence in the
efficiency of a staff inspired in their work by the principles
of philanthropy and humanity.
The capacity of the present hospital is 220 beds. The
temporary barrack building has an out-patient depart
ment sufficiently large to handle from 300 to 500 patients
daily. The area covered by the institution is about 13,000
tsubo (eleven acres). There are at present 300 workers
on the staff of the hospital.
Among the hospital's present public health activities are:
a prenatal clinic; a maternity ward, a school for mid wives
and a foundling ward, all operated in cooperation with the
City Social Service Bureau; a well baby clinic, a pre-school
266 JAPAN
and habit-forming clinic; a school clinic, run in conjunc
tion with the Department of Education; visiting nursing
and medical service; a diagnostic tuberculosis clinic.
St. Luke's is going steadily forward with its building
program of the new medical center. The contracts al
ready entered into amount approximately to ¥3,000,000.00.
The units now under construction will provide a space for
approximately 250 in-patients together with kitchens, laun
dry and boiler rooms, sufficient for the whole institution
when completed. The east wing will contain the College
of Nursing with ample teaching facilities and dormitory
space for 150 nurses.
The College of Nursing started as a School of Nursing
in 1904 and was authorized as a College in 1927 by the Im
perial Government. The curriculum and standards cor
respond with registered schools of nursing in the United
States and Canada requiring that all applicants be gradu
ates of accredited high schools. The purpose of the College
is to give to qualified young women of Japan a course of
instruction of three years general training and for those
desiring it a post graduate year to prepare them as super
visors, instructors or assistants in schools of nursing and as
public health nurse and teachers in schools and public
health centres. The aim of the College is to develop
teachers and nurses who will help to improve the methods
and raise the standard of nursing education in Japan or
serve the community as health teachers. The teaching
staff consists of University men and women proficient in
their several specialities and competent to give the theoret
ical instruction which is so essential in the education of a
nurse in accordance with modern standards. The public
health post graduate course is open to any graduate nurse
who complies with the standards required at St. Luke's
and is given the same course of instruction and diploma as
the graduates of this College of Nursing.
The Rockefeller Foundation has recognized the value
of the School and granted the College a gift of $400,000.00
to endow it. The new medical center ultimately will in
clude a large wing for outpatient clinical service with a
capacity of 700 to 1000 patients a day, a public health
SOCIAL SERVICE AND REFORM 267
department to care for people living in the Kyobashi Ward,
and headquarters for clinics for the care of pupils of the
12 primary schools in the Kyobashi Ward.
Contracts for the building of the last mentioned units
will be entered into as soon as funds needed for this pur
pose are secured.
LITERATURE AND THE PRESS
Chapter XXVIII
THE CHRISTIAN AND SECULAR PRESS
S. H. Wainright.
In no phase of national life has modern Japan shown
greater progress than in the field of journalism. It is
a long step from the time when the exploit of the 47 Ronin
was announced to the public on baked tiles, to the present
which sees the issue of newspapers from the printing press
running up into millions of copies daily. When the maga
zine periodical literature is taken account of along with the
daily and weekly newspapers the volume of publication
issued periodically is impressive indeed.
If we ask what the sources and conditions of this re
markable growth are, the answer cannot be given in simple
terms.
First of all universal compulsory education has prepared
the way. Popular education has left a very small degree
of illiteracy. The daily newspapers are widely read. Even
the magazines, many of them, are popular in style and are
circulated widely.
The industrial movement, secondly, is also to be taken
into account as providing the financial conditions. Japan
has prospered greatly. Trade, both domestic and foreign,
has made enormous advance. The money in circulation
has so increased that purchasers found frequenting the
bookstores and newstands have a sufficient amount in their
pockets to spare something for reading matter. Capital
also makes possible the enlargement of publishing enter
prises. It is back of the entire movement of production
of literature on a large scale.
In the third place, the introduction of representative
government, the organization of political parties, and the
increasing interest on the part of the people in political
270 JAPAN
controversies and the exciting sessions of the Imperial Diet
have had an effect favorable to the dissemination of periodi
cal literature. In connection with politics, mention may
be made of the stimulating effect of national struggles. The
occurrence of each great crisis has given an impetus to the
circulation of the newspaper.
In the fourth place, the stimulating effect of world con
troversies comes in for mention. The outside world has
been brought into close relation with Japan in the past 50
years. Reports of world events have been read with great
and increasing interest. The place given to such news in
the daily newspapers, indeed, is so prominent as to lead
one to question whether domestic news is read with as
much interest as tidings widely communicated from the
outside world. The stimulus just mentioned is in part to
be explained by the conflict of ideas due to the impact
of the West upon the traditional mind of Japan. The
period is characterized by an intellectual awakening and
by an arousing of curiosity on the part of the people.
The periodical press early undertook the adaptation of
the printed page to the popular mind. Reading had been
limited to a small proportion of the population. Litera
ture was bound up with the difficult Chinese ideographs.
To learn to read was no easy task. The first step toward
making literature popular was taken in 1873 when a news
paper was published in Japanese kana. The object given
was " first, to report the government bulletins and daily
changes in Japan and the other countries of the world and
to tell the news events to women and children, and, second
ly, to show to the people that matter can be written with
the Japanese alphabet of 50 characters without the help
of the Chinese ideographs, which are too mlany and too
difficult to be learned and that Japan is really a country
of letters. The study of letters should be encouraged."
(The Development of Japanese Journalism, p. 39).
The Hiragana Shimbun, as it was called, was not success
ful. The step taken the following year by the Yomiuri
Shimbun, while still in use, does not provide a complete
solution of the problem. Printed Chinese characters with
the Kana beside them has rendered the character intelligi-
LITERATURE AND THE PRESS 271
ble, but it has not solved the mechanical problem of print
ing rapidly an increasing number of pages of reading mat
ter. The method of setting up type is so clumsy as to
bar the use of modern machinery. The adoption of the
Roman alphabet has long been agitated. Interest in the
subject is being revived at the present time. Many are
of the opinion that its adoption would impart to the
printing industry a great impetus. It would make possible
the use of modern linotype machinery and rapid type
setting.
Not only the publication of periodical literature has
been achieved through the means just described ; there has
taken place a transformation in the style of the written
language. There was a sharp distinction between the spo
ken and the written style at the beginning of the Meiji
Era. Gradually the two distinct forms of speech have
been merged into one. The newspapers are using the
colloquial style of speech in their news columns and even
in their editorials.*
The various phases exhibited by periodical publication
is shown by the kinds of magazines for sale at the news
stands. In 1930 there were the following magazines pub
lished :
Picture magazines for children 35
Children's " 30
Girls 20
Youths (boys and girls) magazines 50
Magazines for women 16
Light Literature Monthlies 42
Current Thought and Opinion 22
Literature, Art and Music 92
Pure Science 46
Politics, Law, Economics and Industry 147
Philosophy, Religion and Education and Ethics 96
The above survey of the output of magazine literature
*According to the Japan Year Book, 1950, five million copies of news
papers are issued daily or one copy to every eleven or twelve of the popula
tion.
272 JAPAN
will give one a view of the general reading matter sold at
the news stands. On the whole it is a productive movement
after the pattern of news stand literature sold in western
countries. Its growth and expansion has not checked but
rather has increased the sale of western periodicals in
Japan which are being read in increasing numbers.
Characteristic features of this type of literature will be
found in the content rather than in the form. The form
is western in character. The content reflects the life and
thought of the Japanese people at the present time. Along
with the rebirth of literature in the Meiji period has come
a growth in the production of fiction. Magazine literature
would lose much of its vitality if story-writing did not have
a prominent place in the contents of every monthly issue.
There has been an enormous growth of fiction. Much
of it is tendency writing. The novelist not only tells a
story but points a tale with a moral, that is, with a theory
of family life or of sexual relation or of the place of
womanhood or of economic reform.
The changing trend of thought reflects itself in the rise
and fall of great monthly periodicals. Nevertheless a
vast amount of reading matter is supplied to the nation
which reflects no conflict of opinions and which contains
nothing of a controversial nature. The specialist type of
magazine is on sale everywhere. No profession is without
its representative periodical.
The periodical press, thus highly organized and financed,
and occupying a commanding position in the life and
thought of the nation, has not reached its present position
without encountering difficulties. Freedom of speech was
as new as nlany other things in the early Meiji. Such a
thing as public opinion had not existed. The people had
no organized channels by which their standpoints might
be represented. In the newspapers and magazines the
voice of the nation was sounded forth. The beginning of the
movement was not without the pangs of suffering ac
companying the birth of every new movement. It is
astonishing to read over the lists of names of noteworthy
journalists who were locked up in prison for criticisms of
the ruling powers, many of which criticisms would be
LITERATURE AND THE PRESS 273
regarded at the present time with utmost indifference.
Not even at the present time does the printed page go
forth without censorship. But great advance has been
achieved in the matter of tolerance, and in the growth of
free speech. On the other hand the newspapers have not
always used their position of advantage without expressions
of harsh and seemingly unnecessary comments.
The financial independence of the secular press is almost
unique among the institutions which have grown up in
modern Japan. The great metropolitan dailies are highly
capitalized and are self-supporting. The daily press has
achieved independence of subsidization by the government
and by private patronage and this is not true of many
other modern enterprises. Mr. Motoyama, the veteran
journalist, and president of the Osaka Mainiohi and Tokyo
Nichi Nichi newspapers, lays it down that newspapers are
a sort of commodity. Though some despise the commercial
ism of the press, he sees in it independence and with
independence a certain dignity. It not only enables the
newspaper to command able journalists for its staff, but
it renders the newspaper free from dependence upon the
government, from becoming the business man's organ and
from playing the role of vassal to advertizers. (Hanazono's
Development of Japanese Journalism p. 95).*
The commercial independence of the press has not been
easily achieved. The daily newspapers have done better
than the magazines in this respect. Many of the latter
have been short-lived, beginning by means of patronage
and ending their career through failure to become self-
supporting. At the beginning of the modern period, the
Japanese people had no taste for news. Their days were
spent without novelty. The excitement of war in the
middle of the nineties with China, in the middle of the
first decade of the new century with Russia, and in the
latter part of the second decade in Europe, with the full
reports of newspapers from the front, did much to give
*According to the Japan Year Book, 1930, there are at present nine news
paper corporations with a subscribed capital of from one to five million yen
each.
274 JAPAN
the newspaper a wide circulation and to develop the news
reading habit. The press now is not dependent upon such
extraordinary events. It is able to survive without sensa
tional news. It is able to derive its existence from the
events and activities belonging to peace.
There are benefits to the nation to be derived from such
an agency as the modern press, though evils are traceable
to irresponsible types of journalism in this country as in
western countries. It is a credit to the Japanese press
that public evils have been exposed and reforms have been
set in motion, owing to the courage and outspokenness
of journalists. Corruption has been traced down and com
pelled to face the light by newspapers, on numerous oc
casions.
It is to the credit of Japanese journalism that the people
have been increasingly educated concerning world events
and the larger life of the nation. The people are becoming
well-informed concerning the domestic progress of other
nations. The growth of the international mind has been
substantial. The great news-agencies, which cooperate with
the press, in the development of a wider national outlook
and in the work of bringing peoples into a more intimate
knowledge of each other, are doing a most useful work.
While newspapers and magazines are dependent upon the
culture produced by the national institutions of learning, it
is also true that they stimulate an interest in education
and contribute much toward improvement as cultural agen
cies. Some one has said that the news-stand is the corner
stone of modern culture. The news stand merits recognition
for the place it occupies in the supply of reading matter
and in the cultivation of literary tastes. Yet the limits
of the press in this field is also to be scrupulously kept
in mind. Literature has 'its foundation in books and its
source in the more thoroughgoing processes of education
as imparted by means of the schools.
There is one other feature in present day journalism
akin to this and that is the contribution made by the
newspapers and magazines toward the formation of well-
informed public opinion. The magazines discuss every
thing in every current issue, from every conceivable social
LITERATURE AND THE PRESS 275
and political standpoint. They serve a good end in awak
ening; interest among the people in all sorts of questions
and reflect the changing conditions and tides of conflicting
opinion. In consequence public opinion is well advanced
in this country and is a new factor in national life.
Journalism has commanded its share of great men in
the Japan of modern times. No Northcliffe or Hearst,
however, has arisen and undertaken to secure anything like
a monoply of news except in the magazine world. A sinister
phenomenon, adverse to free expression of opinion, in the
realm of journalism, is the not infrequent conference of
editors of daily newspapers held at critical times when
the press, as if a kind of third estate, decides upon a
common editorial attitude or policy on certain questions.
Certainly attitudes thus arrived at must be discounted as a
free and spontaneous voice of public opinion.
The attitude of the secular press toward Christianity is
on the whole favorable. Many present day writers have
been men trained in schools where Christianity is in favor
or where no prejudice exists toward it. At the Christmas
season, the great metropolitan dailies give much space to
Christmas doings while Santa Glaus is marching through
their pages as into every circle of Japanese life. Christian
events are not commonly reported, on the ground not of
prejudice but that their news value is small. The local
newspapers, in different parts of the country, are often
friendly and even solicit contributions from Christians on
the meaning of Easter and Christmas and on other Chris
tian subjects. One leading Tokyo daily has a religious
editor and publishes columns every day on religious sub
jects, largely discussions, and another great daily undertook
this policy but abandoned it after a short time. This
daily has returned to religious subjects in the Sunday
edition while one other leading Tokyo daily and one lead
ing Osaka daily does the same. The Kyoto edition of an
Osaka daily prints religious news every day. There are
graduates of Mission schools who have attained fame as
journalists and magazine writers, while one of the leading
magazines for women, the Fujin no Tomo, is owned and
edited by an earnest Christian. The enterprise in Japan
276 JAPAN
called newspaper evangelism, which pays for space in the
daily newspapers for publication of Christian subject matter,
has found the press everywhere friendly.
The Christian Press has not achieved the commercial
independence reached by the Secular Press. The output of
the Christian periodical literature is not small. Yet the
circulation is limited and the income from advertising is
not encouraging. There are magazines, for each sect week
ly official periodicals, and numerous evangelistic local
papers, small in size, issued for the propagation of the
Christian Faith and usually by free distribution.
The path of magazine literature, in the course of the
past 60 years, has been strewn with failures all along the
way. No Christian magazine has as yet exhibited sufficient
strength for an independent existence. Some have made
a brave fight and enjoyed a good and wide reputation.
But all alike have perished sooner or later. Among the
weekly organs of the denominations, the Fukuin Shimpo
has been most successful. Established by the late Rev.
M. Uemura, though a Presbyterian organ, the Fukuin
Shimpo has been conducted after the model of the British
weekly. Church news and discussion in general have found
a place in its pages.
The Salvation Army War Cry. the Christian News, pub
lished by the Japan Book and Tract Society, the Myojo,
published by the Christian Literature Society and taking
the place of the Myojo, about a year ago, the Kingdom of
God Weekly, have been widely used by the Christian Move
ment. The foreign missionaries buy such periodicals in
quantities and either put them on sale, or use them for
free distribution. Various Christian organizations and
Church Auxiliaries publish small monthly magazines which
add to the volume of Christian Periodical Literature.
There are difficulties faced by Weekly Church periodicals
and magazines, and failures not a few, in the older Christian
communions in the West. It is not surprising, therefore,
that Christian periodicals, in the early stages of the church,
should find success difficult to command.
Chapter XXIX
FOREIGN TRANSLATIONS IN CURRENT
JAPANESE LITERATURE
Edwin T. Iglehart
To obtain some idea as to the foreign books that are
now being translated into Japanese and published in this
country a general survey has been made as to the output
of the many publishing houses throughout the land, during
a single year. The last year whose records are available
is 1929, and the present chapter undertakes to survey the
number and the character of the translations of foreign
books published in Japan during that one year.
Economic depression will often early show itself by a
decrease in the purchase of books ; and doubtless Japan,
during these recent years, has had in some measure to
curb her avidity for reading and study, but it is a ques
tion whether there has been any very great reduction in
the enormous output of literature which the country de
mands. One is amazed at the lengthening lists of pub
lishing houses, of publications both periodical and of per
manent form, of the book stores that dot our streets and
line our student avenues. The figures given in the pres
ent survey make no claim to absolute accuracy, and per
haps do not even approximate it, but may give some basis
for judgment as to the dependence which the Japanese
reading world is now placing upon the actual translation
of books from foreign literatures.
There are about 3,400 publishing houses in Japan, some
of them taking rank with the great publishing houses of
foreign lands, some of them, again, very limited in their
output. Some are devoted to the production of periodical
literature. There are about six hundred magazines pub-
278 JAPAN
lished at the present time. It is evident that in addition
to the reprints, the dailies and the periodical publications,
close to ten thousand new books came off the press in the
year under review, and of these the number of actual trans
lations was about four hundred. It would seem, then, that
the percentage of translations is about four, which must
be a much smaller figure than was the case a few years
ago. A great deal of the literary output of the year de
pended upon foreign literature for its basic material, but
it is interesting to note how relatively little is in the form
of actual translation.
We will consider these, roughly, according to their clas
sifications, bearing in mind that there must be errors in
the spelling of names and the exact titles of books, since
these have been transliterated or translated from the Japa
nese.
PHILOSOPHY. In Introductions and Histories of Phi
losophy almost fifty different titles appeared during the
year. Of these there were six or more translations, Windel-
band's Introduction and Durant's History of Philosophy
taking the lead. In addition Rendel's History of Western
Philosophy, Astor's History of Modern Philosophy and
Windelband's History of Nineteenth Century Thought in
Germany, appeared in translations. In the matter of Gen
eral Philosophy, almost one half of the forty volumes ap-
pea'ring were translations. Among the names on this list
would be found those of Kant, Schelling, Hegel, Windel-
band, McKenzie, Sterne, Sterner, Tagore, Nietzche, and
Hecker. There was one translation of Indian Philosophy
from the Hindoo. In Psychology two of Freud's works
were translated. In Ethics four of the fifty volumes were
translations, including works of Kant and Hegel. Of the
ten volumes dealing directly with Spiritualism there was no
direct translation. During the year probably two hundred
volumes in Philosophy appeared, perhaps a dozen each
dealing with Japanese and Chinese Philosophical move
ments, and one from India, all the rest touching upon
western thinking. Of these, about forty were on the list
of translations.
RELIGION. Perhaps twenty volumes appeared on the
LITERATURE AND THE PRESS 279
general subject of Religion, the only translation being
Drmnmond's Religions of the World. There were at least
fifteen Histories of Religion, but no translations under this
head. Shinto contributed about a dozen and Buddhism a-
bout a hundred different volumes, none in translation.
Christianity produced perhaps eighty different volumes, of
which perhaps a score were direct translations. Feuer-
bach's Essence of Christianity, Streeter's Modern Scientific
Thought and Christianity, Heim's Essence of Christianity,
Inge's Christian Mysticism, Wesley's Sermons and Letters,
Engel's Early Christianity, Harnack's Augustine, Thomson's
Bible of Nature, other books by Stead, a Kempis, Bunyan,
and some books with such titles as Inner Life, also appeared.
Several of these books were produced by religious pub
lishing houses, but for the most part they came from the
large popular concerns.
EDUCATION. Here there is naturally a very large
output. Almost one hundred different volumes on the
Introduction to Education alone appeared, and of these,
but one was a translation, Dewey's Introduction to Educa
tional Philosophy. Of course there were many other
volumes based on foreign educational systems, such as the
Dalton Plan. In Educational Practice and Method about
four hundred volumes appeared, the one in translation
being a volume on Teacher Training by Dewey. Those
classified as being for Moral Instruction, in text book form,
numbered well over one hundred, a very few being transla
tions, books by Samuel Smiles and Henry Ford. Among
the more than fifty volumes on Currents in Educational
Thought, books by Froebel, Dewey and Rousseau are to
be found in translation. Among the many textbooks in Sci
entific Education, Book-keeping, History and Geography,
Drawing, Spelling, etc. none are to be found in translation
from foreign languages, though many are indebted to for
eign sources.
LITERATURE. In this field one would expect to find
many translations, and would not be disappointed. Those
on the subject of Literary Criticism are mainly transla
tions from German and Russian sources. Of the forty
German titles five are direct translations, the similar pro-
280 JAPAN
portion being, French sixty to one, Russian twenty to five,
Chinese fifteen to none, Esperanto two to none, Latin four
to none, South Sea languages seven to two. When we come
to English, however, we see how great a part English
Literature has in the thought life and in the curricula of
the students and reading public. More than five hundred
books based on English novels and poems were published,
of which about one fourth were in translation form. Among
these, books by the following authors appeared, no effort
being made at classification, — Conrad, Bennet, Orcutt,
Jerome K. Jerome, Wells, Hardy, Dickens, De Quincy,
Merimee, Kipling, Barrie, Doyle, Dante Gabriel Rosetti,
Dunsany, Stevenson, Kingsley, London, Gissing, James,
Keats, Blake, Zola, Swinburne, Shakespeare, Poe, Wilde,
Bunyan, Shaw, Hawthorne, Goldsmith, Durant, Arthur
Lloyd, Conan Doyle, Whitman, Sinclair, and the list might
be continued. Most of the books appearing on the subject
of foreign drama were in the form of translation, something
over twenty of these being published. Among them were
several by Bernard Shaw and Tolstoi, Metternich's Blue
Bird, Oscar Wilde's Salome, Goethe's Faust, the one
Shakespearean volume being The Merchant of Venice.
Heine and Daudet seem to be favorite subjects of transla
tion from their respective original languages.
HISTORY AND BIOGRAPHY. Ancient History fur
nished more than twenty volumes, none in translation;
World History almost as many, with but one translation,
that of Kaufmann. More than a hundred volumes on
Japanese and other Oriental History appeared, but no
translations. Close to a hundred biographies appeared,
many of them being concerned with foreign characters,
but very few were in direct translation, Lives of Edison and
Lindbergh being the only ones discovered. Lincoln, Glad
stone, Mussolini, MacDonald seemed to be favorite sub
jects for Japanese authors.
SOCIAL QUESTIONS. Twelve or more volumes on
Introduction to Sociology were published, none being trans
lations. Perhaps a hundred and fifty titles on Social
and other similar questions appeared, perhaps fifteen of
these being translations, such works as those of Kropotkin,
LITERATURE AND THE PRESS 281
Engels, Levinsky, LaFarge, Williams, Bebel, Judge Lindsay
(Companionate Marriage). In addition Marxism and
Leninism saw a large output of books, most of them be
ing translations of Lenin's own writings. Spargo, Adler, Po-
poff, Stalin and others of this school are found in transla
tion to the number of fifty or more. If one makes even a
brief visit to the bookstores in the great student centers he
will see how largely featured are the books of this class,
some stores devoting themselves exclusively to the sale of
the translations of Lenin and his school.
GOVERNMENT, LAW AND POLITICS. Beside the
books mentioned above many volumes appeared on the
Science of Government, and Diplomacy. Many repre
sent the conservative school, and were doubtless prepared
as text books for government and other institutions. Per
haps a hundred and fifty titles may be found under this
head, and while most of them deal with related foreign
subjects, less than a dozen are translations, Price's Pres
ent Day Democracy and writings by Premier MacDonald
being outstanding. Over fifty volumes of Introduction to
law were published, the only translation being Terry's Ele
ments of law. Of the six hundred and fifty different
volumes of law books but one was a translation, that of an
English Expert on Maritime Law.
ECONOMICS. Above two hundred volumes appeared
under the head of Economics. Perhaps one tenth of these
were translations from English, German and Russian
writers, such as Adam Smith (The Wealth of Nations), J.
R. Smith, Douglass, Prof. Grass of Harvard, Engels, Popoff,
and Henry Ford. And if Commerce were to be added to
this classification another two hundred and fifty titles would
appear, the only translations being Hollingworth on Ad
vertising, and two or three others.
MISCELLANEOUS. This title may be made to cover
a large variety of books that appeared during the year.
There were a dozen books on the Woman Question, a Ger
man book by Bebel being the single translation. A dozen
books on journalism, all original; above a hundred on In
dustry, including one or two translations, three hundred
and fifty on Agriculture, not one being a translation; four
282 JAPAN
hundred and fifty were technical books on industry, two
of them (relating to the refining of sugar and the manu
facture of glue) being translations. A hundred books on
Science offer a half dozen translations, Einstein and Darwin's
Origin of Species being among them. Geography produced
two hundred and fifty titles, a very few being translations,
including works by Prof. Sweet and Prof. Starr. There
were four hundred Engineering titles, translations of books
by Arnold, Ferguson and two or three others being among
them. Art, Mathematics, Music, Dancing, Medicine, Sani
tation, would tell almost the same story, fifty to one hun
dred and fifty titles in each case, with three or four as di
rect translations. The one translation of a medical book
was one by Dr. Mary Stopes. Physical Culture, including
Athletics, accounts for over one hundred titles, the only
direct translation being a book of instruction in horseback
riding. Almost three hundred books appeared on the gene
ral subject of Woman and Home. Here, also, there was
but one translation, a cook-book. Classified under Child
hood would be found perhaps five hundred titles, most of
them being story books for children, and while much of
the material is from other lands there are very few actual
translations. One by Henry Van Dyke and one by Kipling
and perhaps half a dozen more would complete this list.
It is not necessary to try to draw any lessons from the
above paragraphs. Japan continues to draw upon the
literature of the world and to make it her own. Such a
sympathetic understanding of and fellowship with the
thoughts of the world is certain to bear good fruit in help
ing to solve the world problems of tomorrow. All sides
of the truth and many phases of thought are represented
in the translations that are being produced and read in Ja
pan today. It has not been possible in a brief study to esti
mate how widely spread the more destructive theories that
come from abroad have been distributed in book form. The
famous appeal of the Emperor Meiji that learning should
be sought throughout the whole earth continues to find
fulfilment through the printed page.
PART III
FORMOSA
Chapter XXX
EVANGELISM IN NORTH FORMOSA
Hugh MacMillan
" How did you get along preaching in those country vil
lages you visited last week?" the writer asked a Formosan
worker, one of three who spent a few days on one of their
periodic trips to out-of-town, unworked villages. " Had a
fine time, " he replied, " every place we went we were
cordially welcomed and an average of nearly a hundred
people, old and young, gathered around our gas-light for a
couple of hours at each place to listen to the gospel. At
almost every place we were invited to return and at two
places the village people urged us to stay longer or else
promise to return soon again. "
Such a statement may be said to be typical of reports
made during the past few years by native preachers in
Formosa. This article will be an endeavour to set down
a few figures and quotations to give the reader an idea
of the attitude of the non-Christian Formosan people to
ward the work being done by the church in Formosa, some
of the difficulties met with and some of the results obtained.
The types of work referred to will include village evangel
ism, carried on by native preachers and pastors, evangel
istic meetings in the organized churches, and personal work
clone through educational, medical and other agencies.
The most direct attempt at the evangelization of un-
reached villages is made by Formosan native workers them
selves. A committee of the native presbytery heads up this
work. The workers, ordained and un-ordained, are divided
according to geographic accessibility into groups of three
or four. These groups are expected to go once a month
to preach in surrounding villages where there is no regular
work carried on. Up till nineteen thirty the idea, was to
286 FORMOSA
try to reach every last village that all might have the op
portunity of at least hearing the gospel. In nineteen thirty
the committee recommended that these groups change the
emphasis from extensive to a more intensive method, that
is, to concentrate on key villages and arrange to give these
places more regular service. During the last two years
of the extensive program, the writer tried to tabulate some
results. In nineteen twenty-eight and twenty-nine records
were kept which showed that in groups the workers had
visited about a hundred villages annually, had held at
least one " gas-light " meeting in each village, and had
spoken to over ten thousand people a year. Of these,
twenty to twenty-five were reported as having volunteered a
desire to learn more about the gospel. In nineteen twenty-
one half of these " volunteers " were noted in con
nection with the report from a single village. Upon in
quiry it was discovered that a resident of that village had
received treatment at the MacKay Memorial Hospital.
That was not all he received however; he went home en
thusiastic about the gospel. Through the witness of this
one person, the visit of the evangelistic group to that vil
lage was crowned with a success not met with in any other
place visited by any of the workers that year.
The intensive plan has been tried only one year and fig
ures are not obtainable but it would appear that wherever
there is one with enough vision and persistence to carry on
at his appointed place, week after week, rain or shine, a
group of believers will be his reward. The difficulties read
about in missionary books such as physical dangers at
the hands of the enemies of Christianity, or even instances
of organized opposition, are almost unknown in Formosa
thanks to peace under a settled government. The greatest
obstacles to progress are those age-long difficulties which
show up in leaders who plan to do a year of weekly meet
ings in some village and for some reason cannot carry out
their intention, or in those who praise the gospel with
their lips, promising to come regularly to hear it but for
some reason don't turn up. Occasionally one meets among
the workers those who have come close to the minds and
EVANGELISM IN NORTH FORMOSA 287
hearts of the people and discover some of their difficulties.
A definite instance will serve to illustrate.
A group of workers paid weekly visits to an untouched
village and on returning reported in part as follows:
" In a certain store we talked with a group of men. One
said the Formosans couldn't be expected to believe the
foreigner's religion when they have a religion of their own.
We explained that the God we want people to worship is
ours as much as he is the foreigner's. Every Formosan
wants or ought to want the best religion he can get, one
that willl at least keep up with progress in other lines so
we want to get to know all we can about this religion which
comes to us from the same source as so many of our
boasted modern improvements. The man said he under
stood much better, promising to come again and hear more.
He went out and another man began asking questions.
' Your Christian preaching teaches people to do good works
but those who profess that teaching don't necessarily let
it affect their own daily lives. Just look at So-and-so and
So-and-so. What difference are their lives from the lives
of those who have never heard the teaching !' We ex
plained this difficulty as well as we could telling him there
were others in whose lives the teaching does make a dif
ference as it ought to, but anyway such apparent failure
in the lives of some he knew need not influence him per
sonally in his decision. He said he understood more clearly
and promised to come to our meetings to learn more about
the teaching. "
Every year special evangelistic meetings are held at from
ten to fifteen centres. The native presbytery provides
a grant of yen thirty to each of these congregations. This
grant serves to assist in the expense of bringing special
speakers etc. These meetings last from a week to ten
days . They are attended by large crowds who sit and listen
night after night to speeches of an hour or more each.
Too often after " the big performance " is over everything
stops and the cause seems to benefit but little. However,
every year there are individuals and families brought into
the church as a result of the special effort, and here and
288 FORMOSA
there reports are heard of worth-while educational work
done in this way.
After a recent meeting one of the speakers told the writer
of an interesting experience he had had. In the city where
these evangelistic meetings were held a communistic society
had in preparation the manuscript for a pamphlet con
demning all religion as superstition. This pamphlet they
• planned to circulate throughout the city. One night the
leader of the group happened to be passing the church
and dropped in to see what was going on. He also wanted
to get some first-hand evidence to prove that the Chrisi-
tian religion is also superstition. He became interested and
the next night brought along his whole group. After at
tending for two or three nights he had an interview with
the leading evangelist and was so impressed with the truth
of what he heard that he decided his charges were certain
ly not true of the religious teaching of those particular
nights. In the end he withheld the manuscript from the
printers.
This short article would not be complete without some
mention of personal evangelism. This is not headed up
by any special committee nor does it come under the scope
of any definite department and yet it may be said to re
present the most vital contacts with the non-Christian
community of all committees and all departments. It is
most vital because it is usually those individual workers
in this or that group having the most living faith in
Christ who get the results. Here and there they meet
with persons in need of the very life which they
themselves have found, and by sharing with them to the
full, the result is that newr names appear in the mission
records. The following paragraphs will serve to illustrate:
Formosan church paper, Dec. 1930.
" to our congregation were also added a young
woman and two children who have become hearers.
These came after an experience in which one of the
children passed through a very severe illness. The
temple priests told the mother the child's spirit was
locked up in Hades in the fourth estate. The priest
who was called to perform incantations said the an-
EVANGELISM IN NORTH FORMOSA 289
cestral spirit (Kong-ma) was struggling to gain an
entrance into the child. All night the mother rushed
about carrying her child in her arms. The neighbours
all said the child would certainly die, and at last the
mother in desperation pleaded in prayer for the life
of her little one. She came to the church and asked
the pastor to pray with her. The pastor, his family
and others prayed for her. The woman was so
helped she said no matter whether the child lived or
died, she herself would become a believer. Fortunate
ly from that time on the child gradually got better."
" In a non-Christian village where no regular work has
been clone, a theological student spent the summer
vacation in nineteen-thirty. He became friendly with
one of the more influential citizens of the village who
happened to be the government opium sales agent.
During the course of the summer this man became
interested in the Christ way of life and decided that
his business was not in accord with what he had dis
covered to be the truth. He decided to give it up even
at the cost of his very living. After having made
his decision he was besieged from all sides by those
whom his act affected. They begged him to recon
sider. The opium authorities wanted an honest man
they could trust and men like this were evidently
scarce. The opium addicts pled with him to recon
sider because it meant taking away what they con
sidered their very life. If he gave up the position
they would have to spend on train fare going to the
next town to buy opium money they needed for the
drug. But in spite of all he stuck to his decision and
is still without an adequate, independent means of
livelihood. The criticisms, the slander, the tests of
faith already met by this one man, if told, would fill
a book. His every act, his every word, his every mood
provide subjects for community criticism. One day
he was on his way to the hospital to get some medi
cine for his little child. He met one of the temple
priests. On stating his purpose in going to the near
by town, the priest said sneeringly, " Why do that ?
200 FORMOSA
Why don't you just say a little prayer like your Chris
tians do and the child will get all right."
With regard to work among the Aborigines, though
nothing of an organized nature has as yet been under
taken there are those native workers in the church who
come in contact with them from time to time. The follow
ing excerpts from a letter written by an Aboriginal woman
who attended one of the mission schools for a short time
and returned to her people will serve to give the reader a
little evangelistic peep into this great untouched need.
" At Horasshi where there are more than forty houses
I stayed a day. More than forty people came to
hear. The police were very glad to have me come
to speak and after I had spoken they asked the
people whether they understood or not. ' What do
you ask us that for ? ' they said, ' doesn't she speak
in our own language; what do you mean by asking
us whether we understand or not ? ' The police
went on to tell the people that if they paid attention
to this teaching they would become more civilized. I
explained to the people what this teaching would mean
if applied to their lives, saving, ' Formerly you were
head-hunters: now if you do not get forgiveness from
God your souls will not live. ' On hearing this they
were much afraid saying, ' We have no teacher to
teach us. When we die we are lost. Our sin is great;
what are we to do about it ? ' '
" At Takiri more than eighty people came out to
hear. The head of the tribe killed chickens for a
feast for me saying had they only known earlier of
my coming they could have gone to the town for bet
ter food for me. I told them I didn't come to eat.
If they would all come and listen to my words, though
I went a day or two without eating it wouldn't mat
ter to me. They said my words were full of power.
After that they called the whole group together that
they might bow to me. They clapped their hands
saying my words contained the real truth and that
had I come earlier with such a message they would
to-day have great joy."
Chapter XXXI
A FRESH CALL TO THE EVANGELIZATION
OF THE FORMOSA ABORIGINES
The recent revolt among the head-hunters or Formosa
is a fresh call to the Church of Christ to undertake the
task of their speedy evangelization. It is not necessary
to go over the ground in this present article. The reader
who may be really interested in the subject will find arti
cles in the Christian Movement for Japan. The Chris
tian Movement for 1923, pp. 316-328 has an article written
by the late Rev. Duncan Ferguson, describing their cus
toms and condition at that time. Another article " The
Evangelization of the Aborigines of Formosa" may be found
in the Christian Movement for 1927, pp. 38-52. This
article was written after the writer had given an address
on the subject at the Conference of Federated Missions in
the summer of that year at Karuizawa. The two pro
posals presented in that article were never seriously con
sidered by the Christian Missions in Japan, or by any
Body of the Christian Church there. It is quite probable
that they still consider this task to be peculiarly that of
the two Missions at present working in Formosa.
It may be stated here that in the year 1912 in a con
ference of the North and South Formosa Missionaries the
following resolution was passed and forwarded to their
respective Foreign Mission Boards: — "It was unanimous
ly agreed that the time had fully come when work should
be begun among the hill-tribes of Formosa. While the
denser population on the western side of the island has
many opportunities of hearing the Gospel preached at
our widely scattered 150 chapels, and from itinerating mis
sionaries, preachers and evangelists, untold generations have
292 FORMOSA
passed without any one caring for the souls of these poor
brethren of mankind on the eastern side of the island.
They number 122,000, an immensely greater mass of peo
ple than in some of the islands of the South Seas, where
notable triumphs have been gained for Christ in modern
times.
During the past three years strongly punitive expedi
tions have been sent among these hill-tribes with the re
sult that many have been slain and thousands have given
up their head-hunting customs before submitting to the
Government. For these and other weighty reasons we
are agreed that there should be no further delay in mak
ing a worthy attempt to bring that promising part of
the population into the gracious subjection of Christ. At
least two missionaries would be required to make a com
mencement, and the opinion of the conference is that they
should consist of a clerical missionary, and a medical
evangelist, with the probable early addition of an industrial
missionary."
In 1916 the same conference added the following resolu
tion: — " This conference again desires to reiterate this
resolution with even greater emphasis than before, urgently
asking for the appointment of these missionaries as soon
as possible. The door to this hitherto neglected portion
of the population of Formosa seems to us to be opening
more and more widely. We believe that work could be
begun at once among the Ami tribe on the east coast, had
we men and means. Whilst recognizing the difficulties
owing to the war, we yet press the matter again on the
serious attention of our respective Foreign Mission Boards."
Several years have passed since these resolutions were
forwarded to the Home Boards. So far nothing has been
done in response to these urgent requests. No missionaries
definitely volunteered for this work. The tragedy at
Musha a few months ago has so stirred us that some of
the younger missionaries have actually offered themselves
for this very difficult task. We have recently heard of
the arrival in Japan of twp young missionaries who have
heard the call of God to this task. At the Christmas season
some of our missionaries went over the east coast to find
EVANGELIZATION OF THE FORMOSA ABORIGINES 293
out what possibilities there are for beginning Christian
work in that territory, where about thirty thousand of
the Ami tribe live. We might make mention here of a
woman who is at present bearing witness to the Gospel
among the people of her own tribe at Karenko. There
seems to be no serious hindrance on the part of the
authorities, and the last report of her work was very en
couraging.
It is necessary to state here that the Government of
Formosa has for many years placed the control of the
aborigines in the hands of one central Bureau. This
Bureau began to meet their spiritual needs by sending
Buddhist priests among them. On this account they de
finitely discouraged the introduction of Christianity among
them. Twenty years ago they informed the writer that
there was no likelihood of any permission being given for
the spread of Christianity among them. Some of the
officials confessed that in the most of cases the appoint
ment of these priests was a failure, for many of them had
to be called home. Not only among these priests but a-
mong others cases of moral delinquency were on several
occasions causes for sudden revolts among these people.
During these unexpected uprisings many innocent Japa
nese, men, women and children were speedily and merci
lessly dispatched.
One of the clearest evidences that this Bureau has
strongly opposed the introduction of the Christian Faith
among the hill-tribes is the fact that for twenty years a
Japanese evangelist, whose father was killed by the savages,
and who felt a definite call to the evangelization of the very
people who so ruthlessly killed his father, has been try
ing for these past twenty years to get permission to be
gin Christian work among them, but all in vain. Japa
nese Christians took a deep interest in his efforts, but
all he has been allowed to do yet is a little medical treat
ment of their bodily ailments.
Of recent years the officials have evidently found that
the teaching of Buddhism has not brought about the de
sirable moral changes, nor has won the hearts of these
primitive people sufficiently to feel the seriousness of their
294 FORMOSA
evil custom. They are now advising them to put away
their Buddhist means of worship, and most urgently press
ing upon them the Shinto religion, with its much cheaper
Shrines. Nothing can be more pitiful than to think of
these primitive people without any intelligent idea of
worship being introduced to anything but the highest
moral values which are found in the Christian Faith alone.
When the Christian religion is finding such a response in
the hearts of many of the leading people of Japan proper
it is tragic to think that some of their much subjected and
dejected people should be brought under spiritual slavery,
in the midst of a rapidly enlightened age and nation.
The Formosan Government in the past has been most
sympathetic to Christian work among the Formosan peo
ple, but their attitude to our fellow-men in the mountains
of Formosa has been a cause of great distress to us. This
fresh crisis has brought up our responsibility to these peo
ple very strongly before us. The Japanese authorities,
from the highest to the lowest, know that the Christians
in Formosa are the most easily governed in the island.
It would be reasonable to infer that the introduction of
the Christian Faith would help in the moral and spiritual
progress of these Aborigines. Considering what changes
have been wrought by the Gospel of Jesus Christ among
the wild peoples of the islands of the South Pacific as
well as in the midst of cannibal tribes in Africa, we are
just as confident that similar results would be realised
in Central, as well as on the east coast of Formosa.
We would ask that Christian people everywhere would
pray that the door to this hitherto untouched territory
may be speedily opened, that those who have felt the
call to this gracious work may not be dismayed by any
past hindrances and that the Formosan Government may
change their attitude, at least may silently acquiesce in
the definite undertaking of Christian work among these
our fellow brethren in the scattered hamlets and villages
in the mountains and on the east coast of Formosa. May
the day soon come when divine love and just human treat
ment may work together for their material progress as
well as their spiritual redemption.
Part IV.
OBITUARIES 1930-31
Gideon F, Draper
Rev. William Thomas Austen
Mr. Austen passed away at an advanced age on the 13th
of March, 1930. He began life as a seaman and served in
the British Navy. In 1873 he came to Japan as agent
for the British Missions to Seamen in Yokohama. He
was ordained for this work in 1890 by Bishop E.
Bickersteth. During the many years of service he was
very faithful and efficient. He retired in 1915, on a
pension, but continued to live in Yokohama and assist in
the work for seamen until 1923. On his return to Eng
land he served as curate in various places and in 1926 he
was appointed Vicar of North Shoebury, Essex, which
position he held until his death.
Rev. Eugene S. Booth, D.D.
Dr. Booth was born on August 16, 1850 near Trumbull,
Connecticut, U.S.A. He was educated at Rutgers College
and the New Brunswick Theological Seminary, New
Brunswick, N.J. He was married to Emily Stelle of New
Brunswick in 1879 and together they joined the Japan
Mission of the Reformed Church in America in that year.
With the exception of the first two years on the field,
spent in Nagasaki, Dr. Booth gave his whole missionary
service to the Ferris Seminary in Yokohama. Mrs Booth
was asssociated with him in that work until her death in
296 JAPAN
1917. In addition to Dr. Booth's capable management,
which accomplished so much for the institution over which
he presided, the home which they together created left a
lasting impress upon the generations of students that passed
through the institution. The outstanding characteristic of
Ferris Seminary was homelike warmth and genial Chris
tian love. In 1922 he retired from the field after more
than forty years of service given to this one school, which
grew under his guidance from an enrolment of 28 to one
of over 600 girls, and to its present position of influence.
He was given the degree of D.D. by his Alma Mater in
1917. He was decorated by the Emperor of Japan with
the Order of the Blue Ribbon. The graduates showed
their appreciation of his service by presentation of a purse
of 5000 yen on his retirement.
In addition to his service to his Mission he was closely
associated with the foreign community of Yokohama and
at one time and another for longer or shorter periods was
Pastor of the Yokohama Union Church.
After his retirement he lived in New York with his wife,
Miss Florence E. Dick, whom he married in 1919. In
1929 Dr. and Mrs. Booth returned to Japan on the invita
tion of some of his old pupils to participate in the dedica
tion of the new Ferris Seminary building. He stood the
trip and the experiences in Japan remarkably. After his
return to New York his vigor began to abate but his
health and his zest for life remained unimpaired until the
turn of the present year when complications resulting from
a cold necessitated his removal to the Presbyterian Hospital
where he passed away peacefully after an illness of about
two weeks on February the 9th. He is survived by his
widow, three sons, a daughter and nine grandchildren.
Guy C. Converse
Mr. Converse was born in May, 1888, in Michigan. In
1910 he graduated from Hillsdale College, Mich, and upon
graduation was persuaded by Mr. S. G. Phelps of Tokyo
to come to Japan as an instructor. He accepted a position
OBITUARIES 1930—31 297
as teacher in a Kyoto Middle School, where he remained
two years.
In 1912 he returned to the United States and entered
Columbia University for research studies, remaining there
two years.
In 1915 Mr. Converse returned to Japan as Y.M.C.A.
secretary for Sendai. Then the World War called him
back to the United States and he volunteered for the
army and after a few months was commissioned as lieuten
ant. In 1919 he again came to Japan.
During his early service in Japan he met Miss Bertha
L. Harris, who was then a teacher of the Kanazawa Girls'
School, and they were married at Minneapolis in 1917.
On coming to Osaka in 1919 Mr. Converse held the posi
tion of Service Secretary of the Y.M.C.A. there. In 1925
Mr. and Mrs. Converse returned to the home land on
furlough. When they came back to the field the next
Spring they made their home in Sumiyoshi and he held
the position of Honorary Secretary of the Osaka Y.M.C.A.
until his passing away in Febrary of 1931.
Mrs. Lydia Cone Curtis
Mrs. Lydia Cone Curtis died in Elmira, N. Y., August
28, 1929. She was born at Madison, Ohio, May 20, 1853,
and graduated from Oberlin College in 1880. She was mar
ried to Rev. William Willis Curtis on February 25, 1885.
Dr. Curtis had then been a missionary in Japan since 1877,
his first wife having died in Osaka. Mr. and Mrs. Curtis
arrived in Japan November 7th, 1886. They had four
children, three of whom are living in the United States,
and one, Miss Edith Curtis, is a teacher in the Baika Girls'
School in Osaka under the American Board. Mr. and Mrs.
Curtis were in Sendai from 1886 to 1895, and then after
spending one year in Sapporo returned to the United States.
Mr. Curtis died in 1913; Mrs. Curtis maintained the home
in Oberlin, Ohio, while her children were in college there.
Oscar Adolphus Dukes, M.D., B.D.
Mr. Dukes was born in South Carolina, U. S. A. on
298 JAPAN
the 2nd of July, 1854. His studies were pursued irt Vander-
bilt University, Nashville, Tenn. After graduation he en
tered the Texas Conference of the Methodist Episcopal
Church, South, in 1883, and the next year went out as a
missionary of that Church to China.
In 1886 he came to Japan with Drs. J. W. Lambuth and
W. R. Lambuth to open work in this country under the
mission Board of the same church.
After some years he severed his connection with the
Mission and taught in several private or government schools
until he passed away in 1930.
Miss Edith E. Hughes
Miss Edith E. Hughes came to Japan under the Church
Missionary Society, in 1904, and joined her sister Miss Alice
M. Hughes at Sapporo. During the whole of her service
in Hokkaido, she and her sister lived and worked together.
Their next station was Kushiro, where Miss Edith Hughes
was active in building up the work of the Kindergarten, as
well as in the women's side of the work of Kushiro Church.
Later on the sisters were transferred to Usu, on Muroran
Bay, a village of which the population is almost entirely
Ainu, and where they are still affectionately remembered.
Miss Edith Hughes' health gave way in 1914 and she re
turned to England, living latterly at Bournemouth, where
she passed away rather suddenly in December 1930.
Rev. Francis William Cassillis Kennedy
Rev. Francis William Cassillis Kennedy was born in
1867. In early childhood he was left an orphan, and grew
up in the family of an otherwise childless uncle, the rector
of St. Anne's Church, Toronto, Canada. Studying at Trin
ity College, Toronto, Mr. Kennedy was ordained, married,
and for some years in charge of a parish in Toronto
diocese. Mr. and Mrs. Kennedy came to Japan in 1892,
and for the next twenty-four years engaged in evangelistic
work with their home and headquarters at Matsumoto,
OBITUARIES 1930—31 299
Shinshu. Chiefly because of their children, they returned
to Canada in 1915, and engaged in evangelistic work among
Japanese emigrants in British Columbia, Mr. Kennedy
being asked later to take charge of all missionary work a-
mong Orientals carried on by the Anglican Church on the
Pacific Coast of Canada. In this he was very successful,
winning the confidence and love of all, especially the Jap
anese in Western Canada, to a remarkable degree. When
in 1922 Mr. Kennedy had a long, severe illness, involving
a stay of several months in the hospital, his Japanese
admirers in Vancouver combined to pay all his medical
expenses. When, later, after a short illness, Mr. Kennedy
died June 23, 1930, it was the Japanese who not only paid
the hospital account, but took charge of, and made full
provision for his funeral. May he rest in peace !
Mary S. Hampton
Mary S. Hampton was born May 6, 1853, at Kalamazoo,
Michigan. She graduated from Albion College in 1880,
and arrived in Japan in 1881. All her missionary activity
was in the lai Jo Gakko, at Hakodate. She was retired
in 1917, and passed away July 1, 1930 at Grandville,
Michigan.
Her close friend and co-laborer, Miss Augusta Dicker-
son, has given a beautiful tribute, as follows :
" From the time I first met Miss Hampton in 1888,
she became a real source of help and strength to me. I
trusted her judgment, and her sense of fairness and justice
was indeed keen. Her sympathy and interest were un
failing. Of unusual physical vigor, she knew neither fear
nor fatigue. She was endowed with practical executive
ability, so that she was our efficient builder and treasurer.
The fine substantial buildings in the lai School are a
monument to her practical skill, for she worked largely with
the Japanese, without trained architects. She loved the
Japanese friends, loved the girls in the classroom, and the
children in the Kindergarten, and delighted in her teaching.
Her faith was always simple and beautiful, like that of a
300 JAPAN
child. As a great ship calmly pursues its charted course,
she moved through life unconquered and unafraid, and so,
quietly and peacefully, she entered into rest."
Miss Mary Ibbotson
Miss Ibbotson came to Japan in October, 1921, intend
ing to learn Japanese and work with the Japan Evangelistic
Band. Owing to her sister's serious illness she was re
called and left for England in June, 1922. The way never
opened for her to return to Japan, though she always re
tained her warm interest in the work and continued to
hope that the day would come when she could return to
the field. She was knocked down by a motor cycle in
her home town, and died on the 17th of February, 1930
from the injuries she received. We thank God for her life
of untiring and unselfish devotion to others.
Miss Ella Johnson
Ella Johnson was born of Danish parents at Gayville,
S. D. in 1S74. In her early youth she went to the state
normal school and taught school for some years. But the
conviction grew on her that she was not only to believe
on Jesus Christ but also to serve him in the foreign field,
and to fit herself for such service she entered the Theological
Seminary at Blair, Neb., and graduating from it in 1903 she
was at once called by the United Danish Ev. Luth. Church
in America to go to Japan as the first single lady mis
sionary of the Lutheran Mission there. She made remark
able progress in the language and had started well in the
work of making Christ known to little children and young
women. But a rapidly increasing deafness forced her to
leave the field very precipitately before the end of the
year 1906. Her return to America brought no improvement
but by staying at very dry places she managed to keep
a fragment of her hearing. This forced return was a great
blow to her, and she always looked back to her years here
in Japan as the happiest of all her life. The call to enter
OBITUARIES 1930—31 301
upon that perfect service she always wanted so to render,
came to her on Dec. 10, 1929 in a hospital near her old
home, her death occurring only a couple of days after the
extraction of an abcessed tooth.
Mrs. Herbert B. Johnson.
Miss Clara Elvira Richardson was born at St. Clare,
Pa. on the 29th of Dec., 1861, the only daughter of Mr.
and Mrs. L. W. Richardson.
After marrying the Rev. H. B. Johnson she came with
him as a missionary to Japan in the fall of 1887. They
lived for seven years in Nagasaki, working in connection
with the Institution now called Chinzei Gakuin. Later
they were stationed in Tokyo and in Fukuoka.
Returning to the United States in 1903 he was appointed
the next year as Superintendent of the Methodist Mission
for Japanese on the Pacific Coast, and she wrought faith
fully with him until his death in November, 1905. She
continued to make her home in Berkeley where she passed
away on the 3rd of November, 1930, after a lingering illness
of two years.
Mrs. Johnson had six sons five of whom survive her.
They are all resident on the Pacific Coast of the United
States.
Miss Janet M. Johnstone
Miss Janet M. Johnstone was born in Orillia, Ontario,
Canada, in 1874 and was educated in the schools of her
own town. She graduated at the Normal Teacher's Col
lege of Toronto in 1893 and taught in the schools of her
province until 1905. During this time she spent one year
in the Missionary Training School of Ewart, Canada.
Miss Johnstone was appointed to their work in Japan by
the Board of Foreign Missions of the Presbyterian Church
in the U. S. in 1905 and reached the field on September 26
of that year. Her first service was in Kanazawa Station,
on the northwest coast of the main island. She was con-
302 JAPAN
nected with Hoktiriku Girls' School and did faithful service
not only in the school but outside in evangelistic work
among the women of Kanazawa and the surrounding towns.
In 1919, in company with other missionaries and friends,
she volunteered for service with the American Red Cross
in Siberia and served at Vladivostok in the Russian Island
Hospital. Miss Johnstone reported that she had opportun
ity for a great deal of direct Christian service among the
refugees who were gathered in Vladivostock, especially
among the Czechs, Serbians and Poles who found them
selves in that part of the world. On Miss Johnstone's re
turn to Japan from furlough in 1922 she was assigned to
Yamaguchi Station for work in Sturges Seminary for
Girls at Shimonoseki, where she worked until she returned
to the United States on furlough in July 1929. Miss John-
stone was supported by the Women's Society of the First
Church of Buffalo for twenty-five years and was greatly
beloved by those who kne-v her. She spent the first part
of her furlough with her family and in March went to
Buffalo to take part in a meeting of the Women's Society
where she gave much pleasure to her friends and remained
to visit with them a few days. The week following she
was taken ill and was tenderly cared for by her friends
and afterwards taken to the hospital. She had every care
and was operated upon with seeming success but suddenly
had a relapse and passed away on May 14, 1930.
Mrs. J. P. Nielsen
Anna Nielsen was born in Hammel, Denmark m 1872.
While still in her teens the family emigrated to America.
As many other young Danes she was drawn to a trans
planted Danish Folk High School at Elk Horn, la. In
less than two years time she obtained her teacher's cer
tificate and started to teach school. But what was of far
greater importance was that while in Elk Horn she had
heard the Savior's call and followed it. A few years later
she was married to the Rev. J. P. Nielsen. While she was
very ably assisting him in running another Danish Folk High
School in Kenmare, N. D. the call came to them to go to
OBITUARIES 1930—31 303
Japan. At first she hesitated, but when they in 1910
arrived here in Japan, she at once threw herself into the
work with all her energies. Her sympathies went out to
the unfortunate of all classes: children, young girls forced
into immorality, old people, the poor and destitute, and
it was mainly to her initiative that the Lutheran Mission
owes its Colony of Mercy at Kumamoto. An incurable
disease threw its shadow over the last ten years of her life
and caused her a great deal of suffering, still she fought
on, and it was owing to her husband's sickness that she left
the field in 1927. But her disease gathered momentum
and the last year was marked with a good deal of suffering,
but a signal ripening for the life to come was very evident.
She entered into this life at Blair, Neb. (where her husband
had accepted the position as Dean of the Trinity Danish
Lutheran Seminary) on Sept. 29, 192S.
Mrs. Albert Oltmans
Mrs. Albert Oltmans, nee Alice Voorhorst, was born in
Overisel, Michigan, U. S. A., of Dutch pioneer ancestry.
She came to Japan with her husband in September, 1886.
Retiring on the field in 1924, they returned to America,
June 6, 1930. She passed away suddenly on Christmas
Day, at the home of her son, Gordon, in Charlotteville, N.
C., after celebrating the day with her family.
She was the mother of seven children, of whom five are
still living, four of them now in missionary service in the
Orient. For more than four decades she sustained her
husband in his evangelistic, educational, and leper work
in Kyushu, and Tokyo. She is particularly remembered
by friends in Japan as a gentle, home-loving personality,
whose sweet, quiet influence pervaded a home in which
scores of missionaries and others found a hearty welcome.
Melinda Ann Judson Richards
Miss Melinda Ann Judson Richards died in Boston,
April 1(>, 1930. She was born at Antwerp, New York,
304 JAPAN
July 27, 1841. She was the first graduate of the first
nurses' training school in the United States, connected with
the New England Hospital, Boston. She was a friend of
Florence Nightingale. She came to Japan in 1886 to be
the head of the nurses' training school at Doshisha and
returned to America in 1890 when the training school was
closed. She had a distinguished career as a nurse in the
United States.
Rev. John Hansford Rowe
John Hansford Rowe was born November 13, 1878,
at Achilles, Va. He was a student at Richmond College,
Virginia, and at the Southern Baptist Theological Seminary,
Louisville, Ky. After graduation, he came to Japan as a
missionary, in 1906, under the Southern Baptist Convention.
On July 29, 1929, Mr. Rowe left Kokura, where as the
only evangelistic missionary of his mission on that North
Kyushu Field and as President of the Seinan Jo Gakuin,
he had had a busy, trying year, and went to Karuizawa
to attend the conference of the Federated Missions. After
that conference, weary and worn, and really sick, he went
to Gotemba where as President of his Mission he presided
over the annual mission meeting. From Tuesday evening
until Thursday noon, he stood to his duty, but on Thursday
he went to bed. Influenza and pneumonia developed. He
had led the opening devotional exercises of the mission meet
ing, his text being, " Come ye yourselves apart and rest
awhile." The following Monday afternoon, August 12,
1929, his spirit went to be with the One who said, " Come
ye yourselves apart and rest awhile."
In college he was on the ' varsity foot-ball team. When
he came to Japan he had a fine, strong body, but in twenty-
three years that fine physique had been used up for the
Master. He gave not only his physical strength, but his
all for the Master. The senior member of his mission
called Mr. Rowe, " John, the beloved", and such he was,
for all who knew him, loved him.
OBITUARIES 1930—31 305
Mrs. Emily Hatton Towson
Mrs. Towson was born in Lebanon, Tennesee, on the
24th of October, 1859. She graduated from Ward's Semi
nary, Nashville, in 1874. From 1878 to 1886 she served
as Assistant state librarian for Tennessee. During the
latter year she was married to Rev. W. E. Towson, and
they labored together in the California Conference of the
Methodist Episcopal Church, South until 1890, in which
year they came to Japan as missionaries of the Board of
their Church, rendering faithful service during sixteen years
in Kobe and Osaka.
Then from 1906 until 1920 they were in the home service,
within the bounds of the South Georgia Conference, but
returned to Japan in the latter year and until 1925 were
in the missionary work at Kyoto.
Mrs. Towson was called to the Higher Service on the 13th
of January, 1931. She is survived by her husband and
son, Lambuth R. Towson, both resident at Americus,
Georgia, and by an only daughter, Miss Mamie C. Towson,
who is a missionary at Oita, Japan. An elder son, Hatton
D. Towson, died in 1919 on the eve of appointment to the
mission work in Japan.
Rev. Thomas Clay Winn, D.D.
Dr. Winn was born in Flemington, Georgia, on the
29th of June, 1851, the son of John and Mary Brown
Winn. His mother was a daughter of the famous hymn
writer, Phoebe Brown, whose son, Samuel R. Brown, was
one of the first missionaries to Japan, a colleague of Ver-
beck, Hepburn and Williams.
Attracted in part, no doubt, by the career of his uncle,
S. R. Brown, Thomas C. Winn and wife came to Japan in
1877, not long after Mr. Winn's graduation from Union
Seminary, New York, following his college course at
Amherst.
Their first field was Kanazawa, from 1879. Dr. Winn
was the first Christian worker in most of the larger places
in the three prefectures of Ishikawa, Toyama and Fukui.
306 JAPAN
After nearly twenty years on the west coast Dr. and Mrs.
Winn were transferred to Osaka, in 1898. Eight years
later, under strong pressure from Japan friends in Man
churia, they moved to Dairen. Their service of 19 years
on the west coast; 8 years in Osaka and 17 years in Man
churia and Korea is very affectionately and reverentially
remembered in numberless places throughout Japan proper
and its dependencies.
Mrs. Lila Willard Winn died during their stay in Man
churia. After a number of years Dr. Winn married again,
the present Mrs. Winn being at that time a missionary
teacher in Sturges Seminary, Shimonoseki, Miss Florence
Bigelow by name.
All the four children of the Winns have served in Japan
or Korea; Mary and Merle, both deceased, in Japan;
George H. and Julia (Mrs. Walter Erdman) in Korea.
On hearing of the death of Thomas Clay Winn on Sun-
.day morning, the 8th of February, 1931, in the church he
had founded in Kanzawa, and just a few minutes before
he was due to enter the pulpit and preach once more the
Word of life, many would say, as was said of Enoch,
" He walked with God and he was not, for God took him."
Rebecca Jane Watson
Rebecca Jane Watson was born in Onragh, Tyrone
County, Ireland, February 19, 1856. She arrived in Japan
in February 1883. Her major work was at Aoyama Jo
Gakuin, and great is the debt that school owes her. She
was also in Yokohama, connected with the Bible Train
ing School. Those who knew her best felt the earnest,
purposeful character of Miss Watson, who was a friend
to many, a teacher to hundreds. As one of her friends
truly said, " Miss Watson out of a great mother love had
folded to her heart a number of young Japanese lives, setting
their feet in the paths of joy and peace. Today they rise
up and call her blessed."
She had an intense love for Japan and her people. She
was retired in September, 1919. At the time of the desola-
OBITUARIES 1930—31 307
tion of the earthquake of 1923, she longed to be back in
Japan to do even a small service for the graduates and
students at Aoyama. Her last words to her sister were,
" Can I go back to Japan when I get well ? " Her name
was put on the roll of the heroes of faith and victory as she
paecefully entered into rest, May 25, 1930, at Lincoln,
Nebraska.
APPENDICES
APPENDIX I.
MINUTES OF THE TWENTY-NINTH ANNUAL
MEETING OF THE FEDERATION OF
CHRISTIAN MISSIONS IN
JAPAN 1930
J. Spencer Kennard, Jr.
The Twenty-Ninth Annual Meeting of the Federation
was held in Karuizawa July 30 to August 3, 1930, with 82
registered delegates from 33 participating missions. The
same policy was followed as the previous year, of a con
ference beginning on Wednesday evening and ending with
a Memorial and Communion service on Sunday afternoon.
The theme of the conference was The Rediscovery of
the Kingdom of God in Japan. As with the former con
ference the first session was a gathering for prayer and
inspiration led by the Vice-Chairman, Dr. W. M. Vories.
The leader took occasion to impress the urgency of the'
theme of the Conference, and to urge regular attendance.
On Thursday morning, after a short period of devotion,
led by the Chairman of the Federation, Dr. P. S. Mayer,
there was a short business session, that included adoption
of the program as printed, other preliminary items of
business, and the naming of a business committee con
sisting of Messrs. Erskine and Walton, and of a Nomina
tions Committee, consisting of Mr. Converse as Chairman,
Misses McKinnon, Shannon, and Pider, Messrs. Gressitt,
Hutchinson, L. Miller, Smythe, and Woodard.
Fraternal delegates to the conference were welcomed, in
cluding Messrs. Y. Chiba and Ebisawa, representing the Na
tional Christian Council, and J. Z. Moore representing the
Korean Federation. There was also present Mr. E. D.
Grant, Educational Secretary of the Board of Foreign
Missions of the Southern Presbyterian Mission.
312 JAPAN
It was voted that the above mentioned delegates, in
cluding Mr. Grant, be accorded the Privileges of the floor.
It was also voted that hereafter all members of the Ex
ecutive Committee of the Federation of Christian Missions
be considered ex-officio members of the Conference.
It was further voted, that non-delegates be accorded the
right of participation in the discussions, provided such parti
cipation in no way interferes with prior right of regular
delegates, their names to be handed in to the Business Com
mittee.
All speeches, in the discussions of this conference, it
was voted, should be limited to three minutes.
After this short session for business, Miss Michi Kawai
presented her paper, which, with the following discussion,
occupied the bulk of the morning. The theme was The
Rediscovery of the Kingdom of God in Japan: in Moral
Life. This significant paper was published along with
the others in the October issue of the Japan Christian
Quarterly. Twenty persons took part in the discussion
the leader, Mr. R. L. Durgin summerizing the thoughts
under ten headings.
The morning sessions closed with the regular devotional
period of a half hour. This was led by Rev. H. W. Myers
. D.D., the devotional leader of the conference. The suc
cess of the great Kingdom of God Movement, was the
chief burden of his message and of the concluding prayer.
At 2 p. m. the Conference was again called to order,
and after a hymn and Scripture reading the roll of delegates
was called, Seventy-eight out of the total of eight-two
being checked as present.
Executive Report
The Secretary then presented the report of the Executive
Committee for the year. He dwelt first upon matters of
finance, reporting upon the gradual reduction of the out
standing debt, and suggesting that the time was close at
hand when the appropriations might be reduced to the
¥20. per delegate provided for in Article IX : 1 of the
Constitution.
FEDERATION OF. CHRISTIAN MISSIONS 313
The problem of expenses of delegates was considered
anew. Under Article IX : 1 of the Constitution, it is
stated " that travelling expenses to the meetings of the
Federation shall be interpreted as including second-class
railway fare with sleeper when necessary". Nothing is
suggested about any further expenses being chargeable.
Indeed other expenses of travel had been expressly
precluded, at least until the Federation was out of debt
by Executive Committee action of October 20th, 1927
(Minutes, 2nd Meeting, 1927-8 P. 4.) This action was
apparently subsequently ignored. Accordingly it was voted
to reaffirm this previous action, that travel of delegates
should include, " 1st class on sea, 2nd class on land, ex
press, and, or, sleeper when necessary, but shall not in
clude meals en route, tips, baggage transfer, kurumas,
taxis and the like".
Among the items of business transacted during the
previous year by the Executive Committee, was the effort
to prevent geisha appearing in Washington as acceptable re
presentatives of this nation. Negotiations had reached a
point that only instant and decisive action would apparent
ly avail, the more so as others had tried to prevent
such a represenation but without success. Accordingly
it was voted to dispatch the following telegram to the
American Secretary of State and to communicate the same
to the Associated press : —
" Noting press report that Washington Chamber of Com
merce considers geisha for cherry festival, we urgently pro
test, since majority are prostitutes. Japajn Federation
Christian Missions". As was anticipated this action pro
voked considerable controversy. It resulted, however, in
the geisha guild declining the invitation, and the clarifying of
the official status of the geisha profession as akin to prosti
tute, both in Japanese social custom and Japanese law,
to many unfamiliar with the Japanese association. It also
gave encouragement to one of Japan's leading newspapers,
the Jiji Shimpo that stands for the higest ideals of inter
national friendship and social amelioration, to send a party
of five talented young women fully competent to represent
their nation.
314 JAPAN
The bulk of the efforts of the Executive Committee, were
directed as usual to the preparation of the summer Con
ference. The program of the previous year had apparent
ly commended itself to a degree that warrented repeating
the same general plan of a conference beginning with a
prayer meeting Wednesday evening and ending with a
Memorial and Communion Service Sunday afternoon. So
too with the plan of four papers each followed by a thorough
period of discussion. It was felt that this year, however,
more was to be gained by the centering of thought upon
the ideals to be attained in Japan: than upon historical
survey, and that in view of the inauguration of the Kingdom
of God Movement we could hardly do better than to
consider what was implied in the effort to apply the ideals
of the Kingdom of God to the Japanese nation. When it
came to the matter of the devotional periods, there was a
feeling that because of the high level of spiritual achieve
ment and preaching talent among our own associates, we
had no need to go elsewhere in the seelction of a suitable
leader, the choice falling at length upon Rev. H. W. Myers
of Kobe.
As to the other matters taken up by the Executive Com
mittee, they are embodied mostly in the various recom
mendations submitted to the Conference.
In the adopting of this report, the only criticism was con
cerning the manner in which the telegram of protest had
been sent to the American Secretary of State, it being the
feeling of some that this should have come from another
body. Others pointed out that efforts had been made to
secure such action elsewhere, but without success. It was
generally agreed, by all participants, that there had been
positive gains.
Following the report of the Executive Committee, several
additional recommendations were adopted. It had been
recommended, " that in view of the organic union con
summated between the Christian Convention and the Con-
gretionalist denomination, whereby the missionaries of the
former serving in Japan now become members of the Ameri
can Board mission, that the resignation from this Federa-
FEDERATION OF CHRISTIAN MISSIONS 315
tion of the former, effective from the close of this calendar
year, be accepted." This was adopted.
It was voted to refer to the incoming Executive Com
mittee, however, the application for membership of the
East Asia mission. The issue concerned the uncertainty
of some members as to the full acceptance of the doctrinal
qualification in the Constitution. In the letter of applica
tion from the Secretary of this mission was the statement
" We have taken notice of the constitution and the by-laws
of the Federation and accept them".
The Recommendation that followed dealt with the offer of
the Christian Literature Society to assume full financial
responsibility for the Japan Christian Quarterly and
the Japan Year Book, with the idea that losses on the one
might be compensated by profits on the other. The com
munication from the said Society was as follows : " At the
meeting of the Christian Literature Society Executive Com
mittee, held on June 26, 1930, the Society decided to under
take for another three years, subject to similar action on
the part of the Federation of Christian Missions, the
publication of the Japan Christian Quarterly .... It was
further decided to express our readiness to undertake the
publication of the Japan Mission Year Book .... If the
agreement embraces the Japan Mission Year Book as well,
the Society is willing to undertake the publication of the
two without guarantee against loss, excepting responsibility
for Editorial expenses." Three conditions, it was felt by
the Executive Committee, should accompany acceptance of
this offer for the sake of conserving full liberty of editorial
action, (a) That editorial expenses be arranged directly
between the Executive Committee of the Federation and
the editors of these publications, (b) That the responsibil
ity of the Christian Literature Society shall relate exclusively
to the business side of the publications, (c) That the quali
ty, size, and price of sale shall be fixed in consultation with
the Executive Committee of the Federation. After dis
cussion, the offer of the Christian Literature Society was
accepted subject to these conditions.
On a motion from the editor of the Quarterly, it was
voted: That in order to avoid overlapping, that at present
316 JAPAN
exists in the independent publication of a Year Book and
a Magazine both by the Federation of Christian Missions
and the National Christian Council respectively, a com
mittee of five be appointed by this body to approach the
N. C. C. with a view to studying the possibilities of closer
cooperation: and to report next year.
Following these actions, Mr. Saburao Yasumura, the re
cently elected President of the National Board of Sunday
Schools, was introduced, and he addressed the Conference.
Two further actions were taken before adjournment. Mr.
Downs presented the report of the school of Japanese Lan
guage and Culture, which was adopted. Also there was
the adoption of the report and the ad interim report of
the Treasurer of the Federation. Whereupon the meeting
was adjourned.
Kingdom of God Campaign
A round table conference regarding the Kingdom of God
Campaign was conducted on Thursday evening. Preceding
it was a devotional period led by Rev. G. H. Moule. A
brief review of the work of the campaign to date was given
by Dr. William Axling. Seventy regional and local com
mittees, he stated, are now active, and it is in these local
committees that lies the strength of the movement. Dr.
Kagawa, the genius and soul of the Movement still retains
his important place, but just the same it is not simply a
one man enterprise. All evangelical bodies, excepting the
Salvation Army and the Holiness Church, are cooperating.
Christian publishing enterprises have been doing their
part, in the issue of 10 sen books, booklets, tracts, the
Kingdom of God weekly newspaper, and 10 sen New
Testaments.
13,000 unreached rural areas are among its chief objec
tives, and there are also the fishing folk, farmers, miners,
and spinners. It is a preaching campaign. But it is more
than that : it is also a social problems campaign.
During the first six months of the campaign there were
the following achievements :
FEDERATION OF CHRISTIAN MISSIONS 317
1. Meetings held in 115 centers and cities.
2. 419 Special campaigns in churches.
3. 56 Campaigns in schools, Y. M. C. A. and other
organizations.
4. 965 Meetings have been held.
5. 173,663 persons have attended these meetings.
6. 173,558 enquirers have signed cards.
7. 1,771 lay Christian workers have pledged themselves
to special work in the bringing in of the Kingdom.
This is a movement of, for, and among the younger
Japanese.
The Central Committee consists of 32, including 27 Japa
nese, almost all from among the younger leaders, and 5
missionaries.
Rev. Michio Kozaki, assistant pastor of the Reinanzaka
Church, followed with five important points which he felt
Missionaries should understand. Dr. Mayer, treasurer of
the Kingdom of God Movement then gave a statement con
cerning finances, thanking also all who had been aiding
with their gifts.
The general discussion that followed centered in 5 themes :
1. Impressions regarding the Campaign to date ; Its
weaknesses ; how weaknesses might be remedied.
2. How can more effective follow-up work be done for
those who sign cards.
3. Experiences and reactions regarding the Kingdom of
God Weekly.
4. How can the Christian forces be more fully mobilized
for the movement.
5. How can the Campaign be projected into the un-
reached rural villages.
Rediscovery of the Kingdom of God in
Intellectual Life
Friday morning was given over to the second paper
and its discussion. • The theme was, The Rediscovery
in Intellectual Life : the speaker, Rev. Luman J. Shafer.
This significant challenge to our methods of education, and
318 JAPAN
arraignment of the intellectual ideals even as fostered in
mission schools, is printed in the October 1930 issue of
the Quarterly. Sixteen persons took part in the discussion
led by Dr. C. L. J. Bates. It was pointed out : that our
schemes of evangelism have failed except as integrated with
education, that Christian education is a specific type of
education as education, that through such education there
must be an integrating of the religious with the essentially
" secular ", and that the " striving after righteousness in
God," implied in our Kingdom of God objective, must per
meate all of education.
A short devotional message by Dr. John Z. Moore,
fraternal delegate from Korea, started the afternoon, ses
sions, his theme being Jesus giving his own life to feed his
sheep : the contrast between the eaters of the flock and the
feeders of the flock, " the ultimate fate of the world today
hangs on this issue."
The Rediscovery in Economic Life
Miss Isabelle McCausland, of the Department of Social
Science of Kobe College, presented the third paper of the
Conference on The Rediscovery in the Economic Life,
(published in the October 1930 Quarterly). Among her
wealth of significant facts were : three-fourths of juvenile
delinquents in Japan begin by stealing food, and the rate
has increased four-fold ; last year there were 576 labor
disputes and 70,000 strikers, many of whom it was admitted
were practically fighting for their lives; of 12,500 young
women in a group of factories examined none were re
ceiving adequate nourishment ; Japan lags a hundred years
behind in her legal attitude to women, just one sample
being their employment in mines; to America's 79 gallons
of milk annually per person Tokyo consume barely 2
quarts; Bolshevism thrives on poverty, ingnorance, and
oppression; the first labor union in Japan was organized
in a church.
The discussion on this paper, led by Rev. T. D. Walser,
proved so absorbing that the time was extended unanimus-
FEDERATION OF CHRISTIAN MISSIONS 319
ly an extra hour; 38 persons taking part. There was divi
sion of opinion of whether the Kingdam of God could come
in a capitalist society or whether that society would of neces
sity have to change over into some form of socialism, but an
apparent accord upon the incompatibility of the present so
ciety's basic profit motive of enlightened self interest. One
speaker told of the lending of their church for meetings of
laborers and its use for the organizing of strikes : " They
talk much nonesense, but so do boards of directors". Two
cases were cited in Osaka of firms having recently been
transferred to ownership by those who worked in them.
The need of securing accurate information was stressed by
another, who had found conditions of sweatshop labor, that
where already unbearable six months previously, now two
fold worse. Women who had received 13 sen for knitting
a dozen pairs of white mits now got 8 sen per dozen : one
dozen being their limit capacity in a day. Those who in
January had received 35 sen for folding 1,000 electric light
cartons now received 16 sen. One speaker called attention
to what could be achieved through the organizing of co
operatives, as in one case where the cost of milk per go
(one-sixth quart) had been reduced from 8 and 9 sen to 2
sen. A worker with students in a leading Christian college
told of how two-thirds of the students sent out to investi
gate economic conditions came back convinced that the one
solution was in the type of system introduced into Russia.
In meeting the problem of over population, one missionary
told of how recently four women had approached his wife
for information on birthcontrol, and that they and his wife
had come to the conclusion that it was their moral duty
to give instruction on contraception. A Christian settle
ment in one of the slums of Tokyo has recently established
such a birthcontrol clinic.
In the combating of Marxism several spoke appreciative
ly of the little book by Rev. P. G. Prince. One rural worker
told of how even in the remotest country village he found
people acquainted with the main aspects of Marxism and
with keen desire to know more. It was suggested that the
Kingdom of God was itself the adequte antidote.
320 JAPAN
The Rediscovery in the Devotional Life
of the Church
Saturday, August 2nd, the morning session was given
to the fourth paper concerning the church's devotional life.
This too is printed in the Japan Christian Quarterly for
October 1930. The speaker, Rev. Willis C. Lamott, ob
served that it was the exceptional preacher who did not kill
the spirit of worship by the length of his sermon, that in
stead the sermon must become a corollary, an explanation,
a gesture saying, " This is the way indicated in the wor
ship, walk ye in it". True worship, as pointed out in several
recent penetrating books, must cease to be utilitarian : its
aim is to glorify God. Lost in the praise of the great
Reality, there must be a forgetting of self. In Japan
especially, the emphasis upon lecture places " Kogisho "
instead of worship places, is fatal. Symbols delve far
deeper into human experience than arguments : a direct
logic always breaks down. Japan already has her tradi
tion of silence, as with the Quakers, but we spend our
time in talk, talk. Let us leave religious instruction to
the class room, where it belongs, and spend the hour in
training to worship.
Miss Esther Rhoads of the Friends' Mission directed
the discussion along three heads, 15 persons taking part.
1. " The ideal for the service of worship ", was by agree
ment a greater spirit of reverence : the sense of being in
the presence of God, silence as essential to hearing God
speak to his worshipers.
2. " The needs for the service " suggested a making use
of the natural Japanese proneness to worship, as seen in
the way prayers or hymns are introduced into most any
sort of social gathering, and in the Japanese love of cere
monial and high emotionalism.
3. " Exchange of experience as to ways and means ",
called forth a variety of practical suggestions. There was
the evangelistic meeting which closed not with conventional
cards for signatures, but printed slips with a 10 minute
worship service in which all joined. Silent grace before
meals has gripped Japanese imagination. It was felt that
FEDERATION OF CHRISTIAN MISSIONS 321
music must become an integral part of the services, and
as an aid to better music more students should be urged to
specialize in it. The observance of a church year was
felt to be an asset. On the other hand symbols or words
that conveyed little meaning were better abolished, and
there had to be stress upon sincerity rather than on form.
Committee Reports and Business
The afternoon of August 2nd from 2 to 4 was a business
session, given over mainly to the various reports. Dr.
Mayer, as fraternal delegate to the National Christian
Council reported the courtesies extended to him by that
body. Dr. H. K. Miller as fraternal delegate to Korea
made his report, in which he commented on the four
significant things served while on his visit to Korea : the
greater missionary responsibility, the changed attitude be
tween missionaries and government officials; the improved
economic condition of the people under present administra
tion : spiritual gains through what they had endured. Dr.
Wainright presented the Report of the Qommittee on Publi
cations and that of the Christian Literature Society, and
Rev. H. F. Woodsworth that of the Canadian Academy.
The latter told of the enrollment of some 200 students, the
losses through removal to Yokohama of business houses,
the new site for the school,, and the plans now in prepara
tion by Vories & Co. The C. L. S. report was accepted
and the others adopted.
Also there were reports from the Committee on Korean
Work, the Representative on the Board of the American
School, the Treasurer of the Federation of Christian Mis
sions, and of the Nominations Committee, that are here
with appended, and were duly adopted.
The Committee on Mutual Fire Protection reported, pre
senting a proposed constitution, and making the following
recommendation : — " That the proposed Missions' Mutual
Property Protective Association, expressed through the
above Constitution and By-laws, be referred to the consti
tuent bodies of this Federation for their consideration and
322 JAPAN
report to the Executive of the Federation before the next
Annual Conference, indicating, —
(1) Their attitude to the principle involved.
(2) Their approval or otherwise of the proposals sub
mitted herewith.
(3) Any changes in those proposals which they consider
desirable.
The recommendation was unanimously adopted. March
31, 1931 was set as the time limit for replies from the
several missions. It was voted to continue the committee
for another year.
A resolution concerning the exportation of undesirable
moving picture films was presented, and after considerable
discussion was unanimously adopted, as follows : — In
view of the fact that many of the moving picture films
coming into Japan from certain foreign countries during
the last few years are demoralizing in their influence, and
also so misrepresent the national ideals of the countries
concerned, Therefore, Be it Resolved by the Federation of
Christian Missions in Annual Meeting assembled, that a
protest be registered against the exportation of such films
as are subversive of the commonly accepted standards of
morality and of international understanding : and that a
copy of this resolution be sent to the press and to the
diplomatic representatives of the countries concerned.
Reception
Following the Business session was a reception, at which
the fraternal delegates from the National Christian Council
and the Korean Federation were presented and given op
portunity to present their greetings and message. Dr.
J. Z. Moore, from Korea, spoke of the three outstanding
qualities of Korean work, being : 1. Prayer, 2. Bible study,
and 3. Personal work. Dr. Chiba bringing greetings as
chairman of the N.C.C., told of the problem of religious
legislation, and Rev. Ebisawa, Secretary of the same
body, told of the significance of the coming commissions
to the Far East.
FEDERATION OF CHRISTIAN MISSIONS 323
Sunday Services
As in the case of the previous year, three services were
held. The first, from 7 to 7 : 45 a. m. was a prayer meet
ing, conducted without stated leadership. At 10 : 30 was
the annual church service conducted by the Chairman of
the Federation, Rev. Paul S. Mayer, D.D. At 4 p.m. was
held a Memorial service, led by the Necrologist for the
Federation, Rev. G. F. Draper, D.D. It was followed
immediately by a Communion service led by Rev. C. W.
Iglehart, D.D.
REPORTS
Report on American School in Japan to
the Conference of Federated Missions
July 30, 1930.
The American School in Japan has just completed a
satisfactory year. In June thirteen boys and girls were
graduated from the High School Department. Of these
every one is continuing his education in schools of higher
learning. Scholastically the work done throughout the
year has been of high average. The fact that, of the
students from the American School, taking the American
College Entrance Examinations, not one has ever failed,
is testimony to the quality of training given at that institu
tion. The following quotation from the report of the
principal, Mr. Mitchell, to the Board of Trustees at the
annual meeting in June is noteworthy : " I have not found
a bad boy or girl here. I believe our boys and girls are
better students today and more capable of controlling them
selves in any situation than they were a year ago."
Numerically, the attendance has been encouraging. The
enrollment of students during the past school year has been
the largest in the history of the school. Considering the
fact that the great earthquake reduced the number to a
mere handful, the recuperation of the six years since the
disaster has been highly satisfactory. Fifteen nationalities
have been represented in the student body, thus affording
324 JAPAN
an unusual opportunity for laying lasting foundations of
international understanding and sympathy.
Financially, too, the A. S. J. has made definite progress.
It now possesses its own land, buildings and equipment and
the neucleus of an endowment fund. The total assets are
approximately ¥650,000. Although the buildings are not
all that we could desire and although there is great need
of an endowment fund large enough to make the school
financially independent, each year since the earth
quake has found the condition of the school in this respect
better than the preceding. This last year because of the
large enrollment the tuition receipts exceeded those of any
previous year. Each spring the foreign community has
responded sympathetically to the drive for funds to aid
in the running expenses which tuition fees far from cover.
We are hoping that some day a generous benefactor may
arise who will conceive it a piece of Christian philanthropy
to place the American School in Japan on a footing of
economic efficiency so that it may provide for the English
speaking children, residing in eastern Japan, educational
facilities commensurate with the best offered in the home
lands.
Respectfully submitted,
Grace P. Holtom, (Mrs. D.C)
Member of Board of Trustees of
the American School in Japan for
the Federation of Christian
Missions in Japan.
Report of the Korean Work Committee.
Because of the fine cooperation of individuals and groups
the committee was able to send in the full pledge to the
union committee in Korea for the year 1929. Dr. Winn
of Korea writes, " We greatly appreciate this very sub
stantial aid in this cause".
Early in 1930 the new committee met in Kyoto at the
home of Dr. Shiveley and organized for this calendar year.
Mr. Foote was re-elected chairman and Dr. Shiveley both
FEDERATION OF CHRISTIAN MISSIONS 325
secretary and treasurer. Colaborating with Rev. L. L.
Young the secretary sent out a circular letter to missions
asking pledges and gifts towards this year's work. He re
ports over ¥900 in hand. The prospects are good for our
reaching a full one thousand yen this year.
During the year, without solicitations from the writers
themselves, articles on this work for the Koreans in Japan
appeared in both the Korea Year Book and the Japan
Christian Quarterly. These have born fruit in requests
for literature and suggestions as to how to make contact
with the local Koreans.
In Osaka, where there are so many Koreans living, mostly
of the working and small shop class, the different groups
followed the leadership of Pastor Pak in launching a cam
paign to raise funds to buy land and build one church
building in a central location. This plan was first presented
to the Korean Work Committee and met with their ap
proval. It is planned that the Koreans shall first create
a fund of several thousand yen, then Mr. Foote and Mr.
Young will approach Japanese groups and individuals in
Osaka for contributions. Already the Koreans have banked
in Mr. Foote's name ¥141. The first yen of this money
was sent to Mr. Foote by mail by a Japanese who saw in
a Japanese newspaper notice of the founding of the first
Korean Church in Osaka. The Koreans in the different
groups are making regular contributions towards this fund.
If there are others who would like to contribute they
may make their gifts through Mr. Foote and know that
such funds will be safely banked in a responsible firm.
The retrenchment policy of the present Japanese ministry
has brought hardship upon the Koreans in Japan. Thou
sands have been thrown out of employment with the re
sult that approximately ten thousand have sailed home
ward from Osaka alone. Those who have relatives in
Korea are able to do this, for travel is cheap and living is
much cheaper in Korea. But those who have sold their
lands and homes to move to Japan find themselves in no
favorable position to meet hard times. For them rag
picking, gathering of scraps of iron and tin and bottles
326 JAPAN
and old paper is all that is left. They have made the
squalid slums even more squalid.
In Imamiya of Osaka a very bad situation for Koreans has
grown up. This place Mr. Young and Mr. Foote visited
and saw for themselves last fall. Imamiya is next to the
famous Tobita brothel quarters of Osaka. Naturally hu
man wrecks and perverts abound in that neighborhood.
Drug addicts are common. It is said that there are 3000
Korean drug addicts in this section. Our visit revealed
the open peddling of drugs and hypodermics. On cast off
mats in the corners of open lots in the evening scores of
Korean youths, many under twenty years of age, gather and
obtain the " shots ". We saw them giving themselves the
drug. We were asked for money to buy sufficient drugs
for doses to give the wrecks of humanity one more dose to
ease them through the chilly nights. The drug is boot
legged. The dealers we could not spot but were suspicious
of certain well-fed individuals, not Koreans, who lingered
in the neighborhood. The money for the drug is obtained
by petty thievery from the entrances of homes through
the day. This ill-gotten gain is sold or traded at certain
marked shops for the drug and some food. The pedders
of the drug are in league with the obtainers of stolen goods
to make drug addicts of these Korean youths. Once ad
dicted to the drug all is lost. Death is the only way out
from under the drug appetite and the gang which controls
the trade in stolen goods. Dickens never painted a darker
picture of Sikes and Fagin than what we have going on
in Imamiya. The police are powerless to stop the traffic
it seems.
Therefore all the more reason why we should support
and foster these chapels and churches throughout Japan
for the Korean Christians and their own work for the non-
Christians about them. These people need friends every
where, Japanese Christians and the Christian missionary.
Their own funds are very limited. They have no friends
at court or in influential positions. The are preyed upon
by rascals Korean and rascals Japanese. They are a friend
ly people who respond to a smile and kindness as children.
FEDERATION OF CHRISTIAN MISSIONS 327
They are in our midst and we have a responsibility to
wards them as imperative as any.
John A. Foote
For the Committee
COMMITTEES APPOINTED FOR
1930 TO 1931
OFFICERS OF THE FEDERATION.
Chairman, W. Merrell Vories.
Vice-Chairman, H. F. Woodsworth.
Secretary, J. Spencer Kennard Jr.
Treasurer, Harold W. Hackett.
Executive Committee : — 1931 — Miss Caroline Marsh,
G. H. Moule. 1932— W. .H. Erskine, J. E. Knipp,
Miss Caroline Peckham.
PUBLICATIONS COMMITTEE.
1931— Guy C. Converse, John K. Linn, S. H. Wain-
right, 1932— W. H. M. Walton (Editor J. C. Q.)
Miss I. McCausland, H. F. Woodsworth. 1933—
Luman J. Shafer (Ed. Year Book). Mrs. J. S. Ken
nard Jr., A. K. Reischauer.
CHRISTIAN LITERATURE SOCIETY.
1931— D. C. Holtom, J. C. Mann (G. H. Moule), G.
E. Trueman, T. A. Young. 1932— Barley Downs, Miss
Kate Hansen, P. G. Price, A. J. Stirewalt. 1933— A.
D. Berry, Arthur Jorgensen, H. D. Hannaford, Miss
Claire McKinnon.
TRUSTEES OF JAPANESE LANGUAGE SCHOOL.
1931— D. R. McKenzie, L. J. Shafer. 1932— G. Bowles,
T. A. Young. 1933— W. Axling, H. W. Myers.
328 JAPAN
WORK FOR KOREANS.
1931— John A. Foote, B. F. Shively, Miss K. Tristram.
1932— S. P. Fulton, Miss A. M. Henty, (L. L. Young,
coopted) .
NATIONAL S. S. ASSOCIATION.
Charles W. Iglehart.
AMERICAN SCHOOL REPRESENTATIVE.
Mrs. D. C. Holtoin.
CANADIAN ACADEMY REPRESENTATIVE.
Mrs. Roy Smith.
FRATERNAL DELEGATE TO KOREA.
P. S. Mayer.
FRATERNAL DELEGATE TO N. C. C.
W. M. Vories.
NECROLOGIST.
G. F. Draper.
FEDERATION OF CHRISTIAN MISSIONS
TREASURER'S REPORT 1930
RECEIPTS
A. General Sources:
Balance from 1929 ¥89.45
Refund on Federation of Ch.
Mn. Travel 15.00
Bank Interest 2.23 ¥106.68
B. Mission Treasurers :
Delegate Fees — received from
member Missions at ¥ 30. —
per delegate 2,700.00
Christian Literature Society : Re
ceived from Missions for C.L.S.... 8,215.00
Received from Missions by
C.L.S. (Paid direct.) 2,295.00 10,510.00
(See detail list)
F. Loan from American Board
Mission 500.00
13,816.68
FEDERATION OF CHRISTIAN MISSIONS
329
DISBURSEMENTS
A. Annual meeting:
Delegates travel and board ¥1,007.54
Expense of speakers 96.00
Use of auditorium 25.00
Printing of programs 29.00
Reception of delegates 42.00 1,199.54
B. Christian Literature Society :
Paid by Treas. to C.L.S., (per
detail list) 8,215.00
Paid by Missions direct to C.L.S.,
(per detail list) 2,295.00 10,510.00
C. Publications :
Publications Committee & Japan
Christian Quarterly expense 257.46
Japan year Book expense 50.00 307.46
D. Administration:
Executive Committee meetings.... 240.43
Secretary's expense 25.64
Treasurer's expense 7.47 273.54
E. Relations:
Delegate to Korea 88.25
F. Loans :
Payment in full, Oltman loan 1,000.00
Interest on above J4 year 30.00
Payment on American Board
Mission Loan 400.00
Interest on above 6.66 1,436.66
(Loan outstanding ¥ 100.00)
13,815.45
Cash on H'nd, Dec. 31. 1930 1.23
Total disbursement 13,816.68
330
JAPAN
FEDERATION OF CHRISTIAN MISSIONS
TREASURER'S REPORT 1930
Detail List Receipts from Missions, 1930
Missions
F.C.M.
C.L.S.
American Baptist F.M.S 90.00
American Bible Society 30.00
American Board C.F.M. 150.00 800.00
British & Foreign Bible Society 30.00
Christian Church 60.00 150.00
Church of England in Canada 90.00
Church Missionary Society 120.00
Evangelical Ch. N. America 60.00 350.00
Friends 60.00 350.00
Kagawa Co-operators 30.00
Lutheran Ch. of America (L.C.A.) 120.00 (Direct)
Methodist Episcopal Ch 120.00 200.00
Women, East ... 60.00 400.00
West... 60.00 400.00
South 1929 ... 90.00
1930 ... 90.00
Women 1929 ... 60.00
1930 ... 60.00
Methodist Protestant Church 60.00 150.00
Omi Mission 30.00
Presbyterian Church in Canada, (Formosa) 30.00
of England „ 30.00
in U.S.A 150.00 750.00
in U.S.A. South 150.00 570.00
Reformed Church in America 120.00 750.00
„ U.S.A 120.00 150.00
Southern Baptist Convention 90.00
United Brethern 30.00 (Direct)
United Christian Mission 90.00 295(J4
direct)
United Church of Canada 120.00 1,100.00
„ Women 120.00 1,400.00
Universalist Mission, 1929 30.00
1930 30.00
Woman's Union Missionary Society 30.00
Y. M. C. A 60.00 400.00
Y. W. C. A 30.00 (Direct)
Missions paying directly to C.L.S. 8,215.00
Lutheran Mission ¥1,400.00
United Brethern 350.00
United Christian MS (1/2) ... 295.00
Y. M. C. A 250.00 2,295.00
¥2,700.00 ¥10,510.00
FEDERATION OF CHRISTIAN MISSIONS
331
1931 FEDERATION OF CHRISTIAN MISSION
FINANCIAL DATA
Executive Committee, Mar. 20, 1931.
Income from Delegate Fees
1929 ¥2,430,00
1930 2,700.00
1931 2,700.00 (est.)
Comparative Study of Expense Accounts
A. Annual meeting 1928 1929 1930 Budget for 1931
Delegates 1,051.00 984.00 1,107.54 1,200.00
Speakers 70.00 192.00 96.00 100.00
Auditorium 25.00 25.00 25.00 25.00
Printing program 20.00 27.00 29.00 60.00
Minutes 34.00 — 20.00
Delegates reception 20.00 20.00 40.00 —
*S Yen 1,200 00 1,248.00 1,299.54 1,445.00
C. Publication
Kyo Bun Kwan 400.00 84.99
Quarterly 50.00 20.00
Pub. Comm 4200 aj.CO 257.46 460.00
Year Book 37.00 5000
S Yen 492.00 176.99 307.46 460.00
D. Administration
Executive Comm 167.00 146.00 240.43 200.00
Secy. Expense 15-00 19.00 25.64 25.00
Treas. 4.50 15.00 7.47 10.00
S Yen 186.50 180.00 273.54 235.00
E. Relations
Delegate to Korea 88.00 108.00 88.25 80.00
Delegate to Coronation ... 12.00
S Yen 100.00
Total of sub totals 1.978.50 1.712.99 1,968.79 2.220.00 —
F. Loans
Repayment 645.00 1,100.00 1,436.66 100.00
2 62:!.05 2,812.99 3,405.45 2,320jO —
* (S sub total)
APPENDIX II.
THE SCHOOL OF JAPANESE LANGUAGE
AND CULTURE.
Darley Downs
Some comparative statistics may be of interest; but it
should be remembered that the article last year was written
in May while this is being written early in February.
Some losses in the number of students are to be expected
before May of this year while, of course, a few may be
added. The total number of students .who have been
enrolled for regular work during the year is 39, (40 last
year). However, since September three of these have
dropped out, leaving 36 as the present enrollment as com
pared with 26 last May. However, eight persons have
been working from two to five hours a week here at the
School with our regular teachers and seven more from two
to ten hours per week at their own homes or offices, mak
ing a total of 54 persons in Tokyo, who, since September
of 1930 have done language work under our direct instruc
tion. Fifty persons are at present so engaged. The
distribution by Missions or occupations, and nationality of
the 54 may be of interest: Business and professional 12;
American Board 7; German Reformed 5; Baptist 4; Ja
pan Evangelistic Band 4; Episcopal 3; Presbyterian 3;
Roman Catholic 3; United Church in Canada 3; Dutch
Reformed 2; Church of Christ 1; Friends 1; Methodist
Episcopal 1 ; Methodist Protestant 1 ; Presbyterian South
1 ; Salvation Army 1 ; United Christian Missionary Society
1; Universalist 1. Nationalities: United States 31; Eng
land 7; Canada 6; Germany 6; France 3; Honduras 1.
Regular teachers of the school were located in Nojiri
and Karuizawa last summer and instruction was given to
a total of 26 students. It is proposed that this be repeated
334 JAPAN
next year; and teachers will be sent to other resorts if
there is a sufficient demand.
The School is to continue at the City Y. M. C. A.; but
at least from the beginning of the third term even better
arrangements are to be made than has been the case up to
now. Additional small rooms for individual instruction or
for two or three persons make it possible for us to serve
irregular students at much lower rates than formerly.
The Trustees of the School appealed to the Missions
for an annual contribution during the next few years of
Y5.00 per member; so far Y1170 has been received; at
the same time, Y1900 has been secured through Baron
Sakatani from Japanese givers.
A word should be added concerning student chapel.
The plan last year of having the daily chapel between
the second and the third periods was found to encroach
so seriously on the third period, that the students them
selves willingly ' accepted the recommendation from the
Director and Faculty that this 20 minute period be made
a, real recess, except on Friday when a 55 minute assembly
period is provided usually with an outside speaker. The
students themselves have arranged a chapel period from
8:40 to 8:55, which has been surprisingly well attended.
Speakers at this special assembly so far have been Dr.
Danjo Ebina, Dr. A. L. Warnshuis, Mrs. Ochimi Kubu-
shiro, Mr. Murray Walton, Dr. H. B. Benninghoff, Mr. G.
S. Phelps, Dr. H. H. Guy, Mr. Russel L. Durgin, Bishop
Akazawa and Miss Mildred Paine. The following are
scheduled for February: Mrs. Tsuneko Gauntlett, Mr. W.
M. Vories, Dr. Caroline McDonald, Colonel Ernest I.
Pugmire.
The Extension Department has continued to improve
in its efficiency under the vigorous administration of Mr.
Akimoto. There are at present 35 students in the
first year, 37 in the second year, and 25 in the third
year, a total of 97. Through this Department, during
the year, 9 first year diplomas, 9 second year diplomas and
6 third year diplomas have been issued. At the commence
ment last June, 20 first year diplomas were given to re
gular students.
SCHOOL OF JAPANESE LANGUAGE AND CULTURE 335
The revision of materials has almost been completed;
so that with the exception of the Tokuhon and Bible,
entirely new materials for the full three year course will
have been written and printed by the 1st of April. While
it is not presumed that these materials are perfect, we
are confident' that they are better than any that have
been produced heretofore. The School is profoundly in
debted to Mr. Koichi Hoshina, Chief of the Documents
Section of the Monbu Sho, for very careful scrutiny of
several hundred pages of manuscript and numerous sug
gestions for improvements in wording.
At the annual meeting of the Board of Trustees last June
it was voted to change the name of the School to " The
School of Japanese Language and Culture". This was
done with a view to laying increased emphasis on studies
in Japanese history and culture. Dr. Kenzo Takayanagi
of the Tokyo Imperial University, agreed to accept the
position of Dean of the Cultural Faculty and Dr. H. B.
Benninghoff that of Associate Dean.
It has long been the hope of the Trustees and other
friends of the School that it might grow into a real in<-
stitute of Japanese Studies. Such a book as E. C. Carter's
" China and Japan in our University Curricula " indicates
the growing place that courses on Oriental subjects are
making for themselves in American schools. With the
extensive work being done through the Harvard- Yenching
enterprise and the North China Language School, very ex
cellent provision is made for Chinese studies. It seems
quite clear that same similar provision should be made in
Japan.
With the growth of departments of Oriental studies in
western schools, we have felt that there ought to be an
increasing demand for an institution here in Japan to
which prospective teachers in such departments might
come not only for work in courses arranged by this School
but also for guidance in independent research. Catalogues
of the School were sent to 114 colleges and universities in
America having courses on Oriental subjects, and in addi
tion, a long personal letter has been written to 16 out
standing teachers of such subjects, asking for suggestions
336 JAPAN
and assistance in connection with the development of this
department.
The following study courses have been carried on at
the School since September:
1. Foundation courses in Japanese History by Prof.
H. B. Benninghoff, of Waseda University. Section A began
with Prehistoric Japan and will carry the study through
the life of Tokugawa lyeyasu. Section B studies the
Tokugawa Shogunate and the Meiji Era.
The method is similar to that of the university seminar,
combining class reports on special subjects, discussions and
supplementary lectures. Nearly all first year students en
tered Section A and several second year students together
with some who are not regular students of the School
entered Section B.
2. The Social and Economic Background of Modern
Japan by Dr. Tatsunosuke Ueda, of the Tokyo Commer
cial University.
3. Historical Studies Concerning Japanese Views of
Life and Religion by Prof. Antei Hiyane, of Aoyama
Gakuin.
4. The Development of Japanese National and Local
Government by Dr. T. Nakano, of Waseda University.
Dr. Kenneth Saunders, the noted authority on Buddhism,
gave two lectures at the School in November, followed by
a lecture, December 11, on " Nihonsiki Romazi " by its
chief advocate, Dr. Aikitu Tanakadate; and the lecture,
January 20, on " The Architecture of Horyuji " by Dr.
Ino Dan of the Tokyo Imperial University. It is expected
that several more lectures will be arranged before the
end of the school year. Dr. Wilhelm Gundert gave his
valuable series of lectures on " Japanese Phonetics " to
the first year students during November, December and
January.
APPENDIX III.
THE CHRISTIAN LITERATURE SOCIETY
OF JAPAN (KYO BUN KWAN)
Amy C. Bosanquet
The C. L. S. exists under the auspices of the National
Christian Council and the Federation of Christian Missions
in Japan to help to bring the knowledge of the True God
and Father of and our Divine Redeemer to those who
have not yet heard the glorious Gospel of our salvation ;
to deepen, strengthen and educate the faith and knowl
edge of those who already believe ; to provide the clergy
and teachers with weapons for their work ; to give to the
rank and file of the laity interesting, healthy, high-toned
reading, good fiction, good biography ; to bring the great
books of other lands and unknown languages within the
reach of all ; to provide pure, happy, childlike books and
pictures for little children ; in fact, to help the Japanese
nation and especially the little Christian group in its midst
to build up a worthy literature imbued with the spirit of
Christ. This is the best, indeed the only way to combat
the evils of the continual influx of a very different kind
of influence through books and films and illustrated peri
odicals from abroad, as well as the vast circulation of
original Japanese literature of a lower type to be found
here, as in other countries. It is, of course, a huge task
to which the C. L. S. and kindred organisations have
dedicated themselves, for it means not only the produc^
tion but the nation-wide circulation of Christian publica
tions. It may seem almost impossible, sometimes, but was
it not Miss Lilias Trotter, painter, prose-poet and fervent
missionary to the Moslems of North Africa, who wrote of
" the glory of the impossible ? " — a truly haunting, inspir
ing phrase ! So we go on, rejoicing in every new book
668 JAPAN
sent out with prayer to meet thousands of eyes which our
own eyes will never meet, hoping great things for every
magazine which is flung in a common-place way into the
commonplace post, since it proves so often to be nothing
less than a golden arrow, divinely winged to a hidden mark,
a shaft of light to open the way to the full splendours of
heaven.
Let us then try to realize what it means that during 1930
the first edition of Dr. T. Kagawa's Kami ni Tsuite no
Meiso (Meditations about God), 20,000 copies, was very
quickly sold out and another edition, again of 20,000, had
to be printed. Our that the Kami no Kuni Shimbun (King
dom of God Weekly) has, during some weeks, had a cir
culation of 30,000 or even more, which means that over a
million pages have been perused by perhaps a million
readers, if the papers are passed from hand to hand and
read by whole families, as we know they often are, to say
nothing of the copies put up in public places which are
being read by different people all day long.
On the other hand, some of the books and periodicals
which have no such phenomenal sale are -doing a deep,
quiet work which may be of equal importance in the end,
for we cannot reckon by mere numbers only, in spiritual
calculations.
The following books were published for the first time
in 1930 :—
Paul : a Study in Social and Religious History (Pauro no
Kenkyu), by Dr. Adolf Deissmann, translated by Dr.
W. G. Seiple and Prof. G. Koriyama ; cloth, illustrat
ed ; 467 pp. One of the most important books we
have brought out lately.
Life of Jean Frederic Oberin, Pioneer of Rural Evangel
ism (Noson Dendo no Kaitakusha Oberlin), by Dr.
A. F. Baird, translated by Y. Kurihara ; cloth ; illust-
ated ; 196 pp.
Damien, Apostle to the Lepers (Seija Damien), by Rev.
T. Komura ; cloth, illustrated ; 189 pp. This has had
a very good sale.
Livingstone, the Saint of Darkest Africa (Ankoku Afrika
THE CHRISTIAN LITERATURE SOCIETY OF JAPAN 339
no Seija Livingstone), by S. Kuroda, with introduction
by Dr. Kagawa ; illustrated ; cloth ; 266 pp.
Faith and Doctrine (Shinko to Kyori), by the late Prof.
T. Yamada ; cloth ; 446 pp.
Social Problems and Ideals of the Bible (Shakwai Mon-
dai to Seisho), by Rev. 0. Takahashi ; cloth ; 453 pp.
Meditations about God (Kami ni Tsuite no Meiso), by
Dr. T. Kagawa ; paper cover ; 198 pp. Sold at the
exceptional price of ten sen.
The Origin and Development oj the Weekly Rest (Shu-
kyu Seido no Kigen to Hattatsu), by Rev. P. G. Price,
translated by K. Tanaka ; paper ; 36 pp.
Questions and Answers on the New Testament (Seisho
Kenkyu no Tasuke), by J. J. Hill, translated by Mrs.
Smythe and Toshiko Omori ; paper cover ; 59 pp.
For teachers and Bible classes, etc.
Canadian Girls in Training (Shukyoteki Shojo Club
Teiyo), by Rev. P. G. Price, transtated by T. Masu-
da ; paper cover ; 26 pp. For teachers and girls.
Japan Mission Year Book, 1930, in English, edited by
Rev. P. S. Mayer, for the Federation of Christian
Missions ; cloth ; 407 pp., exclusive of advertisements.
For Young Readers
Brave Adventurers (Mi-shiranu Kurd ye), by the late
Mrs. K. Scherer Cronk, published in memory of the
author at the expense of an American friend ; trans
lated by Mrs. H. Muraoka ; illustrated ; paper cover ;
150 pp.
The Bible Story Picture Book Series (Seisho E Mono-
gat an) ;
No.I. Two Little Boys (Futari no Shonen), by T.
Hosokai, with eight coloured illustrations by Elsie
A. Wood ; 22 pp.
No. II. The Boyhood and Infancy of our Lord (lesu
Sama no Oitachi), in similar style ; 18 pp. These
were published with the help of funds from America,
but through Miss Kyle, Treasurer of the Committee
340 JAPAN
on Christian Literature for women and children in
Mission Fields.
Pamphlets
Five kingdom of God Campaign Pamphlets, prepared by
the Kingdom of God Movement Committee. Their
subjects are Daily Living and the Kingdom of God,
Buddhism and the Kingdom of God, The Kingdom of
God and its King, Perplexed, Souls and the Kingdom of
God, Lifegiving Power and the Kingdom of God. In
tinted paper covers ; 29 to 34 pp. each.
Two Christmas Cards. Coloured. The Stable at Bethle
hem and The Flight into Egypt.
Christmas Greeting Card.
The Sermon, on the Mount (Sanjo no Suikun) ; a set of
nine illustrations by Elsie A. Wood, with texts on the
back.
Three Christmas Songs with Music, by S. Ojima ; 4 pp.
Periodicals
The Light of Love (Ai no Hikari), monthly, illustrated ;
4 pp. For general evangelistic use.
Little Children of Light (Shokoshi), monthly, illustrated;
16 pp. For Children.
The Kingdom of God Weekly (Kami no Kuni Shimburi) ;
editors appointed by the Committee of the Kingdom of
God Movement, of which it is the official organ ; ill
ustrated ; 8 pp.
The Japan Christian Quarterly, in English, for the Feder
ation of Christian Missions in Japan ; about 100 pp.,
exclusive of advertisements.
Theological Review (Shingaku Hydron), for Aoyama
Gakuin.
THE CHRISTIAN LITERATURE SOCIETY OP JAPAN 341
It is often proposed that the C. L. S. should lay down a
definite programme of future work. Plans it does make,
but experience shows that it is difficult to keep to a hard-
and-fast programme. One reason of this is that MSS.,
original and translated, are continually coming in, which
must be considered sympathetically on their merits and
published if possible. These unexpected works, spontane
ously produced, may not quite fit in to a pre-arranged
scheme, but may yet be very valuable. If the Committee
decides to publish them, they probably must take preced
ence of planned-out publications, funds being limited. All
sorts of requests, it should be added, come in from the
field, from the supporters of the C. L. S., for publications
not always financially profitable but required by the work.
In short, the C. L. S. has outgrown the day when its
output could be thought of in terms of a single programme.
The many friends of our General Secretary and Manager,
Dr. S. H. Wainright, were much pleased when last year
H. I. M. the Emperor of Japan conferred upon him the
Fourth Cordon of the Order of the Rising Sun, in recog
nition of the valuable services he has rendered to the coun
try in so many ways for more than forty years.
APPENDIX IV.
FACT FINDING COMMISSION
INSTITUTE OF SOCIAL AND RELIGIOUS
RESEARCH
Harvey H. Guy
Origin and Purpose
The idea of a permanent religious research and survey
organization was conceived by some of the members of
the survey staff of the Interchurch World Movement.
They held the view that an ecclesiastically controlled
agency was not the most competent to conduct unbiased
studies in the realm of religion and church organization,
and they therefore suggested an altogether independent
agency. Their efforts were seconded by others and re
sulted in the organization in January, 1921, of the Com
mittee on Social and Religious Surveys, which later be
came the Institute of Social and Religious Research. The
original members of the Committee were John R. Mott,
Ernest D. Burton, and Raymond B. Fosdick. Charles R.
Watson was the first executive secretary. The plan and
purpose of the Committee were submitted to John D.
Rockefeller, Jr., who gave his cordial approval and offered
to give most of the funds to finance the undertaking. The
purpose of the Committee as then stated was to bring the
methods of social science to bear upon the solution of reli
gious and socio-religious problems, and also to promote
cooperation among the Christian forces of the world. It
should be emphasized that the Institute was in no sense
the " residuary legatee " of the Interchurch World Move-
344 JAPAN
ment, and that its only relation to the Movement was in
the completion of a few surveys.
The first projects were based on five studies begun by
the Interchurch World Movement ; for example, its coun
ty surveys and the St. Louis church survey. Before the
completion of these original surveys, requests had been
made by religious and social leaders for other pieces of
investigation. It was pointed out that while large sums
were being spent for research in the natural sciences and
in general education, there were no research agencies in
dependent of ecclesiastical control doing comparable work
primarily in the field of religious life and institutions.
In 1923, the name was changed to the Institute of So
cial and Religious Research, with a view to making clear
the independence of the enterprise and the increasing
breadth and thoroughness of its operation. The organiza
tion was then incorporated under the laws of the state of
New York. The governing body of the Institute is its
board of directors, which at present consists of eight
members : John R. Mott, Trevor Arnett, James L. Barton.
Kenyon L. Butterfield, W. H. P. Faunce, Paul Monroe,
Francis J. McConnell and Ernest H. Wilkins. Galen M.
Fisher is executive secretary.
In January, 1929, the scope and the functions of the
Institute were considerably revised by the decisions of the
board of directors that thereafter its activities should be
confined to research and investigation, and that the small
part of its income which might be granted to other bodies
should be given only for specific and well formulated pro
jects of research.
Field of Activities
The Institute has undertaken studies not only in the
field of religious life and institutions but in race relations,
character education and rural sociology. In 1927, however,
the directors decided to focus attention more closely than
before on the protestant church in North America.
The selection by the Institute of a project for research
is determined by considerations such as these : its suscepti-
FACT FINDING COMMISSION 345
bility of scientific inquiry, its importance at the present
stage of social and religious thought and activity, the re
presentative character of the requests for the inquiry and
the prospect for the utilization of its results, its relation
to earlier inquiries in the same field, and the availability
of capable investigators. Speaking broadly, every pro
ject has one or more of the following purposes: To solve a
specific problem; to discover principles or trends; to ex^
plore a little known field; to develop an improved technique
of research.
Origin and Purpose of the Laymen's Foreign
Mission Inquiry
In the spring of 1930, the Institute was requested by a
group of leading laymen in the American churches to study
the work of Christian missions in Japan, China and India.
In response to this request, the Institute is sending out to
these three countries a group of specialists whose purpose
it is to gather facts in connection with the various phases
of the Christian movement. This study is to be carried
on in a judicial, scientifically thorough, constructive and
sympathetic manner. Such an inquiry naturally involves
a study of the churches which have grown up in the path
way of the world mission, and the Christians of America
are most eager to gain ideas and inspiration from the
spiritual development and achievements of the Japanese
churches. To this end, attention will be concentrated upon
such fundamental questions as these :
How successfully are the attitude and work of the Mis
sions adapted to the national genius and cultural heritage
of the people ? In other words, are the Missions and the
institutions to which, in the Providence of God, they have
given birth, sufficiently naturalized, or are they unduly
transferring Western traditions and patterns to the Orient ?
What distinctive values can American Christians' derive
from the faith, the achievements and the fellowship of
Orientals ?
What distinctive results have been achieved by the Chris
tian institutions and how do they compare in efficiency and
346 JAPAN
in achievements with coresponding government and non-
Christian institutions ?
In order to minister most effectively to the basic social
and spiritual needs confronting the peoples in Japan, China
and India, what expansion, readjusting or recasting of the
Mission enterprise may be called for, especially in regard
to the relative emphases on types of work, the kinds and
numbers of missionaries, and the use of foreign funds ?
In view of the fact that such an inquiry may have far-
reaching effects upon the future quality and extent of
American missionary effort, and in order to assure accuracy
and trustworthiness of all findings, we are asking the co
operation of missionary and Japanese organizations, and
are attaching to our staff a group of Japanese experts in
all the fields of our investigation.
The chief fields of inquiry are the Church and Religious
Education, Women's Activities, Rural Conditions, Industry,
Education, Medical Work and a study of the general re
ligious and social background.
At the time of writing this statement our work is pro
ceeding satisfactorily and the reception given the Com
mission by Christians and non-Christians, by government
officials and private citizens has been most cordial.
FACT FINDING COMMISSION
347
JAPAN STAFF, FACT FINDING COMMISSION
LAYMEN'S FOREIGN MISSIONS INQUIRY
Director, HARVEY H. GUY, PH. D.
Former lecturer on the History and Philosophy
of Religion,
Pacific School of Religion,
Berkeley, Calif.
ROBERT W. BRUERE, M. A.
Research Secretary,
Penney Foundation
Miss MARGARET E. FORSYTH
Teachers College,
Columbia
PROF. EDGAR W. KNIGHT, PH. D.
University of North Carolina,
Chapel Hill, N.C.
WILLIAMS G. LENNOX, M.D.
Harvard Medical School,
Cambridge, Mass.
M. E. SADLER, PH. D.
Secretary of Education,
United Christian Missionary
Society,
Indianapolis, Ind.
CHARLES H. SEARS, D. D.
General Secretary,
New York and Brooklyn
Baptist Mission Society
FENNELL P. TURNER, B. A.
International Missionary Council
FRED R. YODER, PH. D.
State College of Washington,
Pullman, Wash.
Industrial Counsellor
Women's Activities
Higher Education
Medical Work
Religious Education
Church
Personnel
Rural Economy
APPENDIX V.
WHO'S WHO AMONG THE WRITERS.
Mr. Tadashi Okuma was a member of the Japanese
delegation at the 5th Assembly of the League of Nations
and is now one of the secretaries of the League of Nations
Association of Japan.
Bishop G. Akazawa is the newly elected Bishop of the
Japan Methodist Church. He is also Chairman of the
National Christian Council.
The Rev. Akira Ebizawa is one of the secretaries of the
National Christian Council.
Mr. Daikichiro Tagawa, M. P. is President of the Meiji
Gakuin, the College of the Missions of the Presbyterian
Church, in the U. S. A. and the Reformed Church in
America. He is also President of the National Christian
Educational Association and an independent member of
the lower house of Parliament.
The Rev. D. C. Holtom, Ph.D., D.D., is a member
of the Mission of the American Baptist Foreign Mission
Society. He is author of several books and articles on the
general subject of Shinto. He is on the staff of the Col
lege Department of the Kanto Gakuin.
I " j <!W.""~ ; *•"•»» ""I «•:«!.•
The Rev. R. D. M. Shaw is a missionary of the S. P. G.
and a Doctor of Divinity of Oxford University.
The Rev. A. K. Reischauer, D.D., is a member of the
Mission of the Presbyterian Church in the U. S. A. and
Executive Secretary of the Woman's Christian College.
He is the author of Studies in Buddhism.
350 JAPAN
The Rev. W. A. Mcllwaine is a missionary of the Pres
byterian Church in the U. S. He was born in Japan but
came to the evangelistic work of his Mission in 1919.
The Rev. W. G. Hoekje is a member of the Mission of
the Reformed Church in America. He has been engaged
in both evangelistic and educational work, being at present
the Principal of Tozan Gakuin.
The Rev. Wm. A. Axling, D.D., is one of the secretaries
of the National Christian Council.
The Rev. Clarence E. Norman is a member of the Mis
sion of the United Lutheran Church. He has been engaged
for some years in newspaper evangelism in Fukuoka.
The Rev. W. H. Murray Walton, M.A. is a member of
the C. M. S. Mission engaged in newspaper evangelism in
Tokyo. He is the editor of THE JAPAN CHRISTIAN
QUARTERLY and joint author with Mr. M. S. Murao
of Japan and Christ.
The Rev. Michio Kozaki is Assistant Pastor of the his
toric Reinanzaka Kumiai Church in Tokyo, of which his
father is Pastor. Mr. Kozaki is a member of the Committee
on Unity of the N. C. C. and a Director of the Kumiai
Church.
The Rev. F. W. Heckleman, D.D. is a member of the
Mission of the Methodist Episcopal Church and on the
faculty of the Aoyama Gakuin.
The Rev. E. T. Horn, D.D. is President of the Japan
Lutheran Theological Seminary.
The Rev. D. B. Schneder, D.D. came to Japan in 1887
and for many years has been President of the Tohoku
Gakuin in Sendai.
The Rev. Toyohiko Kagawa, LL.D. is the well known
social worker, author and evangelist.
WHO'S WHO AMONG THE WRITERS 351
Prof. Shigeru Nakajima is Professor of Law in the Kwan-
sei Gakuin College of Literature.
Mrs. May Fleming Kennard was for several years a
Secretary of the Student Volunteer Movement. She came
to Japan in 1923. She is on the staff of the Joshi Eigaku
Jiku (The Tsuda School) and the Kanto Gakuin.
The Rev. E. C. Hennigar, D. D., missionary of the United
Church of Canada, is Associate Pastor of the Hongo
Methodist Church. He has been for many years especially
interested in purity work.
Mr. Guy C. Converse was on the staff of the Y. M. C. A.
and located in Osaka. The article contributed to this
Book was handed in just before he went to the hospital for
the operation from which he was convalescing when he
died.
Mr. Isoo Abe was formerly professor at Waseda Univer
sity. He is the leader of the Social Democratic Party.
Prof. Hiroshi Nasu is a Doctor of Agriculture and Profes
sor in the Tokyo Imperial University.
Miss Alice E. Gary is engaged in the work of the Yodo-
gawa Zenrinkan of Osaka, a settlement of the Kumiai
Church.
Mr. Jan Nalepa is on the staff of the St. Luke's Inter
national Medical Centre.
The Rev. S. H. Wainright D. D. is Secretary of the
Christian Literature Society of Japan.
The Rev. E. T. Iglehart, D. D., S. T. D., is a member of
the Methodist Episcopal Mission and on the faculty of
Aoyama Gakuin.
The Rev. Hugh MacMillan is Secretary of the Mission
352 JAPAN
of the Presbyterian Church in Canada and President of
the Theological Seminary of that Mission at Tamsui, For
mosa.
The Rev. Duncan MacLeod, D.D. came first to Formosa
in 1907 as a missionary of the Presbyterian Church of
Canada. Since the formation of the United Church of
Canada he has been associated with the work of the South
Mission Council, being a member of the Mission of the
United Church of Canada, but receiving his support from
the English Presbyterian Mission in South Formosa.
DIRECTORIES
AND
STATISTICS
A LIST OF CHRISTIAN EDUCATIONAL
INSTITUTIONS
Above Primary School Grade
Prepared by
Qlen Willard Bruner
This List is classified according
to grade and sex of students into
the following divisions :
I. Universities
II. Colleges
A. For Men (Co-educa
tional included)
B. For Women (Including
Semmon-bu of Koto Jo
Gakko)
III. Theological Schools
A. For Men (Co-education
al included)
B. For Women (Bible
Training Schools in
cluded)
IV. Normal Schools
A. For Men (See also
under II. A.)
B. For Women (Including
Teacher Training and
Kindergarten Training
Schools)
V. Middle Schools
A. For Boys (Chuto Gak
ko)
B. For Girls (Koto Jo
Gakko)
VI. Industrial Schools (See
Also under VIII.)
VII. Night Schools
VIII. Special Schools
ill
Each institution is then listed ac
cording to the outline given below :
CLASSIFICATION
Name of the Institution
Address
Management (Indicated by Rom
an numeral as below)
I. Zaidan Hojin
II. Shadan Hojin
III. Missionary Management
with Missionary Adminis
tration
IV. Missionary Management
with Japanese Administra
tion
V. Japanese Administration
VI. Joint Mission and Japanese
Administration
Related to Church or
Mission Body.
Enrolment, April, 1930, (Indi
cated in Arabic figures).
Name of principal, president, or
person in charge.
Example :
CHINZEI GAKUIN
152 Takenokubo machi, Nagasaki
I.; NMK, MEC; 507 (M) ; Re
verend Noboru Kawasaki
I. UNIVERSITIES
Doshisha, The; Literary Depart
ment (Sub-departments of The
ology, Philosophy and English
Literature)
Imadegawa-Karasumaru, Higashi-
iru, Kamikyo-ku, -Kyoto
I, ; KK, ABCFM ; 120, Co-education
al ; Mr. Tetsuji Otsuka, Dean
Rikkyo Daigaku ; (St. Paul's Uni
versity)
Ikebukuro, Nishi Sugamo-machi,
Tokyo-fu
IV. ; PE; 1394 (M) ; Rt. Rev. C. S.
Reifsnider, President
356
JAPAN
Tokyo Joshi Daigaku ; (The Wom
an's Christian College)
Kami Igusa, logi-machi, Tokyo
I. ; ABF ; UCMS ; MEC ; PS ; RCA ;
UCC; 504 (F) ; Dr. (Miss) Tetsu
Yasui, President.
II. COLLEGES
A. For Men (Inclusive of Co
educational)
Aoyama Gakuin; College Depart
ment
Midorioka, Shibuya, Tokyo
I.; NMK; MEC; 1000 (M) ; Dr.
M. Ishizaka, President ; Mr. K.
Yabuuchi, Dean
Doshisha Higher Commercial School
Iwakura-mura, Kyoto-shigai
I.; KK, ABCFM; 900 (M) ; Mr.
Seikichi Nakagawa, Dean
Kanto Gakuin, College Department
Minami Ota-machi, Yokohama
I. ; ABF ; 138 ; Rev. Y. Chiba, Act
ing President
Kwansei Gakuin, Commercial De
partment
Koto-mura, Muko-gun, Hyogo-ken
II.; NMK; MES, UCC; 779; Mr.
K. Kanzaki, Dean
Kwansei Gakuin, Literary Depart
ment
Koto mura, Muko-gun, Hyogo-ken
II. ; NMK, MES, UCC ; 369 ; Rev.
H. F. Woodsworth, Dean
Meiji Gakuin, College of Com
merce, Shirokane, Shiba, Tokyo
I.; NKK, RCA, PN ; 450; Mr. Dai-
kichiro Tagawa, President
Meiji Gakuin, College of Literature,
Shirokane, Shiba, Tokyo
I.; NKK, RCA, PN ; 150; Mr.
Daikichiro Tagawa, President
Seinan Gakuin, College Depart
ment
Nishi Shin-machi, Fukuoka
I. ; SBC ; 290 ; Rev. G. W. Bouldin,
President
Tohoku Gakuin, College Depart
ment
1, Minami Rokken-cho, Sendai
I.; RCUS; 341; Rev. D. B.
Schneder, President
COLLEGES ;
B. For Women (Includes Sem-
mon-bu of Koto Jo Gakko)
Aoyama Gakuin, Koto Jo Gakko
Senko-ka ; (Domestic Science)
Shibuya-machi, Tokyo-shigai
I.; NMK, MEC; 104; Miss A. B.
Sprowles, Dean
Baikwa College, The; (Baikwa Jo
shi Semmon Gakko)
Toyonaka-cho, Osaka-fu
I. ; KK ; 180 ; Rev. Kikujiro Iba,
President
Doshisha Woman's College
Imadegawa Dori, Kyoto
I.; KK; 663; Miss Michi Matsuda,
Head Teacher
Ferris Wa-ei Jo Gakko (Ferris
Seminary) ; Junior College De
partment
178 Bluff, Yokohama (178 Yamate
Cho, Naka-ku, Yokohama)
III. ; RCA ; Rev. L. J. Shafer, Prin
cipal
Heian Jo Gakuin, Semmon-bu
Karasumaru Nishi-iri, Shimotate-
iri, Kamikyo-ku, Kyoto
IV. ; NSK ; 122 ; Rev. Kishiro Haya-
kawa, President
Hpkusei Jo Gakko, Senkoka
Minami 5 Jo, Nishi, 17 Chome,
Sapporo, Hokkaido
II. ; PN ; Miss Alice Monk, Prin
cipal
Kinjo Joshi Semmon Gakko (Gold
en Castle College)
Shirakabe Cho, 4-chome, Higashi-
ku, Nagoya
I.; NKK, PS; Mr. Yoichi Ichimura
Kobe Jo Gakuin (Kobe College)
Shi-chome, Yamamoto dori, Kobe
I. ; ABCFM ; 215 ; Miss Charlotte
B. DeForest, President ; Heiji
Hishinuma, D?an
Kwassui Woman's College (Kwas-
sui Joshi Semmon Gakko)
13, Higashiyamate, Nagasaki
I. ; NMK, MEC ; 96 ; Miss Anna
Laura White, President; Mr. Kei-
zo Okabe, Dean
Kwassui Jo Gakko, Semmon-bu,
(Music, Home Economics Depart
ments)
13 Higashiyamate, Nagasaki
IV.; NMK, MEC; 56; Miss Anna
Laura White, President
LIST OF EDUCATIONAL INSTITUTIONS
357
Miyagi Jo Gakko, Senkoka
168 Higashi San Ban Cho, Sendai
VI.; ECUS, NKK; 143; Rev. Carl
Daniel Kriete, President
Seishi Jo Gakuin
Ashiya, Hyogo-ken
III.; NSK, CMS; Miss Evelyn A.
Lane, Principal
HI. THEOLOGICAL SCHOOLS
A. For Men (Co-educational
included)
Aoyama Gakuin, Theological De
partment
Aoyama, Shibuya-machi, Tokyo
shi-gai
I. ; NMK, MEG, EC, CC, UCC ;
115; Rev. A. D. Berry, Dean
Chuo Shingakko (The Central
Seminary)
3 Ban Yashiki, Itchome, Kumochi
cho, Kobe
II.; PN; 40; Rev. S. P. Fulton
Doshisha University, Theological
Department
Shinkitakoji, Kamikyo-ku, Kyoto
I. ; KK ; UB ; 38 ; Rev. Kyoji Tomi-
nomori, Dean
Fukuoka Divinity School
225 Sho, Fukuoka
III.; CMS; 11; Rt. Rev. Bishop
Arthur Lea
Kanto Gakuin, Theological Depart
ment
Minami Ota machi, Naka-ku, Yoko
hama
I. ; ABF ; Dr. Charles B. Tenny,
President
Kwassei Gakuin, Theological De
partment
Kotomura, Nishinomiya Shigai,
Hyogo ken
II. ; NMK, MES, UCC ; 66 ; Rev.
M. Hori, Dean
Lutheran Theological School
1633, Ikebukuro, Tokyo fuka
III. ; LGAF ; 2 ; Rev. V. Savolainen
Nihon Ruteru Shingaku Semmon
Gakko (Japan Lutheran Theolog
ical Seminary)
921 Shimosaginomiya, Nogata
machi, Tokyo-fu
I. ; LCA ; 20 ; Rev. Edward T.
Horn, President
North Formosa College
Tamsui, Formosa
I. ; PCC ; 19 ; Rev. Hugh Macmillan
Seikokai Shingakuin
1612, Ikebukuro, Tokyo-fu
I. ; NSK ; 44 ; Rev. Kichinosuke
Ochiai
Seinan Gakuin Seminary
Seinan Gakuin, Fukuoka
I.; SBC; 10; Rev. G. W. Bouldin
Seisho Gakuin, The
391 Kashiwagi, Yodobashi-machi,
Tokyo-fu
V. ; OMS; 100, Co-ed; Rev. Juji
Nakata, Principal
Tainan Theological College
Tainan, Formosa
III.; EPM; 28; Rev. W. E. Mont
gomery
Tohoku Gakuin, Theological Depart
ment
1 Minami Rokkencho, Sendai
I. ; RCUS ; 24 ; Rev. D. B. Schneder,
President
HI. THEOLOGICAL SCHOOLS
B. For Women (Bible Train
ing Schools included)
Aoba Jo Gakuin (Church Training
School for Mission Workers)
69 Moto Yanagi Cho, Sendai
III. ; PE : 27 ; Deaconess A. L.
Ranson
Aoyama Gakuin Shingaku-bu, Joshi-
bu
Aoyama Minami machi, 7-chome,
Shibuya, Tokyo-fu
I.; NMK, MEG; 27; Miss Mary
Belle Oldridge, Acting-Associate
Dean
Baptist Bible Training School
Imasato Cho, Higashi Yodogawa-
ku, Osaka
III. ; ABF; 19; Miss Ann Kludt
Kobe Woman's Evangelistic School
59, 6-chome, Nakayamate-dori, Ko
be
II. ; ABCFM, KK ; 14 ; Miss Elea
nor Wilson, Principal
Kyoritsu Joshigakko
212 Bluff, Yokohama
I. ; WU ; 45 ; Miss Susan A. Pratt
Lambuth Training School for Chris
tian Workers
Tennoji-ku, Ishigatsuji-cho, Osaka
II.; MES; 63; Miss Margaret M.
Cook, Acting President
358
JAPAN
Tokyo Bible School
84 Sasugaya Cho, Koishikawa-ku,
Tokyo
IV. ; EC : 32 ; Miss Susan Bauern-
feind, President
Women's Bible School
E. P. Mission, Tainan, Formosa
III.; EPM; 65; Muss J. A. Lloyd
IV. NORMAL SCHOOLS
A. For Men (See also under
II. A.)
Aoyama Gakuin, Normal Depart
ment
Midorioka, Shibuya. Tokyo
I.; NMK; MEG; Dr. M. Lshizaka,
President
Doshisha English Teachers' Train
ing College
Shinkitakoji, Kyoto
I.; KK, ABCFM; 143; Rev. Yahei
Motomiya, Dean
B. For Women (Including
Teacher Training and Kinder
garten Training Schools)
Aoba Jo Gakuin
69 Moto Yanagi Cho, Sendai
III. ; PE ; 27 ; Miss A. L. Ranson
Glory Kindergarten Training School
Nakayamate dori. 5-chome, Kobe
VI. : ABCFM, KK ; 46 ; Miss Kiso
Wakuyama, principal
Kindergarten Teachers' Training
School
84 Sasugaya Cho Koishikawa, To-
Ill. ; EC ; 28 ; Miss Gertrud Eliza
beth Kuecklich,
Kindergarten Training School
101 Haramachi, Koishikawa, Tokyo
V. ; ABF ; 65 ; Miss Kiku Ishihara
Lambuth Training School
Tennoji-ku, Ishigatsuji-cho, Osaka
II. ; MES, NMK ; 63 ; Miss Marga
ret M. Cook
Ryujo Kindergarten Training
School
5 Shirakabe-cho, 10 chome, Nagoya
III. ; MSCC, NSK ; 26 ; Miss N. F.
J. Bowman
Toyo Eiwa Jo Gakko
8 Toriizaka, Azabu, Tokyo
II. ; UCC ; 38 ; Miss Janie M. Kin-
ney, Acting Principal
Tokyo Joshi Daigaku (Woman's
Christian College)
Kami Igusa, logi-machi, Tokyo-fu
I. : ABF, UCMS ; MEC, PS, RCA,
UCC; Dr. (Miss) Tetsu Yasui
V. MIDDLE SCHOOLS;
A. For Boys (Chuto Gakko)
Aoyama Gakuin, Chugaku-bu
Shibuya, Tokyo
.1; NMK, MEC; 1195; Rev. Yoshi-
mune Abe, Dean
Chinzei Gakuin, Chugaku-bu
152 Takenokubo-machi, Nagasaki
I. : NMK, MEC ; 508 ; Rev. Noboru
Kawasaki, President
Doshisha, The ; Chugaku-bu
Imadegawa-Karasumaru, Kyoto
I. ; KK, ABCFM ; Dr. Gintaro Dai-
kuhara, President
Kanto Gakuin; Chugaku-bu
Minami-Ota-machi, Naka-Ku, Yoko
hama
I.; ABF; 1131; Dr. Charles B.
Tenny, President
Kwansei Gakuin, Chugaku-bu
Koto-mura, Muko-gun, Hyogo-ken
I.; NMK, MES; UCC; 728; Mr.
Y. Manabe, Dean
Kyushu Gakuin
Oye-machi, Kumamoto
I. ; LCA ; 680 ; Dr. Sanro Toyama,
President
Meiji Gakuin, Chugaku-bu
Shirokane, Shiba, Tokyo
I. ; NKK, RCA, PN ; 1,000; Mr.
Daikichiro Tagawa, President
Momoyama Middle School
5, 3-chome, Naka, Showa-cho, Sumi-
yoshi-ku, Osaka
I. ; CMS, NSK ; 764 ; Rev. G. W.
Rawlings, Principal
Nagoya Chu Gakko
17, Chokyuji-machi, Nagoya
II. : MP ; 850 ; Mr. Katsumi Kimura,
President
Rikkyo Chu-gakko (St. Paul's
Middel School)
Ikebukuro, Tokyo-fu
IV.; PE; 500; Rev. Shigeo Kojima
Sei Gakuin Middle School
257 Nakazato, Takinogawa, Tokyo-
fu
I. ; UCMS ; 204, Rev. T. A. Young,
Acting-principal
LIST OF EDUCATIONAL INSTITUTIONS
359
Seinan Gakuin, Chugaku-bu
Nishishin-machi, Fukuoka
I.; SBC; 360; Mr. K. Sasaki, Dean
Tainan Presbyterian Middle School
Tainan, Formosa
I. ; EPM ; 248 ; Rev. Edward Band
• Tamsui Middle School
Tamsui, Formosa
IV.; PCC; 230; Rev. James Dick-
son, Acting-Principal
Tohoku Gakuin, Chugaku-bu
1 Minami Rokkencho, Sendai
I.; RCUS, NKK; 554; Rev. D. B.
Schneder, President
To-O-Gijiku
2 Shimoshirokane Cho, Hirosaki,
Aomori-ken
I.; MEC, NMK; 560; Mr. Junzo
Sasamori, President
Tozan Gakuin (Steele Academy)
7-9 Higashi Yamate, Nagasaki
III.; RCA, NKK; 320; Rev. W.
G. Hoekje, President
B. For Girls (Koto Jo Gakko)
Aoyama Gakuin, Koto Jo Gaku-bu
Shibuya, Tokyo
I.; NMK, MEC; 1114, Miss A. B.
Sprowles, Dean
Baikwa Joshi Semmon Gakko, Koto
Jo Gaku-bu
Toyonaka Cho, Osaka-fu
V. ; KK ; 770 ; Rev. Kikujiro Iba,
President
Doshisha, The ; Koto Jo Gaku-bu
Imadegawa-Karasumaru-dori, Kami-
kyo-ku, Kyoto
I.; KK, ABCFM; Dr. Gintaro Dai-
kuhara, President
Ferris Wa-ei Jo Gakko (Ferris
Seminary)
178 Yamate-cho, Naka-ku, Yoko
hama
III. ; RCA ; 412 ; Rev. L. J. Shafer,
Principal
Friend's Girls' School (Furendo Jo
Gakko)
30 Koun Cho, Mita, Shiba, Tokyo
I. ; AFP ; 300 ; Mrs. Toki Tomi-
yama
Fukuoka Jo Gakko
Fukuoka, Kyushu
II.; NMK, MEG; 326; Miss. C. S.
Peckham, Acting-principal
Heian Jo Gakuin
Karasumaru-Nishi-iri, Shimo-tate-
uri, Kamikyo-ku, Kyoto
IV. ; NSK ; 478 ; Rev. Kishiro Haya-
kawa
Hokuriku Jo Gakko
Kanazawa
IV. ; PN ; 350 ; Mr. Shoshichi Naka-
zawa
Hokusei Jo Gakko
Minami 5 Jo, Nishi, 17-chome,
Sapporo, Hokkaido
II.; PN. 418; Miss Alice Monk,
Principal
lai Jo Gakko
29 Yunokawa-dori, Hakodate
II.; NMK, MEC; 336; Miss Alice
Cheney, Principal
Joshi Gakuin
33 Kami 2-bancho, Tokyo
VI.; PS, NKK; 400; Miss Tami
Mitani
Joshi Sei Gakuin
Nakazato, Takinogawa, Tokyo-fuka
IV.; CC; 460; Rev. Yokichi Hirai
Kinjo Joshi Semmon Gakko, Koto
Jo Gaku-bu
Shirakabe-cho, Yon-chome, Higashi-
ku, Nagoya
I. ; PS, NKK ; 724, Mr. Yoichi Ichi-
mura
Kobe Jo Gakuin, Koto Jo Gaku-
bu
4-Chome, Yamamoto-dori, Kobe
I. ; ABCFM, KK ; 380, Mr. Ichizo
Kawasaki
Koran Jo Gakko
360 Shirokane, Shiba, Tokyo
I.; CMS, NSK; 250, Miss Shyun
Tomita
Kwassui Jo Gakko
13 Higashi Yamate, Nagasaki
IV.; NMK, MEC; 381; Miss Anna
Laura White
Kyoai Jo Gakko
131 Iwagamicho, Maebashi
I. ; IND ; 290 ; Rev. Saishi Shiu
Kyoritsu Jo Gakko
212 Yamate Cho, Yokohama
I. ; WU ; 120 ; Miss C. D. Loomis,
Principal
Kyushu Jo Gakuin
Murozono, Kumamoto-shigai
III.; LCA; 228; Miss Martha B.
Akard, Principal
360
JAPAN
Matsuyama Jo Gakko
65 Okaido, San-chome, Matsuyama
VI. ; AHCFM, KK ; 187 ; Miss Olive
S. Hoyt
Miyagi Jo Gakko, Koto Jo Gaku-
bu
168 Higashi San Bancho, Sendai
IV.; ECUS, NKK; 244; Rev. C.
D. Kriete, President
Oye Koto Jo Gakko
G42 Kuhonji, Oe-machi, Kumamoto
I. ; KK ; 270 ; Rev. Yasoo Takezaki
Poole Girls' High School
5-chome, Katsuyama-dori, Higashi-
nari-ku, Osaka
III ; CMS ; 376 ; Mr. Hiizu Koizumi,
Principal
Presbyterian Girl's High School
Tainan, Formosa
I. ; EPM ; 204 ; Miss Jessie W.
Gait
Rikkyo Koto Jo Gakko
Takaido Machi, Tokyo-fu
III.; PE; 455, Dr. J. H. Kobayashi
Seinan Jo Gakuin
Itozu, Kokura
II.; SBC; 375; Mrs. J. H. Rowe
Shizuoka Eiwa Jo Gakko
Nishikusabuka Shizuoka
III.; UCC, NMK; 156; Miss Olivia
C. Lindsay
Shoin Koto Jo Gakko
Harada, Kobe
I.; SPG; 475; Mr. I. Asano
Shokei Jo Gakko
2 Nakajima-cho, Sendai
II.; ABF; 390; Mr. Ukichi Kawa-
guchi
Soshin Jo Gakko
3131 Kanagawa, Yokohama
IV.; ABF; 307; Mr. Sekijiro Taka-
gaki, Principal
Toyo Eiwa Jo Gakko
8 Toriizaka, Azabu, Tokyo
III. ; UCC ; 312 ; Miss Janie
Kinney, Acting-Principal
M.
Wilmina Girls' School
515 Niemow-cho, Higashi-ku, Osaka
IV. ; PS ; 496 ; Rev. Kinnosuke
Morita
Woman's School
Tamsui, Formosa
III.; PCC; 15; Miss
Burdick
Alma M.
Yamanashi Eiwa Jo Gakko
Atago-machi, Kofu, Yamanashi-ken
III.; NMK, UCC; 178; Miss Kathe-
rine M. Greenbank
Yokohama Eiwa Jo Gakko
124 Maita-machi, Yokohama
VI. ; MP ; 273 ; Miss Olive I.
Hodges, Principal
VI. INDUSTRIAL SCHOOLS
(See Also under VIII.)
Carrie McMillan Home
180 Takajo-machi, Kochi
III. ; PS ; 61 ; Miss Annie Dowd
VII. NIGHT SCHOOLS
Akunoura Eigo Gakko
198, 2-chome, Akunoura, Nagasaki
VI.; NMK, MEC; 50; Rev. W. W.
Krider
Doshisha, The ; Night Schools
" English Teachers' College" and
" Law and Economy College"
Imadegawa, Karasumaru, Kami-
Kyo-ku, Kyoto
I. ; KK, ABCFM ; Dr. Gintaro Dai-
kuhara
Fraser Institute
323 Kokutaiji-machi, Hiroshima
III. ; NMK, MES ; 131 ; Rev. J. B.
Cobb
Fukagawa Kaikan Eigo Kai
Tokyo
26 Higashi Daiku-machi, Fukagawa,
Tokyo
IV.; ABF; 30; Dr. William Axling
Kanto Gakuin English School
1868 Minamiota-machi, Yokohama
I. ; ABF ; 255 ; Mr. Tasuku Sakata,
Principal
Kirisuto Kaikan
4-chom?, Higashigashi Dori, Tsuku-
shima, Tokyo
III. ; CMS ; 25 ; Miss A. M. Henty
Konan Bunka Gakko
Higashi Ura, Otsu, Shiga-ken
VI. ; UB ; 30 ; Rev. Kiyoshi Yabe
Kyoto Doitsugo Yagakko
10 Adachi-machi, Naka, Sakyo-ku,
Kyoto
III. ; OAM ; 34 ; Dr. Emil Schiller
Mead Christian Center English
Night School
LIST OF EDUCATIONAL INSTITUTIONS
361
Imasatocho, Higashiyodogawa-ku,
Osaka
III.; ABF; 19; Miss Ann Kludt
Maihara Shion Kaikan English
Night School
Maibara-machi, Shiga-ken
Mr. Toranosuke Yamada
Nansokan, Kyoiku-hu
Nishi-machi, Tottori
VI.; KK, ABCFM; 103 Miss Rosa
mond H. Clark
Nara Eigp Gakko
8 Higashimuki, Minami-cho, Nara
IV.; NSK; 30; Mr. J. D. Yoshi-
mura
Negishi English Night School
106 Shimo-negishi, Shitaya-ku, To
kyo
IV. ; 92 ; Mr. Hanzo Okawara
Omi Mission
a. Omi-Hachiman Night School
b. Katata Night School
Omi-Hachiman
VI.; OMJ; 34 & 69 ; Rev. M Uchi-
zume and Mr. K. Hiyama
Palmore Institute
23 Kitanagasa Dori, 4-Chome, Kobe
III.; MES, NMK; 745; Mr. J. S.
Oxford, Principal
Togozaka Doitsu-go Kenkyu Kai
28 Nakarokuban-cho, Kojimachi,
Tokyo
III. ; OAM ; 20 ; Mr. K. Weidinger
Tokyo Bible School, Night School
84 Sasugaya-cho, Koishikawa-ku,
Tokyo
IV. ; EC ; 60 ; Miss Susan Bauarn-
feind, President
Tokyo Misaki Tabernacle
4, Itchome, Misaki-cho, Kanda, To
kyo
IV.; ABF; 410; Dr. William Ax-
ling, Principal
Yotsuya English School
Minami Tera-machi, Yotsuya, To
ll. ; ABF ; 50, Co-ed. ; Rev. Hajime
Watanabe
VIII. SPECIAL SCHOOLS
Cartwell Sewing School
324 Hyakkoku-machi, Kofu
III.; UCC ; 30; Miss May Mc-
Lachlan
Hakuaikai Sewing School
37 Hanabatake, Okayama
IV. ; ABCFM ; 49 ; Mr. Bentaro
Ninomiya
Meiji Gakuin, Social Service Train
ing School
Shirokane, Shiba, Tokyo
I.; NKK, RCA, PN ; 50; Mr. Dai-
kichiro Tagawa
Nansokan, Kyoikubu (English, Sew
ing and Cooking)
Nishi-machi, Tottori
VI. ; KK, ABCFM ; Miss Rosamond
H. Clark
Kummoin (School for the Blind)
Gifu
I.; MSCC, NSK; 65; Mr. T. Kozaki
St. Luke's College of Nursing
St. Luke's Medical Centre, Akashi-
cho, Tsukiji, Kyobashi, Tokyo
L; PE; 52; Mrs. Alice C. St. John
A PRELIMINARY LIST OF SOCIAL
INSTITUTIONS
M.ildred A. Paine
Note : Social Work institutions
are grouped according to their
Church or Mission affiliation. This
does not mean that each work
necessarily belongs to the Church
or Mission under which it is listed,
but that it has relationship.
Institutions listed in the No
Church Affiliation group are non-
denominational or have connection
through trustees and staff with
many denominations.
Information could not be brought
up to date for the work listed
under Roman Catholic heading.
(A is for the person in charge ; B is for the address.)
CHURCH MISSIONARY
SOCIETY.
1. Seiai-in (Dispensary).
A)
B) 542 Nishiyama, Ikebukuro,
Nishi Sugamo-Cho, Tokyo-
shigai.
2. Tsukishima Kirisuto Kaikan
(Settlement).
A) A. M. Henty.
B) Higashigashi-dori, Tokyo.
CONGREGATIONAL CHURCH
1. Ai Sen Jinjo Shogakko. (Pri
mary School)
A) Eiko Tomita.
B) Kita Nitto Cho, Tennoji
Ku, Osaka.
2. Ai Sen Takuji-Sho. (Nursery)
A) Eiko Tomita.
B) Kita Nitto Cho, Tennoji
Ku, Osaka.
3. Chausubara Koji-in. (Orphan
age)
A) (not given)
B) Chausubara, Miyazaki
Ken.
4. Consultation on Legal Prob
lems.
A) Toyotaro Yuasa.
B) Osaka Church, Kita Dori,
Edo Bori, Nishiku Osaka.
10.
11.
Hcon Kai Inubo Kyuyo Jo. (To
offer easy resting place to those
who are tired. One yen a day
with meals)
A) Kikutaro Matsuno.
B) Inubogasaki, Choshi, Chi-
ba Ken.
Imaharu Takuji-sho. (Nursery)
A) Kikuzo Sugahara.
B) Emisu Cho, Imaharu Shi.
Ishii Kinen Aisen Dan. (Care
of Laborers)
A) Shckichi Tomita.
B) 4 Kita Nitto Cho, Ten
noji Ku, Osaka.
Jomo Koji-in. (Orphanage)
A) Naoo Kaneko.
B) 149 Iwagami Cho, Mae
bashi.
Katei Gakko. (Education for
Delinquent Children)
A) Kosuke Tomeoka.
B) 2617 Nishi Sugamo Machi,
Tokyo.
Katei Gakko Chigasaki Bunko.
(Education of Delinquent Chil
dren)
A) Kasuke Tomeoka.
B) Nanko, Chigasaki Machi,
Kanagawa Ken.
Katei Gakko Sanabuchi Bunko.
(Education of Delinquent Chil
dren)
A) Kasuke Tomeoka.
B) Hokkaido.
364
JAPAN
12. Kobe Joshi Katei Juku. (Dor
mitory for the Protection of
Young People, and Consulta
tion on Personal Problems,
and Employment Intelligence
Office)
A) Tsune Watanabe.
B) 74 of 7 Naka Yamate
Dori, Kobe.
13. Kobe Koji-in. (Orphanage)
A) Kasuke Tomeoka.
B") Hckkaido.
14. Matsuyama Yagakko. (Night
School)
A) Kiyoo Nishimura.
B) 20 Nogaki Cho, Matsu
yama Shi.
15. Nanso Gakkai.
A) A. J. Bennett.
B) Aza Shinzo, Nishi Machi,
Tottori Shi.
16. Oji Yochi-en (Nursery)
A) Yasuoki Taizumi.
B) 1281 Shindo, Oji Machi,
Tokyo.
17. Okayama Hakuai Kai. (Dis
pensary)
A) A. P. Adams.
B) 38 Hanabatake, Okayama
Shi.
18. Okuzawa Hoiku-en. (Day Nurs
ery
A) Genichiro Sano.
B) 495 Okuzawa, Tamagawa
Mura, Tokyo.
19. Yodogawa Zen Rin Kan.
(Neighborhood Work)
A) S. F. Moran.
B) 33 of 2, Naka Dori, Hon-
jo, Higashi Yodosawa Ku,
Osaka.
20. Yonen Hogokai Yokohama Ka
tei Gakuen. (School for De
linquent Children)
A) Sumihiko Arimn.
B) 3124 Mineoka Cho, Hodo-
gayaku, Yokohama Shi.
21. Yonen Hojrokai Kosuge Katei
Gakuen. (School for Delin
quent Children)
A) Suizo Arima.
B) Kosuge, Minami Adachi
Gun, Tokyo Fu.
FUTABA DOKURITSU
CHURCH.
1. Futaba Hoiku-en. (Nursery)
A) Yoshi Tokunasra.
B) Moto Machi, Yotsuya,
Tokyo.
2. Futaba Hoiku-en Bun-en.
(Nursery)
A) Yuka Noguchi.
B) Asaki Machi, Yotsuya,
Tokyo.
JAPAN BAPIST CHURCH.
1. Ai no le. (Day Nursery &
Home for Mothers with Chil
dren)
A) Yacko Kemuriyama.
B) 518 Nishigahara, Takino-
gawa, Tokyo.
2. Fukagawa Kaikan.
A) William Axling, Tuta
Fujii.
B) 26 Higashi Daiku Machi,
Fukagawa, Tokyo.
3. Ji Ei Kan. (Relief Work for
the Poor)
A) Annie S. Buzzell.
B) Bozu Machi, Sendai,
Miyagi Ken.
4. Kirisuto Kyo Mead Shakai Kan.
(Social Center)
A) Ann M. Kludt.
B) Imai-ato Cho, H:gashi
Yodogawa Ku, Osaka.
5. Tokyo Misaki Kaikan. (Social
Center)
A) William Axling, Tota
Fujii.
B) 4 of 1 Misaki Cho, Kanda,
Kanda, Tokyo.
JAPAN EVANGELISTIC BAND
1. Hinode Joji-en. (Home for
Girls)
A) I. W. Smith.
B) Okuradani, Akashi.
JAPAN METHODIST CHURCH.
1. Ai Kei Gakuen. (A Health
Center!
A) Mildred Aine Paine.
B) Motoki, Nishi Arai, Tokyo
Fu.
2. Ai Rin Dan. (A Settlement)
A) G. 15. Rott and Y. Kokita.
B) 1502 MotoVanasugi, Nip-
pori. Tokyo Fu.
3. Ai S?i Kan. (A Settlement)
A) Annie Whitburn Allen.
B) 47 Nichome, Kameido.
Tokvo.
4.* Aisawn Ta'cuji Sho. (Nursery)
A) Winifred Draner.
B) 3188 Negishi Machi, Yoko
hama.
5. Dorcas Club Disnensary.
A) Pauline P'ace.
B) 11 On-n, Naga?fVi.
fi. Knnazswa Tkuii-en. (Nursery)
A> S. Matsurkn.
B) 9.7 Kami Takasho Machi,
7.* KoM V'iiin Dojo Kai.
A) Nobu Jo.
A PRELIMINARY LIST OF SOCIAL INSTITUTIONS
365
B) 601 Harada, Nada Ku,
Kobe.
8.* Kwassui Orphanage.
A) Pauline Place.
B) 96 Kushimago, Omura,
Nagasaki.
9. Kyoreikan. (Neighborhood Work)
A) G. E. Bott & Harukichi
Sato.
B) 387 Ukeji, Azuma Cho,
Tokyo.
10.*Nagasaka Home.
A) S. R. Courtice.
B) 8 Toriizaka, Azabu, To
kyo.
11. Nakamura Aiji-en. (Nursery)
A) Winifred Draper.
B) 1290 Nakamura Cho,
Yokohama.
12. Negishi Church Community
Center.
A) P. G. Price and Masato
Shirozu.
B) 106 Shimo Negishi, Shita-
ya, Tokyo.
13. Otate Takuji-en, and Free Lodg
ing House.
A) Mingo Soma.
B) Otate Machi, Akita Gun,
Akita.
14. Shirltsu Hirosaki Takuji-en.
A) Motojiro Yamaka.
B)
15. Shirokane Takujisho. (Day
Nursery)
A) W. R. Me Williams.
B) 14 Nakatakajo Machi.
Kanazawa.
16. Shizuoka Home, and Welfare
Office.
A) L. S. Albright, N. S.
Ishimaru.
B) 55 Nishi Kusabuka Cho,
Shizuoka.
17. Shizuoka Nursery School.
A) Lois Lehman.
B) Eiwa Jogakko, Shizuoka.
18. Takajo Machi Creech.
A) John B. Cobb.
B) 323 Kokutaiji Machi,
Hiroshima.
19. *Yokohama Kummo-in. (School
for the Blindl
A) Gideon F. Draper.
B) 3413 Takenomaru, Ne
gishi Machi, NaVa Ku,
Yokohama.
* The institutions starred are not
do-,oly affiliated with the Methodist
Work.
JAPAN KV ANGELICAL
CHURCH.
1. Aisenrvo Orphanage.
A) Susan M. Bauernfeind.
B) 72 Sasugaya Cho, Koishi-
kawa, Tokyo.
Mukojima Nursery.
A) Gertrud E. Kuecklich.
B) 310 Sumida Machi, Tokyo.
JAPAN RESCUE MISSION.
1. Rescue Home for Women.
A) M. Whiteman.
B) 162 Kita Yoban Cho,
Sendai.
2. Rescue Home for Women.
A) R. Saville.
B) 730 Sumiyoshi Cho, Sumi-
ycshi Ku, Osaka.
3. Japan Rescue Mission Ikuji-bu.
(Children's Home)
A) B. Butler.
B) Nishitaera Mura, Natori
Gun, Miyagi Ken.
KIRISUTO DENDO TAI.
1. Kyoto Sanin. (A private in
stitution)
A) Reichiro Saeki.
B)
2. Oguni Sanin. (A private in
stitution)
A) Tsumiharu Oguni.
B) Hon Machi, Himeji Shi.
METHODIST PROTESTANT
CHURCH.
1. Nursery School.
A) Olive I. Hodges.
B) 566 Nakamura Cho, Yoko
hama.
2. Tokyo Do Ai Moa Gakko.
A) S. Wada.
B) 2369 Aza Yato, Nakano,
Tokyo Fu.
NO CHURCH AFFILIATION.
1.* Hakodate Moa-in. (School for
the Deaf.)
A) Masajiro Sato.
B) 87 Moto Machi, Hakodate.
Hokkaido.
2.* Hoku Sei-en. (Relief Work for
Orphans & Poor Children, and
a Day Nursery.)
A) Shir saku Nakamura.
B) Obihiro Machi, Hokkaido.
3. Hyuga Kunmo-in. (School for
the Blind.)
A) Kenji Sekimoto.
B) 31197 Kami Beppu, Miya-
zaki Ken.
366
JAPAN
4.* Ihai-en. (Private Hospital for
Lepers.)
A) Hidetoyo Wada.
B) 956 Shimo Meguro Machi,
Ebara* Gun, Tokyo.
5. Kobe Ai Rin Kan. (Work for
Ex-convicts.)
A) Asahiro Muromatsu.
B) 97 Kusudani Machi, Hira-
no, Kobe.
6. Kobe Yoro-in. (Home for Old
People.)
A) Sukewaki Nishimura.
B) 15 of 2 Tsuyuno Machi,
Kobe.
7.* Maebashi Ai Rin Kan. (Free
Lodging House, Home for Old
People.)
A) Kumazo Tanabe.
B) 440 Mimata, Maebashi
Shigai.
8. Nihon Kenko Kai. (Free Dis
pensary for the Poor.)
A) Itsuo Ohashi.
B) 39 Tanakaseki Tamachi,
Kamikyoku, Kyoto.
9. Nihon M. T. L.
A) Masakane Kobayashi.
B) Tokyo Y. M. C. A., 3 of
3 Mitoshiro Cho, Kanda,
Tokyo.
10. Nihon Ro Wa Gakko. (Oral
School for the Deaf)
A) Mrs. A. K. Reischauer.
B) Kitazawa Mura, Ebara
Gun, Tokyo.
11. Osaka Han Ai Fushoku Kai.
(Day Nursery)
A) Matsutaro Fujimoto.
B) 229 Hayashi Tera Machi,
Higashi Nari Ku, Osakn.
12. Rakusei Hospital for Lepers.
A) M. Fukushima.
B) Akashi, Hyogo.
13. Sendai Kirisutokyo Ikuji-in.
(Nursery)
A) Koya Kitano.
B) 160 Kita Yoban Cho, Sen
dai, Miyagi Ken.
14. Shirakawa Gakuen. (School for
Delinquent Children)
A) Ryokichi Wakita.
B) Kita Takagamine, Atago
Gun, Kyoto.
15. Suzuran-en. (Hospital for Lep
ers)
A) Chivo Mikami.
B) Takijiriprahara, Kusatsu,
Gumma Ken.
* Those institutions marked with
a star are the only ones from
which recent information was
obtainable.
OMI MISSION.
Omi Sanatorium.
A) K. Onuma, resident phys
ician.
B) Kitano Cho, Omi Hachi-
man.
Personal Problems Conference
Office.
A) M. Uchizumi.
B) Omi Hachiman Y. M. C.
A., Omi Hachiman.
Seiyuen Playground and Chil
dren's Clinic.
A) Makiko Vories.
B) Omi Hachiman.
PRESBYTERIAN— RE
FORMED CHURCH
(Nihon Kiristo Kyokai)
Gyosei Tosho Kan. (Librarj
Work)
A) No name reported.
B) Tadaumi Machi, Hiro
shima Ken.
Hikari no Sono Hoiku Gakko.
A) Toyohiko Kagawa.
B) 6 Yonchome, Higashi
Komagata, Honjo, Tokyo.
Honjo Saiho Jo Gakko. (A
Sewing School)
A) Nobuko Ogawa.
B) 6 Yionchome, Higashi
Komagata, Honjo, Tokyo.
lesu Dnn Yuai Kyusai-jo. (Dis
pensary)
A) Toyohiko Kagawa.
B) 5 of 5 Azuma Dori, Fuki-
ai, Kobe and 81 of 5 Go-
ban Cho, Uegogo, Kobe.
Iwate Yoiku-in, and Iwatc
Yoro-in. (Nursery & Old Peo
ple's Home)
A) Goi;pachi Ohara.
B) 200 Kagano, Morioka.
Iwatsuki Yoji Hoiku-en. (Nurs
ery)
A) No name reported.
B) 2484 Iwatsuki, Iwatsuki
Machi, Saitama Ken.
Kirisuto Kyo Dendo Gikai.
(Free Dispensary)
A) Yoshiro Toyama.
B) 8 Dai Machi, Ichigaya,
Ushisome, Tokyo.
Kirisuto Kyo Reiko Kai. (Re
lief for Lepers)
A) No name reported.
B) Oshima Ryoyo-jo. loharu
Mura, Kita Gun. Kagnwa
Ken.
Koto Shohi Kobai Kumiai.
A) Toyohiko Kagawa,
A PRELIMINARY LIST OF SOCIAL INSTITUTIONS
367
B) 6 Yonchome, Higashi
Komagata, Honjo, Tokyo.
10. Kyumin Kyugo. (Relief Work
for the Poor)
A) No name reported.
B) Kitagata Machi, Yama
Gun, Fukushima Ken.
11. Momoyama Hoiku-en. (Protec
tion of Children)
A) No name reported.
B) Hamurasaki, Horiuchi
Mura, Kii Gun, Kyoto Fu.
12. Nakanogo Shichiko Shinyo
Kumiai.
A) Dikichiro Tagawa.
B) 6 Yonchome Higashi
Komagata, Honjo, Tokyo.
13. Nihon Ikuji-in. (Protection of
Children)
A) Kiko Igarashi.
B) Kano Machi, Gifu Shi.
14. Omiya Yochi Kai. (Nursery)
A) No name reported.
B) 3608 Naka Cho, Omiya
Machi, Saitama Ken.
13. Raibyo Bokumetsu Undokai.
(Relief Work for Lepers)
A) No name reported.
B) Ruri Koji, Mukojima.
Tsushima Machi, Aiihi
Ken.
1C. Reimei Ryo & Kojitsu Ryo.
A) Toyohiko Kagawa.
B) 4-t of 1 Ishiwara Machi,
Hor.jo, Tokyo.
17. Sapporo Ikuji-en. (Day Nurs
ery and Orphanage)
A) Masao Arita.
B) Nakajima Koenchi, Sap
poro, Hokkaido.
15. Shinkanjima Settlement and
Neighborhood Work.
A) Genjiro Yashida.
B) 7 of 3 Shinkanjima O-
dori. Osaka.
19. Shion Kai. (Dispensary)
A) R^iju Pukuda.
B) Oi Machi, Kumamoto.
20. Teikoku Kaitrun Gunjin Homo.
(Lodging House for Sailors)
A) Kiku Juji.
B) No address reported.
21. Tokyo Shin Rin Kwan. (Work
for Ex-convicts)
A) Scmei Uzawa.
B) 10 Sakae Cho, Shiba,
Tokyo.
22. Yoshida Yoji-en. (Nursery)
A) No name reported.
B) 4 Nihon Matsu Mnchi,
Yoshida, Kyoto.
RAILWAY Y. M. C. A.
1. Headquarters of Railway Y.
M. C. A.
A) Masasuke Masutomi.
B) 20 of 1 Fujimi Cho, Ko-
jimachi, Tokyo.
2. Educational Work.
Lectures
Magazines,
Religious meetings,
Moving pictures,
Publication of books,
Consultation,
Propaganda.
3. Social Work.
Providing of industry to the
injured,
Relief work for surviving fami
lies,
Hotels,
Neighborhood work.
4. Jusanjo. (Help for wounded and
ex-service railway men given
in the following places : Tokyo
(2), Nagoya, Osaka, Gifu,
Hakata, Moji, Nagano, Hiro
shima, Shimonoseki, Sapporo.)
5. Printing Department.
ROMAN CATHOLIC CHURCH.
1. Fukuesi-in Dispensary.
A)
B) Tera Machi, Hitoyoshi
Machi, Takuma Gun,
Kumamoto.
2. Hakuai-in Dispensary.
A)
B) 84 Yashiro Naga Machi,
Yashiro Gun, Kumamoto.
3. Joshi Kyoiku-en. (Nurssry)
A)
B) 7 Chome, Shimo Yaniate
Dori, Kobe.
4. Koyama Fukusei-in. (Hospital
for Lepers)
B) 109 Koyama, Fujioka
Mura, Sunto Gun, Shizu-
oka Ken.
5. Maria Juku. (Education of the
Poor)
A)
B) 19 Sekiguchi Dai Machi,
Koishikawa, Tokyo.
6. Okuura Mura Jikei-in. (Nurs
ery, Relief work for the Poor
and Dispensary)
A)
B) 18J6 Okuura Go, Minami
Matsuura Gun, Nagasaki
Ken.
7. Seirei Hospital.
A)
B) 5 of 5 Naga Machi,
Kaiiazawa, Ishikawa Ken.
8. Sei.shi-en. (Nursery)
A)
B) Narayama Machi, Akita
Shi.
368
JAPAN
9. Seishin Aiehi Kai Yoro-bu.
A)
B) 10 Shin Machi, Hodono,
Akita Shi.
10. Seishin-in.
A)
B) 10 Shin Machi, Hodono,
Akita Shi.
11. Shimazaki Ikuji-in. (Nursery)
A)
B) Shimazaki Machi, Kuma-
moto.
12. Sulmire Jogakuin. (Nursery)
A)
B) Koenji, Suginami Machi,
Tokyo.
13. Tairo-in. (Hospital for Lepers)
A)
B) Shimazaki Machi, Kuma-
moto.
14. Tenshi-en. (Nursery)
B) Minami Shin Tsuboi Ma
chi, Kumamoto.
15. Tenshukyo Joshi Kyoiku-in.
A)
B) 415 Senjo Agaru, Kawara
Dori, Kyoto.
SALVATION ARMY.
1. Headquarters with Welfare
Department, and Scouting De
partment, and Year-end Res
cue Work.
A) Gumpei Yamamuro.
B) 5 Hitotsubashi Dori, Kan-
da, Tokyo.
2. Do Ryoku Kan. (Lodging House
with Employment Intelligence
Department)
A) Gumpei Yamamuro.
B) 2689 Mikawashima, To
kyo Shigai.
3. Hikari no la. (For released
Geisha)
A) Gumpei Yamamuro.
B) Not published.
4. Ji Jo Kan. (Lodging House
including Employment Intelli
gence Dep.)
A) Gumpei Yamamuro.
B) 3 Chome, Higashi Naka
Dori, Tsukishima, Kyo-
bashi, Tokyo.
5. Joshi Kibo Kan. (Girls Welfare
Work)
A) Gumpei Ymiamuro.
B) 2 Noda Machi, Kita Ku,
Osaka.
6. Ki Bo Kan. (Boy's Welfare
Work)
A) Gnmpei Yamamuro.
B) 165 of 1. Kita Izuo Cho,
Minato Ku, Osaka.
7. Kyu Sei Gun Byoin. (Dispen
sary)
A) Gumpei Yamamuro.
B) 1 Kita Misuzi Machi,
Asakusa Ku, Tokyo.
8. Kyu Sei Gun Min Shu Kan.
(Lodging House)
A) Gumpei Yamamuro.
B) 66 of 4, Urabune Cho,
Naka Ku, Yokohama Shi.
9. Kyu Sei Gun Murai Shogaku-
ryo. (Dormitory for Students.)
A) Gumpei Yamamuro.
B) 18 Honmura Cho, Ichiga-
ya, Ushigome Ku, Tokyo.
10. Kyu Sei Gun Ryoyo-jo. (Dis
pensary for Tubercular Pa
tients.)
A) Gumpei Yamamuro.
B) Wada, Wada Hori Machi,
Tokyo Fuka.
11. Ro Saku Kan. (Boy's Welfare
Work)
A) Gumpei Yamamuro.
B) 87 Akagi_Shimo Cho,
Ushigome ivu, Tokyo.
12. Kyu Sei Gun Shakai Shokumin
Kan. (Neighborhood Work)
A) Gumpei Yamamuro.
B) 80 Ypko Kawa Machi,
Yanagi Shima, Honjo Ku,
Tokyo.
13. Tokyo F'ujin Home. (Relief
Work for Women)
A) Gumpei Yamamuro.
B; 35 Hiroo Cho, Azabu Ku,
Tokyo.
SAN IKU KAI.
1. San Iku Kai Byoin. (Hospital)
A) Shigeru Kawata.
B) 30 Umemori Cho, Yanajri-
shima. Honjo Ku, Tokyo.
2. San Iku Kai Heiwa .Mura
(220 houses for Laborers.)
A) Shigeru Kawata.
B) 3 Nakata, Sunamachi,
Minami Katsushika Gun.
Tokyo Fuka.
3. San Iku Kai Kinshi Byoin.
(Hospital)
A) Shigeru Kawata.
B) 1 of 5 Nichome, Koto
Bashi. Honjo, Tokyo.
4. San Iku Kai Nyuji-in. (Nurs-
erv for babies under one year.)
A) Shi<reru Kawnta.
B) 30 Umemori Cho, Yanagi-
shima, Honjo, Tokyo.
5. San Iku Kai Oi Byo-in. (Hos
pital)
A) Shigeru Kawata.
B) 5565 Mnrimao. Oi Machi,
Ebara Gun. Tokyo Fuka.
6. Sunamachi Rinpo Kan. (Nurs
ery)
A) Shigeru Kawata.
A PRELIMINARY LIST OF SOCIAL INSTITUTIONS
369
B) Tarobei, Sunamachi,
Minami Katsushika Gun.
Tokyo Fuka.
7. San iku Kai Sanba Gakko,
(Midwife Training School)
A) Shigeru Kawata.
B) Attached to Sanlku Kai
Byoin.
PROTESTANT EPISCOPAL
CHURCH.
1. Chiba Ken Ikuji-en. (Orphan
age)
A) Shikataro Koda.
B) 115 Tateyama Machi,
Awa Gun, Chiba Ken.
2. Garden Home. (Sanitarium for
Tubercular Patients.)
A) Matsutaro Ito.
B) 1180 Ekota, Nogata
Machi, Tokyo Shipai.
3. Gifu Kummo-in. (School for the
Blind.)
A) Keijiro Kosakai.
B) 834 Umegae Cho, Gifu
Shi.
4. Haku Ai Sha. (Relief Work for
Orphans)
A) Jitsunosuke Kobashi.
B) Imari, 13 Higashi Yodo-
gawa Ku. Osaka.
5. Kumamoto Kaishun Byoin.
(Hospital for Lepsrs.)
A) Hannah Riddell.
B) Shimo Tateuta, Kuro-
kami Machi, Kumamoto
Shi.
G. Kyoto Day Nursery.
A) Bishop Nichols and Mrs.
M. Sonobe.
B) Higurashi Deri, Manila
Machi, Kyoto.
7. Rodcsha Kyofu Kai. (Encour-
sgment of Spiritual Life amon-.;
Laborers)
A) Gido Sugiura.
B) PO Nichome. Hava?hi
Cho, Honjo Ku, Tokyo.
8. Senju Hoiku-en. (Nursery)
A) Shintaro Yamaguchi.
B) 129 of 5 Minami Senju,
Tokyo Shigai.
9. Sh'n Aj Hoiku-en. (Nursery)
A) Mqk'ko Sonobe.
B) Nishi Ir'i Agaru. Higure,
M-"-iif> Cho, Kyoto.
1C. Shi Ai Yochi-sn. (Nursory)
A t K um'>k;chi Goto.
B) 151 Motp Kanasugi, Nip-
pori Machi, Tokyo.
11. Sf Barnabas' Dispc-nsary for
T.ep'1'-^.
A) Miss M. A. Cornwall-
Leigh.
B) Kusatsu, Gunma Ken.
12. St. Barnabas' Hospital.
A) Bishop Nichols.
B) Saikudani Cho, Tennoji,
Osaka.
13. St. Hilda Yoro-in. (Home for
old people)
A) S. Heaslett.
B) Gil Ryuojo Cho, Azabu,
Tokyo.
14. St. Luke's International Medi
cal Center.
A) R. B. Teusler.
B) 37 Akashi Cho, Kyobashi
Ku, Tokyo.
15. St. Yohane Gaku-en.
Ku, Tokyo.
A) Teijiro Yanagihara.
B) 61 Saikudani Machi, Ten
noji Ku, Osaka.
16. Takinogawa Gakuen. (School
for Weak-minded)
A) Ryoichi Ishii.
B) Taniyasu Mura, KIta
Tamagun, Tokyo Fu.
17. Tottori Kenritsu Shotoku Gak
ko. (Reformatory Work for
Deleterious Children)
A) Toshio Sato.
B) Fukuyon? Mura, Saeki
Gun, Tottori Ken.
SEVENTH DAY ADVENTISTS.
Tokyo Sanitarium.
A) H. J. Perkins, Secretary-
Treasurer.
B) 171 Amaniwa, Sigmami
Cho, Tokyo Fu.
SISTERS OF THE EPIPHANY.
1. St. Hilda Yoko Home. (Girls'
Home with Senior and Junior
Divisions)
A) The Sist-r Superior, C. E.
B) 358 Snnko Cho, Shiro-
kane, Shiba, Tokyo.
UNITED BRETHREN
CHURCH.
1. Shoko Seinen Ian Kai. (Work
for laborers. workmen, ap
prentices and clerks including
a library.)
A) Yo?hitaka Okazaki.
B) 8 of 5 Banchi. 2 Chome.
Midori Cho, Honjo Ku.
2. Baba Y. M. C. A.
A) Teiichi Tamnra.
B) Baba, Otsu, S':ip;a Ken.
370
JAPAN
UNIVERSALIST GENERAL
CONVENTION.
Dojin Home.
A) (Mrs) Matsu Yoshioka.
50 Takata, Oimatsu Cho, Ko-
ishikawa Ku, Tokyo.
Nagoya Restaurant for the
Poor.
A) Naoichiro Nagano.
B) 7 Nichome, Minami
Kajimachi, Naka Ku, Na
goya.
W. C. T. U.
Ji Ai Kan. (Tokyo Woman's
Home with Rescue Work and
Employment Office included)
A) Azuma Moriya.
B) 360 Okubo, Hyakunin
Cho, Tokyo.
Kobo Kan. (Settlement)
A) Yoshimi. (Mrs.)
B) 2105 Aza Fukaseiru,
Terajima Machi, Tokyo
Fu.
Kochi Young Students' Homo
A) Shimamura. (Miss)
B) 704 Kitagawasuji, Kochi.
Osaka Woman's Home. (Em
ployment Office and Home)
A) Utako Hayashi.
B) 6 of 6 Nakanoshima.
Kitaku, Osaka.
Tokushima Woman's Home.
A) Yukiko Matsumoto.
B) 20 Dekishima Hon Machi,
Tokushima.
W. C. T. U. Kochi Shibu Dis
pensary.
A) Ikuri Sunakawa.
B) 704 Kitagawasuji, Kochi.
Yokohama Woman's Home and
Employment Intelligence Office
A) Tazuko Tokita.
B) 5 of 1, Horai Cho, Yoko
hama.
WHITE CROSS SOCIETY.
Hendnuarters with Departments :
Christmas Seal, Clinic Work
entrusted to 51 docters. Excrete
Examination, Health Examina
tion, Lecture & Publications,
X-Ray Examination.
A) Noboru Watanabe, Pre
sident : Munesue Kikuma,
Director.
B) 10 of 1 Nishiki Cho,
Kanda. Tokyo.
Haku Jnji Kai Shinryo-jo. (Dispen
sary)
A) Hideta Nagai, superin
tendent.
B) 10 of 1 Chome, Nishiki
Cho, Kanda, Tokyo.
A) Kokichi Imano.
B) 72 Sendagi Cho, Koma-
gome, Hongo.Tokyo.
A) Mamoru Nishi.
B) 17 Naka Sarugaku Cho,
Kanda, Tokyo.
A) Toshio Sugano.
B) 127 Goten Machi, Hakr.-
san, Koishikawa, Tokyo.
Year-Round Open Air School.
A) Todomu Hayashi.
B) Rowada Kaihin, Chiga-
saki Machi, Kanagawa
Ken.
Y. M. C. A.
Dormitory for Men.
A) Shoji Murakami.
B) 203 Yamate Machi, Naka
Ku, Yokohama.
Osaka Y. M. C. A. Employment
Bureau.
A) T. Miura.
B) Y. M. C. A. Tosabori,
Nishi Ku, Osaka.
Tokyo Imperial University Y.
M. C. A. Social Settlement.
A) Itsutaro Suehiro.
B) Teidai Settlement, 44
Yanagishima Honjo, To
kyo.
Tokyo Y. M. C. A. Employment
Bureau.
A) K. Matsui.
B) Y. M. C. A., 3 Sanchome,
Mitoshiro Cho, Kanda,
Tokyo.
Tokyo Y. M. C. A. Legal Ad
vice Bureau.
A) Y. Fukuda.
B) Y. M. _C. A., 3 Sanchome,
Mitoshiro Cho, Kanda,
Tokyo.
Y. W. C. A.
Dormitory for Business Women.
A) Tsune Kadotsu.
B) 195 Sekiguchi Cho, Ko
ishikawa, Tokyo.
Employment Intelligence Of
fice.
A) Taka Kato.
B) 12 Kita Koga Cho, Kan
da, Tokyo.
Hota Kyuyo-jo. (Rest hall for
Young Women)
A) Tokyo Y. W. C. A.
B) Hota, Awa Gun, Chiba
Ken.
A PRELIMINARY LIST OP SOCIAL INSTITUTIONS
371
4. Ikoino le. (Rest Hall for
Young Women)
A) Tokyo Y. W. C. A.
B) Kokuryo, Choshi Mura,
Kita Tama Gun, Tokyo.
5. Kyoto Kyuyo-jo.
A) Kyoto Y. W. C. A.
B) Hieizan, Kyoto.
6. Osaka Y. W. C. A. Dormi
tory.
A) Take Shirai.
B) 13 Nishi Ogi Machi, Kita
Ku, Osaka.
7. Students' Dormitory.
A) Kaneo Okabayashi.
B) 45 Nando Cho, Ushigome.
8. Students' Domitory.
A) Sadayo Yokoi.
B) 28 Suido Cho, Roishi-
kawa, Tokyo.
9. Students' Dormitory.
A) Kyoto Y. W. C. A.
B) Nihonmatsu, Yoshida,
Kyoto.
10. Yokohama Kyuyo-jo.
A)
B) 2929 Honmoku, Yoko
hama, Kanagawa Ken
11. Yokohama Y. W. C. A.
Dormitory.
A) Michi Nomura
B) 656 Sanno Yama, Nishi
Tobe, Yokohama.
SOCIAL STUDY AND SUR
VEY GROUPS.
(A. is Address, B. is Secretary,
C. is Objective)
1. Aoki Kyosai.
A) 777 Shinden, Sugamo
Machi, Tokyo Fu.
B) Shozo Aoki
C) To study alcoholic prob
lems.
2. Central Association . for the
Welfare of the Blind.
A) General Federation of
Social Work, Bureau of
Social Affairs Building,
Ote Machi, Tokyo.
B) Takeo Iwahashi, Gene-
vieve Caulfield.
C) Welfare of the Blind
and Prevention of Blind
ness.
3. Christian Extension in Greater
Tokyo.
A) 20 Nishi Konya Cho,
Kypbashi Ku, Tokyo.
B) Seimei Yoshioka.
C) To intensify and extend
Christian Life in Greater
Tokyo.
4. Committee for the Investiga
tion of Opium Traffic.
A) Care of Dentaro Maru-
yama, 77 Yamabuki Cho,
Ushigome Ku, Tokyo.
B) Toriji Kikuchi.
C) To study situation of
Opium Traffic and dis
seminate information.
5. Kagawa Co-operators in Ja
pan.
A) 51 Demma Cho 1-Chome,
Yotsuya, Tokyo.
B) Mrs. Gressitt, .Helen F.
Topping.
C) To free Dr. Kagawa for
full release of vision (a)
by regular financial sup
port of settlements, (b)
by organization of com
mittees, (c) by publica
tion of Kagawa's books,
(d) by promotion of so
cial study classes.
6. Kirisuto Kyo Shakai Mondai
Kyogi Kai.
A) 10 Omote Sarugaku Cho,
Kanda, Tokyo.
B) Katsusaburo Ishigaki,
Kyozumi Ogawa.
C) To study and survey
present-day social prob
lems from a Christian's
viewpoint.
7. Kobe Association of Social Re
form of the Christian Church.
A) 6 Shimo Yamate Dori,
Kobe. (Y. M. C. A.)
B) Senshiro Muramatsu,
Ryuzo Okumura.
C) To unify social work by
study and recreation.
8. Kyofu Kai. (W. C. T. U.)
A) 360 Okubo, Hyakunin
Cho, Tokyo Fu.
B) Chiyoko Kozaki.
C) To establish temperance,
moral purity, world peace,
woman's suffrage in Ja
pan.
9. American National Council of
of the Y. M. C. A.
A) 10 Omote Sarugaku Cho,
Kanda, Tokyo.
B) G. S. Phelps.
C) To express a social ser
vice program in employ
ment bureau, legal service,
boys' clubs, night-schools
for unprivileged boys, dis
pensaries, Sunday-Schools,
hotels, international trav
el service, and prepara
tion service schools for
emigrants.
10. Nihon Kokumin Minshu Domoi.
(National Temperance League)
A) 10 Omote Sarugaku Cho,
Kanda, Tokyo.
B) Hampei Nagao.
372
JAPAX
C) To establish temperance.
11. National Y. M. C. A.
A) 10 Omote Sarugaku Cho,
Kanda, Tokyo.
B) Koken Kakehi.
C) To promote and establish
social work.
12. National Y. W. C. A.
A) 10 Omote Sarugaku Cho,
Kanda, Tokyo.
B) Kotoko Yamamoto
C) To promote and establish
social work.
13. Nihon Baptist Kyokai Social
Department.
A) 4 of 1 Misaki Cho, Kanda,
Tokyo.
B) Toota Fujii
C) To study and report so
cial work.
14. Ohara Shakai Mondai Kenkyu
Jo. (Ohara Research Bu
reau)
A) Reijin Machi, Tennoji Ku,
Osaka.
B) Iwasaburo Takano.
C) (a) To study all social
problems, (b) To collect
information and report it
through its Quarterly and
Pamphlets.
15. Opium Commission of Japan.
A) care of Dentaro Maru-
yama, 77 Yamabuki Cho,
Ushigome, Tokyo.
B) Toriji Kikuchi, Secretary.
C) To investigate and study
problems connected with
Opium.
16. Organization for Promotion of
Oral Methods in Teaching Deaf.
A)
B)
C) (a) To establish best me
thods of teaching the deaf
to become useful citizens,
(b) To find suitable em
ployment for those finish
ing study courses.
17. Osaka Christian Social Workers'
Association.
A) Y. M. C. A., Tosabori,
Nishi Ku, Osaka.
B) Shokichi Tomita, T.
Hachihama.
C) To encourage faith and
deepen the spirit of broth
er-hood among members.
For its scientific study of
social problems it meets
with Osaka Fu Social
Workers' Federation and
Osaka Private Social
Workers Groups.
18. Social Department of Nihon
Kumiai Kyokai.
A) 1 of 1 Tosabori, Nishi
Ku, Osaka, Daido-Build-
ing.
B) Yotaro Serino.
C) To study and survey so
cial problems. Education
of members in social wel
fare.
19. Social Department of Nihon
Mesojisuto Kyokai.
A) 106 Shimo-negishi, Shita-
ya, Tokyo.
B) P. G. Price.
C) To study and promote so
cial movements with spe
cial concentration on the
Purity Movement.
20. Social Section of Salvation
Army.
A) 5 Hitotsubashi Dori, Kan
da, Tokyo.
B) E. I. Pugmire.
C) To study, survey, give
relief, and give education.
21. Social Welfare Commission of
the Kingdom of God Campaign.
A) 10 Omote Sarugaku Cho,
Kanda, Tokyo.
B) Chairman : R. Manabe.
C) (a) To further social re
form and social service.
(b) To make social sur
vey to result in Rural
Gospel Schools and hslp
unfortunate groups, spa-
eial classes, and occupa
tional groups.
(c) To translate the so
cial Creed of the National
Christian Council into ac
tual living.
22. Social Welfare Commission of
the National Christian Council.
A) 10 Omote Sarugaku Cho,
Kanda, Tokyo.
B) Koken Kakehi.
C) To promote and survey
social work.
23. Tokyo Christian Social Workers'
Association.
A) 3 of 3 Mitoshiro Cho,
Kanda, Tokyo.
B) Kokichi Tomeoka.
C) Study and Survey of So
cial Problems and Social
Movements.
24. Tokyo Y. M. C. A.
A) 3 Sanchome Mitoshiro
Cho, Kanda, Tokyo.
H. Nagao (President)
S. Saito (Gen'l Secretary)
C) Fellowship, study and in
formation for all Chris
tian Social Workers
whether organizations in
which they work be Chris
tian bodies or not.
25. Tokyo Y. W. C. A.
A PRELIMINARY LIST OF SOCIAL INSTITUTIONS
373
A) 12 Kita Koga Cho, Suru-
gadai, Kanda, Tokyo.
B) Taki Shidachi.
C) To promote social move
ments by creating public
opinion, to better life
through business girls'
clubs, younger girls' clubs,
a student department, a
commercial department,
an English Department,
physical education, house
hold economics and dor
mitories.
26. World Alliance for Internation
al Friendship Through the
Churches.
A) 10 Omote Sarugaku Cho,
Kanda, Tokyo.
B) K. Matsuno.
C) To welcome foreign
guests, secure speakers
for churches for the
cause of international
peace.
A DIRECTORY OF RELIGIOUS AND
SOCIAL INSTITUTIONS
H. D. Hannaford
1. — Denominational Headquarters
of Japanese Churches
(1). Finrando Ha Fukuin Ru-
teru Kyokai (Finland Luth
eran Church)
Mr. Sogoro Ushimaru
Higashi No, lida Machi,
Nagano Ken
(2). Fukyu Fukuin Kyokwai
Dr. Emil Schiller
No. 10, Noboribata, Shogo-
in Cho, Kyoto
(3). Horinesu Kyokwai (Holi
ness Church)
No. 391, Kashiwagi, Yodo-
bashi Machi, Tokyo Fu
(4). Kami No Kyokwai (Church
of God)
Mr. Ukichi Yajima
No. 3510, Aza Uzawa, Shimo
Nerima Mura, Tokyo Fu
(5). Kirisuto Doshinkai '
No. 4, 3-Chome, Nishiki Cho,
Kanda Ku, Tokyo
(6). Kirisuto Kyokwai
Sei Gakuin, Nakasato Cho,
Takinogawa, Tokyo Fu
(7). Kirisuto Yukai (Society of
Friends)
Mr. Seiji Hirakawa
No. 13, 1-Chome, Mita Dai
Machi, Shiba Ku, Tokyo
(8). Kurisuchan Saiensu Shu-
kwai (Christian Science
Church)
Sankaido Building, Tameike,
Akasaka Ku, Tokyo
(9). Kyuseigun Nihon Hon-ei
(Salvation Army)
No. 5, Hitotsubashi Dori,
Kanda Ku, Tokyo
(10). Nihon Araiansu Kyokwai
Mr. Kagemori Kajihara
Tobiya Machi, Funaka
Machi, Ashina Gun, Hiro
shima Ken
(11). Nihon Baputesuto Kyokwai
(Baptist Church)
Mr. Kumajiro Yamamoto
Shiba Kyokwai, No. 20, Ta-
mura Cho, Shiba Ku, To
kyo
(12). Nihon Dendo Tai
Kirisuto Dendo Kan, Shin-
kaichi, Minatogawa, Kobe
(13). Nihon Dobo Kirisuto Kyo
kwai (United Brethren
Church)
Mr. Chukichi Yasuda
No. 14, MinamHa Machi, Jo-
doji, Sakyo Ku, Kyoto
(14). Nihon Dojin Kirisuto Ryo-
kwai
Mr. Aishi Terazawa
No. 164, Kita Anto, Shizu-
oka
(15). Nihon Domei Kirisuto Kyo
kwai
Mr. Kohei Sugimoto
No. 1272, Tori Machi, Chiba
(16). Nihon Fukuin Kyokwai
(Evangelical Church)
Mr. Kinzo Shinohara
No. 500, Shimo Ochiai
Machi, Tokyo Fu
(17). Nihon Fukuin Ruteru Kyo
kwai (Lutheran Church)
Mr. Ton Miura
No. 921, Shimo Saginomiya,
Nokata Machi, Tokyo Fu
(18). Nihon Jiyu Mesojisuto Kyo-
Kwai ( Free Methodist
Church)
Mr. Saichi Oya
No. 48, 1-Chome, Maruyama
Dori, Sumiyoshi Ku, Osaka
(19). Nihon Kirisuto Kyokwai
No. 3, 4-Chome, Shin Machi,
Akasaka Ku, Tokyo
(20). Nihon Kumiai Kirisuto
Kyokai ( Congregational
Church) Daido Building, 1-
Chome, Tosabori Dori,
Nishi Ku, Osaka
(21). Nihon Mesojisuto Kyokwai
(Methodist Church)
No. 23, Midori-ga-Cho,
Shibuya Machi, Tokyo Fu
376
JAPAN
(22). Nihon Mifu Kyokwai
( Methodist Protestant
Church)
Mr. Chokichi Sakai
No. 1199, Tsujido, Fujisawa
Machi, Kanagawa Ken
(23). Nihon Nazaren Kyokwai
Mr. Hiroshi Kidagawa
Hon Machi, 7 Jo Sagaru,
Kyoto
(24). Nihon Seikokai
Nihon Seikokai Kyomuin
No. 8, Sakae Machi, Shiba
Ku, Tokyo
(25). Sebunsu De Adobenchisuto
Kyokwai (Seventh Day Ad-
ventist Church)
No. 171, Amanuma, Sugi-
nami Cho, Tokyo Fu
(26). Seisho Shinrikan
Mr. Kotaro Tsukiyama
No. 3, Rosoku Machi, Kanda
Ku, Tokyo
(27). Sekai Senkyodan
Mr. Suekichi Uruno
No. 24, 3-Chome, Shinjuku,
Yotsuya Ku, Tokyo
2. — American Mission to Lepers
Mr. H. D. Hannaford, Dis
trict Secretary
3 Meiji Gakuin, Shirokane,
Shiba Ku, Tokyo
3. — Christian Endeavor Union
(Nihon Rengo Kirisutokyo
Kyoreikai)
Rev. Masataro Shigematsu,
Secretary
No. 1, Miyazaki Cho, Naka
Ku, Yokohama
4. — Federation of Christian Mis-
s«ons
Rev. J. S. Kennard, Ph. D.,
Secretary
No. 10 of No. 166, Sanya,
Yoyogi, Tokyo Fu
5. — Fellowship of Reconciliation
(Yuwa Kai)
Mr. Seiji Hirakawa, Secre
tary
No. 13, 1-Chome, Mita Dai
Machi, Shiba Ku, Tokyo
Rev. Theodore D. WJalser,
Associate Secretary
No. 19 of No. 9, Tsuna
Machi, Mita, Shiba Ku,
Tokyo
6. — Haisho Undo Renmei (Move
ment for Abolition of Li
censed Prostitute Quarters)
Mr. Yahei Matsumiya
No. 500, Shimo Ochiai Machi,
Tokyo Fu
7. — Japan Christian Education As
sociation (Nihon Kirisutokyo
Kyoiku Domei Kai)
Rev. T. A. Young, Secretary
No. 257, Nakazato Cho,
Takinogawa, Tokyo Fu
8. — Japan Christian News Agency
(Kirisutokyo Tsushin Kyo-
kai)
Successor to Newspaper and
Correspondence Evangelism
Association)
Rev. Shoichi Murao, Secre
tary
Shinsei Kan, Takegawa Cho,
Kyobashi Ku, Tokyo
9. — Japan Humane Society (Nihon
Jindokai)
Mrs. Inazo Nitobe
No. 75, 1-Chome, Kobinata
Dai Machi, Koishikawa Ku,
Tokyo
10. — Japan Kindergarten Union
Miss Louise Callbeck, Secre
tary
12 Agata Machi, Nagano,
Nagano Ken
11. — Kakusei Kai
Mr. Yusaku Murakami,
Managing Director
No. 41, Otsuka Naka Machi,
Koishikawa Ku, Tokyo
12. — National Christian Council
(Nihon Kirisutokyo Renmei)
Rev. Akira Ebizawa, Secre
tary
No. 10, Omote Sarugaku Cho,
Kanda Ku, Tokyo
13. — National Sunday School As
sociation (Nihon Nichiyo
Gakko Kyokai)
Mr. Saburo Yasumura, Gen
eral Secretary
No. 8, 1-Chome, NLshiki Cho,
Kanda Ku, Tokyo
14. — National Temperance League
(Nihon Kokumin Kinshu
Domei)
Mr. Hampei Nagao, Presi
dent
No. 10, Omote Sarugaku Cho,
Kanda Ku, Tokyo
15.— National W. C. T. U. (Kiri-
suto Fujin Kyokai)
Mrs. Chiyoko Kozaki, Presi
dent
No. 360, Hyakunin Cho, O-
kubo, Tokyo Fu
16.— National Y. M. C. A. (Nihon
RELIGIOUS AND SOCIAL INSTITUTIONS
377
Kirisuto Seinenka* Domei)
Mr. Mitsuaki Kakehi, Gen
eral Secretary
No. 10, Omote Sarugaku
Cho, Kanda Ku, Tokyo
17.— National Y. W. C. A. (Kiri-
sutokyo Joshi Seinenkai
Nihon Domei)
Miss Kotoko Yamamoto, Gen
eral Secretary
No. 10, Omote Sarugaku Cho,
Kanda Ku, Tokyo
IS. — Nihon Kirisutokyo Rengo
Fujinkai (National Union
Christian Woman's Socie
ty)
Miss Tomiko Furuta, Presi
dent
No. 360, Hyakunin Cho, O-
kubo, Tokyo Fu
19. — School of Japanese Language
and Culture
(Successor to the Japanese
Language School)
Rev. Darley Downs, Director
Tokyo Y. M. C. A. Building,
Mitoshiro Cho, Kanda Ku,
Tokyo
20. — Union Hymnal Committee
Sanbika lin)
Rev. Hajime Watanabe,
Secretary
No. 257, Asagaya, Tokyo Fu
Rev. F. D. Gealy, Associate
Secretary
No. 2, Aoyama Gakuin, Ao-
yama, Tokyo Fu
21. — White Cross Society (Haku-
jujikai)
Mr. Kikuma Munesui, Di
rector
No. 10, 1-Chome, Nishiki
Cho, Kanda Ku, Tokyo
22. — World Alliance for Interna
tional Friendship through
the Churches, Japan Ex
ecutive Committee
Rev. Kikutaro Matsuno,
Secretary
No. 26, Kasumi Cho, Azabu
Ku, Tokyo
Mr. Gilbert Bowles, As
sociate Secretary
No. 30 Koun Cho, Mita,
Shiba Ku, Tokyo.
STATISTICS FOR 1930
PREPARED BY
GEO. BURNHAM BRAITHWAITE
LIST OF MISSION BOARDS AND CHURCHES
The initials
-ABCFM.
-ABF.
-AFP.
-AUBM.
-AG.
-BS.
7.—'
CE.
-CJPM.
-CIS.
-CMA.
-CMS.
-CN.
-EC.
-FMA.
-IND.
-JAM.
-JBTS.
-JEB.
-JRM.
-KCA.
-KK.
-LCA.
-LGAF.
-LM.
-MBW.
-MEC.
-MES.
-MM.
used are the standard forms for America, India, China and Japan.
American Board of Commissioners for Foreign Missions.
American Baptist Foreign Missionary Society.
Foreign Mission Board of Friends of Philadelphia.
Australian Board of Missions. (Anglican).
The Assembly of God.
Bible Societies :
American Bible Society
The British and Foreign Bible Society and
National Bible Society of Scotland.
Community of the Epiphany.
The Central Japan Pioneer Mission.
Christian Literature Society.
Christian and Missionary Alliance.
Church Missionary Society.
Church of the Nazarene.
Evangelical Church of North America.
General Mission Board of the Free Methodist Church of North America.
Independent cf any Society.
Japan Apostolic Mission.
Japan Book and Tract Society.
Japan Evangelistic Band.
Japan Rescue Mission.
Kagawa Co-operators in America.
Kumiai Kyokwai (Congregational1.
Board of Foreign Missions of the United Lutheran Church in America.
The Lutheran Gospel Association of Finland.
Liebenzeller Mission.
Missionary Bands of the World.
Board of Foreign Missions of the Methodist Episcopal Church and
Woman's Foreign Missionary Society of the M. E. Church.
Board of Foreign Missions of the Methodist Episcopal Church, South.
Mino Mission.
382
JAPAN
29.— MP. Board of Foreign Missions of the Methodist Protestant Church.
30.— MSCC. Missionary Society of the Church of England in Canada.
31.— NKK. Nihon Kirisuto Kyokwai. (Presbyterian and Reformed).
32.— NMK. Nihon Methodist Kyokwai. (UCC, MEC, MES).
33.— NSK. Nippon Sei Ko Kwai. (CMS, MSCC, SPG, AUBM, PE, CE).
34.— OAM. Ost Asien Mission. (The East Asia Mission).
35.— OM. Osaka Mission.
36.— OMJ. Omi Mission.
37.— OMS. Oriental Missionary Society. (Holiness Church).
38.— PCC. Board of Foreign Missions, Presbyterian Church in Canada.
39. — PE. Domestic and Foreign Missionary Society of the Protestant Episcopal
Church in America.
40.— PN. Board of Foreign Missions of the Presbyterian Church of the United
States of America.
41.— PS. Executive Committee of the Foreign Missions of the Presbyterian
Church in the United States (Southern Presbyterian).
42.— RCA. Reformed Church in America.
43.— RCUS. Reformed Church in the United States.
44.— SA. Salvation Army.
45.— SAM. Scandinavian American Alliance Mission.
46.— SBC. Southern Baptist Convention.
47.— SDA. Seventh Day Adventists.
48.— SPG. Society for the Propagation of the Gospel in Foreign Parts.
49. — UB. Foreign Missionary Society of the United Brethren in Christ.
50.— UCC. United Church of Canada.
51.— UCMS. United Christian Missionary Society
52. — UGC. Universalist General Convention.
53.— WM. Wesleyan Methcdist Connection of America.
54. — WSSA. World's Sunday School Association.
55. — WU. Woman's Union Missionary Society of America.
56. — YMCA-A. Young Men's Christian Association 'American National Council).
YMCA-T. Government School Teachers Affiliated with YMCA.
57.— YMJ. Yotsuya Mission.
58.— YWCA. Young Women's Christian Association of the United States of America.
FORMOSA
59.— EPM. Foreign Missions of the Presbyterian Church of England.
60.— PCC. Board of Foreign Missions, Presbyterian Church in Canada.
STATISTICS
383
1. PERSONNEL
1. Total Foreign Staff.
2. Ordained men.
3. Unordained men.
4. Wives.
5. Foreign Unmarried Women.
6. Physicians, Men.
7. Physicians, Women.
8. Nurses.
9. Short term workers (Medical).
10. Total Native Staff.
11. Ordained men.
12. Unordained men.
13. Women workers.
14. Professing Christians in 12 and 13.
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
37.
38.
ABF 1872
AFP 1885
AUBM 1914
AG 1914
BS 1875
CE 1919
CJPM 1925
CLS 1912
CMA 1895
CMS 1869
CN
EC 1876
FMA 1903
JAM 1923
JBTS 1875
JEB. 1903
JRM 1920
KCA
KK 1869
LCA 1892
LGAF 1900
LM 1927
MBW 1913
MEC 1873
MES 1886
MM 1918
MP 1880
MSCC 1888
NKK
NMK 1873
NSK 1859
OAM 1886
OM
OMJ 1905
QMS 1901
PCC 1927
A
. FOREIGN
B. NATIVE
STAFF
1
2
3
4
5
6
7
8
9
10
11
12
13
14
57
12
4
16
25
0
0
0
0
293
30
122
141
241
13
0
5
5
3
0
0
0
0
14
6
4
4
8
14
4
0
5
5
0
0
0
0
4
2
0
2
0
4
1
1
2
0
0
0
0
0
56
0
54
2
43
2
0
0
0
2
0
0
0
0
14
4
1
9
10
7
3
0
2
2
0
0
0
0
17
4
8
5
13
15
3
0
3
9
0
0
0
0
119
29
17
73
89
9
3
0
3
3
0
0
1
0
18
13
3
2
—
67
8
16
17
26
1
0
0
0
9
1
7
1
—
9
4
0
3
2
0
0
0
0
7
0
5
2
7
• 1
0
1
0
0
0
0
0
0
7
0
7
0
4
28
0
9
5
14
0
0
0
0
43
5
30
8
—
18
1
0
1
16
0
0
4
0
29
3
5
21
26
70
18
5
20
27
0
0
0
0
272
167
78
27
—
36
13
0
13
10
0
0
0
0
52
21
7
24
31
15
6
0
6
3
0
0
0
0
12
4
5
3
6
8
5
0
3
0
0
0
0
0
2
0
1
1
—
2
1
0
0
1
0
0
0
0
10
3
2
5
7
65
16
0
15
34
0
0
0
0
301
0
78
223
235
70
20
3
23
24
0
0
0
0
—
—
—
—
—
3
0
0
0
3
0
0
0
0
17
4
7
6
13
9
3
0
1
5
0
0
0
0
124
22
41
61
102
_
—
_
—
460
223
206
31
237
_
_
_
—
—
—
—
—
—
385
213
60
112
172
208
50
10
48
100
2
1
3
0
336
219
52
65
117
4
2
0
2
0
0
0
0
0
11
4
2
5
7
3
1
0
1
1
0
0
0
0
3
0
1
1
1
0
0
0
0
30
3
12
15
27
0
0
0
0
0
0
0
0
0
530
60
340
130
—
6
1
0
1
4
0
0
0
0
16
6
10
0
—
3&
39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.
1
1
2
3
JAPAN
4 5
6
7
8
9
10
11
12
13
14
100
95
178
349
74
11
PN
1869
56
49
39
49
13
4
20
24
16
18
14
14
6
2
7
4
1
0
1
6
0
0
0
6
16
16
12
17
6
1
7 '
12
23
15
12
12
1
1
6
2
0
0
0
0
0
0
0
1
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
2
0
D
0
0
0
0
0
0
121
74
136
239
573
11
100
34
3
18
9
39
224
6
14
6
32
34
100
121
60
5
85
17
86
22
27
79
289
1
11
PS
.. 1885
RCA
1859
RCUS
1879
SA
1895
<\AM
1891
SBC
.. 1886
SDA
1896
<?p<~
UB
1895
4
77
17
7
2
0
5
15
4
7
10
29
21
1198
2
20
5
2
1
0
0
2
0
2
0
7
3
0
2
0
0
0
0
0
5
4
0
0
4
4
2
20
5
2
1
0
0
7
0
2
0
10
7
339
0
35
7
3
0
0
5
1
0
3
10
8
7
0
0
0
0
0
0
0
0
0
0
0
3
3
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
1
2
0
0
0
.0
0
0
0
0
0
0
0
0
0
42
443
109
20
8
5
17
72
69
43
162
105
10
49
18
5
1
1
4
0
10
0
30
56
9
198
69
0
7
2
3
72
41
40
88
23
23
201
22
15
0
2
10
0
18
0
44
26
32
60
15
7
4
13
72
59
40
122
49
ucc
1873
UCMS
1883
UGC
1890
WM ... .
...1919
WSSA
1915
WU
1871
YMCA-A. .
YMCA-T.
YMJ
1889
1901
YWCA
1904
EPM
.... 1865
PCC
. 1872
Totals ...
300
88
471
10
1
13
0 5573
1549 2170
1854
2. EVANGELISTIC
15. Organized Churches.
16. Self-supporting Churches.
17. Preaching Places, nrt in 15.
18. Communicants added.
19. Total Columns 20 and 21.
20. Communicants.
15 16 17 18
21. Baptized Non-communicants.
22. Sunday Schr ols.
23. S. S. Teachers.
24. Teachers and Pupils.
25. Contributions to Christian work, in Yen.
20
21 22
23
25
2
ABF
37
16
IS
287
4414
4414
o
123
542
9775
¥44 189 00
AFP
9
0
fi
5
733
733
o
22
42
1150
3 500 00
.
AG
o
3
26
157
157
o
18
19
799
603 53
L
It
CJPM
CMA
EC
8
.... 18
30
0
5
6
4
10
58
136
230
242
2146
242
659
2145
0
o
21
27
54
32
58
209
1116
1375
4129
3,431.61
11,477.77
26 737 08
H
FMA
17
.
R
380
1811
1005
805
29
125
2633
33 083 48
B
IND -.
4
39
39
10
12
432
216 33
K
JAM
1
0
4
5
g
ICO
H
JEB
32
4
45
i"
TRM. ..
1
0
11
10
246
«,
94
12
20
1106
1.452.84
15
16
17
18
STAT
19
ISTICJ
20
J
21
22
23
24
385
25
91
KK
187
87
104
2492
31680
30921
759
279
1795
29532
543 058 00
V
LCA
27
2
223
3422
3100
322
51
215
3499
16 793 86
VI
LGAF
10
0
16
115
1384
1360
24
22
45
1171
3 985 93
24
LM
3
2
90
25
MBW
5
1
T
20
200
125
75
6
8
370
4 569 42
98
MM
7
0
7
12
140
55
85
14
22
350
1 150 00
2 '
MP
21
5
?8
213
3205
3205
0
50
188
3561
23 C26 00
'<'
NKK
. 383
139
8n
3130
47902
43834
4068
469
2186
26727
646 C84 00
•<•>
NMK
215
91
*w
2163
35696
20734
14962
616
2467
51537
355 415 00
'} i
NSK
. 243
38
0
1412
24123
14861
9262
373
500
23882
214 940 51
•.M
OAM
6
1
9
18
625
613
12
6
10
295
1 732 42
'if)
OMJ
0
0
10
44
126
0
0
18
37
644
37
OMS
.... 350
320
0
4000
12000
12000
0
370
803
11000
300,000 00
38
PCC
.... 24
18
2216
601
1615
m
100
1087
7,800.84
'1C
PN
_
39
1888
41
PS
.... 56
15
45
498
6561
6111
450
138
338
7385
97,232.000
•1'*
RCA
19
3
14
115
936
920
16
42
114
1619
8,863 13
43
RCUS
49
13
41
555
6550
6147
403
122
500
8388
41,980 53
•11
SA
... 130
131
435
4~
SAM
10
2
fi
85
820
820
0
16
55
1241
7 422 10
<1(i
SBC
17
5
8
148
2446
2446
0
30
200
2227
23,763 48
17
SDA
12
8
70
703
703
26
124
990
38,697.00
•1"
UB
20
4
s
206
2118
2018
100
31
150
2531
18 532 83
SI
UCMS
21
1
224
22 "3
2223
30
2159
18 996 58
S1'
UGC
5
0
1
35
331
328
3
7
42
1009
2,000.03
^
\V1VT
6
?
40
180
IfO
0
10
31
532
2,600.00
55
WU
3
4
25
106
106
0
14
16
673
1,366.36
57
YMT
10
4
58
303
800
800
0
74
148
3500
6,000.00
59.
60
EPM
PCC....
.... 104
57
64
7
0
18
450
334
12239
5791
6134
3345
6005
2445
92
942
276
7669
2521
75,525.00
26,665.35
Totals
2155 832 864 18059 214970 173465 41505 3390 12850 220692 2,612,891.98
NOTE:
The Christian Church united during the year with the ABCFM (1) .
The AEPM (Allgemeiner Evangelisch-Protestantischer Missions-verein' is now listed as
(34 1 OAM <Ost Asien Mission).
The MKJ (Mission to Koreans in Japan) is now listed as (38) PCC (Board of Foreign
Missions, Presbyterian Church in Canada) .
The AUBM (Australian Board of Missions, Anglican) is closing its Japan work in April
1931.
The Statistics of the ABCFM 1 1) are included in those of the KK '21).
Th3 Statistics for all Anglican and American Episcopalian Missions are recorded under
the NSK (33).
The Statistics of the Presbyterian and Reformed Missions are partly recorded in the
NKK '3D figures.
The Statistics of all Methodist Missions are partly recorded under NMK (32) figures.
The Salvation Army (44) gives no report for membership or total contributions.
386
JAPAN
3. EDUCATIONAL WORK.
26. Kindergartens.
27. No. of Pupils.
28. Primary Schools.
29. No. of Pupils.
30. Middle Schools, Men.
31. Enrollment.
26 27 28
29
30
32. Middle Schools, Women.
33. Enrollment.
34. Theological Schools, Men.
35. Enrollment
36. Bible Training Schools, Women.
37. Enrollment.
31 32 33 34 35 36
37
2.
3.
10.
13.
14.
16.
10.
21.
22.
29.
:'«',.
:'7.
28.
29:
33.
34
36.
37.
38.
'10.
'.I.
e.
a.
M.
«&
47.
•1C.
M,
51.
52.
53.
B.
57.
59.
01.
ABF
... 27
1517
180
0
835
82
0
20
2379
377
96
993
1291
27
456
3090
40
47
0
102
712
519
0
346
123
249
0
509
2291
235
219
0
0
700
0
0
0
0
0
0
0
0
0
1
0
0
0
1
0
1
0
0
0
0
0
0
0
0
0
0
0
0
0
2
0
0
0
0
0
0
0
0
0
0
0
0
0
0
40
0
0
156
0
147
0
0
0
0
0
0
0
0
0
0
0
0
0
357
0
0
0
0
0
0
0
1
0
0
0
0
0
0
1
1
0
3
1
0
1
2
0
0
0
0
0
0
2
1
c
1
0
0
0
1
0
0
0
1
1
697
0
0
0
0
0
0
921
650
0
2270
728
0
1009
1267
0
0
0
0
0
0
1208
563
0
350
0
0
0
305
0
0
0
0
248
235
3
1
0
0
0
0
0
7
1
0
5
1
0
1
5
0
0
0
0
4
1
2
1
0
1
0
0
3
1
0
0
1
0
1
1
767
280
0
0
0
0
0
2736
218
0
2289
315
0
275
2138
0
0
0
0
1506
568
765
245
0
372
0
0
649
450
0
0
120
0
204
86
1
0
1
1
Cl
Cl
Cl
1
1
1
7
1
Cl
0
2
0
0
Cl
0
0
1
0
1
1
1
1
0
0
1
0
1
0
0
1
1
12
0
3
4
17
5
4
50
U
2
100
66
3
0
55
0
0
90
0
0
40
0
25
38
10
35
0
0
7
0
5
0
0
28
19
1
0
1
1
1
0
0
1
1
0
2
0
0
0
0
0
0
1
1
0
1
0
0
1
0
0
1
0
1
1
20
0
2
26
8
5
6
12
0
0
30
18
3
0
25
0
0
50
0
0
0
0
16
32
0
25
0
0
2
0
0
35
0
C6
26
AFP
CM A
... 5
0
EC
. 18
FMA .
1
JAM ....
0
JRM
2
KK
... 49
LCA
... 10
LOAF ...
MEC
... 1
... 19
MES
... 31
MM
1
Mp
7
NSK
... 80
OAM
1
OMJ
2
QMS
0
PCC
4
PN
... 10
PS
... 13
RCA
... 0
RCUS . .
9
SA
1
SBC
7
SDA
0
UB
11
UCC
. 48
UCMS ...
UGC
WM
... 6
... 5
0
•yyu
0
YMJ
EPM
PCC
,... 4
.... 0
0
Totals
.... 372
17435
5
700
17
10451
40
13983
30
632
15
407
NOTE :
E. C. and U. C. M. S. co-operate with Aoyama Gakuin in Theological Training for men.
U. C. M. S. and U. C. C. co-operate with Aoyama Gakuin in Theological Training for
women.
P. N. and R. C. A. co-operate in Theological Training at Meiji Gakuin, in all depart
ments, and also in Baiko Jo Gakuin, Shimonoseki.
P. N. and P. S. co-operate in Theological Training for men in Kobe Theological
Seminary.
M. E. S. and U. C. C. co-operate in Theological Training at Kwansai Gakuin.
The letter " C " prefixed to numeral in Col. 34 indicates " co-education."
STATISTICS
387
3. EDUCATIONAL WORK.
38. Colleges, Men.
39. Enrollment.
40. Colleges, Women.
41. Enrollment.
42. Industrial Schools.
43. Enrollment.
44. Night Schools.
45. Enrollment.
46. Normal Training Schools.
47. Enrollment.
50. Nurses' Schools.
51. Enrollment.
52. Educational Fees, in Yen.
39 40 41 42 43 44 45 46 47 50 51
52
2
ABF
I
99
2
122
o
o
g
1345
1
53
0
o
160 938 00
3
AFP
o
o
o
o
o
o
1
20
o
o
o
o
17 000 00
13
EC
0
0
o
o
o
o
2
200
1
19
0
o
21 89 11
15
IND
o
0
o
o
o
o
1
125
o
0
0
o
21
KK
1
2330
ft
1048
o
o
4
322
1
44
0
o
22
LCA
0
o
o
0
o
o
I
10
o
o
o
o
45 000 00
23
LGAF
0
0
o
0
o
o
-I
o
n
o
o
o
842 10
26
MEC •
1
1005
1
103
o
o
o
0
i
105
o
o
387 242 90
27
MES
2
1150
1
93
1
131
2
1079
i
45
o
o
220 974 00
28
MM
0
0
o
0
o
o
0
0
o
o
o
o
439 00
29
MP
0
0
o
0
o
0
(i
0
n
0
o
o
64 723 10
33.
34
NSK
OAM
.... 1
o
1257
o
0
o
0
o
2
o
88
o
2
2
26
45
i
o
26
o
1
o
46
o
1 809 75
36
OMJ
0
0
o
0
o
0
7
27
o
o
o
o
372 00
38
PCC
o
0
1!
o
o
o
g
361
o
0
o
o
40
pNJ
0
0
o
0
o
0
o
0
0
0
0
0
1 1£4 96
41
PS • •
0
0
i
156
1
60
o
0
n
0
o
o
42.
A3
RCA
Rrus
,... 1
I
596
341
0
1
0
131
0
o
0
o
0
o
0
0
0
o
0
o
0
o
0
o
143,016.00
80 376 50
46.
47.
49
SBC
SDA
UB
.... 1
.... 0
0
220
0
0
0
0
o
0
0
0
0
0
o
0
0
o
0
0
?
0
0
35
0
0
0
0
0
0
0
1
0
0
11
0
9 53000
50.
51.
52.
55.
56.
57.
59.
ucc
UCMS ...
UGC
wu
YMCA -
YMJ
EPM
.... 0
... 0
.... 0
.... 0
.... 0
.... 0
.... 0
0
0
0
0
0
0
0
i)
0
0
0
0
0
0
0
0
0
0
0
0
0
5
0
0
0
0
0
0
80
0
0
0
0
0
0
2
3
0
10
0
0
125
300
0
0
5003
0
0
1
0
0
0
0
0
0
37
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
76,955.56
58,858.18
6,000.00
5,866.00
4,800.00
13,794.00
Totals
.... 9
7068
9
1653
9
359
51
9020
7
329
2
57
1,321,551.16
388
JAPAN
4. MEDICAL WORK.
53. Native Physicians, Men.
54. Native Physicians, Women.
55. Trained Assistants, Men.
56. Trained Assistants, Women.
57. No. Hospitals and Sanitoria.
58. Total No. Beds.
59. No. In-patients Treated.
60. No. Dispensaries.
61. No. Dispensary Treatments.
62. No. Outside Visits.
63. No. Major Operations.
64. No. Minor Operations.
65. Total No. Patients.
66. Total No. Treatments.
67. Total Medical Fees, in Yen.
53 54 55 56 57 58 59 60 61 62 63 64
65
66
67
2. ABF.
30030 0
0 2 16445 0
0 3118 1-446
21. KK 400316 41 31448 — — — 2195 31448
33. NSK 59 2 25 141 6 417 7402 4 194685 — — — 52125 328507
36. OMJ 2 0 0 0 1 50 122 0 0 57 0 188 223 11917
44. SA 10 2 0 0 2 240 582 3 38024 - 65 4303 30577 99678
47. SDA 2 0 2 0 1 20 182 0 0 0 35 72 1051 8638
50. UCC 20020 0
51. UCMS 00000 0
0 1 12186 000
0 1 4948 000
0
421,053.94
4,588.00
97,706.33
39,000.00
3,211.80
0 4948
59. EPM 40 9 26 2 226 2367 2 25764 — 987 341 16173 —
60. PCC 10451
1033 1 5489 100 155 315 4017 17401 29,694.00
Totals 87 4 40 180 14 1039 11654 15 328990 157 1242 5219 109525 518983 595,154.07
5. PHILANTHROPIC WORK.
68. No. Orphanages. 74. Total Inmates.
69. Total Inmates. 75. No. Rescue Homes.
70. No. Leper Asylums. 76. Total Inmates.
71. Total Inmates. 77. No. Industrial Homes.
72. Christians in Column 71. 78. Total Inmates.
73. No.
Institutions for Blind.
68
69
70
71 72
73
74
75
76
77
78
5
AG
1
32
o
0 —
o
0
0
o
0
0
-,-i
FC
1
47
o
0 —
0
0
0
0
o
0
19
JRM
o
o
o
0 0
o
o
3
150
2
102
,?1
KK
2
118
o
0 —
1
122
0
0
o
o
22
LCA
1
20
o
0 —
o
0
0
0
3
150
•".,
MEC
1
9
o
0 —
1
40
o
0
0
0
' ')
MP ,
,. . .. 0
0
o
0 —
1
65
o
0
o
0
.,,.,
NSK
5
225
2
278 —
1
67
o
0
2
60
••'7
OMS
0
0
3
500 —
o
0
o
0
0
0
11
SA
3
CJH 73
5
x 60
3
172
50
ucc
3
113
o
0 0
o
0
0
0
o
0
Totals....
... 17
637
B
778
4
294
8
210
10
4X4
NOTE : 44. SA. Col. 68-69. CJH=Children and Juvenile's homes.
„ 75-76. X. One of these is a " Prison-Gate Home."
See also note at foot of next page.
P. N. and E. C. are affiliated in carrying on the work of the Deaf Oral School, not in the
above list.
STATISTICS
389
79.
80.
81.
X2.
83.
6. LITERATURE PRODUCTION
No. of Christian Books Published This Year.
Total No. of Books Sold This Year.
No. of Portions or Tracts Published This Year.
Total No. Sold This Year.
Amount in Yen Received for Sales This Year.
79
83
6. BS. (Brit.1, 415,343 377,810 338,632 305,183
6. BS. (Amer.) 714,475 788,806
9. CLS 121,850 1,405,515
16. JAM 500,000
17. JBTS. 135,800 52,651 330,100 427,978
22. LCA. 38,950
28. MM 225 135,000 5,000
33. NSK 13 19,273 2 17,166
37. QMS 55,200 48,000 40,000 37,000
44. SA 87,590 84,763 985,800 1,045,143
46. SBC 20,000 76,774 160,000 402,715
47. SDA 7,900 16,834 13,567
49. UB. 30,800 600
52. UGC 5,000
54. WSSA 2,000 9,897
56. YMCA 20,000 17,000
59. EPM 4,000 14,910 56,160 66,158
2,320,510
Totals 1,584,171 1,506,943
4,025,959
83
65,970.07
80,805.88
206,786.48
65,318.25
1,259.00
160.00
20,328.37
15,207.91
62,144.41
17,960.35
57,989.65
16,000.00
6,258.00
616,188.47
NOTE: It is perhaps hardly necessary to call attention to the fact that many other
activities, particularly under the head of " Philanthropic Work," are carried on,
but cannot be included in the above tables as they do not fit any of the items.
JAPAN AND FORMOSA
MISSIONARY DIRECTORY
PREPARED BY
HARVEY THEDE
LIST OF MISSION BOARDS AND CHURCHES
With names of Missions, Secretaries and Statisticians on the field.
(The initials used are the standard forms for America, India, China and
Japan).
1. — ABCF'M. American Board of Commissioners for Foreign Mis
sions. Rev. Darley Downs, Secretary. Associate
Secretary, Rev. C. P. Garmari.
2. — ABF. American Baptist Foreign Missionary Society. Rev.
J. F. Gressitt, Secretary-Treasurer, Office : 4,
Itchome, Misaki Cho, Kanda, Tokyo. Statistician,
Miss Louise F. Jenkins.
3. — AFP. Foreign Missionary Association of Friends of
Philadelphia. Mr. G. Burnham Braithwaite,
Secretary.
4. — AUBM. Australian Board of Missions. (Anglican). Rev.
E. R. Harrison, Secretary.
5. — AG. The Assembly of God. Miss Jessie Wengler, Sec
retary.
6.— BS. Bible Societies :
American Bible Society. Rev. K. E. Aurell, No.
2 Shichome, Ginza, Tokyo. Telegraphic ad
dress : " Bibles Tokyo."
The British and Foreign Bible Society and Na
tional Bible Society of Scotland. Mr. G. H.
Vinall, 95 Yedo Machi, Kobe. Telegraphic add
ress : " Testaments."
7. — CE. Community of the Epiphany. Sister Superior
Edith Constance, Secretary.
,8. — CJPM. The Central Japan Pioneer Mission. Miss D. A.
Parr, Secretary.
9.— C'LS. Christian Literature Society. Rev. S. H. Wainright,
Secretary.
10. — CMA. Christian and Missionary Alliance. Mr. C. P. Green.
Secretary.
11. — CMS. Church Missionary Society. Rev. John C. Mann,
Secretary.
12. — CN. Church of the Nazarene. Rev. Wm. A. Eckel,
Secretary.
13. — EC. Evangelical Church of North America. Dr. P. S.
Mayer, Secretary. Miss Verna S. Hertzler,
Assistant Secretary.
14. — FMA. General Mission Board of the Free Methodist Church
of North America. Rev. Frank R. Warren, Sec
retary.
15. — IND. Independent of any Society.
16. — JAM. , Japan Apostolic Mission. Mr. L. W. Coote, Sec
retary.
17. — JBTS. Japan Book and Tract Society. Mr. George Braith
waite. Secretary. 4 Ginza Shichome, Kyobashi ku,
Tokyo. (F. C. Tokyo 2273), (Tel. Kyobashi 4573),
(Cable, Tracts Tokyo).
18. — JEB. Japan Evangelistic Band. Mr. James Cuthbertson,
Secretary.
19. — JRM. Japan Rescue Mission. Mr. Geo. Dempsie, Secretary.
20. — KCA. Kagawa Co-operators in America. Helen F. Topping,
Secretary. Office : 51 Demma Cho, 1-Chome, Yotsu-
ya, Tokyo. Financial Contributions should be sent
to Mr. G. S. Phelps, Japan National YMCA Bldg.,
10 Omote Sarugaku Cho, Kanda, Tokyo. (Tel. Kan-
da 2001, 2002).
394
21.— KK.
22.— LCA.
23.— LGAF.
24.— LM.
25.— MBW.
26.— MEC.
27.— MES.
28.— MM.
29.— MP.
30.— MSCC.
31.— NKR.
32.— NMK.
33.— NSK.
34.— OAM.
35.— OM.
36.— OMJ.
37.— QMS.
38.— PCC.
39.— PE.
40.— PN.
41.— PS.
42.— RCA.
43.— ECUS.
44.— SA.
45.— SAM.
46.— SBC.
47.— SDA.
48.— SPG.
49.— UB.
50.— UCC.
Kumiai Kyokwai. (Congregational).
Board of Foreign Misssions of the United Lutheran
Church in America. Rev. John K. Linn, Secretary.
The Lutheran Gospel Association of Finland. Rev. T.
Minkkinen, Secretary.
Liebenzeller Mission. Rev. A. Syring, Secretary.
Missionary Bands of the World. Mr. Fred Abel, Sec
retary.
Board of Foreign Missions of the Methodist Epis
copal Church and Woman's Foreign Missionary So
ciety of the M. E. Church. F'red D. Gealy, Sec
retary.
Board of Foreign Missions of the Methodist Episcopal
Church, South. Rev. Geo. L. Waters, Recording
Secretary.
Mino Mission. Miss Sadie Lea Weidner, Secretary.
Board of Foreign Missions of the Methodist Protest
ant Church. Miss Ethel L. Hempstead, Secretary.
Missionary Society of the Church of England in
Canada. Bishop H. J. Hamilton, Secretary.
Nihon Kirisuto Kyokwai. (Presbyterian and Re
formed).
Nihon Methodist Kyokai. (UCC, MEC, MES). Rev.
Ycshimune Abe, Secretary: Aoyoma Gakuin, Midori-
gaoka, Shibuya, Tokyo Fu.
Nippon Sei Ko Kwai. (CMS, MSCC, SPG, AUBM,
PE).
Ost Asien Mission (The East Asia Mission).
Dr. Karl Weidinger, Secretary.
Osaka Mission. Miss E. Ruth Cribb, Secretary.
Omi Mission. Mr. E. V. Yoshida, Secretary. Omi-
Hachiman.
Oriental Missionary Society. (Holiness Church).
Board of Foreign Missions, Presbyterian Church in
Canada. Rev. L. L. Young, Secretary.
Domestic and Foreign Missionary Society of the Pro
testant Episcopal Church in America.
Tohoku District : Rev. W. F. Madeley, Secretary.
North Tokyo District : Miss Ruth Burnside, Sec
retary. Kyoto District : Miss Etta S. McGrath,
Secretary.
Board of Foreign Missions of the Presbyterian Church
of the United States of America. Miss L. A. Wells,
Secretary.
Executive Committee of the Foreign Missions of the
Presbyterian Church in the United States (South
ern Presbyterian). Mrs. Wm. C. Buchanan, Sec
retary.
Reformed Church in America. Rev. Willis G.
Hoekje, Secretary.
Reformed Church in the United States. Rev. E. H.
Zaugg, Secretary and Statistician. Mission Office :
135 Higashi Niban Cho, Sendai. (Tel. 1783).
Salvation Army. Ernest I. Pugmire, Secretary.
Scandinavian American Alliance Mission. Rev. Joel
Anderson, Secretary.
Southern Baptist Convention. Rev. N. F. Williamson,
Secretary.
Seventh Day Adventists. Mr. H. J. Perkins, Sec
retary.
Society for the Propagation of the Gospel in Foreign
Parts.
South Tokyo Diocese : Rev. R. D. M. Shaw, Sec
retary. Kobe Diocese : Rev. F. Kettlewell, Sec
retary.
Foreign Missionary Society of the United Brethren
in Christ. Rev. J. E. Knipp, Secretary.
United Church of Canada.
LIST OP MISSION BOARDS AND CHURCHES 395
General Board : Rev. D. R. McKenzie, Secretary.
Woman's Board : Miss Sybil R. Courtice, Secretary.
51. — UCMS. United Christian Missionary Society. Rev. Ira D.
Crewdson, Secretary.
52. — UGC. Universalist General Convention. Miss Ruth Down
ing, Secretary.
53. — WM. Wesleyan Methodist Connection of America. Rev.
Maurice A. Gibbs, Secretary.
54. — WSSA. World's Sunday School Association.
55. — WU. Woman's Union Missionary Society of America. Mrs.
H. A. Lynn, Secretary.
56. — YMCA-A. Young Men's Christian Association. (American Na
tional Council). Mr. G. R. Phelps, Secretary.
YMCA-T. . Government School Teachers Affiliated with YMCA.
57. — YMJ. Yotsuya Mission. Mr. W. D. Cunningham, Secretary.
58. — YWCA. Young Women's Christian Association of the United
States of America. Miss Claire McKinnon, Sec
retary. 10 Omote, Sarugaku Cho, Kanda Ku, Tokyo.
FORMOSA
59. — EPM. Foreign Missions of the Presbyterian Church of Eng
land. Rev. Edward, Band, Secretary. Miss J. W.
Gait, Assistant Secretary.
60. — PCC. Board of Foreign Missions, Presbyterian Church in
Canada. Mr. Hugh MacMillan, Secretary.
LIST OF MISSIONARIES BY TOWNS
AIZU-WAKAMATSU
Anderson, Rev. A. N. & W., SDA.
Ness, Rev. C., & W., RCUS.
Thompson, Miss F. L., CMS.
AKASHI SHI,
Hyogo Ken.
Coles, Miss A. M., JEB.
Smith, Miss I. W., JEB.
AKITA SHI,
Akita Ken.
Gibson, Miss M., UCMS.
Hendricks, Rev. K. C., & W.,
UCMS.
Howell, Rev. N. S., & W., PE.
Nace, Rev. I. G., & W., RCUS.
AMAGASAKI,
Hyogo Ken.
Cox, Miss A. M., CMS.
AOMORI SHI,
Aomori Ken.
Noss, Rev. G. S., & W., RCUS.
Spencer, Miss Gladys, PE.
ASHIYA,
Hyogo Ken.
Hepner, Rev. C. W., & W., LCA.
Lane, Miss F. A., CMS.
Meyers, Rev. J. T., & W., MES.
Price, Miss G. J., CMS.
Staveley, Miss J. A., CMS.
BEPPU,
Oita Ken.
Luben, Rev. B. M., RCA.
CHIBA,
Chiba Ken.
Harrison, Rev. E. R., & W., SPG,
AUBM.
Peterson, Miss A. J., SAM.
Wordsworth, Miss R., SPG.
DIAGO MACHI,
Ibaraki Ken.
Fox, Mr. Herman, & W., IND
ENNA MURA,
Shimane Ken.
Green, Rev. C. P., & W., CMA.
FUKUI SHI,
Fukui Ken
Holmes, Rev. C. P., & W., UCC.
Jest, Miss E. E., UCC.
Killam, Miss Ada, UCC.
Powell, Miss C. R., PE.
FUKUOKA SHI,
Fukuoka Ken.
Baker, Miss Effle, SBC.
Bouldin, Rev. G. W., & W., SBC.
Faucette, Mr. T. F., & W., YMCA-
T
Gerrish, Miss Ella, MEC.
Howey, Mis.s Harriet, MEC.
Hutchinson, Rev. A. C., & W.,
CMS. .
Koch, Mr. A., & W., SDA.
Lea, Rt. Rev. Arthur, & W., CMS.
Shirk, Miss Helen, LCA.
Watkins, Miss E., IND.
Williamson, Rev. N. F., & W.,
SBC.
FUKUSHIMA SHI,
Fukushima Ken.
Crewdson, Rev. Ira D., & W.,
UCMS.
FUKUYAMA SHI,
Hiroshima Ken.
Francis, Miss R. M., CMA.
GIFU SHI,
Gifu Ken.
Buchanan. Miss E. O., PS.
Buchanan, Rev. W. C., & W., PS.
398
JAPAN
Forestel, Miss M., MSCC.
Moore, Rev L. W., & W., PS.
Shore, Miss G., MSCC.
HACHIOJI SHI,
Tokyo Fu.
Wengler, Miss Jessie, AG.
HAKODATE SHI,
Hokkaido.
Cheney, Miss Alice, MEC.
Collins, Miss M. D., MEC.
Rennie, Rev. W., IND.
HAMADA MACHI,
Shimane Ken.
Nash, Miss E., CMS.
HAMAMATSU SHI,
Shizuoka Ken.
Coates, Rev. H. H., & W., UCC.
Drake, MLss Katherine, UCC.
Hempstead, Miss E. L., MP.
HIKONE,
Shiga Ken.
Smith, Rev. P. A., & W., PE.
HIMEJI SHI,
Hyogo Ken.
Acock, Miss Amy A., ABF.
Gale, Rev. W. H., & W., SPG.
Hager, Rev. S. E., & W., MES
Jenkins, Miss L« F. ABF.
Post, Miss Vida, ABF.
HIRATSUKA,
Kanagawa Ken.
Shaw, Rev. R. D. M., & W., SPG.
HIROSAKI SHI,
Aomori Ken.
Byler, Miss G. M., MEC.
Shacklock, Rev. F., & W., MEC.
Taylor, Miss E. M., MEC.
HIROSHIMA SHI,
Hiroshima Ken.
Clarke, Miss S. F., PN.
Cooper, Miss Lois, MES.
Finch, Miss M. D., MES.
Frehn, Rev. M. C., & W., CMA.
Gaines, Miss N. B., MES.
Hereford, Rev. W. F., & W., PN.
Johnson, Miss Katharine, MES.
Ray, Rev. J. F., & W., SHC.
Shannon, Miss Ida L., MES.
Shannon, Miss K., MES.
Stevens, Miss C. B., MES.
Stott, Rev. J. D., & W., MES.
Worthington, Miss H. J., CMS.
HITACHI-OMIT A,
Ibaraki Ken.
Rhodes, Mr. E. A., & W., IND.
HONJO MACHI,
Akita Ken.
Asbury, Miss J. J., UCMS.
IIDA MACHI,
Nagano Ken.
Minkkincn, Rev. T., & W., LGAF.
Niemi, Miss Tyyne, LGAF.
IKOMA P. O.,
Nara Ken.
Coote, Mr. L. W., & W., JAM.
Glaeser, Mr. Martin, & W., JAM.
Lye, Miss Florence, JAM.
Randall, Mr. A. E., & W., JAM.
Rickert, Mr. A., & W., JAM.
INADA MURA,
Kanagawa Ken.
Buss, Rev. B.,
W., LM.
INARIYAMA,
Shinshu.
Horobin, Miss H., MSCC.
INUYAMA,
Owari, Aichi Ken.
Archer, Miss A. L., MSCC.
ISE,
Mie Ken.
Morgan, Miss A. E., PN.
ISHINOMAKI,
Miyagi Ken.
Stacy, Miss M. R., ABCFM.
LIST BY TOWNS
399
JALUIT,
Marshall Islands.
Lockwood, Rev. George C., & W.,
ABCFM.
KAGOSHIMA SHI,
Kagoshima Ken.
Finlay, Miss A. L., MEC.
Peet, Miss A. E., MEC.
Ter Borg, Rev. J., & W., RCA.
KANAZAWA SHI,
Ishikawa Ken.
Bates, Miss E. L., UCC.
Govenlock, Miss Isabel, UCC.
Hail, Miss Margaret, PN,
Miles, Miss Mary, PN.
Reiser, Miss C. I., PN.
Tetlow, Miss Helen L., PE.
Tremain, Rev. M. A., & W., PN.
KANNO MURA,
Chiba Ken.
Millard, Mr. F. R., & W., SDA.
Nelson, Rev. A. N., & W., SDA.
Thurston, Mr. C. E., & W., SDA.
KARENKO,
Formosa.
Yates, Rev. N. P., IND.
KAWAGOE,
Saitama Ken.
Boyd, Miss L. H., PE.
KAWARAGI MURA,
Hyogo Ken.
Gale, Mrs. Emma, IND.
Straub, Miss Mae, AG.
KIRYU SHIGAI,
Gumma Ken.
Andrews, Rev. E. L., & W., PE.
KOBE SHI,
Hyogo Ken.
Akana, Mrs. Catherine, ABCFM.
Allen, Rev. Eric, SPG.
Anderson, Miss Mary E., PCC.
Anderson, Miss Myra P., MES.
Basil, Rt. Rev. Bishop, SPG.
Bayliss, Miss Enid, SPG.
Beatty, Mr. H. E., & W., IND.
Boden, Miss M. K., JEB.
Clark, Miss Agnes, JEB.
Clark, Rev. E. M., & W., PN.
Crew, Miss Angie, ABCFM.
Cronk, Miss A., MES.
Cuthbertson, Mr. J., & W., JEB.
DeForest, Miss C. B., ABCFM.
Essen, Miss M., SPG.
Field, Miss Sarah M., ABCFM.
Ford, Rev. J. C., IND.
Frank, Rev. J. W., & W., MES.
Fulton, Rev. S. P., & W., PS
Hackett, Mr H. W., & W., ABCFM.
Kettlewell, Rev. S., & W., SPG.
Lament, Miss Helen, ABCFM.
Lea, Miss L. E., SPG.
Lindstrom, Mrs. H. CMA.
MacCausland, Miss Isabella,
ABCFM.
MacDonald, Miss Ethel G., PCC.
MacLean, Miss Jean C., PCC.
Murphy, Miss Gladys M., PCC.
Myers, Rev. H. W., & W., PS.
Ostrom, Rev. H. C., & W., PS
Oxford, Mr. J. S., & W., MES.
Parker, Mr K. A., UCC.
Fedley, Mrs. Martha C., ABCFM.
Perry, Miss Catherine C., ABCFM.
Sasse, Miss C'orena, IND.
Saunders, Miss SPG.
Sheppard, Miss El., IND.
Shively, Miss Lillian, ABCFM.
Sister Eleanor, CE.
Sister Eleanor Frances, CE.
Smith, Mr. Roy, & W., MES.
Stokes, Miss K. S., SPG.
Stowe, Miss G. H. ABCFM.
Stowe, Miss M. E., ABCFM.
Taylor, Mrs. Mary, AG.
Tench. Rev. G. R., & W., UCC.
Titcomb, Miss Lucy W., ABCFM.
Vinall, Mr. G. H., & W., BS.
Wacner, Rev. H. H., & W., FMA
Walker, Mr F. B., SPG.
Watts, Rev. F. E., & W., IND.
Wilkinson, Mr. C. S., & W., JEB.
Wilson, Miss Eleanor, ABCFM.
Woodworth, Miss O. F., JEB.
Woolley, Miss Alice, IND.
Young, Rev. L. L., PCC.
KOCHI SHI,
Kochi Ken.
Brady, Rev. J. H., & W., PS.
Crawford, Rev. V. A., & W., PS.
Dowd, Miss Annie H., PS.
Ellis, Mrs. Charles, IND.
Mcllwaine, Rev. Wm. B., & W.,
PS.
400
JAPAN
KOFU SHI,
Yamanashi Ken.
Barr, Miss L. M., UCC.
Coates, Rev. W. G., & W., UCC.
Greenbank, Miss K. M., UCC.
McLachlan, Miss A. M., UCC.
McLeod, Miss A. O., UCC.
Suttie, Miss Gwen, UCC.
KOKURA SHI,
Fukuoka Ken.
Lancaster, Miss C. E., SBC.
Rowe, Mrs. J. H., SBC.
KUMAMOTO SHI,
Kumamoto Ken.
Akard, Miss Martha, LCA.
Beers, Miss Grace, LCA.
Heltibridle, Miss Mary, LCA.
Riddell, Miss H., IND., CE.
Schillinger, Rev. G. W., & W.
LCA.
Wright, Miss A. H., IND.
KURE SHI,
Hiroshima Ken.
Baldwin, Miss C. M., CMS.
Doubleday, Miss S. C., CMS.
Searcy, Miss Mary G., MES.
Tumlin, Miss Mozella, MES.
KURUME
Fukuoka Ken.
Eringa, Miss Dora, RCA.
Goldsmith, Miss M. O., CMS.
Moore, Rev. B. C., & W., RCA.
Winther, Rev. J. M. T., & W.,
LCA.
KUSATSU,
Gumma Ken.
Cornwall-Leigh, Miss Mary H., PE.
McGill, Miss Mary B., PE.
Nettleton, Miss Mary, PE.
KYOTO SHI,
Kyoto Fu.
Bartlett, Rev. S. C., & W.,
ABCFM.
Clapp, Miss Frances B., ABCFM.
Cobb, Rev. E. S., & W., AI'.CFM.
Cox, Mr. Luther B., ABCFM.
Curtis, Miss Dorothy, ABCFM.
Curtis, Mrs. W. L., ABCFM.
Denton, Miss F. M.. ABCFM.
Dickson, Miss L. E., PE.
Disbrow, Miss H. J., PE.
Duncan, Miss Constance, YWCA.i
Eckel, Miss H. F., CN.
Eckel, Mr. Paul E., CN.
Eckel, Rev. W. A., & W., CN.
Fanning, Miss K. F., ABCFM.
Foote, Miss E. L., PE.
Franklin, Rev. S. H., & W., PN.
Gordon, Mrs. M. L., ABCFM.
Gwinn, Miss Alice E., ABCFM.
Hall, Rev. M. E., & W., ABCFM.
Hibbard, Miss Esther, ABCFM.
Huntley, Mr. Frank & W., ABCFM.
Johnson, Miss T., PE.
McGrath, Miss E. S., PE.
Morris, Rev. J. K., & W., PE.
Neely, Miss C. J., PE.
Nichols, Rt. Rev. S. H., & W.,
PE.
Paine, Miss Margaret R., PE.
Parmelee, Miss H. F., ABCFM.
Rembert, Miss S. H., PE.
Schiller, Rev. Emil, & W., OAM.
Skiles, Miss Helen, PE.
Smith, Mr. H. E., & W., IND.
Staples, Rev. I. B., & W., CN.
Talbott, Mrs. J. B., CN.
Waters, Rev Geo., & W., MES.
Williams, Miss H. R., PE.
Zoll, Mr. Donald, ABCFM.
MAEBASHI SHI,
Gumma Ken.
Burnet, Miss M. A., CJPM.
Thomas, Miss G., CJPM.
MARUGAME SHI,
Kagawa Ken.
Blakeney, Miss B. M. PS.
Buchanan, Rev. W. McS., & W..
PS.
Currell, Miss Susan McD., PS.
MATSUMOTO SHI,
Nagano, Ken.
Ainsworth, Rev. F., & W., UCC.
Clench, Miss M., IND.
Hamilton, Miss F., MSCC.
MATSUYAMA SHI,
Ehime Ken.
Callahan. Rev. W. J., & W., MES.
Gulick, Mr. Leeds, & W., ABCFM.
Hoyt, Miss O. S., ABCFM.
Merrill, Miss Katherine, ABCFM.
Richards, Rev. W. A., & W., NSK.
LIST BY TOWNS
401
MINAMIHARA,
Chiba Ken.
Colborne, Mrs. S. E., CMS.
MITO SHI,
Ibaraki Ken.
Chappsll, Rev. Jas., & W., PE.
McKim, Miss Bessie PE.
Sharpless, Miss E. F., AFP.
MIWA,
Hyogo Ken.
Thornton, Rev. T. W., & W., OM.
MIYAZAKI SHI,
Miyazaki Ken.
Warren. Rev. C. M., & W.,
ABCFM.
MOJI,
Fukuoka Ken.
Linn, Rev. J. A., & W., LAC.
MORIOKA SHI,
Miyagi Ken.
Allen, Miss Thomasine, ABF.
Schroer, Rev. G. W., & W.
Steadmr,n, Rev. F. W., & W.,
ABF
NAGANO SHI,
Nagano Ken.
Callbeck, Miss Louise, UCC.
Lediard, Miss Ella, UCC.
Makeham, Miss Eva, MSCC.
Norman, Rev. D., & W., UCC.
Start, Dr. R. K., MSCC.
Waller, Rev. J. G., & W., MSCC.
NAGASAKI SHI,
Nagasaki Ken.
Brittain, Miss Blanche, MEG.
Bruner, Mr. G. W., & W., MEC.
Couch, Miss S. M., RCA.
Hapren, Miss O. I., MEC.
Hoekje, Rev. W. G., & W., RCA.
Krider, Rev. W. W., & W., MEC.
McAlpine, Mr. J. A., RCA.
Mills, Mr. E. O., & W., SBC.
Peckham, Miss Caroline, MEC.
Place, Miss Pauline, MEC.
Smith, Miss Pauline, MEC.
Taylor, Miss Minnie, RCA.
NAGOYA SHI,
Aichi Ken.
Archibald, Miss Margaret. PS.
Bowman, Miss N. F. J., MSCC.
Buchanan, Rev. P. W., & W., PS.
Buchanan, Miss Ruth A., PS.
Buckland, Miss R. E., PS.
Cooke, Miss M. S., MSCC.
Daniels, Miss Mabel, PS.
Gardner, Miss E. E., PS.
Hamilton, Rt. Rev. Bishop, & W.,
MSCC.
Hancock, Miss Elizabeth, PS.
Hawkins, Miss Frances, MSCC.
Juergensen, Rev. J. W., & W.,
AG.
Kirtland, Miss L. G., PS.
Knudten, Rev. A. C., & W., LCA.
Lang, Miss K., MSCC.
Layman, Rev. H. L., & W., MP.
Mcllwaine, Rev. W. A., PS.
Mclntosh, Miss Elsie, YWCA.
McKenzie, Rev. A. P., & W., UCC.
Roberts, Rev. F. L., & W.,
ABCFM.
Robinson, Mr. C. C., & W., IND.
Robinson, Miss H. M., IND.
Smythe, Rev. L. C". M., & W., PS.
Trueman, Mr. G. E., & W.,
YMCA-A.
Watkins, Mr. J. T., YMCA-T.
Wilbur, Mr. Nelson, YMCA-T.
Williams, Miss M. E., MP.
NAKATSU MACHI,
Oita Ken.
Shaver, Rev. I L., & W., MES.
Wilson, Rev. W. A., & W., MES
NARA SHI,
Nara Ken.
Hester, Miss M. W., PE.
NIIGATA SHI,
Niigata Ken.
McCall, Rev. C. F., & W.
ABCFM.
Watts, Rev. H. G., & W., MCC.
NIKKO,
Tochigi Ken.
Humphreys, Miss Marian, PE.
402
JAPAN
NISHINOMIYA,
Hyogo Ken.
Bates, Rev. C. J. L., & W., UCC.
Cragg, Rev. W. J. M., & W., UCC.
Haden, Rev. T. H., & W, MES.
Hilburn, Rev. S. M., & W., MES.
Hillard, Rev. F., & W., UCC.
Jones, Rev. H. P., MES.
Mann, Rev. J. C., & W., CMS.
Matthews, Rev. W. K., & W.,
MES.
Mickle, Mr. J. J., & W., MES.
Ogburn, Rev. N. S., & W., MES.
Outerbridge, Rev. H. W., & W.,
UCC.
Whiting, Rev. M. M., & W., UCC.
Woodsworth, Rev. H. F., & W.,
UCC
Woodward, Rev. S. C., CMS.
NISHITAKA MURA
Miyagi Ken.
Butler, Miss B., JRM.
Williamson, Miss J., JRM.
NOBEOKA,
Miyazaki Ken.
Home, Miss A. C. J., CMS.
NUMAZU SHI,
Shizuoka Ken.
Edlin, Miss C. M. A. T., SPG.
OGAKI,
Gifu Ken.
Miller, Miss Erma L., MM.
Weidner, Miss Sadie, MM.
Whewell, Miss E. A., MM.
OGI MACHI,
Saga Ken.
Harder, Miss Helcne, LCA.
Winther, Miss Maya, LCA.
OITA SHI,
Oita Ken.
Bagley, Miss Leila, MES.
Kuyper, Rev. H., & W., RCA.
Towson, Miss Mamie, MES.
OKAYA,
Nagano Ken.
Spencer, Rev. V. C., MSCC.
OKAYAMA SHI,
Okayama Ken.
Adams, Miss A. P., ABCFM, (A).
Dietrich, Mr. G., & W., SDA.
Holmes, Miss M., SPG.
Olds, Rev. C. B., & W., ABCF'M.
Stewart, Rev. S. A., & W., MES.
Voules, Miss J. C. SPG.
OKAZAKI SHI,
Aichi Ken.
Patton, Miss A. V., PS.
Patton, Miss F. D., PS.
OMI-HACHIMAN,
Shiga Ken.
Vories, Mrs. J. E., OMJ.
Vories, Mr. W. M., & W., OMJ.
ONUKI MACHI,
Ibaraki Ken.
Braithwaite, Mr. G. B., & W.,
AFP.
OSAKA SHI,
Osaka Fu.
Alexander, Miss Sallie, PN.
Armbruster, Miss R. T., UCMS.
Baker, Miss E. M., CMS.
Cribb, Miss E. R., OM.
Crosby, Miss A. R., ABF.
Erskine, Rev. W. H., & W.,
UCMS.
Field, Miss Ruth, MES.
Fcote, Rev. J. A., & W., ABF.
Gorbold, Mrs. R. P., PN.
Hager, Miss B. D., MES.
Hail, Mrs. J. E., PN.
Hereford, Miss Grace, PN.
Howard, Miss R. D., CMS.
Jean, Miss F. E., PE.
Jones, Dr. F. M., & W., PE.
Kirkaldy, Miss Minnie, JRM.
Kludt, Miss Ann M., ABF.
Madden, Rev. M. B., & W., IND.
Mylander, Miss Ruth, FMA.
Palmer, Miss H. M., PN.
Peavy, Miss Anne, MES.
Pickens, Miss L. O., FMA.
Rawlings, Rev. G. W., & W., CMS.
Reeve, Rev. W. S., PN.
Shaw, Miss I. L., MSCC.
Thede, Rev. Harvey, & W., EC.
Torbet, Miss I., JRM.
Whitehead, Miss M., MES.
Williams, Miss A. B., MES.
Williams, Miss A. S., CMS.
LIST BY TOWNS
403
OTA MACHI,
Ibaraki Ken.
Fox, Mr. H. R., & W., IND.
OTARU SHI,,
Hokkaido.
Mann, Rev. L. W., & W.,
ABCFM.
McCrory, Miss C. H., PN.
OTSU,
Shiga Ken.
Knipp, Rev. J. E., & W., UB.
SAPPORO SHI,
Hokkaido.
Alexander, Miss V. E., MEG.
Batehelor, Yen. J., & W., CMS.
Henson, Pastor H. F., & W., SDA.
Etter, Mr. C. L., & W., YMCA-T.
Evans, Miss E. M., PN.
Lake, Rev. L. C., & W.. PN.
Lane, Mrs. H. M., IND.
Monk, Miss A. M., PN.
Nettinga, Miss Dena, PN.
Norton, Miss E. L. B., CMS.
Smith, Miss J., PN.
Smith, Rev. J. C., & W., PN.
Smith, Miss S. C., PN.
Walling, Miss C. L, PN.
Walsh, Rt. Rev. Bishop G. J., &
W., CMS.
SASAYAMA MACHI,
Hyogo Ken.
Jones, Mr. T. J., & W., JEB.
SENDAI SHI,
Miyagi Ken.
Ankeney, Rev. A., & W., RCUS.
Binsted, Rt. Rev. M. S., & W.,
PE.
Bixhy, Miss A. C., ABF.
Boyle, Miss Helen, PE.
Brown, Miss O., JRM.
Bunker, Miss Annie, JRM.
Clause, Miss F. J., ABF.
Cook, Miss H. S., RCUS.
Cook, Miss R. E., RCUS.
Dann, Miss J. M., JRM.
Dempsie, Rev. Geo., & W., JRM.
Fesperman, Rev. F. L., & W.,
RCUS.
Gerhard, Miss Mary, RCUS.
Gerhard, Rev. P. L., & W., RCUS.
Gerhard, Mr. R. H., RCUS.
Gillett, Rev C. S., & W., ABCFM.
Gray, Miss G. V., PE.
Grether, Miss Selma, RCUS.
Hansen, Miss K. L, RCUS.
Hoffman, Miss M. E., RCUS.
James, Miss Ruth, JRS.
Jan.sen, Miss B., PE.
Jesse, Miss M. D., ABF.
Kriete, Rev. C. D., & W., RCUS.
Lee, Miss Mabel, MEC.
LeGalley, Mr. C. M., RCUS.
Lindsey, Miss L. A., RCUS.
Lloyd, Miss M., JRM.
Luthy, Rev. S. R., & W., MEC.
Maileley, Rev. W. F., & W. PE.
Marten, Miss E. M., RCUS.
McGrath, Miss Violet, JRM.
Mclnnes, Miss Barbara, JRM.
McKniprht, Rev. W. Q., & W.,
ABCFM.
Murray, Miss Elsa, JRM.
Nail, Miss R. E., RCUS.
Newbury, Miss G. M., ABF.
Nicodemus, Prof. F. B., & W.,
RCUS.
Ransom, Deaconess A. L., PE.
Richardson, Miss E., JRM.
Schnader, Rev. D.D. & W., RCUS.
Seiple, Rev. W. G., & W., RCUS.
Simons, Miss Marrian, MEC.
Sipple, Mr. Carl S., RCUS.
Smith Mr, A. D., & W., RCUS.
Smith, Miss H. P., RCUS.
Stoudt, Mr. O. M., '& W., RCUS.
Weed, Miss H. I., RCUS.
Whiteman, Miss Mary, JRM.
ZauBK, Rev. E. H., & W., RCUS.
SEOUL,
Korea.
Kerr, Rev. W. C., & W.. PN.
Smith, Miss Eloise, MEC.
Starkey, Miss Bertha, MEC.
Woodard, Rev. W. P., & W.
ABCFM.
SHIGEI MURA,
Hiroshima Ken.
Farnum, Rev. M. D.,' & W., ABF.
SHIMONOSEKI SHI,
Yamasruchi Ken.
Dozier, Rev. C. K., & W., SBC.
Kennion, Miss Olive, SPG.
Mackenzie, Miss Virginia, PN.
Morris, Miss M. H., PN.
Pieters, Miss J. A., RCA.
Strong, Rev. G. N., SPG.
Walne, Miss Florence, SBC.
Walvoord, Miss Florence, RCA.
404
JAPAN
SHIMOTSUMA,
Ibarcki Ken.
Binford, Mr. Gurney, & W., AFP.
SHINGU,
Wakayama Ken.
Chapman, Rev. E. N., & W., PN.
SHIODA MURA,
Ibaraki Ken.
Bixler, Mr. O. D., & W., IND.
SHIZUOKA SHI,
Shizuoka Ken
Albright, Rev. L. S., & W., UCC.
Andrews, Miss Sarah, IND.
Lehman, Miss Lois, UCC.
Lindsay, Miss O. C., UCC.
Rorke, Miss M. L., UCC.
Stetson, Rev. C. R., & W., UCC.
SHOKWA,
Formosa.
Adair, Miss Lily, EPM.
Elliot, Miss Isabel, EPM.
LandsborouKh, Dr. D., & W., EPM.
Mumford, Dr. R. H., & W., UPM.
SUMOTO,
Awaji Island.
Warren, Rev. F. F., & W., FMA.
TAIHOKU,
Formosa.
Adams, Miss A. E., PCC.
Chisholm, Miss E. K., PCC.
Graham, Mr. M. G., & W., PCC.
Gushue- Taylor, Mr. G., & W., PCC.
Ramsey, Miss M., PCC.
Senior, Miss Annie, PCC.
Stevens, Dr. E., & W., PCC.
TAINAN,
Formosa.
Band, Rev. E., & W., EPM.
Barnett, Miss Margaret, EPM.
Cheal, Dr. P., & W., EPM.
Connell, Miss H., EPM.
Cullen, Miss S. G., EPM.
Cumminpr, Dr. G., & W., EPM.
Gait, Miss Jessie, EPM.
Healey, Rev. F. G., EPM.
Livingston, Miss A. A., EPM.
Lioyd, Miss Jeannie, EPM.
MacLeod, Rev. Duncan, & W.,
EPM.
Marshall, Rev. D. F., & W., EPM.
Montgomery, Rev. W. E., & W.,
EPM.
Sinsleton, Mr. Leslie, & W., EPM.
TAISHA MURA,
HyoKo Ken.
Gary, Miss Alice E., ABCFM.
Curtis, Miss Edith, ABCFM.
Husted, Miss E. E., ABCFM.
Jones, Dr. F. M., & W., PE.
TAKAMATSU SHI,
Kaprawa Ken.
Atkinson, Mis.s M. J., PS.
Erickson, Rev. S. M., & W., PS.
Moor?, Rev. J. W., & W., PS.
Munroe, Rev. H. H., & W., PS.
TAKATA SHI,
Niigata Ken.
Bailey, Miss H?len, MSCC.
Butcher, Miss K., MSCC.
Isaac, Miss I. L., MSCC.
Pcwles, Rev. P. S. C., & W.,
MSCC.
TAKEO MACHI,
Sasra Ken.
Lang, Rev. G. W., RCA.
TAMSUI,
Formosa.
Burdick, Miss A. M., ' PCC.
Claxie. Miss M. G., PCC.
Dickson, Mr. J. I., & W., PCC.
DoiiKlas, Miss D. C., PCC.
MacKay, Mr. G. W., & W., PCC.
Wilkie, Rev. J. D., & W., PCC.
TARUMI MACHI,
Hyoffo Ken.
Soal, Miss A. A., JEB.
TOBATA SHI,
Fukuoka Ken.
Hind, Rev. J., & W., CMS.
Schell, Miss Naomi, SBC.
LIST BY TOWNS
405
TOCHIGI,
Tochigi Ken.
Andrews, Rev. R. W., & W., PE.
TOKIWA MURA,
Ibaraki Ken.
Nicholson, Mr. H. V., & W., AFP.
TOKUSHJMA SHI,
Tokushima Ken.
Hassell, Rev. A. P., & W., PS.
Jenkins, Rev. C. R., & W., PS.
Logan, Rev. C. A., PS.
Lumpkin, Miss Estelle, PS.
Richardson, Miss C. M., CMS.
TOKUYAMA,
Yamaguchi Ken.
Palmore, Rev. P. L., & W., MES.
TOKYO,
Abel, Miss Dorothy, MBW.
Abel, Mr. Fred, & W., MBW.
Alexander, Rev. R. P., & W.,
MEC.
Allen, Miss A. W., UCC.
Anderson, Miss Irene, EC.
Anderson, Rev. Joel, & W., SAM.
Andrews, Miss O., IND.
Armstrong, Rev. V. T., & W.,
SDA.
Aurell, Rev. K. E., & W., BS.
Axling, Rev. Wm., & W., ABF.
Baker, Miss Edith, YWCA
Baker, Bishop J. C., & W., MEC.
Barnard, Rev. C. E.. PN.
Bauernfeind, Miss S. M., EC.
Beech, Mrs. Emma, IND.
Bender, Mr. G. R., & W., AG.
Benninghoff, Rev. H. B., & W.,
ABF.
Bersamini, Rev. J. Van W., &
W., ABF.
Bishop, Rev. Chas., & W., MEC.
Borton, Mr. Hugh, & W., AFP.
Bosanquet, Miss A. C., CMS.
Bott. Rev. G. E., & W., UCC.
Bovenkerk, Rev. H. G., & W., PN.
Bowen, Miss G., UGC.
Bowles, Dr. H. E., & W., PE.
Boyd. Miss Helen, SPG.
Braithwaite, Mr. G., JBTS, & W.,
JEB.
Branstad, Mr. K. E., PE.
Brumbaugh, Rev. T. T., & W.,
MEC.
Bruns, Rev. B., & W., RCA.
Buncombe, Rev. W. P., & W
CMS.
Burnside, Miss Ruth, PE.
Byers, Miss Florence, AG.
Carlson, Mr. C. E., W., SAM.
Carpenter, Miss M. M., ABF.
Chappell, Miss C. S., UCC.
Chase, Mr. J. T., & W., YMJ.
Chase, Miss Laura, MEC.
Chope, Miss D., SPG.
Clarke, Rev. W. H., & W., SPC.
Clawson, Miss B. F., UCMS.
Cole, Mr. A. B., & W., SDA
Collins, Mr. A. M., JEB.
Cook, Miss Dulcie, UCC.
Course, Mr. J. H., & W., IND.
Courtice, Miss S. R., UCC.
Cunningham, Rev. W. D., & W.,
YMJ.
Cypert, Miss L., IND.
Darrow, Miss Flora, RCA.
Daugherty, Miss L. G., PN.
Davidson, Ensign C. F., & W.,
SA.
Dithridge, Miss Harriett, IND.
Douglas, Miss Leona, UCC.
Downing, Miss Ruth E., UGC.
Downs, Rev. Darley, & W.,
ABCFM.
Elliott, Dr. Mabel E., PE.
Engelmann, Rev. M. J., & W.,
RCUS.
Evans, Rev. Chas. H., & W., PE.
Everard, Miss C., PE.
Ewing, Miss A. M., IND.
Ewing, Miss Hettie Lee, IND.
Farnham, Miss Grace, YMJ.
Foote, Mr. E. W., & W., PE.
Foss, Miss E. H., CMS.
Frost, Ensign H., & W., SA.
Gardiner, Miss E. W., PE.
Carman, Rev. C. P., & W.,
ABCFM, CLS.
Garrard, Mr. M. H., JEB.
Gealy, Rev. Fred D., & W., MEC.
Getzlaff, Dr. E. E., & W., SDA.
Gibbs, Rev. M. A., & W., WM.
Gillett, Miss E. R., IND.
Gressitt, Mr. J. F., & W., ABF.
Haig, Miss Mary T., UCC.
Hailstone, Miss M. E., SPG.
Halsey, Miss L. S., PN.
Hamilton, Miss F. G., UCC.
Hamilton, Miss K., CMS.
Hannaford, Rev. H. D., & W.,
PN.
Hartshorne, Miss A. C., IND.
Hathaway, Miss Agnes, UGC.
Hayman, Mr. V. J., IND.
Heckelman, Rev. F. W., & W.,
MEC.
Helm, Mr. N. T., & W., PN.
Hennigar, Rev. E. C., & W., UCC.
Henty, Miss A. M., CMS.
Hertzler, Miss V. S., EC.
Heywood, Miss C. G., PE.
Holtom, Rev. D. C., & W., ABF.
Horn, Rev. E. T., & W., LCA.
406
JAPAN
Kurd, MLss H. R., UCC.
Iglehart, Rev. C. W., & W., MEC.
Iglehart, Rev. E. T., & W., MEC.
Johnson, Miss E. M.. PE.
Jorgen.sen, Mr. A., & W.,
YMCA-A.
Jost, Miss H. J., UCC.
Juergensen, Mr. C. F.. & W., AG.
Karen, Rev. A., & W., LOAF.
Kaufman, Miss E. R., YWCA.
Kennard, Mr. J. S., & W., ABF.
Kennedy, Miss Clara E., IND.
Kinney, Miss J. M., UCC.
Kncpp, Deaconess S. T., PE.
Kraft, Mr. E. J., & W., SDA.
Kramer, Miss Lois F., EC.
Kuecklich, Miss Gertrud, EC.
Lade, Miss H. R., PE.
Lamott, Rev. W. C., & W., PN.
Leininger, Rev. A. A., & W., EC.
Lemmon, Miss Vivian, YMJ.
Lincoln, Miss Irene E., PE.
Linn, Rev. J. K., & W., LCA.
London, Miss M. H., PN.
Lynch, Rev. A. H., MP.
Maedonald, Miss Caroline, IND.
Mauk, Miss Laura, EC.
Mayer, Rev. P. S., & W., EC.
Marshall, Rev. Geo. H., & W., PE.
McCaleb, Mr. J. M., IND
McCoy, Rev. R. D., & W., UCMS.
McDonald, Miss M. D., PN.
McKenzie, Rev. D. R., & W., UCC.
McKim, Rt. Rev. J., & W., PE.
McKinnon, Miss Claire, YWCA.
McNaughton, Rev. R. E., & W.,
IND.
Mercer, Rev. F. E., SPG.
Middleton, Mr. H., IND.
Miller, Miss Edna, AFP.
Miller, Rev. H. K., & W., RCUS.
Mosimann, Rev. Otto, LM.
Motile, Rev. G. H., & W., CMS.
Murray, Miss Edna B., PE.
Musser, Mr. C. K., & W.. IND.
Newman, Ensign H., & W., SA.
Nothhelfer, Rev. Karl, LM.
Nuno, Miss C. M., PE.
Nystrom, Miss Florence, ABF.
Oldridge, Miss M. B., MEC.
Oltmans, Rev. A., D. D., RCA.
Oltmans, Miss F. E., RCA.
Paine, Miss M. A., MEC.
Parkinson, Rev. W. W., & W.,
ABF.
Parsons, Miss Maude, MEC.
Patterson, Mr. G. S., & W.,
YMCA-A.
Perkins, Mr. H. J., & W., SDA.
Peters, Miss A. F., PE.
Phelps, Mr. G. S., & W., YMCA-A.
Philippe. Miss E. G., SPG.
Pider, Miss M. Z., MEC.
Pifer, Miss B. C., RCUS.
Pfnsent, Mrs. A. M., UCC.
Pond, Miss Helen, PE.
Powlas. Miss Annie, LCA.
Price, Rev. P. G., & W., UCC.
Reid, Miss Grace L., PE.
Reifsnider, Bishop C. S., & W.,
PE.
Reischauer, Rev. A. K., & W., PN.
Rhoads, Miss E. B., AFP.
Richardson, Miss Helen, JEB.
Richey, MLss H. L., UCMS.
Roberts, Miss A., CMS.
Roberts, Miss Esther, YWCA.
Roe, Miss Mildred, YWCA.
Rolfe, Major, V. E., & W., SA.
Ryder, MLss G. E., ABF.
Sadier. Miss Neta, UCC.
Schaeffer, Miss M. R., PE.
Schereschewsky, Miss C, PE.
Schweitzer, Miss Edna, EC.
Scott, Rev. F. N., & W., MEC.
Shipps, Miss Helen, PE.
Shultz, Miss Gertrud, SDA.
Sister, Edith Constance, CE.
Sister, Etheldreda, CE.
Sister, Florence, CE.
Sister, Mary Katherine, CE.
Smith, Miss Doris, F., ABCFM.
Smyth, Major Annie, SA.
Spackman, Rev. H. C., & W., PE.
Sprowle.s, Miss A. B., MEC.
Stacey, Miss E. E., SDA.
Staple, Miss G. E. M.. PE.
Staples, Miss M. M., UCC.
Stegeman, Rev. H. V. E., & W.,
RCA.
Stewart, Miss M. C., IND.
Stirewalt, Rev. A. J., & W., LCA.
St. John, Mrs. A. C., PE .
Strothard, Miss A. O., UCC.
Sullivan, Miss M., PE.
Syring, Rev. A., & W., LM.
Tanner, Miss K., SPG.
Tapson, Miss M., IND.
Tetley, Miss Winifred, JEB.
Teusler, Dr. R. B., & W., PE.
Tharp, Miss E. R., ABF.
Topping, Rev. H., & W., ABF.
Topping, Miss Helen F. KCA.
Tristram, Miss K., CMS.
Trott, Miss D., SPG.
Uusitalo, Miss Siiri, LGAF.
Wagner, Miss D. A.. MEC.
Wainright, Rev. S. H., & W., CLS,
MES.
Walser, Rev. T. D.. & W., PN.
Walton, Rev. W. H. M., & W.,
CMS.
Weidinger, Dr. Karl, & W., OAM.
Whitehead, Miss D. IND.
Williams. Mr. F. T., JEB.
Wilson, Miss Helen, ABF.
Winnett, Mr. H. C., IND.
Wocdworth, Rev. A. D., & W.,
ABCFM.
Wynd, Rev. W., & W., ABF.
Yoho, Miss Dee, UCMS.
Young, Rev. T. A., & W., UCMS.
TOMIO,
Nara Ken.
Sarvis, Prof. H. C., & W., IND.
LIST BY TOWNS
407
TONO
Iwate Ken.
Buzzell, Miss A., ABF.
TOTTORI SHI,
Tottori Ken.
Bennett, Rev. H. J., & W.
Clark, Miss R. H., ABCFM.
TOYAMA SHI,
Toyama Ken.
Armstrong, Miss M. E., UCC.
Shaw, Rev. H. R., & W., PE.
Tweedie, Miss E. G., UCC.
Wright, Rev. R. C., UCC.
TOYOHASHI,
Aichi Ken.
McAlpine, Rev. R. E., & W., PS.
Moss, Miss A. F., MSCC.
TSU SHI,
Mie Ken.
Chapman, Rev. J. J., & W., PE.
Dunlop, Rev. J. G., & W., PN
UEDA SHI,
Nagano Ken.
Ryan, Miss E. L., UCC.
Scott, Miss M. C., UCC.
Waller, Rev. Wilfred, MSCC.
URAWA,
Saitama Ken.
McKim, Miss Nellie, PE.
UTSUNOMIYA,
Tochigi Ken.
Fry, Rev. E. C., ABCFM.
WAKAYAMA SHI,
Wakayama Ken.
Buchanan, Rev. D. C., & W., PN.
Lloyd, Rev. J. H., & W., PE.
Ransom, Miss Mary H., PN.
YAMADA,
Mie Ken.
Riker, Miss Jessie, PN.
YAMAGUCHI SHI,
Yamagata Ken.
Mead, Miss Bessie, PE.
Nugent, Rev. W. C., & W., RCUS.
YAMAGUCHI SHI,
Yamaguchi Ken.
Martin, Rev. D. P., & W., PN.
Stranks, Rev. J. C., & W., SPG.
Wells, Miss L. A., PN.
YOKKAICHI,
Mie Ken.
Jackson, Rev. R. H., PE.
YOKOHAMA. SHI,
Kanagawa Ken.
Acock, Miss Winifred, ABF.
Barth, Rev. N. H., & W., AG.
Bncknill, Rev. E. G., & W., SPG.
Clarke, Miss D. ~E., YMCA-A.
Converse, Miss C., ABF.
Covell, Mr. J. H., & W., ABF.
Draper, Rev. G. F., & W., MEC.
Draper, Miss Marion R., KCA.
Draper, Miss W. F., MEC.
Fisher, Mrs. Emma H., ABF.
Fisher, Mr. R. H., & W., ABF.
Heaslett, Rt. Rev. S., & W., CMS.
Hodges, Miss O. I., MP.
Lang, Rev. E., & W., LM.
Loomis, Miss Clara D., WU.
Lynn, Mrs. Harrison, WU.
McSparran, Dr. J. L., & W., IND.
Meline, Miss A. S., ABF.
Noordhoff, Miss Jeane, RCA.
Oltmans, Miss C. J., RCA.
Pratt, Miss S. A., WU.
Rogers, Miss M. S., WU.
Sampson, Miss M. E., MP.
Sneyd, Mr. H. S., & W. YMCA-A.
Shafer, Rev. L. J., & W., RCA.
Tracy, Miss M. E., WU.
Ward, Miss R. C., ABF.
Zander, Miss H. R., RCA.
YOKOTE,
Akita Ken.
Smyser, Rev. M. M., IND.
ZUSHI,
Kanagawa Ken.
Bagley, Miss Kate, IND.
LIST BY MISSIONS
1. American Board of Commis
sioners for Foreign Missions.
Adams, Miss" A. P., Okayama, (A).
Akana, Mrs. C., Kobe.
Bartlett, Rev. S. C., & W., Kyo
to
Bennett, Rev. H. J., & W., Tottori.
Gary, Miss A. E., Taisha Mura.
Gary. Rev Frank, & W., (A).
Clapp, Miss F. B., Kyoto.
Clark, Miss R. H., Tottori.
Cobb, Rev. E. S., & W., Kyoto.
Coe, Miss E L., (A).
Cox, Mr. Luther B., Kyoto.
Crew, Miss Angie, Kobe.
Curtis, Miss Dorothy, Kyoto.
Curtis, Miss Edith, Taisha Mura.
Curtis, Mrs. W. L., (A).
DeForest, Miss C. B., Kobe.
Denton, Miss M. F., Kyoto.
Downs, Rev. Darley & W., To
kyo.
Fanning-, Miss K. F., Kyoto.
Field, Miss S. M., Kobe.
Fry, Rev. Earl, D.D. Utsunomiya.
Carman, Rev. Clark P., & W.,
Tokyo.
Gillett, Rev. C. S., & W., Sendai.
Gordon, Mrs. M. L., Kyoto.
Griswold, Miss F. E., (A).
Gulick, Mr. Leeds, & W., Matsu-
yama.
Gwinn, Miss A. E., Kyoto.
Hackett, Mr. H. W., & W., Kobe.
Hall, Rev. M. E., & W., Kyoto.
Hibbard, Miss Esther, Kyoto.
Howe, Miss A. L., (A).
Hoyt, Miss O. S., Matsuyama.
Huntley, Mr. Frank, & W., Kyo
to.
Husted, Miss E. E., Taisha Mura.
Judson, Miss Cornelia, (A).
Lament, Miss Helen, Kobe.
Learned, Rev. D. W., & W., (A).
Lockwood, Rev. G. C., & W., Jaluit.
MacCausland, Miss I., Kobe.
Mann, Rev. L. W., & W., Otaru.
McCall, Rev. C. F., & W., Niigata.
McKnight, Rev. W. Q., & W., Sen
dai.
Merrill, Miss Katharine, Matsu
yama.
Moran, Rev. S. F., & W., (A).
Newell, Rev. H. B., & W., (A).
Olds, Rev. C. B., & W., Okayama.
Parmelee, Miss H F., Kyoto.
Pedley, Mrs. Martha C., Kobe.
Perry, Miss Catherine, Kobs.
Roberts, Rev. F. L., & W., Na-
goya.
Rowland, Rev. G. M., & W., (A).
Searle, Miss S. A., (A).
Shively, Miss Lillian, Kobe.
Smith, Miss Doris F., Tokyo.
Stacy, Miss Martha R., Ishinomaki.
Stowe, Miss G. H., Kobe.
Stowe, Miss M. E., Kobe.
Titcomb, Miss L. W., Kobe.
Warren, Rev. C. M., & W., Miya-
zaki.
Wilson, Miss Eleanor, Kobe.
Woodard, Rev. W. P., & W., Seoul.
Woodworth, Rev. A. D., & W.,
Tokyo.
2. American Baptist Foreign Mis
sion Society.
Acock, Miss A. A., Himeji.
Acock, Miss W. M., Yokohama^
Allen, Miss Thomasine, Morioka.
Axling, Rev. William, & W., To
kyo.
Benninghoff, Rev. H. B., & W.,
Tokyo.
Bickel, Mrs. Annie, Yokohama.
Bixby, Miss Alice C., Sendai.
Buzzell, Miss A. S., Tono.
Camp, Miss E. A., (A).
Carpenter, Miss M. M., Tokyo.
Clause, Miss Freda J., Sendai.
Converse, Miss C., Yokohama.
Covell, Mr. J. H., & W., Yoko
hama.
Crosby, Miss Amy R., Osaka.
Farnum, Rev. M. D., & W., Shigei
Mura.
Fisher, Mrs. Emma H., Yokohama.
Fisher, Mr. R. H., & W., Yoko
hama.
F'oote, Rev. J. A., & W., Osaka.
Gressitt, Mr. J. F., & W., Tokyo.
Holtom, Rev. D. C., & W., Tokyo.
Jenkins, Miss L. F., Himeji.
Jesse, Miss Mary D., Sendai.
Kennard, Rev. J. S., & W., Tokyo.
Kludt, Miss Ann M., Osaka.
Meline, Miss A. S., Yokohama.
Newbury, Miss G. M., Sendai.
Nystrom, Miss F. A., Tokyo.
Parkinson, Rev. W. W., & W.,
Tokyo.
Post, Miss Vida, Himeji.
Ross, Rev. C. H., & W., (A).
Ryder, Miss G. E., Tokyo.
Steadman, Rev. F. W., & W.,
Mcrioka.
410
JAPAN
Tenny, Rev. C. B., & W., (A).
Tharp, Miss E. R., Tokyo. (A).
Topping, Rev. Henry & W., To
kyo
Topping. Mr. W. F.. & W., (A).
Ward, Miss R. C., Yokohama. (A).
Wilcox, Miss E. F.. (A).
Wilkinson, Miss J. M. G. Kobe
(A).
Wilson, Miss Helen, Tokyo.
Wynd, Rev. Wm., & W., Tokyo.
3. Foreign Missionary Associa
tion of Friends of Philadel
phia.
Binford, Mr. G., & W., Shimo-
tsuma.
Borton, Mr. H., & W., Tokyo. (A).
Bowles, Mr. G.. & W.. (A).
Braithwaite, Mr. G. B., & W.,
Onuki Machi.
Miller, Miss Edna, Tokyo.
Nicholson, Mr. Herbert, & W.,
Tokiwa Mura.
Rhoads, Miss Esther B.. Tokyo.
Sharpless, Miss E. F., Mito. (A).
4. Australian Board of Missions,
(Anglican).
Harrison, Rev. E. R., & W., Chiba.
5. Assembly of God.
Earth, Rev. N. H., & W., Yoko
hama.
Bender, Rev. G. R.. & W., Tokyo.
Byers, Miss Florence, Tokyo.
Juergensen, Miss Agnes, (A).
Juergensen, Rev. C. F., & W.,
Tokyo.
Juergensen, Rev. J. W., & W.,
Nagoya.
Juergensen, Miss Marie, (A).
Straub, Miss Mae, Kawaragi Mura.
Taylor, Mrs. Mary, Kobe.
Wengler, Miss Jessie, Hachioji.
6. Bible Societies.
Aurell, Rev. K. E., & W., Tokyo.
Vinall, Mr. G. H., & W., Kobe.
7. Community of the Epiphany.
Sister Edith Constance, Tokyo.
Sister Eleanor, Kobe.
Sister Eleanor Frances, Kobe.
Sister Etheldreda. Tokyo.
Sister Florence, Tokyo.
Sister Mary Katharine, Tokyo.
8. The Central Japan Pioneer
Mission.
Burnet. Miss M. A., Maebashi.
Parr, Miss D. A., (A).
Thomas, Miss G., Maebashi.
9. Christian Literature Society.
Bosanquet, Miss Amy C., Tokyo.
Garman, Rev. C. P., & W., Tokyo
Wainright, Rev. S. H., & W., To
kyo.
10. Christian and M'ssionary Al
liance.
Dievendorf, Mrs. A., (A).
Francis, Miss R. M., Fukuyama.
Francis, Rev. T. R., (A).
Frehn, Mr. M. C., & W., Hiro
shima.
Green, Rev. C. P., & W., Enna
Mura.
Lindstrom, Mrs. H., Kobe.
11. Church Missionary Society.
Baggs, Miss M. C., (A).
Baker, Miss E. M., Osaka.
Baker, Miss C. M., Kure.
Batchelor, Ven. John, & W., Sap
poro.
Bosanquet, Miss A. C., Tokyo.
Boydell, Miss K. M., (A).
Buncombe, Rev. W. P., & W., To-
Bushe, Miss S. L. K., (A).
Colborne, Mrs. S. E., Minamihara.
Cox, Miss A. M., Amagasaki.
Doubleday, Miss S. C., Kure.
Foss, Miss E. H., Tokyo.
Freeth, Miss F. M., (A).
Goldsmith, Miss M. O., Kurume.
Hamilton, Miss K., Tokyo.
Heaslett, Rt. Rev. S., & W., Yoko
hama.
Henty, Miss A. M., Tokyo.
Hind, Rev. J., & W., Tobata Shi.
Home, Miss A. C. J., Nobeoka
Machi.
Howard, Miss R. D., Osaka.
Hutchinson, Rev. A. C., & W.,
Fukuoka.
Hutchinson, Rev. E. G., & W.,
(A).
Lane, Miss E. A., Ashiya.
Lea, Rt. Rev. Arthur, & W., Fuku
oka.
Mann, Rev. J. C., & W., Nishi-
nomiya.
Moule, Rev. G. H., & W., Tokyo.
Nash, Miss E., Hamada Machi.
Norton, Miss E. L. B., Sapporo.
Preston, Miss E. D., (A).
Price, Miss G. J., Ashiya.
Rawlings, Rev. G. W., & W., O-
saka.
Richardson, Miss C. M., Tokushima.
Roberts, Miss A., Tokyo.
Scott, Rev. J. J., & W., (A).
Shaw, Miss L. L., Osaka.
Staveley, Miss J. A., Ashiya.
Tapson, Miss M., Tokyo.
Thompson, Miss F. L., Wakamatsu.
LIST BY MISSIONS
411
Tristram, Miss K., Tokyo.
Walsh, Rev. G. J., & W., Sapporo.
Walton, Rev. W. H. M., & W.,
Tokyo.
Williams, Mi.ss A. S.. Osaka.
Woodward, Rev. S. C., Nishino-
miya.
Worthin.otton, Miss H. J., Hiro
shima.
12. Church of the Nazarene.
Eckel, Rev. W. A., & W., Kyoto.
Eckel, Miss H. F.. Kyoto.
Eckel, Mr. Paul, E., Kvoto.
Staples, Rev. I. B.. & W.. Kyoto.
Talbott, Mrs. B. J., Kyoto.
13. Evangelical Church of North
America.
Anderson. Miss Irene, Tokyo.
Rauernfeind. Miss Susan, Tokyo.
Hammel, Miss Esther. (A).
Hertzler, Miss Verna S., Tokvo.
Kramer. Mi«s Lois, (A). Tokyo.
Kuecklich, Miss Gertrud, Tokyo.
Leiningpr, Rev. A. A.. & W.,(A).
Mauk, Miss Laura', Tokyo.
Mayer, Rev. P. S., & W., Tokyo.
Schweit'er, Miss Edna. Tokyo.
Thede, Rev. Harvey, & W., Osaka.
14. General Mission Board of the
Free Methodist Church of
North America.
Mvlander, Miss Ruth, Osaka. •
Pickens, Miss L. O.. Osaka.
Wagner, Rev. H. H.. & W.. Kobe.
Warren, Rev. F. F., & W., Sumoto.
15. Independent of any Society.
Andrews, Miss C'live, Tokyo.
Andrews. Miss Sarah, Shizuoka.
Basrley, Miss Kate, Zushi.
Rentty, Mr. H. E., & W., Kobe.
Reech, Mrs. Emma, Tokvo.
Bh-ler. Mr. O. D., & W., Shioda
Mura.
Clench, Miss M., Matsumoto.
Course, Mr. J. H., & W., Tokyo.
Craig. Mr. E. R.. & W., (A).
Cvnert. Mi=<s Lillie, Tokyo
Dithrid<re, Mi«s Harriott, Tokyo.
Dili's. Mr.s. Charles, Kochi.
Ewing, Miss A. M., Tokyo.
Ewing, Miss Hettie Lee, Tokyo.
Ford, Rev. J. C., Kobe.
Fov. Mr. Harry R., & W., Ota
Marhi.
Fox, Mr. Herman J., & W., Diago
Machi.
Oale, Mrs. Emma. Kawaragi
Gillett, Miss E. R.. Tokyo.
Oubbins. Miss G. M., (A).
Hartshorne, Miss A. C., Tokyo.
Hayman, Mr. V. J., Tokyo.
Kennedy, Miss Clara E., (A).
Lane, Mrs. H. M., Sapporo.
Macdonald, Miss Caroline, Tokyo.
Madden, Rev. M. B., & W., O-
saka.
McCaleb. Mr. J. M.. Tokyo.
McNaughton, Rev. R. E., & W.,
Tokyo.
Mcsparran, Dr. J. L., & W.,
Yokohama.
Middleton, Mr. Herbert, Tokyo.
Morehead, Mr. B. A., & W.. (A).
Musser, Mr. C. K., & W., Tokyo.
Rennie, Rev. Wm., Hakodate.
Rhodes, Mr. E. A., & W., (A).
Riddell, Miss H., Kumamoto.
Robinson, Mr. C. C., & W., Nago-
ya.
Robinson, Miss H. M., Nagoya.
Rupert, Miss Nettie L., (A).
Sarvis, Prof. H. C., & W., Tomio.
Sasse, Miss Corena. Kobe
Shenpard. Miss E., Kobe.
Smith, Mr. H. E., & W., Kyoto.
Smyser, Rev. M. M.. Yokote
Stewart, Miss Mary C., Tokyo.
Watkins. Miss E., Fukuoka.
Watte. R.»v. F. E.. & W.. Kobe.
Whitehead, Miss Dora, Tokyo.
Winne-tt, Mr. H. C., Tokyo.
Woplley, Miss Alice. Kobe.
Wright. Miss A. H., Kumamoto.
Yates, Rev. N. P., Karenko.
16. Japan Apostolic Mission.
Coote, Mr. L. W., & W., Ikoma
P. O.
Gleaser, Mr. Martin, & W. (A).
Johnson, Mr. Theo., (A).
Lye, Miss Florence, Ikoma P. O.
Randall, Mr. A. E., & W., Ikoma
P. O.
Rickert, Mr. Adolf & W., Ikoma
P. O.
17. Japan Book & Tract Society.
Braithwaite, Mr. George, & W.,
Tokyo.
18. Japan Evangelistic Band.
Rallard, Miss B. M., (A).
Bazelov, Miss Rose, (A).
Ree, Mr. William, (A).
Roden, Mi.ss M. K., Kobe.
Clark, Miss Aernes, Kobe.
Coles, Miss A. M.. Akashi.
Collins, Mr. A. M., Tokvo.
Cuthbertson, Mr. J., & W., Kobe.
Dyer, Mr. A. L., & W., (A).
Garrard, Mr. M. H., Tokyo.
Gillespy, Miss J. C., (A).
Hoare, Miss D. E., (A).
Jones, Mr. T. J., & W., Sasayama
Machi.
412
JAPAN
Richardson, Miss Helena, Tokyo.
Smith, Miss I. W., Akashi.
Soal, Miss A., Tarumi Machi.
Tetley, Miss Winifred, Tokyo.
Wilkes, Mr. Paget, & W., (A).
Wilkinson, Mr. C. S., & W., Kobe.
Williams, Mr. F. T., Tokyo.
Woodworth, Miss O F., Kobe.
19. Japan Rescue Mission.
Brown, Miss O., Sendai.
Hunker, Miss Annie, Sendai.
Butler, Miss Bessie, Nishitaka
Mura.
Dann, Miss J. M. .Ser.dai.
Dempsie, Rev. George, & W., Sen
dai.
Hetherington, Miss Nellie, (A).
James, Miss Ruth, Sendai.
Kirkaldy, Miss Minnie, Osaka.
Lloyd, Miss M., Sendai.
McGrath, Miss Violet, Sendai.
Mclnnes, Miss Barbara, (A).
Murray, Miss Elsa, Sendai.
Richardson, Miss E., Sendai.
Saville, Miss Rose, Osaka.
Torbst, Miss Isabella, Osaka.
Whiteman, Miss Mary, Sendai.
Williamson, Miss Jeanie, Nishitaka
Mura.
20. Kagawa Co-operators in Am
erica.
Draper, Miss Marion R., Yokohama.
Topping, Miss Helen F., Tokyo.
21. Board of Foreign Missions of
the United Lutheran Church
in America.
Akard, Miss Martha B., Kuma-
moto.
Bach, Rev. D. G. M., & W., (A).
Beers, Miss Grace M., Kumamoto.
Harder, Miss Helene, Ogi Machi.
Harder, Miss Martha M., (A).
Heins, Rev. F. W., & W., (A).
Heltibridle, Miss Mary, Kumamoto.
Hepner, Rev. Charles W., & W.,
Ashiya.
Horn, Rev. E. T., & W., Tokyo.
Knudten, Rev. A. C., & W., Na-
goya.
Linn, Rev. John K., & W., Tokyo.
Linn, Rev. J. A., & W., Moji
Lippard, Miss Faith, (A).
Miller, Rev. L. S. G., & W., (A).
Norman, Rev. C. E., & W., (A).
Potts, Miss Marion, (A).
Powlas, Miss Anne, Tokyo.
Powlas, Miss Mauds, (A).
Schillinger, Rev. G. W., & W.,
Kumamoto.
Shirk, Miss Helen M., Fukuoka.
Stirewalt, Rev. A. J., & W., To
kyo.
Thorlaksson, Rev. S. O., & W.,
(A).
Winther, Rev. J. M. T., & W.,
Kurume.
Winther, Miss Maya, Ogi Machi.
22. The Lutheran Gospel Associa
tion of Finland.
Airo, Miss Jenny, (A).
Karen, Rev. A., & W., Tokyo.
Lindgren, Rev. R., & W., (A).
Minkkinen, Rev. T., & W., lida.
Niemi, Miss Tyyne, lida.
Salonen, Rev. K. E., & W., (A).
Savolainen, Rev. V., & W., (A).
Tammio, Rev. K., & W., (A).
Uusitalo, Miss S., Tokyo.
23. Liebenzeller Mission.
Buss, Rev. B., & W., Noborito.
Lang, Rev. E., & W., Yokohama.
Mosimann, Rev. O., Tokyo.
Nothelfer, Rev. K., Tokyo.
Syring, Rev. A., & W., Tokyo.
24. Missionary Bands of the
World.
Abel, Miss Dorothy, Tokyo.
Abel, Mr. Fred. & W., Tokyo
25. Board of Foreign Missions of
the Methodist Episcopal Church
and Woman's Foreign Mission
ary Society of the M. E.
• Church.
Alexander, Rev R. P., & W., To
kyo.
Alexander, Miss V. E., Sapporo.
Allen, Miss B. J., (A).
Armstrong, Miss M. J., (A).
Ashbaugh, Miss A. M., (A).
Bailey, Miss B. M., (A).
Baker, Bishop J. C., & W., To
kyo.
Beck, Mrs. M. P., (A).
Bender, Miss E. Q., (A).
Berry, Rev. A. D., (A).
Bishop, Rev. C. & W., Tokyo.
Bodley Roche, Mrs. E. U., (A).
Brittain, Miss B., Nagasaki.
Brumbaugh, Rev. T. T., & W.,
Tokyo.
Bruner, Rev. G. W., & W., Naga
saki.
Bullis, Miss Edith M., (A).
Burmeister, Miss M., (A).
Byler, Miss G. M., Hirosaki.
Chase, Miss L., Tokyo.
Cheney, Miss A., Hakodate.
Cleveland, Mrs. J. G., (A).
Collins, Miss M. D., Hakodate.
Couch, Miss Helen, (A).
Crom, Mrs. I. A., (A).
Curtice, Miss L. K., (A).
LIST BY MISSION'S
413
Daniel, Miss N. M. ,(A).
Davis, Miss Lois, (A).
Davison, Mrs. C. S., (A).
Deckerson, Miss A., (A).
Draper, Rev. G. F., & W., Yoko
hama.
Draper, Miss W. F., Yokohama.
F'ehr, Miss V. J., (A).
Finlay, Miss A. L., Kagoshima.
Fretts, Miss M. N., (A).
Fulkerson, Mr. E. R., & W., (A).
Gealy, Rev. F. D., & W., Tokyo.
Griffiths, Miss M. B., (A).
Hagen, Miss O. I. Nagasaki.
Heaton, Miss Carrie A., (A).
Heckelman, Rev. F. W., & W., To
kyo.
Howey, Miss H. M., Fukuoka.
Iglehart, Rev. C. W., & W., To
kyo.
Iglehart, Rev. E. T., & W., Tokyo.
Jenkin, Mrs. M. M., (A).
Keedy, Mrs C. M., (A).
Kidwell, Miss Lola M., (A).
Kilburn, Miss E. H., (A).
Krider, Rev. W. W., & W., Naga
saki.
Lee, Miss E. M., (A).
Lee, Miss M., Sendai.
Lewis, Miss Amy G., (A).
Long, Mrs. C. S., (A).
Luthy, Rev. S. R., & W., Sendai.
Maclntire, Miss Frances U., (A).
Martin, Prof. J. V., & W., China.
Oldridge, Miss M. B., Tokyo.
Paine, Miss M. A., Tokyo.
Parsons, Miss M., Tokyo.
Pecham, Miss C. S., Nagasaki.
Peet, Miss A. E., Kagoshima.
Pider, Miss M. Z., Tokyo.
Place, Miss Pauline, Nagasaki.
Priest, Miss Pauline, Nagasaki.
Priest, Miss M. A., (A).
Russell, Miss M. Helen, (A).
Schwartz, Mrs. H. W., (A).
Scott, Rev. F. N., & W., Tokyo.
Seeds, Miss L M., (A).
Senger, Miss F. E., (A).
Shacklock, Rev. F., & W., Hiro-
saki.
Simons, Miss M., Sendai.
Slate, Miss A. B., (A).
Slosser, Mrs. G., (A).
Smart, Mrs. M. D., (A).
Smith, Miss E., Seoul.
Smith, Miss P., Nagasaki.
Soper, Mrs. D. E., (A).
Soper, Miss E. M., (A).
Soper, Rev. Julius, (A).
Spenser, Miss M. A., (A).
Spencer, Rev. R. S., & W., (A).
Spencer, Mrs. D. S., (A)
Sprowles, Miss A. B., Tokyo.
Starkey, Miss B., Korea.
Stott, Rev. J. D., & W., Hiro
shima.
Taylor, Miss Erma M., Hirosaki.
Teague, Miss C. M., (A).
Thompson, Rev. E. W., & W., (A).
Vail, Mrs. M. S., (A).
Wagner, Miss D. A., Tokyo.
Weavers, Mrs. E. M., (A).
White, Miss Anna L., (A).
Wilson, Mrs. A. M., (A).
Wyman, Mrs P., (A).
Weaver, Miss Georgiana, (A).
Wythe, Miss K. G., (A).
Young, Miss Maryanna, (A).
26. Board of Foreign Missions of
the Methodist Episcopal Church,
South.
Anderson, Miss M. P., Kobe.
Bagley, Miss Leila, Oita.
Callahan, Rev. W. J., & W., Matsu-
yama. (A).
Caroll, Miss Sallie, (A).
Cobb, Rev. J. B., & W., (A).
Cobb, Mrs. J. J., (A).
Cook, Miss M. M., (A).
Cooper, Miss Lois, Hiroshima.
Cronk, Miss A., Kobe.
Demaree, Rev. T. W. B., & W.,
(A).
Field, Miss Ruth, Osaka.
Finch, Miss M. D., Hiroshima.
Frank, Rev. J.. W., & W., Kobe.
Gainei-, Miss N. B., Hiroshima.
Haden, Rev. T. H., & W., Nishi-
nomiya.
Hager, Miss B. D., Osaka.
Hager, Rev. S. E., & W., Himeji.
Hilburn, Rev. S. M., & W., Nishi-
nomiya.
Holland, Miss C., (A).
Johnson, Miss Katherine, Hiro
shima.
Jones, Rev. H. P., & W., Nishi-
nomiya.
Maddux, Miss Lois, (A).
Matthews, Rev. W. K., & W.,
Nishinomiya.
Meyers, Rev. J. T., & W., Ashiya.
Mickle. Mr. J. J. Jr., & W., Nishi
nomiya.
Ogburn, Rev. N. S., & W., Nishi
nomiya.
Oxford, Rev. J. S., & W., Kobe.
Palmore, Rev. P. L., & W., Toku-
yama.
Peavy, Miss Anne, Osaka.
Reed, Mr. J. P., & W., (A).
Searcy, Miss M. G., Kure.
Shannon, Miss I. L., Hiroshima.
Shannon, Miss K., Hiroshima.
Shaver, Rev. I. L., & W., Nakatsu.
Smith, Mr. Roy & W., Kobe.
Stevens, Miss C. B., Hiroshima.
Stewart, Rev. S. A., & W., Oka-
yama.
Towson, Miss Manie, Oita.
Tumlin, Miss Mozelle, Kure.
Wainright, Rev. S. H., & W., To
kyo.
Waters, Rev. G. L., & W., Kyo
to.
414
JAPAN
Waters, Rev. H. M., & W., (A).
Whitehead, Miss Mabel, Osaka.
Williams, Miss A. B., Osaka.
Wilson, Rev. W. A., & W., Naka-
tsu.
27. Mino Mission.
Miller, Miss E. L., Ogaki.
Weidner, Miss S. L., Ogaki.
Whewell, Miss E. A., Ogaki.
28. Board of Foreign Missions of
the Methodist Protestant
Church.
Hempstead, Miss E. L., Hama-
matsu.
Hodges, Miss O. I., Yokohama.
Lynch, Rev. A. H., Tokyo.
Layman, Rev. H. L., & W., Nago
ya. I i -till
Sampson, Miss M. E., Yokohama.
Warner, Rev, Paul F., (A).
Williams, Miss E. M., Nagoya.
Wolfe, Miss E. M., (A).
29. Missionary Society of the
Church of England in Canada.
Archer, Miss A. L., Inuyama.
Bailey, Miss Helen, Takata.
Bowman, Miss N. F. J., Nagoya.
Butcher, Miss K., Takata
Cooke, Miss M. S., Nagoya.
Foerstel, Miss M., Gifu.
Hamilton, Miss F., Matsumoto.
Hamilton, Bishop H. J., & W.,
Nagoya.
Horobin, Miss H. M., Inariyama.
Hawkins, Miss F., Nagoya.
Isaac, Miss I. L., Takata.
Lang, Miss K., Nagoya.
Makeham, Miss S. E., Nagoya.
Moss, Miss A. F., Toyohashi.
Powles, Rev. P. S. C., & W., Taka
ta.
Shaw, Miss L. L., Osaka.
Shore, Miss S. G., Gifu.
Spencer, Rev. V. C., Okaya.
Start, Dr. R. K., Nagano.
Waller, Rev. J. G., & W., Nagano.
Waller, Rev. Wilfred, Ueda.
Watts, Rev. H. G., & W., Niigata.
30. Nippon Sei Ko Kwai.
Richards, Rev. W. A., & W.,
Matsuyama.
31. Ost Asien Mission (The East
Asia Mission).
Schiller, Rev. D. E., & W., Kyoto/'
Weidinger, Dr. Karl, & W., To-j
kyo. |
32. Osaka Mission.
- Cribb, Miss E. Ruth, Osaka.
Thornton, Rev. S. W., & W.,
Miwa.
:U
! 33. Omi Mission.
9
; Vories, Mrs. J. E., Omi-Hachiman.
ftVories, Mr. W. & W., Omi-Hachi-
34. Board of Foreign Missions,
Presbyterian Church in Canada.
Anderson, Miss Mary E., Kobe.
MacDonald, Miss E. G., Kobe.
MacLean, Miss Jean C., Kobe.
Murphy, Miss Gladys M., Kobe.
Young, Rev. L. L., & W., Kobe.
35. Domestic and Foreign Mis-
s'onary Society of the Pro-
tant Episcoopal Church in A-
merica.
(a) Missionary District of Kyoto.
Cannell, Miss M. C., (A).
Chapman, Rev. J. J., & W., Tsu.
Denton, Miss A. G., (A).
Dickson, Miss L. E., Kyoto.
Dishrow, Miss H. J., Kyoto.
F'oote, Miss E. L., Kyoto.
Hester, Miss M. W., Nara.
Jackson, Rev. R. H., Yokkaichi.
Jean, Miss F. E., Osaka.
Johnson, Miss T., Kyoto.
Johnes, Dr. F. M., & W., Taisha
Mura.
Lloyd, Rev. J. H., & W., Waka-
yama.
McGrath, Miss E. S., Kyoto.
Morris, Rev. J. K., & W., Kyoto.
Neely, Miss C. J., Kyoto.
Nichols, Rt. Rev. S. H., & W.,
Kyoto.
Paine, Miss M. R, Kyoto
Powell, Miss C. R., Fukui.
Rember, Miss S. H., Kyoto.
Schereschewsky, Miss C., Nara.
Shaw, Rev. H. R., & W., Toyama.
Skyles, Miss Helen, Kyoto.
Smith, Rev. P. A., & W., Hikone.
Tetlow, Miss H. L., Kanazawa.
VanKirk, Miss A. S., (A).
Williams, Miss H. R., Kyoto.
(b) Missionary Districts of North
Tokyo and Tohoku.
Andrews, Rev. E. L., & W., Kiryu.
Andrews, Rev. R. W., & W., Tochi-
gi.
Bergamini, Mr J. Van W., & W.,
Tokyo.
Binsted, Rt. Rev. N. S., & W.,
Sendai.
Bowles, Dr. H. E., & W., Tokyo.
Boyd, Miss L. H., Kawagoe,
LIST BY MISSIONS
415
Boyle, Miss Helen, Sendai.
Branstad, Mr. K. E., Tokyo.
Burnside, Miss Ruth, Tokyo.
Chappell, Rev. James, & W., Mito.
Cornwall-Legh, Miss M. H., Kusa
tsu.
Elliot, Dr. Mabel E., Tokyo.
Everard, Miss C., Tokyo.
Everad, Miss C., Tokyo.
Foote, Mr. E. W., & W., Tokyo.
Gardiner, Miss E. W., Tokyo.
Gray, Miss G. V., Sendai.
Heywood, Miss C. G., Tokyo.
Howell, Rev. N. H., Akita.
Jansen, Miss B., Sendai.
Johnson, Miss E. M., Tokyo.
Humphreys, Miss Marian, Nikko.
Knapp, Deaconess S. T., Tokyo.
Lade, Miss H. R., Tokyo.
Lincoln, Miss Irene E., Tokyo.
Madeley, Rev. W. F., & W., Sen-
Marshall, Mr. G. H., & W., Tokyo.
McGill, Miss M. B., Kusatsu.
McKim, Miss Bessie, Maebashi.
McKim, Rt. Rev. John, & W., To
kyo.
McKim, Miss Nellie, Urawa.
Mead, Miss Bessie, Yamagata.
Murray, Miss E. B., Tokyo.
Nettleton, Miss Mary, Kusatsu.
Nuno, Miss C. M., Tokyo.
Peters, Miss A. F., Tokyo.
Pond, Miss Helen, Tokyo.
Ransom, Deaconess A. L., Sendai.
Reid, Miss G. L., Tokyo.
Reifsnider, Rt. Rev. C. S., & W.,
Tokyo.
Rusch, Mr. Paul, Tokyo.
Schaeffer, Miss M. R., Tokyo.
Shipps, Miss Helen, Tokyo.
Spackman, Rev. H. C., & W., To
kyo.
Spencer, Miss Gladys, Aomori.
Staple, Miss G. E. M., Tokyo.
St. John, Mrs. A. C., Tokyo.
Sullivan, Miss M., Tokyo.
Teusler, Dr. R. IX, & W., Tokyo.
36. Board of Foreign Missions of
the Presbyterian Church of the
United States of America.
Alexander, Miss Sallie, Sakai.
Bernard, Rev. C. E., Tokyo.
Bigelow, Miss G S., (A).
Bovenkirk, Rev. H. G., & W., To
kyo.
Brokaw, Rev. Harvey & W., (A).
Buchanan, Rev. D. C., & W.,
Wakayama.
Chapman, Rev. E. N., & W., Shin-
Chapman, Rev G. K., & W., O-
Clark/Rev. E. M., & W., Kobe.
Clarke, Miss S. F., Hiroshima.
Daugherty, Miss L. G., Tokyo.
Dunlop, Rev. J. G., & W., Tsu.
Evans, Miss E. M., Sapporo.
Franklin, Rev. S. H., & W., Kyo
to.
Gorbold, Mrs. R. P., Osaka
Hail, Mrs. J. E., Osaka.
'Hail, Miss Margaret, Kanazawa.
•Halsey, Miss L. S., Tokyo.
I Hannaford, Rev. H. D., & W., To-
'* kyo.
' Helm, Mr N. T., & W., Tokyo.
Herel'ord, Miss Grace, Osaka.
Hereford, Rev. W. F., & W., Hiro
shima.
Kerr, Rev. Wm. C. & W., Seoul.
Lake, Rev. L. C., & W., Sapporo.
Lamott, Rev. W. C., & W., Tokyo.
London, Miss M. H., Tokyo.
Mackenzie, Miss V. M., Shimo-
noseki.
Martin, Rev. D. P., & W., Yama-
guchi.
McCrory, Miss C. H., Otaru.
McDonald, Miss M D., Tokyo.
Miles, Miss Mary, Kanazawa.
Monk, Miss A. M., Sapporo.
Morgan, Miss A. E., Ise.
Morris, Miss M. H., Shimonoseki.
Nettinga, Miss Dena, Sapporo.
Palmer, Miss H. M., Osaka.
Ransom, Miss Mary H., Wakayama.
Reeve, Rev. W. S., Osaka.
Reischauer, Rev. A. K., & W., To
kyo.
Reiser, Miss A. I., Kanazawa.
Riker, Miss Jessie, Yamada.
Riker, Miss S. M., (A).
Smith, Miss Janet, Sapporo.
Smith, Rev. J. C., & W., Sapporo.
Smith, Miss S. C., Sapporo.
Tremain, Rev. M. A., & W., Kana
zawa.
Voight, Miss A. V., Tokyo.
Walling, Miss C. L, Sapporo.
Walser, Rev. T. D., & W., Tokyo.
Wells, Miss L. A., Yamaguchi.
Winn, Rev. T. C., & W., (Retired),
Kanazawa.
37. Executive Committee of For
eign Missions of the Presby
terian Church in the United
States. (Southern Presbyteri
an).
Archibald, Miss
ya.
Atkinson, Miss
Blankeney, Miss
Brady, Rev. J.
Buchanan, Miss
Buchanan, Rev.
goya.
Buchanan, Miss
Buchanan, Rev.
Gifu.
Buchanan, Rev.
Marugame.
Margaret, Nago-
M. J., Takamatsu.
B. M., Marugame.
H., & W., Kochi.
E. O., Gifn.
P. W., & W., Na-
Ruth A., Nagoya.
. W. C., & W.,
W. McS., & W.,
416
JAPAN
Buckland, Miss Ruth E., Nagoya.
Crawford, Rev. V. A., & W., Ko-
chi.
Currell, Miss S. McD., Marugame.
Daniels, Miss M. E., Nagoya.
Dowd, Miss A. H., Kochi.
Erickson, Rev. S. N., & W., Taka-
matsu.
Fulton, Rev. S. P., & W., Kobe.
Gardner, Miss E. E., Nagoya.
Hancock, Miss Elizabeth, Nagoya.
Hassell, Rev. A. P., & W., Toku-
shirna.
Hassell, Rev. J. W., & W., (A).
Jenkins, Rev. C. R., & W., Toku-
shima
Kirtland, Miss L. G., Nagoya.
Logan, Rev. C. A., Tokushima.
Lumpkin, Miss E., Tokushima.
McAlpine, Rev. R. E., & W., Toyo-
hashi.
Mcllwaine, Rev. W. A., Nagoya.
Mcllwaine, Rev. W. B., & W., Ko
chi.
Moore, Rev. J. W., & W., Taka-
matsu.
Moore, Rev. L. W., & W., Gifu.
Munroe, Rev. H. H., & W., Taka-
matsu.
Myers, Rev. H. W., & W., Kobe.
Ostrom, Rev. H. C., & W., Kobe.
Patton, Miss A. V., Okazaki.
Patton, Miss F. D., Okazaki.
Symthe, Rev. L. C. M., & W., Na
goya.
38. Reformed Church in America.
Booth, Rsv. E. S., & W., (A).
Bruns, Rev. Bruno, & W., Tokyo.
Couch, Miss S. M., Nagasaki.
Darrow, Miss Flora, Tokyo.
Demaagd, Rev. J. C., Beppu.
Duryee, Rev. E. C., (A).
Eringa, Miss Dora, Kurume.
Hoekje, Rev. W. G., & W., Naga-
Kuype'r, Rev. H., & W., Oita.
Lansing, Miss H. M., (A).
Laug, Rev. G. W., & W., Takeo
Machi.
Luben, Rev. B. M., Beppu.
McAlpine, Mr. J. A., Nagasaki.
Moore, Rev. B. C., & W., Kurume.
Muyskens, Mrs. L. S., (A).
Noordhoof, Miss Jeane, Yokohama.
Oltmans, Rev. A., Tokyo.
Olmans, Miss C. Janet, Yoko
hama.
Oltmans, Miss F. Eyelyn, Tokyo.
Peeke, Mrs. H. V. S., (A).
Pieters, Miss J. A., Shimonoseki.
Ryder, Rev. S. W., & W., (A).
Shafer, Rev. L. J., & W., Yoko
hama.
Stegeman, Rev. H. V. E., & W.,
Tokyo
Taylor, Miss Minnie, Nagasaki.
Ter Borg. Rev. John, & W., Kago-
shima.
Walvocrd, Miss Florence, Shimono
seki.
Zander, Miss H. R., Yokohama.
39. Reformed Church in the Unit
ed States.
Ankeney, Rev. Alfred & W., Sen
dai.
Cook, Miss H. S., Sendai.
Cook, Miss R. E., Sendai.
Engelmann, Rev. M. J., & W.,
Tokyo.
Fesperman, Rev. F. L., & W.,
Sendai.
Gerhard, Miss Mary E., (A).
Gerhard, Rev. P. L., & W., Sen
dai.
Gerhard, Mr. Robert H., Sendai.
Grether, Miss Selma, Sendai.
Hansen, Miss Kate L, Sendai.
Hoffman, ML*s Mary E., Sendai.
Kriete, Rev. K. D., & W., Sendai.
Legalley, Mr. Charles M., Sendai.
Lindsey, Miss L. A., Sendai.
Martin, Miss E. M., Sendai.
Miller, Rev. H. K., & W., (A).
Nace, Rev. I. G., & W., Akita.
Nail, Miss Ruth E., Sendai.
Nicodemus, Rev. F. B., & W., Sen
dai.
Noss, Rev. C., & W., Aizu-
Wakamatsu.
Noss, Mr. G. S., & W., Aomori.
Nugent, Rev. W. C., & W., Yama-
gata.
Pifer, Miss B. C., Tokyo.
Schneder, Rev. D. B., & W., Sen
dai.
Schneder, Miss Mary E., (A).
Schroer, Rev. G. W., & W.,
Morioka.
Seiple, Rev. W. G., & W., (A).
Sipple, Mr. Carl S., Sendai.
Smith, Prof. A. D., & W., Ssndai.
Smith, Miss Harriet, Sendai.
Stoudt, Mr. O. M., & W., Sendai.
Weed, Miss H. I., Sendai.
Zaugg, Rev. E. H., & W., Sendai.
40. Salvation Army.
Davidson, Ensign Chas., & W.,
Tokyo.
Frost, Ensign H., & W., Tokyo.
Newman, Ensign H., & W., Tokyo.
Pugmire, Lieut. Colonel, E. I., &
W., Tokyo.
Rolfe, Major Victor & W., Tokyo.
Smyth, Major Annie, Tokyo.
41. Scandinavian American Al
liance Mission.
Anderson, Rev. Joel, & W., To
kyo.
LIST BY MISSIONS
417
Carlson, Rev. C. E., & W., Tokyo.
Peterson, Miss A. J., Chiba Shi.
42. Southern Baptist Convention.
Baker, Miss Effie, Fukuoka.
Bouldin, Rev. G. W., & W., Fuku
oka.
Clarke, Rev W., H., & W., Tokyo.
Dozier, Rev. C. K., & W., Shimo-
noseki.
Hannah, Miss Lolita, (A).
Lancaster, Miss Cecile, Kokura.
Mills, Rev. E. O., & W., Nagasaki.
Ray, Rev. J. F., & W., Hiroshima.
Rowe, Mrs. J. H., Kokura.
Schell, Miss Naomoi, Tobota.
Walne, Rev. E. N., & W., (A).
Walne, Miss Florence, Shimonoseki.
Williamson, Rev. N. F., & W.,
Fukuoka.
43. Seventh Day Adventists.
Anderson, Rev. A. N., & W., Aizu-
Wakamatsu.
Armstrong, Rev. V. T., & W., To
kyo.
Benson, Rev. H. F., & W., Sapporo.
Cole, Mr. A. B., & W., Tokyo.
Dietrich, Mr. G., & W., Okayama.
Getzlaff, Dr E. E., & W., Tokyo.
Koch, Mr. A., & W., Fukuoka.
Kraft, Mr. E. J., & W., Tokyo.
Millard, Mr. F. R., & W., Kanno
Mura.
Nelson, Rev A. N., & W., Kanno
Mura.
Perkins, Mr. H. J., & W., Tokyo.
Shultz, Miss Gertriid, Tokyo.
Stacey, Miss Ellen E., Tokyo.
Thurston, Mr. C. E., & W., Kanno
Mura.
44. Society for the Propagation of
the Gospel in Foreign Parts.
(a) Kobe Diocese.
Allen, Rev. E., Kobe.
Barber, Miss D., (A).
Basil, Rt. Rev. Bishop, Kobe.
Bayliss, Miss E., Kobe.
Essen, Miss M., Kobe (A).
Gale, Rev. W. H., & W., Himeji,
(A).
Holmes, Miss Mary, Okayama.
Kennion, Miss Olive, Shimonoseki.
Kettlewell, Rev. F., & W., Kobe.
Lea, Miss L. E., Kobe.
Saunders, Miss, Kobe.
Smith, Miss E., Kobe.
Stokes, Miss K. S., Kobe.
Stranks, Rev. C. J., & W., Yama-
guchi.
Strong-, Rev. G. N., Shimonoseki,
(A).
Voules, Miss J. C., Okayama.
Walker, Mr. F.B., & W., Kobe.
(b) South Tokyo Diocese.
Boyd, Miss Helen, Tokyo.
Bueknill, Rev. E. G., & W., Yoko
hama.
Chope, Miss D., Tokyo.
Dickinson, Rev. J. H., Shizuoka.
Eldin, Miss C. M. A. T., Numazu.
Hailstone, Miss M. E., Tokyo.
Heaslett, Bishop S., & W., Yoko
hama.
Mercer, Rev. F. E., Tokyo.
Philipps, Miss E. G., Tokyo.
Shaw, Rev. R. D. M., & W., Hira-
tsuka.
Shepherd, Miss K. M., (A).
Tanner, Miss K., Tokyo.
Trott, Miss D., Tokyo.
Wordsworth, Miss R., Chiba.
45. Foreign Missionary Society of
the United Brethren in Christ.
Knipp, Rev. J. E., & W., Otsu.
Shively, Rev. B. F., & W., (A).
46. United Church of Canada.
(a) General Board.
Ainsworth, Rev. F., & W., Matsu-
moto.
Albright, Rev. L. S., & W., Shizu-
Bates,' Rev C. J. L., & W., Nishi-
nomiya.
Bott, Rev G. E., & W., Tokyo.
Ccates, Rev. H. H., & W., Hama-
matsu.
Coates, Rev. W. G., & W., Kofu.
Cragg, Rev. W. J. M., & W., Nishi-
nomiya
Hennigar, Rev. E. C., & W., To
kyo.
Hilliard, Rev. F., & W., Nishino-
miya.
Holmes, Rev. C. P., & W., Fukui.
McKenzie, Rev. A. P., & W., Na-
goya.
McKenzie, Rev. D. R., & W., To
kyo.
McWilliams, Rev. W. R., & W.,
(A).
Norman, Rev. D., & W., Nagano.
Norman, Miss L., (A).
Outerbridge, Rov. H. W., & W.,
Nishinomiya.
Parker, Mr. Kenneth A., Kobe.
Price, Rev. P. G., & W., Tokyo.
Stone, Rev. A. R., (A).
Tench, Rev. G. R., & W., Kobe.
Whiting, Rev. M. M., & W., Nishi
nomiya
Woodsworth, Rev. H. F., & W.,
Ni.shinomiya.
Wright, Rev. R. C., Toyama.
(b) Women's Missionary Society.
Allen. Miss A. W., Tokyo.
418
JAPAN
Armstrong, Miss M. E., Toyama.
Barr, Miss L. M., Kofu.
Bates, Miss E. L., Kanazawa.
Callbeck, Miss Louise, Nagano.
Chappell, Miss C. S., Tokyo.
Cook, Miss Dulcie, Tokyo.
Cburtice, Miss S. R., Tokyo.
Douglas, Miss Leona, Tokyo.
Drake, Miss K., Hamamatsu.
Govenlock, Miss I., Kanazawa.
Greenbank, Miss K. M., Kofu.
Maig, Miss Mary T., Tokyo.
Hamilton, Miss F. G., Tokyo.
Kurd, Miss H. R., Tokyo.
Jost, Miss E. E., Fukui.
Jqst, Miss H. J., Tokyo.
Killam, Miss Ada, Fukui.
Kinney, Miss J. M., Tokyo.
Lediard, Miss Ella, Nagano.
Lehman, Miss Lois, Shizuoka.
Lindsay, Miss O. C., Shizuoka.
McLachlan, Miss A. M., Kofu.
McLeod, Miss A. O., Kofu.
Pinsent, Mrs. A. M., Tokyo.
Rorke, Miss Luella, Shizuoka.
Ryan, Miss Esther L., Ueda.
Sadler, Miss Neta, Tokyo.
Scott, Miss Mary C., Ueda.
Scruton, Miss Fern, (A).
Staples, Miss M. M., Tokyo.
Strothard, Miss A. O., Tokyo.
Suttie, Miss Gwen, Kofu.
Tweedie, Miss E. G., Toyama.
47. United Christian Missionary
Society.
Armbruster, Miss R. T., Osaka.
Asbury, Miss J. J., Honjo.
Clawson, Miss B. F., Tokyo.
Crewdson, Rev. Ira D., & W.,
Fukushima.
Erskine, Rev. W. H., & W., Osaka.
Gibson, Miss Martha, Akita.
Hendriks, Rev. K. C., & W., Aki
ta.
McCoy, Rev. R. D.. & W., Tokyo.
Richey, Miss H L., Tokyo.
Trout, Miss Jessie M., Tokyo.
Yoho, Miss Dee, Tokyo.
Young, Rev. T. A., & W., Tokyo.
48. Universalist General Conven
tion.
Bowen, Miss G., Tokyo.
Cary, Rev. H. M., & W., (A).
Downing, Miss Ruth E., Tokyo
Hathaway, Miss Agnes, Tokyo.
Stetson, Rev. C., & W., Shizuoka.
49. Wesleyan Methodist Connec
tion of America.
Gibbs, Rev. M. A., & W., Tokyo.
50. Woman's Union Missionary.
Society of America.
Loomis, Miss Clara D., Yokohama.
Lynn, Mrs. Harrison A., Yoko
hama.
Pratt, Miss Susan A., Yokohama.
Rogers, Miss M. S., Yokohama.
Tracy, Miss Mary E., Yokohama.
51. Young Men's Christian As
sociation.
(a) American International Com
mittee
Clarke, Miss Doris E., Yokohama.
Converse, Mrs. Guy C., (A).
Durgin, Mr. Russell L., & W., (A).
Jorgensen, Mr. A., & W., Tokyo.
Patterson, Mr. G. S., & W., To
kyo.
Phelps, Mr. G. S., & W., Tokyo.
Sneyd, Mr. H. S., & W., Yoko
hama
Trueman, Mr. G. E., & W., Nago-
ya.
(b) YMCA Teachers Affiliated.
Etter, Mr. C. L., & W., Sapporo.
Faucette, Mr. T. F., & W., Fuku-
oka
Watkins, Mr. Jas. T., Nagoya.
Wilbur, Mr. Nelson, Nagoya.
52. Yotsuya Mission.
Chase, Mr. J. T., & W., Tokyo.
Cunningham, Rev. W. D., & W.,
Tokyo.
Farnham, Miss Grace, Tokyo.
Lemmon, Miss Vivian, Tokyo.
53. Young Women's Christian As
sociation.
Allen, Miss Carolyn, (A).
Baker, Miss Edith, Tokyo.
Duncan, Miss C., Kyoto.
Kaufman, Miss E. R., Tokyo.
Marsh, Miss Carolyn, (A).
Mclritosh, Miss Elsie, Nagoya.
McKinnon, Miss Claire, Tokyo.
Roberts, Miss Esther, Tokyo.
Roe, Miss Mildred, Tokyo.
Verry, Miss H. P., Yokohama.
54. Foreign Missions of the Pres
byterian Church of England.
Adair, Miss Lily, Shokwa.
Band, Rev. E., & W., Tainan.
Barclay, Rev. Thomas, Shanghai.
Barnett, Miss M., Tainan.
Cheal, Dr. P., & W., China.
Connell, Miss H., Tainan.
Cullen, Miss S. G., Tainan,
dimming. Dr. G., & W., Tainan.
Elliot, Miss Isabel, Shokwa.
Ferguson, Mrs. C. M. U., (A).
LIST BY MISSIONS
419
Gait, Miss Jessie, Tainan.
Healey, Rev. F. G., Tainan.
Landsborough, Dr. D., & W., Sho-
kwa.
Livingston, Miss A. A., Tainan.
Lloyd, Miss Jeannie, Tainan.
Mackintosh, Miss S. E., (A).
MacLeod, Rev. D., & W., Tainan.
Marshall, Rev. D. F., & W., Tai
nan.
Montgomery, Rev. W E., & W.,
Tainan.
Moody, Rev. C. N.. & W., (A).
Mumford, Dr. R. H., & W., Sho-
kwa.
Singleton, Mr. Leslie, & W., Tai
nan.
55. Board of Foreign Missions of
Presbyterian Church in Cana
da.
Adams, Miss A. E., Taihoku.
Bur dick, Miss A. M., Tamsui.
Chisholm, Miss E. K., Taihoku.
Clazie, Miss M. G., Tamsui.
Dickson, Mr. James, & W., Tam
sui.
Douglas, Miss D. C., Tamsui.
Graham, Mr. M. G., & W., Tai
hoku.
Gushue-Taylor, Dr. G., & W., Tai
hoku.
MacKay, Mr. G. W., & W., Tamsui.
MacMillan, Rev. H. A., & W., (A).
McClure, Dr. R. 15., & W., (A)
Ramsey, Miss Margaret, Taihoku.
Senior, Miss Anne, Taihoku.
Stevens, Dr. E., & W., Taihoku.
Wilkie, Rev. J. D., & W., Tamsui.
ALPHABETICAL LIST
The order is as follows : Name ; Year of arrival in Japan or of joining
the Mission ; Initials of Missionary Society or Board ; Address ; Postal
Transfer Number ; and Telephone Number ; (A) Absent.
Abel, Miss Dorothy L., 1927, MBW,
604, Shimo Ochiai, Tokyo Fu.
Abel, Mr. Fred & W., 1913,
MBW., 604 Shimo Ochiai, Tokyo
Fu.
Acock, Miss Amy A., 1905, ABF, 69
Shimotera Machi, Himeji.
Acock, Miss Winifred M., 1922,
ABF, 3131 Kanagawa Machi,
Yokohama. (Tel. Honkyoku (2)
2176).
Adair, Miss Lily, 1911, BMP, Sho-
kwa, Formosa.
Adams, Miss Ada E., 1927, PCC,
Taihoku, Formosa.
Adams, Miss Alice P., 1891,
ABCFM, 95 Kadota Yashiki,
Okayama. (A), care of ABCFM,
14 Beacon St., Boston, Mass., U.
S. A.
Ainsworth, Rev. Fred, & W., 1915,
UCC, 1530 Yotsuya Machi, Matsu-
moto.
Airo, Miss Jenny, 1907, LEF, (A)
Kansanopisto, Kauhajoki, Fin
land.
Akana, Mrs. Catherine, ABCFM, 50
Nakayamate Dori, 6 Chomn,
Kobe. (Tel. Mctomachi 7).
Akard, Miss Martha, 1913, LCA,
Kyushu Jo Gakuin, Kumamoto.
Albrisrht, Rev. L. S., & W., 1926,
UCC, 55 Nishi Kusabuka Cho,
Shizuoka.
Alexander. Rev. R. P., & W.. 1893,
1896, MEC, 2 Aoyama Gakuin,
Tokyo. (Tel. Aoyama E008 &
2010).
Alexander, Miss Sallie, 1894, PN,
43-3 Ohama Sakai, Osaka Fu.
Alexander, Miss Virgina E., 1903,
MEC, 12 Kita Ichijo, Higashi
6 Chome, Sapporo.
Alien, Miss Annie W., 1905, UCC,
47 Nichome, Aiseikwan, Kame-
ido, Tokyo Fu. (Tel. Sumida
3102).
Allen, Miss Carolyrf, 1919, YMCA,
(A), 600 Lexington Ave., New
York City, U. S. A.
Allen, Rev. Eric, A. K. C., 1927,
SPG, The Firs, Shinomiya, Kobe.
Allen, Miss Thomasine, 1915, ABF,
14 Kashima-shita, Shinjo, Mori-
oka.
Anderson, Rev. A.N., & W., 1914,
SDA, 75 Sengoku Cho, Aizu-
Wakamatsu.
Anderson, Miss Irene, 1928, EC,
500 Shimo Ochiai Machi, Tokyo
Fu.
Anderson, Rev. Joel, & W.. 1900,
SAM, 15 Uenohara, Higashi
Nakano, Tokyo Fu.
Anderson, Miss Mary E., 1930,
PCC, 266 Harada, Kobe.
Anderson, Miss Myra P.. 1922,
MES, 35 Nakayamate Dori, 4
Chome, Kobe.
Andrews, Rev. E. L., & W.. 1922,
PE, Okabe Koen, Kiryu Shigai,
Gumma Ken.
Andrews, Miss Olive, 1927, 1ND,
JAPAN
5929 Shinoya, Oi Machi, Tokyo
Fu.
Andrews, Rev. R. W., Ph. D., &
W., 1899, PE, 2 Irifune Cho,
Tochigi, Tochigi Ken.
Andrews, Miss Sarah S., 1916, IND,
126 Oiwa, Ando Mura, Shizuoka.
Ankeney, Rev. Alfred, & W., 1914,
1923, RCUS. 135 Higashi Niban
Cho, Sendai. (Tel. 1783).
Archer, Miss A. L., 1899, MSCC,
40 Kinoshita, Inuyama, Owari.
Archibald, Miss Margaret, 1928, PS,
Nagahei Cho, 5 Chome, Nagoya.
Armbruster. Miss Rose T., 1903,
UCMS, 4250 Daido, 3 Chome,
Tennoji, Osaka.
Armstrong', Miss Margaret E., 1903,
UCC, 274 Sogaka Cho, Toyama
Shi. (Tel. 2126).
Armstrong, Mrs. M. J., MEG, (A)
60 Parker Ave., Buffalo, N. Y.,
U. S. A.
Armstrong, Rev. V. T., & W.. 1921,
SDA, Box 7, Yodobashi P. O.,
Tokyo. (Tel. Ogikubo 51).
Asbury, Miss Jessie J.. 1901, UCMS,
14 Omote Ozaki Machi, Honjo,
Akita Ken.
Ashhauph, Miss Adella M., 1908,
MEC, (A), 137 W. Ninth St.,
Columbus, Ohio, U. S. A.
Atkinson, Miss Anna P., 1882,
MEC, (Retired), (A), 321 Queen
Anne Ave., Seattle, Wash., U.
S. A.
Atkinson, Miss Maria J., 1899, PS,
Hanazono Cho, Takamatsu.
Aiirell, Rev. K. E., & W., 1891,
BS, 645 Ktigahara, Ikecrami.
Tokyo Fu. (F. C. Tokyo 18410).
(Tel. Kyobashi 6802).
Axlincr, Rev. Wm.. D. D., & W.,
1901, ABF, 10, 6 Chome. Fujimi-
Cho, Tokyo. (Tel. Kanda 1628).
B
Bach. Rev. T». G. M., & W., 1916.
LCA. (A) care of Board of
Foreign Missions, 18 E. Mt. Ver-
non Place, Baltimore, Md., U.S.A.
BaKjrs, Miss M. C., 1925, CMS,
(A), Bettys-y-voed, North Wales.
Baglcy, Mi.--s Kate, 1917, IND, 879
Zushi, Kanagawa Ken.
Ba-Tley, Mi<s Leila, 1929., MES, 55
Niage Machi, Oita.
Bailey, Miss Barbara M., 1929,
MEC, (A), Lowell, Ind., U. S.
A.
Bailey, Miss Helen, 1926, MSCC, 6
Nishijo Machi, 3 Chome, Takata.
Baker, Miss Edith, 1929, YWCA, 12
Kita Koga Cho, Surugadai, Kan-
da, Tokyo. (Tel. Kanda 1118).
Baker, Miss Effie, 1921, SBC,
Seinan Gakuin, Nishijin Machi,
Fukuoka. (Tel. 3170).
Baker, Miss Elsie M., 1924, CMS,
Poole Girls' High School, Katsu-
yama Dori, 5 Chome, Higashi-
nari Ku, Osaka.
Baker, Bishop James C., & W.,
1928, MEC, 8 Aoyama Gakuin,
Tokyo.
Baldwin, Miss C. M., 1930, CMS,
7 Nobori Cho, 2 Chome, Kure.
Ballard, Miss B. M., 1926, JEB,
(A), care of J. E. B. 55 Gower
St., London W. C. I. England.
Ballard, Miss Susan. 1892, SPG,
Uchiyarai Cho, Ushigome, Tokyo.
Band, Rev. Edward, M. A.. & W.,
1912, EPM, English Presbyterian
Mission, Tainan, Formosa.
Barber, Miss Doris, 1926, SPG,
(A), care of S. P. G., 15 Tufton
St., Wesminister, London, S. W.
I. England.
Barclay, Rev. Thomas, D.D.
1S74, EMP, Shanghai, China.
Barnard, Rev. C. E., 1930. PN,
care of Rev. A. K. Reischauer,
Woman's Christian College, loei
Machi Nishi Ogikubo, Tokyo Fu.
Barnett, Miss Margaret, 1888, EMP,
Tainan, Formosa.
Barr, Miss L. M., 1920, UCC, Eiwa
Jo Gakko, Atago Cho, Kofu Shi.
ALPHABETICAL LIST
(Tel. 591).
Barth, Uev. N. H., & W., 1928,
AG, 1880 Hinohara Cho, Yoko
hama.
Bartletl, R:v. Samuel C.. D. D., &
W., 18.H7, 1894, ABCFM, Tera-
machi Dori, Imadegawa Sagaru,
Kyoto.
Basil, Rt. Rev. Bishop, D.D., & W.,
1910 SPG, The Firs, Shinomiya,
Kobe.
Balchclor, Ven. John, D. D., &
W., 1877, 1883, CMS, (Retired),
Nishi 7 Chome, Kita Banjo,
Sapporo.
Bates, Rev. C. J. L., D. D., & W.,
1902, UCC, Kwansai Gakuin.
Koto Mura, Nishinomiya Shigai,
Hyojvo Ken.
Bates, Miss E, (L.,_ 1921, UCC,
14 Siilbansho Dori, Kanazawa.
(Tel. 1607).
Bauernfeind, Miss Susan M., 1900,
EC, 84 Sasugaya Cho, Koishi-
kawa Kti, Tokyo. (Tel. Koishi-
ksiwa 3546).
Bayliss, Miss E.. 1928. SPG, Shoin
Koto Jo Gakko, Harada Mura,
Kobe.
Bazeley, Miss Rose. 1926, JEB. (A),
care of J. E. B. 55 Gower St.,
London W. C. I. England.
Beattv, Mr. Harold E.. & W.. 1921,
IND, 38 Kamitsutsui Dori, 4
Chome, Kobe.
Beck. Mrs. Margaret Plimpton,
MEC, (A), Brookline, Mass., U.
S. A.
Bee. Mr. Wm., 1926. JEB. (A),
care of J. E. B. 55 Gower St.,
London W. C. I. England
Be«x-h, Mrs. Emma. 1930 IND, 604
Shimo Ochiai, Tokyo Fu.
Berrs. Miss Grace M.. 1026. LCA,
Jiaien, Kengun Mura. Kumamoto.
Bender. Miss E. Q.. MEC. (Re
tired), (A), Ronm 710, 150 Fifth
Ave., New York City, U. S. A.
Bend<>r, Rev. Gordon R.. & W..
1925. 1924. AG. 3855 Nagasaki
Machi, Tokyo Fu.
Bennett, Rev. H. J., & W., 1901,
1005, ABCFM, Higashi Machi,
Totturi. (Tel. 557).
Benninghoff, Rev. H. B., D. D., &
W., 1907 ABF, 55>1 Shimo Totsuka
Machi, Tokyo Fu. (Tel. UshiKoma
3687). (F. C. For Waseda Ho-
shien 75766).
Benson, Rev. H. F., & W., 1909,
SDA, Minami Rokujo Nishi, 11
Chome, Sapporo.
BerRamini, Mr. J. Van W., & W.,
1926, PE, St. Paul's University,
Ikebukuro, Tokyo
Berry, Rev. A. D., 1902, MEC,
(A), 150 Fifth Ave., New York
City, U. S. A.
Bickel, Mrs. Annie, 1898, ABF,
(Retired), 3131 Kanagawa Machi,
Yokohama.
Bifrlow, Miss G. S,, 1886, PN,
(Retired), (A), care of Presby
terian Board of Missions, 156
Fifth Ave., New York City, U.
S. A.
Binford, Mr. Gurney, & W., 1893,
1899 AFP, Shimotsuma, Ibaraki
Ken.
Binsted, Rt. Rev. N. S., D. D., &
W., 1915, PK, 9 Motakaji Cho,
Sendai.
Bishop, Rev. Charles, & W., 1879,
1880, MEC, (Retired), 10 Aoyama
Gakuin, Tokyo F'u. (Tel. Aoyama
2008-10).
Bixby, Miss Alice C., 1914, ABF,
2 Nakajima Cho, Sendai.
Bixler, Mr. Orville D., & W., 1919,
IND, Shioda Mura, Naka Gun,
Ibaraki Ken. (F. C. Tokyo 73637).
Blakeney, Miss Bessie M., 1919,
Marugame, Kagawa Ken.
Boden, Miss M. K., 1924, JEB,
care of JEB, 102 Umemoto Cho,
Kobe.
Bodley Roche, Mrs. E. U., MEC,
(A), Cororan, Calif., U. S. A.
Borton, Mr. Hugh, & W., 1928,
AFP, 14 Mita Dai Machi, 1 Cho
me, Shiba Ku, Tokyo.
Bosanquet, Miss A. C., 1892, CMS,
424
JAPAN
101 Minami Cho, G Chome, Ao-
yama, Tokyo. (F. C. 11357).
Bott, Rev. G. E., & W., 1921, UCC,
23 Kamitomi/.aka Cho, Koishi-
kawa, Tokyo. (Tel. Koishikawa
3516).
Boaldin, Rev. G. W., D. D., & W.,
1906, SBC, Seinan Gakuin, Nishi-
jin Machi, Fukuoka. (Tel. 3470).
Bovenkerk, Rev. H. G., & W., 1930,
PN, 2 Meiji Gakuin, Shirokane,
Shiba, Tokyo.
Bowen, Miss Georgene, 1925, UGC,
Blackmer Home, 50 Takata, Oi-
matsu Cho, Koishikawa, Tokyo.
Bowles, Mr. Gilbert, & W., 1901,
1893, AFP, care of Friends' Mis
sion Board, 304 Arch St., Phi
ladelphia, Pa., U. S. A.
Bowles, Dr, H. E., & W., 1930,
PE, St. Luke's Hospital, Tsukiji,
Tokyo.
Bowman, Miss N. F. J., 1907,
MSCC, 1 Chome, 5 Shirakabe
Cho, Nagoya.
Boyd, Miss Helen, 1912, SPG, 25
Iwato Cho, Ushigome Ku, Tokyo.
Boyd, Miss Louisa H., 1902, PE,
Kuruwa Machi, Kawagoe, Sai-
tama Ken.
Boydell, Miss K. M., 1919, CMS,
(A), " Caere wrle ", Owen Street,
Lyndfield, Sidney, Australia.
Boyle, Miss Helen, 1928 PE, 69
Motoyanagi Cho, Sendai.
Brady, Rev. J. Harper, & W.. 1917,
602 Eikokuji Cho, Kochi, Shikoku.
Braithwaite, Mr. G. B., & W.,
1923, 1922, AFP, Onuki Machi,
Ibaraki Ken.
Braithwaite, Mr. Geo., 1886, JBTS,
& W., 1900, JEB, 5 Hikawa Cho,
Akasaka Ku, Tokyo. (Tel. Ao-
yama 5406).
Branstad, Mr. K. E., 1924, PE, St.
Paul's University, Ikebukuro,
Tokyo Fu.
Brittain, Miss Blanche, 1929, MEC,
Kwassui Jo Gakko, Nagasaki.
(Tel. Nagasaki 1416).
Brokaw, Rev. Harvey, D. D., & W.,
1896, PN, care of C. C. Sims,
815 Hepburn St., Williamaport,
Pa., U. S. A.
Brown, Miss O., 1930, JRM, 162
Kita Yobancho, Sendai. (Tel.
3315).
Brumbaugh, Rev. T. T. S & W.,
1924, MEC, care of Aoyama
Gakuin, Tokyo.
Bruner, Mr. G. W., & W., 1920,
MEC, Higashiyamate, Nagasaki.
Bruns, Rev. Bruno, & W., 1930,
RCA, Meiji Gakuin, Shiba Ku,
Tokyo.
Buchanan, Rev. D. C., & W., 1921,
PN, Komatsubara Dori, 9 CTiome,
Wakayama.
Buchanan, Miss Elizabeth O., 1914,
PS, Ken Machi, Gifu.
Buchanan, Rev. P. W., PW 1925,
PS, 11 Fujinari Cho, Naka Ku,
Nagoya.
Buchana'n, Miss Ruth A., 1930,
PS, 11 Fujinari Cho, Naka Ku,
Nagoya.
Buchanan, Rev. Walter McS., D.
D., & W., 1895, PS, 439 Nakabu,
Marugame.
Buchanan, Rev. Wm. C., D.D. &
W., 1891, 1923, PS, Shiyakusho
Mae, Gifu.
Buckland, Miss Ruth E., 1924, PS,
Jo Gakko, Shirakabe Cho, Na
goya.
Bucknill, Rev. E. G., & W., 1927,
SPG, 234 Yamate Cho, Naka Ku,
Yokohama.
Bullis, Miss Edith M., MEC, (Re
tired), (A), 1124 Harvard Bldg.,
Lcs Angeles, Cal., U. S. A.
Buncombe, Rev. W. P., & W.,
1888, CMS, (Retired), 24 Naka
Rokubancho, Kojimachi Ku,
Tokyo.
Bunker, Miss Annie, 1928, JRM,
162 Kita Yobancho, Sendai. (Tel.
Sendai 3315).
Burd-ck, Miss Alma M., 1927, PCC,
Tamasui, Formosa.
Burmcister, Miss Margaret, 1926,
MEC, (A), 150 Fifth Ave., New
York City, U. S. A.
ALPHABETICAL LIST
425
Burnet, Miss M. A., 1917, CJPM,
98 Hyakuken Machi, Maebashi,
Gumma Ken.
Burnside, Miss Ruth, 1923, PE,
American Church Mission, Ike-
bukuro, Tokyo.
Bushe, Miss S. L. K., 1921, CMS,
(A), care of C. M. S., Salisbury
Square, London E. C. 4. Eng
land
Buss, Rev. B., & W., 1928, LM,
1190 Noborito, Inada Mura,
Tachibana Gun, Kanagawa Ken.
Butcher, Miss K., 1929, MSCC, 6
Nishijo Machi, 3 Chome, Takata.
Butler, Miss Bessie, 1921, JRM,
Tomizawa, Nishitaka Mura, Noto-
ri Gun, Miyagi Ken.
Buzzell, Miss Annie S., 1892, ABF,
Tono, Iwate Ken.
Byers, Miss Florence, 1928, AG,
1666 Takinogawa Machi, Tokyo
Fu.
Byler, Miss Gertrude M., 1927,
MEC, 9 Naka Kawarage Cho,
Hirosaki.
Callahan, Rev. W. J., & W., 1891,
MES, Ichiban Cho, Matsuyama.
Callbeck, Miss Louis?, 1921, UCC,
12 Agata Machi, Nagano.
Camp, Miss Evelyn A., 1916, ABF,
(A), 2437 Grand Ave., Minnea
polis, Minn., U. S. A.
Canncl, Miss Mona C., 1922, PE,
(A), 281 Fourth Ave., New York
City, U. S. A.
Carlson, Rev. C. E., & W., 1913,
SAM, (A) Rapid City, So.
Dakota, U. S. A.
Carpenter, Miss M. M., 1895, ABF,
10 Fukuro Machi, Surugadai,
Kanda, Tokyo.
Carroll, Miss Sallie. 1926, MES,
(A), Board of Missions M. E.
Church South, Box 510, Nash
ville, Tenn., U. S. A.
Cary, Miss Alice E., 1915 ABCFM,
Taisha Mura, Muko Gun, Hyogo
Ken. (Ycdogawa Zenrinkwan,
Tel. Kita 5004).
Cary, Rev. Frank, & W., '1909, 1916,
ABCFM, (A), care of ABCF'M,
14 Beacon St., Boston, Mass.,
U. S. A.
Cary, Rev. H. M., D. D., & W.,
1924, UGC, (A), care of Ur.iv-
ersalist Publishing House, 176
Newbury St., Boston, Mass., U.
S. A.
Chapman, Rev. E. N., & W., 1917,
1916, PN, Isada, Shingu, Waka-
yama Ken.
Chapman, Rev. G. K., & W., 1921,
PN, 739-B, Sumiyoshi Machi,
Sumiyoshi Ku, Osaka Fu.
Chapman, Rev. J. J., & W., 1899,
PE, Tsu, Mie Ken. (F. C. Osaka
33829).
Chappell, Miss Constance S., 1912,
UCC, Woman's Christian College,
logi Machi, Tokyo Fu. (Tel.
Ogikubo 49).
Chappell, Rev. James, & W., 1895,
PE, 536 Naka Machi, Mito Iba-
raki Ken.
Chase, Mr. J. T., & W., 1927, YMJ,
27 Sakurayama, Nakano Machi,
Tokyo.
Chase, Miss Laura, 1915, MEC, 4
Aoyama Gakuin, Aoyama, Tokyo.
(Tel. Aoyama 2011).
Cheal, Dr. Percival, M. R. C. S.,
L. R. C. P., & W., 1919, BMP,
Tainan, Formosa.
Cheney, Miss Alice, 1915, MEC,
lai Jo Gakko, Hakodate, Hokkai
do.
Chisholm, Miss Ethel K., 1929, PCC,
Taihoku, Formosa.
Chope, Miss D., 1917, SPG, 108
Zoshigaya, Koishikawa Ku, To
kyo
Clapp, Miss Frances B., 1918,
ABCFM, Muromachi Dori, Ima-
degawa Agaru, Kyoto.
Clark, Miss Agnes, 1924, JEB, care
of JEB, 102 Umemoto Cho,
Kobe.
Clark, Rev. E. M., Ph. D., & W.,
JAPAN
1920, PN, 34, 3 Chome, Naka-
jima Dori, Kobe.
Clark, Miss Rosamond H., 1924,
ABCFM, Nishi Machi, Tottori.
Clarke, Miss Doris E., 1926, YMCA-
A, 37 Bluff, Yokohama.
Clarke, Miss Sarah P., 1915, PN,
Minami Takeya Cho, Hiroshima.
Clarke, Rev. W. H., D. D., & W.,
1899, 1900, SBC, 41 Kago Machi,
Koishikawa, Tokyo.
Clause, Miss Freda, J., 1930, ABF,
5 Nakajima Cho, Sendai.
Clawson, Miss Bertha F., 1898,
UCMS, 355 Nakazato Takino-
gawa, Tokyo Fu. (Tel. Koishi-
kawa 523).
Claize, Miss Mabel G., 1910, PCC,
Tamsui, Formosa.
Clench, Miss M., 1923, IND, St.
Mary's Hospital, Shinta Machi,
Matsumoto.
Cleveland, Mrs. J. G., (1887-1903),
MEC, (Retired), (A), Bank of
Italy, San Jose, Cal., U. S. A.
Coates, Rev. H. H., D. D., & W.,
1890, UCC, 105 Taka Machi,
Hamamatsu, Shizuoka Ken.
Coates, Rev. W. G., & W., 1921,
1922, UCC, 319 Hyakkoku Machi,
Kofu.
Cobh, Rev. E. S., & W., 1904,
ABCFM, Ichijo Dori, Karasu-
maru Nishi, Kyoto.
Cobb. Rev. J. B., & W., 1918,
MES, (A), care of Board of
Missions M. E. Church South,
Box 510, Nashville, Tenn., U.
S. A.
Cobb, Mrs. J. J., 1923, (A), care
of Board of Missions, M. E.
Church South. Box 510, Nash
ville, Tenn., U. S. A.
Coe, Miss Estslla L.. 1911, ABCFM,
(A), care of ABCFM. 14 Beacon
St., Boston, Mass., U. S. A.
Colborne. Mrs. S E.. 1897, CMS,
(Retired). Minamihara, Awa
Gun, Chiba Ken.
Cole, Mr. A. B.. & W., 1916, SDA,
Box 7. Yodobashi P. O., Tokyo
Fu. (Tel. Ogikubo 51).
Coles, Miss A. M., 1909, JBB,
Hinode Jojien, Okuradani, Aka-
shi, Hyogo Ken.
Collins, Mr. A. M., 1929, JEB, 6
of 9 Shiba Koen, Shiba Ku,
Tokyo.
Collins, Miss Mary D., 1929, MEC,
lai Jo Gakko, Hakodate.
Connell, Miss H., 1905, EPM, Tai
nan, Formosa.
Converse, Miss Clara, 1890, ABF,
(Retired), 3131 Kanagawa Machi,
Yokohama. (Tel. Honkyoku
2-2176).
Converse, Mrs. G. C., 1913, YMCA-
A, (A), care of Y. M. C. A.
347 Madison Ave., New York
City, U. S. A.
Cook, Miss Dulcie, 1930, UCC, 8
Toriizaka, Azabu Ku, Tokyo.
(Tel. Akasaka 1773).
Cook. Miss Henrietta S., 1926,
RCUS, 60 Kwozenji Dori, Sen
dai. (Tel. 3687).
Cook, Miss M. M., 1904, MES, (A),
care of Board of Missions, M.
S. Church South, Box 510, Nash-
vill, Tenn., U. S. A.
Cook, Miss Ruth E., 1928, RCUS,
60 Kwozenji Dori, Sendai. (Tel.
3687).
Cooke, Miss M. S., 1909, MSCC,
105 Kita Maruya, Gokiso, Na-
goya.
Cooper, Miss Lois W., 1928, CLS,
MES, Hiroshima Girls' School,
Kaminagarakawa Cho, Hiro
shima.
Coote, M. Leonard W., & W., 19U2,
1920, JAM, Box 5, Ikoma P. O.,
Nara Ken. F. C. Osaka 59374).
Corn wall- Leigh, Miss Mary H.,
1916, PE, Jizo Kusatsu, Gumma
Ken.
Couch, Miss Helen, 1916, MEC,
(A), Carbondale, Pa., U. S. A.
Couch, Miss Sarah M., 1892, RCA,
96 Kami Nishiyama Machi, Naga
saki.
Course, Mr. James H., & W., 1928,
IND, 8 Minami Tera Machi.
Shiba, Tokyo.
ALPHABETICAL LIST
427
Courtice, Miss Sybil R., 1910, UCC,
8 Toriizaka, Azabu, Tokyo. (Tel,
Akasaka 1773).
Covell, Mr. J. Howard, & W., 1920,
ABF, 1327 Minami Ota Machi,
Yokohama. (F. C. Tokyo 73127).
Cox, Miss A. M., .1900, 'CMS, 51
Kaimei Cho, 3 Chome, Amaga-
saki.
Cox, Mr. Luther B., 1930, ABCFM,
Ichijo Dori, Karasumaru Nishi,
Kyoto.
Crass, Rev. W. J. M., D. D., &
W., 1911, UCC, Kwansai Gakuin,
Koto Mura, Nishinomiya Shigai.
Craig, Mr. E. B., & W., 1911, IND
(A).
Crawford, Rev. V. A., & W., 1929,
PS, Kochi.
Crew, Miss Angie, 1923, ABCFM,
Kobe Colege, Yamamoto Dori, 4
Chome, Kobe.
Crewdson, Rev. Ira D., & W., 1922,
UCMS, 49 Shin Machi, Fuku-
shima Shi.
Cribb, Miss E. R., 1909, OM, 9
Dembo Machi, Kita Nichome,
Nishi Yodogawa Ku, Osaka.
Crom, Mrs. Ida Appenzeller, MEC,
(A), care of U. S. Army, Wash
ington, D. C., U. S. A.
Cronk, Miss Althea, 1930, MES,
35 Nakayamate Dori, 4 Chome,
Kobe.
Crosby, Miss Amy R., 1913, ABF,
Bible Training School, Imasato
Cho, Higashi Yodogawa Khi,
Osaka. (Tel. Kita 7005).
Cullen, Miss S. Gladys, 1926, EPM,
Tainan, Formosa.
Gumming, Dr. G., & W., 1930,
EPM, Tainan, Formosa.
Cunningham, Rev. W. D., & W.,
1901, YMJ, 6 Naka Cho,Yotsuya
Ku, Tokyo.
Currell, Miss Susan McD., 1921, PS,
Marugame Shi, Kagawa Ken.
Curtice, Miss Lois K., 1914, MEC,
(A), Room 710, 150 Fifth Ave.,
New York City, U.S.A.
Curts, Miss Dorothy 1929, ABCFM,
care of Miss Denton, Doshisha Jo
Gakko, Kyoto.
Curtis, Miss Edith, 1911, ABCFM,
Taisha Mura, Muko Gun, Hyogo
Ken.
Curtis, Mrs. W. L., 1980, ABCFM,
(A), 520 Mayflower Road, Clare-
mont, Cal., U. S. A.
Cuthbertson, Mr. J., & W., 1905,
JEB, 102 Umemoto Cho, Kobe.
Cypert, Miss Lillie, 1917, IND. 616
Kichijoji, Tokyo Fu.
D
Daniel, Miss N. Margaret, 1898,
MEC, (A), Traer, Iowa.
Daniels, Miss Mabel, 1928, PS, Shi-
rakabe Cho, Itchome 11, Nagoya.
Dann, Miss J.M., JRM, 162 Kita
Yobancho, Sendai. (Tel. 3315).
Darrow, Miss Flora, 1922, RCA,
Meiji Gakuin, Shiba Ku, Tokyo.
Daujrherty, Miss L. G., 1915, PN,
102 Tsunohazu, Yodobashi Ku,
Tokyo Shigai.
Davidson, Ensign Charles, & W.,
1929, SA, 5 Hitotsubashi Dori,
Kanda, Tokyo. (Tel. Kudan
2344).
Davis, Miss Lois L., 1924, MEC,
150 Fifth Ave., New York City,
U. S. A.
Davis, Mr. Ernest J. 792, Kiri-
gaya, Osaki Machi, Tokyo Fu.
Davison, Mrs. C. S:, (1905-1920),
MEC, (Retired), 61 N West St.,
Carlisle, Pa, U. S. A.
Deckerson, Miss Augusta, MEC,
(Retired), (A), 1839 W Venango
St., Philadelphia, Pa., U. S. A.
DeForest, Miss Charlotte B., L. H.
D., 1903, ABCFM, Kobe Jo Gaku
in, Yamamoto Dori, 4 Chome,
Kobe. (Tel. Fukiai 3124).
DeMaagd, Rev. John C., 1928,
Tanoyu Ku, Beppu.
Demaree, Rev. T. W. B., & W.,
1889, MES, (A), care of Board
428
JAPAN
of Missions M. E. Church South,
Box 510, Nashville, Tenn., U. S.
A.
Dempsie, Rev. George, & W., 1918,
1929, JRM, 162 Kita Yoban Cho,
Sendai.
Denton, Miss A. Grace, 1919, PE,
(A), 281 Fourth Ave., Nsw York
City, U S. A.
Denton, Miss M. F., 1888, ABCFM,
(Retired), Doshisha Jo Gakko,
Kyoto. (Tel. Kami 43).
Dickinson, Miss Agusta, 1888, MEC,
Retired), (A), 0.839 W. Venango
St., Philadelphia, Pa., U. S. A.
Dickinson, Rev. J. H., 1929, SPG,
(A).
Dickscn, Mr. James I., & W., 1927,
PCC, Taihoku, Formosa.
Dickson, Miss L. E., 1927, PE,
Nara.
Dietrich, Mr. George, & W., 1924,
SDA, Kadota Honcho 60, Oka-
yama.
Dievendorf, Mrs. A., 1924, CMA,
(A).
Dishrow, Miss Helen J., PE, Bisha-
nion Cho, Tonodan, Kyoto.
Dithridge, Miss Harriet, IND. 3833
Sakae Cho, Taehikawla Machj,
Tokyo Fu.
Doubleday, Miss S. C., 1928. CMS,
7 Nobori Cho, 2 Chome, Kure.
Douglas, Miss Dorothy C., 1928,
PCC, Tamsui, Formosa.
Douglas, Miss Leona, 1930, UCC,
8 Torii Zak'a, Azabu Ku, Tokyo.
(Tel. Akasaka 1773).
Dowd, Miss Annie H., 1889, PS,
180 Takajo Machi, Kochi.
Downing, Miss Ruth E., 1929, UGC,
Blackmer Home, 50 Takata Oi-
matsu Cho, Roishikawa, Tokyo.
Downs, Rev. Darley, & W., 1919,
1923, ABCFM, 645 Tokoshi, E-
bara Cho. Tokyo Fu. (F. C. To
kyo 22598), (Tel. Ebara 2977).
Dozier, Rev. C. K., & W.,
1906, SBC, Kamitanaka Machi,
Shimonoseki, (Tel. 2392).
Drake, Miss K., 1909, UCC, Matsu-
shiro Cho, Hamamatsu.
Draper, Rev. G. F., S. T. D., &
W., 1880, MEC, 222-B Bluff,
Yokohama.
Draper, Miss Marion R., 1913,
KCA, '222-B Bluff, Yokohama.
Drepsr, Miss Winifred F., 1912,
MEC, 222-B Bluff, Yokohama.
Druitt, Miss (IND) Shoin Girls'
School, Kobe.
Duncan, Miss Constance, 1922,
YMC'A, Muromachi Dori, Demizu
Agaru, Kyoto. (Tel. Nishijin
2580).
Dunlop. Rev. J. G., D.D., &
W., 1887, 1894, PN, 1236 Bezai
Cho, Tsu, Mie Ken.
Durgin, Mr. Russell L., & W.,
1919. YMCA-A. (A), Seinen kai
Apartments, HakkeizaVa, Ornori,
Tokyo Fu. (Tel. Omori 2200)
Dyer, Mr. A. L., & W., 1905, JEB,
55 Gower St., London, W. C.
I. England.
E
Eckel, Mr. William A., & W., CN,
18 Okazaki Cho, Kyoto.
Eckel, Miss H. F., CN, 18 Oka
zaki Cho, Kyoto.
Eckel, Mr. Paul E., CN, 18 Oka
zaki C'ho, Kyoto.
Edlin, Miss O. M. A. T., 1927,
3 Sannodai, Numazu Shi.
Elliott. Miss Isabel R. N., 1811,
EPM, Shokwa, Formosa.
Elliott, Dr. Mabel E., 1925, PE,
St. Luke's Hospital, Tsukiji,
Tokyo.
Ellis, Mrs. Charles, IND, 180
Takajo Machi, Kochi.
Engelmr.nn, Rev. Marcus. J., &
W., 1929, RCUS, 3 Daimachi,
Ichigaya, Ushigorne, Tokyo.
Erickson, Rev. S. M., D. D., &
W,, 1905, PS, Takamatsu, Ka-
gawa Ken,
ALPHABETICAL LIST
429
Eringa, Miss Dora, 1922, RCA, 2
of 71 Kyomachi, 3 Chotne, Ku-
rume.
Erskine, Rev. William H., 1904,
UCMS, 535 Tezukayama, Sumi-
yoshi Ku, Osaka.
Essen, Miss M., L. L. A., 1925,
SPG, Shoin Koto Jo Gakko,
Harada Mura, Kobe. (A), care
of S. P. G., 15 Tufton St.,
Westminster, S. W. 1. London,
England.
Etter, Mr. C. L., & W., 1928,
YMCA-T, Hokkaido Imperial
University, Sapporo.
Evans, Rev. Charles H., & W., 1894,
PE, American Church Mission,
Ikebukuro, Tokyo.
Evans, Miss E. M., 1911, PN, Hoku-
sei Jo Gakko, Sapporo.
Everard, Miss Cornelia, 1928, PE,
St. Margaret's School, Takaido
Mura, Tokyo Fu.
Ewing, Miss Annie M., 1914, IND,
10 Higashi Dai, Senzokvi, D?n-en-
toshi, Ebara Gun, Tokyo Fu.
Ewing, Miss Hettie Lee, 1927, IND,
2588 Kami Cho, Uemachi, Naka-
no, Tokyo Fu.
F
Fanning, Miss Katherine F., 1914,
ABCFM, Karasumaru Dori, Ima-
degawa Sagaru, Kyoto.
Farnham, Miss Grace, 1925, YMJ,
1 Sanchome, Yotsuya, Tokyo.
Farnum, Rev. Marlin D., & W.,
1927, AFB, Shigei Mura, Mitsugi
Gun, Hiroshima Ken.
Faucette, Mr. Thomas F., & W.,
1923, YMCA-T, Nishishin Machi,
Fukuoka.
Fehr, Miss Vera, 1920, MEG, (A),
150 Fifth Ave., New York City,
U. S. A.
Ferguson, Mrs. C. M. U., 1899,
EPM, (A), 50 Seaside, East
bourne, England.
Fpsperman, Rev. F. L., & W., 1919,
RCUS, 112 Kita Nibancho, Sen-
dai. (Tel. 2544).
Field, Miss Ruth, 1927, MES, Larn-
buth Jo Gakuin, Ishigatsuji Cho,
Tennoji Ku, Osaka.
Field, Miss Sarah M., 1917, ABCFM,
Kobe Jo Gakuin, Yamamoto Dori,
4 Chome, Kobe. (Tel. Fukiai
3124).
Finch, Miss Mary D., 1925, MES,
Hiroshima Girls' School. Hiro
shima.
Finlay, Miss Alice L., 1905, MEG,
143, Kajiya Cho, Kagoshima. (Tel.
Kagoshima 1592).
Fisher, Mrs. Emma H., 1883, ABF,
(Retired), 1327 Minami Ota
Machi, Yokohama.
Fisher, Mr. Royal H., & W., 1914,
ABF, 1327 Minami Ota Machi,
Yokohama.
Foerstel, Miss M., 1927, MSCC, Kyo
Machi, Gifu.
Foote, Miss Edith L., 1923, PE,
Karasumaru Dori, Shimotachi
Uri, Kyoto. (F. C. Osaka 55455),
(Tel. Nishijin 2372).
Foote, Mr. E. W., 1923, PE, St.
Paul's University, Ikebukuro,
Tokyo.
Foote, Rev. John A., D. D., & W.,
1912, 1911, ABF, 201 Imazato
Cho, Higashi Yodogawa Ku,
Osaka. (Tel. Kita 7005).
Ford, Rev. J. C., 1929, IND, (All
Saints' Chaplaincy), 53 Naka-
yamate Dori, 3 C'home, Kobe.
Foss, Miss E. H., 1931, CMS, 101
Minami Cho, 6 Chome, Aoyama,
Tokyo.
Fox, Mr. H. J., & W., 1920, IND,
Daigo Machi, Ibaraki Ken.
Fox, Mr. Harry R., & W., 1919,
IND, Ota Machi, Ibaraki Ken.
Francis, Miss Mabel R., 1909, CMA,
Fukuyama, Hiroshima.
Francis, Rev. T. R., 1913, CMA,
(A).
Frank, Rev. J. W., & W., 1912,
MES, 23 Kita Nagasa Dori, 4
Chome, Kobe.
Franklin, Rev. S. H., & W., 1929,
PN, 7 of 1 Azukai, Kyoto.
430
JAPAN
Freeth, Miss F. M., 1895, CMS,
(A), Kemplay Road, Hampstead,
London, N. W. 3.
Frehn, Rev. M. C., & W., 1925,
CMA, 22 Shimonaka Machi, Hiro
shima.
Fretts, Miss Millicent N., MEC,
(Retired), (A), Perryapolis, Pa.,
U S. A.
Frost, Ensign Henry, & W., 1926,
SA, 5 Hitotsubashi Dori, Kanda,
Tokyo. (Tel. Kanda 2344).
Fry, Rev. Earl C., 1894, ABCFM,
7 Nijo Machi, Utsunomiya, Tochi-
gi Ken.
Fulkerson, Mr. & Mrs., E. R.,
(1905-1920), MEC, (Retired),
(A), 907 South Third St., Canon
City, Colo., U. S. A.
Fulton, Rev. S. P., D. D., & W.,
1888, PS, 45 Kamitsutsui Dori,
5 Chome, Kobe .
Gaines, Miss N. B., 1887, MES,
Hiroshima Jo Gakko, Kaminoga-
rekawa Cho, Hiroshima.
Gale, Mrs. Emma, 1925, IND, 240
Takagi Mura, Muko Gun, Hyogo
Ken.
Gale, Rev. W. H., & W., 1912,
1918, SPG, 37 Goken Yashiki,
Himeji. (A), care of Rev. C. E.
Riley, 190 King St., St. Cather
ines, Ont., Canada.
Gait, Miss Jessie W., 1922, EPM,
English Presbyterian Mission,
Tainan, Formosa.
Gardiner, Miss Ernestine W., 1921,
PE, St. Luke's Hospital, Tsuki-
ji, Tokyo.
Gardner, Miss Emma E., 1921, PS,
Jo Gakko, Shirakabe Cho, Na-
goya.
Carman, Rev. C. P., D. D., & W.,
1905, ABCFM, CLS, 12 Hachi-
yama, Shibuya Machi, Tokyo.
Kyo Bun Kwan, (Tel. Ginza
252).
Garrard, Mr. M. H., 1923, JEB,
care of Miss E. R., Gillett, 123
Kashiwagi, Yodobashi Machi,
Tokyo.
Gealy, Rev. F. D., Ph. D., & W.,
1923, MEC, 2 Aoyama Gakuin,
Shiba, Tokyo. (Tel. Aoyama
2008). (Official Correspondent).
Gerhard, Miss Mary E., 1905,
RCUS, (A), 129 E. Vine St.,
Lancaster, Pa., U. S. A. 28 Uma
Cho, Komegafukuro, Sendai.
Gerhard, Rev. Paul L, Ph. D., &
W., 1897, 1902, RCUS, 6 Minami
Rokken Cho, Sendai. (Tel. 2261).
Gerhard, Robert H., 1928, RCUS,
6 Minami Rokken Cho, Sendai.
Gerrish, Miss Ella M., 1928, MEC,
Fukuoka, Jo Gakko, Fukuoka.
(Tel. Fukuoka 2222).
Getzlaff, Dr. E. E., & W., 1927,
SDA, Box 7, Yodobashi P. O.,
Tokyo Fu. (Tel. Ogikubo 51).
Gibbs, Rev. Maurice A., & W.,
1919, WM, 3622 Nagasaki Machi,
Tokyo Fu.
Gibson, Miss Martha, 1924, UCMS,
16 Nakanaga Machi, Akita.
Gillcspy, Miss J. C., 1902, JEB,
102 Umemoto Cho, Kobe.
Gillett. Rev. C. S., & W., 1921,
ABCFM, 13 Geki Cho, Sendai.
Gillett, Miss E. R., 1896, IND,
123 Kashiwagi, Yodobashi, To
kyo Fu. (F. C. Tokyo 60322).
Glaeser, Mr. Martin, & W., 1931,
1925 (A), P. O. Box 5, Ikoma,
Nara Ken.
Goldsmith, Miss M. O., 1928, CMS,
181 Sa^ayama Cho, 3 Chome,
Kurume.
Gorbold, Mrs. R. P., 1892, P. N.,
care of Wilmina Jo Gakko, Tama-
tsukuri, Osaka.
Gordon, Mrs. M. L., 1872, ABCFM,
(Retired), Tera Machi Dori, Ima-
degawa Sagaru, Kyoto.
Govenlock, Miss I., 1912, UCC, 14
Saibansho Dori, Kanaznv.-a Shi.
(Tel. 1607).
Graham, Rev. M. G., & W., 1929,
PCC, Taihoku, Formosa.
Gray, Miss Glays V., 1920, PE,
Aoba Jo Gakuin, 69 Motoyanagi
Cho, Sendai.
ALPHABETICAL LIST
431
Green, Rev. C. P., & W., 1917,
CMA, Enna Mura, Hinokawa
Gun, Shimane Ken.
Greenback, Miss K. M., 1920, UCC,
Eiwa Jo Gakko, Kofu Shi. (Tel.
591).
Gressitt, Mr. J. F., & W., 1907,
ABF, 1985 Kami Meguro, Tokyo
Fu.
Grether, Miss Selma, 1930, ECUS,
61 Kwozenj Dori, Sendai.
Griffiths, Miss M. B., MEC, (Re
tired), (A), Box 520, Route 1,
San Diego, Cal., U. S. A.
Griswold, Miss Fanny E., 1889,
ABCFM, (A), care of ABCFM,
14 Beacon St., Boston, Mass., U.
S. A.
Gnhhins, Miss G. M., 1925, IND,
(A), Nonington, Dover, Kent,
England.
Gulick, Mr. Leeds, & W., 1921,
1922, ABCFM, 55 Nibancho,
Matsuyama (F. C. Tokushima
2245) (Matsuyama Night School
Tel. 912).
Gushue-Taylor, Dr G., M. B. B. S.,
F. R. C. S., & W., 1911, PCC,
Taihoku, Formosa.
Gwinn, Miss Alice E., 1922,
ABCFM, Muromachi Dori, Ima-
degawa Agaru, Kyoto.
H
Hackett, Mr. H.W. & W., 1920,
ABCFM, 22 Nakayamate Dori, 6
C'home, Kobe. (Office Tel. F'ukiai
3144).
Haden, T. H., D. D., & W., 1895,
1915, MES, Kwansai Gakuin,
Nishinomiya Shigai, Hyogo Ken.
(Tel. Sannomiya 3608).
Hasren, Miss Olive I., 1919, MEC,
Kwassui Jo Gakko, Nagasaki.
(Tel. 1416).
Hager, Miss Blanche D., 1919 MES,
Lambuth Jo Gakuin, Ishigatsuji
Cho, Tennoji Ku, Osaka.
Hager, Rev. S. E., D. D., & W.,
1893, MES, 120 Goken Yashiki,
Himeji
Haig, Miss Mary T., 1920, UCC,
47 Nichome, Aiseikwan, Kame-
ido .Tokyo Fu. (Tel. Sumida
3102).
Hail, Miss Margaret, Hokuriku Jo
Gakko, Kanazawa.
Hail, Mrs. J. E., 1898, PN, 739-A
Sumyoshi Machi, Sumiyoshi ku,
Osaka.
Hailstone, Miss M. E., SPG, 360
Sanko Cho, Shiba, Tokyo.
Hall, Rev. Marion E., & W.,
1915, ABCFM, Imadegawa Tera
Machi Nishi Iru, Kyoto.
Halscy, Miss L. S., 1904, PN,
Joshi Gakuin, 33 Kamibancho,
Kojimachi Ku, Tokyo.
Hamilton, Miss F. G., 1917, UCC,
8 Torii Zaka, Azabu Ku, Tokyo.
(Tel. Akazaka 1773).
Hamilton, Miss F., 1914, MSCC,
Shinta Machi, Matsumoto.
Hamilton, Rt. Rev. Bishop H. J.,
& W., 1892, MSCC, 43 Higashi
Kataha Machi, Sanchome, Nago-
ya.
Hamilton, Miss K., 1924, CMS,
Higashigashi Dori, 4 Chome,
Tsukishima, Tokyo.
Hammel, Miss Esther, 1924, EC,
(A), 1080 Woodview Rd., Cleve
land Heights, Chio, U. S. A.
Hampton, Miss Mary S., 1861,
MEC, (Retired), (A), 2017 Dele-
ware St., Berkeley, Cal., U. S.
A.
Hancock, Miss Elizabeth, 1928,
PS, 37 Aoi Cho, Nagoya.
Hannaford, Rev. H. D., & W.,
1915, 1918, PN, Meiji Gakuin,
Shirokane, Shiba Ku, Tokyo.
Hannah, Miss Lolita, 1925, SBC,
(A), P. O. Box 1595, Richmond
Va., U. S. A.
Hanscn, Miss Kate I., Mus. D.,
1907, RCUS, 16 Juniken Cho,
Komegafulcuro, Sendai. ( Tel.
3673).
Harder, Miss Helene, 1927, LCA,
Ogi Machi, Saga Ken.
Harder, Miss Martha, 1926, LCA,
(A), care of Board of Foreign
432
JAPAN
Missions, 18 E. Mt. Vernon PL,
Baltimore, McL, U. S. A.
Harrison, Rev E. R., & W., SPG,
AUBM, Akita.
Hartshorne, Miss A. C., 1896, IND,
16 Goban Cho, Kojimachi Ku,
Tokyo. (Tel. Kudan 195).
Hassell Rev. A. P., D.D., & W.,
1909, PS, Tokushima, Honcho
Tokushima. (F. C. Osaka 67323).
Hassell. Rev. J. W., & W., 1915,
PS, (A), care of Box 330, Nash
ville, Term., U. S. A.
Hartshorne, Miss A. C., 1896, IND,
16 Goban Cho, Kojimachi Ku,
Tokyo. (Tel. Kudan 195).
Hassell, Rev. A. P., D.D., & W.,
1909, PS, Tokushima, Honcho
Tokushima. (F. C. Osaka 67323).
Hassell, Rev. J. W., & W., 1915,
PS, (A), care of Box 330, Nash
ville, Tenn., U. S. A.
Hathaway, Miss M. Agnes, 1905,
UGC, Blackmer Home, 50 Takata
Oimatsu Cho, Koishikawa Ku,
Tokyo.
Hawkins, Miss Frances, 1920,
MSCC, 1 Chome, 5 Shirakabe
Cho, Nagoya.
Hayman, Mr. V. J., 1929, IND,
Meiji Gakuin, Tokyo.
Healey, Rev. F. G., 1930, EPM,
English Presbyterian Mission,
Tainan, Formosa.
Heaslett, Rt. Rev. S., D.D., & W.,
1900, '1894, SPG, CMS, 225-B
Bluff, Naka Ku, Yokohama.
Heaton, Miss Carrie A., 1893, MEC,
(Retired), (A), 545 Irving PL,
Culver City, Cal., U. S. A.
Heckleman, Rev. F. W., D.D., &
W., 1906, MEC, 5 Aoyama Gaku
in, Tokyo (Tel. Aoyama 2008-10).
Heins, Rev. F. W., & W., 1924,
LCA, (A), care of Board of For
eign Missions, 18 E. Mt. Vernon
PL, Baltimore, MD., U. S. A.
Helm, Mr. N. T., & W., 1927, PN,
38 Denen Chofu, Tokyo Fu.
Heltihridle, Miss Mary, 1927, LCA,
Jiaien Kengun Mura, Kumamoto.
Hempstead, Miss Ethel L., 1921,
MP, 16 Motoshiro Cho, Hama-
matsu.
Hcndricks, Rev. K. C., & W., 1921,
UCMS, 8 Shimo Honcho, Tsukiji,
Akita Shi.
Hennigar, Rev. E. C., D.D., & W.,
1905, UCC, 23 Kamitomizaka Cho,
Koishikawa Ku, Tokyo. (Tel.
Koishikawa 3516).
Henty, Miss A. M., 1905, CMS, (A),
Higashigashi Dori, 4 Chome,
Tsukishima, Tokyo.
Hepner, Rev. C. W., & W., 1912,
LCA, 228 Furuyashiki, Ashiya,
Hyogo Ken.
Hereford, Miss Grace, 1925, PN,
Wilmina Jo Gakko, Niemon,
Tamatsukuri, Osaka.
Hereford, Rev. W. F., D.D., & W..
1902, PN, 189 Kokutaiji Machi,
Hiroshima.
Hertzler, Miss Verna S., 1927, EC,
500 Shimo Ochiai Machi, Tokyo
Fu.
Hester, Miss Margaret W., 1928,
PE, 13 Nishi Sasa Hoko Cho,
Nara, Nara Ken.
Hetherington, Miss Nellie, 1926
JRM, (A), 16 Alexander Rd.,
Birkenhead, England.
Heywood, Miss C. Gertrude, 1904,
PE, St. Margaret's School, Taka-
ido Mura, Tokyo Fu.
Hibbard, Miss Esther, 1929,
ABCFM, Muromachi Dori, Ima-
degawa, Agaru, Kyoto.
Hilhu-n, Rev. S. M., & W.,
1923, MES, Kwansai Gakuin,
Koto Mura, Nishinomiya Shigai,
Hyogo Ken.
Billiard, Rev. F., & W., 1921,
UCC, Kwansai Gakuin, Koto
Mura Nishinomiya Shigai, Hyo
go Ken.
Hind, Rev. J., & W., 1890. 1891
CMS, (Retired), Senbo Cho. To-
bata Shi, Fukuoka Ken. (F. C.
Fukuoka 5899).
Hoare, Miss D. E., 1918, JEB,
(A), care of JEB 55 Gower St.,
London W. C. 1, England.
ALPHABETICAL LIST
433
Hodges, Miss Olive I., 1902, MP,
Eiwa Jo Gakko, Maita Machi,
Yokohama, (F. C. Tokyo. 49460),
(Tel. Chojamachi 2405).
Hoekje, Rev. Willis G., & W.,
1907, 1912, RCA, 16 Higashi
Yamate, Nagasaki. (F. C. Fuku-
oka 1081).
Hoffman, Miss Mary E., 1930,
RCUS, 33 Uwa Cho, Komega-
fukuro, Sendai.
Holland, Miss C. G., 1915, MES,
(A), Board of Foreign Missions,
Box 510, Nashville, Tenn., U.
S. A.
Holmes, Rev. C. P., D.D. & W.,
1906, UCC, 96 Hoekami Cho,
Fukui
Holmes, Miss Mary, 191G, SPG, 6
Gobancho, Okayama.
Holtom, Rev. D. C., Ph. D., D.D.,
& W., 1910, ABF, 820 Shimo-
uma, Komazawa Machi, Tokyo
Fu. (Tel. Setagaya 674).
Horn, Rev. E. T., D.D., & 'W,
1911, LCA, 921 Shimo Saginc-
miya, Nogata Machi, Tokyo Fu.
(Tel. Ogikubo 959).
Home, Miss A. C. J., 1906, CMS,
Kitakoji Nobeoka Machi, Miya-
zaki Ken.
Horobin, Miss H., 1923, MSCC,
Inariyama, Shinshu.
Howard, Miss R. D., 1891, CMS,
61 Asahi Cho, 2 Chome, Sumi-
yoshi Ku, Osaka. (Tel. Ebisu
1486).
Howe, Miss Annie L., ABCFM,
(A), care of Mr. C. F. Howe,
Ft. Valley, Ga., U. S. A.
Howcll, Rev. N. S., & W., 1926,
PE, Hodono Naka Cho, Akita.
Howey, Miss Harriet M., 1916,
MEC, Fukuoka Jo Gakko, Fuku-
oka. (Tel. Fukuoka 2222).
Hoyt, Miss Olive S., 1902, ABCFM,
65 Kotojin Machi, 3 Chome,
Matsuyama.
Humphreys, Miss Marian, 1915,
PE, Shiken Cho, Nikko, Tochi-
gi Ken.
Huntley, Mr. Frank, & W., 1929,
ABCFM, Karasumaru Dori, Ichi-
jo Sagaru, Kyoto.
Hurd, Miss H. R., 19M, UCC, 8
Torii Zaka, Azabu, Tokyo. (Tel.
Akasaka 1773).
Husted, Miss Edith E., 1917,
ABCFM, Taisha Mura, Hyogo
Ken.
Hutchinson, Rev. A. C., & W.,
1909, 1912, CMS, 850 Roppon-
matsu, Fukuoka.
Hutchinson, Rev. E. G., & W.,
1916, 1919, CMS, (A), 57 Oak-
field Rd., Clifton, Bristol, Eng
land.
Iglehart, Rev. C. W., D.D., & W.,
1909, 1911, MEC, 6 Naka Cho,
Yotsuya Ku, Tokyo.
Iglehart, Rev. E. T., S. T. D., &
W., 1904, MEC, Aoyama Gakuin,
Tokyo Fu (Tel Aoyama 2008-10).
Issac, Miss I. L., 1918, MSCC, 6
Nishijo Machi, 3 Chome, Takata.
Jackson, Rev. R. H., 1927, PE,
Hamada, Okinoshima, Yokka-
ichi, Mie Ken.
James, Miss Ruth, 1930, JRM, 162
Kita Yoban Cho, Sendai.
Jansen, Miss Bernice, 1930, PE,
Aoba Jo Gakuin, 69 Motoyanagi
Cho, Sendai.
Jean, Miss Frances E., 1929, PE,
St. Barnabas' Hospital, Saiku-
dani Cho, Tennoji, Osaka. (Tel.
Minami 2319).
Jenkin, Mrs. M. M., MEC, (A),
Edmonton, Canada.
Jenkins, Rev. C. Rees, & W., 1925,
PS, Maegawa Cho, Tokushima.
Jenkins, Miss Louise F., 1920,
ABF, 50 Shimotera Machi, Hime-
Jesse, Miss Mary D., 1911, ABF,
5 Nakajima Cho, Sendai.
Johnson, Miss Emma M., 1929, PE,
434
JAPAN
St. Margaret's School, Takaido
Mura, Tokyo Fu.
Johnson, Miss Katherine, 1922,
MES, Hiroshima Girls' School,
Kaminagarekawa Cho, Hiro
shima.
Johnson, Mr. Theodore, 1927, JAM,
(A).
Johnson, Miss T., 1927, PE, St.
Agnes' School, Kyoto.
Jones, Dr. Frank M., & W.,
1S29, PE, St. Barnabas' Hospital,
Saikudani Cho, Tennoji, Osaka.
(Tel. Minami 2319). 885 Kita
Renge, Taisha Mura, Shuku-
gawa, Hyogo Ken.
Jones, Rev. H. P., & W., 1908,
MES, Kwansai Gakuin, Nishino-
miya Shigai, Hyogo Ken.
Jones, Mr. Tudor J., & W., 1924,
JEB, Kitashin Machi, Sasayama
Cho, Taki Gun, Hyogo Ken.
Jorgensen, Mr. Arthur, & W.,
1912, YMCA-A, 22 Gochome, Fu-
jimi Cho, Kojimachi, Tokyo. (Tel.
Kudan 2531).
Jost, Miss Eleanor E., 1928, UCC,
96 Hoeikami Cho, Fukui Shi.
Jost, Miss H. J., 1898, UCC, Ao-
yama Gakuin, Tokyo. (Tel.
Aoyama 2008).
Judson, Miss Cornelia, 1887,
ABCFM, cara of ABCFM, 14
Beacon St., Boston, Mass, U. S.
A.
Juergensen, Miss Agnes, 1913, AG,
(A). 18 W. 74th St., Chicago,
111., U. S. A.
Juergensen, Rev. C. F., & W.,
1913, AG, 1666 Takinogawa
Machi, Tokyo Fu.
Juergensen. Mr. J. W., & W.,
1919, AG, 122 Aza Onagare,
Mizuho, Minami Ku, Nagoya.
Juergensen, Miss Marie, 1913, AG,
(A), 18 W. 74th St., Chicago,
111., U. S. A.
K
Karen, Rev. A., & W., 1917, LGAF,
1633 Ikebukuro, Maruyama, To
kyo Fu.
Kaufman, Miss Emma R., 1913,
YMCA, 12 Kita Koga Cho,
Surugadai, Kanda Ku, Tokyo.
(Tel. Kanda 1118, 1119).
Keedy, Mrs. C. M., MEC, (A),
Keedysville, Md., U. S. A.
Kcnnard, Rev J. S. Jr., Ph.D.,
Litt. D., & W., 1920, 1923, ABF.
10 of 166 Sanya, Yoyogi, Yoyo-
hata Machi, Tokyo, Shigai.
Kennedy, Miss Clara E., 1924, IND,
(A), 5677 Aldama At., Los
Angeles, Cal., U. S. A.
Kennion, Miss Olive, 1921, SPG,
1982 Maruyama Cho, Shimono-
seki.
Kerr, Rev. W. C., & W., 1908,
1912, PN, 33 Hitsundo, Seoul,
Korea.
Kettlewell, Rev. F., M. A., L.Th.,
& W., 1905, SPG. 1 of 1546
Aza Kishimoto, Mikage, Kobe
Shigai
Kidwell, Miss Lola M., MEC,
(Retired), (A)', 1723 Vine St.,
Denver, Col., U. S. A.
Kilburn, Miss Elizabeth H., 1919,
MEC, (A), Room 710, 150 Fifth
Ave., New York City U. S. A.
Killam. Miss Ada, 1902, UCC, 96
Hoikami Cho, Fukui Shi.
Kinney, Miss Jane M., 1905 UCC,
8 Toriizaka, Azabu, Tokyo. (Tel.
Akasaka 1773).
Kirkaldy, Miss M., 1924, JRM, 730
Sumiyoshi Cho, Sumiyoshi Ku,
Osaka.
Kirtland, Miss Leila G., 1910, PS,
37 Aoi Cho, Nagoya.
Kludt. Miss Ann M.. 1922. ABF,
Bible Training School, Imasato
Cho. Higashi Yodogawa Ku. O-
saka. (F. C. Osaka 77362). (Tel.
Kita 7005).
Knanp, Deaconess Susan T., 1918,
PE, St, Paul's University, Ike
bukuro, Tokyo.
Kniop, Rev. J. Edgar. & W., 1900,
UB, Miidera Shita, Kamide, Otsu.
Knudtcn, Rev. A. C.. & W.. 1920,
LCA. 258 Motokce. Chikusa
Machi, Higashi Ku, Nagoya.
435
Koch, Mr. Alfred, & W., 1924,
SDA, 1648 Sohara, 6 Chome,
Nishi-Shin Machi, Fukuoka.
Kraft, Mr. E. J., & W., 1921, SDA,
Box 7, Yodobashi P. O., Tokyo.
(Tel. Ogikubo 51).
Kramer, Miss Lois F., 1917, EC,
(A), 6 So. Loomis St., U. S. A.,
93 Takehaya Cho, Koishikawa ku,
Tokyo.
Krider, Rev. W. W., & W., 1920,
MEC, 12-C Higashiyamate, Naga
saki. (F. C. Fukuoka 19364).
Kriete, Rev. C. D., & W., 1911,
RCUS, 168 Higashi Sanbancho,
Sendai. (P. C. Tokyo 79431).
(Tel. 2139).
Kuecklich, Miss Gertrud, 1922, EC,
310 Sumida Machi, Tokyo Fu.
Kuyper, Rev. Hubert, & W., 1911,
1912, RCA, 1852 Nakajima Ura,
Oita.
Lade, Miss Helen R., 1922, PE,
St. Luke's Hospital, Tsukiji, To
kyo.
Lake, Rev. L. C., Th. M., & W.,
1916, PN, 2 Nishi, 6 Chome, Kita
Shichijo, Sapporo.
Lament, Miss Helen, 1927, ABCFM,
Kobe Jo Gakuin, Yamamoto
Dori, 4 Chome, Kobe.
Lamott, Rev. W. C., & W., 1919,
PN, Meiji Gakuin, Shirokane,
Shiba Ku, Tokyo.
Lancaster, Miss C. E., 1920, SBC,
Seinan Jo Gakuin, Itozu, Ko-
kura.
Landsborough, Dr. David, & W.,
1895, EPM, English Presbyterian
Mission, Tainan, Formosa.
Lane, Mhs E. A., 1912, CMS,
Seishi Jo Gakuin, Sarushindcn,
Ashiya. Hyogo Ken.
Lane, Mrs. Harold M., IND, Kita
11 Jo, Nishi, 5 Chome, Sapporo.
Lan.jr, Rev. E., & W., 1928, LM,
405 Miyatani Kikuna Machi,
Yokohama.
Lang:, Miss K.( 1930, MSCC, 5
Shirakabe Cho, 1 Chome, Nagoya.
Lansing, Miss Harriet M., 1893,
RCA, (Retired), (A), 25 E. 22nd
St., New York City, U. S. A.
Laug, Rev. George, & W,. 1921,
1927, RCA, Takeo Machi, Saga
Ken.
Layman, Rev. H. L., D.D. & W.,
1895, MP, 43 Chokyuji Machi,
Nagoya.
Lea, Rt. Rev. Arthur, D.D., & W.,
1897, 1900, CMS, 303 Maeshinya,
Haruyoshi, Fukuoka.
Lea, Miss L. E., 1927, SPG, Shoin
Koto Jo Gakko, Harada Mura,
Kobe.
Learned, Rev. D. W., D.D., & W.,
ABCFM, A), 520 Mayflower Rd.,
Claremont, Cal., U. S. A.
Lediard, Miss Ella, 1916, UCC, 12
Agata Machi, Nagano Shi.
Lee, Miss E. M., MEC, (A), 415
Fontanero St., Colorado Springs,
Col., U. S. A.
Lee, Miss E. M., MEC, (A), 400
Shady Ave., Pittsburg, Pa.,
U. A. S.
Lee. Miss Mabal, 1903, MEC, 2
Higashi Sanbancho, Sendai.
LeGalley, Mr. Charles M., 1929,
RCUS, 69 Katahira Cho, Sendai.
Lehman, Miss Lois, 1922, UCC,
Eiwa Jo Gakko, Shizuoka Shi,
(Tel. 1417).
Leininger, Rev. A. A., S. T. D., &
W., 1922, 1921, EC, (A), 310
E. 50th St., New York City,
U. S. A.
Lemmon, Miss Vivian, 1930, YMJ,
1, 3 Chome, Yotsuyo, Tokyo
Lewis, Miss Amy G., MEC, (A),
Room 710, 150 Fifth Ave., New
York City, U. S. A.
Lincoln, Miss Irene E., 1930, PE,
St. Luke's Hospital, Tsukuji, To
kyo.
Lindgren, Rev. R., & W., 1917,
LGAF, (A), 12 Malminkatu, Hel
sinki, Finland.
436
JAPAN
Lindsay, Miss O. C., 1912. UCC,
Eiwa Jo Gakko, Shizuoka. (Tel.
1417).
Lindsey, Miss Lydia A., 1907,
RCUS, 16 Juniken Cho, Komaga-
fukuro, Sendai. (Tel. 3673).
Lindstrom, Mrs. H., CMA. (Re
tired), 18 Kitano Cho, 3 Chome,
Kobe.
Linn, Rev. J. A., & W., 1912, LCA,
Tani Machi, 1 Chome, Moji.
Linn, Rev. J. K., & W., 1915,
LCA, 487 Asagaya, Tokyo Fu.
Lippard, Miss Faith, 1925, LCA,
(A), care of Board of Foreign
Missions, 18 E. Mt. Vernon PL,
Baltimore Md., U. S. A.
Livingston, Miss Anne A., 1913,
EPM, English Presbyterian Mis
sion, Tainan, Formosa.
Lloyd, Miss Jeannie, 1903, EPM,
English Presbyterian Mission,
Tainan, Formosa.
Lloyd, Rev. J. H., & W., 1908
1914, PE, Wakayama, Waka-
yama Ken.
Lloyd, Miss M., JRM, 162 Kita
Yobancho, Sendai. (Tel. 3315).
Lockwood, Rev. George C., & W.,
1928, ABCFM, Jaluit, Marshall
Islands, South Seas.
Logan, Rsv. C. A., D.D., 1902,
PS, 171 Terashima Machi, Toku-
shima
London, Miss M. H., 1907, PN,
Joshi Gakiiin, 33 Kami Niban-
cho, Kojimachi Ku, Tokyo.
Long, Mrs. C. S., '(1880-1890),
MEC, (Retired), 237 Prospect St.,
South Orange, New Jersey,
U. S. A.
Loomis, Miss Clara D., 1901, WU,
212 Bluff, Yokohama. (Tel. Hon-
Kyoku 3003).
Luhen, Rev. Barnerd M., 1929,
RCA, 2139 Ta-no-yu Ku, Beppu.
Lumpkin, Miss Estelle, PS, Toku-
shima Honcho, Tokushima.
Luthy, Rev. S. R., & W., 1922,
MEC, 2 Higashi Sanbancho, Sen
dai.
Lye, Miss Florence, 1929, JAM,
Box 5, Ikoma P. O., Nara Ken.
Lynch, Rfv. A. H., 1930, MP,
YMCA, Mito Shiro Cho, Tokyo.
Lynn, Mrs. Harrison A., 1921, WU,
212 Bluff, Yokohama. (Tel. Hon-
kyoku 3003).
M
MacCausIand, Miss Isabella, 1920,
ABCFM, Kobe Jo Gakuin, Yama-
moto Dori, 4 Chome, Kobe. (Tel.
Fukiai 3124).
Macdonald, Miss Caroline, 1904,
IND, 7 of 12 Takagi Cho, Ao-
yama, Tokyo. (Tel. Aoyama
6156).
MacDonald, Miss Eth?l G., 1930,
PCC, 266 Harada, Kobe.
Maclntirc, Miss F. U., MEC, (A),
20 Beacon St., Boston, Mass.,
U. S. A.
MacKay, Mr. George W., & W.,
1911, PCC, Tamsui, Formosa.
MacKenzie, Miss Virginia, 1919,
PN Sturges Seminary, Maru-
yama Cho, Shimonoseki.
Mackintosh, Miss S. E., 1916, EPM,
(A), Te:nura, Alton Hants, Eng
land.
MacLean, Miss Jean C., 1928, PCC,
266 Harada, Kobe.
MacLeod, Rev. Duncan, & W., 1907,
EPM, Tainan, Formosa.
MacMillan, Rsv. Hugh, & W., 1924,
PCC, (A), 30 Aberdeen Apts.,
Bain Ave., Toronto, Canada.
Madden, Rev. M. D., & W., 1895,
IND, 99 Temmabashi Suji, 1
Chome, Kita Ku, Osaka.
Maddux, Miss Lois, 1»24, MES,
(A), Board of Missions, M. E.
Church South, Box 510, Nashville,
Tenn., U. S. A.
Madcley, Rev. W. F., & W., 1898,
PE, 9 Motokaji Cho, Sendai.
Makeham, Miss S. E., 1902, MSCC,
Kitsune Ike, Nagano.
ALPHABETICAL LIST
437
Mann. Rev. J. C., & W., 1905, 1908,
CMS, 11 Wajo Cho, Nishinomiya,
Hyogo Ken.
Mann, Rev. Leland W., & W., 1929,
6 Tomioka Cho, 3 Chom2, Otaru,
Hokkaido.
Marsh, Miss Carolyn, 1921, YWCA,
(A). 839 North Church St., Rock-
ford, U. S. A.
Marshall, Rev. D. F., & W., 1923,
EPM, Tainan, Formosa.
Marshall, Mr. George H., & W.,
1930, PE, St. Paul's University,
Ikebukuro, Tokyo.
Martin, Rev. D. P., & W., 1923,
1929, PN, Yamaguchi, Yama-
guchi Ken.
Martin. Miss Edna M., 1928, RCUS,
168 Higashi Sambancho, Sendai.
Martin, Prof. J. V., Pd. D., & W.,
1900, 1914, MEC, Yenching Uni
versity, Peiping, China.
Matthews, R?v. W. K.. & W., 1902,
MES, Kwansai Gakuin, Koto
Mura Nishinomiya Shigai, Hyogo
Ken.
Mauk, Miss Laura. 1915, EC, 84
Sasugaya Cho. Koishikawa Ku,
Tokyo. (Tel. Koishikawa 3546).
Mayer, R°v. P. S., D. D., & W..
1909, EC. 500 Shimo Ochiai
Machi, Tokyo Fu.
McAlpine, Mr. James A., 1929,
RCA, Tozan Gakuin, Nagasaki.
McAlpir,e, Rev. R. E., D. D., &
W., 1885, 1887, PS, Asahi Machi,
Toyohashi.
McCaleh. Mr. J. M., 1892, IND,
(i8 Zcshigaya, Takata Machi, To
kyo Fu.
McCall. Rev. C. F., & W., 1908,
ABCFM, 2 Gakko Cho, Niigata.
McClure, Dr. R. B., & W.. 1027,
PCC, (A), care of UCC, Foreign
Mission Office, 299 Queen St.,
W. Toronto, Canada.
McCov. Rev. R. D., & W.. 1904,
UCMS, 35 Nakano Cho, Ichigaya,
Ushigome Ku, Tokyo.
McCrory, Miss C. H., 1912, PN,
Rose Kindergarten, 12 Tomioka
Cho, 1 Chome, Otaru.
McDonald, Miss M. D.. 1911, PN,
Woman's Christian College, logi
Machi, NLshi Ogikubo, Tokyo.
(Tel. Ogikubo 49).
McGill, Miss Mary B., 1928, PE,
Jizo, Kusatsu, Gumma Ken.
McGrath, Miss Etta S., 1917, PE,
Karasumaru Dori, Shimotachi-
Uri, Kyoto. (Tel. Nishijin 2372).
MeGrath, Miss Violet, 1928. JRM,
162 Kita Yobancho, Sendai. (Tel.
Sendai 3315).
Mcllwaine, Rev. W. A., 1919. PS,
1(> Yoshino Machi, Nichome,
Higashi Ku, Nagoya.
Mclhvaino, Rev. W. B.. D. D., &
W., 1889, PS, 221 Suido Dori,
3 Chome, Kochi.
Mclnnes, Miss B., 1924, JRM, (A),
16 Alexander Rd., Birk?nhead,
England. 162 Kita Yobancho,
Sendai.
Mclntcsh. Miss Elsie, 1921, YWCA,
252 Motokoi. Chigusa Machi,
Higashi Ku, Nagoya.
McKcnzie, Rev. A. P., & W., 1920,
UCC, 6 of 8 Hisaya Cho, Nagoya.
McKenzie, Rev. D. R.. D. D., &
W., 1888, UCC, 23 Kami Tomi-
zaka Cho, Koishikawa. Tokyo.
(F. C. Tokyo 24908), (Tel. Ko
ishikawa 638).
McKim, Miss Bessie, 1904 PE, 536
Naka Machi, Mito, Ibaraki Ken.
McKim, Rt. Rev. John, D. D., &
W., 1880, PE, American Church
Mission, Ikebukuro, Tokyo.
McKim, Miss Nellie, 1915, PE, 242
Naka Machi, Urawa, Saitama
Ken.
McKinnon, Miss Claire, 1921,
YV/CA, 10 Omote Sarugaku Cho,
Kanda. Tokyo. (Tel. Kanda 365.2).
McKnieht. Rev. W. Q., & W., 1919,
ABCFM, 21 Karahori Cho, Sen
dai. (F. C. Sendai 4630).
McLachlan, Miss Annie May, 1924,
UCC, 324 Hyakkoku Machi, Kofu
Shi (Tel. 1166).
438
JAPAN
McLecd, Miss A. O., 1910, UCC,
324 Hyakkoku Machi, Kofu Shi,
Yamanashi Ken. (Tel. 1166).
McNaughton, Rev. R. E., & W.,
1928, IND, 788 Shimonuma-
bukuro, Nogata Machi, Tokyo Fu.
McSparran, Dr. Jos?ph Leroy, &
W., 1917, IND, Residence : 100
Yamashita Cho, (Tel. (2) 4974).
Office : 167 Yamashita Cho, Yoko
hama. (Tel. (2) 3203).
McWilliams, Rev. W. R., & W.,
1916, UCC, A), care of Mission
Rooms, 299 Queen St., W.,
Toronto, Canada.
Mead, Miss Bessie, 1904, PE,
Kasumi Cho, Yamagata Shi.
Meline, Miss Agnes S.. 1919, ABF,
3131, Kanagawa Machi. Yoko
hama. (Tel. Honkyoku 2-2176).
Mercer, Rev. F. E., B. D., 8 Sakae
Cho, Shiba, Tokyo.
Merrill. Miss Katherine. 1924,
ABCFM, 65 Kotojin Machi, 3
Chome, Matsuyama.
Meyers, Rev. J. T., D. D., & W.,
1893. 1926, MES. Eki Mae, Ashi-
ya, Muko Gun, Hyogo Ken.
Mickle, Mr. J. J., & W., 1921,
MES, Kwansai Gakuin, Koto
Mura Nishinomiya Shigai, Hyogo
Ken.
Middleton, Mr. Herbert, IND, 794
Kirigaya, Osaki Machdk Tokyo
Fu.
Miles, Miss Mary, 1921, PN, Hoku-
riku Jo Gakko, Kanagawa.
Millard, Mr. F. R., & W., 1929,
SDA, Kanno Mura, Kimitsu Gun,
Chiba Ken.
Miller, Miss Edna, 1929, AFP, 30
Koun Cho, Mita, Shiba, Tokyo.
Miller, Miss Erma L., 1926, M. M.,
15 of 1 Kuruwa Machi, Ogaki,
Gifu Ken.
Miller, Rev. H. K.. D., D., & W..
1892, 1888, RCUS, (A), care of
Board of Foreign Missions, 1505
Race St., Philadelphia Pa., U.
S. A. 3 Dai Machi, Ichigaya,
Ushigome Ku, Tokyo.
Miller, Rev. L. S. G., D. D., & W.,
1907, LCA, (A), care of Board
of Foreign Missions, 18 E. Mt.
Vernon PL, Baltimore Md., U.
S. A.
Mills, Rev. E. O.. & W., 1908,
1900, SBC, 1041 Narutaki Machi,
Nagasaki.
Minkkinon, Rev. T., & W., 1905,
LGAF, lida, Nagano Ken.
Monk, Miss Alica M., 1904, PN,
Hokusei Jo Gakko, Sapporo.
Montgomery, Rev. W. E., & W.,
1909, EPM, Tainan, Formosa.
Moody, Rev. C. N., D. D., & W.,
1895, 1919, EPM, (A), South
View, Campsie Fellsi Road,
Lennoxtown, Glasgow.
Moore, Rev. B. C., & W., 1924,
RCA, 2 of 71 Kyo Machi, 3
Chome, Kurume.
Mcore, Rev. J. W., D. D., & W.,
1890, 1893, PS, Takamatsu,
Kagawa Ken.
Moore, Rev. L. W., & W., 1924,
PS, Atsu Ume Cho, 1 Chome,
Gifu Shi.
Mcran, Rev. Sherwood F., & W.,
1916. ABCFM, (A), care of
ABCFM, 14 Beacon St., Boston,
Mass., U. S. A.
Morehead, Mr. B. D., & W., IND.,
(A), care of Central Church of
Christ, Nashville, Tenn., U. S. A.
Morgan, Miss A. E., 1889, PN,
Tono Machi, Matsuzaka, Ise.
Morris, Rev. J. Kenneth, & W.,
1925, PE, Karasumaru Dori,
Shimctachi Uri, Kyoto.
Morr's, Miss M. H., 1928, PN,
Sturges Seminary, Maruyama
Cho, Shimonoseki.
Mosimann, Rev. O., 1929, LM, 300
Shimota Magome Machi, Tokyo
Fu.
Moss, Miss A. F., 1918, MSCC,
Naka Hachi Cho, Toyohashi.
Moule, Rev. G. H., & W., 1903,
1894, CMS, Shin Gakuin, 1612
Ikebukuro, Tokyo Shigai.
Mumford, Dr. R. H., & W., 1925,
ALPHABETICAL LIST
439
EPM, Shokwa, Formosa.
Munroe, Rev. H. H., D. D., & W.,
1905, 1906, PS, Takamatsu, Ka-
gawa Ken.
Murphy, Miss Gladys M., 1930, PCC,
266 Harada, Kobe.
Murray, Miss Edna B., 1921, PE,
St. Margaret's School, Takaido
Mura, Tokyo Fu.
Murray, Miss Elsie, 1928, JRM, 162
Kita Yobancho, Sendai. (Tel. Sen-
dai 3315).
Musser, Mr. C. K., & W., 1926,
IND, Ikejiri, Setagaya, Tokyo Fu.
Muyskens, Mrs. Louise S., 1926,
RCA, (A).
Myers, Rev. H. W.. D. D., & W.,
1897, PS, 112 Yamamoto Dori,
4 Chome, KoTbe.
Mylandcr, Miss Ruth, 19C9, FMA,
Maruyama Dori, 1 Chome, 50
Sumiyoshi Ku, Osaka. (Tel. Ten-
gachaya 2989).
N
Nace, Rev. I. G., & W., 1920,
RCUS, 12 Higashi Dote Machi,
Kamenocho, Akita (Tel. 1174).
Nail, Miss Ruth E., 1929, RCUS,
60 Kwozenji Dori, Sendai.
Nash, Miss Elizabeth, 1891, CMS,
(Retired), care of Mrs. Nobuko
Mashino, Konya Machi, Hamada
Machi, Shimane Ken.
Neely, Miss Clara J., 1899, PE,
Kawara Machi, Gojo Sagaru,
Kyoto.
Nelson, Mr. A. N., & W., 1918,
SDA, Kanno Mura, Kimitsu Gun,
Chiba Ken.
Nettinga, Miss Dena, 1930, PN,
Hokusei Jo Gakko, Sapporo.
Nettleton, Miss Mary, 1929, PE,
Kusatsu, Gumma Ken.
Newbury, Miss G. M., 1921, ABF,
2 Nakajima Cho, Sendai.
Newell Rev. H. B., D.D., & W.,
1887, ABCFM, (Emeritus), (A),
131 W. Eighth St., Claremont,
Cal., U. S. A.
Newman, Ensign Herbert, & W.,
1924, SA, 5 Hitotsubashi Dori,
Kanda, Tokyo. (Tel. Kudan
2344).
Nichols, Rt. Rev. S. H. & W.,
1911, PE, Karasumaru Dori,
Shimotachi-Uri, Kyoto. ( Tel.
Nishijin 2372).
Nicholson, Mr. Herbert V., & W.,
1915, 1920, AFP, Tokiwa Mura,
Mito Shigai, Ibaraki Ken.
Nicodemus, Prof. F. B., 1916,
RCUS, 69 Kitahira Cho, Sendai.
(Tel. 1930).
Nie'mi, Miss Tynne, 1926, LGAF,
lida, Nagano Ken.
Noordhoff, Miss Jeane M., 1911,
RCA, 37 Bluff, Yokohama.
Norman, Rev. C. E., 1917, LCA,
(A), care of Board of Foreign
Missions 18 S. Mt. Vernon PL,
Baltimore Md., U. S. A.
Norman, Rev. Daniel, D.D., & W.,
1897, UCC, 12 Agata Machi,
Nagano, Nagano Ken.
Norman, Miss Lucy, 1913, UCC,
(A), care of Mission Rooms,
299 Queen St., W., Toronto,
Canada.
Norton, Miss E. L. B., 1900, CMS,
Nishi 8 Chome, Minami 15 Jo,
Sapporo.
Noss, Rev. Christopher, D.D., &
W., 1895, 1910, RCUS, 28 Torii
Machi, Aizu-Wakamatsu, Fuku-
shima Ken (F. C. Sendai 4944),
(Tel. 728).
Noss, Prof. George S., & W., 1921,
RCUS, 10 Daiku Machi, Aomori,
Aomori Ken.
Nothhelfer, Retv. K., 1929', LM,
300 Shimota Magome Machi, To
kyo.
Nugent, Rev. W. C., & W.( 1920,
RCUS, 1016 Higashidori, Shin-
chiku, Yamagata, Yamagata
Ken. (Tel. 922).
Nuno, Miss C. M., 1925, PE, St.
Luke's Hospital, Tsukiji, Tokyo.
Nystrom, Miss Florence, ABF, 10
440
JAPAN
Fukuro Machi, Surugadai, Kan-
da Ku, Tokyo.
o
Ogburn, Rev.N. S., & W.,1912,
1921, MES, Kwansai Gakuin,
Nishinomiya Shigai, Hyogo Ken.
Oldridge, Miss Mary Belle, 1920,
MEC, 4 Aoyama Gakuin, Tokyo
Fu. (Tel. Aoyama 2011).
Olds, Rev. C. B., & W., 1903,
ABCFM, 195 Kadota Yashiki,
Okayama.
Oltmans, Rev. Albert, D.D., 1886,
RCA, (Retired), Meiji Gakuin,
Shirokane Cho, Shiba Ku, To
kyo.
Oltmans, Miss
RCA, Ferris
hama.
C. Janet, 1914,
Seminary, Yoko
Oltmans, Miss F. Evelyn, 1914,
RCA, Meiji Gakuin, Shirokane
Cho, Shiba Ku, Tokyo.
Ostrom, Rev. H. C., D.D. & W.,
1911, PS, 34 Yamamoto Dori,
5 Chome, Kobe.
Outerbridfje, Rev. H. W., S. T. D.,
6 W., 1910, UCC, Kwansai Gaku
in, Koto Mura, Nishinomiya Shi
gai, Hyogo Ken
Oxford, Mr. J. S., & W., 1910,
MES, 23 Kita Nagasa Dori, 4
Chome, Kobe.
Paine, Miss Margaret R., 1922, PE,
Koromonotana, Demizu Agaru,
Kyoto.
Palmer, MLss H. M., 1921, PN,
Wilmina Jo Gakko, Tamatsukuri,
Osaka.
Palmore, Rev. P. L., & W., 1922
MES, Honcho, Tokuyama, Yama-
guchi Ken.
Parker, Mr. Kenneth A., 1930,
UCC. Canadian Academy, Hara-
da Mura, Kobe.
Parkinson, Rev. Wm. W., & W.,
1929, ABF, 20 Aoba, Shibuya
Machi, Tokyo Fu.
Parmclee, Miss H. F., 1877,
ABCFM, (Retired), 468 Bisha-
mon Cho, Tonodan, Kyoto.
Parr, Miss D. A., 1927, CJPM,
(A), 123 Pine Rd., Winton,
Bournemouth, England.
Parsons, Miss Maude, 1930, MEC,
4 Acyama Gakuin, Tokyo Fu.
(Tel. Aoyama 2011).
Patterson, Mr. G. S., & W., 1921,
YMCA-A, Seinenkai Apartments,
Hakkeizaka, Omori, Tokyo Fu,
(Tel. Omori 2200).
Patton, Miss A. V., 1900, 6
Chome, 26 B, Okazaki.
Patton, Miss Florence D., 1895,
PS, 6 Cho 26 B, Okazaki.
Pcavy, Miss Anne R., 1923, MES,
Lambuth Jo Gakuin, Ishiga-
tsuji Cho, Tennoji Ku, Osaka.
Pcckham, Miss Caroline S., 1915,
MEC, Kwansai Jo Gakko, Naga
saki.
Pedley, Mrs. Hartha C., 1887,
ABCFM, Kobe Jo Gakuin, Yama
moto Dori, 4 Chome, Kobe. (Tel.
Fukuiai 3124).
Pceke, Mrs. H. V. S., 1893, RCA,
(A), 25 E. 22nd St., New York
City, U. S. A.
Peet, Miss Azalia E., 1916, MEC,
143 Kajiya Cho, Kagoshima, (Tel.
Kagoshima 1592).
Perkins, Mr. H. J., & W., 1920,
SDA, Box 7, Yodobashi P. O.,
Tokyo Fu, (Tel. Ogikubo 51).
Perry, Miss Catherine C 1929,
ABCFM, Kobe Jo Gakuin, Yama
moto Dori, 4 Chome, Kobe.
Peters, Miss Augusta F., 1930, PE,
St. Luke's Hospital, Tsukiji,
Tokyo.
Peterson, Miss A. J., 1891, SAM,
Chiba Shi, Chiba Ken.
Phclps, Mr. G. S., & W., 1902,
YMCA-A, 22 Gochome Fujimi
Cho, Kojimachi Ku, Tokyo. (Tel.
Kudan 2532).
Philipps, Miss E. G., 1901, SPG,
108 Zoshigaya, Koishikawa Ku,
Tokyo.
Pickens,. Miss Lilian O., 1918,
ALPHABETICAL LIST
FMA, 1 Chome 50, Maruyama
Dori, Sumiyoshi Ku, Osaka. (Tel.
Tengachaya 2989).
Pider, Miss M. Z., 1911, MEC,
Tokyo Joshi Daigaku, logi Machi,
Nishi Ogikubo, Tokyo Fu.
Pietcrs, Miss Jennie A., 1904, RCA,
Baiko Jo Gakuin, Shimonoseki,
(Tel. 1196).
Pifer, Miss B. C. 1901, ECUS, 207
Kita Aral, Nagasaki Machi, To
kyo Fu.
Pinsent, Mrs. A. M., 1905, UCC,
8 Toriizaka, Azabu, Tokyo (Tel.
Akasaka 1773).
Place, Miss Pauline, 1916, MEC,
11 Oura, Nagasaki.
Pond, Miss Helen, M., 1923, PE,
St. Luke's Hospital, Tsukiji, To
kyo.
Post, Miss Vida, 1920, ABF, 50
Shimo Tera Machi, Himeji.
Potts, Miss Marion E., 1921, LCA,
(A), care of Board of Foreign
Missions, 18 E. Mt. Vernon PI.,
Baltimore Md., U. S. A.
Powell, Miss Cecil R., 1922, PE,
19 Edo Shimo Cho, Fukui, Fukui
Ken.
Powlas, Miss Annie, 1919, LCA,
36 Yanagiwara Cho, 3 Chome,
Honjo Ku, Tokyo.
Powlas, Miss Maude. 1918, LCA,
(A), Catawba, N. C., U. S. A.
Powles, Rev. P. S. C,, & W.,
1916, MSCC, 6 Nishijo Machi, 1
Chome, Takata.
Pratt, Miss Susan A., 1893, WTJ,
212 Bluff, Yokohama. (F. C. To
kyo 77066), (Tel. Honkyoku
3003).
Preston, Miss Evelyn D., CMS,
(A), 8 Charlbert St., London
N. W. 8, England.
Price, Miss G. J., 1927, CMS, Sei-
shi Jo Gakuin, Sarushinden,
Ashiya, Hyogo Ken.
Price, Rev. P. G., & W., 1912,
UCC, 106 Shimo Negishi, Shita-
ya, Tokyo (Tel. Shitaya 2204).
Priest, Miss Mary A., MEC, (Re
tired), 52 Brostol St., Canada-
igua, N. Y., U. S. A.
R
Ramsey, Miss Margaret M., 1928,
PCC, Taihoku, Formosa.
Randall, Mr. A. E., &. W., 1929,
JAM, Box 5, Ikoma P. O., Nara
Ken
Ransom, Deaconess Anna L., 1904,
PE, Aoba Jo Gakuin, 69 Moto-
yanagi Cho, Sendai.
Ransom, Miss Mary H., 1901, PN,
Wakayama.
Rawlinjrs, Rev. G. W., & W., 1900,
CMS, 371 Sumiyoshi Cho, Sumi-
yoshi Ku, Osaka.
Ray, Rev. J. F., D.D., & W., 1904,
SBC, 456 Senda Machi, Hiro
shima.
Reed, Mr. J. P., & W., 1921,
1926, MES, (A), care of Board
of Missions, M. E. Church
South, Box 510, Nashville, Tenn.,
U. S. A.
Reeve, Rev. W. S., '1927, PN,
739-A Sumiyoshi Machi, Sumi
yoshi Ku, Osaka.
Reid, Miss Grace L., 1928, PE,
St. Luke's Hospital, Tsukiji, To
kyo.
Reifsnidcr, Rt. Rev. C. S., D.U.,
& W., 1901, PE, St. Paul's Uni
versity, Ikebukuro, Tokyo Fu.
(Tel. Otsuka (86) 1817).
Reiser, Miss A. I., 1920, PN,
Hokuriku Jo Gakko, Kanazawa.
Rcischaucr, Rev. A. K., D.D., &
W., 1905, PN, Woman's Chris
tian College, logi Machi, Nishi
Ogikubo, Tokyo Fu.
Rembort, Miss S. H., 1927, PE,
Muro Machi, Demizu Agaru,
Kyoto.
Rennie, Rev. Wm., 1906, IND, 32
Shomi Cho, Hakodate.
Rhoads, Miss Esther B., 1921, AFP,
30 Koun Cho, Mita, Shiba Ku,
Tokyo.
442
JAPAN
Rhodes, Mr. E. A., & W., 1919,
IND, (A), 5677 Aldama St., Los
Angeles, Cal., U. S. A.
Richards, Rev. W. A., & W., 1910,
NSK, 371 Mochida, Matsuyama,
Shikoku.
Richardson, Miss C. M., 1911, CMS,
146 Koura Cho, 5 Chome, Kita-
sako Machi, Tokushima.
Richardson, Miss E., JRM, 162
Kita Yobancho, Sendai. Tel.
3315).
Richardson, Miss Helena, 1929,
JEB, Akasaka Hospital, 17 Hi-
kawa Cho, Akasaka, Tokyo.
Richey, Miss Helen L., 1920,
UCMS, 355 Nakazato, Takino-
gawa Machi, Tokyo. (Tel. Koishi-
kawa 523).
Rickert, Mr. Adolf, & W., 1930,
1924, JAM, P. O. Box 5, Ikoma
P. O., Nara Ken.
Riddell, Miss H., 1890, IND, CE,
436 Furu Shinyashiki, Kuma-
moto. (F. C. Tokyo 1900), (Tel.
Kumamoto 488-9).
Riker, Miss Jessie, 1904, PN, 17
Miyajiri Cho, Yamada, Mie Ken.
Riker, Miss S. M., 1925, PN, (A),
care of University of Chicago,
Chicago, 111., U. S. A.
Roberts, Miss A., 1897, CMS, 541
Nishiyama, Ikebukuro, Tokyo Shi-
Gai.
Roberts, Miss E., 1929, YWCA, 12
Kita Koga Cho, Surugadai, Kan-
da, Tokyo. (Tel. Kanda 1118-
9).
Roberts, Rev. Floyd L., & W., 1929,
ABCFM, care of Tokai Kumiai
Church, 4 of 16 Sanchome, Maru-
yama Machi, Naka Ku, Nagoya.
Robinson, Rev. C. C., & W., 1920,
IND, Eighth Higher School,
Nagoya.
Robinson, Miss H. M., '1912, IND,
8 Otabako, Mizuho Cho, Minami
Ku, Nagoya.
Roe, Miss Mildred, 1926, YWCA, 12
Kita Koga Cho, Surugadai, Tokyo.
(Tel. Kanda 1118-9).
Rogers, Miss Margaret S., 1921,
WU, 212 Bluff, Yokohama. (Tel.
Honkyoku 3003).
Rolfe, Major V. E., & W., 1925, SA,
5 Hitotsubashi Dori, Kanda, To
kyo. Tel. Kudan 2344).
Rorke, Miss Luella, 1919, UCC, Ei-
wa Jo Gakko, Shizuoka Shi, (Tel.
Ross, Rev. C. H. & W., 1910, ABF,
(A), 1001 W. 161 St., Gardena,
Los Angeles, Cal., U. S. A.
Rowe, Mrs. J. H., 1915, SBC, Sei-
nan Jo Gakuin, Itozu, Kokura.
Rowland, Rev. G. M., D.D., & W.,
18S6, ABCFM, (Emeritus), (A),
Hancock St., Auburndale, Masa.,
U. S. A.
Rupert, Miss Nettie L., 1913, IND,
(A), Westville, Ohio, U. S. A.
Russell, Miss M. Helen, 1895, MEG,
(Retired), (A), Room 710, 150
Fifth Ave., New York City, U. S.
A.
Ryan, Miss Esther L., 1913, UCC,
Marubori Cho, Ueda Shi, Na
gano Ken.
Ryder, Miss Gertrude E., 1908,
ABF, 51, 1 Chome, Demma Cho,
Yotsuya Ku, Tokyo.
Ryder, Rev. S. W., & W., 1913,
RCA, (A), 99 Claremont Ave.,
New York City, U. S. A.
Sadler, Miss Neta, 1930, UCC, 8
Torii Zaka, Azabu Ku, Tokyo.
(Tel. Akasaka 1773).
Salonen, Rev. K. E., & W., 1911,
LGAF, (A), 31 Museokatu,
Helsinki, Finland.
Sampson. Miss Margueretta E.,
1926, MP, Eiwa Jo Gakko, 124
Maita Machi, Yokohama. (Tel,
Chojamachi 2405).
Sarvis, Prof. H. C., & W., 1919,
IND, Tomio Mura, Nara Ken.
ALPHABETICAL LIST
443
Sasse, Miss Corona, 1929, IND,
35 Nakayamate Dori, 4 Chome,
Kobe.
Saunders, Miss, 1931, SPG, 5 A
Nakayamate Dori, 3 Chome,
Kobe.
Saville, Miss Rose, 1925, JEM,
730 Sumiyoshi Cho, Sumiyoshi
Ku, Osaka.
Savolainen, Rev. V., & W., 1907,
LGAF, (A), 1 Lukiokatu, Hame-
enlinna, Suomi, Finland.
Schaeffer, Miss Mabel R., 1921,
PE, American Church Mission,
Ikebukuro, Tokyo.
ScheH, Miss Naomi, 1921, SBC, 8
Mi Roku Cho, Tobata.
Scherescewsky, Miss Caroline E.,
1910, PE, 24 Naka Rokubancho
Kojimachi, Tokyo.
Schiller, Supt. Emil, D.D., & W.,
1895, OAM, 19 Higashi Machi,
Shogoin Cho, Kyoto.
Schillinjrer, Rev. ^George W., &
W., 1920, LCA, Kyushu Gaku-
in, Kumamoto.
Schncder, Rev. B. D., D.D., LL.
D., & W., 1887, RCUS, 164
Higashi Sambancho, Sendai. (Tel.
1508).
Schneder, Miss Mary E., 1918,
(A), 540 E. Palm St., Altadena,
Cal., U. S. A.
Schroer, Rev. G. W., & W., 1922,
RCUS, 71 Osawakawara, Koji,
Morioka, Iwate Ken.
Schwartz, Mrs. H. W., (1884-1918),
MEC, (Retired), (A), 1419
Whittier St., N. W., Washington,
D. C., U. S A.
Schweitzer, Miss Edna M., 1912,
EC, Sasugaya Cho, Koishikawa
Ku, Tokyo. (Tel. Koishikawa
3546).
Scott, Rev. F. N., D.D., & W.,
1903, MEC, 9 Aoyama Gakuin,
Tokyo. (F. C. (Treasurer) Tokyo
48401), (F. C. (Personal) Fuku-
oka 4060), (Tel. Aoyama 2008
-10).
Scott, Rev. J. ,T., & W.. 1910,
1813, CMS, (A), care of CMS,
Salisbury Square, London, B.C.
4. England.
Scott,.. Miss Mary, 1911, UCC,
Marubori Cho, Ueda, Nagano
Ken.
Scruton, Miss Fern, 1926, (A), 22
Pearl St, S., Hamilton, Ontario,
Canada.
Searcy, Miss Mary G., 1923, MES,
51 Kitazato Cho, Kure.
Scarle. Miss Susan A., 1883,
ABCFM, (Emeritus), (A), 1658
N. W. Third St., Miami, Fla.,
U. S. A.
Seeds, Miss Leonora M., MEC,
(Retired), (A), 1262 Fair Ave.,
Columbus, Ohio, U. S. A.
Seipfc, Rev. W. G., Ph. D., RCUS,
4119 Haywood Ave.,, Baltimore
Md., U. S. A.
Senjter, Miss Florence E., MEC,
(Retired), (A), Room 710, 150
Fifth Ave., New York City,
U. S. A.
Senior, Miss Annie, R. N., 1924,
PCC, Taihoku, Formosa.
Shacklock, Rev. Floyd, & W., 1920,-
MEC, Shimo Shirokane Machi,
Hirosaki.
Shafer, Rev. L. J., & W., 1912,
RCA, (A), 25 E. 22nd St., New
York City U. S. A.
Shannon, Miss Ida L., 1904, MES,
Hiroshima Girls' School, Tami-
nagarekawa Cho, Hiroshima.
Shannon., Miss Katherine, 1908,
MES, Hiroshima Girls' School,
Taminagarekawa Cho, Hiro
shima.
Sharpless, Miss Edith F., 1910,
AFP, 888 Tenno Cho, Mito,
Ibaraki Ken.
Shaver, Rev. I. L., & W., 1919,
MES, Kanaya Morino Cho, Naka-
tsu, Oita Ken.
Shaw, Rev. H. R., & W., 1927,
PE, Toyama, Toyama Ken.
Shaw, Miss L. L., 1904, MSCC,
Poole Girls' High School, katsu-
yama Dori, 5 Chome, Higashi
Nari Ku, Osaka.
Shaw, Rev. R. D. M., & W., 1907,
SPG, 1543 Shinjuku, Hiratsuka,
Kanagawa Ken.
444
JAPAN
Shepherd, Miss K. M., 1910, SPG,
(A), care of SPG, 15 Tufton
St., Westminster, London, F. W.
1. England.
Sheppard, Miss E., IND, 124
Yamamoto Dori, 5 Chome, Kobe.
Shipps, Miss Helen, 1930, PE, St.
Luke's Hospital, Tsukiji, Tokyo.
Shirk, Miss Helen, 1922, LCA, 337
Kami Tera Machi, Haruyoshi,
Fukuoka.
Shively, Rev. B. F., & W., 1907,
UB, (A), care of Foreign Mis
sionary Society, 1409 UB Bldg.,
Dayton, Ohio, U. S. A.
Shively, Miss Lillian, ABCFM
Kobe College, Yamamoto Dori,
4 Chome, Kobe.
Shore, Miss S. Gertrude, 1921,
MSCC, Kyo Machi, Gifu.
Shultz, Miss Gertrud. 1927, SDA,
Box 7, Yodobashi P. O., Tokyo
Fu.
Simons, Miss Marian, 1930, MEC,
, 2 Higashi Sambancho, Sendai.
Sinsrleton. Mr. Leslie, & W., 1921,
EPM, Tainan, Formosa.
Sipple, Mr. Carl S., 1930, ECUS,
164 Higashi Sambancho, Sendai.
Sister. Edith Constance, Sister Sup
erior, ;1923, CE, 358 Sanko Cho,
Shirokane, Shiba, Tokyo.
Sister, Eleanor, 1927, CE, 21 Yashi-
ki, Yamamoto Dori, 2 Chome,
Kobe.
Sister, Eleanor Frances, 1922, CE,
21 Yashiki, Yamamoto Dori, 2
Chome, Kobe.
Sister, Etheldreda, 1924, CE, 358
Sanko Cho, Shirokane, Shiba, To-
Kyo.
Sister, Florence, 1930, CE, 358
Sanko Cho, Shirokane, Shiba,
Tokyo.
Sister, Mary Katharine, 1919. CE,
358 Sanko Cho, Shirokane, Shiba,
Tokyo.
Skiles, Miss Helen, 1922, PE,
Matsugasaki Mura, Kyoto Fu.
Slate, Miss A. B., MEC, (Retired),
(A), 361 Mulberry St., Williams-
port, 1'a., U. S. A.
Slosser, Mrs. G., MEC, (A), 203
Summit Ave., Bellevue, Pitts
burgh, U. S., A..
Smart, Mrs. M. D., MEC, (A),
2445 Russell St., Berkley, Cal.,
U. S. A.
Smith, Prof. A. D., & W., 1919,
1921, RCUS, 61 Kwozcnji Dori,
Sendai. (Tel. 3687).
Smith. Miss Doris F., 1930,
ABCFM, 23 Kamitomiz4ika Cho,
Koishikawa Ku, Tokyo.
Smith, Miss Eloise, 1930, MEC,
Seoul, Korea.
Smith, Miss Eva, SPG, (A).
care of SPG, 15 Tufton St.,
Westminster, S. W. 1, London,
England.
Smith, Mr. H. E. & W., 1925,
IND, Nishi no Kyo, Nagamoto
Cho, Kyoto.
Smith, Miss Harriet P., 1929,
RCUS, 61 Kwozenji Dori, Sen
dai.
Smith, Miss I. W., 1927, JEB,
Hinode Jojien, Okuradani, Aka-
shi Shi, Hyogo Ken.
Smith, Miss Janet, IND, Hokusei
Jo Gakko, Sapporo.
Smith, Rev. J. C., & W., 1929,
PN, Kita Shichi Jo, Nishi, 6
Chome, Sapporo.
Smith, Miss Pauline, 1930, MEC,
Kwassui Jo Gakko, Nagasaki.
Smith, Rev. P. A., & W., 1903, PE,
Hikone, Shiga Ken.
Smith. Mr. Roy, & W., 1903, 1910,
MES, 29 Kitano Cho, 1 Chome,
Kobe.
Smith, Miss S. C., 1880, PN, (Hon.
Retired), Nishi, 6 Chome, Kita-
shichijo, Sapporo.
Smyser, Rev. M. M., & W., 1903,
IND, Yokote Machi, Akita Ken.
(F. C. Sendai 5183).
Smyth, Major Annie, 1906, SA, 5
Hitotsubashi Dori, Kanda, Tokyo.
(Tel. Kudan 2344).
ALPHABETICAL LIST
445
Smythe, Rev. L. C. M., D. D., &
W., 1913, 1916, PS, 16 Ycshino
Machi, 2 Chome, Higashi Ku,
Nagoya.
Sneyd, Mr. H. S., & W., 1913,
YMCA-A, care of YMCA Tokiwa
Cho, 1 Chome, Yokohama.
Soal, Miss A. A., 1916, JEB, 15
of 939 Nishi Tarumi, Tarumi
Machi, Akashi Gun, Hyogo Ken.
Soper, Mrs. D. E., MEC, (A), 445
Evergreen Ave., Los Angeles,
Calif., U. S. A.
Scper, Miss E. M., MEC, (A), 1305
N. Maryland Ave., Glenda'e,
Calif., U. S. A.
Soper, Rev. Julius, (1873-1913),
MEC, (Retired), (A), 1305 N.
Maryland Ave., Glendale, Calif.,
U. S. A.
Spackman, Rev. H. C., & W.,
1922, PE, St. Paul's University,
Ikebukuro, Tokyo.
Spencer, Miss Gladys, 1921, PE,
Ura Machi, Aomori.
Spencer, Mrs. D. C., (1882-1926),
MEC, (Retired), (A), 290 Chau-
tauqua Drive, Pasadena, Cal., U.
S. A.
Spencer, Miss M. A., 1878, MEC,
(Retired), (A), Glendale Sani-
torium, Glendale, Cal., U. S. A.
Spencer, Rev. R. S., & W., 1917,
MEC, (A), 150 Fifth Ave., New
York City, T.T. S. A.
Spencer, Rev. V. C., 1913, MSCC,
Tanaka Sen Dori, il Chome,
Okaya, Nagano Ken.
Sprowles, Miss A. B., 1906, MEC,
4 Aoyama Gakuin, Tokyo. (Tel.
Aoyama 2011), (Official Corre
spondent).
Stacey, Miss E. E., 1926, SDA,
Box 7, Yodobashi P. O., Tokyo
Fu. (Tel. Ogikubo 51).
Stacy, Miss Martha. 1919, ABCFM,
35 Waniyama, Ishinomaki, Miya-
gi Ken.
Staple, Miss Grace E. M., 1929, PE,
St. Margaret's School, Takaido
Mura, Tokyo Fu.
Staples, Rev. I. B., & W., CM,
Shichijo Hon Machi, Kyoto.
Staples, Miss Mario M., 1914, UCC,
8 Toriizaka, Azabu, Tokyo. (Tel.
Akasaka 1773).
Starkey, Miss Bertha, 1910, MEC,
18, 1 Chome, Eiraku Cho, Seoul,
Korea.
Start, Dr. R. K., 1930, MSCC, Nishi
Nagano Machi, Nagano.
Stavelcy, Miss J. A., 1928, CMS,
Seishin Jo Gakuin, Sarushinden,
Ashiya, Hyogo Ken.
Steadman, Rev. F. W., & W., 1902,
ABF, 43 Uchimaru, Morioka.
Stegeman, Rev. H. V. E., D. D.,
& W,, 1917, RCA, 5 Meiji Gaku
in, Shirokane Cho, Shiba, Tokyo.
(F. C. Tokyo 53521).
Stetson, Rev. C. R., & W., 1922,
UGC, 12, 1 Chome, Higashikusa-
buka, Shizuoka.
Stevens, Miss C. B., 1920, MES,
Hiroshima Girls' School, Hiro
shima.
Stevens, Dr. E., & W., 1930, PCC,
Taihoku, Formosa.
Stewart, Miss Mary C., IND, 10
Higashidai, Senzoku Den-en-toshi,
Ebara Gun, Tokyo Fu.
Stewart, Rev. S. A., & W., 1906,
1898, 113 Kunitomi, Okayama.
Stirewalt. Rev. A. J., & W., 1905,
LCA, 303 Hyakunin Machi, O-
kubo, Tokyo. (Tel. Yotsuya 5853).
St. John, Mrs. Alice C., 1918, PE,
St. Luke's Hospital, Tsukiji,
Tokyo.
Stokes, Miss K. S., 1922, SPG, 56
Yuki no Gosho Cho, Hirano,
Kobe.
Stone, Rev. A. R., 1926, UCC, (A),
care of Mission Rooms, 299
Queen St. W., Toronto, Canada.
Stott, Rev. J. D., & W., 1930, MES,
323 Kokutaiji Machi, Hiroshima.
Stoudt, Mr. O. M., & W., 1917,
RCUS, 15 Naga Cho, Sendai.
(Tel. 2628).
Stowe, Miss Grace H., 1908,
ABCFM, Kobe Jo Gakuin, Yam.i-
moto Dori. 4 Chome, Kobe. (Tel.
Fukiai 3124).
446
JAPAN
Stowe, Miss Mary E., 1908, ABCFM,
Kobe Jo Gakuin, Yamamoto Dori,
4 Chome, Kobe. (Tel. Fukiai
3124).
Stranks, Rev. C. J., 1928, SPG,
Shiraishi, Yamaguchi Machi,
Yamaguchi Ken.
Straub, Miss Mae, 1921, AG, Chil
dren's Home, 240 Takagi Kawa-
ragi Mura, Muko Gun, Hyogo
Ken.
Strong, Rev. G. N., M. A., & W.,
1926, SPG, 1667 Kami Tanaka
Machi, Shimonoseki. (A), care
of SPG, 15 Tufton St., West
minster, S. W. 1, London, Eng
land.
Strothard, Miss A. O., 1914, UCC,
8 Toriizaka Cho, Azabu, Tokyo.
(Tel. Akasaka 1773).
Sullivan, Miss Margaret, 1930, PE,
St. Luke's Hospital, Tsukiji, To
kyo.
Suttie, Miss Gwen, 1928, UCC, Ei-
wa Jo Gakko, Atago Cho, Kofu
Shi. (Tel. 591).
Syrinjr, Rev. A., & W., 1927, LM,
300 Shimota Magome Machi, To
kyo Fu.
Talbott, Mrs. J. B., CN 18 Oka-
zaki, Kyoto.
Tammio, Rev. K., & W., 1913,
LGAF, (A), Kyttalankatu No. 1,
Tampere, Finland.
Tanner, Miss K., SPG, 360 Sanko
Cho, Shiba, Tokyo.
Tapson, Miss M., 1888, 1ND,
CMS, (Retired), Garden Home,
Nogata Mura, Tokyo Shigai.
Taylor, Miss Erma M., 1913, MEC,
Hirosaki.
Taylor, Mrs. Mary, 1905, AG, Box
328, Sannomiya, Kobe.
Taylor, Miss Minnie, 1910, RCA,
Tozan Gakuin, Nagasaki.
Teague, Miss Carolyn M., 1912,
MEC, (A), Hartselle, Alabama,
U. S. A.
Tench, Rev. G. R., & W., 1920,
UCC, Canadian Academy, Hara-
da Mura, Kobe Shigai.
Tenny, Rev. Charles B., D. D., &
W., 1900, 1914, ABF, (A), car:-
of ABFMS, 152 Madison Ave.,
New York City, U. S. A.
TcrBorg-, Rev. John, & W., 1922,
RCA, 45 Shimotatsuo Cho, Kago-
shima.
Tetley, Miss Winifred, 1930, JEB,
Akasaka Hospital, 17 Hikawa
Cho, Akasaka, Tokyo.
Tetlow, Miss Helen L., 1909, PE,
7 Ishibiki Cho, Kanazawa.
Teusler, Dr. R. B., & W., 1899,
PE, St. Luke's Hospital, Tsukiji,
Tokyo.
Tharp, Miss Elma R., 1918, ABF,
10 Fukuro Machi, Surugadai,
Kanda Ku, Tokyo.
Theds, Rev. Harvey, & W., 1920,
EC, 14 Yojo Dori, 2 Choms,
Minato Ku, Osaka.
Thomas, Miss Grace, 1931, CJPM,
98 Hyaku Ken Machi, Maebashi,
Gumma Ken.
Thompson, Rev. E. W., & W., 1927,
1926, MEC, (A), 150 Fifth Ave.,
New York City, U. S. A.
Thompson, Miss F. L., 1905, CMS,
38 Furumae Machi, Wakamatsu.
Thorlaksson, Rev. S. O., & W.,
1916, LCA, (A), care of Board
of Foreign Missions, 18 E. Mt.
Vernoii PI., Baltimore, Md., U.
S. A.
Thornton, Rev. T. W., W., 1930,
OM, Miwa, Arima Gun, Hyogo
Ken.
Thurston, Mr. C. E., & W., 1927,
SDA, Kanno Mura, Kimitsu Gun,
Chiba Ken.
Titcomb, Miss Lucy W., 1928,
ABCFM, Kobe Jo Gakuin, Yama
moto Dori, 4 Chome, Kobe.
Topping, Rev. Henry & W., 1895,
ABF, (Retired), 30 Koun Cho,
Mita, Shiba Ku, Tokyo.
ALPHABETICAL LIST
447
Topping, Miss Helen F., 1911, KCA,
51 Demma Cho, 1 Chome, Yotsu-
ya, Tokyo.
Torbet, Miss Isabella, 1928, JRM,
730 Suiniyoshi Cho, Sumiyoshi
Ku, Osaka.
Towson, Miss Manie, 1917, MES,
55 Niage Machi, Oita.
Tracy, Miss Mary E., 1903, WU,
212 Bluff, Yokohama. (Tel. Hon-
kyoku 3003).
Tremain, Rev. M. A., & W., 1927,
PN, 34 Tobiume Cho, Kodatsuno,
Kanazawa.
Tristram, Miss K., 1888, CMS, (Re
tired), Garden Home, Nogata
Machi, Tokyo-Fu.
Trott, Miss D., SPG, 8 Sakae Cho,
Shiba, Tokyo.
Trout, Miss Jessie M., 1921, UCMS,
355 Nakazato, Takinogawa Machi,
Tokyo.
Trueman, Mr. G. E., & W., 1911,
YMCA-A, 84 Gokiso Machi, Na-
goya.
Tumlin, Miss Mozelle, 1923, MES,
51 Kita Zaka Cho, Kure.
Tweedle, Miss E. G., 1903, UCC,
274 Sogawa Cho, Toyama Shi,
(Tel. 2126).
U
Uusitalo, Miss S., 1903, LGAF,
1633 Ikebukuro, Maruyama, To
kyo Fu.
V
Vail, Mrs. M. S., (1885-1902),
MEC, (Retired), 2242 Seventh
Ave., Oakland, Cal., U. S. A.
VanKirk, Miss Anne S., 1921, PE,
(A), care of 281 Fourth Ave.,
New York City, U. S. A.
Verry, Miss Hazel, 1918, YWC'A,
72 Ota Machi, 6 Chome, Naka
Ku, Yokohama, (Tel. Honkyoku
1768).
Vinall, Mr. G. H., & W., 1929,
BS, 95 Yedo Machi, Kobe. (F. C.
Osaka 11083).
Vories, Mrs. J. E., 1914, OMJ,
Omi-Hachiman.
Vories, Mr. W. M., LL. D., & W.,
1905, 1919, OMJ, Omi-Hachiman.
(Tel. Residence : 456 ; Office
466).
Voules, Miss J. C., 1913, SPG, 6
Goban Cho, Okayama.
Wagner, Miss Dora A., 1913, MEC,
Tokyo Joshi Daigaku, logi Machi,
Nishi Ogikubo, Tokyo Fu.
Wagner, H. H., & W., 1918, FMA,
599 Karada, Kobe Shigai.
Wainright, Rev. S. H., DD., & W.,
1888, MES, CLS, Aoyama Gaku-
in Tokyo. (F. C. 11357).
Walker, Mr. F. B., & W., 1903,
1906, SPG, 5 Nakayamate Dori,
3 Chome, Kobe.
Waller, Rev. J. G., D. D., & W.,
1890, MSCC, Nishi Nagano Cho,
Nagano
Waller," Rev. Wilfred, 1929, MSCC,
Baba Cho, Ueda.
Walling, Miss C. I., 1930, PN,
Hokusei Jo Gakko, Sapporo.
Walne, Rev. E. N., D.D., & W.,
1892, SBC, (A), care of P. O.
Box 1595, Richmond, Va.,
U. S. A.
Walne, Miss Florence, 1919, SBC,
Kami Tanaka Machi, Shimono-
Seki.
Walser, Rev. T. D., & W., 1916,
PN, 19 of 9 Tsuna Machi, Mita,
Shiba, Tokyo.
Walsh, Rt. Rev. Bishop G. J., &
W., 1913, CMS, 553 NisW 8
Chome, Minami 12 Jo, Sapporo.
Walton, Rev. W. H. M., & W.,
1915, CMS, 286 Nishigahara, To
kyo Shigai.
Walvoord, Miss F'lorance, 1922,
RCA, Baiko Jo Gakuin, Shimono-
seki.
Ward, Miss Ruth C., 1919, ABF,
152 Madison Ave. New York City.
448
JAPAN
Warner, Rev. Paul F., 1925, MP,
(A), Linthicum Heights, Md.,
U. S. A.
Warren, Rev. C. M., & W., 1899,
ABCFM, Miyata Cho, 2 Chome,
Miyazaki.
Warren, Rev. F. F., & W., 1925,
FMA, Baba Cho, Sumoto Machi,
Awaji Island.
Waters, Rev. Geo. L., & W., 1922,
1927, MES, Niomon Dori, Hiro-
michi Nishi, Kyoto.
Waters, Rev. Harris M., & W.,
1925, MES, (A), care of Board
of Missions, Box 510, Nashville,
Tenn., U. S. A.
Watkins, Mr. J. T., 1929, YMCA-
T, YMCA, 30 Minamikawara
Maclii, Nagoya
Watkins, Miss Elizabeth T., 1929,
IND, Seinan Gakuin, Nishiji
Machi, Fukuoka. (Tel. 3170).
Watts, Rev. F. E., & W., 1927,
IND, Seaman's Institute, 109 Ito
Machi, Kobe
Watts, Rev. H. G.. & W., 1926,
MSCC, Hakusan Dori, Niigata.
»
Weaver, Miss Georgiana, MEC,
(A). 518 Chimes Bldg., Syra
cuse, N. Y., U. S. A.
Weavers, Mrs. Etta Miller. MEC,
(A), Oxford, N. Y., U. S. A.
Weed. Miss Helen I., 1921, RCUS,
6 Minami Rokken Cho, Sendai.
Wcidinger, Rev. K., D.D., & W.,
1926, OAM, 39 Kami Toki Zaka
Cho, Koishikawa, Tokyo.
Weidner, Miss Sadie Lea, 1900,
MM, 15 of 1 Kuruwa Machi,
Ogaki, Gifu Ken.
Wells, Miss L. A., 1900, PN, 13
Noda Yamaguchi, Yamaguchi
Ken.
Wengler Miss Jessie, 19-19, AG,
22 Oiwaka Cho, Hachioji Shi,
Tokyo Fu.
Whewell, Miss Elizabeth A., 1928,
MM, 15 of 1 Kuruwa Machi,
Ogaki, Gifu Ken.
White, Miss Anna Laura, 1911,
MEC, (A), Owens Mouth, R.
F. D., Cal., U. S. A.
Whitehead, Miss Dora, 1927, IND,
5929 Shinoya, Oi Machi, Tokyo
Fu.
Whitehead, Miss Mabel, 1917,
MES, Lambuth Jo Gakuin, Ishi-
Katsuji Cho, Tennoji ku, Osaka.
Wbitcman, Miss Mary, 19(20, JRM,
1(52 Kita Yobancho, Sendai. (Tel.
Sendai 3315).
Whiting, Rav. M. M., & W., 1912,
UCC, Kwan.^ai Gakuin, Koto
Mura, Nishinomiya Shigai, Hyo-
go Ken.
Wilburn, Mr. Nelson, 1930, YMCA,
T, YMCA, 30 Minami Kawara
Machi, Nagoya.
Wi!cox, Miss Edith F., 1904, ABF,
care of AHFMS, 152 Madison
Ave., New York City, U.S.A.
Wilkcs, Mr. A. P., & W., 1897,
JpjB, (A), 55 Gower St., London
W. C. I, England.
Wilkinson, Rev. C. S., & W., 1916,
JEB, 170 Hirano, Gonomiya Cho,
Kobe.
Wilkie, Rev. J. D., & W., 1930,
PCC, Tamsui, Formosa.
Wilkinson, Miss Jessie M. G., 1919,
ABF, 152 Madison Ave. New York
City. U. S. A.
Williams, Miss A. B., 1910, MES,
Lambuth Jo Gakuin, Ishigatsuji
Cho, Tennoji Ku, Osaka.
Williams, Miss A. S., 1916, CMS,
Poole Girls' School, Katsuyama
Dori, 5 Chome, Higashi Nari Ku,
Osaka. (Tel. Tennoji 290).
Williams, Mr. F. T., 1929, JEB,
6 of 9 Shiba Koen, Shiba Ku,
Tokyo.
Willliams, Miss H. R., 1916, PE,
St. Agnes' School, Kyoto.
Williams, Miss M. E., 1927, MP,
105 Tamanoi Cho, Nagoya.
Williamson, Miss Jeanie, 192fi,
JRM, Ni.shilaka Mura, Natori
Gun, Miyagi Ken.
Williamson. Rev. N. F.. Th. D.,
& W., 1918, 1919, SBC, Seinan
Gakuin, Nishijin Machi, Fuku
oka. (Tel. 3170).
ALPHABETICAL LIST
449
Wilson, Mrs. A. M., MEC, (A),
118 South Liberty St., Delaware,
Ohio, U. S. A.
Wilson, Miss Eleanor, 1925,
ABCFM, 53 Nakayamate Dori,
5 Chome, Kobe.
Wilson, Miss Helen, 1929, ABF,
51 Denma Cho, 1 Chome, Yotsu-
ya, Tokyo.
Wilson, Rev. W. A., & W., 1890,
MES, Kanaya Morino Cho,
Nakatsu.
Winnett, Mr. Homer C., 1929, IND,
616 Kichijoji, Tokyo Fu.
Winther, Rev. J. M. T., & W.,
1898, LC'A, 35 Kushihara Machi,
2 Chome, Kurume.
Winther, Miss Maya, 1928, LCA,
Ogi Machi, Saga Ken.
Wolfe, Miss E. M., 1924, MP, (A),
care of Fairmont State Teachers'
College, Fairmont, W. Va., U.
S. A.
Woodard, Rev. Wm. P., & W.,
1921, ABCFM, 3 of 50 Higashi
Shiken Cho, Seoul, Korea. (Tel.
Honkyoku 797).
Woodward, Rev. S. C., 1930, CMS,
11 Wajo Cho, Nishinomiya,
Hyogo Ken.
Woodsworth, Rev. H. F., & W.,
1911, UCC, Kwansai Gakuin,
Koto Mura, Nishinomiya Shigai,
Hyogo Ken.
Woodworth, Rev. A. D., D.D., &
W., 1892, ABCFM, (Emeritus),
26 Kasumi Clio, Azabu Ku,
Tokyo.
Woodworth, Miss Olive F., 1928,
JEB, 102 Umemoto Cho, Kobe.
Woolley, Miss Alice D., 1925, IND,
care of Mr. C. B. K. Argal, Hill
Pharmacy, Tor Hotel Road, Kobe.
Woolley, Miss K., SPG, 360 Sanko
Cho, Shiba, Tokyo.
Wordsworth, Miss R., SPG, Samu-
kawa Cho, Chiba.
Worthington, Miss H. J., 1899,
CMS, 326 Zakoba Kokutaiji
Machi, Hiroshima.
Wright, Miss A. H., 1896, IND,
CE, 436 Furu Shinyashiki,
Kumamoto. (Tel. 488-9).
Wright, Rev. R. C, 1927, UCC,
216 Sengoku Machi, Toyama.
Wyman, Mrs. P., MEC, (A),
Waterville, Maine, U. S. A.
Wynd, Rev. Wm., & W., 1890,
1894, ABF, 605 Miyashita Clio,
Koishikawa, Tokyo.
Wythe, Miss K. Grace, 1909, MEC,
(A), 3154 College Ave., Berkley,
Cal., U. S. A.
Yates, Rev. N. P., 1906, IND,
Karenko, Formosa.
Yoho, Miss Dee, 1930, UCMS, 355
Nakazato, Takinogawa Machi,
Tokyo.
Young, Rev. L. L., & W., (Korea
1906) Japan 1927, PCC, 263
Harada, Kobe.
Young, Miss Mariana, 1897-1930,
MEC, (Retired), (A), Marysville,
O., U. S A.
Young. Rev. T. A., .& W., 1912,
1905, UCMS, 257 Nakazato, Taki-
nogawa Machi, Tokyo Fu. (Tel.
Koishikawa 522).
Zander, Miss H. R., 1928, RCA,
Ferris Seminary, Yokohama.
Zaugg, Rev. E. H., Ph. D., & W.,
1906, RCUS, 162 Higashi Sam-
bancho, Sendai. (Tel. 3678).
Zoll, Mr. Donald, ABCFM, Doshi-
sha YMC'A, Karasumaru Dori,
Imadegawa Sagaru, Kyoto.
ADVERTISEMENTS
THE
UNDERWOOD
FOUR-BANK
PORTABLE TYPEWRITER
PRICE .... ¥140.00
In every detail of appearance and construction
it reflects the experience of the WORLD'S
LARGEST TYPEWRITER MANUFACTURER.
AGENTS FOR JAPAN
DODWELL & CO., LTD.
TOKYO OFFICE!
• Chiyoda Building, Kyobashi (Telephone: Kyobashi 6616)
-.T , , Tokyo Sub-Agents:
Yokohama Oftce: K yj ^ ^ ^ ^
No. 22 \ amashita-cho, Naka-ku ,,,. , .,,.
2 bhichome, Gmxa
Telephone: (2) Honkyoku 243 Telephone: Kyobashi 25;
The American School in Japan
SCHOOL YEAR 1931-1932
Registration, Sept. 15, at 9 o'clock — Classes begin Sept. 15, at
I o'clock.
Elementary — Junior High — Senior High School Courses.
Preparation for college and university entrance by certificate.
College En I ranee hoard Examinations.
Interdenominational — Fifteen Nationalities.
Management by twenty-four missionary and business organizations.
Boarding Department— Boys live with the Principal — Girls with
the House-mother.
All meals under the supervision of a trained dietician.
Physical Education- — Mr. Bernard Gladieux of Olx;rlin and Miss
Stone, Sargent School — Gymnastic Peoples' College of Denmark.
School for Superior Children — High Scholastic Standards.
Development of Personality — Character Training.
The ONLY American School in Japan
C. A. MITCHELL, Principal
AMERICAN SCHOOL IN JAPAN
1985 Kami Meguro, Tokyo-fit, Japan
If Interested Write for a Catalog
THE KYO-BUN-KWAN
will receive
Orders from Abroad for any Periodical or Book issued
in the Far East either in Japanese or European languages.
We are prepared to make search for Rare and Out of
Print Volumes.
We are Agents for The Asiatic Society of Japan, the
Transactions of which are published in English. Seven
volumes of the Second Series have been published since
the great Earthquake and Two volumes ot Reprints: that
is of papers selected from the Eirst Series, the stock of
which was destroyed in the earthquake.
We are in touch with the Japanese publishing world
and will take orders for books on Scientific or Popular
subjects printed in the Japanese Language.
CHRISTIAN LITERATURE SOCIENY
(KYO BUN K.WAN)
2 Shichome, Ginza, Tokyo
OMI SALES COMPANY, LTD.
(A DEPARTMENT OF THE OMI MISSION)
Gmi-Hachiman, Japan
BRANCHES: Fujiya Bldg., Toranomon, TOKYO
Daido Seimei Bid., Tosabori, OSAKA
Main Street of Karuizawa, SHINSHIU
THE CABLE PIANO
(Full line of sizes
and styles)
¥950.00 -¥1,800.00
THE CABLE CO.'S
"101 BEST SONGS"
(with music)
Single — 25 sen
By 100—20 „
DUMONT ORGANS (The celebrated French make)
DULCITONE (Harp-like piano that never gets cut of
tone)
MENTHOLATUM (at any drug or department store in
Japan)
STERLING GAS RANGE i^best made - with vertical
broiler)
STERLING HEATER (for small houses, churches, kinder
gartens, etc.)
SAVAGE WASHER AND DRYERS (Savage does an
entire weeks wash in an hour — or less)
FURNITURE, DRAPERIES, UPHOLSTERY, VELOURS
(imported at low cost)
BENJ. MOORE CO.'S HOUSE PAINT, "MURESCO"
for plaster walls. STAIN " SAN1-FLAT," FLO3R
FINISHES, etc.
SARGENT BUILDING HARDWARE.
PLUMBING FIXTURES.
PITKIN FOOD FLAVOURS in bottles and tubes.
The OMI SALES COMPANY is an experiment in
apnlying the principles of Jesus in modern business. It
will not handle poor goods.
There is a telephone in each of its offices. Its
tere-jraphic address is " OSACO " OMI-HACHIMAN.
Writs for other lines and prices.
SUBSCRIPTIONS
TAKEN FOR
ALL LEADING MAGAZINES
WRITE FOR TERMS
BOOKS BOUND
Have you books you think a lot of ?
Would they look betler re-bound?
We can bind them to suit your taste and your purse.
PAPER HALF LEATHER
BOARD MOROCCO
CLOTH HALF MOROCCO
LEATHER LIMP MOROCCO
and so on.
Yearly volumes of Japan Christian Quarterly bound.
Magazines alsa bound.
KYO BUN KWAN
2 Shichome, Ginza, Tokyo.
Christian Literature Society
KYO BUN KWAN
PUBLICATION DEPT :
Includes Commentaries, Books, on Apologetics and
Devotional subjects together with Evangelical Books
and Tracts.
Complete catalogue gladly sent on request.
SELLING DEPT:
Imported publications chiefly of a religious character,
but maintaining at the same time a more general
stock of books on :
Language Study.
Philosophy and Economics.
Art.
Novels.
Drama and Poetry, Literature.
We also maintain a large stock of text books from
England and America, and can supply books in
quantities.
AGENCIES :
Ginn & Co., New York. General Text books for
schools.
Underwood Typewriter Company. Typeriters and
Accessories.
BRANCHES AT : Aoyama 7-chome, Tokyo.
Kawaramachi-dori, Kyoto.
CHRISTIAN LITERATURE SOCIETY
(KYO BUN KWAN)
2 Shichome, Ginza, Tokyo. (Main Address)
CHRISTIAN LITERATURE SOCIETY
KYO BUN KWAN
2 Ginza 4 Chome, Tokyo, Japan
THE TRANSACTIONS
OF THE
Asiatic Society of Japan
POSTAGE EXTRA
Second Senes_Vol.J_ Dec. 1924 ___ ¥2.50
The Imperial Edicts in the Shoku-Nihongi — by G. B. Sansom.
A Comparison of the Altaic Language with Japanese
—by G. J. Ramstedt.
The Foreign Relations of Japan in the Early Napoleonic
Period— J. F. Kniper.
Four Drama-Forms of Kabuki — Mrs. J. N. Penlington.
Second Series^ Supplement to Vol. 1 Dec. 1924 ¥2.50
A Study of the Development of Religious Ideas Among the
Japanese People as Illustrated by Japanese Phallicism
— by Genchi Kato.
Second Series VoL II Dec. 1925 _ ¥3.00
Fifty Sessions of the Japanese Imperial Diet
—by E. W. Clement & E. Uyehara.
Appreciation of Nature in Japanese Poetry
—by S. H. Wainright.
The ./Esthetic Value of Far Eastern Works of Art
— F. W. Gookin.
Notes on the Japanese Language — G. B. Sansom.
The Oceanic Language and Nipponese as branches of the
Nippon-Malay Polynesian Family of Speech
— D. van H. Laberton.
Second SeriesVol. Ill Dec 192< ¥4.00
The Cradle of Graeco-Buddhist Art— A. Faucher.
The Oceanic Theory of the Origin of Japanese Language and
People — A. Neville J. Whymant.
Japanese Toys and Toy-Collectors — Frederick Starr.
Matsukaze — by D. F. Waugh.
Numerical Categories in Japanese — E. W. Clement.
Second Series Vol. IV _ Dec. 1927 ¥3.50
The Social Teaching of Meh Tse -L. Tomkinson.
Second Series Vol^y_ Dec. 1928 _ ¥3.00
Cognates of Native Japanese Wards— C. K. Parker.
An Introduction to the Main Currents of Buddhist Philo
sophy in Japan — W. Gundert.
Index of Transactions of the Asiatic Society of Japan, First
S2ries, Vol. I-L-R. de B. Layard.
Bibliograph'cal Note to be Appended to Vol. Ill of Murdoch's
History of Japan— by James Murdoch.
Report of the Council for 1928.
Second Series Vol. VI
Dec. 1929
Y3.00
An Outline of Recent Japanese Archaeological Research in
Korea, in its Bearing Upon Early Japanese History
— G. B Sansom.
The Wanderings of the Japanese Beyond the Seas
—Miss V. Pasdneeff.
Helps to the Study of Ancient Place Names in Japan —
Dr. John Batchelor.
On the Transliteration and Transcription of the Japanese
Kana, Archaic, Ancient and Modern —
Dr. Jan Lodewijk Pierson, Jr.
Report of the Council for 1930.
Second Series Vol. VII
Dec. 1930
Y6.00
Japanese Criticisms and Refutations of Christianity in the
17th and 18th Centuries— by Masaharu Anesaki.
Genshin's Op Yashu : Collected Essays on Birth into
Paradise— A. K. Reischauer.
Diary of an Official of the Bakufu— Translated for the Society.
1 wo Stories by Ichiyo — W. M. Bickerton.
Jan Compagnie in Japan 1672-1674 : Anglo-Dutch Rivalry in
Japan and Formosa— C. R. Boxer.
Book Reviews.
Reprints Vol I
Dec. 1925
Y6.00
Japanese Classics
Tosa Nikki— W. G. Aston.
The Maiden of Unai— B. H. Chamberlain.
Wasobyoye — B. H. Chamberlain.
A Short Memoir from the 17th Century — B. H. Chamberlain.
A Description of My Hut — J. M. Dixon.
Sumiyoshi Monogatari — H. Par'ett.
Basho and the Japanese Epigram — B. H. Chamberlain.
Reprints Vol. II
Dec. 1927
Y6.50
Ancient Japanese Rituals Part I III — Sir Ernest Satow.
IV— Dr. Karl Fiorenz.
The Revival of Pure Shintau- -Sir Ernest Satow.
CHRISTIAN LITERATURE SOCIETY
KYO BUN KWAN
2 Ginza 4 Chome, Tokyo, Japan
CHRISTIAN LITERATURE SOCIETY
(KYO BUN KWAN)
BIBLES
COMMENTARIES
HYMN BOOKS
125 OR MORE BOOKS
PRINTED IN JAPANESE,
PUBLISHED BY US
ON THESE AND OTHER SUBJECTS :
BIBLE STUDY AND EXPOSITION
LIFE OF CHRIST
THEOLOGY
SPIRITUAL LIFE AND PRACTICE
SOCIAL PROBLEMS
FICTION
GENERAL LITERATURE
BIOGRAPHY
ALSO
MAGAZINES
RELIGIOUS NEWSPAPERS
TRACTS
SEND FOR CATALOGUE
CHRISTIAN LITERATURE SOCIETY
(KYO BUN KWAN)
2 GINZA, 4 CHOME, TOKYO
The Canadian Academy
KOBE, JAPAN
Under the management of the Japan Mission
of the United Church of Canada
Co-operating Missions
American Board
Lutheran Church of America
Church of England in Canada
Methodist Episcopal Church South
United Church of Canada
Presbyterian Church North
Presbyterian Church South
Presbyterian Church in Canada
Reformed Church of America
Y.M.C.A.
Protestant Episcopal Church of America
Day and Residential School for Western boys and girls.
Full courses from Primary through High Schopl to
Honour Matriculation.
Strong Music Department
AFFILIATED WITH THE UNIVERSITY OF TORONTO
Graduates accepted without further examinations
in Universities in England, on the Continent,
throughout the United States and in Canada.
Address all correspondence to :
THE PRINCIPAL,
CANADIAN ACADEMY,
KOBE, JAPAN
fg
raj
CHRISTIAN LITERATURE SOCIETY
(KYO BUN KWAN)
TRACTS
SEND FOR CATALOGUE
CHRISTIAN LITERATURE SOCIETY
(KYO BUN KWAN)
2 GINZA, 4 CI-IOME, TOKYO
~r
Rl
+z
r
m
* l
np
UP
0f
M
ili! 7
ras nu r
ft
£
H
^
*t
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11