49
February, 1937
THE K I NG ' S BUS I NESS
cerning this problem. Is State Shinto a religion or not, and what should be and will be the attitude of Christians toward its demands? The answer to the first question of course might depend principally upon how we define the term “ religion.” But
place throughout the land is very prominent. Since their lore centers about that which is regarded as bound up with the origin of the nation, and since in their worship the national guardian spirits are invoked, the present govern ment of Japan sees the important part these holy places
without entering into a discussion of tech nical definitions, it may be said that re ligion is usually, if not universally, char acterized by certain elements and forms. Among these would be regard or rever ence for forces (whether gods or spirits, personal or impersonal) above man, whose favor man m’ght wish to gain through worship in the form of rever ence and homage, and the offering of prayers. All of these qualifications we find, in one form or another, in State Shinto. The spirits of ancestors, heroes, or emperors are believed to be residing in or about certain shrines. The Japan Year Book (1935) states that in the shrines “ gods, who represent the Imperial ancestors or personify natural powers, are installed” (p. 809). The guardian spirits of the nation are called upon, and their favor and blessing are invoked. W or shipers reverently bow in the sacred presence. Priests elaborately garbed for the occasions officiate. At one of the larg est temples in Kobe we witnessed, one Sunday, am:d elaborate ritual, the presen tation of offerings to the ancestral spirits. What would we call all of this if not seme form of religion ? Surely these activ ities are more than saluting the flag or decorating the grave of a loved one. Further, the government itself, in spite of a few assertions to the contrary, shows bv its attitude that it regards State Shinto as a religion. In the Japan Year Book to which we have already referred, State Shinto is considered along with Buddhism, Sect Shinto, and Christianity, in the section devoted to Religion. In the booklet on Shintoism issupd bv the Board of Tourist Industries of the Japanese Government Railways, State Shinto is re peatedly referred to as a religion and is so treated throughout. Thus it is stated, “ Shinto as the national faith is . . . both ethical and religious” (p. 15). On the other hand, “ An Official Guide to Japan,” published by the Japanese Gov ernment Railways, states, “ The official cult is not a religion but public institu tion, enjoining the worship of ancestors enshrined in the . . . shrines which num bered 111,739 at the end of 1930.” Here in the same breath in which they would deny that the cult is religion, they ad mit that it includes “ the worship of an cestors.” C h r is t ia n P a r t ic ip a t io n in S ta te S h in t o C eremonies This religious significance brings us to the second and more serious question, that of whether or not a Christian should rightly submit to participation in the [Continued on page 77]
fill in strengthening the devotion with which the people regard the Imperial house. Furthermore, it recognizes in them a force capable of bringing the whole land to support the national cause with all the fervor which religious zeal can instill. The above-quoted writer states, “ The National Shinto faith cul minates in the form of Emperor-worship and patriotic loyalty . . . which is suf fused with religious zeal and enthusiasm.” The government therefore is taking a very definite hand in regulating and pro moting Shinto in order to achieve these ends. “ S ect S h in t o ” a n d “ S tate S h in t o ” D istin gu ish ed T o trace the past history and develop ment of the Shinto cult would here be outside our purpose. There have arisen, however, in comparatively recent times a number of Shinto sects, the Japan Year Book listing thirteen. But in the presence of this sectarian form of Shinto there still remain certain national festival oc casions of larger import than any of the diverse sects. There have been also certain national shrines such as those erected to eminent emperors, mythological heroes, and even soldiers and patriots of the pres ent day; these shrines belong to all of the people. The government cause is little concerned with sectarian differences, but finds in this larger Shinto a great poten tial means of national allegiance and pa triotism. It is therefore making a dis tinction between “ Sect Shinto” and “ State Shinto.” declaring the latter to be less religious than patriotic. The recent policy of the government is to demand of every one absolute allegiance to the National or State Shinto. Other religions, however, have all the while been present in Japan. Prominent among these has been Buddhism. Chris tianity has held a considerably minor place, numerically, in the Islands. In the case of Buddhism some of its adherents have been perfectly willing to pay hom age on national days and festival occa sions to the state shrines. If any de murred, the government stood ready to assure every one that State Shinto was only national patriotism and that a per son could be a good Buddhist, Sect Shintoist, or Christian and at the same time pay his respects to the national shrines. And thus homage is being de manded wherever the flag of Japan flies, in Korea and other territories as well as in the Island Empire itself. Is J a p a n ’ s S ta te S h in t o a R eligion ? Some very serious questions arise con
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