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Toyohiko Kagawa (1888–1960), Notable Christian Leader

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Toyohiko Kagawa (1888–1960), Notable Christian Leader Ammah, “Christian-Muslim Relations,” 152, citing Christa W. Anbeck, review of “Women Speaking, Women Listening: Women in Interreligious Dialogue,” Studies in Interreligious Dialogue 2, no. 1 (1992): 89–91. The Peacemaking Efforts of a Reverse Missionary: Toyohiko Kagawa before Pearl Harbor Bo Tao oyohiko Kagawa (1888–1960), notable Christian leader Roosevelt (1882–1945). Their relationship, to be sure, was not Tfrom Japan, has attracted much attention from scholars particularly direct or extensive; most of their contact came in and the general public of late, partly because of the commemo- the form of correspondence, often mediated through a mutual rative fervor that surrounded the centennial of his momentous acquaintance. Nevertheless, the issues that brought them together entrance into the slums of Kobe in 1909, but also because of the were of central importance in the early twentieth-century world, renewed interest in the value of his social and economic teach- highlighting fundamental themes that, fittingly encapsulated ings in light of recent global financial calamities. in Kagawa’s preaching and speaking tours in America, remain Today, Kagawa’s legacy in Japan remains a highly contested relevant even today. one: on the one hand, he was the best-selling author of the Taishō The nature of Kagawa’s relationship with Roosevelt can era (1912–26) and the forerunner of many prominent social and be surmised from his January 20, 1941, letter to the president, religious movements during his lifetime; on the other hand, his typed on a letterhead marked with his name and office in Kami- fame and recognition faded rapidly in the years following his Kitazawa, Tokyo, and dated on the occasion of the president’s death.1 One explanation for this decline in public perception third inauguration. might be his simultaneous involvement in an incredibly diverse range of activities. Although Kagawa played a leading role in Your Excellency: numerous religious, cooperative, and pacifist organizations, As a token of my deepest appreciation of your great kindness while also engaging in active literary production throughout his accorded to me on my landing in your country a few years ago, life, his contributions to each field have received limited recogni- and also as an expression of my congratulations to you upon tion from posterity, stemming from a critical attitude toward his your re-election for the third term as President of the United perceived lack of commitment to a single cause.2 States, it gives me great pleasure to present you this portrait In contrast, Kagawa’s overseas image is fairly consistent: he “Kake-mono” of your excellency drawn by a Japanese artist, Mr. has been viewed by Christians of the world as a representative Tobun Hayashi. non-Western evangelist who also preached widely on topics of So please accept this with my best wishes and with my sin- concern to Christians—in short, a “reverse missionary” from cere and earnest prayer for ever-lasting international good-will between our countries and for world peace at this difficult time. Japan.3 However, the extent of his social and political impact on the peoples and countries he visited has, in many cases, yet Toyohiko Kagawa5 to be fully examined. The purpose of this essay, therefore, is to begin the process of historical contextualization and reevalua- Enclosed with the letter was a scroll portrait of the presi- tion of Kagawa’s transnational impact by focusing on a specific dent, sitting at a table with his glasses in hand, along with the episode in U.S.-Japanese diplomatic history prior to Pearl Harbor, implements used to produce the painting (see following pages). with an eye toward how Kagawa, acting as a reverse missionary, The artist, Tobun Hayashi, drew the portrait based on a pic- contributed toward shaping the course of events.4 ture loaned by Joseph Grew, the American ambassador to Japan. The act of “great kindness” here refers to President Roosevelt’s Kagawa’s Letter and Gift personal letter in December 1935 granting entry permission to Kagawa—who had come to the United States for a speaking tour As a guidepost for discussion, the present study will examine but was detained on December 18 by San Francisco immigration the connections between Toyohiko Kagawa and Franklin D. authorities. The officials cited Kagawa’s trachoma, a severe eye infection he had picked up during his years of work in the Kobe Bo Tao is a graduate of Brown University, Provi- slums, as a potential health risk. Upon learning of the Japanese dence, Rhode Island (B.A., anthropology) and Fudan Christian leader’s detention through the personal telegrams University, Shanghai (M.A., international relations). of Kagawa’s many supporters around the country, Roosevelt He is currently pursuing a doctoral degree in modern promptly called attention to this matter at a regular cabinet meet- Japanese history at Yale University, New Haven, ing on December 20.6 A press statement released by the White Connecticut. —[email protected] House said that the president had expressed “personal interest” in Kagawa and had “urged prompt action” for the resolution of his case.7 Kagawa was soon given clearance, and went on to July 2013 171 spend the first half of 1936 touring the United States, speaking to Japanese Christian Peace Delegation to the United States (Nichibei a nation ravaged by recession about the spiritual and economic Kirisutokyō heiwa shisetsudan). benefits of cooperatives. Meanwhile, in late January 1941, two Tokyo officials had The receipt of Kagawa’s letter, as well as the portrait, was independently set out to influence the course of U.S.-Japan rela- acknowledged on April 25, 1941, by Roosevelt’s private secretary, tions. Tokuyasu Fukuda, an officer from the Intelligence Bureau Marguerite LeHand.8 While it is not clear whether the president of the Foreign Ministry, confidentially consulted his older col- was able to reply to Kagawa, the letter is nevertheless indicative league Mitsuaki Kakehi, former director of YMCA Japan and of the shared concerns of the two at the time—namely, the reper- at one time a leader in the Student Christian Movement, on the cussions of the Great Depression and the heightened tensions best way to achieve peace in the Pacific. Agreeing that normal between Japan and the United States—which served as the focus diplomatic channels were no longer sufficient to attain their goal, of Kagawa’s 1935–36 and 1941 American tours. they decided to call upon the services of a private citizen who could positively influence Japan’s public image in America. To The Japanese Christian Peace Delegation that end, Kakehi, who had seen Kagawa preach to an enthralled audience at the Twentieth World’s Conference of the YMCA, held The primary source of tension between Japan and the United States at Cleveland some ten years earlier, promptly recommended him during this period stemmed from Japan’s military expansion in as the only man suited for the job. While it took some amount of East Asia and its perceived threat to American commercial and persuasion, Kagawa ultimately agreed to the plan.12 diplomatic interests. Such antagonisms were exacerbated when Japan, spurred by Hitler’s successful campaigns in Europe, decided to side with Germany and Italy in the Tripartite Pact and began advancing southward toward French Indochina, under the name of constructing the Greater East Asia Co-Prosperity Sphere. America became greatly alarmed by such maneuvers, and a war in the Pacific appeared imminent. In anticipation of the turbulent international waters ahead, the government of Japan enacted the Religious Bodies Law in April 1940, forcibly consolidating Japan’s forty or so Christian denominations over a year’s time. These wartime religious poli- cies—coupled with the nationalistic zeal that accompanied the celebration in late 1940 of the 2,600th anniversary of the enthrone- ment of Japan’s legendary first emperor, Jimmu—set in motion the final steps that led to the formation of a general governing body for native Christians, the United Church of Christ in Japan (Nihon Kirisutokyō dan). From the Christians’ perspective, this was not an unwelcome step; an ecumenical church union had been a long-term goal of their own. Japan’s participation in the 1910 World Missionary Conference at Edinburgh marked its first step into world Chris- Painting implements sent to Roosevelt by Kagawa in 1941 tianity, resulting in a heightened desire for church unity and eventually leading to the founding of the National Christian There was a problem, however: Kagawa had been arrested Council of Japan (Nihon Kirisutokyō renmei) in 1923—with much by the Japanese gendarmerie in August 1940 because of his encouragement and practical support from John R. Mott, the apology to the people of China, in an overseas publication, for chairman of Edinburgh 1910.9 In the wake of the 1928 confer- Japan’s repeated acts of aggression.13 Although he was released ence of the International Missionary Council in Jerusalem, the through the help of Foreign Minister Matsuoka, Kagawa was momentum for church union in Japan culminated in the King- subsequently placed under constant surveillance, making it dom of God movement (Kami no kuni undō), sponsored by the difficult for him to travel abroad. Fortunately for their plans, National Christian Council. The movement, originally proposed Fukuda and Kakehi soon found out that the National Christian by Kagawa at a special meeting of the council in honor of Mott’s Council had been independently planning a trip of their own—the 1929 visit to Japan, consisted of mass rallies and prayer meetings Japanese Christian Peace Delegation to the United States—that around the country from 1929 to 1935. It mobilized an audience could provide the perfect cover for Kagawa.
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