El sujeto: un constructor de Teorías.

Like other M u kyokai Christians, Y an a i h a r a a d o p t e d U c h i mu r a 's e v ange 1 i c a 1 a pp i* o ac h • A s he later exp 1 a ine d , "Since U c himura the methods of Hukyokai preaching have t e e n

through magazines and meetings. E ve n though Uchimura said,

"Do not imitate me", his followers' evang e l i c a l approach has l a r gely b e e n a c o n ti n u a t i o n of his."" In his adult life Y a n a i h a r a published two magazines, T s u s h i n ("Communication",

1931-1937) and K ashin ("Good Tidings", 1938-1963)« The

latter was similar to Uchimura's magazine Geisho no K e n k y ü . Y a n a i h a r a and other hukyokai C hr is t i a n s have con t i n u e d to hold large Sunday Bible meetings in the p a t t er n of the sensei-deahi (master - his followers) relationship w h i c h many re g a r d as the b a c k b on e of the hukyokai movement. Y an ai ha r a also in h e r i t e d

Uc h i m u r a * s enthus i a s m f or reading and s t udying the Bible, for example, volumes six to seven of his collected works are

devoted to commentary of the Bible.

Mukyokai C h r i s t i a n s in g e n e r a l have h een noted for their strong opposition to war - another im p o r t a n t legacy of

Uchimura. The latter's concept of the vital role played b y

the prophet and social critic in the moral and political life of the nation, and his rejection of war made a deep impression

on Yanaihara. For this reason, it is w o r t h w h il e examining

Uchimura's p a c if i s m in some depth.

U c h im u r a ' s reaction to Japan's p roblems in the

decade 1895-1905 was e s s e ntially moral; he was a severe

critic of economic disparities in society, a persistent

51 dec'laimer of the h a n b a t s u gover n m e n t and an aosolute pacifist. However, in 1892, Uchimura had fully sui>ported the Sino-Japanese

war* which he firmly believed to be a 'righteous war', a war of progress and a war for the liberation of the Korean people. The peace terms of Ghimonoseki in 1894 bitterly disillusioned him and as he wrote to a friend, that a 'righteous war' had changed into a piratic war somewhat and a prophet who wrote

its 'justification' v;as now in shame. His first response

was to write an essay entitled "Hofu Amos no gen" ("The words

of Amos"). Describing Amos as a prophetic crusader against

Israel's injustices against its neighbours in the 8th century, Uchimura drew the reader’s attention to the political issues of post-war Japan and stated "The state's rights derive from

its people's morality. The salvation of the state arises from

the enforcement of public discussion.... Little will be gained from increasing warships....

As the threat of war with Russia grew stronger,

Uchimura, in June 1903, announced his pacifism in Yorozu Choho and in September his Seisho no Kenkyu carried an article

entitled Heiwa no Pukuin ("The Gospel of Peace") with the subtitle "Absolute Pacifism" in which Uchimura wrote,

.... the only way which the Bible, and especially the New Testament teaches us on this matter (of impending crisis) is absolute pacifism.... There is no other way for us, if we want to be loyal to God

and our conscience.... Liberty has been earned by sacrifice of life.... It is outrageous to claim lasting peace in the Orient through slaughter. Peace is never attained through war, neve r . Peace comes through the abolition of war.... if Japan

starts war with Russia, it ’will be a great disaster

for the world.... it may lead to a world war, turning all five continents into shambles.

.Vhen the Yorozu Choho switched to a pro-war policy, Uchimura resigned in protest and declared,

I firmly believe that to agree to war against Russia is the same as to agree to the destruction of Japan. However, now that the people have

determined on war, it is no longer possible for me to persist in my opposition. Yet, I feel I am betraying my duty as a patriot if I do not speak

The above declaration contains three convictions

which were absorbed and developed by Yanaihara: (i) the

prophetic belief that war would lead to Japan's destruction (ii) the view that the patriot must state his true beliefs even if they conflict with the popular decision (iii) the belief that the scholar must voice his opinions in order to

guide his nation.

Uchimura's pacifism was based, firstly on his

interpretation of the Bible. He claimed that the life of

Christ was the model for pacifists, the only thing that would

bring a lasting true peace on earth. The 3ino-Japanese ’war

also convinced him of the fruitlessness and destructiveness

of war. In August, 1908 in an article entitled "The

Principles of the anti-war Viewpoint", he wrote,

With the progress of human development, the damage of war grows greater and greater and its profit

less and less. War means great damage and loss,

increasingly, both for the victor and the vanquished .... In the circumstances, the wisest people are

those v/ho are the first to denounce war. The most

foolish people are those who continue war and the

preparation for war. 55

Uchimura also rejected war on patriotic grounds. He claimed

it was harmful to Hie physical and moral life of the nation. According to Kosaka, the fourth origin of Uchimura's pacifism was the UpringfieId Republie a n , published in Massachusetts.

Uchimura claimed to be an absolute pacifist,

although as we shall see there were certain inconsistencies

in his position. In Denso Ha is hi ron (''Discussion of the

Abolition of ,7ar" ) of June 30, 1903, Uchimura declared himself opposed to all wars and argued, "War is homicide and homicide

is a mortal sin.' ^ Nor could war lead, either an individual

the abolition of wan could not be immediately effected but one of the purposes of his advocacy of abolishing war was to let the civilized world know that Japan also had its pacifists.

Advocacy of absolute abolition of war is becoming the leading opinion among the informed throughout

civilized countries. A country where such a voice

does not rise is an uncivilized one. But, it is

a barbaric country. I am not such a worthy man,

but I am raising this voice, wishing to win as