About Japan and the Japan Mission

APPROVEMENT ERA. Vol. X. NOVEMBER. 1906. No. 1

ABOUT JAPAN AND THE JAPAN MISSION. BY ELDER ALMA 0. TAYLOR, PRESIDENT OP THE MISSION.

During the last three years, a great deal has been written and said about Japan, and were it not that I desire to tell the young men of Zion a few things about the Japan mission, and correct a few mistaken ideas about this land and the prospects for the mission's success, I would consider it out of place to add anything. Due to the fact that some of our mail went astray, I did not get the March number of the Era till a day or two ago. In this number I notice an article by Dr. J. M. Tanner about 'Christiani- '

ty in Japan," and I desire to comment a little on the conditions to which he refers. When Japan, at the opening of the present emperor's reign, began her material, military and educational reform, she recognized her inability to proceed without the assistance of experienced and capable men v Such men were very scarce among the Japanese, so, at first, nearly every adviser, director, or chief was a foreigner under whom the Japanese received their first lessons. It

was not long before the student absorbed the wisdom of the teacher and, as a result, the foreigner was dismissed from service to make room for the native who had acquired ability to attend to his

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own affairs and educate himself. This is natural and right. The Japanese have the capacity to take advantage of an opportunity and to do things themselves. 'What man has made, we can make. '

What man has done, we can do." This is their claim, and they are keen enough to perceive that sectarian Christianity which has come among them is a man-made system which, after a long training under foreign bishops and missionaries, they feel quite capable of running themselves. Hence, the rapidly growing sentiment in favor of a real Japanese Christian church, under the leadership of Japanese. When this church develops into a reality, what will result ? Nothing more serious than what already exists. By placing a Japanese interpretation upon Christ and his mission, I cannot conceive that any greater blunders are possible than those already made by the uninspired reformers of the past. Indeed, in some points, Japanese Christianity will teach, more truth than either the European or American kind. Many of the absurdities in the modern Christian doctrine of Deity will be eradicated, and many rational ideas announced, for undoubtedly present-day science will play a greater part in the interpretation of scripture than Buddhist or Shinto traditions. What effect will a Japanese Christian church have in opening or obstructing the way of the Japan mission of the Church of Jesus Christ of Latter-day Saints? This is the question that interests us most. And I have wondered if the young men of Zion, reading Dr. Tanner's article, would not hastily conclude that a sentiment which would create a Japanese Christian church would work hard against the Latter-day Saints who teach that the New Jerusalem will be built on the American continent, the land favored of God, unto which all the seed of Israel shall flock. In answer to the question, I give my views as follows The new church and its new creed can hardly be expected to get farther away from the truth than the mother sects. The possibility is that, in many points, it will' get nearer the truth, and, in many, it will embrace truth. This being the case, the step into "Mormonism" will not be so long as before. The rise of such a sect will give force and proof to our testimony against division in the Church of Christ, and the absence of revelation and authority

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in the administration of the gospel. It will createan agitation, especially in Christian circles, concerning church government and authority, which will lead to an investigation of the scriptures on this point. Such investigation will certainly do us no harm. It

will give popularity to Christian questions, and many will join the new church. Of this number, hundreds and thousands may later forsake I he fold or become lukewarm towards it. However, on the. other hani, reverence for the name Jesus Christ, will increase, and belief in him will take hold of the hearts of the people. Surely the Latter-day Saints do not object to men believing in the Savior. This belief, though feeble, is an improvement — a step towards the kingdom of God. The new church, after its financial struggles are past, will give positive assurance of the permanency of the Bible and Christian name in Japan. This is a paving of the way for "Mormonism." Next, let me refer to the effects of the recent War upon the Christian movement in Japan. That Christianity has spread and multiplied in Japan, in consequence of her opportunities during and since the war, is a fact beyond question. Charity has been given an open field, and, in the exhibition of this virtue, the Christians have eclipsed all rivals. The work of the Y. M. C. A., on the battlefield among the soldiers, received the praise of both high and low. In these works,

and in the recent famine relief work, the Christian cause has been well advertised, and sentiment in its favor grows apace; while thousands are confessing Christ and being initiated into the several churches by sprinkling or pouring. Let the emperor go to Ise and worship at the shrine of his ancestors as much as he pleases, the Shinto as well as the Buddhist shrines are doomed. The following extract from a Buddhist journal in Japan is significant:

Numerically speaking, Buddhism far outranks Christianity; but, by reason of actual work accomplished, the balance of power is in favor of the Christians. General hatred against Christianity is passing away, and the belief that it is better adapted to the new condition of things is daily gaining ground. Buddhist customs and rights are becoming more and more alien to the interests of society, and Buddhist temples and priests are often the subject of public ridicule. The enormous amount of Yen 200,000 has been expended by the Hongwanji (the largest Buddhist sect in Japan) for the work among the soldiers, but it is far

4 . IMPROVEMENT ERA. inferior to the work of the Christian Association, whose expenditure amounts only to a few thousand Yen. Their quarters are regarded as a paradise for the soldiers, and they are welcome everywhere. The work of the Christians has attained such success that it has reached the emperor's ear; while that of the Buddhists is always attended by debts and disturbances.

When Prince Arthur of Connaught visited Japan in February of this year, the emperor went out to meet him. On the way back to the palace, the imperial carriage passed by where an old man "from the back woods" was standing in the front row of the crowd. Reverently he bowed nimself upon the ground and put his face to the dust, as his majesty passed. The paper the next morning reported the old man's act with words of praise. But while he and an infinitely small number of others followed the old custom, thousands stood on their tip toes and stretched their necks to the limit to get a glimpse at their emperor; and those who witnessed the old man's act smiled at his ignorance and antiquity. Because the paper praised his act, shall we conclude that the Japanese are going back to such ancient modes of showing respect to his majesty? The action of the thousands answers negatively. It

is customary for Tokyo papers to mention these returns to the old customs, because they are so rare. Therefore, I believe that all

that Dr. Tanner quotes from some of these papers about the emperor's going to the shrine at Ise, is simply gush over his acts. At any rate, the actual conditions, as we observe them here, do not bear out Dr. Tanner's conclusion, drawn from the newspaper extracts, to the effect that it does not look as if any considerable number of the Japanese were ready to accept Christianity. The truth is that, due partly to the opportunities the war has afforded, and to the natural evolution of thought in commercial and educational circles, the Christian name is being boomed in Japan. What effect will this boom have upon the Japan mission? This is a question the Era readers would, no doubt, like to have answered; and the answer is what I would like the Saints in Zion

to know. For I infer, from reports that have reached me, that some of the Latter-day Saints consider the Japan mission a failure, or, at least, a premature movement.

Sentiment favorable to Christianity will enable those who

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have become dissatisfied with the traditions of Buddhism and Shinto to study the Bible openly, without any fear of ridicule. It will

not be unpopular to attend a Christian church. Studying the Bible or attending Christian services paves the way for belief in Christ (even that fostered by man-made systems) and is a good thing, because it, at least, creates reverence for the Savior and places man in a better position to receive the testimony of divinely appointed messengers. "Mormonism," though the best, is the most unpopular form of Christianity, hence, not so attractive as the sects. Popularity is the Japanese love. "Mormonism" is commonly ridiculed and misrepresented, hence it requires courage to be a "Mormon." This courage is at present lacking with the Japanese. Ridicule goes hard with them. It is not so easy to be a "Mormon" as it is to be a sectarian. People like tea, beer, tobacco and wines. Ten per cent of one's annual income is a little larger sacrifice than a copper thrown now and then into the subscription plate. It is easier to confess to a Presbyterian, Methodist or Congregationalist preacher than to a "Mormon" elder, because there is much to learn in "Mormonism" that requires longer study and more humble research than do the doctrines of menTherefore, while thousands are following the course of least resistance, and joining with sectarianism, converts to "Mormonism" are few, vjry few. Japan at present is in a mad race for worldly glory, and the Christianity which makes the best material show-

ing is the catchy one. Nor can we justly criticise the Japanese for being attracted, at first, by the outside ornaments, rather than the inner virtues; for, generally speaking, this is the case all over the world. But remember that the immediate results of a religious boom are not its only results. After the people have had enough experience in following Christ according to Calvin, Knox, Luther, Wesley and modern commentaries, many will recognize a real hungering and thirsting after righteousness. And the "Mormon" elders, having been in Japan long enough to understand the conditions and prepare implements for the work and acquire ability in the language, will stand ready to provide the honest in heart with spiritual food and drink direct from the fountain of Christ. After experience has taught the true-hearted that the soul of man can-

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not find lasting satisfaction in a spiritless form of godliness, no matter how attractively ornamented, they will heed the voice of the true servants of God. The prospects for the Japan mission are certainly brightening every hour. Is the Japan mission a failure? Is it premature? The short- > est answer to both these questions is an emphatic "No." It is the

mission of "Mormonism" to preach the gospel to all the world for a witness before the end shall come. Therefore, count- ing its success or failure by the number of converts made, is a gross mistake. The aim of the Japanese mission is to preach the everlasting gospel and bear witness of Jesus Christ, that the peo- ple of this land, like those of all other lands, may be left without excuse. Our success or failure, then, must be determined by the answer to the question, "What has the Japan mission done, and what is it doing, for the spread of truth?" When the first company of elders arrived in Yokohama, August 12, 1901, they stood alone at the very bottom of the lad- der. They knew no one; everything was strange to them. The language they had was simply a jargon to the. natives, and the natives spoke with a jargon in return. They had no book nor pamphlet to take the place of their speechlessness. They knew nothing of the Japanese character, nothing of the laws of the country, and were ignorant of the customs and manners of the peo- ple. They hardly knew how to proceed, and when they did get started, everything was like an experiment. They had to feel their way cautiously, and study diligently, with implicit faith in God. The first company of missionaries consisted of three men and a youth. The following year President Heber J. Grant re- turned to America, and brought, on his second trip to Japan, his daughter, three lady missionaries, and five young men. The next missionaries (a company of three elders) arrived three years later, two arrived one month after these; the next and newest laborer arrived in August, this year. So, from the beginning of the Japan mission, five years ago, there have been nineteen workers in the

field. But note the time of their sojourn. Three returned after being here in the neighborhood of one year; two returned after a two years' stay; two were here only two years and six months; one

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was here three years; two a little less than four years. There are at present nine elders in the mission. One has been here two weeks, two have been connected with the mission one year and two months; three have been here one year and three months; two have been here four years and two months, and one has been here as long as the mission. From these figures the reader will learn that, of the nineteen laborers, one has completed a five years' service; two a four years and two months' service; two not quite a four years' service; one a three years' service; two a two-and-ahalf years' service; two a two years' service; and nine less than a two years' service. Now take into consideration the Japanese language and the characteristics of the people, their manner of living and the conditions surrounding both them and the missionaries, and I think any one can readily understan 1 ,that, while everyone has had a part to play in the work done, the blunt of the labor has been on the shoulders of a few, for only a few have been here long enough to know much about the language. In the beginning, we could not speak, let alone write. Now we converse about, teach and preach, the gospel. Five years ago there was not a single written word for our use outside of the Bible. We <;an use the Bible now, but, sad to say, it is not the help we had hoped to find it; for it is translated in a peculiar and difficult style of language with which the people generally are not familiar, and many passages most precious to us are badly disfigured. By our own efforts, and by the assistance of native friends, together with divine aid, we have been able to publish eight tracts, seven of which are now in use. These tracts explain briefly the rise of the Church in the latter days; give the reason for our coming to Japan, and state our attitude towards the Japanese; advance arguments in favor of God's existence, and teach his character, power, attributes and relationship to man; point out the purposes of life and the final destiny of both the wicked and the righteous; declare the Messiahship of Christ, give a brief outline of his life, and expound the atonement which he wrought, as well as teaching the foundation principles and ordinances of the gospel. In these tracts the necessity of prayer is urged, and the essential features of acceptable prayer made plain; also the striking differences between the Church of Jesus Christ of Latter-day Saints and

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the professed Christian sects are referred to, and, at every opportunity, a faithful testimony is borne. - If the seven tracts were

bound into one volume, they would make a book of nearly three hundred pages. The translation of A Brief History of the Church will be ready for the printer by the time this article appears in the Era. This translation will make a book of considerably over three hundred pages. In order that the reader may get an idea of the labor and time required to make a translation of this size, I will state that one elder has already devoted all of his spare time, and many whole weeks of his time, during two years and two months to work on this one translation. Two years ago, a fifty-page tract (the third in the mission) was published. In making and correcting the translation, three rewritings were necessary, covering two sixty-two full pages of hieroglyphic-like characters. The Book of Mormon translation has been made, but is now being caref ally read, revised, corrected and compared with the original. The English text fills six hundred and twenty-three pages. The uncorrected translation is a manuscript of, at least, two thousand four hundred pages. Practically the whole time of one elder for the last two years and six months has been devoted to this translation. Five years ago the songs of Zion were not known in Japanese. Today we have a psalmody containing sixty-six "Mormon" songs with new music to each. Prom April 22, 1903, the date on which active missionary work was commenced, to July 1, 1906, our little band of missionaries walked 7,367 miles, rode 16,435 miles, visited 18,636 homes, revisited 14,281 homes, distributed 29,354 tracts, sold 167 books, and otherwise distributed 909 books, held 3,251 gospel conversations and held 844 meetings. Sunday School work has been going on for nearly three years, and many Japanese children are being taught how to worship the true God. This, then, is what has been accomplished in the Japan mission since it was formally opened, Sept. 1, 1901. Compare the work with the number and ability of the workers, take into consideration the language and what has had to be learned about the

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people and the country, and, no doubt, the reader will agree with me that the work of laying a foundation in this mission has progressed; that God has abundantly blessed his weak servants; that — much has been accomplished in short, that the Japan mission is a success, in that it is doing much for the spread of truth. But, is not the mission a premature movement? The inspirations and revelations from God are never premature. Therefore, this mission, having been opened in obedience to a revelation to President Lorenzo Snow, cannot be premature. Some who count, perhaps, on converts only, hwe said, "The Japanese are evidently not ready for the missionary's testimony. The harvest is not ripe." I answer, "Neither are the missionaries prepared to bear this testimony until they have learned the language, nor reap the harvest until they have obtained a sickle." From what I have written above, the reader will see that the work, so far, has been one of preparation — we are beating the harvest implements into shape; contemporary with this work, the thoughts and aspirations of the

Japanese mind and heart are undergoing great changes. Preparing the sickle is just as important as reaping the harvest, and it is being done at a time most opportune. Should we complete this preparation for the harvest before the harvest is ready for us, there is still plenty of work to do, and no time to sit by and say, "premature." We can put our hands to the plow and plow the field, we can, we must, assist in sowing the seed and raising the

crop, if we expect the joy of reaping. The wonderful outpourings of the Holy Spirit on very many important occasions in the histury of this mission, especially at the time the land was dedicated for the proclamation of the gospel, prove beyond all doubt, that God ordered the Japan mission, and is sustaining it for the final accomplishment of his righteous will. In conclusion, let me assure all young men who are expecting at some time a call to go into the vineyard of the Lord, that they need have no dread of an experience in Japan. God is here. Upon every elder who comes forth in faith and works with diligence and humility, the blessings of heaven are poured out in such abundance that the Japanese language becomes a delightful study; and his mission, be it long or short, is a great privilege, a grand opportunity.

Tokyo, Japan, September 5, 1906.