The Legacy of Toyohiko Kagawa

Robert M. Fukada

f we are to take the widespread understanding of a prophet while he served as the pastor of Kobe Union Church, was arrested I as a person who speaks, not of his or her time but to it, when the Pacific War broke out on December 8, 1941. Two months because the word of God is in his or her mouth, Toyohiko Kagawa after his release from Sakai Prison on Osaka, on June 6, 1942, the (1888-1960) certainly comes within the prophetic tradition run­ Myerses were repatriated back to the United States. He passed ning from ancient Israel to Martin Luther King, [r., in our time. away in 1945 in New York at age seventy-one. For the prophets in this tradition, the primary task was to make It is important to make a special notation about these mis­ an urgent appeal to their people to shift their direction back to sionaries whom young Kagawa encountered because his initiation God's love and justice rather than to make predictive statements to the Christian faith was not a systematic study of Christianity about coming events or future outcome. For them, an immediate or an immersion into the life of an organized church. Logan was and appropriate response of their people, both in social and in a passionate evangelist, full of energy and quite assertive in his personal life, "in trust and loyal obedience, to the unique and religious faith. Myers was a gentle and tender man. His religious all-embracing ethical reality of Cod'" was the core of religious faith, too, reflected this sensitive nature of his personality. Kagawa faith. In this sense, too, Kagawa holds an unshakable place in called him "Father of my faith" repeatedly in his writings. the Christian history of the twentieth century. And for him the Logan pointed out that a superior quality Myers possessed was primary locus for his life and work was Japan, in a period when that of patience. Christian faith and understanding came to Ka­ it moved from a still feudal social structure to a pressured in­ gawa through these men and their families. The main thrust of dustrialization, on to the tragic end of a military reign and to the the Christian message Kagawa grasped was that of love, which time of reconstruction after World War II. became the core concept and avenue into his understanding of Toyohiko Kagawa was born on July 10, 1888, in the city of the God of Jesus Christ. Kobe, to Junichi Kagawa and his concubine-wife Masue. Junichi Kagawa's formal education took him through Meiji Gakuin, was a successful businessman in a small but profitable shipping a Presbyterian college in Tokyo, and on to Kobe Theological School. firm. He came from a background of generations of business It is clear, both through Kagawa's recollection, which does not people in Tokushima, on the island of Shikoku, who dealt with amount to too much, and in his contemporaries' memory, that everything from wine to rice, and later with well-known dye he was not a faithful or always receptive student. Shiro Murata, products of the area. His interest shifted from business to politics later head of Meiji Gakuin, who lived with Kagawa in the same and in the end he was unable to establish himself firmly in either dormitory for two years as a student, described the life of the field. His rather sudden death in November 1892, and then Ma­ school as a friendly and congenial place, with each class made sue's two months later (both by illness), put the whole family, up of ten to fifteen students. Most of the instructors were mis­ especially the children, in an extremely insecure situation. sionaries and there was an atmosphere reflecting liberalism and A century after Toyohiko Kagawa's birth, we are at the point romanticism with a definite element of religious piety. Kagawa of needing to understand his psychological dynamics, especially seemed to enjoy this academic setting. He was not always a in relationship to his parents and the circumstances in which he "likable" peer person for other students, partly because of his was born and raised for the first few years. No such attempt has exceptional intellectual intuitiveness and his reading ability, which so far been made even by well-informed biographers or col­ made him appear somewhat aloof from other students. He was leagues. already keenly interested in social issues during his Meiji Gakuin During his sensitive teenage days in Tokushima, Kagawa days. His inviting beggars into his room or having meals with came across two Presbyterian missionaries, Charles A. Logan and them was merely one indication of his social sensitivity. 3 Harry W. Myers, who were related to each other through mar­ As he shifted his theological education to the newly estab­ riage. At the age of fourteen, Kagawa's encounter, first with Lo­ lished Kobe Theological School in 1907, at the age of nineteen, gan and then with Myers, plucked him out of the state of "a his health, because of tuberculosis, rapidly deteriorated. It was child of sadness.r" The theological orientation of these Presby­ on Christmas eve of 1909 that young Kagawa pulled a small cart terian missionaries was quite orthodox and their personalities had with his bedding and books on it and moved into a tiny lodging a strong coloration of piety. And yet their American southern room in the notorious slum of Shinkawa in Kobe. Kagawa's name background enriched their personal traits with penetrating warmth is always associated with this incident, but there was never a and they were men of humor. Their orthodox Christian faith was clearly analyzed motivation for this act. I do not think he himself not dogmatic. One indication of their religious openness was the was completely clear in his intention. And yet the dominant factor rich variety of books they possessed in their libraries. Young that led him into this drastic shift in life was a somewhat sim­ Kagawa, who had an unusual reading ability, both in Japanese plistic, yet authentic, passion to make himself closer to what he and in English, was greatly benefited by the library resources of grasped to be the core of the gospel message by being an instru­ these men, especially of Myers. The Logans left Japan in 1941, ment of love to people who needed a loving human touch more returning to Japan for a special mission after the war. Charles than anyone else. Young Kagawa was feeling the pressure of time Logan passed away on June 30, 1955, in his hometown in Ken­ as his doctor diagnosed his physical condition with great pessi­ tucky. Myers, who was involved in theological education in Kobe mism. Kagawa's life in Shinkawa is well known, as he described it in many of his writings. Masaru Takeuchi, one of Kagawa's close associates in the slum work, came out with a book of rec­ Robert M. Fukada is Dean of Religious Lifeand Professor of Practical Theology ollections in 1973, based upon ten verbal presentations at the Kobe at Doshisha University School of Theology in Kyoto, Japan. Jesus, Band Church. Though it is not, by its own nature, an ob­

18 International Bulletin of Missionary Research jective analysis of Kagawa's life and work in Shinkawa, it portrays This off-the-cuff comment was an expression of his reaction against vividly the complexity of the community and Kagawa's energetic almost lopsidedly "theory-oriented" Christian pastors and and imaginative work there. theological students of his days before World War 11. 4 There was Excepting nearly four years' absence during his study at definitely a lively theology in Kagawa. Not much work has been Princeton Theological seminary and life in the United States, Ka­ done on Kagawa's theology in the past. Carl Michalson, in his gawa made his slum home the base of his activities until the fall Japanese Contributions to Christian Theology, mentioned Kagawa in of 1923. The great earthquake of Tokyo that year was an urgent a few lines and stated that "Kagawa's essential contribution situation in which Kagawa was called to the devastated city, ac­ to the Christian life of Japan is not theological but evangelistic tually making a shift from Kobe to Tokyo for the rest of his life. and social," which is not altogether an inaccurate description but The responsibility of the Kobe work was left pretty much to Take­ requires some elaboration." uchi and his young colleagues. It is important to remember that, A brief but more insightful look into the theological frame­ throughout his life, Kagawa was able to cultivate and mobilize, work of Kagawa is done by Charles H. Germany, a seasoned and to rely on, able co-workers who kept the house and fort while missionary who served for seventeen years in postwar japan." he traveled extensively for a wide range of involvements in both Germany deals with Kagawa within a broad range of liberal the­ religious and social realms and movements. ology, relying on the analysis of Yozo Yuasa, an able church In May 1914 Kagawa was married in Kobe, and his wife, historian and a scholar of religious thought. Germany points out Haru, was to be his lifelong helper in all his work. The Kagawas some difficult elements in interpreting Kagawa as a theologian. had three children: a daughter Chiyoko, a son Sumimoto, and a Kagawa did not write anything in the traditional style and form daughter Umeko. of systematic theology. The foundation of Kagawa's thought was Kagawa's mode and style of immersion into human issues based upon what we call today an interdisciplinary approach, as well as into religious challenges were molded in the Kobe and the late Edwin P. Booth of Boston University described Ka­ slums. He was basically a practical renovator. His first approach gawa's theology as a unique combination of the fundamentalist to any issue he encountered was a quick, and usually fairly pre­ concept of "washed in the blood of Jesus" as a basis for re­ cise, analysis of the issue and situation and an application of demption, and "God as the Great Personality" in affirming immediate action to meet urgent needs. He had an exceptional the God-given potential of a human being. If one searches for ability to comprehend a problem in depth and in a wide context, some simple terms to symbolize Kagawa's theology, it is possible so that any action he took was not usually concentrated in a to use "redemptive love" and "the kingdom of God." This narrow focus upon external phenomena or indications of the is, of course, a simplistic approach but still gives an insight and problem. There were times, however, when his almost intuitive hint for "feeling out" his theological direction. Ken Nishimura ability for comprehension did not lead to a completely accurate does a fine job in dealing with Kagawa's clinging to redemptive grasp of a problem and situation. His understanding of the his­ love as a core of his understanding of Jesus. 7 Thus in this respect, torical background of the oppressed people in a caste group called Kagawa's theology can be grasped within a fairly traditional the­ Burakumin was one example. The slum of the Ikuta River-bed ology of the cross. area, where Kagawa lived, was a complex segment of the city of George B. Bikle, [r., in his quest for Kagawa as a social phi­ Kobe with socially and economically oppressed and deprived peo­ losopher, touches upon Kagawa's firm commitment to a prophetic ple, including those of the Buraku. Confronting the notoriety of pronouncement of the kingdom of God, which Bikle terms the the life around him, his almost instinctive desire was to clarify New jerusalem." This is also the theme Shinji Kanai pursues in some basic causes of poverty and human alienation. This led the finding Kagawa's theological background in the social ethos of twenty-seven-year-old Kagawa to write TheStudy of thePsychology Taisho-era japan." And tangled with the social backdrop is Ka­ of the Poor (Hinmin Shinri no Kenkyu) in 1915, shortly before he left gawa's deeply personal uniqueness and internal struggle to find for Princeton. In many ways the book was an example of Kaga­ his own religious and philosophical stance. wa's exceptional ability for comprehension and analysis, for ab­ Altogether, a clear-cut description of Kagawa's theology is sorption of knowledge in a wide range, and for writing in a difficult to make. We often come across a discrepancy between persuasive manner. The book, on the other hand, partly due to Kagawa's thought and action. Relatively speaking, Kagawa's abil­ the youthfulness of the writer, showed the pitfalls of making a ity for social action and practice often ran ahead of his rational careless generalization, such as in his analysis of the background grounding. And yet, a man of rich ability to write in a persuasive of Burakumin as that of aliens migrating to Japan. The issue of way, he dealt with a variety of issues and problems, often in Kagawa's prejudiced outlook on the Burakumin has been causing poetic style, and led a great many people to respond with passion heated discussion among Christians in Japan for the past several to what they considered a call for a new humanity. years as an example of the "misguided" goodwill of Christians Let us return to Kagawa in the Kobe slums, where much of who tend to rely on a convenient generalization in order to ac­ his thought and style of action was formed. Kagawa possessed tivate that goodwill. The issue is not simple, and such a discussion a genius-like ability for reading. We find in numerous books, must be carefully conducted, since the writer himself is not on mostly in English, which are now collected and stored in the the scene of the discussion to clarify his case. Kagawa Archives and Resource Center (established in 1982 in On the positive side, we find in Kagawa of the Kobe slum Tokyo), scribblings and memos by Kagawa, some indicating an years a dynamic and effective personality in whom religious com­ emphatic agreement and some disagreement or simply questions. mitment and passion were merged with a keen sense of com­ We are not quite certain as to how comprehensive he was in passion for the weak and oppressed and with a sharp intellectual reading particular books, but he was speedy, even with his very ability for analysis and for visualizing alternatives to the reality poor eyesight, and quick to pick up the main points. This ability he encountered. These were also formative years for his theolog­ was already obvious in his theological-study days at Meiji Gakuin, ical framework. A somewhat irrational comment has been made during his late teens. So it seems he was not totally occupied from time to time, and even today, by professional theologians with socially involved activities in the slums. Whenever he ~as that Kagawa had no theology. He himself made a comment to able to find time he was deep into reading and writing. Kagawa's writings numbered some 150 titles. His last, The his intimate colleague Shiro Kuroda, "I don't need a theology." \.

January 1988 19 Purpose of the Universe (Uchu no Mokuteki), published in 1958, is a not quite fashionable or searched for with passion. It was a natural teleological elaboration of his understanding ofGod and the world. result for him to be authentically ecumenical as he approached Others included not only issues and topics in religion and faith the common good of people in need of spiritual enrichment as but also social science, novels, poetry, and children's stories. well as economic and social stability for life free from alienation Kuroda divides Kagawa's writing activities into three periods: the and suppression. pre-American study time, the period of leadership in Japan, and The legacy of Kagawa can be described easily in terms of his the segment of his life after he became known around the world. diversified involvements in religious work, labor and peasant The first period was marked with the impact of scholarly insights movements, social work and the cooperative movement, and lit­ gained in academic pursuits at both Meiji Gakuin and Kobe The­ erary and peace activities. His degree of success in each of these ological School. These insights at times were fruits of his reaction, multiple involvements, from a surface evaluation, is difficult to either positive or negative, toward the predominantly orthodox determine. In general, it is possible to say that his accomplish­ religious tradition that these theological schools emphasized dur­ ments were somewhat superficial. But we are reaching the point ing his student days. Added to the thoughts stirred in him were of making a comprehensive historical analysis and evaluation of grassroots experiences of the poverty and social unrest centered the role he played and the work he accomplished in each of the around his life in the Kobe slums. As early as 1913, when he areas in which he played a uniquely stimulating role. What seemed published TheHistoryofChristological Debate (Kirisuto-den Ronsoshi), superficial during his life or in the immediate years after his death he was dealing with Albert Schweitzer and commented on his now appears to be much deeper in impact as we come across understanding of the life of Jesus as the Christ. These were years documents and statements of witnesses from unexpected areas in which he was seriously involved in trying to find relevant and corners of Japanese society. It also means that what was so merging points between Christian faith and social reality. The highly regarded in the past now needs to be critically looked upon Study of the Psychology of the Poor, a work of sociological research, so that it can be evaluated objectively and seen in the totality of his life as well as in the historical context of his time. As we attempt to reevaluate Kagawa, what appears to be at UWe see Kagawa as an least one dominant element is what I have referred to in the beginning as "prophetic," or a role as a "forerunner." We earnest follower of Jesus might simply say he was a pioneer, but in his case it is more in the cultural and social descriptive to use such terms as "forerunner," "ground­ breaker," and "pathfinder." It is especially important to use context of Japan." these expressions when we see Kagawa as an earnest follower of Jesus in the cultural and social context of Japan, and within the history of Christianity in this country. Kagawa, as a creative and though touching on nothing in the realm of religion, was a natural imaginative forerunner with Christian faith, was a man who tried product of his passionate concern to understand the social reality to stand firm in his particular context of time and history while that was producing notorious poverty and social alienation. looking beyond the horizon in his attempt to show what we can After the Tokyo earthquake of 1923, Kagawa quickly became become. This forerunner-as he lived in the slums of Kobe, as he a national figure. This was the period in which he was already a took active roles in social movements, as he wrote poetry and recognized leader, not only in labor and peasant movements but meditations and novels, dreamed dreams, and tried to realize also in cooperative movements and in governmental offices in those dreams-followed, in his own fashion, the path of Jesus. relation to social welfare and reform. He was already a well­ His vocal expressions, in his lecture-like preaching, were an ex­ known figure in the wider literary world as the author of Across position of his dreams. And innumerable people, most often those the Death Line (Shisen 0 Koete), an autobiographical description of lacking in the worldly standards of education and social status his life in the Kobe slums. It is possible to say that Kagawa's and sophisticated religious faith, were aroused by Kagawa's unique expressions in the area of religion, social philosophy, and "dreaming" and responded by reassessing their own lives and social issues were made in writing-as well as in speaking-during potentials and moving into new phases in their social and reli­ this period. gious growth. They did not necessarily become "loyal" fol­ Out of historical resources Kagawa seemed to have gained lowers of Kagawa. At times Kagawa seemed to be running alone, definitive influences from such figures as Francis of Assisi, John and yet he was always a source of inspiration, stimulation, and Wesley, and John Ruskin. A clear indication of Kagawa's admi­ very often of both spiritual and material strength for those who ration of Francis and his movement is found in the formation in themselves were trying to be forerunners. 1921 of an intimate fellowship called the Friends of Jesus. The For what was he "running" as a forerunner? His ultimate five articles of the principles of the fellowship are clear reflections purpose in vocational calling and in multifaceted involvements of the Franciscan spirit: piety, work, purity, pacifism, and social was to make salvation through Jesus Christ a full reality both service. A very able colleague of Kagawa's, Helen Topping, makes internally and externally (socially) so that a person and that per­ an interesting analysis of the Friends of Jesus: son's society might be as whole as the person was capable of through God's grace. We may say, in a contemporary sense and ... the organization uniquely synthesized Franciscan compassion understanding, that in his own way Kagawa's approach to human for the deprived classes, Dominican evangelical ardor, Jesuit obe­ reality and social analysis was holistic. His idealism uplifted the dience and disciplines, Salvation Army enthusiasm, Francke and wholeness of a person and the wholeness of the human com­ Spener pietism, a Kempis's ideal of the Brotherhood of the Com­ mon Life, Paul's stress upon love and the cross, as well as the munity, and this was his understanding of the kingdom of God. methodism and perfectionism of John Wesley. 10 Certainly Kagawa was a child of his time, and much of his thought and action reflected the spirit of the time. And yet as a Her statement is probably based on Kagawa's own description of forerunner he was endowed with a rich, almost exceptional, abil­ the fellowship. ity and strength to comprehend human reality and world situa­ Kagawa lived mostly in the period in which ecumenism was tions, and he attempted to offer alternatives with an unfaltering

20 International Bulletin of Missionary Research pportunity!

Our 14 professors are all hands-on missionaries, so we know the score. We also know that your need and desire to keep up with state ofthe art missiology can dissolve into a pipe dream unless you have the funds to come to the School ofWorld Mission. So not only are we full of empathyfor fellow missionaries, we want to help and we do have partial scholarships. A word to the wise would be, "'Get in touch with us!"

Write now to Paul E. Pierson, Dean The School ofWorldMission RJLLER THEOWGICAL SEMINARY PASADENA,CALIFORNIA 91182 faith in the power of the redemptive love of God in Jesus Christ. gospel, to the historical event and implication of the cross of Jesus, There have been tendencies in dealing with Kagawa to clas­ and to make the gospel message relevant to every corner and sify him as a social activist, a reformer, a literalist, a peace worker, . reality of human life in the world, the object of God's love and justice. In human terms, he was no saint. He had limitations and weaknesses. Some of his understanding and conviction about humanity and the world were either inaccurate or inadequate, or "Here was a man in both. And yet here was .a man in whom a new life in Christ was whom a new life in Christ an unquestionable reality and for whom the world was an arena of God's dreaming, which we are called to make into a fullness was an unquestionable of realization. reality." Thus Kagawa's legacy lives on. One hundred years since his birth into that shaky moral atmosphere in Kobe, Japan, we now stand at thepoint of reviewing his life and finding striking insights and a religious leader. It is vitally important, however, to re­ through which we can view ourselves and the world-and ask member, above anything else, that he was, in a true sense, an what God desires of us in the divine plan of grandness and in evangelist. His primary and dominant commitment was to the preserving and enriching the Gift promised to us.

Notes------­

1. R. B. Y. Scott, The Relevance of the Prophets (New York: Macmillan, 6. Charles H. Germany, Protestant Theologies in Modern Japan (Tokyo: IISR 1957), p. 206. Press, 19~5). 2. Kagawa, Iesu no Shuky6 to Sono Shinri (The Religion of Jesus and Its 7. Ken Nishimura, TheIdea ofRedemption in theWritingsofToyohiko Kagawa Truth), (Tokyo: Keiseisha, 1921), p. 135. (Tokyo: Friends of Jesus, 1966). 3. Shiro Murata, "Meiji Gakuin Iidai no Kagawa Toyohiko" (Kagawa 8. George B. Bikle, [r., The New Jerusalem: Aspects of Utopianism in the during Meiji Gakuin Days), in Kagawa: Mijusseiki no Kaitakusha (Ka­ Thought of Kagawa Toyohiko (Tucson, Ariz.: Univ. of Arizona Press, gawa, a Twentieth-Century Pioneer), Meiji Gakuin University Chris­ 1976). tian Student Movement edition (Tokyo: Kyobunkwan, 1960). 9. Shinji Kanai, Kamino Kuni Shis6no Gendaiteki Tenkai (A Contemporary 4. Shiro Kuroda, Watashi no Kagawa Toyohiko Kenkyu (My Study on Development of the Idea of the Kingdom of God), (Tokyo: Kyob­ Toyohiko Kagawa), (Tokyo: Kirisuto Shinbun, 1983). unkwan, 1982). 5. Carl Michalson, Japanese Contributions to Christian Theology (Philadel­ 10. Helen Topping, Friends of Jesus 4, no. 1 (january 1931): 1. phia: Westminster Press, 1960), p. 149.

Bibliography

Works in English by Kagawa

1924 Before the Dawn (trans. of the book of which the title in Japanese 1935 Meditations on the Cross. Chicago: Willett, Clark. literally means Across the Death-Line). New York: George H. Doran 1935 Songs from the Slums. Nashville: Cokesbury. Co. 1936 Brotherhood Economics. New York: Harper. 1925 A Shooter at the Sun. Kobe: Japan Chronicle Press. 1936 A Grain of Wheat. New York: Abingdon. 1929 Love, the Law of Life. Chicago: John C. Winston. 1939 Meditations on the Holy Spirit. Nashville: Cokesbury. 1931 New Life through God. New York: Fleming H. Revell. 1940 The Challenge of Redemptive Love. New York: Abingdon. 1931 The Religion of Jesus. London: SCM Press. 1941 Behold the Man. New York: Harper. 1934 Christ and Japan. New York: Friendship Press. 1950 Meditations. New York: Harper.

Works in English about Kagawa

Axling, William. Kagawa. Rev. ed. New York: Harper, 1946. Nagai, Willie Tsunetaka. "A Christian Labor Leader: Kagawa Toyohiko Bikle, George B., Jr. TheNew Jerusalem: Aspectsof Utopianism in the Thought (1888-1960)." Unpublished Ph.D. dissertation, Univ. of Colorado, of Kagawa Toyohiko. Tucson, Ariz.: Univ. of Arizona Press, 1976. 1976. Bradshaw, Emerson O. Unconquerable Kagawa. St. Paul, Minn.: Macalester Simon, Charlie May. A Seed Shall Serve: The Story of Toyohiko Kagawa, Park Publishing Co., 1952. SpiritualLeader of ModernJapan. London: Hodder & Stoughton, 1959. Davey, Cyril J. Kagawa of Japan. Nashville, Tenn.: Abingdon, 1960. Trout, Jessie M., ed. Kagawa, Japanese Prophet: His Witness in Lifeand Word Drummond, Richard H. A History of Christianity in Japan. Grand Rapids, (World Christian Books, no. 30). London: Lutterworth, 1959. Mich.: Eerdmans Publishing Co., 1971 (pp. 227-241). (A forthcoming updated biography of Kagawa by Robert Schildgen is Germany, Charles H. Protestant Theologies in Modern Japan. Tokyo: IISR being sponsored by the American Committee for the Kagawa Centennial, Press, 1965 (pp. 32-40). to commemorate in 1988 the 100th anniversary of Kagawa's birth.)

22 International Bulletin of Missionary Research