Uchimura Kanzo on Jews and Zionism

Doron B. COHEN

UCHIMURA KANZO WAS AN ardent Christian. the Jewish people and on their revival move­ His faith in salvation through Jesus Christ ment-Zionism. was the focal point of his life, and according to him everything-from personal conduct UCHIMURA AND RELIGIONS OTHER to national politics, from international rela­ THAN CHRISTIANITY tions to literary merit-had to be viewed through, and judged by, firm Christian stan­ According to his own testimony, Uchimura dards. At the same time Uchimura was, in regarded religion very seriously from early his own unique way, an ardent Japanese na­ childhood. In his English autobiography he tionalist. In opposition to the Japanese gov­ tells of his respect for, and fear of, the many ernment most of his life as a firm liberal and gods of Japan, a fear that m ade his conver­ an unwavering pacifist, he was much sion to Christianity an intimidating, guilt­ different from how we usually portray a Jap­ filled experience.1 But the conversion was anese nationalist. But Uchimura strongly also a liberating experience, and as his believed that the combination of Yamato Christian faith grew firmer he felt free to dis­ damashii (Japanese spirit) and Christianity regard the local deities. Nevertheless, he would save the world. Only the Japanese seems to always have regarded Buddhism were equipped to combine the best of the with much respect, as a part of the Japanese West and of the East; only they were tuned heritage as well as for its own merits. While to the fine spirituality of Christianity. · it is probably true that "Uchimura made sur­ As such a believer in Christianity and prisingly few references to traditional Japan­ Japan, how did Uchimura regard other reli­ ese beliefs,''2 it is also true that some of those gions and peoples? This is a broad subject, references were very meaningful. In an arti­ and this paper will cover only some aspects cle entitled "Christianity and Buddhism,'' he of it. After looking briefly into Uchimura's says that there were no essential differences attitude towards Japanese religions, we will between the fundamental teachings of Jesus look more closely into what he had to say on and Buddha.3 Uchimura also had a particu­ larly strong regard for Nicheren about which he often wrote with admiration. Still, Uchimura says that while both religions Doran B. COHEN graduated from Hebrew Uni­ offer salvation by faith, Christianity's faith is versity, Jerusalem, with a double major in Jewish grounded upon firmer ethical bases and is Philosophy and East Asian Studies. He first came therefore preferable. 4 At the same time he to Japan to study Japanese religion, particularly bitterly attacked foreign missionaries for Christianity in modern Japan, and is now in the their disrespect for local traditions and their M.A. program at the School of Theology, insistence on total conversion. His refer­ Doshisha University, Kyoto. ences to Shinto are less frequent and he

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seems to respect it far less than he did Bud­ Ephraim Levine with the same title Judaism. dhism, especially since it became a state re­ Both books, typical of their time, are some­ ligion. 5 The best in Japanese tradition he what apologetic, striving to draw an appeal­ found in Bushido, which he, like his friend ing picture-Judaism as a spiritual religion Nitobe Inaz6, depicted as a form of chivalry. with a mission of hope-for the sake of non­ Buddhism should naturally have at­ Jewish readers. Uchimura was clearly im­ tracted Uchimura's attention, but what pressed by parts of those books, and he used about religions outside Japan, such as Juda­ some of the information contained in them ism? Uchimura probably had no opportu­ in his later writings, but he also ignored large nity to experience Judaism as a living faith, parts that did not suit his purpose or his be­ or even to encounter many Jews. There were liefs. Another book Uchimura read was hardly any Jews in Japan at that time, and al­ Madison C. Peters' Justice to the Jew: The though he spent a few years in America, Story of What He Has Done for the World most of the time he was secluded in Am­ (New York: 1908). This is another type of herst College (where he also stayed during apologetic in which the author specifies the school vacations), so it is doubtful whether contribution of the Jews-generally and in­ he could meet Jews there. If he had such en­ dividually-to society (mostly American). counters, he did not mention them (unlike As he did in other cases, Uchimura seems to encounters with Unitarians, for example, have used some information given here which he did mention).6 But since a great (about the achievements of the Jews in sci­ part of his life revolved around the Bible, he ence, for example), while ignoring other in­ had to ask himself questions concerning the formation that was contradictory to what he Jews and their faith. The Hebrew Bible (par­ believed (e.g. Jews as soldiers, since Uchi­ ticularly the writings of Paul) was his main mura exalted the Jews as pacifists). source on this subject. There are a few more books on Judaism in He also read material other than the Bible, Uchimura's library, some of which he read as we can learn by examining his private li­ much later after he had already written brary now kept in Sapporo University. This what he had to say on the subject.7 No doubt collection includes mainly books owned by he also read other material, which is not in Uchimura in languages other than Japanese. the library, as well as Japanese books and ar­ Uchimura often wrote inside the books the ticles. By the 1920s there were already sev­ date on which he read them, and he would eral such publications on Judaism and underline paragraphs and jot down remarks Zionism in Japanese, including some anti­ on points that interested him. Thus it is pos­ Semitic material. 8 sible to verify that Uchimura indeed read several books on Judaism by Jewish and Geographic-cultural writings Christian authors. In a series of articles entitled "K6koku As we shall see below, 1918 was the year shidan" (History of nations), published from in which Uchimura wrote most extensively September 1899 to June 1900 in the maga­ about the Jews; early that year he read at zine Tokyo Dokuritsu Zasshi, Uchimura least two books on the subject. First he read wrote at length about the Jews. Chapters 13 Israel Abrahams' Judaism on the last page of to 15 of the series were entitled "Yudaya" which he wrote: "Read through in one read­ (Judea). 9 Uchimura's view expressed in this ing. Feb. 8. 1918. A very useful and sugges­ series is in accord with his views in other tive book." On February 22 he read a book by publications of the same nature, such as his

112 COHEN: Uchimura Kanzo on jews and Zionism book Chijinron (Earth and Man), published mura's historical methodology, which was during the same decade. In these works acceptable during his time. A few points Uchimura expounded world history from a should be highlighted, however: Uchimura's geographical-teleological point of view, rely­ firm belief in what to him were clear-cut his­ ing heavily on the work of Karl Ritter and torical facts, and to which he would cling for Arnold Guyot.10 The gist of the theory is that the rest of his life; his way of viewing history physical characteristics of the earth through traditional Christian beliefs and lit­ influenced the development of civilizations, eral understanding of the Bible; and his ba­ and that through this knowledge it is possi­ sically positive view of the Jewish people, in ble to predict their future course. spite of their rejection of Jesus, as an instru­ Uchimura's chapters on Judea also rely on ment and vehicle in carrying out God's pur­ Ritter. The first of the three chapters con­ poses, not as people living by their own cerns geography; Judea lies between three right. continents and receives some of its natural It should be remembered, though, that ac­ features from all three. It is a small but cording to U chimura every nation, including unique country whose climate and shape the Japanese, had its place in God's plan. are extremely diverse. Knowing that, it is Still, his way of thinking was not really de­ easier to understand the history of the Jews. terministic, because he believed people The second chapter is about the people; they should live up to the role designated to them were Semites, and therefore emotional and by God. If man was too weak or stubborn, also simple (unlike the more complex plans could go wrong and not materialize. Greeks). For the Semites, only one God and That said, one still feels that U chimura' s de­ one nation were possible. The nature and piction of the Jews as an unwitting instru­ climate were effective in shaping the people; ment in God's plan is more consistent than the prophets would not have been the same in the case of other nations. if not for the desert. The combined influence of three continents was a lucky one; it made Patriotism and pacifism them cosmopolitan, enabling them to suc­ ceed wherever they went. The third chapter Biblical interpretation occupies a great part deals mainly with faith. Other nations had of Uchimura's writings. In 1901 he pub­ also believed in one national god, but the lished, in his newly founded magazine, Jews were the first to believe in one exclu­ Seisho no Kenkyu (Biblical Studies), a com­ sive God. Further, their God was a righteous mentary on Psalm 137 entitled "Yudayajin no aikokka" (The patriotic songs of the one, and His promise to Abraham, which Jews). 11 This was an important subject for gave hope to them and to the rest of the Uchimura, since he considered patriotism to world, sustained them through generations be one of the greatest values in human life. of misfortune. Uchimura concludes his He writes that for the Jews, country, God, short historical survey with Jesus, whom the and hope were combined. Although God is Jews rejected. The reason for the existence of present everywhere, living detached from Judea, in fact, was to bring forth Jesus who one's own country is impossible. Uchimura would open the road of salvation for human­ refers here to ancient Israel, but we should ity. Because they rejected him, the Jews lost bear in mind that to him there was no their country, but hope was born for the significant difference between the ancient whole world. and the modern Jews. There is no need to argue with Uchi- An important article was published by

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Uchimura in 1910 under the title The Messiah and the second coming "Yudayajin toshite no Iesu" (Jesus as a Jew), In 1918 Uchimura published several articles which refers to the first chapter of Mat­ concerning the Jews, some of which were thew.12 Here Uchimura gives a detailed ex­ first given as lectures during his preaching position of his view of the Jews. Not having campaign on behalf of the Second Coming a country of their own, the Jews regard the Movement. He joined this "crusade" in 1917 whole world as their home and they succeed when he became infused with a sense of ur­ wherever they go as the only true cosmopol­ gency flamed by the horrors of World War I. itan people. They are the most ancient peo­ Uchimura underwent a new "conversion" to ple, unchanged for 4,000 years while many the belief that there will be no real salvation other peoples perished. Considering their before Jesus Christ returns to the world.U size, no other people had so many great per­ The effect was so strong that U chimura was sonalities; not only in religion (Moses, ready to compromise his principles and to Isaiah, Jeremiah, Paul), but in all other im­ collaborate with church people far removed portant fields-philosophy, music, social re­ from his usual way of thinking, such as form, politics, business, and, most of all, Nakada Jiiji and Kimura Seimitsu. pacifism. They didn't take part in wars and Uchimura's adoption of the second com­ they were the pioneers of systematic ing belief was partially due to the influence pacifism. Jesus was a Jew and inherited his of an American friend, David C. Bell, who people's characteristics as an idealist, revo­ had sent him millenarian literature for lutionary, pacifist, and cosmopolitan. In years. 14 One issue that had been connected character he was like Spinoza-he lived in for centuries with the belief in the second poverty, was persecuted, but did not give up coming in the West was the conviction that his belief. Other nations had great personal­ the return of the Jews to their land was a ities too, but the real savior could only have necessary first step.15 The idea can be traced been born a Jew. In other nations he would back to seventeenth century England, and it have been a national savior; only as a Jew la~er contributed to the development of could he be a world savior. Since the Jews American fundamentalism. Millenarian en­ don't have a country or an army, he who thusiasm rose high during World War I, par­ calls for world peace in the name of the God ticularly in 1918 following the British of love was born among them. occupation of the Holy Land. Some aspects A prominent subject in the article is common to this belief are: literal interpreta­ pacifism. Uchimura's pacifism evolved tion of the Bible; identifying the prophecies gradually, after a long inner struggle be­ concerning ancient Israel with the fate of tween his natural patriotism and his Chris­ contemporary Jews; and believing that the tian belief, which he often interpreted return of the Jews to Zion is a preliminary literally. Still supportive of war in 1894, he step toward the return of Jesus Christ to rule was advocating peace at all cost by 1903. over the earth. The Jews provided him with a good example Uchimura wrote on the relation of the of a people who apparently succeed without Jews to the second coming in a short piece waging war (even if it meant ignoring much published in the March 1918 issue of his historical fact). Another conspicuous point magazine, Seisho no Kenkyii, under the title in the article is Uchimura's listing of the "Isurneru to kyokal' (Israel and the many great personalities among the Jews, a church).16 Here he says that Israel fulfilled theme he will repeat many times. its mission by bringing Jesus to the world,

114 COHEN: Uchimura Kanzo on jews and Zionism but Israel's role is not over yet. Israel was not heart of the Bible, not something marginal. lost; on the contrary, it remained healthy In presenting the Jews as witnesses he is and strong (he repeated the arguments of the aware that it might seem strange to some 1910 article). But when Jesus becomes king people. After all, the Jews are blamed for re­ of the world, Israel too would be his servant, jecting Jesus and crucifying him; they have a and will be saved (according to Rom. 11:26). past but not a future, and so on. Still, their God did not forget his promise to the chosen history is crucial to world salvation. people. The fact of their continued existence Uchimura now repeats (with changes) what is proof of the validity of Biblical prophecies, he wrote earlier about the Jews being a and it has a clear relation to the coming of strong people with many great figures. He Jesus. goes on to say that the Jews control most of In another short piece published in June the German press, that the Communist rev­ and entitled "Yudayateki shisonari to no olution in Russia was carried out by them, setsu" (The argument about a Jewish way of and that their economic power is im­ thinking), Uchimura defends his belief in mense. 20 What is the explanation for the fact the second coming.17 At that time Uchimura that they remain strong in spite of the long came under some fierce attacks for preach­ persecutions? Some say that they keep their ing this belief. For example, Ebina Danj6 health by observing circumcision, which is published an article in the magazine Shinjin hygienic, and by avoiding pork. But if you that was clearly directed against Uchimura, ask the Jews themselves they will say that concluding that "the doctrine of the Second belief in the Bible and waiting for the Mes­ Coming of Christ is an importation from Ju­ siah is what sustained them.21 The Chris­ daism, and should be rejected by all who tians also wait, and they are all waiting for have the Spirit. Those who look forward ea­ the one and the same person-Jesus Christ, gerly [to it] ... fall into pessimism, discour­ for there is no Messiah but him. Uchimura agement, and neglect of duty toward the also responds to Ebina's argument (and sim­ development of human beings and the up­ ilarly does not refer to his adversary) that building of the world."18 Uchimura re­ waiting for Christ's return leads to inaction sponded by saying that the most valuable and neglect of responsibility to the world. truths concerning God and the Messiah were The history of the Jews is the best example supplied by the Jews. The law that Jesus up­ to the contrary. held was the Jewish law. Further, it was Trying to drive home his point about the Jesus himself who believed in his own sec­ Jews being strong and successful, Uchimura ond coming, as told by the gospels. He who got carried away, indiscriminatingly mixing denies that will have to deny the authentic­ praise with the worst kind of anti-Semitic ity of the New Testament. propaganda common throughout Europe In the same issue of his monthly maga­ and America during his time. In his view, zine for June, Uchimura also published the Jews were not so important for their own text of a lecture he gave on May 5 in front of sake, but as witnesses to something far more a large audience in Tokyo entitled "Kirisuto important. For Uchimura the fact that the sairin no shomei toshite no Yudayajin" (The Jews are consistently waiting for the Mes­ Jews as witnesses for the second coming of siah while remaining strong and successful Christ).19 Here he blamed those who reject is one proof that Jesus will indeed return. biblical proofs of the second coming for hav­ A week after the previous lecture, on May ing a superficial religion. This belief is the 12, Uchimura gave another lecture entitled

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"Seisho no yogen to Paresuchina no kaifuku" then Jeremiah's and Isaiah's prophecies, (Biblical prophecies and the restoration of Uchimura elaborates on the same themes; Palestine)22 , which he published in the July namely, the Jews as witnesses for the faith, issue of his magazine. Uchimura goes one and their power and success. The Jews will step farther by stating that not only are the build the Kingdom of Glory from which Jews witnesses for the second coming, but Jesus will reign over the whole world. their impending return to their land strongly Uchimura is overwhelmed by the news of proves it. The existence of the Jews is a mir­ the establishment of the university, which acle, as is their return to their land, and this he believes will become the greatest in the is deeply connected with Christian belief. 23 world, thanks to the great Jewish scholars The Jews have two interpretations for the who will gather in it. Describing the scenery biblical prophecies-a spiritual one and an he had never seen with his own eyes, but actual one. So do the Christians concerning seems to feel with all his senses, Uchimura Jesus' return, but whoever believes in the ac­ wrote: tuality of the prophecies will not weaken, even if they suffer much. The Jews had All those who seek knowledge will many disappointments (Uchimura accu­ carry their books and go to study in this land. When they arrive at the Holy Land rately lists seven false Messiahs in Jewish and disembark at Jaffa's harbor, they'll be history, from Bar-Kokhba to Shabbetai perplexed by the sight of destitution Zevi), but they kept their hope and their smeared with camel's excrement-can prayer "for next year in Jerusalem." Euro­ anyone imagine coming to study in such pean leaders in the past, including Oliver a place?-but the day approaches when Cromwell (one of Uchimura's heroes), be­ the prophet's words: "Bowing before you lieved in the second coming and sought to shall come the children of those who tor­ help the Jews' return to their land as a first mented you" [Isa. 60:14] will be ful­ step towards that purpose. The hope of the filled.27 Jews was reawakened in 1896 by Theodor Herzl and the Zionist movement, whose ac­ An event such as this, says Uchimura, tivity Uchimura elaborates at length.24 The cannot be easily ignored. As the faith in the last obstacle was lifted with the liberation of second coming gathers momentum all over Palestine by the British and the Balfour Dec­ the world, concrete historical evidence is laration. The prophecies concerning the re­ given to the impending realization of God's turn of the Jews are being fulfilled, therefore plan. the prophecies of the second coming are cer­ Mention should also be made of an article tain to be fulfilled as well. The believers in published in January 1919, "Chirigakuteki the second coming were disappointed in the chushin toshitenoErusaremu" Oerusalemas past too, but seeing the restoration of Pales­ the geographical center of the world).28 tine strengthened their faith. Uchimura distinguishes between the geo­ Uchimura returned to the same subject graphical center, where a capital should be enthusiastically in the article "Erusaremu located, and the geometrical one, which is daigaku no setcht' (Establishment of Jerusa­ not necessarily the same. He argues that the lem University), which he published in Sep­ world's capital was shifted as history un­ tember.25 First citing a news agency cable folded. Now London seems to occupy this describing the cornerstone laying ceremony place, but the world is still evolving and for Hebrew University in Jerusalem,26 and changing. The final capital will be Jerusalem

116 COHEN: Uchimura Kanzo on jews and Zionism when Jesus returns and reigns over the success of the Jews.31 He does not write world; it will then be the true center of the about the restoration of Palestine, but rather world. about the salvation of the whole world. For this to happen the world must wait for the More biblical interpretation return of Jesus Christ, when all suffering By 1920 Uchimura had cut off his involve­ will end. ment in preaching the second coming, al­ though he did not forsake his belief in its UCHIMURA- A ZIONIST? realization. He continued his systematic lec­ Uchimura's idea of the Jews was, to a great tures on the Bible, and during the early extent, the traditional Christian one, with 192 Os he focused his attention on the inter­ the additional influence of modern funda­ pretation of Romans, which he later be­ mentalism. Original in many other ways, he lieved to be his best work. He published two did not show much originality in this sub­ long series in his magazine. The first, ject, although he formulated it in his own "Romasho no kenkyu" (Study of Romans), distinct style. He adhered to the Hebrew was published in 1921-1922, parts 13-15 of prophets and to the New Testament; what which carry the title "Yudayajin no fushin to Paul had to say of the Jews was relevant as jinrui no sukui" (The unbelief of the Jews ever, and what the prophets had promised and the salvation of humankind).29 The sec­ was soon to be fulfilled. ond, "Romasho koen yakusetsu" (Summary As mentioned above, Uchimura had no of lectures on Romans), was published in true experience of living Judaism. Although 192 2-192 3, part 44 of which is entitled he read much about the tradition, it seems "Isuraeru no fushin" (The unbelief of Israel), that he hardly recognized it as an indepen­ and part 45, "Kami no setsuri" (God's provi­ dent religion. He usually writes about dence).30 Both versions deal with similar "Yudayajin" (Jews) not "Yudayakyo" (Juda­ theological questions. ism), as if Christianity was the true Jewish In the second version Uchimura asks, (or "Hebrew," as he called it when writing in why weren't the Jews saved? He answers English) religion. Similarly, he did not recog­ that God chooses whom to save. It was the nize Jewish messianic expectations as an in­ will of God that they will reject Jesus so that dependent possibility, something the Jews the gentiles will adopt him and the whole of had the right to expect for their own sake; humankind will be saved. But it is their re­ the Jews are really waiting for Jesus, who is sponsibility, too; the Jews followed their the only Messiah, even if they don't say so own righteousness instead of God's. While themselves. Uchimura was indeed "an intol­ the gentiles chose the path of faith, they erant believer," as Kamei Katsuichiru called mastered the law but failed to understand him.32 He firmly believed in the exclusivity righteousness. In this Uchimura follows of Christian salvation. closely in Paul's footsteps by asserting that Facts mattered to Uchimura less than the Jews are still to be saved. faith did. Although he was constantly look­ Finally, in an interpretation of Obadiah ing for information he could use to prove his 1:19-21 entitled "Isuraeru no sukui to yo no case, he probably didn't ask himself shumatsu" (Israel's salvation and the whether, for example, the information world's end) and published in November about the Jews' success was really correct. 1928 (a year and a half before his death), He ignored the fact that during his time the Uchimura repeats his familiar text about the great majority of the Jews lived under pov-

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erty and oppression. Uchimura places much plicated, since at least two distinct types emphasis on his claim that Asians are suited would evolve. On the one hand there is the to understand Christianity better than West­ type of Christian who thinks that Jews have erners, but he still endorses much of the er­ the right to "return into history'' by renewing roneous notions of the West concerning the their independent life; this may or may not Jews. To speak of anti-Semitism in the con­ hold a religious meaning as well, but the text of East Asia is problematic. Without the main point is to view it within the frame­ experience of living with the Jews, anti­ work of human history. On the other hand, Semitism could not have been developed or there is the Christian to whom this revival even well understood there. However, Jap­ would hold-first and foremost-not only a anese, including Uchimura, could still un­ religious meaning, but the belief that the wittingly adopt anti-Semitic allegations as if Jews are but an instrument in ushering in they were solid facts. Uchimura was cer­ the return of Jesus Christ. This second type tainly not an anti-Semite, but he neverthe­ of Christian Zionism (which is still common less failed to obtain a correct understanding in different variations) is problematic, and of Judaism and of Jewish aspirations. from a Jewish point of view might not qual­ Was Uchimura a Zionist? According to ify as Zionism. But there is certainly no some of his followers, at least, he certainly "dogma" on this issue, and different opin­ was. Teshima Ikuro, founder of the Makuya ions are possible. movement, was not, admittedly, a direct dis­ ciple of Uchimura's, but of Uchimura's dis­ IMPORTANT INFLUENCES ciple Tsukamoto Toraji. Teshima was a leader of a Mukyokai group in Kyushu be­ Why is all this important? For one thing, Uchimura was one of the greatest intellec­ fore creating his own brand of evangelical tual figures of Japan in the last hundred Christianity with a Pentecostal bent.33 Tes­ years, and what he had to say deserves care­ hima called his movement "The New Zion­ ful examination. Although it is difficult to ists of Japan" and showed an unwavering measure his influence, it is clear that many support for the state of Israel. In an English listened to him with great respect and that booklet published by the Makuya, Uchi­ his writings are still highly regarded. Fur­ mura's picture appears with the text: thermore, Uchimura's response, both as a "Kanz6 Uchimura, teacher and founder of Christian and as a Japanese, was typical in the Non-Church Movement, was an ardent several ways, and there is much we can supporter of Zionism."34 There follows a learn from it that is still applicable today. short citation from Uchimura's article on This became apparent when a new wave of the Hebrew University. Japanese anti-Semitic books gained popular­ The answer to the question of whether ity during the 1 980s.36 And last but not least, Uchimura was really a Zionist might depend Uchimura was a fascinating figure, and on the definition of Zionism, or at least of studying his life and work is an intriguing Christian Zionism, a definition very difficult and rewarding experience. to achieve.35 If supporting the revival of Jew­ Uchimura no doubt had felt close to the ish independence in the ancient land of Is­ ancient Hebrews, or rather to the early rael is what makes a Zionist, then Uchimura Christians among them, such as Paul. It is was one. But if we inquire after the reasons perhaps best to conclude by citing one of his for such support and the expectations in­ short paragraphs, written in English, in volved in it, the answer might be more com- which he summarized his belief. It is from

118 COHEN: Uchimura Kanzo on jews and Zionism an article entitled "Hebrews and Japanese," 7 In Uchimura's library there are also several published September 1929.37 Like so much books on Buddhism, and a few on Shinto, Hindu­ of Uchimura's writings it is characteristic, ism, and Islam; see [N.N.J The Catalogue of Uchimura Library, (Sapporo: Hokkaido Univer­ poignant, and problematic: sity Library, 1955), pp. 58-61. Christianity is a Hebrew religion, or a 8 See some of the books listed in Miyazawa universal religion born through Hebrew Masahori, Nihon ni okeru Yudaya, lsuraeru rongi spirit, and can only be understood by He­ bunken mokuroku 1877-1988, (Tokyo: 1990), pp. brews and the Hebrew-minded, as 11-20. Bushido is a Japanese way, and can only 9 In Uchimura Kanz6 Zenshu vol. 7 (Iwanami be understood by Japanese and the Jap­ Shoten: 1981-1984), pp. 343-63. anese-minded. Greeks, and Romans, and 10 See Carlo Calderola, Christianity: The japan- Britishers, and Americans cannot under­ ese Way, (Leiden: 1979), pp. 79-80. stand Christianity just as they cannot un­ 11 Uchimura, Zenshu vol. 9, pp. 259-66. derstand the Spirit of Yamato. Much of 12 Uchimura, Zenshu vol. 17, pp. 153-55. the perplexity into which we were 13 See his article "Three great moments," writ­ thrown by the Christian teachers of the ten February 1918, in The Complete Works of West must be due to the lack of Hebrew­ Kanzo Uchimura vol. 3, pp. 86ff. mindedness in these teachers. They tried 14 Several books of this nature can be found in to teach us things which are foreign to Uchimura's library; for example, F. M. Thomas' their mental and spiritual natures. Mere The Coming Presence, in which Uchimura in­ fact of our being Orientals places us in scribed: "Read for the first time on Jan. 17. 1918. with immense profit and consolation." nearer relations to Hebrews-hence to Christianity-than these Western teach­ 15 See Carlo Caldarola, "Fundamentalist Christianity: Israel and the second coming," Baha ers. We are not of them who doubt and Abu-Laban, ed. Arabs in America: Myths andRe­ speculate, but of them who trust and "be­ alities, (Wilmette: 1975), pp. 129-41. lieve all things." [I Cor. 13:7] St. Paul 16 Uchimura, Zenshu vol. 24, pp. 108-9. may pass for a genuine samurai. I Cor. 17 Uchimura, Zenshu vol. 24, pp. 193-4. 9:25." 18 See S. H. Wainright, "Department of the Christian Literature Society of Japan: 1. The Sec­ NOTES ond Coming of our Lord," The Japan Evangelist vol. 25 (1918), p. 220. 1 Uchimura Kanzo, The Complete Works of 19 Uchimura, Zenshu vol. 24, pp. 218-224. Kanzo Uchimura vol. 1 [English works], (Tokyo: 20 Here Uchimura mentions among other Jew­ Kyo Bun Kwan, 1971-1972), pp. 18-23,25-26. ish financiers, Jacob Schiff, who helped Japan re­ 2 John F. Howes, "Uchimura Kanzo and tradi­ ceive desperately needed loans during the tional Japanese religions," Japanese Religions vol. Russo-Japanese war. The admiration for Schiff in 2 (1960), p. 26. Japan contributed to the myth of Jewish control 3 Uchimura, Complete Works vol. 4, pp. 57-61 of world finance. See Ben-Ami Shillony, The Jews (written 1926). See also vol. 3, p. 54. and the Japanese: The Successful Outsiders, (Rut­ 4 Uchimura, Complete Works vol. 4, pp. 144f. land & Tokyo: Charles E. Tuttle Company, 1991), Here he was probably being "diplomatic," since pp. 147-49. he believed real salvation was possible only 21 Uchimura refers here to the Jews as "dream­ through Christian faith. ers," probably influenced by a paragraph he un­ 5 See his short remarks in Complete Works vol. derlined in Abrahams' Judaism, p. 22. Other 7, pp. 220ff. points he appreciated in this book are the depic­ 6 Uchimura, Complete Works vol. 1, pp. 128- tion of the Jews as witnesses to God and as 30; see also pp. 134-35. fulfilling God's purposes, and the emphasis on

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hope. Some points he ignored, such as the dis­ 29 Uchimura, Zenshu val. 26, pp. 332-52. tinction between Zionism and Messianism on 30 Ibid, val. 27, pp. 55-61. which Abrahams insisted (p. 92f.). 31 Ibid, val. 31, pp. 334-36. 22 Uchimura, Zenshii val. 24, pp. 242-48. 32 In his fine article, "Uchimura Kanzo, intol­ 23 See also the article entitled "Zetsudai no erant believer," The Japan Interpreter, val. 10 kiseki" (A great miracle) in Zenshii, vol. 24, pp. (1975), pp. 16-43. 323-26, where Uchimura interprets Joshua 10:1- 33 See Carlo Caldarola, "The Makuya Christi­ 15, and argues that a religion without faith in mir­ anity movement," Japanese Religions, val. 7 acles is a weak one. (1972), pp. 18-34. 24 According to the editors of Uchimura's 34 [N.N.] Makuya and Israel: in Memory of Zenshu (val. 24, p. 646), his information was Abraham I. Teshima, (Tokyo: Makuya Bible Sem­ based on M. J. Landa's article "The restoration of inary, 1976), p. 20. Palestine" in The Hibbet Journal val. xvi, no. 2 35 For a detailed discussion of this question see Uanuary 1918). Halvor Ronning, "The land of Israel: a Christian 25 Uchimura, Zenshii vol. 24, pp. 314-17. Zionist view," Immanuel, no. 22/23 (1989), pp. 26 This took place on August 4, 1918; the 120-132. university's inauguration was on April1, 1925. 36 See Shillony, The Jews and the japanese, pp. 27 Uchimura, Zenshii val. 24, pp. 316f. [my 216-222. These books revived the old myth about translation]. Jewish world-control; some of their writers were 28 Ibid, pp. 437-39; based on his talk of No­ Christians. vember 9, 1918, and written down by Fujii 37 Uchimura, The Complete Works, val. 3, pp. Takeshi. 250ff.

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