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February, 1937
T H E K I N G ' S B U S I N E S S
honor the sacred ancestors before whom they must bow. Not alone in Japan but in Korea as well is this homage demanded. W e all know that Korea has been a strong hold of the Christian church in the Orient. One of the most severe blows to Christian missions in recent times was the removal last year, by demand of the Japanese gov ernment, of the devout and honored G. S. McCune, for many years President of the Union Christian College of Pyengyang, Korea, because of his “ stubborn refusal” (as stated in the reports) to cooperate in these matters. After lengthy discussions with the Japanese Governor, Dr. McCune refused to “yield an inch,” after which he clearly stated in writing why he must decline “to make obeisance at the shrine.” The government then proceeded with its drastic action. In Seoul, the largest city of Korea, the missionaries are no more ready to submit to what they regard as idolatry than was he. They report the whole situation to be “ exceedingly trying.” At every official meet ing of school boards, a Japanese representa tive must be in attendance. The difficul ties became so great that they proposed closing their schools, but the Japanese gov ernment refused to allow this. Unless some solution is found, there is a fear that the missionaries may have to go to the extrem ity o f giving up their schools by a process of retirement, that is, by not receiving any new students fdr the next few years. In other ways the Christian cause seems threatened. Persons who have become too bold in their preaching of the cross, or too outspoken in their denunciation of pagan ism, have suffered the loss of their rights, have had fines imposed, or have endured other forms of persecution. It is acknowl edged everywhere that Japan seems very suspicious of all missionaries. They are under the constant surveillance of govern ment agents and secret detectives. Their work is continually being placed in trying difficulties. In the new state of Manchukuo the situation is even more uncertain than in Korea and Japan. T he S eriousness of the P roblem What is the meaning of all this? One writer states that “ a short-sighted group of extreme nationalists are forcing the re ligious situation into channels which must inevitably lead to crisis” ; and he adds that for the missionaries “ it is the gravest and most difficult problem faced in years.” An other writer comments on an aspect of the situation touching the native Christian. He says that any one “can see in the Emperor- cult a great many problems for the Japa nese subject who becomes a Christian.” Of this we are assured: a great revival of national feeling is sweeping through Japan. She is widening her borders in the Far East. Is it to be expected, in the event of further acquisition of territory, that she will be any more friendly to missionary interests in such regions? Some may think it incredible that Japan would expect thou sands of foreign subjects to worship a mythology originating on a distant and alien isle. But this is just what she is doing in Korea, and Shinto shrines are now appearing in the schools of Manchukuo. It is hard for Japan to see anything illogical
or untenable in a policy expressed in the 'declaration that one may be a “ steadfast holder of the national (Shinto) faith . . . even though he may accept the tenets of Buddhism or Confucianism [probably here Christianity in Japan is not being excepted] as his personal or individual religion.” * In reading Japanese history we find that at certain periods the Emperors received treatment far different from that which would indicate relationship with the gods. Yet we read in a book published recently in Japan, “The utmost devotion to the Emperor is the ultimate object of the Na tional Faith Shinto. The Emperor of Japan is a legitimate descendant of the Kami (gods), so that He is compared to Heaven and Earth for His righteous rule.” :]: Note the capitalized pronouns by which rever ence, too infrequently given the Deity in our lands, is here signalized. P ossible S olutions A happy solution to this rather delicate problem which confronts Christians might be reached if the deeper religious elements could be dropped from the “ patriotic” Shinto ceremonies, or Christians be allowed to conduct their own memorial services as is sometimes done in our Western churches commemorating Memorial Day. Either plan would fully meet the ends the Japanese government is striving to achieve through its present inflexible policy. These ends would be better gained by winning the good will of the people. But thus far there has been no evidence that there is any inclina tion toward this action on the part of Japan. As the situation remains, a serious prob lem confronts our brethren across the water. Should Christians today shrink from bow ing at Shinto shrines as our forefathers of the Reformation abhorred bowing before Romish images? Personally we recall how only a few years ago we refused a private audience with the Pope in Rome, because such a “ privilege” was conditioned by bowing and kneeling in submissive recognition at the feet of that church’s pontiff. Having re cently observed the conditions in Japan, we feel quite sure that we would be no more ready to bow at a Shinto shrine. Let our Far Eastern church remember Israel’s sad experience in giving heed, at first passively, then actively, to pagan practices so long ago surrounding her. In view of this situation, is there any thing which we at home can do? Yes. First, let us make the whole situation a matter of earnest prayer, beseeching the Ruler of the nations to let nothing hinder the free course which the gospel has en joyed in recent times in these lands. Then let us be alive to conditions, promoting a wide, intelligent, sympathetic understanding of the situation. And finally, let us be ready to uphold and aid in this hour of crisis the missionaries who are being called and may yet be called to bear sacrifice for the sake of Him who called them into the fel lowship of His own suffering. *“ What Is Shintof” published by the Board o f Tourist Industries, Japanese G ov ernment Railways, p. 65. %“ Shinto and Its Architecture,” by A . Akiyama, April, 1936, p. 18.
sepulcher is new and lieth in the garden which noteth to us the return into the pleas ant garden of Paradise which is opened to us through the death of Christ. In the death of Christ is death killed, and as much as altered into a sleep.— B ishop C overdale . MARCH 30 Seen o f Angels “ And whatsoever ye do in word or deed, do all in the name o f the Lord Jesus” (Col. 3:17). The saintly Bishop Westcott, of whom it was said that he met all o f life in the pres ence of the unseen, was found one night by his chaplain struggling over the draft of a service for the dedication of gifts in some tiny church. “Well, my lord, that congregation will not be very critical; they are accustomed to anything.” With a gen tle, surprised smile, the bishop looked up from his desk and said, “ You forget who are the congregation. We are only an in finitesimal part of it.” —M y Pocket Companion for 1937. MARCH 31 T im elt G race “ Let us therefore come boldly unto the throne of grace . . . and find grace to help in time of need” (Heb. 4:16). Worry is not only a sin against God, but it is a sin against ourselves. Thousands have shortened their lives by it, and mil lions have made their lives bitter by drop ping this gall into their souls every day. Honest work seldom hurts us; it is worry that kills. I have a perfect right to ask God for strength equal to the day, but I have no right to ask Him for one extra ounce of strength for tomorrow’s burden. When tomorrow comes, grace will come with it.— T heodore L. C uyler . SHALL CHRISTIANS BOW THE KNEE? [Continued from page 49] National Shinto ceremonies, even if that participation be a silent one. The answer to this problem will depend somewhat upon the answer one gives to the first question. We will note in passing, however, that it is not a particularly grave problem for the Japanese Buddhist. Buddhism, through out its history, has always been ready to adapt itself to changing conditions. Though Buddhism was founded in India, its adapt ability accounts to a large extent for its rapid spread through Tibet, China, Korea, and Japan. Many Japanese have long paid their respects at both Buddhist temples and Shinto shrines. Buddhism in general, there fore, will find no grave problem in adjust ing itself to the new conditions in Japan. This leaves Christianity, by far the smallest "foreign” religion, to stand alone in meet ing this new crisis. But in standing alone has been Christianity’s strength. The particular form in which the prob lem first meets us is in the field of educa tion. All recognized schools, missionary or otherwise, from kindergartens to universi ties, are now obliged to escort their pupils at certain regular occasions to the Shinto shrines. There, as part of their patriotic duty, if not of their education, they are to
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