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THE COMMONEST AND THE BESTddddd@500
TRUE RELIGION@ddddddddddd@503
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ŽQldddddddddddddddd@528
BY WAY OF INTRODUCTIONdddddd@528
BY WAY OF INTRODUCTIONdddddd@530
BY WAY OF INTRODUCTIONdddddd@532
WE ARE AFRAID THATdddddddd@533
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(3)@@@@@WORK AND LIFE

@@@@@@@@@@@@@‘吳15”N7ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.5.

@@@@@@@@@@@@@–¼@K.U.

 

@Work is workingFit is a processCnot a resultDA finished work is not a workGit is a stone.“My Father worketh hithertoCand I work,”and“BecauseI liveCye shall live also,”practically mean the same thing. Life is workingGand the moment it ceases to workCit is no longer life. Work is endless expression of lifeDTrue life is itself eternalDIt needs not assume another life in order to be eternal. Life is eternal expression and realization of itselfD

@Work of course is not simple movement. It is not keeping one's self always busy. Life is effectual realization of itself. If it is amovementCit is a movement upwardGif it is a changeCit is a change for the betterGif it is an extention, it is an assimilation of the outside world to itself. It is quietGalways doingCnever baving a work to showCbut always having a work to do. So necessarilyCtrue work is always humble. It knows that it is imperfectGperfection never comingCbut always yearning after perfectionCand seeking perfection in this constant unattainable yearning after perfectionD

@Do you then call work an intolerable drudgeryH Not so. Work is life itselfCthe height of blissCthe joy of joysCa veritable heaven. Myself always greater than my worksGmy life never exhausted (4)by my worksGalways expressing myself in my worksCand always having still more works to doI Thus I cease to be a worshipper of works.

  “My Father worketh hithertoCand I work.”He worketh alwaysCand his children cannot do otherwise. Creation is a processGit is not a completed work. God is the creator in the sense that He is always creatingGand he wh obelieves in Him is made a partaker of His creation-lifeGthat is to sayChe is made a creator himselfD

  I in him, He in meGthe Creator Himself workiug in and through a creatureC-thatCI understand, is the Christian life. The greatest condescension on His partGthe greatest glory on my part:experiencing creation-life, and watching creation-processCwithin me. AIways workingCalways creatingGlife a constant flux, advancingCexpandingC“forgetting the things which are behindCand stretching forward to the things which are beforeC”eternal advanceCceaseless marching-on-and-onD

@They say that they rest from works in heaven. YesCthey rest from ineffectual worksGbut not from work itself. The true work begins when we enter heaven. We are coworkers with God already in this lifeGand in the life to comeCwe enter into closer fellowship with Him in His creation-worksDWe hope for continuous perfect working in the life to comeCwhich is the height of blissClike that of Michaelangelo standing with a chisel before his marbleCor of Leonardo da Vinci sitting with a brush before his canvas. True bliss is found only ln actionGlife is actionGand where there is no action, there is no life and no bliss. Heaven cannot be otherwise than constant, fruitfulCsatisfactory and satisfying actions. And we are destined for such a lifeCand such an action. OhCbliss it is to have been bornCand also to have suffered and still to sufferD


(5)@@@@@SHOCKS IN WORDS AND DEEDS

@@@@@@@@@@@@@‘吳15”N7ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.5.

@@@@@@@@@@@@@–¼@Kanzo Uchimura.

 

@A group of American missionaries were heard to have remarked in their talks about The Intelleigencer:“OhChis very English is shocking.”I am sorry that I cannot write goodCflowingCsmoothCroundCunshocking English to please them and many like them. I wish I could say“YesCyes,yesC”to all what they teach and doCas many of their own converts do. But these missionaries must know that I read much in the Christian Bible according to their teachingCand found the Bible itself to be not a book of smooth language. I found the prophets were many of them very“shocking”in their use of the Hebrew languageCso much so that many of their sayings are not readable in the modern respectable society of the countries from which these missionaries came. Did any of them ever searched into the meaning of the words of Saint Paul in his Epistle to the Galatians, chapter 5Cverse 12H It is shockingGhad I said what is written there, all missionaries would throw away this magazine at once in rage. YetCthe words are there in the Christian Bible. Read also Jeremiah chapter 2Cverse 24GEzekiel chapter 23Cverse 20 etc.Gin all my writingsCI do not know of my ever having written any thing so shocking as these. The prophets'@words were shocking to@men and@women@in the@respectable@societies of Judah and JerusalemGbut strange to sayCthe words (6)remained and are now enshrinedin the Holy ScriptureCwhile those who were shocked by them vanishedCWent into Babylonian captivityCor into worse oblivions. WhyH Because the prophets'wordsCthough shockingCwere trueCwhile those respectable ladies and gentlemen of ancient Judea and Samaria who were shocked by them were not trueCworshipped idolsCand delighted in social tinsels and recognitionsDTherefore the lesson for us is that shocking words are not after all shock1ngGit is sbocking deeds which are shocking indeedDShocking deeds can be often expressed in unshockingCbeautiful languageGand because they are so expressedCmost people think they are not only harmlessCbut usefulCdelightfulCeven godlyGwhile truth expressed in shocking language is loathed as shockingCunkindCungentlemanlyCdiscourteonsCand all thatDThe above remark does not imply that I am a prophetCand my missionary-critics are the daughters of Jerusalem. The remark is generally trueCand may be untrue in my own case.

@AndCare not many shocking things taking place in the civilized world of to-dayH Is it not shocking to hear that in the United States of AmericaC“the Land of the Pilgrims' Pride,”there are as many murderers as the whole number of its Christian ministersGthat in face of its laws prohibiting the sale and use of alcoholic liquorsCany manCif he has money enoughCcan drink any liquor in any part of the countryGthat many of its young women are attired practically nakedCand no voice is raised against this savage custom from the pulpitsGtha tits Christianity is a low form of legalismCthe gospel of faith and free grace almost goneGthat its politics is a kind of commercial transactionCwhere almost anything can be made a lawCif it has money enough at its backGetc.Cetc.,etc.H Are not all these very shockingH Are there words shocking enough to describe fittingly (7)all these shocking affairsH And when these shocking things are taking place in their homelandCcan conscientious Americans come hereCand preach social reform to our countrymenH Can they pity usCwhen we can just as Well pity themH OhCblame me not then for my shockiug wordsGbut rather weep for the shocking deeds of your countrymen. I am not an enemy of AmericaGI dearly love herGmy best teachers in faith and philanthropy were AmericansCold-type AmericansGbut I cannot but speak shocking words about the modern America.

@And are not some of the missionary-methods shockingH Is it right for ladies and gentlemen to call upon usCand begin at onceCalmost without any ceremonyCto preach tbeir respective tenets to usCscorning our faith and praising their ownH Is not truth always humbleH But I find many American and English missionaies very proudGthey show the worst kind of prideGthey are spiritually proud. They are cocksure that they are right and we heathens or independent Christians are wrong. Then they denounce each other. One American missionary who called upon me stigmatized all other missionaries as“murderers of souls,”the strongest expression@I@ever heard about missionaries. To BaptistsCI must be a Baptist and not a MethodistGto CongregationalistsCI must be a congregationalistCand not even a Presbyterian. One missionary of the Church of England spoke of the Wesley brothers in the most disparaging termsGand he was greatly displeased when I told him that I have great respect for the WesleysCand showed him several volumes of the Life of Jobn Wesley which I happened to have in my little library. Are not all these very shockingH Can the Kingdom of God be built up in Japan in such  awayH

  I have still many more to sayGbut I forbear. My words are naturally shocking, because I am (8)shown these shocking thingsDI have no natural love of shocking wordsDIthink it is not my kuseihabitjto use shocking words. Of courseCas a samuraiCI was taught to be laconic in expressing myselfDThen the reading of the Christian Bible helped me to be still more laconicDMy father was a poetCand I inherited in some measure his poetic natureDI like to love more than to hateDI wish to have all men and women as my friends. But if God shows me shocking thingsCI am impelled to use shocking language. OhCforgiove me this wrongI

 

(9)@@@@@A CHRISTIAN WEDDING

@@@@@@@@@@@@@‘吳15”N7ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.5.

@@@@@@@@@@@@@–¼‚È‚µ

 

@One evening last month a wedding dinner was given at the Imperial HotelCTokyoCwhich was noteworthy and interesting in more than one respect. It is improbable that the hotelCwhichis the social centre of tbe metropolis and where expensive and rollickibg dinners and entertainments are the daily orderChas seen the like of it for many months past.

@The dinner was given by a prominent businessman of Tokyo and his wife by way of announcing the marriage of their daughter to their friends as well as friends of the bride and the bridegroom. The bride is an earnest and well-educated Christian and the bridegroomCalso an equally earnest ChristianCis a doctor of medicineCwho recently came back from America after years of study thereD

@The dinner was very largely attendedCbut no wine being servedCthere waslacking that vulgar air of joviality and boisterousness usually attending such functionsDA very lmpressive speech was delivered by Dr.HayashiCDean of the Medical Couege of the Tokyo Imperial University. He saidCamong other thingsCthat he had three particular reasons for feeling especially glad at being present at the dinner. He had attended many such functions. He had been present at marriagesCwhich (10)were either the union of wealth to wealth or that of wealth to power orbeauty or that of clique to anotherCbut this was the first time that he saw a woman of faith united by the bond of wedlock to a man of faithDHe called it a marriage of faithCand though he was not a Christian himselfChe was glad to be present at such a marriage and had no doubt that it would prove a very happy oneDSecondlyChe was glad that no wine was served at the dinner. As a medical manChe knew the harm of alcohol. He was specially glad that the dinner of the evening given in celebration of a solemn event was dryDHe did not consider the United States of America formidable on account of her material greatnessCbut thought that she was the most formidable nation on earth because she practised prohibitionDJapan must go dry if she wanted to keep pace with America. ThirdlyChe was glad that the bridegroom was a physicianCfor a physician was in a better position than most men to render service to suffering people. In the EastCpeople had an old saying that medicine was a benevolent artDWhether it was so or not depended on the character of the man who practised itDHe did not doubt that the bridegroom being a believer of a religion founded on love would practise his profession as a benevolent art.

  It is significant and encouraging that such a speech came from the lips of a non-Christian gentleman. It proves that many leadiug men and women of Japan are Christians at heart and in ideaCeven though nominally they are notDThe future of this country is not so dark as it appearsD

 

(11)@@@@@TRUTH AND CHRISTIANITYD^—‚ÆŠî“‹³

@@@@@@@@@@@@@@@@@@@@@@@@@@@‘吳15”N7ŒŽ10“ú

@@@@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x312†

@@@@@@@@@@@@@@@@@@@@@@@@@@@–¼‚È‚µ

 

@@@@@TRUTH AND CHRISTIANITYD

 

@He who begins by loving Christianity better than truthCwill proceed by loving his own sect or church better than ChristianityCand end in loving himself better than all.-Samuel Taylor Coleridge. 

 

@@@@@^—‚ÆŠî“‹³

 

@‰p‘‚Ì“NŠw“IŽlƒRƒŒƒŠƒcƒažH‚­w^—ˆÈã‚ÉŠî“Â“Ö‚ðˆ¤‚µ‚Ä‘´Œ¤‹†‚ðŽn‚Þ‚éŽÒ‚́@Šî“‹³ˆÈã‚ÉŽ©ŒÈ‚Ì‹³”h–”‚Í‹³‰ï‚ðˆ¤‚µ‚È‚ª‚çi‚݁@I‚É‚·‚ׂĂ̕¨ˆÈã‚ÉŽ©ŒÈ‚ðˆ¤‚µ‚ďI‚éx‚ƁBŽÀ‚É‘´’Ê‚è‚Å‚ ‚éB‰‚߂ɐæ‚Ð^—‚ðˆ¤‚·‚é‚̐S‚ð—{‚Í‚¸‚µ‚ā@‚·‚ׂĂ̌¤‹†‚Í–³Œø‚Å‚ ‚éB


(12)@@@@@k‹F“˜‚Ə\Žš‰Ë@‘¼l

@@@@@@@@@@@@@@@@@@@@@@@@@@@‘吳15”N7ŒŽ10“ú

@@@@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x312†

@@@@@@@@@@@@@@@@@@@@@@@@@@@–¼‚È‚µ

 

@@@@@‹F“˜‚Ə\Žš‰Ë

 

Z—B‹F‚éä‚¯‚ł͐l‚ð‚à‰Æ‚ð‚à‘‚ð‚à‹~‚ÓŽ–‚͏o—ˆ‚È‚¢B‰ä“™‚Í‹F‚é‚Æ‹¤‚ɏ\Žš‰Ë‚𕉂͂Ȃ¯‚ê‚΂Ȃç‚È‚¢BŒŒ‚𗬂·‚±‚Æ‚È‚­‚µ‚Ä‹~‚Ђ ‚邱‚Æ‚È‚µB—BSä‚¯‚Å‚Í‘«‚è‚È‚¢AŒŒ‚ª—v‚éAŒŒ‚Ì—Ü‚ª—v‚éBŽ©‘¼‚̍K•Ÿ‚Í”V‚ðŒÚ‚Ý‚¸‚µ‚āA—B_‚Ì‹`‚̍s‚Í‚ê‚ñ‚±‚Æ‚ð—~‚µ‚āAg‚ð\Žš‰Ë‚É“B‚¯‚Ä‹~‚Í—ˆ‚é‚Ì‚Å‚ ‚éBŽÀ‚ɐh‚ç‚¢Ž–‚Å‚ ‚éB‘R‚µ_‚̐¹ˆÓ‚Å‚ ‚‚ēV‘R‚Ì–@‘¥‚Å‚ ‚éB”V‚ðœ‚¢‚Ä‘¼‚ɐl‚ð‹~‚Ó‚Ì“r‚Í‚È‚¢B

Z‹F“˜Aà‹³Aé“`AL……l‚ÍŒ¾—t‚ðˆÈ‚Ä‹~‚ÓŽ–‚ªo—ˆ‚é‚Ɖ]‚Ó‚Ì‚ªŠî“‹³‰ï‚Ì•’Ê‚Ì“¹‚Å‚ ‚éB‘R‚µ“á‚çƒLƒŠƒXƒg‚Å‚·‚ç‘´ŒäŒ¾—tä‚¯‚Ől‚ð‹~‚Г¾‚È‚©‚‚½B”Þ‚Í‘´ŒäŒ¾—t‚Ɉ󂷂é‚ɏ\Žš‰Ëã‚Ì‘NŒŒ‚ðˆÈ‚Ä‚µ‹‹‚¤‚½B‹µ‚µ‚ĉ䓙‚ɉ—‚Ä‚ð‚âB’É‚¢Ah‚ç‚¢A‹ê‚µ‚¢A‘R‚µ¥‚ꂪ‹~‚Ђ̗͂ł ‚éB‰ä“™‚Í—B‹F“˜‚ÆŒ¾—t‚ÌŽU•z‚É—R‚Đl‚ª‹~‚Г¾‚ç‚éT‚ÆŽv‚Ó‚Ä‚Í‚È‚ç‚È‚¢BŒŒ‚𗬂µ‚ċꂵ‚Ü‚È‚¯‚ê‚΂Ȃç‚È‚¢B

 

@@@@@³‹`‚Ɛl

 

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Z“Œ‹ž‚ÌŒS•”‚Ɉ½‚éŽGŽ“X‚ª‚ ‚éB‘´ˆ‚Ö‘´•‹ß‚ɏZ‚Þˆ½‚éŠO‘é‹³Žt‚ªŽGŽ‚𔃂Ђɗˆ‚éBˆ½‚é“ú‚ÌŽ–‚Å‚ ‚‚½A”Þ‚ª“X“ª‚ÉŒ©‚¦‚µŽž‚ɁAŽål‚ª—]”y”­s‚̉p•¶ŽGŽ The Japan Christian Intelligencer ‚ðŽ¦‚µA‘´w“Ç‚ðŠ©‚ß‚µ‚ɁA‚»‚̐鋳Žt‚Í“š‚Ö‚ÄžH‚¤‚½AuŽ„Aˆêû–á‚‚ēǂ݂܂µ‚½Aˆ«‚¢ŽGŽ‚ ‚è‚Ü‚·A‘R‚µ”ƒ‚Ђ܂·A–ˆŒŽ‘—‚‚ĉº‚³‚¢v‚ƁBubˆ«‚¢ŽGŽ‚ ‚è‚Ü‚·k•t¢Œ—“_lA‘R‚µ”ƒ‚Ђ܂·v‚ƁB—]”yŽ©g‚ÉŽæ‚è‚Ä‚Í”ƒ‚Ó‚Ä“Ç‚ñ‚Å–á‚Ö‚ÎŒ™‚Í‚ê‚Ä‚à‘ž‚Ü‚ê‚Ä‚à\‚Í‚È‚¢‚Ì‚Å‚ ‚éBŽÀ‚É•sŽv‹c‚ÌŒ»Û‚Å‚ ‚éB

Z”V‚É—Þ‚µ‚½‚鎖‚ðˆ½‚é‘¼‚̐鋳Žt‚ªžH‚¤‚½‚Æ‚ÌŽ–‚Å‚ ‚éBu‰ä“™‚Í‚·‚×‚Ä“à‘ºŽ‚ðD‚Ü‚È‚¢A‘R‚µ“á‚ç”ނ̏‘‚¢‚½•¨‚Í“Ç‚Ü‚¸‚É‚Í‘[‚©‚ê‚È‚¢v‚ƁBuD‚Ü‚È‚¢‘R‚µ“ǂށv‚ƁB“Ç‚ñ‚Å‚³‚Ö–á‚ւ΋X‚¢B—]”y‚Í“Á‚É’ˆÓ‚µ‚Đ鋳Žt‚ɑ΂µ‚Ă͍L‚ðˆ×‚³‚È‚¢@–ܘ_Š©—U‚ðŽŽ‚Ý‚È‚¢B‘R‚é‚ɔޓ™‚ª—]”y‚ðŒ™‚Ð‚È‚ª‚ç‚à“Ç‚ñ‚ÅŒà‚ê‚é‚Æ‚Í—L“ï‚¢B

Z‘R‚µ“á‚ç‚·‚ׂĂ̐鋳Žt‚ª—]”y‚Ì“G‚Å‚È‚¢B”Þ“™‚Ì“à‚ɏ­‚µ‚Í—]”y‚ÌŒ¾—t‚Ì’ê‚É—]”y‚̐S‚ð“Ç‚ñ‚ÅŒà‚ê‚éŽÒ‚ª‚ ‚éB‚»‚µ‚ÄŽz‚©‚鏭”ŽÒ‚Í—]”y‚Ì–¡•û‚Å‚ ‚è–”“¯îŽÒ‚Å‚ ‚éB—]”y‚͐鋳Žt‚ð‹‘â‚¹‚ñ‚Æ—~‚·‚éŽÒ‚Å‚È‚¢BˆÙ‹³“k‚ɑ΂·‚é”Þ“™‚Ì‘Ô“x‚ð‰ü‚ß‚Ä–á‚Í‚ñ‚Æ—~‚µ‚āA‘´ˆ×‚É“w—Í‚·‚éŽÒ‚Å‚ ‚éB¡“ú—]”y‚ðŽÖ噂̔@‚­‚ÉŒ™‚Ó‰p•Ä‚̐鋳Žt‚ÍŒã‚̐¢‚ɉ—‚āA—]”y‚ª”Þ“™‚̍łà‘P‚«—Fl‚Å‚ ‚‚½Ž–‚ð”F‚ß‚È‚¢‚Æ‚àŒÀ‚ç‚È‚¢B


(22)@@@@@LOVE AND RIGHTEOUSNESS

@@@@@@@@@@@@@‘吳15”N8ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.6.

@@@@@@@@@@@@@–¼ K.U.

 

@God is loveGthat does not mean that He is mercy. Mercy certainly is a part of loveGbut it is a very great mistake to identify love with mercy.

  Love is more than mercyGit has righteousness in itDIndeedClove is more like righteousness than anything elseDWe may be mistaken if we say love is righteousnessGbut it is nearer the truth to say so than to say that love is mercy. Matthew Arnold expressed a very great truth when he saidFNine-tenths of life is righteousnessGand we may just as well sayFNine-tenths of love is righteousnessDWhen we say God is loveCwe say very nearly that God is righteousness. To contrast love with righteousness is like to contrast a house with its foundationDAs there is no house without foundationCso there is no true love without deep and strong foundation of righteousnessDGod is love because He is righteousGwere He love apart from righteousnessCHe woild be no god at allDSuch a god cannot loveCand His love is all false and unreliableD

@Great is righteousnessCand its practical expression is justiceDAll is well with nations and individuals so long as justice is maintainedGand all is ill and chaotic when it is disregarded. Mercy is impossible in the atmospbere of injustice. No amount of“mere love”can take the place of sim(23)ple justice. And God loves us most when He is just towards usDHe never saves us outside of righteousnessCbut in it. He is just as much love when He chastises us for our sins as when He blesses us for our goodness. A truly repentant criminal thanks the authority for condemning him to just punishment. It is more important that justice be maintained in God's universeCthan that I a poor sinner should enjoy bliss of life in my sins. Forgiveness does not mean simple forgetting of my past sins on God's partFon my part it means recognition of God's justice in His dealing with me as sinnerGand He is merciful to forgive me upon this recognition. Deep is the saying of the author of The First Epistle of JohnF“If we confess our sinsCHe is faithful and righteous to forgive us our sinsCand to cleanse us from all unrighteousnessD”

@God is“righteous to forgive us.”The modern Christian cannot understand this deep simple truthDHe or she simply saysF“LoveCloveCnothing but loveE”He or she does not know what he or she is speaking about.“LoveCloveI”YesC“CloudCCloudI”Enactment of anti-Japanese law from amidst the multitudinous voices of“LoveCloveI”Fearful injustices going on among vociferous demonstrations of melon-headed stone-hearted men and womenChysterically crying“LoveClove.”OhCgive me a grain of justice than tons of“mere love.”This milk-and-water Christianity of the modern man and woman must be done away with. It is not Christianity at all. Such a Christianity introduced by ill-taught missionaries into our country did lots of harm among us.It sapped energy out of samuraismCdestroyed it altogether in many casesCand made the original Japanese a kind of the weeping BuddhistCfar worse than the ordinary BuddhistCbecause produced by preaching of Christian missionariesD

(24)@LoveCnine-tenths of which is righteousnessGSuch a love is true loveFa manly loveGnot a Cloud but a HimalayaGrooted on the solid earthCand touching the heavenGa Fatherly loveCnot the grandmotherly love of weeping BuddhistsGreliableCbecause founded upon the Rock of Ages of inflexible Righteous LoveD

(25)@@@@@k‘JAPANFITS MISSION’Ä˜^‚ɍۂµ‚Ä‚Ì•tŒ¾l

@@@@@@@@@@@@@‘吳15”N8ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.6.

@@@@@@@@@@@@@–¼‚È‚µ

 

@The following was written thirty-four years ago, when I was a stripling of thirty-oneCand was freer in use of English language than I am now. My country was not a world-power then, and the Chinese and the Russian empires were standing in full strength. The United States of America was then an unarmed, peaceful countryCand an ideal of what nations should be and doDThe  reader will noticeChoweverCthat my essential position has not cbanged since then. The paper appeared in The Japan Daily Mail of February 5,1892D


(26)@@@@@THE MOST SHOCKING

@@@@@@@@@@@@@‘吳15”N8ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.6.

@@@@@@@@@@@@@–¼‚È‚µ

 

@More shocking than the“shocking English”of the editors of the Intelleigencer is the following New York telegram to the Tokyoo Asahi dated July 19F-“The murder wave in America seems to have penetrated even the field of Christian pastorsCfor a sbocking murder case has juSt taken place in a church at Fort WorthCTexasDFrank NorrisCa well-known Fundamentalist pastorChad a hot controversy with a leading citizen of that city on political questionsCand shot him dead last SaturdayDThe pastor was bailed out that day and on Sunday next preached to a congregation of six thousand people in the very church in which he had committed the murderDThe audience were profoundly impressed and five men and women repented on the spot. At the conclusion of his sermonCmany good people knelt down before him and kissed his handCsome going so far as to embrace him. Norris is a popular hero now. He has been invited by the First Baptist Church of New York to preah at that churchCand is expected in New York on AugustlD”

  It is shocking enough to hear that a man killed another manGbut it is more shocking to hear that a Christian minister killed a man in a churchCand still more shocking to hear that he was (27)permitted to preach the very next Sunday in the very church where the crime was comitted. And it is most shocking to hear that a large metropolitan church of his denomination has invited him to preach from its pulpitCwhatever be the reason that urged him to violate the law of his country. We can only express the shockingness of the whole affair by the superlative we use as the title of this noteDCertainly the end of the world is near. This horrible shocking news propagated throughout the country by the great Tokyo daily, will do much to shut the heart of the whole nation still more against the preaching of American missionaries in this landGand we are afraidCagainst the preaching of all Christian teachers. Bad as Japan isCit is not so bad as America is. We can only say that the moral state of America is staggering. May God save AmericaI

 

(28)@@@@@EXPANSIVE CHRISTIANITY@Šg’£“IŠî“‹³

@@@@@@@@@@@@@@@@@@@@@@@@@@@‘吳15”N8ŒŽ10“ú

@@@@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x313†

@@@@@@@@@@@@@@@@@@@@@@@@@@@–¼‚È‚µ

 

@@@@@EXPANSIVE CHRISTIANITY

 

@The spirit of missionsis the spirit of our MasterGthe very genius of His religionDA diffusive philanthropy is Christianity itself. It require sperpetual propagation to attest its genuinenessD-David Livingstone.

 

@@@@ Šg’£“IŠî“‹³

 

@ƒfƒrƒcƒhEƒŠƒrƒ“ƒOƒXƒgƒ“žH‚­u“`“¹‚̐¸_‚͉䓙‚ÌŽå‚̌䐸_‚Å‚ ‚éA”ނ̏@‹³‚Ì–{—ˆ‚Ì“Á«‚Å‚ ‚éB“`”d“I‘Ps‚ÍŠî“‹³‘´•¨‚Å‚ ‚éB‘´ƒ‘R«‚ðØ–¾‚¹‚ñ‚ªˆ×‚É–³‹‡‚ÌŠg’£‚ð•K—v‚Æ‚·‚év‚ƁBŽÀ‚É‘´’Ê‚è‚Å‚ ‚éBí‚ÉŠg’£‚µ‚ÄŽ~‚Ü‚´‚é@‹³‚É‚ ‚ç‚´‚ê‚Ίî““ւ̖¼‚ð’S‚ÓŽ–‚͏o—ˆ‚È‚¢B

 

(29)@@@@@_Šw‚̉ð

@@@@@@@@@@@@@@@@@@@@@@@@@@@‘吳15”N8ŒŽ10“ú

@@@@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x313†

@@@@@@@@@@@@@@@@@@@@@@@@@@@–¼‚È‚µ

 

Z_Šw‚ª‚ ‚éA_Šw‚ª‚ ‚éBƒpƒ“‚ðŠl‚éˆ×‚̐_Šw‚ª‚ ‚éB@‹³‚ð˜M‚Ԉׂ̐_Šw‚ª‚ ‚éB“NŠw‚̈êŽí‚È‚é_Šw‚ª‚ ‚éBŸ‚Í›x‚ê‚à‰ä“™‚É—p‚È‚«Šw–â‚Å‚ ‚éB•v‚ꂪŒÌ‚ɉ䓙‚ÍŽžXŽv‚ӁA_Šw‚Í–³—p‚ÌŠw–â‚Å‚ ‚é‚ƁB

Z‘R‚ê‚Ç‚à^s‚Ü‚±‚Ɓt‚̐_Šw‚Í‚»‚ñ‚È‚à‚Ì‚Å‚È‚¢B_Šw‚Í‹³‰ï‚É“ü‚éˆ×‚ÌŠw–â‚Å‚È‚¢A–”Žvõ“I‚ɐ_‚ð’T‚ç‚ñ‚Æ‚·‚錤‹†‚Å‚È‚¢BŽz‚©‚é_Šw‚Í–³‚¢‚Å‚Í‚È‚¢BƒLƒŠƒXƒgˆÈ‘O‚ɃMƒŠƒVƒ„‚Ì“NŠwŽÒ‚͐_Šw‚ðU‹†‚µ‚½B‘R‚ê‚Ç‚àŠî“‹³‚̐_Šw‚Í‘S‘R‚»‚ê‚ƈقȂéBŸ‚͐_‚ª‘I–¯‚ðˆÈ‚Č䎩g‚ðl—Þ‚ÉŒ°‚Í‚µ‹‹‚Ђµ‘´Ž–ŽÀ‚Æ”V‚É”º‚Ó‹³ŒP‚Æ‚ð‹†‚Þ‚éˆ×‚ÌŠw–â‚Å‚ ‚éBŒ¾—t‚ð‘ււĉ]‚ւ΁A_‚Ì”õ‚¦‹‹‚Ђµl—Þ‹~m‚Ì“¹‚ÉŠÖ‚Í‚éŠw–â‚Å‚ ‚éBŒÌ‚ɍŏã‚ÌŠw–â‚Å‚ ‚éBÅ‚à—í‚Í‚µ‚«Šw–â‚Å‚ ‚éB“V•¶Šw‚ɉ¹Šy‚ð‰Á‚Ö‚½‚邪”@‚«Šw–â‚Å‚ ‚éBŒÌ‚ɍőå‚Ì“VË‚ð•Š—^‚¹‚ç‚ꂽ‚éŽÒ‚É‚ ‚ç‚´‚ê‚Α´Œ¤‹†ŽÒ‚½‚é”\‚Í‚´‚éŠw–â‚Å‚ ‚éB

 

(30)@@@@@Šî“MŽÒ‚Ì‹à‘K–â‘è

@@@@@@@@@@@@@@@@@@@@@@@@@@@‘吳15”N8ŒŽ10“ú

@@@@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x313†

@@@@@@@@@@@@@@@@@@@@@@@@@@@–¼‚È‚µ

 

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@@“ð“™‹à‘K‚ðˆ¤‚·‚邱‚Æ‚È‚­A—Ls‚à‚āt‚é‚à‚Ì‚ðˆÈ‚‚đ«‚ê‚è‚Æ‚¹‚æA‚»‚ÍŽå‚݂©‚çu‰ä‚ê“ð‚ð‹Ž‚ç‚¸X‚É“ð‚ðŠü‚¶v‚ÆžH‚Ћ‹‚Ђ½‚ê‚ΖçiŠó”Œ—ˆ‘\ŽOÍŒÜßjB

@_ŒäŽ©g‚ª‰ä“™‚É‚·‚ׂĖ³‚­‚Ä‚È‚ç‚Ê•¨‚ð‹Ÿ‚Ö‹‹‚ӁBŒÌ‚ɉ䓙‚͐¶Šˆ‚ÌŽ–‚ÉŠÖ‚·‚é–}‚Ä‚Ì—J—¶‚ð‹Ž‚è‚āA”Þ‚ª‰ä“™‚É–½‚¶‹‹‚Ӑ¹‹Æs‚Ý‚µ‚²‚Ɓt‚ɈÀS‚µ‚ď]Ž–‚·‚ׂ«‚Å‚ ‚éB

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Z¹‘‚Í‹³‚Ö‚ÄžH‚Ђ܂·B

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Z‚»‚µ‚Ä”V‚ª^‚̍K•Ÿ‚𓾂é‚Ì“r‚Å‚ ‚è‚Ü‚·B‹ß‘ãl‚͍K•Ÿ‚𐋂ӂčK•Ÿ‚𓾂܂¹‚ñB•Žm‚ƃNƒŠƒXƒ`ƒ„ƒ“‚Æ‚Í‹`–±‚𒀂ӂĔ½‚‚čK•Ÿ‚𓾂܂µ‚½BK•Ÿ–{ˆÊ‚̍¡“ú@Œ‹¥‚É•sK‚Ì‘½‚¢‚Ì‚Í”V‚ªˆ×‚Å‚ ‚è‚Ü‚·B‹ß‘ãl‚́uK•Ÿ‚Í”V‚ðŠü‚Ä“¾‚ç‚éTŽÒ‚Å‚ ‚év‚Ƃ́Al¶‚Ì–¾”’‚Ȃ鎖ŽÀ‚ð’m‚ç‚È‚¢‚Ì‚Å‚ ‚è‚Ü‚·BŽ„‹Ÿ‚͌Ȃªg‚ðæ‚Ð_‚ÉŒ£‚°‚āA_‚É—R‚èA_‚ׂ̈Ɍ‹¥‚µ‚āAŒ‹¥‚ª—^‚Ó‚é^‘´‚̍K•Ÿ‚É—^‚é‚Ì‚Å‚ ‚è‚Ü‚·BbŒ‹¥‘´•¨‚ª‹]µ‚Å‚ ‚è‚Ü‚·k•t›Œ—“_lB¡‚æ‚èŒãA’j‚͏—‚ׂ̈ɁA—‚Í’j‚ׂ̈ɐ¶‚«‚ñ‚Æ‚·‚é‚Ì‚Å‚ ‚è‚Ü‚·B‚»‚µ‚Ä‹]µ‚Ì“r‚͐æ‚ÔV‚ð_‚ɑ΂µ‚ÄŠw‚΂˂΂Ȃè‚Ü‚¹‚ñBŒ‹¥‚̍K•Ÿ‚Í‹]µ‚̍K•Ÿ‚Å‚ ‚è‚Ü‚·B‚»‚µ‚Đ¥‚ꂪÅ‚à[‚¢AŒ˜‚¢A‰i‘±‚«‚Ì‚·‚éK•Ÿ‚Å‚ ‚è‚Ü‚·BŽ„‹ŸƒNƒŠƒXƒ`ƒ„ƒ“‚͐¥‚ªˆ×‚ɐ_‚É—R‚ÄŒ‹¥‚·‚é‚Ì‚Å‚ ‚è‚Ü‚·B_‚ª¡“ú‚Ü‚½Ÿ‚ÌŒ‹¥‚ðj•Ÿ‚µ‹‹‚Í‚ñ‚±‚Æ‚ð‹F‚è‚Ü‚·Bi˜ZŒŽ“ñ“új


(49)@@@@@CHRISTIANS AND CHRISTIAN NATIONS

@@@@@@@@@@@@@‘吳15”N9ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.7.

@@@@@@@@@@@@@–¼@Kanzo Uchimura.

 

@I know that there are Christians in England, some of the best the world has had:I know at the same time that England is not a Christian nation, at least in the sense that David Livingstone was a Christian man and Florence Nightingale was a Christian woman.I know that political and diplomatic England is very selfish,to the extent even of saerificing the interest of her allies,for the sake of promotiug her own interest.England as a polical entity is sometimes very mean,cruel,inhuman,wholly unfit to be called a Christian nation.Yet with all these,I cannot deny the fact that God hath called many excellent Christians out of Englishmen.England is a Christian nation only in the sense that there came out many Christians from among her sons and daughters,and in no other sense.To call England a Christian nation is as inappropriate as to call China by that name,even more soD

  I know also that there are many true Christians in the United States of AmericaGI saw some of tbem with my own eyes,and honour them as my guides and teachers in the ways of faith and true living.Withal also,I know that theUnited States of America is not a Christian nation as it once wasGit is now just as selfseeking,vainglorious,and unobservant of the right of ohetr nations (50)as any one of the so-called“Christian powers”of Europe. America as a Christian nation is no moreGand in her place appeared another AmericaCnot the America of Benjamin FranklinCCharles SumnerCand other worthiesCbut the Twentieth-century America of very different typeCAmerica only ln nameCbut not in deedDBut even in AmericaCGod hath His ownCordained to eternal lifeCaccording to His willDGod who is able of stones to raise up children unto AbrabamCcan raise and has raised up children even out of the modern AmericansCto the praise of His nameDThere are American Christians as there are Japanese ChristiansGand the fact that the Republic of the United States of America betrayed its old friend the Empire of Japan by enacting laws contrary to the common law of friendshipCdoes not blind my eyes to the existence in the said republic of true sons and daughters of God, a sure sign that He has not yet forsaken itCand that it may yet repent of the descent it has made into the depth of the worse-than-heathenish shameD

  I know too that Japan has never been counted among Christian nationsGthat so-called Christian nations sen dmissionaries to her to convert her to ChristianityGthat she in their eyes is a Buddhist nation as Turkey is a Mohammedan countryCand China a ConfucianDBut I know full well that there are Christians in JapanCas there are in England and AmericaCand just as good Christians as in those countriesCbetterCperhapsCbecause raised up on the heathen soilDAnd let not these selfsatisfied Christians of Europe and America imagine that these Japanese Christians are their“convertsC”the acquisitions of their missionary propagandaCspoils of their religious campaignsCtheir dependents in matters of faithCtheir imitators in Christian beliefDI know Japanese Christians who are strictly independent of these foreign ChristiansCbeing taught directly by GodCand looking up (51)directly to the Divine Saviour for guidance and leadersbipGfighting the good fight of faifh aloneCwithout the cognizance and sympathy of these foreign messengers of faith. If we judge by the kind of independent Christians whom God has graciously raised up from among Japanese peopleCJapan can as well be called a Christian nation as England or America isDChristianity is no more an exotic faith in JapanGit is already a Japanese faithCrooted in its soilCand sure to remain and grow thereCeven though foreign missionaries would withdraw themselves to-dayCand leave Japanese Christians to their fate, or rather to the care of God alone, which I think is far better. YesCI can point to Japanese Christians by nameCwho can take their places besides the best Christians of the world, who are God's own creations, the best of His gifts to the nation, its pride if its eyes be opened to rightly estimate the true worth of these select and elect sons and daughters of its ownD

@There have been and are Christians in the worldGthere has never beenCand there is not a Christian nation in the world. It is appointed in God's eternal counsel that every nation should contribute its quota of true Christians to establish His Kingdom. God doth not permit England or America to monopolize the Kingdom of Heaven as He permiteth to do partially in this worldDThank God, in matters of spiritCwe are all equal. Yea, moreGto us who possess less in this world are given more in heavenGand the very fact that we are poor in gold and land entitles us to higher places in His presence than those wbo are richDBad as Japan isCshe as a nation is not so bad as England. If Japan has not done so much good as EglandCshe at the same time has not done so much evil. Japan has never produced Warren Hastings or Cecil RhodesGhas never forced opium upon ChinaCand sapped life and morality out of the millions of heathens, that sheCEnglandC(52)might have balance of tradeCin importing tea from the Celestial Emplre. And sin hs nOt appeared in Japan in such heinous forms as in the great“Christian”Republic on the other side of the Pacific. Some things which are done in America are literally shocking to the common sense of the ordinary JapaneseDIn the sight of Him with whom is no respect of personsCone is just as goodCorjust as bad as the otherGnone has right to call itself Christian and the otber heathenC“for all have sinned and fall short of the glory of GodD”


(53)@@@@@TWO J'S

@@@@@@@@@@@@@‘吳15”N9ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.7.

@@@@@@@@@@@@@–¼@K.U.

 

I love two J's and no thirdGone is JesusCand the other is JapanD

I do not know which I love moreCJesus or JapanD

I am hated by my countrymen for Jesus' sake as yaso, and I am disliked by foreign missionaries for Japan's sake as national and narrowD

No matterGI may lose all my friends, but I cannot lose Jesus and Japan.

For Jesus' sakeCI cannot own any other God than His Father as my God and FatherGand for Japan' ssakeCI cannot accept any faith which comes in the name of foreignersDCome starvationGcome deathGI cannot disown Jesus and JapanGI am emphatically a Japanese Christian, though I know missionaries in general do not like that nameD

Jesus and JapanGmy faith is not a circle with one centreGit is an ellipse with two centres. My heart and mind revolve around the two dear names. And I know that one strengthens the otherGJesus strengthens and purifies my love for JapanGand Japan clarifies and objectivises my love for Jesus. Were it not for the two, I would become a mere dreamerCa fanaticCan amorphous universal manD
(54)Jesus makes me a world-man, a friend of humanityGJapan makes me a lover of my countryCand through it binds me firmly to the terrestrial globe. I am neither too narrow nor too broad by loving the two at the same timeD

O JesusCthou art the Sun of my soulCthe saviour dearGI have given my all to theeI

O JapanC

@@@  “Land of landsCfor thee we giveC

@@@@@ Our hearta, our pray'rsCour service freeG

@@@@ For thee thy sons shall nobly live.

@@@@   And at thy needs hall die for thee.”-JDGDWhittierD


(55)@@@@@k‘A GOOD ENGLISHMAN’Ä˜^‚ɍۂµ‚Ä‚Ì•tŒ¾l

@@@@@@@@@@@@@‘吳15”N9ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.7.

@@@@@@@@@@@@@–¼‚È‚µ.

 

@As there was a good SamaritanCso there is a good EnglishmanGand one is just as inspiring as the other. As in the case of the Samaritan, so in the case before usCthe goodness is not that of professional clergyCof official missionariesCof the Levite- and priest-classGbut that of an ordinary manCa travellerCa teacherCsometimes even of a merchant. And snch a goodness is really effective and effectual. A young friend of mine who wrote the following account of his experience at the time when Shimbashi was yet the railroad centre of Japan has come to be no less a person than the Junior Editor of this magazine.


(56)@@@@@WHAT IS TO BE A CHRISTIAN

@@@@@@@@@@@@@‘吳15”N9ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.7.

@@@@@@@@@@@@@–¼ K.U.

 

@When I say I am a CŒŒristian, I do not mean that I am a perfect manGthat I am a saint in the ordinary sense of the termGthat I am a leader of other menCand a pattern of humanity. When I say I am a Christian, I mean that I am a sinner, forgiven only by the grace of God for Christ's sakeGthat I have no righteousness of my own to depend uponGthat I can boast of no good work which entitles me to eternal blissGthat I am the weakest of all mortals as regards my will and decision to do the will of God concerning meGthat I depend in every thing upon Him who graciously worketh within me to do that which is pleasing in His sight. IndeedCwhen I became a Christian I ceased to be a moralist. Precisely because I am a Christian and not a Confucian as I once wasCI set no value upon what I am and what I doDI am a Christian for what my Divine Saviour is, and for what He did for me. I simply look unto Him for all my righteousnrdd.

@So, I care nothing for criticism of men. No man criticizes me more severely than I do myselfGor ratherCno man can criticize me, for they cannot find meCseeing that I died long ago when I found Christ and became a Christian. God Himself turned His face away from my sins when I took (57)Christ to be my saviour by faith.“Who shall lay anything to the charge of God's elect.”Rom 8:33DAnd I boldly count myself among God's electCby the mercy shown me of forgiveness accomplished in the atoning death oi His Son. Thus I am free from judgement of menCas I was made free from judgement of God. Arrows of criticism do not hit me as long as I remain a ChristianDOh the joyCthe safetyCthe perfect tranquility of being a ChristianI God-forgiven sinnerFthat is my definition of ChristianGand that I believe I am.

(58)@@@@@CHRISTIANITY OF CHURCHESD‹³‰ï‚ÌŠî“‹³

@@@@@@@@@@@@@@@@@@@@@@@@@@@‘吳15”N9ŒŽ10“ú

@@@@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x314†

@@@@@@@@@@@@@@@@@@@@@@@@@@@–¼‚È‚µ

 

@“I venture to claim to have shown that a large part of what are sometimes called Christian doctrinesCand many usages which have prevailed and continue to prevail in the Christian ChurchCare in reality Greek usages changed in form and colour by the influence of primitive ChristianityCbut in essence Greek stillD”-Prof.Edwin Hatch,D.D.in his Hibbert LecturesD


@‰‘㋳‰ï—ðŽj‚Ì•ò“l‰p‘‚ÌŠwŽÒƒGƒhƒƒ“Eƒnƒbƒ`Ž‚ª”ނ̃qƒcƒo[ƒgu‰‰‚ÌŒ‹˜_‚Æ‚µ‚ďq‚ׂµŒ¾‚ÉžH‚­AŽ„‚͍Ÿu‰‰‚ðˆÈ‚ďؖ¾‚µ‚½‚ÆŽv‚ӁA‘¦‚¿¡“úŠî“‹³‚Ì‹³‹`‚Ə̂¹‚ç‚éTŽÒ‚Ì‘å•”•ª‹y‚ÑŠî“‹³‰ï‚ɉ—‚čs‚͂ꂵ–”¡®s‚Í‚éTŠ‚Ì‘½‚­‚ÌŠµ—áiô—琹Ž`Ž®‚̗ށj‚ÍŽÀ‚ÍŠóäcl‚ÌŠwà‚Å‚ ‚èŠóäcl‚ÌŠµ—á‚Å‚ ‚‚āA‰‘㋳‰ï‚ÌŠ´‰»‚É—R‚Ä‘´Œ`‚ƐF‚Æ‚ð•Ï‚Ö‚µ‚Æå«‚à‘´ª–{‚ɉ—‚Ä‚ÍŠóäcl‚æ‚èo‚½‚éŽÒ‚Å‚ ‚鎖‚ðØ–¾‚µ‚½‚ÆŽv‚ӂƁB‘¦‚¿‹³‰ï‚ÌŠî“‹³‚ÍŠî“‹³‚É”ñ‚¸‚µ‚Ä‘´ª–{Žv‘z‚ɉ—‚ÄŠóäc‹³‚Å‚ ‚é‚Æ‚ÌŽ–‚Å‚ ‚éB

 

(59)@@@@@Šî“MŽÒ‚Æ“ú–{l

@@@@@@@@@@@@@@@@@@@@@@@@@@@‘吳15”N9ŒŽ10“ú

@@@@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x314†

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Z¡‚â’¿‚炵‚«ŽÒ‚͊MŽÒ‚Å‚È‚¢A“ú–{l‚Å‚ ‚éBŠî“MŽÒ‚́b‚¢‚­‚çk•t‚²‚ÜŒ—“_l‚Å‚à‚ ‚éA–³‚¢ŽÒ‚Í“ú–{l‚Å‚ ‚éB³’¼‚È‚éA’‰ŽÀ‚È‚éA‹`—‚ðd‚¶A“¹‚ðs‚‚Čë‚ç‚´‚é“ú–{“Á—L‚Ì’j—‚Å‚ ‚éB‚»‚µ‚Đ¥‚ ‚è‚Đ^s‚Ü‚±‚Ɓt‚̊MŽÒ‚ª—L‚é‚Ì‚Å‚ ‚éB^‚Ì“ú–{l‚È‚­‚µ‚Ä“ú–{‚ɉ—‚Ä‘´‚̊MŽÒ‚ª‚È‚¢Bƒiƒ^ƒiƒGƒ‹‚́u^‚̃CƒXƒ‰ƒGƒ‹l‚É‚µ‚Ä‘´S‚Éæk晁s‚¢‚‚͂èt‚È‚«ŽÒv‚Å‚ ‚‚½BƒpƒEƒ‚́uƒwƒuƒ‹l’†‚̃wƒuƒ‹lv‚Å‚ ‚‚½BŒÌ‚ɐ^‚̊MŽÒ‚Å‚ ‚蓾‚½B¶ˆ‚̓ƈíl‚½‚郋[ƒeƒ‹‚ª“ƈ킪ŽY‚¹‚µÅ‘åÅ‘P‚̊MŽÒ‚Å‚ ‚‚½B‰p‘‚ðˆ¤‚µA‘´‘‚Ì“Á«‚ð‘Ñ‚Ñ‚´‚éŽÒ‚É‚µ‚Ä‘P‚«Šî“ÂŽØ’…‚Ɛ¬‚‚½—ás‚½‚ß‚µt‚Í‚È‚¢B”ñ“ú–{“I‚Ì“ú–{l‚É‚µ‚Ä‘P‚«^‚̊MŽÒ‚Å‚ ‚蓾‚₤”¤‚ª‚È‚¢B“ú–{l‚½‚é‚Ì“¹‚ð’m‚ç‚´‚é“ú–{l‚ª‚¢‚©‚ŃLƒŠƒXƒg‚̐^‚Ì’íŽq‚Å‚ ‚蓾‚₤B“ú–{l‚½‚é‚ðŒ™‚ÐA•Ä‘l‚â‰p‘l‚ɐ^Ž—‚ñ‚Æ—~@‚é“ú–{l‚Í“ú–{‘‚Ì”½‹tŽÒ‚Å‚ ‚‚ăLƒŠƒXƒg‚Ì“G‚Å‚ ‚éB


(60)@@@@@l‚̑召

@@@@@@@@@@@@@@@@@@@@@@@@@@@‘吳15”N9ŒŽ10“ú

@@@@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x314†

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ZlŠÔ‚Æ‚µ‚ÄŒ©‚½‚élŠÔ‚Ù‚Çœîs‚‚܂çt‚È‚¢ŽÒ‚Í‚È‚¢B”Þ‚Í—˜—|‚Ì“®•¨‚Å‚ ‚éB–ìS‚̈«–‚‚Å‚ ‚éB”ނׂ̈·Ž–‚Í–}‚ÄŽ©ŒÈ‚ׂ̈ł ‚éB”Þ‚Í‘ž‚ނׂ«AŽô‚ӂׂ«A–Å–Ss‚Ù‚ë‚сt‚É’è‚ß‚ç‚ꂽ‚éŽÒ‚Å‚ ‚éB

Z‚»‚µ‚Đl‚Ì“G‚ÌŒ©‚½‚él‚Í–}‚Ä”@Žz‚«ŽÒ‚Å‚ ‚éB—…”n“VŽå‹³‰ï‚ÌŒ©‚½‚郋[ƒeƒ‹‚Í”@Žz‚«ŽÒ‚Å‚ ‚éB”ނɉ½‚Ì‘P‚«Š‚Í‚È‚©‚‚½B”Þ‚Í–ìS‚Æ‘žˆ«s‚É‚­‚݁t‚É‹ì‚ç‚ê‚Ĕނ̏Šˆà@‹³‰üŠv‚ðs‚¤‚½B”Þ‚Í’Ps‚½Ut‚ÉŒ™‚Ó‚Ø‚«ŽÒAË‚­‚ׂ«ŽÒA’n–‚ÌŽq‚Æ‚µ‚ÄŽô‚ӂׂ«ŽÒ‚Å‚ ‚éB‰p‘¹Œö‰ï‚ÌŒ©‚½‚éƒRƒƒ€ƒEƒGƒ‹A‘´‘¼‹³‰ï‚ÌŒ©‚½‚é–³‹³‰ïMŽÒ‚à–’“¯‚¶‚Å‚ ‚éB

Z‘R‚µ“á‚çl‚͐l‚Æ‚µ‚ĉ¿’l‚ ‚é‚Ì‚Å‚Í‚È‚¢B_‚ÌŠís‚¤‚‚́t‚Æ‚µ‚Ä‹M‚¢‚Ì‚Å‚ ‚éBl‚ÍŽÀ‚ÍŽ©•ª‚ׂ̈³‚ñ‚Æ—~‚·‚鎖‚ðˆ×‚µ“¾‚éŽÒ‚Å‚È‚¢B—~‚¹‚´‚鎖‚ðˆ×‚·‚Ø‚­—]‹V‚È‚­‚¹‚ç‚éTŽÒ‚Å‚ ‚éB¢‚ɉüŠv‚ðŒv‰æ‚µ‚Ä”V‚ðŽÀs‚µ‚½l‚ƂĂ͈êl‚à‚È‚¢B‰üŠv‚͔ނɉŸ‚µ‚‚¯‚ç‚ꂽ‚Ì‚Å‚ ‚‚āA”Þ‚ÍŽ~‚ނ𓾂¸‘´”C‚É“–‚‚½‚Ì‚Å‚ ‚éBŽ©s‚݂©t‚çi‚ñ‚Ő¬‚‚½—aŒ¾ŽÒ‚È‚­A‚Ü‚½Ž©‚©‚ç‘ð‚ñ‚Ő¬‚‚½^‚Ì“`“¹Žt‚Í‚È‚¢BŠF‚Ȉ½‚鑼‚̐¨—Í‚É‹­‚Ђç‚ê‚Ь‚‚½ŽÒ‚Å‚ ‚éB›x‚ê‚à_‚ÌŠí‚Å‚ ‚éBŽ©•ª‚ÌŒv‰æ‚¹‚´‚肵Ž–AŽ©•ª‚Ì”\—́s‚¿‚©‚çtˆÈã‚ÌŽ–‚ðˆ×‚µ‚½ŽÒ‚Å‚ ‚éBŸŽ–‚ð’m‚炸‚µ‚Ä—ðŽj‚𐳓–‚É‰ð‚·‚éŽ–‚͏o—ˆ‚È‚¢B

(61)ZŒÌ‚ɐl‚ÌŽ–‹Æ‚ðŒ©‚½ä‚¯‚Å‘´l‚̑召‚Í”»‚ç‚È‚¢B‘厖‹Æ‰Æ•K‚µ‚à‘ål•¨‚Å‚È‚¢B‘½‚­‚̏ꍇ‚ɉ—‚﬐l•¨‚ª‘厖‹Æ‚ðˆ×‚µ‚½BŽv‚Њ|‚¯‚È‚¢l‚ªŽv‚Њ|‚¯‚È‚¢Ž–‚ðˆ×‚·BŸŽ–‚ð’m‚ç‚È‚¢‚Ől‚̐l•¨‚ð”á•]‚·‚邪ŒÌ‚É‘½‚­‚ÌŒë‰ð‚Ɋׂî‚é‚Ì‚Å‚ ‚éB_‚ª”Þ‚ðˆÈ‚đ厖‹Æ‚ðˆ×‚µ‚½‚Ì‚Å‚ ‚éBŽ]‚ނׂ«‚͐_‚Å‚ ‚‚ĔނłȂ¢Bb‚»‚µ‚Đl‚ɉ—‚ÄŽ]‚ނׂ«‚͔ނªŠì‚ñ‚ÅŽ©ŒÈ@_‚ÌŠí‚Æ‚µ‚ÄŒ£‚°A‘´–½‚É•ž–ð‚µ‚½Ž–‚Å‚ ‚ék•t›Œ—“_lBŠí‚Ì—D—ò‘召‚Ì–â‘è‚Å‚È‚¢A‘´•ž]‹‘”Û‚Ì‚»‚ê‚Å‚ ‚éBƒ‹[ƒeƒ‹‚àƒRƒƒ€ƒEƒGƒ‹‚à‘´•ž]‚ɉ—‚Ĉ̑å‚Å‚ ‚‚½B‚»‚µ‚ĉ䓙‚à–’Ž©ŒÈ‚ð_‚ÌŠí‚Æ‚µ‚č·os‚³‚µ‚¾t‚µ‚flɂµ‚đ厖‚ðˆ×‚µ“¾‚é‚Ì‚Å‚ ‚éB


(62)@@@@@V‚炵‚«ærs‚¢‚Ü‚µ‚߁t

 

@@@@@@@@@@@@@@@@@@@@@@@@@@@‘吳15”N9ŒŽ10“ú

@@@@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x314†

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Z䢂ɉ—‚čŸˆêß‚ɏA‚Ä—lX‚Ì’‰ð‚ªŽŽ‚Ý‚ç‚ꂽ‚Ì‚Å‚ ‚éB‚»‚µ‚Ä‘´ˆê‚Í–{•¶‚ɏ­‚µ‚ÌŒë“`‚ª‚ ‚‚½‚Æ‚ÌŽ–‚Å‚ (63)‚éBŠóäcŒê‚Å teresate ‚Æ‚ ‚é‚Í teresete ‚ÌŒë“`‚Å‚ ‚‚āAA ‚ð E ‚ÉŠ·‚ւēǂ߂ΈӖ¡‚Í–¾”’‚ɐ¬‚é‚Ì‚Å‚ ‚éB‘¦‚¿u“ð“™‚à‚µ‰ä‚ðˆ¤‚·‚é‚È‚ç‚Ή䂪ær‚ðŽç‚éb‚È‚ç‚ñk•t›Œ—“_lv‚Æ‚È‚éBbær‚ðŽç‚‚ăCƒGƒX‚ðˆ¤‚·‚é‚ÉŽŠ‚é‚Ì‚Å‚Í‚È‚¢A”Þ‚ðˆ¤‚·‚é‚ÌŒ‹‰Ê‚Æ‚µ‚Äær‚ðŽç‚蓾‚é‚ÉŽŠ‚é‚Ì‚Å‚ ‚ék•t‚²‚ÜŒ—“_l‚Æ‚ÌŽ–‚Å‚ ‚éBˆ¤‚ª‘O‚É‚µ‚čs‚ÍŒã‚Å‚ ‚éBs‚Ì‹“‚ç‚´‚é‚͈¤‚ª‘«‚è‚È‚¢‚©‚ç‚Å‚ ‚é‚ƁB‚³‚¤‰ð‚·‚ê‚΍Ÿˆêß‚à–’‘å‚È‚é•Ÿ‰¹‚Ɛ¬‚é‚Ì‚Å‚ ‚‚āA‰ä“™‚Í”V‚ð•·‚¢‚ĈÀS‚µA—B’Ps‚ЂƂցt‚ɍX‚É‹­‚­Žå‚ðˆ¤‚µ“¾‚ñ‚±‚Æ‚ð‹F‚é‚ÉŽŠ‚éB‰ü–󐹏‘‚͍ŸˆÓ–¡‚𕍂µ‚čŸˆêß‚ð–󂵂Ăî‚éB

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Z¹‘‚É“ñ•û–Ê‚ª‚ ‚éB‘´ˆê–Ê‚Í‹³ŒP‚Å‚ ‚éA•’Ê”V‚𐹏‘“¹“¿–”‚ÍŠî“‹³“¹“¿‚Ə̂ԁBŽRã‚̐‚ŒP‚Ì”@‚«‚ª•v‚ê‚Å‚ ‚éBMŽÒ‚ª•à‚ނׂ«“¹‚ð‹³‚ä‚éŽÒ‚Å‚ ‚éB”V‚É•‚µ‚ĐMŽÒ‚É—Õ‚Þ‰¶Œb‚̐”X‚ðŽ¦‚·ŽÒ‚Å‚ ‚éB‚»‚µ‚ăLƒŠƒXƒgŒäŽ©g‚ªMŽÒ‚̖͔͂ł ‚éBMŽÒ‚͎傪Š®‘Ss‚܂‚½t‚«‚ª”@‚­‚ÉŠ®‘S‚­‚ ‚ç‚˂΂Ȃç‚ʁB‚»‚µ‚Ä–”A_‚͐¹—ì‚ð~‚µ‚ĐMŽÒ‚ÌŠ®¬‚ð•‚¯‹‹‚ӁB¹‘‚͐MŽÒ‚ªŽ©ŒÈ‚ð‘S‚¤‚·‚é‚Ì“¹‚ð‹³‚Ö‚ÄŠÔ‘R‚·‚鏊‚ª‚È‚¢B‚»‚µ‚Ä‘å’ï‚̐l‚ÉŽæ‚è‚Ă͐¥‚ªŠî“‹³‚Ì‘S•”‚Å‚ ‚éB”Þ“™‚ÍŽ©ŒÈ‚ð‘S‚¤‚·‚é‚Ì“¹‚ð’m‚ê‚΁A‚»‚êˆÈã‚ð’m‚ç‚ñ‚Æ—~‚µ‚È‚¢BŠ®‘S‚̐l‚Ɛ¬‚é‚Ì“¹A“V‘‚É“ü‚é‚Ì“¹A‹‡‚è‚È‚«¶–½‚̉¶Ž’‚É—^‚é‚Ì“¹A”Þ“™‚͐¥‚ðÌ‚µ‚Ä•Ÿ‰¹‚Ɖ]‚Ó‚Ì‚Å‚ ‚éB

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Zl—Þ‚ÍŽ©‚©‚çŒÈ‚ð‹~‚Ó‚Ì‚Å‚Í‚È‚¢A_‚ª”V‚ð‹~‚Ћ‹‚Ó‚Ì‚Å‚ ‚éBl—Þ‚Ì–d‹cŒv‰æ‚ªˆê‚à¬A‚·‚é‚Ì‚Å‚Í‚È‚¢B_‚ª—a‚ߌ䎩g‚É’è‚ß‹‹‚ЂµŒäŒv‰æ‚ªl—Þ‚Ì—ðŽj‚Ɛ¬‚è‚ÄŽÀŒ»‚·‚é‚Ì‚Å‚ ‚éB‚»‚µ‚Ä‘´ŒäŒv‰æ‚ð—a‚ߎ¦‚µ‹‹‚ЂµŽÒ‚ª—aŒ¾‚Å‚ ‚éB_‚ª—aŒ¾ŽÒƒAƒ‚ƒX‚ðˆÈ‚Đé‚׋‹‚ЂµŒ¾‚ÉžH‚­iƒAƒ‚ƒX‘‘æŽOÍ‘掵ßj

@@•v‚êŽåƒ‘ƒzƒo‚Í‚»‚̉B‚ꂽ‚鎖‚ð‚»‚Ì–l‚È‚é—aŒ¾ŽÒ‚É“`‚Ö‚¸‚µ‚Ă͉½Ž–‚ð‚àˆ×‚µ‹‹‚Í‚´‚é‚È‚è

‚ƁB_‚Í”@‰½‚É‚µ‚Đ¢‚ð‹~‚Ћ‹‚ÓŒÁA”Þ‚ª—a‚ߌ䎩g‚É”é‚ß‹‹‚ЂµŒv‰æA”V‚ðŽ¦‚µ‹‹‚ЂµŽÒ‚ª—aŒ¾‚Å‚ ‚éB‚»‚µ‚Đ¢ŠE‚̏o—ˆŽ–‚͉ߋŽ–¢—ˆ‹¤‚ɍŸ—aŒ¾’Ê‚è‚ɍs‚Í‚éT‚Ì‚Å‚ ‚éB_‚Í—aŒ¾‚É—R‚炸‚µ‚ĉ½Ž–‚ð‚àˆ×‚µ‹‹‚Í‚È‚¢‚Ì‚Å‚ ‚éBMŽÒ‚͍ŸŽ–‚ð–Y‚ê‚Ä‚Í‚È‚ç‚È‚¢B—aŒ¾‚ÌŒ¤‹†‚ð‘Ó‚è‚āA¹‘‚Í‘´‰¿’l‚Ì”¼•ª‚ðŽ¸‚Ó‚Ì‚Å‚ ‚éB


(72)@@@@@CHRISTIANITY AND BUDDHISM

@@@@@@@@@@@@@‘吳15”N10ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.8.

@@@@@@@@@@@@@–¼ Kanzo Uchimura.

 

  It is generally thought both by Christians and Buddhists that Christianity and Buddhism are enemies to each otherGthat one can never prosper unless the other is destroyedGthat ChristianityCin order to prosper in any landCas for exampleCin Japan, must supplant Buddhism as Jacob supplanted Esau in the household of IsaacGthat for Christians to recognize an essential goodness in BuddhismCis to betray his own religionGthat Christianity is the Heavenly Light while Buddhism is a sort of demon-worshipCto be classed with all other superstitious beliefsCsimply to be destroyedCas Israelites were commanded to destroy AmelekitesCetc.,etc. In my own life-experienceCI once dared to invite a Buddhist priest to lecture at the school where I was an acting sqperintendentDMissionaries have never forgiven me for this offence even till this day. Some of them are kind enough to imagine that I repented of the sin I committed since thenCand that I am now a docile ChristianCa friend of British and American missionariesCand like themCa sworn enemy of Buddhism. But the fact isCmy attitude toward Buddbism has ever remained the sameDIn fact I am more free when I am among Buddhist priests than when among Christian missionariesCthough these Buddbists know very well that I am a ChristianCand that they can never induce me to give (73)up my Christianity. But this by the way.

@But is it soH Is Buddhism an enemy of ChristianityH On the contraryCis there not the common ground upon which the two stand side by sideH I do not ask these questions to conciliate my Buddhist compatriotsDI hate policy in discussion of TruthCand for the maintenance of Truth I am prepared to sacrifice all advantages of lifeDThat there are external dfferences between these two religions, is clear to allDBut the question isCIs there essential difference between the fundamental teachings of Jesus ChristCand those of Gautama BuddhaH To ask the question is a lmost to answer it. We brush away all the theological differencesCdoctrinal differencesCecclesiastical differences and ceremonial differencesCand try to seek the fundamental resembrances or even the sameness of the twoD

@And there is one point which is common to the twoC-the point which is apparent to allCwhich nevertheless is not to be overlooked as unimportantGand that is their common geographical origin. That Christianity and Buddhism were of Asiatic origin is a matter of very great importance. For Asia speaks origins and Europe derivations. All great religions originated in AsiaGEurope only adopted themCand adapted them to their changing circumstances. And Asia stands for ideals far grander and deeper than those which sway Europe. Asia stands for unity and peace as Europe for divisio nand warGand religions that arose in Asia cannot but be unifiers and peacemakers. And there is this fundamental likeness between Christianity and Buddhism that both condemn and abhor war, that both teach non-resistance to adversariesCthat both find in Love the only weapon which can oVercome the world. We may say perhapsCthat Christianity is positive and Buddhism is nega(74)tive in their proclamation of the same and identical truthCand may on that account speak of the superiority of one to the otherGbut comparison is not differentiationGtwo unequal things may attest the worth of one single truthDAnd I believe Christianity and Buddhism view the same truth from different standpointsDThe two are essentially one in magnifying Love as the most potent power in the universeCand non-resistance as the only means to overcome the evil. All other differences amount to nothing when compared with agreement as to this cardinal truth.

@Now Christianity in the WestCin Europe-AmericaCis an anomalyDThe West loves to fightGit cannot exist without fightingDWar, as Treitschke saidCis not only necessity but moralityCi.e.to these Western peoplesGand for them to settle in peace is to die. SoCwhen they adopted ChristianityCthey made it afighting religionCan European and American religionCentirely contrary to its original genius. As an Asiatic religionCChristianity is wa-haterCwar-curserCand war-abolisherGbut these Europo-AmericansCas they could not deny their inborn warlike natureCmade Christianity a warlike religion like themselvesCas they now make their bishops to bless their bannersCand“christen”their battleshipsDBut Christianity as an Asiatic religion cannot stand such a change as imposed on it by its Europo-American adopters. Christianity is religion oflove and cannot but be religion of loveGand all the universities in the two continents with their learned faculties in TheologyCcannot make it out as anything else than religion of love. And there it now standsFChristianityCan Asiatic religionCreligion of loveCin the hand of Europo-AmericansCborn fightersCbelievers in warCinventors of howitzersCsubmarines and poison-gasesCpreaching and hearing peace on SundaysCand practicing war against one another on other days of the week.

(75)@Christianity an enemy of BuddbismH Not soI Christianity is a sworn enemy of these warlike WesternersCand not of Buddha and his peace-loving disciples.To make Christianity represent the warlike WestCand make it an enemy of Buddhism, a religion of love and non-resistanceCis the greatest possible misrepresentation that can be made of itDChistianity is one withe Bnddhism in standing against egoismCjingoism and militarism of Europe-America. Both emphatically condemn the fighting spirit of the West, manifested in its competition in commerceCpartisanship in politics, and sectarianism and denominationalismin religion.

@ Jesus Christ taught:

@“Ye have heard that it hath been said, An eye for an eyeCand a tooth for a toothFBut I say unto you, that ye resist not evil: but whosoever shall smite thee on thy right cheekCturn to him the other also. And if any man will sue thee at the lawCand take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mileCgo with him twain. Give to him that asketh theeCand from him that would borrow of thee turn not thou away. Ye have heard that it hath been saidCThou shalt love thy neigbbourCand hate thine enemy. But I say unto youCLove your enemiesCbless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute youGthat ye may be the children of your Father which is in heavenFfor he maketh his sun to rise on the evil and on the goodCand sendeth rain on the just and on the unjustDFor if ye love them which love youCwhat reward have yeH Do not even the publicans the sameH And if ye salute your brethren onlyCwhat do ye more than otherH Do not even the publicans soH Be ye therefore perfect, even as your Fatber which is in heaven (76)i s perfect.”iMatth.5F38-48j

@Gautama Buddha taughtF

  “As the motherCeven at the risk of her own lifeCprotects her son, her only sonCso let him cultivate love without measure towards all beings. Let him cultivate towrards the whole world-aboveCbelowCaround-a heart of love unstintedCunmixed with the sense of differing or opposing interestsDLet a man maintain this mindfulness all the while he is awakeCwhether he be standingCwalkingCsittingCor lying downDThis state of heart is the best in the worldD”

  “All the means that can be used as bases for doing right are not worth the sixteenth part of the emancipation of heart through Love. That takes all those up into itselfCoutshining them in radiance and glory. Just as whatsoever stars there beCtheir radiance avails not the sixteenth part of the radiance of the moon. That takes all those up into itselfCoutshining them in radiance and glory-just as in the last month of the rainsCat harvest timeCthe sunCmounting up on high into the clear and cloudless sky, overwhelms all darkness in the realms of spaceCand shines forth in radiance and glory-just as in the nightCwhen the dawn is breakingCthe Mornlng Star shines out in radiance and glory-just so all tbe means that can be used as helps towards doing right avail not the sixteenth part of the emancipation of heart through Love.”iQuoted from Prof.Rhys Davids' Early BuddhismCpp.61,62.j

@Can these two be enemiesCone to the other, Jesus Christ and Gautama BuddhaH Certainly notDAnd they are enemies to them of the WestCits diplomats, statesmenCstrategistsCjournalistsCphilosophers and theologians evenCwho counsel war and legitimate bloody victoriesDLet us not be deceived (77)by themGand faithful to the teachings of our respective teachersClet us Christians and Buddhists of AsiaCunite in bond of peace, and stop the aggression of the warlike West and overcome it by Love, Asia's heirloom from her Creator.

(78)@@@@@k‘OBSERVATIONS ON CHRISTIAN MISSIONS’Ä˜^‚ɍۂµ‚Ä‚Ì•tŒ¾l

@@@@@@@@@@@@@‘吳15”N10ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.8.

@@@@@@@@@@@@@–¼ Editors.

 

@These“Observations”appeared thirty years ago in the English columns of the yorodzu ChohoDThough written in a journalistic style, they were published with a serious aim in viewDThere js a distinct sign now that Christian missions are being remodelledGand the retrospect of the past when the oldmethod was carried on with an undoubted faith in its efficacyCmay help to effect the desired changeCand that very speedilyD


(79)     bTHE LATE PROFESSOR EUCKEN¦k‰ºü‚ ‚èl

@@@@@@@@@@@@@‘吳15”N10ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.8.

@@@@@@@@@@@@@–¼ K.U.

 

@Professor RUDOLF EUCKEN of Jena passed away on the 15th of September. He was a great philosopherCone of the greatest the world has seenDHis greatness consistedChoweverCnot in the newness of his discoveryCor brilliance in his ways of expression. HeClike all truly great menCwas great in treatment of common themesCin ways that appeal to the common sense of mankindDHe gave surer and firmer bases to the common life of manCfor which all men owe a debt of gratitude to him. Eucken was essentially a German philosopher as Bergson was a French philosopher. Both Were KantiansCbut the German on the ethical side and the French on the metaphysical. On reading Bergson we felt we became cleverer menGbut after perusing Eucken, We felt we became better men and sounder Christians. And personally the senior editor of this magazine is deeply indebted to Professor Eucken. When hisithe editor'sjbook“How I Became a Christian”appeared in Germa ntranslation eighteen years agoCthe great Jena professor was among the first who read it with appreciation. And when this magazine appeared a few months agoChe sent us words of encouragement, as the readers well know. And the last we heard from him concerning us was that when a young Japanese Professor paid him a visitCthe first thing the old philosopher did was to (80)fetch a copy of this magazine, and advised the visitor to read it. Great men are always known by their regard for little men and thingsGand we in this great distance from him can distinctly feel the greatness that dwelt in the heart of the philosopher who sounded the depth of human lifeCand found there the Rock whereon rested the Faith which made his Fatherland greatCand will yet make the world great and glorious.

 

(81)@@@@@COMMUNAL SALVATIOND‹¤“¯“I‹~m

@@@@@@@@@@@@@@@@@@@@@@@@@@@‘吳15”N10ŒŽ10“ú

@@@@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x315†

@@@@@@@@@@@@@@@@@@@@@@@@@@@–¼‚È‚µ

 

@“We know that when one of us falls he falls aloneCbut no man is saved alone. He who is saved is saved within the ChurchCas a member of the ChurchCin union with the other members. Does he believeH Does he loveH Does he prayH he is in the communion of faithCof love and of prayer.”-Alexei ChomiakovCa Russian thinker.

@˜I‘Å‘å‚̐_ŠwŽÒ‚Ə̂¹‚ç‚éT A.Chomiakov žH‚­l‚ª‘—Ž‚·‚鎞‚Í“Æ‚è‚ő—Ž‚·‚éB‘R‚ê‚Ç‚à‹~‚Í‚éTŽž‚Í“Æ‚è‚Å‹~‚Í‚ê‚È‚¢B”Þ‚ª‹~‚Í‚éTŽž‚Í‹³‰ï‚Ì“à‚ɍ݂è‚Ä‘¼‚̉ïˆõ‚Æ‹¤‚É‹~‚Í‚ê‚éB”Þ‚êM‚¸‚éŒÁH@”ނꈤ‚·‚éŒÁH@”Þ‚ê‹F‚éŒÁH@”Þ‚Í‹³‰ï‚Æ‹¤‚ɐM‚¶‹¤‚Ɉ¤‚µ‹¤‚É‹F‚é‚Ì‚Å‚ ‚é‚ƁB‹³‰ï‚Ƃ͖ܘ_ŒÀ‚ç‚ꂽ‚é“ÁŽê‚Ì‹³‰ï‚ð‰]‚Ó‚Ì‚Å‚È‚¢A–}‚ĐM‚¸‚éŽÒ‚Ì‘‘Ì‚ðŽw‚µ‚ĉ]‚Ó‚Ì‚Å‚ ‚éB


(82)@@@@@W‰ï‚̉v

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@@@@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x315†

@@@@@@@@@@@@@@@@@@@@@@@@@@@–¼‚È‚µ

 

ZƒCƒGƒX‚ÍžH‚Ћ‹‚¤‚½Au“ñlŽOl‰ä‚ª–¼‚Ɉö‚ďW‚ê‚鏈‚ɁA‰ä‚à–’‘´’†‚ɍ݂é‚È‚èv‚Ɓi”n‘¾“`\”ªÍ“ùßjB¥‚̓CƒGƒX‚Í‘åW‰ï‚æ‚è‚à¬W‰ï‚ðD‚Ý‹‹‚ӂƉ]‚ÓŽ–‚Å‚Í‚È‚¢A’P“Æ‚æ‚è‚à‰ïO‚ðˆ¤‚µ‹‹‚ӂƉ]‚ÓŽ–‚Å‚ ‚éB“Æ‚è‹F‚è‚Ä’®‚©‚ê‚´‚é‚É”ñ‚¸‚Æ嫂àAOlS‚ð‡‚Í‚¹‚Ä‹F‚鎞‚ɐ_‚ÍŽêX‚É‘´b‹F‹s‚Ë‚ª‚Ёt‚ðŽó”[‚ê‹‹‚ӁB¥‚ꐺ‚Ì‘½‚«‚ªŒÌ‚É”ñ‚¸Aˆê’v’cŒ‹‚ðˆ¤s‚߂Łt‚½‚Ü‚Ó‚ªŒÌ‚Å‚ ‚éB_‚ÉŽ–‚Ó‚é‚Ɉ¤‚ðˆÈ‚Ä‚·‚é•K—v‚ª‚ ‚éB_‚ɑ΂·‚鈤‚ðˆÈ‚Ă݂̂Ȃ炸‘ŠŒÝ‚ɑ΂·‚鈤‚ðˆÈ‚Ä‚·‚é•K—v‚ª‚ ‚éBŒZ’í‘Šˆ¤‚·‚é‚̈¤‚́Al‚ª_‚ÉŒ£‚°“¾‚éÅ‘åÅ‘P‚Ì‹Ÿ•¨‚Å‚ ‚éB“ñlŽOl‘Š˜a‚炬‚Ä‹F‚鎞‚ɁAƒCƒGƒX‚͘a‹CèɁX‚½‚é‚ðŠì‚Ñ‚Ä‘´’†‚ɍ݁s‚¢‚܁t‚µ‹‹‚ӁB‚»‚µ‚Ęa‚ç‚®ŽÒ‚ª‘½‚¯‚ê‚Α½‚«’öA‘´W‰ï‚̍À‚ðŠì‚Ñ‹‹‚ӁB‚»‚µ‚Ę_‚æ‚èØ‹’‚Å‚ ‚éB‘åOS‚ð‡‚Í‚¹ˆ¤‚É”R‚¦‚Đ_‚ɋ߂«‚܂‚鎞‚ɁA‰ä“™‚Í“Æ‚èÝ‚è‚Ä“ž’êÚ‚·‚é”\‚Í‚´‚鉶Œb‚É—^‚é‚ðŠo‚ä‚é‚Ì‚Å‚ ‚éB

 

(83)@@@@@@‹³‚Ì–{—Ì

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Z“`“¹ã‚̍ŸŽ–ŽÀ‚ð•Ù‚Ö‚¸‚µ‚Ä“`“¹Žt‚Ì“®‹@”@‰½Al•¨‚̑召‚ð”á•]‚·‚éŽÒ‚͐³“–‚Ì”á•]‚ðˆ×‚µ“¾‚È‚¢‚É’ès‚«‚܁t‚‚Ăî‚Ü‚·Bu‰½‚ñ‚¾A‚ ‚̃Nƒ‰[ƒN‚ªvAu‰½‚ñ‚¾A‚ ‚̃WƒG[ƒ“ƒX‚ªvAu‰½‚ñ‚¾A‚ ‚Ì“à‘º‚ªA”Þ“zs‚«‚ ‚t‚ɉ½‚ªo—ˆ‚é‚à‚ÌŒÁvBb‘R‚èu”Þ“zv‚ɂ͉½‚ào—ˆ“¾‚È‚¢A‘R‚ê‚Ç‚à_‚ªu”Þ“zv‚ðŽg‚Ћ‹‚ÓŽž‚ɂ͉½‚ñ‚Ȉ̂炢Ž–‚Å‚ào—ˆ‚éBƒpƒEƒ‰½ŽÒ‚¼AƒAƒ|ƒ‰½ŽÒ‚¼AƒNƒ‰[ƒN‰½ŽÒ‚¼AƒWƒG[ƒ“ƒX‰½ŽÒ‚¼A—B_‚ÌŠí‚Å‚ ‚éB‚»‚µ‚Đ_‚É•Ö‚Í‚ê‚Ä“yŠí‚à‹à‹â‚ÌŠí‹ï‚ׂ̈·”\‚Í‚´‚鎖‚ªo—ˆ‚éB䢂ɉ—‚Ä‚©“`“¹‚ÌŽ–‚ɏA‚Ä“`“¹ŽÒ‚̐l•¨‚ð”á•]‚·‚邪”@‚«‹ð‚©‚Ȃ鎖‚Ì‚È‚¢‚±‚Æ‚ª”»–¾‚è‚Ü‚·BƒNƒ‰[ƒNæ¶‚Ì–¼—_‚ÍŠì‚ñ‚Ő_‚ÉŽg‚Í‚ê‚Ä‘´—ß‚ð‰Ê‚µ‚½‚ÉŽ~‚Ü‚è‚Ü‚·B‚»‚µ‚ĐlŠÔ‚Ì–¼—_‚Æ‚µ‚ÄŽÀ‚Í”V‚êˆÈã‚Ì–¼—_‚Í‚ ‚è‚Ü‚¹‚ñBH s‚¢‚ւ‚­‚èt‚ÌŠü‚½‚éÎ‚͉Ƃ̋÷‚ÌŽñÎs‚¨‚â‚¢‚µt‚Æ‚È‚ê‚èA¥‚êŽå‚ׂ̈µ‹‹‚ւ鎖‚É‚µ‚āA¢l‚Ì–Ú‚É‚Í•sŽv‹c‚ÉŒ©‚¦‚Ü‚·B‘R‚ê‚Ç‚à•sŽv‹c‚É‚µ‚Ä•sŽv‹c‚Å‚ ‚è‚Ü‚¹‚ñB_‚Í”@Ÿ‚­‚É‚µ‚ďí‚ɐ¢‚ð‹~‚Ћ‹‚Ó‚Ì‚Å‚ ‚è‚Ü‚·B


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(98)@@@@@CAN AMERICANS TEACH JAPANESE IN RELIGIONH

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                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.9.

@@@@@@@@@@@@@–¼ Kanzo Uchimura.

 

@By Americans, I mean average AmericansCnot exceptional AmericansDThere were and may be still exceptional Americans who were and are still fitted to teach not only their own country-men, but also other country-men in religion and other high things of life. My own teacher in Christian Reliigion was such an AmericanDJulius H.SeelyeCthe sixth President of Amherst CollegeCwas one of the greatest teacbers the world has hadCan essentially humble manCwho laid upon the altar of the Lord Jesus ChristChis wonderful mass of knowledgeCand looked upon Him and Him alone for guidance day-by-day. He loved Japan and JapaneseCrespected them, and prayed for them as he prayed for his own country and countrymen. IndeedCI could not but bow myself before such a man, place the care of my soul in himCand be led by him into light and truthDThe Lord Jesus Christ shone in his faceCbeat in his heartGand now thirty-nine years after I bade him the last farewellCI feel his presence as vividly as when I looked upon his face and heard from his lips in flsh. I promised him that I would report to himCin heavenCwhat I would do in JapanDThe promise of course still remains unfulfilledGyet it will be fulfilledDTo such an American I have nothing but honour and respect to payDIf Julius H.Seelye be the type of AmericansCthe whole (99)world would come to them for guidancein Religion, in PhilosophyCand in all otber spheres of high thinking. But he is an exceptional AmericanCone in ten millionsCnow perhaps no more to be foundClike rare birds or flowersCnow extinctCbecause the land in devastation is no more fitted to preserve the worthy species.

@Can average Americans teach Japanese in religionH There are some Japanese whom they can teachGthe lower stratum of them, what Thomas Carlyle called“the foolishest”part of the nation, whom“the foolisher”part of any nation can teach. But these can be taught by the“foolisher”or wiser part of their own kith and kinGthere is no need of calling teachers from other countries to teach themDSo the question is reduced to thisFCan average Americans teach average Japanese in religionH

@And to ask the questionis to answer it. Americans themselves know all too well that their genius is not in religion. To say that Americans are religious people sound strange even to their own ears. That ancient Egyptians were religious, that modern Hindoos are religiousCthat Russians and Germans are naturally religiousCall will admit without a demur. But that Americans are religiousCthat they are people who care more for future life than for this world, that they take more interest in spirit than in matterCthat they as a nation pant after a Higher Power as the hart panteth after the waterbrooksCthat their New York is a MeccaCand Chicago a JerusalemCsound so contrary to facts that merely to make statements is to confute them. Americans are great peopleGthere is no doubt about that. They are great in building cities and railroadsCas ancient Babylonians were great in building towers and canals. Americans have wonderful genius for improving (100)the breeds of horsesCcattleCsheep and swineGthey raise them@in multitudesCbutcber themCcure@themCeat them¤ and send their meat-products to all parts of the world. Americans too are great inventorsDThey invented or perfected telegraphsCtelephonesCtalking and hearing machinesCautmobilesCand recently unprotectable poison-gases. Americans are great adepts in the art of enjoying this life to the utmostGthey by their science are making this world one huge play-groundGby their palatial cars and steamersCthe migrate to the Troplcs in winter and to the Arctics in summerDThen, they are great in Democracy. The people is their king and emperorGyeaCeven their GodGthe American people make lawsCas they make farms and farm-implementsGthey exclude their old friends Japanese by lawsGthey elect culprits to offices by laws. Needless to sayCthey are great in money. They believe they can do all things by money. Their trust in money is so great that they cannot think of Philosophy and Religion even prospering without the help of money-power. To average AmericansClife without money is no life. They first raise money before they undertake any serious work. To start and carry on any work without money is in the eyes of Americans madness. ArtsCPoetryCPhilosophyCReligion,-all are valued in dollars and cents in AmericaD

@Americans are great in all these things and much elseGbut not in ReligionCas they themselves very Well know. Religion is other-worldlinessCnot this-worldliness. Religion is spiritualCnot materialGReligion is inwardnessCnot outwardnessGReligion is unseenCnot seen. Kingdom within and unseenGkingdom without landGkingdom without horses and chariotsCengines and Pullman carsGkingdom which is in no need of moneyCor of very little of itGkingdom which is founded on faith in the unseen Son of GodGthe kingdom of prayers and aspirationsGsilentCdeepCspiritual kingdomG-rAmeri(101)cans themselves know all too wellDthat such a kingdom is not their special possession. They despise such a kingdomGdesignate it mysticismCunrealityCair, an Oriental dreamCa phantasmagoria easily cured by rich feedings and pleasant surroundings. Idea of moneyless sanctity is the height of foolishness to average Americans. IndeedCAmericans are so childish in matters of religionCthat they treat it as an earthly affair. First of allCtbey must count religion in order to see or show its valueDAmerican ministers speak of preaching to so many million dollars from their pulpits.To them big churches are successful churchesGthey are confident of their strength when they are many. They trust in numbers as ancient Egyptians trusted in horses and chariots. To win the greatest number of converts with the least expense is their constant endeavor. Statistics is their way of showing success or failure in their religion as in their commerce and politics. NumbersCnumbersCohChow they value numbersI

@And the this-worldly religion is naturally sensuous. Americans like to enjoy religion. So they pay more for good musics than for good sermons. Musics may be longCbut sermons must be short not more than thirty minutes at a timeCor even shorter. Churches which are low in religious tone have often magnificent musical instruments of the highest perfection. More and more American churches are made places of enjoymentCof social entertainmentCof games and dances even. They do not feel horroor in all these innovationsDTheir ancestors fought agalnst idolatory with their life-bloodGthe modern Americans are revivingAthe old paganism which is nothing but religion in enjoyable formsD

@NowCAmericans as such are essentially children of this worldGthat they serve as teachers of (102)religion in Japan as in other parts of the world is an anomaly seen seldom under the sun. Honest Americans feel itCeven though they do not express itCthat Americans as a nation are not fitted to be teachers in religion. And the whole world feels itCespecially the religious EastCthat they are not to be taught by AmericansCin religion. IndeedCreligion is the last thing average Americans can teachDThey can teach in things of this worldCin DemocracyCin Political EconomyCin AgricultureCin ManufactureCin BankingCand sundry arts of money-makingCbut not in Religion. Religion is a field left for other peoples than Americans. Germans and Russians are more religious than AmericansGHindoosCdecidely so. Indeed as far as I knowCAmericans are the least religious among all civilized peoplesCand for them to be teachers in religion is like for children to be teachers in athleticsDAmerica means materiality. Mankind goes down to America to learn how to live the earthly lifeGbut to live the heavenly lifeCthey go to some other peopleDIt is a matter of national cbaracteristics. It is no special fault of Americans to be this-worldlyGit is their national characteristicsGand they in their self-knowledge ought to serve mankind in other fields than in religionD

@As for my own country-men Japanese ICof courseCclaim no perfectionCin religion as in other matters. Next to my own imperfectionsCI know the imperfections of my country-men mostGI know that they are many and grievous. But I do not speak an errorCI thinkCif I say that Japanese in general are very religious people. Atheists and indifferentists there are among themCbut not so many as among Americans. And these Japanese atheists are not indigenous to the soilGthey were made atheists by Westerners or by Western civilizationDFor atheists in JapanCyou must seek (103)among university professorsCstudents who come under their instructionsCpoliticians who studied politics in Europe and AmericaCor who imitate the political methods of WesternersCespecially of the American politiciansDThe Japanese language has no word for atheismGand when the idea was introduced from Europe and AmericaCwe had to coin the word with Chinese charactersDEvery Japanese family has its shrineCand its members are in daily communion with unseen powers or persons. Then every genuine Japanese believes in existence ofAfuture lifeDRecently I was very much impressed by a remark of old Viscount IshiguroCmade inadvertently before a group of his admirers. The octogenarian is busy looking after the family-affairs of his many departed friendsC“And this I doC”he was heard to say“that I may explain myself to my friends when I will see them in the next world.”The Viscount is not a ChristianGhe is an old samuraiCa pure JapaneseCunadulterated by any religion of Western origin. The same did say my own fatherCeven before he became a Christian. True Japanese believe in future life without being taught by Christian missionaries in this matter. And millions of Japanese Buddhists believe in future life as they believe in to-morrow or next year. Gosho or future life is their chief concern of life. They all wish to go to a Goodly PlaceCand for that end they try to live bonestly and honourably in this life. Can the same things be said of average AmericansH Are there not many altarless homes in America, and are not these homes yearly lncreasingH Is future life the chief concern of life to average AmericansH Do many of them care for the families left by their departed friends, in order that“they may explain themselves to them when they meet them in the next world”H Belief in GodCand belief in future lifeCtwo cornerstones of every religion areCI believeCvery much stronger among (104)average Japanese than among average AmericansDAnd this fact explains the failure of American missionaries who work among JapaneseDJapanese in general do not accept the preaching of American missionariesCnot because they are less religiousCbut because they are decidedly more religiousDWhen American missionaries come to JapanCand begin their social workCthinking that this is the kind of religion Japanese do needCtheyCthese missionariesCdo not know what they are going to doDAverage Japanese do not care about the improvement of the ways and means of their existence in this worldGthey want to be assured of the existence of the future lifeCand of the ways of entrance thereunto. Isaac Watts expressed the yearnings of Japanese when he sangC

@@@@@@“When I can read my titles clear

@@@@@@To mansions in the skiesC

@@@@@@I will bid farewell to every care

@@@@@@And wipe my weeping eyesD”

@Missionaries who are very hazy about tbe future lifeCas I understand so many of modern American missionaries areCcan nCVer be teacbers of religion to JapaneseDAmerican missionaries fail to reach the Japanese heartCbecause they and Žµbeir religioniif religion it can be calledjare too worldlyDSocial reforms, modern educationCand hundred other“gospels”brought by American missionaries are no gospel at all to Japanese. Americans are unfit to be teachers of religion to Japanese simply for this one reason that American nature is more of earthCearthyCand clings more to dust than does theJapanese. There are other reasonsCof which I shall write on subsequent occasionsDBut I believe I have already said enough to show that Americans in general are not fit to be“philoso(105)phers and guides”in matters of religion to Japanese in generalD


(106)@@@@@PAN-PACIFIC SCIENCE CONGRESS

@@@@@@@@@@@@@‘吳15”N11ŒŽ5“ú

                      @@The Japan Christian IntelleigencerDVol.Ⅰ,No.9.

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  It is a great pleasure to us Japanese to have a large number of eminent scientists visiting our country from foreign countries to attend the Pan-Pacific Science Congress now in session here. We are glad that scientific Japan has managed to make such advance that she is now in a position in which she can convene such a meeting with confidence and send thereto not a few representativesCwho are peers of those distinguished savants of the West attending it. We hope that while receiving much from the visitorsCour scientists will send them home after adding something to their store of knowledgeD


(107)@@@@@˜V”N‚̏j•Ÿ

@@@@@@@@@@@@@@@@@@@@@@@@@@@‘吳15”N11ŒŽ10“ú

@@@@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x316†

@@@@@@@@@@@@@@@@@@@@@@@@@@@–¼‚È‚µ

 

Z˜V‚͘Vã̂ł͂Ȃ¢˜Vn‚Å‚ ‚éBŽ¢s‚³‚¤t‚ ‚ç‚˂΂Ȃç‚ʁB‰i‚­_‚É“±‚©‚ꂵŽÀŒ±‚Å‚ ‚éBMŽÒ‚Í”V‚ðˆÈ‚‚Đ_‚ÉŽ–‚֐l‚ÉŽd‚ւ˂΂Ȃç‚ʁB”V‚É—D‚³‚é‚̍K•Ÿ‚Í‚È‚¢BŒÌ‚ɘV‚͐¬‚é‚ׂ­’·‚©‚ç‚ñ‚±‚Æ‚ð—~‚·B˜V”N‚̈ê”N‚Í‘s”N‚̏\”NAÂ”N‚Ì“ñ\”N‚É“–‚éB¶–½’·‚¯‚ê‚ÎãՑ½‚µ‚Æ‚Í•sMŽÒ‚ÌžH‚ÓŽ–‚Å‚ ‚‚ĐMŽÒ‚ÌžH‚ӂׂ«Ž–‚Å‚È‚¢Bu“ð‚Ì”\—́s‚¿‚©‚çt‚Í“ð‚Ì—îs‚æ‚͂Ёt‚ɏz‚Í‚ñv‚ƃ‘ƒzƒo‚̓‚[ƒZ‚ðˆÈ‚‚Č¾‚Ћ‹‚¤‚½i\–½‹LŽO\ŽOÍ“ñŒÜßjB”\—Í‚Ì•s‘«‚ð’V‚¸‚é‚É‹y‚΂¸A_‚̓LƒŠƒXƒg‚ðˆÈ‚ÄŽùs‚à‚Ɓt‚Þ‚éŽÒ‚É”V‚ð‰º‚µ‹‹‚ӁBuƒ‚[ƒZ‚Í‚»‚ÌŽ€‚½‚鎞•S“ñ\Î‚Ȃ肵‚ª‘´ŠábžNs‚©‚·t‚Ü‚¸‚»‚Ì‹C•ª‚͐Š‚Ö‚´‚è‚«v‚Æ‚ ‚éi“¯ŽO\ŽlÍŽµßjBdÓ”C‚𕉂Ђđ´ˆêŠU‚𑗂肵ƒ‚[ƒZ‚ɉ—‚Ä‚·‚ç‘R‚è‚Å‚ ‚‚½A‹µ‚ñ‚â‰ä“™–}M“k‚ɉ—‚Ä‚ð‚âB

Z‘R‚è‰i‹v‚ÉŽá‚â‚®“r‚͍P‚ɐ_‚É–ðs‚‚©t‚Í‚éT‚ɍ݂éBŽ©ŒÈ‚ׂ̈ɓ­‚­Žž‚ɐl‚Í‘‚­˜VŠ‚·‚éBP‚ɐ_‚Ƙñ‚É“­‚«A‘´¹Ž|‚ðˆ×‚³‚ñ‚Æ“w‚߂ДN‚̎Ⴓ‚ðˆÛŽ‚·‚鎖‚ªo—ˆ‚éBƒŠƒrƒ“ƒOƒXƒgƒ“‚ªžH‚¤‚½‚±‚Æ‚ª‚ ‚éAuP‚ɐ_‚ׂ̈ɑå–]‚ð‰ù‚«A‘厖‚ðŒv‰æ‚¹‚æv‚ƁB‚Ü‚±‚Æ‚É‘R‚è‚Å‚ ‚éB‹æX‚½‚鎩ŒÈ‚Ì–¼—_‚â—˜‰v‚ׂ̈ɓ­‚¢‚Đl‚͘VŠ‚¹‚´‚ç‚ñ‚Æ—~‚·‚é‚à”\‚Í‚¸‚Å‚ ‚éB


(108)@@@@@Šˆ‚¯‚éƒLƒŠƒXƒg

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@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x316E317†

@@@@@@@@@@@@@@@@@@@@@@@@–¼‚È‚µ

 

ZƒLƒŠƒXƒg‚ÍŠˆ‚«‚Ä‚î‹‹‚ӁAŠˆ‚«‚Ä–œ•¨‚ðÉs‚‚©‚³‚ǁt‚è‹‹‚ӁB”Þ‚Í‹‡‚è‚È‚­_‚̉E‚ɍ¿‚µA‚»‚Ì“G‚ð‘«‘ä‚Æ‚È‚³‚ñŽž‚ð‘Ò‚¿‹‹‚ӁiŠó”Œ—ˆ‘\Í\“ñA\ŽOßjBuŽå‚½‚é_žH‚Ћ‹‚ӁA‰ä‚̓Aƒ‹ƒp–çƒIƒƒK–çAŽn‚È‚èI‚È‚èA¡‚ ‚èÌ‚ ‚èŒã‚ ‚é‘S”\‚ÌŽÒ‚È‚èv‚Æ‚ ‚é‘´Žå‚½‚è_‚½‚éŽÒ‚ª‰ä“™‚ÌŽåƒCƒGƒXƒLƒŠƒXƒg‚Å‚ ‚éi–ÙŽ¦˜^ˆêÍ”ªßjB

ZŽ€‚ñ‚¾l‚ª‚Ç‚¤‚µ‚ж‚«‚Ä‹‚ç‚ê‚éŒÁ‚Ɛl‚Í–â‚Ó‚Å‚ ‚炤B–”l‚Å‚ ‚肵ŽÒ‚ª‚¢‚©‚Ő_‚Å‚ ‚蓾‚éŒÁ‚ƁB”V‚𗝊w“I‚Éà–¾‚·‚é‚͍¢“ï‚Å‚ ‚éA‘R‚ê‚Ç‚àbŽ–ŽÀ‚È‚é‚ð”@‰½‚¹‚ñk•t¢Œ—“_lBƒLƒŠƒXƒg‚͐¢ŠE‚ðÉ‚è‹‹‚ӁA”ނ͏™X‚Æ‚µ‚Ĕނ̓G‚ð‘«‘ä‚Æ‚È‚µ‹‹‚ЂT‚ ‚éB”ނɏ]‚ÓŽÒ‚Í‹»‚èA”Þ‚É‹ts‚³‚©‚çt‚ÓŽÒ‚Í–S‚тT‚ ‚éB”ނ̐¹–¼‚ð“À‚·Ž–‚ÍŒˆ‚µ‚﬎–‚Å‚È‚¢BuŠˆ‚¯‚é_‚ÌŽè‚Ɋׂ¢‚é‚͈؂é‚ׂ«Ž–‚È‚èv‚Æ‚ ‚邪”@‚­‚ɁAŠˆ‚¯‚éƒLƒŠƒXƒg‚ðb‚È‚¢‚ª‚µ‚ëk•t‚²‚ÜŒ—“_l‚É‚·‚鎖‚͍łà‹Þ‚ނׂ«Ž–‚Å‚ ‚éBuŽq‚ÉŒû‚‚¯‚¹‚æA‹°‚­‚͔ނê“{‚ð•ú‚¿A“ð“™“r‚É–S‚Ñ‚ñA‚»‚Ìœ|œ‹s‚¢‚«‚Ç‚¤‚èt‚Í‘¬‚É”R‚ä‚ׂ¯‚ê‚ΖçB–}‚ĔނɈ˗Š‚ÞŽÒ‚Í•Ÿ‚ЂȂèv‚Æ‚ ‚é‚́AŒˆ‚µ‚Ä‘ÊŒ¾‚Å‚È‚¢iŽ•Ñ“ñ•Ñ\“ñßjB

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(158)ZƒLƒŠƒXƒg‚͐_‚Å‚ ‚éA‘´‚̍łàŠmŽÀ‚È‚éØ‹’‚͔ނªŠ®‘S‚Ɉ¤‚ðŽÀs‚µ‹‹‚¤‚½Ž–‚ɉ—‚č݂éB”Þ‚ªˆ—‚æ‚萶‚ꂽ‚è‚Ɖ]‚Ó‚ª”@‚«A–”‚Í•æ‚æ‚è•œŠˆ‚µ‹‹‚Ö‚è‚Ɖ]‚Ó‚ª”@‚«A”Þ‚ÌŽÀs‚ÌŠ®‘S‚ðˆÈ‚Äà–¾‚·‚ׂ«Ž–‚Å‚ ‚é@‘¦‚¿ƒLƒŠƒXƒg‚͐_‚炵‚«¶ŠU‚ð‘—‚è‹‹‚¤‚½AŒÌ‚ɐ_‚Å‚ ‚ç‚˂΂Ȃç‚ʂƉ]‚Ó‚Ì‚Å‚ ‚‚āA”ނ͐_‚Å‚ ‚‚½AŒÌ‚ɐ_‚炵‚«¶ŠU‚ð‘—‚è‹‹‚¤‚½‚Ɖ]‚Ó‚Ì‚Å‚Í‚È‚¢BŽá‚µƒLƒŠƒXƒg‚͐_‚Å‚ ‚肵‚ªŒÌ‚ɐ_‚炵‚«¶ŠU‚ð‘—‚è‹‹‚Ö‚è‚Ɖ]‚Ó‚È‚ç‚΁A‰ä“™‚Í•sŠ®‘S‚È‚élŠÔ‚Ȃ邪ŒÌ‚É“ž’ê_‚炵‚«¶ŠU‚ð‘—‚é”\‚Ù‚¸‚Ɖ]‚ÓŽ–‚É‚È‚éBŽz‚­‚µ‚Đ_‚È‚éƒLƒŠƒXƒg‚ÍŽã‚«—÷‚ނׂ«‰ä“™‚ÉŽæ‚è‚ẮA‰ä“™‚̐’”q‚Ì–Ú“I•¨‚Æ‚È‚é‚ÌŠO‚͉½‚Ì—p‚È‚«ŽÒ‚Ɛ¬‚é‚Ì‚Å‚ ‚éB‚»‚µ‚ĉ¢•Äl‚Í‘¸‚ނׂ«”Þ‚ðèí‚É”@Ÿ‚«ŽÒ‚Ɉׂµ‚ÄŽd•‘‚¤‚½‚Ì‚Å‚ ‚éBŠS’VŸã‚È‚µ‚Å‚ ‚éB‰ä“™“Œ—m‚̊MŽÒ‚͐V‚½‚ɔނðŠw‚΂Ȃ¯‚ê‚΂Ȃç‚ʁB”Þ‚ðl‚Æ‚µ‚ÄŠw‚ñ‚Ŕނ̐_‚½‚é‚ð’m‚èA”ނƘñ‚ɐ_‚ÌŽq‚Ɛ¬‚ç‚˂΂Ȃç‚ʁB

 

(159)@@@@@–ÐŽq‚ð“Ç‚Þ

@@@@@@@@@@@@@@@@@@@@@@@@@@@‘吳15”N11ŒŽ10“ú

@@@@@@@@@@@@@@@@@@@@@@@@@@@w¹‘”VŒ¤‹†x316†

@@@@@@@@@@@@@@@@@@@@@@@@@@@–¼@“à‘º

 

Z‹ß ‚ÉŽŠ‚èA¦‚Ă͏­”NŽž‘ã‚ɈÃæu‚µ‚Ă–ÐŽq‚ðŽæo‚µA–ˆ“ú­‚µ‚ÁT”V‚ð“Ç‚Ý‚Ä‘å‚ÉŠ´‚¶–”‰v‚¹‚ç‚éTŠ‚ª‚ ‚éB“ñç“ñ•S”N‘O‚Ì“Œ—m‚ÉŽz‚ñ‚ȍ‚‚¢‹³‚ª‚ ‚‚½ŒÁ‚ÆŽv‚Ö‚ÎŽÀ‚É•sŽv‹c‚ÉŠ¬‚Ö‚È‚¢BŠª“ª‘æˆê‚ÉžH‚Ӂu‰¤‰½‚¼•K‚µ‚à—˜‚ðžH‚Í‚ñA–’m‹`‚ ‚鎧›ßááv‚ƁBŸê‡u–’v‚ÆŒ¾‚Í‚¸‚µ‚āu—Bv‚ÆŒ¾‚Ó‚Ä–á‚Ђ½‚©‚‚½‚ªA‘R‚µ—˜‚æ‚è‚àm‹`‚ð‹M‚ñ‚¾Š‚Í‚½‚µ‚©‚Ɉ̑å‚Å‚ ‚éBX‚ɐi‚ñ‚Łu䑂à‹`‚ðŒã‚É‚µ‚Ä—˜‚ðæ‚É‚·‚邱‚Æ‚ðˆ×‚΁A’D‚Í‚¸‚ñ‚΁¦k‰}^Hls‚ t‚©‚¸v‚ÆŒ¾‚Ó‚ª”@‚«‚ÍŽ–ŽÀ‘´˜Ô‚Å‚ ‚éBX‚É‚Ü‚½Am“¹‚ðŽ{‚µ‚āu‘R‚©‚µ‚ĉ¤‚½‚ç‚´‚éŽÒ‚Í–¢‚¾”V‚ê‚ ‚ç‚´‚é‚È‚èv‚ÆžH‚ւ邪”@‚«Auæ‚ÓV‘‚Æ‘´b‹`s‚½U‚µ‚«t‚Æ‚ð‹‚ß‚æA‘R‚ç‚ΐ¥“™‚Ì‚à‚ÌŠF‚ȓ𓙂ɉÁ‚Ö‚ç‚é‚ׂµv‚Ƃ̃LƒŠƒXƒg‚ÌŒ¾‚É‹y‚΂¸‚Æå«‚à‰“‚©‚ç‚´‚é‚ðŒ©‚éBŽê‚ÉŽ©•ª‚̈ꐶ‚ð’Ê‚¤‚µAŠ³“ï‚ɍۂµ‚ÄŠô‚½‚Ñ‚©Ž©•ª‚ðˆÔ‚ß‚ÄŒà‚ꂽŒ¾‚́AŽqÍ‹å‰º‚É‚ ‚鍶‚ÌŒ¾‚Å‚ ‚éB

@@“V«‚É‘å”C‚𐥐l‚ɍ~‚³‚ñ‚Æ‚·‚é‚âA•K‚¸æ‚Ñ´SŽu‚ð‹ê‚µ‚߁A‘´‹Øœ‚ð˜J‚µA‘´‘Ì•†‚ð‰ìs‚¤‚ât‚µA‘´g‚ð‹ó–R‚É‚µAs‚шׂ·Š‚É•¥—‚µAS‚ð“®‚©‚µ«‚ð”E‚тāA‘´”\‚Í‚´‚鏊‚ð‘\‰v‚·‚鏊ˆÈ‚È‚èB

@Ž©•ª‚̐¶‚Ý‚Ì•ƒ‚ªŠô‚½‚Ñ‚©–ÐŽq‚̍ŸŒ¾‚ðˆø‚¢‚ÄŽ©•ª‚ðˆÔ‚ß‚ÄŒà‚ꂽB¡”V‚ð“Ç‚ñ‚Å•ƒ‚ÌŒ¾‚ð•·‚­‚ª”@‚­‚ÉŠ´‚¸‚éBÌ‚ÌŽx“ß‚â“ú–{‚É‹M‚«‹³‚Ì‚ ‚‚½Ž–‚ðŠ´ŽÓ‚·‚éB


(160)@@@@@THE MORNING COMETH

@@@@@@@@@@@@@‘吳15”N12ŒŽ5“ú

@@@@@The Japan Christian IntelleigencerDVol.Ⅰ,No.10.@@

@@@@@@@@@@@@@–¼@Kanzo UchimuraD

 

@@@@@One calleth unto me out of SeirF

@@@@@‘WatchmanCWhat of the nightH’

@@@@@The watchman saidF

@@@@@‘The morning comethCand also the nightD’-Isaiah 21F11D

@The night is hereGit seems to stayGhow longCwe do not knowGinterminableCit seemsD

  But the morning comethGsurely it will comeGas surely as heaven and earth standCit will come.

@But the morning cometh and also the nightGthe morming cometh only through the night, The night darker and more dismal and dreary than the one we are in nowCwill yet comeCand then the morning will come. We are in the nightGit will yet get darker and darkerCand then the morning will comeD

@And we are in the night. This so-called civilization is darkness and not lightGthis democracy is an illusionCa Will-o'-the-wisp which leads men astray into false freedomGthis Christianity is a spectre strolling in the garb of holinessGthis social reform is social destructionCmaking bad worseGthis (161)increasing happiness is increasing wickedness making the whole earth a veritable hellGthis peace-movement is war-makingCa hobby of idle saints and saintesses, who cry war in time of war, and peace only in time of peace.

  How then will the morning comeH Is the whole earth with mankind upon it going into the interminable abyss of darknessCeternal night, where“light is as darkness”H The morning will come as light came in the primal day, when God saidFLet there be light. The hoped-for morning will not come out of the night ; the night will never evolve the morning. The morning like light will come by God's decree and His might. It will be His creationGnot man's bringing-in. DemocracyCsocial reforms, peace- and mission-congresses, the League of Nations evenCwill never bring in the expected morning. The morning will break forth upon the night, to the utter astonishment of diplomatsCpoliticians, social reformers, mission-managers, and all believers in human progress.

@And it is the sun that calleth forth the morning. No sun, no morning. The morning is no mere pervading light. It is the rising of the sun with healings in its wings.

@@@@@“Which is as a bridegroom coming out of his cbamberC

@@@@@And rejoiceth as a strong man to run his courseD

@@@@@His going forth is from the end of the heavenC

@@@@@And his circuit unto the ends of itG

@@@@@And there is nothing hid from the heat thereof.”

  The morning will comeCbecause the sun will riseCthe sun of RighteousnessDThe same is no other than the Son of God, “the brightest and best of the sons of the mornimng,”or rather, of the (162)EastDWhen JesusCthe brightest and best of the Sons of the EastCmwhoncrucifiedCdeadCburiedCrose again on the third dayCand now sitteth on the right hand of the Father AlmightyCwill come againCthen the morning will come to this dark earthCand the night will be no more. It will be the veritable morningCbirds singingCdew-crystals shiningCall tears wiped away.“And there is nothing hid from the heat thereof.”The heat emanating from His face of the holy wrath will burn up all the stubbles out of the politicalCdiplomaticCcommercial, and ecclesiastical fieldsDThen will the whole earth be cleanCand“the saints shall take the kingdomD”

@Do you ridicule at the idea of this coming of the Son as Jewish and superstitiousH Pray tell me then where else is the hope of the coming of the morningH When the best of the republics is the seat of the worst tyranny and the veritable den of robbersCthe most unsafe country to live inGwhen churches are being turned to dancing hallsCand sabbatŒŒs to regular picnic-daysGwhen“Christian”women glory in their nakednessCand men wish to have it soGwhen the law is openly brokenCand the people rejoice in lawlessnessC-do you think that out of all this terrible darkness light will somehow break forthH You wbo ridicule at the superstition of the believers of the Second Coming of ChristC-do you not ridicule at your own superstition in your belief in the coming of light out of darknessCof holiness out of sinCof peace out of warH And if your Evolution Theory teach you the possibility of such impossibilitiesCthe theory is condemned by its very absurdness. Your theory ought convince you that the world as it is is doomed to utter destructionGthere is no hope for itGthe eternal night is upon itCand the morning will never comeDSee with open eyes what are taking place around and within you, and tell me honestly what hope you (163)entertain about your and world's salvationD

@Do you stumble at the idea of the sudden appearance of the Sun of RighteousnessH ThenCI am afraidCyou never have experienced the most sacred experience of life. Has not the Sun of Righteousness ever risen in your own soulH Are you now so sunken in the mud of the modern civilization that you are an entire stranger to the experience which was quite common with your ancestorsH They would have told you, and I a heathen-born have no need of telling youGthat tbeyCyour ancestorsChad the experience of the sudden rising of the Sun of Righteousness in their soulsCwhich entirely changed their aspect of lifeCmade them new men and womenC-not gradually but suddenlyC-the sudden transformation of their very beingsCthe miracle enacted in their inmost seives. And because they had this experienceCthey had no difficulty about believing in the sudden appearance of the same Sun in the midst of the sin-stricken humanityCand transforming it into the kingdom of righteousnessCin a momentCin the twinkling of the eye. They were not embarrassed by any theoryCas you modern men are. Facts were too big for themCand too weightyGthey were too earnest to stake their lives upon theories. You stumble at suddennessCbecause you are easy-going theory-spinning scholarsCand not fightersCgrim fighters with the hard facts of lifeD

  I for one believe in the sudden coming of the Son of ManGand in the breaking-forth of the glorious morning by His cominmg. The darkness of the so-called“Christian world”appalls meGbut the prophets and the apostles teach me that the Sun who is also the Son is comingGand my soulCby its tiny but irrefragable experienceCresponds to their teaching and says Amen to its all-embracing truth. YesCjoy cometh in the morning. Darker and darker the night will growGwith (164)the so-called progress of civilization will come the destruction of all we counted as dear and sacred. Already this civilizationCthe western“Christian civilization,”made a havoc of our humble Oriental homesCstamped out our homely virtuesCand made us very much like the ravagers themselvesCwho think it to be very philosophical to kill others that they themselves may live and prosperCto exclude other races by colour-distinctionsCand to claim the whole earth as their rightful possession. All this is very horribleCvery horrible indeed. But what cause of fear and discouragementH he is coming. The morning is breakiug. And joy cometh in the morning. OhCJoyI JoyI

@@@@@@@@@@@@@@@@@Kanzo UchimuraD

@@@@ChristmasC1926D

 

(165)@@@@@FUNDAMENTALISM AND MODERNISM

@@@@@@@@@@@@‘吳15”N12ŒŽ5“ú

@@@@@@@@@@@@The Japan Christian IntelleigencerDVol.Ⅰ,No.10.

@@@@@@@@@@@@–¼@Kanzo UchimuraD

 

@They say that in AmericaCChristians are divided into two great campsCthe Fundamentalist and the ModernistGthat the Fundamentalist clings to the BibleCand the Modernist believes in EvolutionGand I am asked to which party I belong. I answerFTo neither. Then they ask me how can I reconcile these two irreconcilablesCthe Bible and the Evolution TheoryDI answerFI do not care to reconcile the two. I can quite comfortably carry them both without disturbing my inward peace. Life is full of irreconcilablesCand the Bible and Evolution are only two out of multitudes.

  I believe the Bible to be trueGI also believe Evolution or rather Science to be true. The Bible is true in the sphere of spiritCand Science is true in the sphere of senses. The reconciliation of the Bible with Science is as difficult as that of spirit with sensesCof the Invisible with the Visible. Still I believe the two to be one at the bottomCperfectly reconcilable as the two lobes of the brain or the two arms of tbe bodyCone just as indispensable as the otber. Is there not Evolution in the Bible itselfCand do we not observe special creationicall it mutationCor by any other name you likejin the evolutionary processes of lifeCsudden unexplainable changes, apparently uncausedCbut nevertheless fundamental and epoc-making. I observed sucb a change in my own lifeGI call it(166)“Christian conversion,”a sudden leap from one stage of life to anotherDSo I am forced to be an evolutionist and a special creationist at the same timeDBoth are the facts of life and I cannot gainsay themD

@So I am a Fundamentalist and a Modernist at the same time. For half-a-century I read and studied the Bible with ever increasing delightGtaught it to my countrymenGand always wondered that there were so many in Europe and America who say that it is a worthless bookCbecause it is in conflict with the modern science. Withal alsoCI took and still take increasing interest in ScienceGin my college-daysCI went over Darwin's Origin of Species three or four timesCand the impression I received from it then has never left me. I do not try to explain the Bible by EvolutionGI take them both as factsGthe Bible as the facts of the spiritual lifeCand Evolution as facts of the cosmic growth. For the reconciliation of the two sets of factsCI wait for the day when all things will be made clear to those who believeC-in God of factsD

@And so let the Fundamentalist and the Modernist fight in AmericaGbut not in JapanDFrom times immemorialCthese Western peoples loved to fight. They fight on the battle-fieldCthey fight in politicsCtheir business is fighting-they call it competitionC-and they fight even in religion. They seem unable to live without fighting. And they not only fight continually among themselvesCthey draw other peoples to fight with themGI must be either a Fundamentalist or a ModernistCthat I may be acceptable to either one of the two opposing CampsDBut I cannot join with either one of themGfor opposition there is not within meGand how can I fightCseeing that there is no cause for me to fightH Concerning the will-to-fight among the WesternersCI once wrote as followsF

(167)  “Terrible are Anglo-SaxonCOr TeutonicCOr Gothic willsC-the wills of Europeans and of their American descendants. They will have their wills to be accepted by othersCand they call such an acceptance‘conversion.’No Oriental can withstand the onslaught of these titanic willsGWe Simply

stand asideCand let them pass on. Or betterCWe let their wills be opposed by other wills of their own kindFProtestantism opposed by CatholicismCCalvinism opposed by ArminianismCBiblicism opposed by EvolutionismCetc., and be neutralized by themselves. We stand aloof from the conflct of these mutually destructive wills of the Western peoplesCand go directly to the Fatber,‘who will have all men to be savedCand to come unto the knowledge of the truthD’I TimD2F4D”iThe Biblical StudyC1923CNo.276j

  I am not a FundamentalistGI am not a ModernistGI am not an adherent of any one of multitudinous sects and parties into whicb Christendom is dividedDI am a ChristianGI am a seeker after TruthGI am a contented believer in facts of life and nature. And there I wish to be leftCWithout molestation by emissaries sent by this and that party of the conflicting West.


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@To assert that a social process produces morality is like asserting that the construction of stoves produces heat. Heat comes from the sunCand stoves produce heat only when fuelithe result of the sun's workjis put into them. Just so morality comes from religion. Special forms of social life produce morality only when the results of religious influence-which is morality-are put into themDStoves may be heated and give warmthCor may not be heated and may remain coldGjust associal forms may contain moralityCand may then bave a moral influence on societyCor may not contain moralityCand will then remain without influence on societyD-Leo TolstoiD


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Zß‚Í”V‚ð_‚ɏˆ•ª‚µ‚Ä‘Õ‚©‚È‚¯‚ê‚΁A‘¼‚ɏˆ•ª‚Ì•û–@‚Í‚È‚¢B‚»‚µ‚Đ_‚͐lŠÔ‚̍߂ðƒLƒŠƒXƒg‚ðˆÈ‚ÄŠ®‘S‚ɏˆ•ª‚µ‹‹‚¤‚½‚Ì‚Å‚ ‚éB‚»‚µ‚ĐM‹Â‚ðˆÈ‚čŸˆ•ª‚É—^‚è‚āA‰ä“™‚͐_‚ɑ΂µ‚Ä–³ß‚É‚È‚èAl‚à–’I‚ɐS‚æ‚è‰ä“™‚̍߂ðŽÍ‚·‚ÉŽŠ‚éB‰ä“™‚́uß–S‚µv–”‚͎Љï‚ɑ΂·‚éß‚̍”’‚Ə̂µ‚āul‚ÌŒ¾“`s‚¢‚Ђ‚½‚ցt‚Ɛ¢‚̏¬Šwv‚ɏ]‚Â‚Äß‚ðˆ•ª‚µ‚Ä‚Í‚È‚ç‚È‚¢B_‚Ì’è‚ß‹‹‚Ђµ“r‚ɏ]‚Њ®‘S‚É“O’ê“I‚É”V‚ðˆ•ª‚·‚ׂ«‚Å‚ ‚éB‹ãŒŽ“ñ\“ú


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ZÎ‚͏«‚³‚É•é‚ê‚ñ‚Æ‚·‚éBw¹‘”VŒ¤‹†x‚Ì‘æ“ñ\˜Z”N‚Å‚ ‚èA‰ä‚ª¶ŠU‚Ì‘æ˜Z\˜Z”N‚Å‚ ‚èAM‹Â¶Šˆ‚Ì‘æŽl\‹ã”N‚Å‚ ‚éB‰½‚ê‚à‹ê“ï‚ÉŽn‚܂肵‚ªAŠ½Šì‚ÆŠ´ŽÓ‚ÆŠó–]‚ɏI‚肁T‚ ‚éBƒCƒGƒX‚Æ‹ê“ï‚ð‹¤‚É‚¹‚µ‚ªŒÌ‚ɁA”ނƉhŒõ‚ð‹¤‚É‚µ‚T‚ ‚éB”ނꐶ‚«‹‹‚ւΉä‚à¶‚«A”ނꏟ‚¿‹‹‚ւΉä‚à–’Ÿ‚¿‚T‚ ‚éBŸ‚ñ‚È—L“ï‚¢Ž–‚Í‚È‚¢B¢‚ɂ͉hŒõ‚ðˆÈ‚Ä‘´¶ŠU‚ðŽn‚ß’pJ‚ðˆÈ‚Ä”V‚ðI‚肁T‚ ‚éŽÒ‘½‚«‚ɑ΂µA‰ä‚Í‘´”½‘΂̐¶ŠU‚𑗂肁T‚ ‚éB‰½‚½‚éK•Ÿs‚³‚¢‚͂Ёt‚¼B‚»‚µ‚Ä The best is not yetiÅ‘P‚Í–¢‚¾‚µj‚Å‚ ‚éBÅ‘PÅ”ü‚͍ŸŒã‚É—ˆ‚éB¶ŠU‚̏I‚è‚͐V‚炵‚«¶ŠU‚ÌŽn‚ß‚Å‚ ‚‚āAl‚ª–é‚Ì“ž—ˆ‚ð’V‚«‚T‚ ‚鎞‚ɁA‰ä‚͐_‚̉¶Œb‚É—R‚è‹Ås‚ ‚©‚‚«t‚ð‘Ò‚¿‚T‚ ‚é‚Ì‚Å‚ ‚éB

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(183)@@@@@ƒOƒ‹ƒ“ƒgƒEƒCƒcƒq‚Ì”@‚­

@@@@@@@@@@@@@@@@@@@@‘吳15”Nk„’èl

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@@“I commit my soul to God, I will be with Him in a few days. God be with us all”.

@@i—]‚Í—]‚̗썰‚ð_‚Ɉς˂܂‚éB”“ú‚Ì“à‚É—]‚͐_‚Æ‹¤‚É‚ ‚é‚ׂµB_‚͉䓙ˆê“¯‚Æ‹¤‚É‚¨‚Í‚³‚ށj

@ŒN‚́b‚Ü‚±‚Ɓk•t‚²‚ÜŒ—“_l‚É•Ÿs‚³‚¢‚́t‚ЂȐl‚Å‚ ‚è‚Ü‚·B¢‚ÉŒN‚Ì”@‚­‚ÉŽ–‹Æ‚ɐ¬Œ÷‚µ‚½l‚Í‘òŽR‚ ‚è‚Ü‚·B‚µ‚©‚µŒN‚Ì”@‚­‚ÉŠó–]‚ð‰ù‚¢‚Đ¢‚ð‹Ž‚è“¾‚éŽÒ‚Í–Å‘½‚É‚ ‚è‚Ü‚¹‚ñB‹‚ނׂ«‚͉i‰“‚̐_‚ðM‚¸‚éM‹Â‚Å‚ ‚è‚Ü‚·Bl¶‚Ì–Ú“I‚͍Ōã‚̌ܕªŠÔ‚Ì‚½‚߂ɏ€”õ‚·‚é‚É‚ ‚è‚Ü‚·B

@“n£ŒN‚̗썰‚Í“V‚É‚Ü‚µ‚Ü‚·_‚̉ùs‚Ó‚Æ‚±‚ët‚É‹A‚è‚Ü‚µ‚½B‚µ‚©‚µ‚È‚ª‚çŒN‚Ì‚±‚̐¢‚ɉ—‚¯‚鎖‹Æ‚Í‚Ü‚¾Š®¬‚³‚ê‚Ü‚¹‚ñB_‚ðM‚¸‚éŽÒ‚ÌŽ–‹Æ‚ÍŽ©•ª‚Ì‚½‚ß‚ÌŽ–‹Æ‚Å‚Í‚ ‚è‚Ü‚¹‚ñB‘‚Ì‚½‚߁Al—Þ‚Ì‚½‚߁A_‚Ì‚½‚ß‚ÌŽ–‹Æ‚Å‚ ‚è‚Ü(185)‚·B‚»‚µ‚ÄŒN‚Í‚æ‚­‚±‚ÌŽ–‚ð‰ð‚µ‚Ä‚î‚ç‚ꂽ‚Ə³‚‚Ăð‚è‚Ü‚·Bb’š–•—¬‚́AŠî“‹³‚ÌŠî‘b‚É—§‚Ä‚é”_ŠwZ‚ð‹N‚µ‚½‚¢k•t›Œ—“_l‚Ƃ́AŒN‚Ì”N—ˆ‚ÌŽu–]‚Å‚ ‚‚½‚Ə³‚è‚Ü‚·B‚à‚µŒN‚ª‚Ȃُ\”N¶‘¶‚¹‚ç‚ꂽ‚È‚ç‚΁A‚±‚Ì—‘z‚ªŒN‚Ì’¼Ú‚̊ē‚̉º‚ÉŽÀŒ»‚µ‚½‚炤‚ÆŽv‚Ђ܂·B‚µ‚©‚µ‚È‚ª‚çA‚±‚Ì‚±‚Æ‚È‚­‚µ‚ĐÀ‚©‚ꂵ‚́AŽc”OŽŠ‹É‚Å‚ ‚è‚Ü‚·B‚µ‚©‚µ‚±‚Ì‘¸‚Ԃׂ«—‘z‚ÍŽÀŒ»‚ðŒ©‚¸‚µ‚ě߂ނׂ«‚Å‚Í‚ ‚è‚Ü‚¹‚ñB‚»‚ÌŽÀs‚̐ӔC‚͍¡‚âŒäˆâ‘°‚Ɖ䓙—Fl‚̏ã‚É—Ž‚¿‚Ä‚î‚é‚Ì‚Å‚ ‚è‚Ü‚·B

@“ú–{‚Í‚½‚µ‚©‚É‚©T‚é”_ŠwZ‚ð•K—v‚Æ‚µ‚Ü‚·BŠî“‹³‚ðŠî‘b‚Æ‚·‚é‚à‚Ì‚Å‚ ‚è‚Ü‚·‚©‚çA‚±‚ê‚ð“ú–{­•{‚̐ݗ§‚ɂ܂‚±‚Ƃ͏o—ˆ‚Ü‚¹‚ñB‚±‚ê‚Í“n£ŒN‚Ì”@‚«l•¨‚ð‘҂‚߂ĎÀŒ»‚³‚éT‚à‚Ì‚Å‚ ‚è‚Ü‚·B‚à‚µ’š–•‚Ì”_¹ƒOƒ‹ƒ“ƒgƒEƒCƒcƒq‚̐¸_‚ª‰ä“™‚Ì‹Œ—F“n£“ÐŽŸ˜YŒN‚Ì–¼‚É‚æ‚‚āA‚킪“ú–{‚ÉŽÀŒ»‚·‚é‚ÉŽŠ‚è‚Ü‚·‚È‚ç‚΁AŒN‚Í“Vã‚̏j•Ÿ‚𓾂µ‚Æ“¯Žž‚ɁA’nã‚̉hŒõ‚𓾂ç‚éT‚à‚Ì‚Å‚ ‚é‚ÆŽv‚Ђ܂·BŽ„‚Í‹ŒŽD–y”_ŠwZ‚Ì“¯Žu‚ð‘ã•\‚µA‚±T‚É“n£“ÐŽŸ˜YŒN‚Ì–¼‚ðAƒOƒ‹ƒ“ƒgƒEƒCƒcƒq‚Ì–¼‚ª’š–•‚ÉŽc‚é”@‚­A‰ä‚ª“ú–{‚ÉŽc‚µ‚½‚¢‚Æ‚ÌŠó–]‚ðq‚ׂ܂·B‚±‚ê–S‚«ŒN‚ɑ΂µAŒN‚̈⑰‚Æ—Fl‚Æ‚ªs‚·‚ׂ«Å‘å‚Ì‹`–±‚Å‚ ‚é‚ƐM‚¶‚Ü‚·B

 

ˆê‹ã“ñŽµ”Niº˜a“ñ”Nj

(189)@@@@@BELIEF IN GOD

                         º˜a2”N1ŒŽ5“ú

 @@@@@@@@@@@@The Japan Christian IntelleigencerDVol.Ⅰ,No.11.

 @@@@@@@@@@@@–¼@K.UD

 

  I believe in GodCnot as a speculative fomulaCbut as an actual experience. I believe in His living presence as the ruler of the universeCthe maker of historyCthe hearer of my prayersCand the all-merciful director of my life. He is to me not mere force or mere lawCbut personality, personality in the bigbest formCthe all-loving Father. I serve Him not by doing anything for HimCbut by obeying HimCby working as He workethDand speaking as He speaketh to my heartDNothing is so real to meCand none so near meCas He. IndeedCI see the reason of reality of all things in HimCand find myself by being found by HimDI am not HeCHe and I are not the sameGbut I am so thoroughly bound up with HimCthat apart from Him I neither can live nor act. He is the life of my lifeCthe very reason of my existence. And wonderful are His waysI He doeth not explain HimselfGneither doeth He prove His existenceGbut silently as the spheres that course through the heavenCare His wills being doneDHope of the universe and of mankindClies in His good willDBecause He is goodCcreation will never be a failure and the world will never end in chaos. I am a thorough optimistCbecause I am a believer in God. Though I see many hateful things in the worldCand often hurl my curses and invectives at themCbut my faith in the final (190)outeome of all things and all events as the complete realization of His eternally good will is not moved a bit. I often am angryConly to be calmed by recollection of His fatherly will. After all I have no enemies in the wbole world. I can love my enemies because I know my Heavenly Father loveth themDSaid John WesleyFthe best of all things is that God is with us. People speak of this and that good thingFgood societiesCgood governmentsCgood institutionsCgood lawsCgood friendsCgood companionsCgood names, good incomesGbut infinitely better than all these things put together is that God is with us. And what shall I give in exchange for the knowledge of GodH God is perfection itselfCjoyChopeClightC;ifeCall in one. That I came to know Him is the greatest possible blessing of my life. Do you ask for the proof of His existenceH I know of no such proof as will satisfy dry intellect. The proofCif there is oneCis experimentalCand not theoretical. God the source mofnlifeCproves His exjstenceCby giving more life to them who desire to live by Him. I knew my earthly father because he loved me more than any one else. Even soCI know my Heavenly Father, because He loveth me more abundantly than I ever thought or imagined. God is known by committing ourselves unreservedly into His loving care. I believeCno other proof is possibleGor if possibleCall other proofs are unreliable and unsatisfactory. I believe in God because I was created to love and beloved. It is a matter of necessityGa man without knowledge of God is the most lamentable failureD

 

(191)@@@@@SPIRITS AND FORMS

                         º˜a2”N1ŒŽ5“ú

 @@@@@@@@@@@  The Japan Christian IntelleigencerDVol.Ⅰ,No.11.

 @@@@@@@@@@@@–¼@Kanzo Uchimura.

 

  I care for spirits and not for forms. Forms are very misleadingGsome of the worst spirits had the most beautiful formsCand some of the most beautiful spirits had the ugliest forms. We cannot judge spirits by the forms they assume. And the error of the modern way of looking at things lies I think in too much attention being paid fdr formsCand too little ability to“discern spirits.”This mania for arts and the artistic is an indication that mankind now is after forms and not after spiritsC-everybody wishing to appear beautiful and not to be beautifulDBebaviouris a favorite psychological termCwhich agrees very well with the taste of modern menDIt is Hellenism revived in modern timesC-this worship of beautiful formsD

  And forms are various. Not only graces and perfections of the bodyGbut graceful unshocking styles of writingCharmless ways of addresslng oneselfCthe art of making everybody agreeableG-all these are different forms much sought after bv modern men. Then architecture in its various formsCin beautiful homesteadsCin up-to-date institutional church-buildingsCin majestic state-houses and parliamentary hallsC-civilization itself seems to be implied in these necessary forms of civic lifeDThen various forms of lawCstatutory lawsCsocial lawsClaws of etiquetteC-what are these but forms (192)to which free spirits must conform themselves that they may be recognized as legalized members of the modern societyH And even in religion itselfCforms are most essential things. What are Roman CatholicismCAnglican CatholicismCand a majority of Protestantism evenCwithout formsH With modern Christians of Europe and AmericaCformless Christianity is no Christianity at all-anebulous hazy dreaming thingCpractically non-existent.

@But strange to sayCthe Christianity of the BibleCas I understand itCis essentially spiritualCand only very little formalDIt isCas some one expressed it,“nine parts spiritCand only one part flesh.”Its God is spirit and truthCand they that worship Him are commanded to worship in spirit and truthC-i.eDwithout formsCor with minimum of formsDSaid St.PaulF

@@“But God hath revealed them unto us by his SpiritFfor the Spirit searcheth all thingsCyeaCthe deep things of God. For who among men knoweth the things of a manCsave the spirit of man which is in himH even sot he things of God knoweth no manCbut the Spirit of God. Now@we have received, not the spirit of the worldCbut the spirit which is of GodGthat we might know the things that are freely given to us Of GodD”-I Cor.2F10-12D

@HereCspiritCspiritCspiritCnone Of formsDGod known through the spirit by the spiritCwhithout formsCwhithout ritesCwithout dogmasCwithout instituted churchesDPaul a visionary in the modern man's viewsCa lawless destructive manCat leastCa dangerous manCbecause he seems to have disregarded formsI And his view of his master and saviour was extremely visionary. The following are his well-known wordsF

@@“Wherefore henceforth know we no man after the fleshGyeaCthough we have known Christ(193) after the fleshCyet now henceforth know we him no more.”-Ⅱ Cor.5F16D

@To Paul the ApostleCeven the historical Christ was of no accountDChrist to him was an unseen personCdiscernible only by spiritCeternal because unseen. And the remarkable thing is that to this manCinvisibility was no proof of non-existence. On the contraryCto him a thing or a person to be eternally existent must be invisible. Here is then a formiform if it be calledjof Christ-worship without formsCa wholly uninteligible idea to modern men, but indubitably the true Christian ideaDChrist can beC-yeaCmust be-worshipped without formsCin spirit and truthD

@And the idea fits exactly with my Japanese or rather samurai frame of mindDTo meCforms are no tonly not helps for worsbipCbut positive hindrances. Spirit with voicesisoftCsmall voicejand wordsidirect spiritual communicationsjare enoughCwithout an object of worship or foms thereofiritualsj.I worsbip God inwardly in spiritCand serve Him outwardly in ordinary human conductD

@And is not Protestantism this formless spiritual faithH And is not its modern powerlessness and ineffectuality due to its assumption of forms which it professed to have cast asideH Am I wrong when I sayCtbat not only English ProtestantismCbut Protestantism of the whole EuropeCended as an arrested movementCand remains to this day as half-Protestant and half-CatholicH And what is more disagreeable than Reformation only half-refomedH Protestantism carried to logical consequences must be a formless religion,-a purely spiritual faithCwhere the things of spirit are judged by spirit alone. And EuropeCincludiug AmericaCtrained in schooIs of Greece and RomeCcannot rest satisfied with a formless Christianity. A thing must be defined and institutionalized in order that it may be comprchended and be secured against dissolution. The Orient hasCI thinkCan ability to (194)grasp spirit as spirit. Spirituality may degrade into unreality as fomality into materialismGbut in its essenceCitispiritualityjis the most real of all existencesCand can be fully depended upon as the basis of sound thinking and effectual workingD

@AndCI thinkCsuch a Christianity is developing itself in Asia, in IndiaCand in JapanDIn my work as a Bible-teacher in this country for now well-nigh forty yearsCI found it to be most acceptable form of Christianity among my countrymen. It is so natural to them that I meet scarcely any opposition from them, so that I have been able to work among them as a distinctly Christian teacherCyet supported entirely by their cooperationCand thus without receiving any help from foreign churches and missionariesDForty years are rather along term in the life of one manCand to be able to engage in that special work for that length of time without any serious hitchCmust mean the correspondence of the message with the people to whom it was sentDWhenCas I understandCJapanese churches in general are remarkable for empty pewsCmy classes have always been fullGand in the post-earthquake days after the destruction of a large hall rented in the centre of TokyoCmy own little hall in the suburb which has seats for only 250 persons is filled twice every SundayCwith full fee-paying membership of 552Cwith a large waiting list. ThenCmy Japanese organ Seisho-no-Kenkyuithe Bible Studiesjis now in its twenty-sixth year of rather prosperous existenceCalways self-supportingCevery copy paid-forCand has now a circulation of 4200Cno mean number for the publication of this characterCespecially in this non-Christian countryDAnd among the members of my Bible class and the readers of my Bible magazineCI can count many men and women whom the world considers as high and honourableDI think I am not a teacber of rabblesCas some (195)missjonaries seem to thinkCbut some high-souledCsound-minded men and women kindly follow my leadership in spiritual matters. For lack of better nameCI call this formless form of ChristianityCmukyokai-shugi-no-KirisutokyoCChristianity of no-church prlnciple. But there is more in the substance than in the name. It is not a negative faithCbut positiveGelse my countrymen would never have received itCand its continuance for forty long years is unexplainable. Shintoism, the native religionifor I think it is a religionjof Japanese has mirror and white paper as objects of worshipDIt is the simplest possible religionGand the true Japanese brougbt up under its influenceCis naturally attracted by the religion which had its beginnings in worsbip of Jehovah wbo“bad voice and no forms.”JehovismCShintoismCPuritanism and No-ChurchismCmay be different manifestations of one and the same principleCthat God is spiritCand they that worsbip Him must worsbip in spirit and truthD

@The readers will kindly pardon me for too much personauties in this presentation of my theme. I purposely became a fool in glorifying myself, that I may more clearly state my own case.“I am become foolishFyou compelled me.”Ⅱ Cor.12F11.


(196)@@@@@THE WORLD AND THE SOULD¢ŠE‚Ɨ썰

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@@@@@@@@@@@@@@@@@@@@@@@@@@@–¼‚È‚µ

 

@@@@@THE WORLD AND THE SOULD

 

@Said Lord JesusF“What is a man profitedCif he shall gain the whole worldCand lose his own soulH or what shall a man give in exchange for his soulH-Matt.16F26. But in contradiction to this plain teachingCthe chief concern of the so-called Christian nations of Europe and America is the world,-the world-politicsCthe world-commerceCthe world-domination. And in proportion to their zeal to gain the world are their souls made smaller and smaller. The expected downfall of the Western civilization is due to this excessive occupation in conquest of the worldCwhich is after all a tiny globe only 8000 miles in diameterCa speck in the universe, and a dust in the eyes of the Almighty.


@@@@@¢ŠE‚Ɨ썰

 

@ŽåƒCƒGƒX‚ÍžH‚Ћ‹‚¤‚½Aul‚à‚µ‘S¢ŠE‚𓾂é‚Æ‚à‘´—썰‚ðŽ¸‚ÍU‰½‚̉v‚ ‚ç‚ñ‚âB–”‚½l‰½‚ðˆÈ‚Ä‘´—썰‚É(197)ˆÕ‚Ö‚ñ‚âv‚Ɓi”n‘¾\˜ZÍ“ù˜ZßjB‘R‚é‚ÉŽå‚̍Ÿ–¾”’‚Ȃ鋳ŒP‚É”½‚µ‚āA‰¢•Ä‚̏ŠˆàŠî“‹³“I‘–¯‚Í‘S¢ŠE‚𓾂鎖‚ðˆÈ‚Ä‘´bŽås‚¨‚àt‚Ȃ錜”Os‚±T‚낪‚¯t‚Æ‚µ‚Ä‚î‚éB”Þ“™‚̏Šˆà¢ŠE­Ž¡A¢ŠE¤‹Æ@¢ŠE“Ž¡‚Ɖ]‚ӂ͍ŸŽ–‚ÉŠO‚È‚ç‚È‚¢B‚»‚µ‚Ĕޓ™‚ª‘S¢ŠE‚𓾂ñ‚Æ—~‚·‚é”MS‚É”ä—Ⴕ‚Ĕޓ™‚̗썰‚͉vX¬‚­‚Ȃ肁T‚ ‚éB«‚É—ˆ‚ç‚ñ‚Æ‚·‚鐼—m•¶–¾‚Ì–v—Ž‚͐¢ŠEª•ž‚ÉŠÖ‚Í‚é”Þ“™‚̉ߓx‚Ì”MS‚Ɉö‚炸‚ñ‚΂ ‚炸B¢ŠE¢ŠE‚Ə̂µ‚Ä”@‰½‚É‚à‘å‚Ȃ邪”@‚­‚ÉŽv‚Ó‚Æ嫂àA¥‚ê’¼Œa‹Í‚©‚É”ªç–‰‚̈ꏬ‹…‚ɉ߂¸B‰F’ˆ‚̈ê“_A‘S”\ŽÒ‚ÌŠá‚ɂ͈êo‚Æ‚µ‚ĉf‚¸‚鍟¢ŠE‚𓾂ñ‚Æ‚µ‚ďŗ¶‚·‚é‘´S‚̐ó‚Ü‚µ‚³‚æBæ‚×썰‚Ì‹~‚Í‚ê‚ñ‚±‚Æ‚ð‹‚ß‚æA_‚̍‘‚Æ‘´b³‹`s‚½U‚µ‚«t‚Æ‚ð‹‚ß‚æA‘R‚ê‚ΐ¢ŠE‚𓾂é‚à‰Â‚µA“¾‚´‚é‚à‰Â‚µB¢ŠE–â‘è‚͍őå–â‘è‚É”ñ‚¸B


(198)@@@@@‘PŽÒ‚Í—Bˆê

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Z’N‚ªˆÌ‚ç‚¢”Þ‚ªˆÌ‚ç‚¢‚Ɖ]‚Ђď­‚µ‚à‹°‚éT‚É‘«‚è‚È‚¢B‚¢‚­‚çˆÌ‚ç‚¢‚Ɖ]‚ЂĐl‚͐l‚½‚é‚ɉ߂¬‚È‚¢B¶‚ê‚Ä•S”N‘«‚炸‚µ‚ÄŽ€‚ñ‚Å“y‚ɉ»‚·‚éŽÒ‚Å‚ ‚éBŽz‚©‚éŽÒ‚ªˆÌ‚ç‚¢”¤‚ª‚È‚¢BŒÌ‚ɉ]‚Ӂu“ð“™•@‚æ‚葧‚̏o“ü‚·‚él‚ɘ߂邱‚Æ‚ðŽ~‚ß‚æAŽz‚©‚éŽÒ‚͉½‚¼”‚Ó‚é‚É‘«‚ç‚ñv‚ƁiƒCƒUƒ„‘“ñÍ“ñ“ñßjB‰ä“™‚͉䓙‚̈ꐶ‚̊ԂɁuˆÌlvƒrƒXƒ}[ƒN‚ÌŽ–‹Æ‚Ì”÷o‚ɚʂê‚é‚ðŒ©‚½‚Å‚Í‚È‚¢ŒÁBuˆÌlvˆÉ“¡”Ž•¶Œö‚ÌŽ–‹Æ‚É‚µ‚č¡“úŒ©‚é‚É‘«‚é‚ׂ«‚à‚͉̂½ˆ‚ɍ݂éŒÁBu˜Q‰Ô‚ÌŽ–‚Í–²‚̐¢‚Ì’†v‚Ƃ͈̐lG‹g‚̍Ōã‚ÌŠ´‘z‚Å‚ ‚‚½Bð“ú‚Ì•x‹‚͍¡“ú‚Ì•nŽÒ‚Å‚ ‚éB•S–œ‚Ì•x‚ðÏ‚ñ‚ŁAŽè‚ɉ½•¨‚ð‚àŽ‚½‚¸‚µ‚Ä—‡‚É‚Ä’n‰º‚ɉº‚éB‚»‚ñ‚ÈŽÒ‚ª‰½‚ñ‚ň̂炢ŒÁB

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ZŽD–y”_ŠwZÝŠw’†AŽ„‹Ÿ‚͐¸_“Iˆê‘厖Œ‚É‘˜‹ö‚µ‚Ü‚µ‚½B‚»‚ê‚͐¼—m‚̏@‹³‚½‚éŠî“‹³‚ÌŠ©—U‚Å‚ ‚è‚Ü‚µ‚½BŽ„‹Ÿ“¯‹‰¶“ñ\—L—]l’†A”¼‚΂͔V‚ɉž‚¶”¼‚΂͔V‚ð‹‘‚Ý‚Ü‚µ‚½B‚»‚µ‚ÄŠâèŒN‚Í‹‘‚Ý‚µ’‡ŠÔ‚̈êl‚Å‚ ‚èAŽ„‚͉ž‚º‚µŽÒ‚̈êl‚Å‚ ‚è‚Ü‚µ‚½BŽz‚­‚µ‚Đr‚¾e–§‚Ȃ肵“ñl‚Ì—F‹b‚É‘å‚È‚é㟁s‚ЁUt‚ª“ü‚肵‚₤‚ÉŒ©‚¦‚Ü‚µ‚½BŽz‚­‚µ‚Đ””N‚ð‰ß‚²‚µAŽ„‚Í“Œ‹ž‚ɏo‚ŁA–¾Ž¡\Žµ”N‚ÉŽ„”ï‚ŕč‘‚É“n‚èA‹êŠwŽl”N‚É‚µ‚Ä‹A’©‚µ‚Ü‚µ‚½B‚»‚µ‚āAŠî“MŽÒ‚ɐ¬‚肵Ž„‚ªŠî“‹³‘‚̕č‘‚É—¯Šw‚µ‚āAˆêl‚Ì—Fl‚ðì‚炸AˆêbåsƒZƒ“ƒgt‚ÌŠñ•‹à‚ðŽ‚½‚¸‚µ‚Ä‹A’©‚µ‚½‚Ì‚Å‚ ‚è‚Ü‚·BŽ„‚Í‘å‚È‚é—Ò‚µ‚Ý‚ðŠ´‚º‚´‚é‚𓾂܂¹‚ñ‚Å‚µ‚½B‘´ŽžŽ„‚ðŒ©•‘‚ÐŒà‚ꂵŽÒ‚Í“¯‘‹“¯‹‰‚Ì—FŠâèseŒN‚Å‚ ‚è‚Ü‚µ‚½BŒN‚ÆŽ„‚Ƃ͏@‹³‚ðˆÙ‚É‚µ‚Ü‚µ‚½‚ª‹«‹ö‚Æ“¹“¿‚ð‹¤‚É‚µ‚Ü‚µ‚½B•n¢‚ÍŽ„‹Ÿ‚ªŽ‚‚ж‚ꂽ‰^–½‚Å‚ ‚è‚Ü‚µ‚½B”V‚ɉÁ‚Ó‚é‚É“ú–{l“Á—L‚Ì“¹“¿“IŠÏ”O‚ª‚ ‚è‚Ü‚µ‚½BbŽ€‚·‚Æ‚àŠOl‚̃pƒ“‚ðH‚Í‚¸k•t¢Œ—“_l‚Ƃ̈ӋC‚ª‚ ‚è‚Ü‚µ‚½Bb•n¢‚Æ“ú–{“¹“¿k•t›Œ—“_lAŸ‚Ì“ñ‚‚̎–‚ɉ—‚ÄŠâèŒN‚ÆŽ„‚Ƃ͈ê’v‚µ‚Ü‚µ‚½B‚»‚µ‚čŸ‚Ì“ñ‚‚̂à‚Ì‚ªŽ„‹Ÿ‚ð(207)Œq‚¢‚ō¡“ú‚ÉŽŠ‚è‚Ü‚µ‚½B—Fl’†‚ŁAŠâèŒN‚ªÅ‚à‘P‚­Ž„‚Ì“ú–{°sƒjƒcƒ|ƒ“ƒRƒ“t‚ð‰ð‚‚Čà‚ê‚éŽÒ‚Å‚ ‚è‚Ü‚·B‚»‚ê‚ÍŒNŽ©g‚ª“ú–{°‚̉òs‚©‚½‚Ü‚èt‚Å‚ ‚é‚©‚ç‚Å‚ ‚è‚Ü‚·BŠî“MŽÒ‚Ɖ]‚ւΑå’ï‚Í“ú–{°‚Ì‘rŽ¸ŽÒ‚Å‚ ‚è‚Ü‚·‚ɍS‚͂炸AK‚©•sK‚©Ž„‚Í‘åØ‚É”V‚ðŽç‚‚ėˆ‚½Ï‚è‚Å‚ ‚è‚Ü‚·BŽ„‚Í‚»‚ꂪˆ×‚ɍ¡“ú—P‚ÙŠO‘é‹³Žt‚â‰ä‘Šî“MŽÒ‘S‘Ì‚ÉŒ™‚Í‚ê‚Ü‚·B‘R‚µ“á‚ç”Þ“™‚ÉŒ™‚Í‚éT——R‚ªŠâèŒN‚Ì”@‚«l“™‚É’m‹ö‚ðJ‚¤‚·‚闝—R‚Å‚ ‚è‚Ü‚·B“¾Ž¸‘Šž‚ӂƉ]‚Ђ܂¹‚¤ŒÁBbŽ„‚ÍŠâèŒNˆêl‚ð—F‚Æ‚µ‚ÄŽ‚½‚ñ‚ªˆ×‚ɁAŠO‘é‹³Žtçl‚Ɉْ[ŽÒ‚Æ‚µ‚Ď戵‚Í‚éTŽ–‚ð•Ô‚‚Ċì‚ÔŽÒ‚Å‚ ‚è‚Ü‚·k•t¢Œ—“_lB

Z–kŠC“¹b¬ˆçs‚»‚¾‚¿t‚ÌŽ„‹Ÿ‚͏I¶–kŠC“¹‚𗣂ꂸ‚ÆŒˆS‚µ‚Ü‚µ‚½B‘R‚é‚ɉ^–½‚ÍŽ„‹Ÿ‚ð‹ì‚‚Ď„‹Ÿ‚ðŽv‚Í‚´‚鏊‚É’€‚Ђâ‚è‚Ü‚µ‚½BŠâèŒN‚͉䍑‚Ì“ì’[Ž­Ž™“‡‚É’€‚Ђâ‚ç‚ê‚Ä‘´I¶‚̋Ƃ𐋂°‚ç‚ê‚Ü‚µ‚½BŽ„‚Í“Æ‚è“Œ‹žxŠO‚ɐw‚𒣂èAŽ„‚̏@‹³‚ðˆÈ‚‚ēV‰º‚ð‘ŠŽè‚É“¬‚Ђ܂µ‚½B‚»‚µ‚Ä“V‚ÍŽ„‹Ÿ‚Ì•s‹ö‚ð—÷‚ñ‚ʼnº‚³‚è‚Ü‚µ‚āAŽ„‹Ÿ‘Š‰ž‚̐¬Œ÷‚ðˆÈ‚ÄŽ„‹Ÿ‚Ì“w—Í‚É•ñ‚¢‚ĉº‚³‚¢‚Ü‚µ‚½BŠâèŒN‚ÍŽF“ì‚ÉŒ’Ž™‚ð—{¬‚µ‚āA“ú–{‰ü‘¢‚ÌŠî‘b‚𐘂¦‚ç‚ê‚Ü‚µ‚½BŽ„‚Í“Œ‹ž‚ɍ݂è‚ÄŠî“‹³‚̍‘“y‰»‚ɏ]Ž–‚µ‚Đ¥‚ê–”‚½Šô•ª¬Œ÷‚ðˆÈ‚‚Čb‚Ü‚ê‚Ü‚µ‚½Bœ‚ð–kŠC“¹‚É–„‚ß‚¸‚Æ嫂à—ì‚͏­‚­‚Æ‚à“ú–{‘S‘‚ð‰†‚Ð‚Ü‚µ‚½BŠâèŒN‚ªŒÃ‹H‚̏j‰ê‚ðŽó‚­‚é‚Æ•·‚¢‚ÄŽ„‚à–’‰“‚©‚炸“¯ˆê‚Ì”N—î‚É’B‚·‚鎖‚ð’m‚è‚Ü‚·B‘R‚µŽµ\‚ª•S‚Å‚à–â‚ӏŠ‚Å‚ ‚è‚Ü‚¹‚ñB‰½‚©­‚µ‚Å‚à‰i‰““IŽ–‹Æ‚ÉŒg‚͂鎖‚ªo—ˆ‚Đ¢‚ɐ¶‚êo‚½b”オ‚ ‚é‚Ì‚Å‚ ‚è‚Ü‚·Al‚Í—‡‚É‚Ä•ê‚Ì‘Ù‚ðo‚Ä—‡‚ɂĐÀ‚­‚Ì‚Å‚ ‚è‚Ü‚·B•n‚àˆêŽž‚Å‚ ‚è•x‚àˆêŽž‚Å‚ ‚è‚Ü‚·BˆÊŠKŒMÍ‚àŸ¢ŒÀ‚è‚Ì–¼—_‚Å‚ ‚è‚Ü‚·BbŽ€‚µ‚ÄŽ€‚È‚´‚é‚à‚̂͐³‹`‚É—R‚ж‚«‚½¶ŠU‚Å‚ ‚è‚Ü‚·k•t›Œ—“_lB¡‚æ‚蔼¢‹I‘O‚ɁA“Œ‹ž_“cˆêƒc‹´ŠOA‘åŠw—\”õ–å‚̃XƒRƒcƒgŽ‚Ì‹³Žº‚ɉ—‚ď‰‚ß‚ÄŒN‚Ì‹M•i‚‚«—e–e‚ɐڂ¹‚µŽž‚ÌŽ–‚ðŽv‚ЁA“]‚½Š´ŠS‚ÉŠ¬‚¦‚Ü‚¹‚ñB

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@‰¢•ÄŠî“‹³‰ï‚ÌŠO‘“`“¹‚È‚éŽÒ‚Í–}‚ÄŽ¸”s‚ɏI‚‚½B”Þ“™‚̓}ƒ_ƒKƒXƒJƒ‹‚É“`“¹‚µ‚Ä“`“¹ã¬Œ÷‚ð‹“‚°‚µ‚Æ嫂àA‘‘´•¨‚Í“Æ—§‚ðŽ¸‚ÐA•§‘‚Ì‘®‘‚Æ‚È‚èA‘´‘–¯«‚ð”­Šö‚µ“¾‚¸‚µ‚Ä‚î‚éB•Ä‘l‚Í•z™õ‚É“`“¹‚µ‚Ä”V‚ðŠî“‹³‰»‚¹‚µ‚Æ“¯Žž‚É”V‚ðŒÈ‚ª‘®‘‚Æ‚È‚µA¡‚â•z™õ‚ɉ—‚¯‚é‘å’nŽå‚Ì‘½”‚͔ޒn‚É“`“¹‚¹‚µé‹³Žt‚ÌŽq‘·‚Å‚ ‚é‚Ɖ]‚ӁBˆ¢•¤—˜‰Á“`“¹‚Í–}‚ÄŽ¸”s‚ɏI‚‚½‚Ƃ͐¥‚ê–’Œö•½‚È‚éŠÏŽ@‰Æ‚̏³”F‚·‚鏊‚Å‚ ‚éBiƒƒrƒ“ƒ\ƒ“Ž’˜wŠî“‹³“`“¹Žjxˆ¢•¤—˜‰Á‚Ì•”‚ÌŒ‹˜_‚ðŒ©‚æjB‘´‘¼‰¢•ÄŠî“‹³‰ï‚ª”hŒ­‚¹‚é“`“¹‚ðŽó‚¯‚āA“Æ—§‚ðˆÛŽ‚µAV‚½‚È‚éŠî“‹³‘‚Æ‚µ‚Đl—ނ̐i•à‚ɍvŒ£‚µ‚T‚ ‚鍑‚͉½ˆ‚ɍ݂éŒÁB–ܘ_¡“ú‚̐鋳Žt‚ªˆÙ‹³‘‚ð’D‚ӈׂɗˆ‚é‚É‚ ‚ç‚´‚é‚ð’m‚é‚Æ嫂àA”Þ“™‚Ì“`“¹‚ÌŒ‹‰Ê‚ª‘–¯«‚̐Š‘ށA“Æ—§‚Ì‘rŽ¸‚É“ž‚鎖‚Í—ðŽjã‚ÌŽ–ŽÀ‚Æ‚µ‚Ä‹^‚ÓŽ–‚͏o—ˆ‚È‚¢B‚»‚µ‚ÄŽ–‚͉ä“ú–{‚ÉŽæ‚èd‘å–â‘è‚Å‚ ‚éBˆ¤‚Ì‘¡•¨‚ðŽó‚­‚é‚Ə̂µ‚āA•½‘R‚Æ‚µ‚ĉ¢•Äé‹³Žt‚Ì“`“¹‚ðŽó‚¯‚T‚ ‚é“ú–{l‚͍‘‰Æ“I–¯‘°“I‘åŠëŒ¯‚ð–`‚µ‚T‚ ‚鎖‚ð–Y‚ê‚Ä‚Í‚È‚ç‚È‚¢Bˆó“xAƒ}ƒ_ƒKƒXƒJƒ‹‚É—Õ‚ñ‚¾•sK‚É“ú–{‚ׂ͊ç‚È‚¢——R‚Í‚È‚¢BŒÌ‚ÉŒ¾‚ӁAƒLƒŠƒXƒg‚ðŽó‚¯‚æBé‹³Žt‚ðŽó‚­‚é–Ü‚ê‚ƁB¡“ú‚Ü‚Å‚ÍŽ~‚ނ𓾂¸‚Æ嫂àA¡‚æ‚èŒã‚ÍŠO‘é‹³Žt‚É—R‚炸‚µ‚Ä“ú–{lŽ©‚©‚ç’¼‚ɃLƒŠƒXƒg‚ðŽó‚¯‚æB


(210)@@@@@WHAT@I@THINK OF CHRIST

                         º˜a2”N2ŒŽ5“ú

 @@@@@@@@@@@  The Japan Christian IntelleigencerDVol.Ⅰ,No.12.

 @@@@@@@@@@@@–¼@Kanzo Uchimura

 

@@What think ye of ChristH-Matt.22F42.

@FirstlyFI think of Christ as a perfect manGnot as a philosopherGnot as a scientistGnot as an artistGnot as a statesmanGnot even as a doctor of divinity or as a social reformerGbut as a perfect man. His perfection was not in the domains of thinking and world-activitiesCbut in will. To use a Kantian phraseCChrist was a man of perfectly good will. I can find no sin in Him. He was able to loveCto forgive. He thought nothing of HimselfGHe thought everything of others. He could not save HimselfGbut He could give His life in order that others might be saved. Weak and helpless when His own interests were at stakeGbut a Strong Son of GodCwhen otbers were in danger and perishing. He lived entirely for others, counting Himself as nothingCthough a Son of God He wasDI cannot find His like in the annals of mankind. What are Buddha and ConfuciusCSocrates and PlatoCZoroaster and MohammedCcompared with this MANH How ugly do appear all those whom men call great in this poor earth, compared with this ManH AlexanderCCaesar, NapoleonCFrederick the GreatCPeter the Great,-what miserable wrecks of humanity all these wereCcompared with JesusCthe Son of MaryH I did not know what man was till I came to know (211)HimDApart from any speculation about His natureCone fact is significant and clear as daylight, that Jesus of Nazareth was the perfection of humanityGthat He was a miracle simply as a manGthat He was the Lor do fmankind in His perfect personality. As I ponder upon His sinless lifeCI cannot but bow my knees before Him and literally worship Him. I know many men and women whom I admireGbut Jesus I adore; I am too unwortŒŒy to admire Him, and He is too worthy to be admired by me. Indeed, I do not derogate myself by adoring JesusGon the contraryCI find myself ennobled and exalted by worshipping Him. Jesus-worship is the highest form of hero-worshipGit is not idolatoryG it is a legitimate worship which free human beings are bound to offer to“the Light which lighteth every man that cometh into the world.”

@And the perfection of Jesus lies in this, that at the same time as I worship Him, as my Lord and MasterCI can take Him as my Friend. No man comes nearer my heart than He. Not even my father and motherCwife and childrenCthe very best of friends come to my heart so intimately@as@He. He is the fiercest of judges and the mildest of friends. I can think of no depth of degradation to which I may descendCwhere He is out of my approach for succour and sympathy.I know He knows me in my inmost soul, takes me for what little good there is in meCand forsakes me not for much evil that He sees in meDIn that respectCHe is entirely unlike other men or all men.“when my father and mother forsake me then the Lord will take me up.”iPs.27F10.jWhen my friends and countrymenCchurchesCbishops, all and everybody forsake me as a rebelCa hereticCa dangerous manCthen I know Jesus will take me up. I may be ostracized by my societyCexpatriated by my countryCand excommunicated by churchesCyet Jesus remains my friend all the (212)sameDI know Jesus Himself was outlawed and excommunicatedCand He knows what it is to be outlawed and excommunicated. I know He is the special friend of the outcastCand is my special friend in my rejection and dejectionD

@So I love Jesus. I may not be able to love churchesCbishopsCdeaconsCarchdeaconsCmissionariesCall and everybody who call themselves by His nameCbut I cannot but love Him. And as I came to know Him more and moreCI forget that He was a Jew or a Nazarene or a son of a carpenterDHis Jewry recedes into infinite distance as I contemplate upon the beauty of his perfectionDHe might have been an Englishman, an AmericanCa ChineseCa HindooCan Occidental or an orientalGHe is all the same to me. He is a manCsimply a manCthe man, MANC“the man Christ Jesus”iI Tim.2F5jCthe closest of friendsCthe brightest and best of the sons of the morningD

@SecondlyFI think of Christ not only as Man-Friend but as God-Saviour. I find in me something which no friendshipCnot even divine friendsbipCcan take away. That something I feel as a spiritual maladyCineradicable by any human means. I was taught to call it SINCand I might just as well call it by that name as by any other name. Sin is not merely sinful act or actsGit is not sinful disposition evenGit is something moreGa part of human natureCit seems to be the very basis of itGman is born into it-not simply into“troublesC”-“as sparks fly upward.”I do not and cannot know why andhow I was born into sin. My“preexistence and fall there”may be an explanationGbut that is still an inexplicabilityDThat I was born in slnCunto sinCis a factCas undeniable as any otber fact of my being. I try to shut my eyes to that disagreeable factGbut the fact is there and I cannot free myself from it. All sorts of psychological and pathological explanations were(213) offered me for the presence of the sense of such a fact in meGbut all in vain. I am a sinful manCif not origlnallyCthen actuallyGand I must somehow free myself from that stateGelse I cannot live. That is the problem of all problems : how to be freed from my sin. This is no mere missionary problem. It is a problem whether or not all so-called Christian nations are pagan or worse than paganCand whether or not all so-called Christian cburches are after all synagogues of the enemy of Christ. I cannot free myself from the sense of sin by proving that there is after all no true Christian in the worldCand I am no exception among the sinful humanity. I am a sinnerCthat I must admitCthough very unwillingly.

@And where and how shall I get the releaseH Morality is too weak an expedient for this purpose. No amount of mysticism is sufficient to clear the guilty. Though I be steeped in the water of the Jordan, and the highest of the church-dignitaries administer baptism on me thereCI know that my sin stays with meCand I am not a whit holier than the most ordinary of my fellowmen. There is no merit in charity or social works which can heal me of the leprosy of sin. I think all religions were origlnally invented to take away this curse of sinGand the fact that the curse remains shows that the inventions so far failed. Is sin a phantasmagoria caused by a torpid liverGor is itt he root evil of all the troubles of lifeCthe fundamental breach between the Creator and the creatureCthe solidest of all factsCbecause the result of the deliberate act of the free inmortal willH

@Be the explanation whatever it may beCI found the practical solution of the problem of sinCof my problemCin the atoning death of the So no fGod. After failing in moralityCand in all forms of religion that came in my way-the Christjanity of churches included,-I found the true effectual (214)healing of my mortal malady in the salvation offered me in the Cross of Christ. A voice said unto meFLook unto me and be ye saved. I obeyed and lookedCand beholdCthere was peaceI It was so simpleGthe simplest imaglnable of all mental and spiritual processes. A lookClike the look of the child unto its mother's faceC-that look saved me. And I would have doubted the genuineness of the healingChad I not been taught that the very same look saved minions of othersGthat the world's best men and women were saved in the very same wayCand I was not a sui generis in my experience. God sending His own Son into the worldCthat whosoever believes in Him may not perish but have everlastingisupertemporaljlife,-such an idea actualized itself in the worldCand I was extremely fortunateito say to the leastjto have come in moral and spiritual contact with this greatest event in history.

@ThusCChrist is my God-Saviour. No man could have performed in me this radical change of my being which I experienced when I looked at Christ crucified by faith. To me it was a miracleCand it still remains as a miracle. Compared with this miracleCwhich I call my conversionCall other miracles are matters of minor importance. Conversion is a new creation of soulGit is not a change from one religion to anotber. I do not call that a conversion which repudiates the religion to which a man was bornCforinstance BuddbismCand enters another religion strange to himCfor instanceCChristianity of the Church of England or of the multitudinous churches of America. Conversion is a soul-changeCits re- and new creationCcaused and accomplished by the creative spirit of God.

@Thus I think of Christ both as Man and GodCas my Friend and Saviour. I think of Him soCnot as the result of my study in Theology. I was very fortunate to have stayed in a theologlcal (215) seminary for only four monthsGI was compelled to leave it for various reasonsCand I never regretted that I left it so soon. Neither do I think of Him soCbecause I had to pass a baptismal examination of some particular churchGno visible church I ownCand I call no man my bishop or pastor. But simply as a manCas an ordinary son of AdamCI by a moral necessityCwas compelled to think of Him soDI am a disciple of ChristCand moreior lessjthan a discipleGI am His servantCdoulos, bought by His atoning blood. Without any desire to be acknowledged and accepted by any of the so-called ortbodox churches of Europe and AmericaCI think I can conscientiously address Jesus of Nazareth now present in the world and within me as the ascended ChristCas“My Lord and my GodD”


(216)@@@@@AN OPEN LETTER TO UNCLE SAM

                         º˜a2”N2ŒŽ5“ú

 @@@@@@@@@@@  The Japan Christian IntelleigencerDVol.Ⅰ,No.12.

@ @@@@@@@@@@@–¼@The Editor of J.C.I

@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@           @                                         TokyoCJapanC

@@@@@@@@@@@@@@@@@@@@@@@@@@@@Feb.5 1927D

 

@My Dear Uncle SamF

@Because your nephew has had some controversies with you recentlyCyou may think that he has ceased to love youGthat his heart was estranged from youCand he turned your veritable enemy. If you think soCyou are entirely mistaken. Your nephew still loves you, more strongly than ever, and his controversies with you are due to this love more than to any thing else. You know that it is the anger of love which is the hottest and all-consuming. Love which is not angry is no loveCor false loveGand you should be glad that your nepbew is genuinely angry at you, because in his heartChe aims to be reconciled with you upon the adamantine basis of eternal justice.

@Now first of allCICyour little nephewCcan never like your patronizing tone when you deal with me. You commend me and scold me according to your avicular fancyCand not according to reason. It has always been a wonder to me that you who praise reason so highlyCare most unreasonable in your common dealings with others. You go more by likes and dislikes than by cool judgememt.(217)You commend me when I act agreeably towards youCand scold me when I act disagreeablyCwithout showing me the reason why I am good or why I am bad. I pointed out fundamental errors in your recent procedure in dealing with otber peoplesDBut you do not explain yourselfGyou simply scold me for my offensivenessCeven for my ingratitudeGand in your last extremityCyou quote from the Sermon on the MountCand preach to me that I should love my enemies, you included, or you cheerflyCand should turn my left cheek to you when you smite my right cheekDYouCI believeChave committed a great international injusticeCwhich I believe to be an indelible blot on your good and honourable name. I am angry at you for that reasonCstated plainly the reason of my angerGbut you simply shelve the questionGand say that let us no more talk about itCand live and prosper as good neighbours on both sides of the ocean. But do you, dear UncleCreally mean that amity and comity are possible on the field of injusticeH The matteris so plainGit needs no explanationGyou acted against your own teachingGso you should reform yourselfGor else frankly confess your mistakeCand be humble and humbled. Instead of so-doingCyou simply go on teaching and teachingCscolding sometimesCand ever retaining your patroniZing tone. You may not like this my way of writing to youGbut you compel meGwe on this side of the ocean are being estranged from you more and more. Here you have lost your authority to teach us in morality and religion. The people here are at your purseGnot at your heartCas it used to be. It is imperative that you return to your old ways of doingGfearing GodGteaching other nations by your peaceful examplesGnot menacing them with the big sticks of big navies and swarms of military aeroplanesD

(218)@I have very much more to write to youGbut I forbear this time. MeanwhileCplease be assured of my deep love to you. God is my witness that I often pray for you in tearsCremembering your old loveCpurity and piety.

@@@@@@@@@@@@@@@@@@@   Sincerely your“rude”nephew,

@@@@@@@@@@@@@@@@@@@            The Editor of J.C.ID


(219)@@@@@•½˜a‚ÌŽÀŒ»

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(231)@@@@@GOD@IN HISTORY

@@@@@@@@@@@@  º˜a2”N3ŒŽ5“ú

                          The Japan Christian IntelleigencerDVol.Ⅱ,No.1.

 @@@@@@@@@@@   –¼@K.U.

 

  God is in history. We should rather say, history is God in His self-revealing activity. History therefore is the best possible proof of the existence of God. We need no more delve into philosophy of history than look at modern newspapers to find out God. Rightly readCGod is thereCi.e. in modern newspapersCas in the Holy ScriptureCnot because they are just as holyC-on the contrary, they are the unholiest things under heavenC-but because they too show God in His activityCmostly in its judicial aspect. According to St.Paul's way of reading historyCPharaoh was as much a work of God as MosesDSaidt he Apostle:“For t be Scripture saith unto PharaohFFor this purpose did I raise thee upCtbat I might show in thee my powerCand that my name might be published abroad in all the earth.”Rom.8F17. Historically considered Pharaoh was as necessary as Moses to make a free nation out of the oppressed children of Israel. So was Pilate as necessary as our Lord Himself to accomplish the salvation of mankind. CaiaphasCJudas IscariotCand the whole group of Pharisees and Scribes were necessary to bring the glad tiding of salvation to the afflicted worldDGod was in themCas in His own Son,“reconciling tbe world to Himself.”

  Int he same wayCGod is in the presentChistory-in-making, as He was in the past, history prop(232)erly so-called. We see God working nowCnot only in sanctums of modern prophetsCbut also in gatherings of modern politiciansCeven in such places as the Houses of Congress of the United States of AmericaCand the House of Legislature of the State of California. When politicians are framing laws which are as subversive of their own liberty as the dignity of their friendly neighboursCthey are unknowingly serving the purpose of GodCin executing His righteousness and showing forth His mercy to the meek and humbleDBy excluding Asiatics from the American shores these politicians are really protecting Asia from the evil influences of the Western CivilizationCwhich has reached its acme of perversity on the eastern shore of the Pacific oceanDThey are crying to the OrientalsF“Do not come hereDHere is the way to HellDStay away in your sacred EastDBe not deceived by our prosperity. We are digging our oWn gravesCand are hastening thereto with very great speed.”America's law to exclude Asiatics from its soil may be read-and I thinkCit is the true reading-as God's holy warning to them to“keep off the dangerous groundD”

@So of all incidents and happenings in history. The Great War in a very true sense was God's work. It was His judgmentCor rather His condemnation of the Western CivilizationDBy it practically all nations were judgedGGermanyCFranceCAustriaCEnglandCRussiaCItalyCtogether with Turkey and far-off JapanGand that judgment might be all-inclusiveCthe spirit of lies drew even the United States of America into itCso that none could plead innocence. The whole Christendom together with its Mohammedan and Buddhistic allies were found guiltyC-murderersCpeace-hatersChypocrites in their respective religionsCall of themDThe War was the best possible commentary on the word of God as revealed through His prophets and summarized by Paul the Apostle in his (233)Epistle to the RomansCthe 3rd chapterC10-18th verses:-

@@@@@@  There is none righteousCno not oneG

@@@@@@@There is none that understandethC

@@@@@@@There is none tbat seeketh after GodG

@@@@@    They have all turned asideCthey are together become unprofitableG

@@@@@@  There is none that doeth goodCnoCnot so much as one:

@@@@@@  Their throat is an open sepulchreG

@@  @@@@With their tongues they have used deceit:

  @@@@@@The poison of asps is under their lipsF

@@@  @@@Whose mouth is full of cursing and bitternessF

  @@@@@@Their feet are swift to shed bloodG

@@    @@@Destruction and misery are in their waysG

@@   @@@ And the way of peace have they not knownF

@    @@@@There is no fear of God before their eyesD

  Literally trueCevery one of these wordsGthe Great War in a nutsbellGGod's words tarnslated into factsGthe Bible written with blood and fire. Read in this lightCthe record of the war is an inspiration, though a horrible inspiration. And as it is an inspirationCit is not merely judicial and condemnatoryGthere is something infinitely merciful in it. As the great Civil War of America made millions of negroes freeCso the Great War made and is making the whole Europe free from many bondages which bound it for centuries. The three emplres which partitioned Poland were themselves