WM\ 
 
 
 
 
 e y- 
 
 STATEMENTS ON UNION 
 
 PEEPABED AT THE REQUEST OP THE 
 
 JAPAN MISSION, A.B.C.F.M. 
 
 J. D. DAVIS AND D. W. LEARNED, 
 
 FOR SUBMISSION TO THE 
 
 KUMI-AI CHURCHES. 
 
 ♦ 
 
 JANUARY, 188 9. 
 
Digitized by the Internet Archive 
 in 2017 with funding from 
 Columbia University Libraries 
 
 https://archive.org/details/statementsonunioOOdavi 
 
A BRIEF SKETCPI OF CONGREGATIONALISM, 
 AND SOME THOUGHTS ON UNION. 
 
 BY r,KV. , 1 . D. IIAVIfi. KYOTO. 
 
 I. — Iieasons for icrifiny this paper. 
 
 1. — I have been asked many times by my Ja]ianese bretli- 
 ren during the last few months what I thought of the proposed 
 union between the Kumi-ai and Itchi cliurclies, and also for a 
 history of the Kumi-ai churelies in the world, their origin, 
 growth, influence, &c. HaYing now also been asked by the 
 Mission of which I am a member, in connection with Dr. 
 Learned to present my views upon the subject. I am glad to 
 do so. 
 
 2. — Save one little tract of forty pages, Kii/ohuicai no Ko- 
 horotfe, containing the creoil of the churches and some rules 
 for their guidance, the members of the ^Mission have published 
 nothing upon church polity, or upon the history and principles 
 of the Kumi-ai churches. Save a few brief lectures, nothing 
 has been taught ujion these subjects in the theological depart- 
 ment of the Doshisha school. Hence, now when the subject 
 of organic union with the Itchi churches is before them for 
 discussion, it is but natural and right that the Kumi-ai 
 churches should desire to know something upon these subjects. 
 
 I wish, however, first of all to say that, owing to a pressure 
 of other duties, I have not time to treat the subject as thor- 
 oughly and well as I could desire, and also, that neither the 
 Mission nor any other member of it is responsible for what I 
 write; I express in this paper my personal views. 
 
 11. — Relative importance o f the subject. 
 
 The subject of organic union among the several branches of 
 the church of Christ and the subject of church polity have an 
 importance, and, until recently, the Kumi-ai churches in Japan 
 have perhaps underrated their importance, but there may be 
 danger now lest the churches overestimate this importance; 
 hence a word upon the relative importance of the subject. 
 Church polity is not a. vital thing, it is an external thing; it 
 is only an instrument. Things of the first rank and import- 
 ance are internal, vital things such as faith, love, the indwell- 
 ing presence and power of the Holy Spirit in the hearts of 
 
9 
 
 believers, and that heart unity among believers, wliich is the 
 result of such faith, lore and indwelling presence. 
 
 Church polity and the organic unity of different bodies of 
 believers are of the second order of importance; this is but the 
 form in which the faith, lore and heart unity of believers 
 shows itself forth to the world. 
 
 Hence, when we come to consider the different forms of 
 church polity we are simply considering the different forms or 
 instruments through which hearts filled with faith, love and 
 God’s Spirit can best work for Christ in bringing lost souls 
 to him. Thus we can see that any form of churcli polity 
 which is made the instrument of churches whose members are 
 filled with faith, lore and the Holy Spirit will be successful, 
 and a poorer polity which is the instrument of such believers 
 will be more successful than the best polity which is the in- 
 strument of half-hearted believers. In fact, all the several 
 different kinds of polity have been successful as instruments 
 for work in the hands of bodies of earnest, living, loving 
 Christians, and thus it is of the first importance that christiatis 
 seek for strong faith and love and that they may be tilled and 
 energised by the Holy Spirit. One of my greatest fears in 
 connection with the present effort for organic union is that the 
 members of these churches tvill use so much time and strength 
 about the external, that they will neglect the more important, 
 internal things. With this statement of principles, and with 
 this caution, I wdll proceed to consider: 
 
 III.— T 'erij briejly the several forms of church polity. 
 
 I find no distinct form of church polity taught in the bible, 
 and this but confirms me in the belief that polity is a thing of 
 secondary importance; if it had been a thing of the first im- 
 portance, we should have been taught some system clearly in 
 the bible. The most important things as affecting church 
 polity, which I find taught in the bible, are the great principles 
 of equality among brethren which Christ taught in Matt. 
 XXIII., 8-11 : “ But be ye not called Rabbi; for one is your 
 teacher, and all ye are brethren. And call no man your Father 
 on earth: for one is your Father which is in heaven. Neither 
 be ye called masters: for one is your Master, even the Christ. 
 But he that is greatest among you shall be your servant.” 
 And Mark X., 4'2-4r): “Ye know that they which are ac- 
 counted to rule over the gentiles lord it over them; and their 
 greni ones exercise authority over them, But it is not so 
 
o 
 
 i 
 
 I among you: but whosoever would be great among you, shall 
 
 I I be your minister: and whosoever would be first among you, 
 
 i| shall be servant of all. For verily the Son of Man came not 
 
 I to be ministered unto, but to minister, and to give his life a 
 
 i ransom for many."’ And also the principle of church disci- 
 
 j pline, or trial, in Matt. XYIII., 15-20. 
 
 j It is to be doubted if any form of church polity was found 
 developed in Xew Testament times as it exists to-day in either 
 of the great forms of church polity. M'hen the great reforma- 
 tion of the sixteenth century under Luther took place in 
 Europe, England and all the Xorthern countries of Europe 
 and many of the countries of Central Europe broke loose from 
 the Romish hierarch}', which was a monarcbical system, with 
 the power vested in the Pope and a college of Cardinals. 
 
 In each of the several countries which broke loose from 
 Rome, however, tliere naturally arose a kind of polity which 
 was peculiar to itself. England clung to a modified monar- 
 chical system. In Germany and Xorthern Europe there is a 
 system of superintendency by officers appointed by the Govern- 
 ment, who examine candidates for the ministry, appoint and 
 remove pastors, fix salaries, &c. In Switzerland under the 
 lead of John Calvin, a Presbyterian form of polity was adopted, 
 as also in Holland. In Scotland under the lead of John Knox, 
 a form of Presbyterian polity was also adopted: while in Eng- 
 land toward the end of the sixteenth century there was organ- 
 ised the first church which in modern times had a democratic 
 2 :)olity. Other subdivisions have taken place in these national 
 churches, and notably in the United States, which has been 
 settled by people from all the countries of Europe, who have 
 brought with them the church polities of their father-lands, 
 there are many subdivisions of the church of Christ. The 
 jwotestant churches of the world may, however, all be com- 
 prised under three general forms of church polity. 
 
 1. The Monarchical si/stein . — In this system, nearly the 
 whole power is in the hands of the Bishops or other orders of 
 the clergy, who are held by some to be the direct successors of 
 the Apostles. The clergy are of different orders, Bishops, 
 Deacon.s, Presbyters, &c. 
 
 There are several modifications of this system. Divide the 
 power equally between the several Bishops, each supreme so 
 far as the exercise of the functions of his office are concerned 
 within his own limits, and you have the Protestant Episco^ral 
 'vstem of the T'niled Htates. 
 
i 
 
 Give them a joint power, so that thej' have a joint power 
 over the whole church, and you hat^e tlie Methodist Episcopal 
 system of the United States. Establish a gradation of power, 
 giving some authority over the rest, as Archbishops, Bishops, 
 &c., and you have the Church of England; go farther and 
 make a college of Cardinals who arc superior to the Arch- 
 bishops, and who elect a Pope who is superior to all the others, 
 and you have the Romish system. 
 
 ’2. The llejn-ese^itative or Oligarchical system . — This re- 
 cognises the members of the churches as the source of power, 
 yet it finds the center of that power, not in the individual 
 or local church, but in the whole church, and all power is 
 vested in the representatives of the people. Each churcli has 
 a Session made up of the ciders and pastor of the church. 
 The Session receives all the membei's into the church, and 
 dismisses them, examines cases of discipline, excommunicates 
 members and transacts most of the business of the church; 
 each church elects its own elders and at least nominates its 
 own pastor. 
 
 Above the Session is a Presl)ytery, composed of the pastor 
 and one elder from each church within the district. The 
 Presbytery organises churches, licenses candidates to preach, 
 ordains, instals and dismisses pastors within the district, and 
 also considers and decides all appeals from the several 
 Sessions of the churches. Above the Presbytery is a Synod, 
 made up of delegates from several Presbyteries, and, highest 
 of all, is the General Assembly, made up of delegates from 
 the several Presbyteries and Synods. All questions can be 
 appealed from each lower body successit ely through all these 
 grades of courts up to the General Assembly, whose decision 
 is final. In this division wo find the various bodies of Pres- 
 bj'terians in America, Great Britain, and Europe; also the 
 ttchi Kiyokuwai of Japan. 
 
 3. The Democratic system . — According to this system, 
 each local church is autonomous; it is a little State, indepen- 
 dent in itself, controlling all its own affairs, choosing its own 
 officers, including its pastor, receiving, disciplining and dis- 
 missing its members — in short, with the whole power in its 
 own hands to act independently, except so far as it chooses to 
 associate with other churches about it for communion and 
 counsel. From tlie fact that the whole congregation of 
 believers of each church has a share in the government and 
 
0 
 
 business of the church, this system is called Congregational. 
 The Congregational churches of America and England, the 
 Kumi-ai chuiiches of Japan and the Baptist churches of 
 America and England are found in this division of church 
 polity. 
 
 IV . — A brief sketch of' Congrec/ationalism. 
 
 Modern Congregationalism is a growth. Being a demo- 
 cratic system, it could not be expected to come into existence 
 full-fledged in an age when a democratic government was 
 unknown, and when almost every attempt to gain civil or 
 religious liberty cost the lives of many of its advocates. 
 
 There is evidence that a church of this order existed in 
 England in the early days of the reign of Queen Elizabeth, 
 of which Richard Fritz was pastor and Thomas Rowland 
 deacon, but both of them died in tlie old Bridewell Prison 
 into which they were thrown for conscience’s sake, before 
 1571. Robert Browne estaWished a similar church in 
 Northern England about 1580, luit ho and his followers w'ere 
 persecuted by the Government, so that he himself testified 
 that he endured the rigors of thirty-two prisons, in some of 
 which he could not see his hand at noonday. So great was 
 the persecution of this church, that they emigrated in a 
 body to Holland, where in poverty and exile the little hand 
 did not flourish. 
 
 A little later Henry Barrowe and John Greenwood taught 
 a modified system in England with some elements of Presby- 
 terianism in it; but they were imprisoned and finally executed 
 April 6th, 1593. The persecution was so great that most of 
 the followers of these men emigrated to Holland, and a 
 church was established at Amsterdam in Holland. This 
 church put forth a confession of faith in 1 596, in which it 
 was clearly stated that eveiy local church was free and inde- 
 pendent, and yet their thirty-eighth article was as follows:— 
 "And although the several congregations be thus distinct 
 and several bodies, every one as a compact and knit city in 
 itself, yet arc they all to walk I'y one and the same rule, and 
 by all means convenient lo have the counsel and help one of 
 another in all needful affairs of the church, as members of one 
 body in the common faith, under Christ their only Head.” 
 
 In the first part of the seventeenth century another band 
 of Christians was associated together at Scrooby in England, 
 yet, because they would not conform to the National Church, 
 
(i 
 
 they were put in prison and persecuted so that in 1608 tliey 
 attempted to emigrate to Amsterdam in Holland; but they 
 were forbidden to leave England, and when they attempted to 
 leave secretly many of them were arrested and imprisoned. 
 In IMay 1609 a company of about 100 of these exiles removed 
 from Amsterdam to Leyden in Holland. This church had 
 John Eobinson for its pastor, and they had rest and peace in. 
 this foreign land for ten years, and on July 1st, 1620, one 
 hundred and more persons of this band left Leyden, desiring 
 to go to a new country which they could call their own, where 
 they could worship God according to the dictates of their 
 consciences, and also desiring to preach the Gospel to the 
 heathen. IMany other similar bands of persecuted Christians 
 emigrated to Holland, and during the Protectorate of Crom- 
 well in England they returned and became the beginning of 
 the Congregational body in England and Wales, which in 
 1881 numbered 3,244 places of worship. 
 
 The history of Congregationalism in the United States is 
 briefly as follows. As was said above, about oxie hundred 
 and twenty members of the Leyden church decided to emigrate 
 to America, so that they might have a land of their own and 
 be free to worship God as they pleased, and “ Lastly, and 
 which was not least, a great hope and inward zeal they had 
 of laying some good foundation, or at least to make some 
 way thereunto, for the propagating and advancing the Gospel 
 of the kingdom of Christ in those remote parts of the world ; 
 yea, though they should be but even as stepping-stones unto 
 others for the performing of so great a work.’’ (See Brad- 
 ford’s “ History of Plymouth Planting,” page 22.) 
 
 But how should they go ? They were in a foreign land 
 with no means. A London merchant company finally loaned 
 them the money on haixl terms, and they came over to London 
 and at last set sail in the Mayflower, a small sailing vessel. 
 The pai'ty numbered one hundred and one persons. On the 
 .sixty-fourth day of their voyage they came in sight of the 
 white sandbanks of Cape Cod, on the coast of Mass. Before 
 they reached land they made a social compact as follows: — 
 “ In the name of God, Amen. We whose names are under- 
 written, the loyal subjects of our dread sovereign Lord, King 
 James, by the grace of God, of Great Britain, France and 
 Ireland, King, Defender of the Faith, &c., having undertaken 
 for the glory of God, and advancement of the Christian faith. 
 
and honor of onr King and country, a voyage to plant the 
 first colony in the northern parts of Virginia, do by these 
 presents solemnly and mutually in the presence of God, and 
 of one another, covenant and combine ourselves together into 
 a civil body politic, for our better ordering and preservation 
 and furtherance of the ends aforesaid; and by virtufe hereof 
 to enact, constitute and frame such just and equal laws, 
 ordinances, acts, constitutions and offices, from time to time, 
 as shall be thought most meet and convenient for the general 
 good of the colony, unto which we promise all due submission 
 and obedience.” 
 
 This compact was signed in the cabin of the Mayflower 
 ship, November 11th, 1620, by forty-one males. Baylics, in 
 his “History of the New Plymouth Colony,” i. 29, says: — 
 “ Many philosophers have since appeared, who have, in labored 
 treatises, endeavored to prove the doctrine, that the rights of 
 men are unalienable, and nations have bled to defend and 
 enforce them; yet in this dark age, the age of despotism and 
 superstition, when no tongue dared to assert and no pen to 
 write this bold and novel doctrine — which was then as much 
 at defiance with common opinion as with actual poAver, of 
 which the monarch was then held to be the sole fountain, and 
 the theory was universal, that all popular rights Avere granted 
 by the Crown — in this remote Avilderness, amongst a small 
 and unknown band of Avandering outcasts, the principle that 
 the will of the majority of the people shall govern Avas first 
 conceived and was first practically exemplified. The Pilgrims, 
 from their notions of primitiA'e Christianity, the force of cir- 
 cumstances, and that pure, moral feeling Avhich is the offspring 
 of true religion, discovered a truth in the science of govern- 
 ment which had been concealed for ages. 
 
 “ On the bleak shore of a barren Avilderness, in the midst 
 of desolation, Avith the blasts of Avinter howling around them, 
 and surrounded AA’ith dangers in their most aAvful and appal- 
 ling forms, the Pilgrims of Leyden laid the foundations of 
 American liberty.” Bancroft also, in his “ History of the 
 United States” (vol. i. page 310), says,: — “This Avas the 
 birth of popular constitutional liberty, ... In the cabin of 
 the Mayjioxoer humanity renewed its rights, and instituted 
 government on the basis of ‘ equal laAvs ’ for ‘ the general 
 government.’ ” On the 16th of December a party started in 
 a little boat to explore the coast; on the third day they met 
 
8 
 
 with a great storm which broke their rudder and mast, and 
 after dark tliey ran under the lee of Clark’s Island in the 
 hay; the next day, Saturday, they repaired their boat, and 
 the next day, Sunday, although they were in such haste to 
 make arrangements for landing, and although three persons 
 died on shipboard while they were gone, they rested and kept 
 the Sabbath on this barren island, building a great fire and 
 sitting around it in tlio snowstorm, reading their Bible, 
 singing hymns of praise and uniting in prayer to God, This 
 party of Pilgrims landed at Plymouth in the depth of winter 
 on a cold, rocky coast, built some log huts and began to live; 
 but in two or three montlis half of their number were dead, 
 and their bodies were buried and the graves leveled off lest 
 the savage Indians who were about them should count the 
 number of graves and attack the colony because of its weak- 
 ness. At one time there wore only six or seven persons who 
 were able to take care of the sick and bury the dead. 
 
 When spring came, the Mnyfloicer set sail back to England, 
 but not one of the survivors wished to return in it. For two 
 years they were in great straits, living in summer on fish and 
 shell-fish, and in winter on nuts and birds. At one time 
 they had only a i)int of corn, which, when divided, gave to 
 each person five kernels, which they roasted and ate. 
 
 Other colonies came to New England, so that in 1G48 there 
 were in New England fifty-one Congregational churches. From 
 this small beginning have sprung a multitude of churches, 
 so that last year's report shows 4-,404 churches in the United 
 States. 
 
 Congregationalism has been called an ellipse with two foci, — 
 namely, the two principles of autonomy and fellowship. Each 
 of these principles is consistently acted out. 1. — The auto- 
 nomy is preserved, since tlic individual church recognises no 
 other body as having any power over it. All Councils and 
 Associations have only advisory relations to the churches. 
 The local church delegates no power to any one; it only freely 
 asks and freely receives advice. 
 
 2. — Mutual fellowship is preserved. 
 
 No church is organised until it first asks the neighboring 
 churches to send their pastors and delegates to examine the 
 case, advise them and, if liest, assist them in organising 
 themselves into a church of Christ. 
 
 These pastors and delegates meet, examine the proposed 
 
9 
 
 creed of the church, examine the letters of those who wish to 
 come into the church by letter, and personally examine those 
 who wish to come in on the profession of their faith in Christ. 
 They also examine the financial ability of the persons, and if 
 all is found satisfactory, they advise these persons to become 
 a church, and also assist in the organisation. 
 
 The same course is pursued in calling and dismissing a 
 pastor, and in case of any difficulty in the church which leads 
 the church or any member or members of it to ask the advice 
 of a Council. In case any chui’ch refuses to take the advice 
 of a Council, it runs the risk of cutting itself off from the 
 fellowship of the churches and being considered an indepen- 
 dent church. The question may be asked, if the result is not 
 the same as in the case where all such questions are decided 
 by bodies having power to consider and decide them ? I 
 reply, that the result may be the same outwardly, but the 
 feelings with which it is secured and with which it is received 
 may be very different. When men simply ask advice of a 
 
 body which they feel has no power whatever over them, and 
 
 when the opinion is given as advice only, and they know they 
 can follow it or not, their feelings are likely to be different, 
 and they will be more likely to follow it cheerfully, especially 
 if it is advice which is distasteful to them, than they would 
 
 be if it was a decision given by a body which had power over 
 
 them. 
 
 The fellowship of the churches is still further secured by 
 District and State Associations to which each church within 
 a District or State sends its pastor and delegate. These 
 meet once or twice a year for mutual conference upon the 
 condition of the work and the best means of carrying it 
 forward. In the United States there is also a General Council 
 of all the churches once in three years. These bodies have no 
 juridical authority. 
 
 If there are any examples now in the United States where 
 a minister is ordained by a stated Association instead of by 
 Council, they are very rare. Even in Connecticut, where there 
 was formerly a Consociation, Councils are now called to 
 ordain and instal ministers. In regard to the Consociation in 
 the state of Connecticut, which formerly had certain powers, 
 I will quote from Dr. Hatfield’s sketch of Presbyterianism 
 in the Schaff- Herzog Ency. page 1906. Dr. Hatfield is a 
 Presbyterian. He says : — “ A considerable number of Presby- 
 
10 
 
 terians, both ministers and people, it thus appears, emigrated 
 from Great Britain and Ireland to New England during the 
 troubles of the seyenteenth century, and were absorbed in the' 
 Congregational churches, at that time differing but little, as 
 they thought, from Presbyterian churches. Particularly was 
 it so with the Connecticut churches, where Consociationism, 
 a modified form of Presbyterianism, had generally prevailed. 
 The Hartford North Association, in 1799, affirmed ‘that the 
 constitution of the churches in the state of Connecticut is not 
 Congregational, but contains the essentials of the government 
 of the Church of Scotland, or Presbyterian Church in Ame- 
 rica, and the churches in Connecticut are not now, and never 
 were from the earliest period of our settlement, Congregational 
 churches.’ Colonies from these churches planted themselves 
 at an early day on Long Island and in East Jersey; and the 
 churches which they organised — Southampton, 1640, South- 
 old, 1641, Elisabethtown, 1666, and Newark, 1667 — even- 
 tually became Presbyterian almost as soon as they had the 
 opportunity. The church of Jamaica on Long Island, 1662, 
 claims to have been a Presbyterian church at its organisation.” 
 
 Such is a brief sketch of Congregationalism in its rise, its 
 history and its workings. It is a growth, and it had a long, 
 hard struggle for freedom; it did not come at once into the full 
 light and liberty of the gospel, but the tendency of this and 
 of all other polities is toward more and more freedom and at 
 the same time toward more and more complete fellowship. 
 This is the spirit of the age. 
 
 The Presbyterian church has also a glorious history behind 
 it, with a roll of heroes and martyrs for religious liberty of 
 which it may well be proud. 
 
 V . — Some dangers and advantages of the 
 Congregational polity. 
 
 One danger is a lack of realising the importance of the 
 fellowship of the churches and so being more or less inde- 
 pendent. I have given above the practice and principles of 
 the Congregational churches of the United States. 
 
 The Congregational churches in England and the Baptist 
 churches in the United States do not practise fellowship to 
 the same extent. 
 
 The Kumi-ai churches in Japan have, until recently, been 
 deficient in this respect; this was natural while the churches 
 were young and few, but we are glad to see local Associations 
 
11 
 
 being organised and a more perfect system of fellowship 
 inaugurated. While a Congregational polity with the two 
 great principles of the autonomy of the individual church and 
 the perfect fellowship of the churches with each other carried 
 out, may be the best form of polity, a pure Independency may 
 be the worst form of polity. Both these principles need to be 
 carefully guarded and put in practice. Another danger is 
 that those who hold this polity will be too indifferent to 
 its advantages and to the importance of its growth in the 
 world. 
 
 The history of this polity in the United States shows this. 
 It started in New England, and wlien the whole of New 
 England was filled with Congregational churches and the 
 streams of emigration began to flow westward at the beginning 
 of this century, these Christians were advised to go into other 
 churches and not organise Congregational churches, and tens 
 of thousands of Congregational members went into other 
 churches in the west. It is probable that there would be 
 to-day double the number of Congregational churches in the 
 United States if a different policy had been pursued. So here in 
 Japan, when one of our mission who was then in Yokohama 
 had been in charge of a work which had led about fifty 
 persons to Christ there, he invited the Presbyterians to come 
 and organise them into a church; and when members of our 
 Kumi-ai churches had removed to Tokyo, and asked to be 
 organised into a Kumi-ai church, our mission tried for two 
 years to persuade them to unite with other churches, and 
 finally only when compelled, as it were, did we consent to 
 organise a Kumi-ai church. 
 
 Every denomination has its excellences and no one possesses 
 them all. 
 
 If we could add to the liberty of the Congregationalist the 
 order of the Presbyterian, the fervor of the Methodist and the 
 reverence of the Episcopalian, we might have a very perfect 
 church. All other things being equal, however, there are 
 some advantages which come from the practice of the Con- 
 gregational polity, which cannot as well' come from any other. 
 
 Since all the membership take ))art in the business and 
 discussions, all are more likely to feel their responsibility, and 
 all are more likely to be well informed on the needs and the 
 work to be done. The tendency will be to develop a strong self- 
 reliant religious life and activity among the whole member- 
 
12 
 
 ship. Since many of the members serve in turn as delegates a 
 general interest and knowledge is promoted. Again, this is 
 a polity in which persons of various differing church polities 
 can better unite that in any other. 
 
 Again and again have little bands of Christians in the newer 
 places of the Western United States, who came from three or 
 four different denominations, come together and organised 
 themselves into a church of Christ and have found out after- 
 wards that they were virtually a Congregational church; the 
 writer has been pastor of three such churches in the United 
 States where in each case four or five different denominations 
 were united in the same church. This polity seems the most 
 favourable for all Christians to unite upon and in. 
 
 One more advantage of the polity is that it looks forward. 
 The whole trend of human thought is toward liberty; the 
 other polities are giving the lay members of the church more 
 and more representation. It is worth something to have the 
 church take the lead in this as in all reforms; and while a 
 mixed community, embracing within it wicked men, may need 
 a compulsory system, a community of Christians ought to find 
 in co-operation, fellowship and brotherly association and coun- 
 sel all the restraints which are needed for their orderly gov- 
 ernment and progress. 
 
 VI . — Organic Union. 
 
 There are difficulties in the attempt to organically unite two 
 polities so different as the Congregational and the Presbyterian. 
 
 The one is a consolidated organism, and the other is not; 
 hence, either the one which is not a consolidated organism 
 must change its polity and become such in the union, or the 
 union must be only an alliance, and then, either the Presby- 
 terian part must to some extent change its polity and ally 
 itself with the Congregational side, or the two bodies must 
 form an alliance along some general lines. There can be no 
 exactly middle ground; it must, it seems to me, be a modified 
 Presbyterianism, or a modified Congregationalism, or simply 
 an alliance between the two bodies. 
 
 The whole history of efforts at union between the two bodies 
 heretofore in the United States would seem to confirm this 
 opinion. 
 
 Take the “ Plan of Union,” as it was called, between the 
 General Assembly of the Presbyterian Church in the United 
 States and the Consociated churches of Connecticut, which 
 
13 
 
 . ' was entered upon in 1801; on this plan the most of the mem- 
 i| hers of Congregational churches who emigrated from New 
 Ij England to the West during fifty years were organised into 
 :i churches in accordance with this plan of union; what was the 
 1 result ? 
 
 ; Dr. Hatfield, a Presbyterian, in his sketch of Presbyterian- 
 j ism in the Schaff-Herzog Encyclopedia, page 1908, says of 
 I this “ Plan of Union “ Before the close of the century the 
 Chui’ch had extended itself far to the South and West. Its 
 missionaries went everywhere preaching the word and gather- 
 ing churches. To pi’event collision with the missionaries from 
 New England, the General Assembly of 1801 entered heartily 
 I into a plan of union with the Associated churches of Connec- 
 i ticut, providing for the orderly organisation of churches in 
 ! settlements of commingled Presbyterians and Congregational- 
 I ists, and the institution of pastors. The happy influence of 
 this fraternal union was felt in a large part of the new tow’ns 
 ; in the states of New York and Ohio, where the two streams 
 I of emigration flowed side by side.” 
 
 Prof. Smythe of Andover Theological Seminary, a Congre- 
 ' gationalist, says in his sketch of Congregationalism in Schaff- 
 Herzog, page 539: “ In 1801 a plan of union was adopted by 
 the Presbyterian General Assembly and the General Associa- 
 tion of Connecticut, with reference to churches forming in new 
 settlements. This was abrogated by the Albany Convention 
 of Congregationalists in 1852, experience proving that it ope- 
 rated to their disadvantage. Since then, the growth of Con- 
 gregationalism outside of New England, particularly at the 
 West, has been rapid.” 
 
 It was estimated in that Albany Convention of 1852 that 
 during the fifty years while this “ Plan of Union ” was in 
 operation, “As many as two thousand churches in the Middle 
 States and at the West, which would otherwise have been 
 Congregational, became Presbyterian.” This was called a 
 Union, but it was essentially Presbyterian. A similar plan 
 was entered upon in the state of Michigan in 1836, with a 
 similar result. In the state of Wisconsin an attempt was 
 made at union about the same time, in which Presbyterian 
 churches came into the state Convention with the Congrega- 
 tionalists; this was a modified Congregationalism, but those 
 churches either became Congregational, or went out again and 
 joined the Presbytery. 
 
14 
 
 Let me refer in passing to the action taken at the Convene 
 tion of Protestant missionaries held in Yokohama in Septem- 
 ber 1872, when the following resolution was unanimously 
 adopted: “ Whereas the Church of Christ is one in Him, and 
 the diversities of denominations among Protestants are but 
 accidents which, though not affecting the vital unity of be- 
 lievers, do obscure the oneness of the Church in Christendom 
 and much more in pagan lands, where the history of the divi- 
 sions cannot be understood; and whereas we, as Protestant 
 missionaries, desire to secure uniformity in our modes and 
 methods of evangelisation, so as to avoid as far as possible 
 the evil arising from marked differences, we therefore take this 
 earliest opportunity offered by this Convention, to agree that 
 we will use our influence to secure as far as possible identity 
 of name and organisation in the native churches, in the forma- 
 tion of which we may be called to assist, that name being as 
 catholic as the Church of Christ; and the organisation being 
 that wherein the government of each church shall be by the 
 Ministry and Eldership of the same with the concurrence of 
 the brethren.” 
 
 It was hoped by many that this would be a basis broad 
 enough so that all the Protestant workers in Japan could at 
 least form an alliance upon it. The first churches in connec- 
 tion with the work of our Mission were all organised upon 
 that basis; but it did not win general acceptance, and after a 
 few years it was given up. 
 
 In order that an organic union may be formed among bodies 
 of Christians having different polities, which shall be valuable 
 and lasting, there must exist, as it seems to me, generally 
 among the Christians of each body, the following: a. Heart 
 union; b. An earnest desire for organic union ; c. A willing- 
 ness to make large concessions. If these three conditions 
 really exist generally among the Christians of the Kumi-ai and 
 Itchi churches in Japan, then such union is possible. But if 
 there is to be an organic union, or a homogeneous alliance in 
 one body, one side must make larger concessions than the 
 other. The polity of the united body must be either a modified 
 Congregationalism, or a modified Presbyterianism. As to 
 which of these two forms of polity the Kumi-ai and Itchi 
 churches should adopt, it is not for me to advise, but let me 
 ask all concerned to have reference in this decision, not to the 
 polities, or the missionaries, or to the Mission Boards, as such, 
 
but to especially consider what form of polity will be the best 
 for Japan now and as an instrument to lead these millions to 
 Christ and help them to do the most efficient service for Him. 
 
 If the members of the Kumi-ai churches should feel that 
 the basis which was proposed for the union last year, would 
 be the best for Japan, or if their desire for union is so great 
 that they are willing to take that basis with some slight 
 modifications, which would be, as I think, a modified form of 
 Presbyterianism, I shall do nothing to hinder such a course, 
 and I shall myself cordially work with them upon that basis. 
 
 If, after a thorough examination of the whole subject, they 
 find that they cannot unanimously unite on that basis and 
 shall agree to propose changes so great as to be really a 
 modified form of Congregationalism, and the members of the 
 Itchi churches shall cordially and unanimously accept that as 
 a basis of union, I shall rejoice in that, but I hope that 
 whatever is done, there will be unanimity; better no attempt 
 at union, than a union which does not unite the whole of botli 
 bodies. The most difficult point is likely to be in regard to 
 the functions of the Bukuwai, etc. 
 
 If those bodies act with authority by virtue of powers 
 delegated to them, the polity would be a modified form of 
 Presbyterianism; if, however, they act as advisory bodies only, 
 the polity would be a modified form of Congregationalism. 
 It is for the members of the Kumi-ai churches, in consultation 
 with their brethren of the Itchi churches, to decide which form 
 will be best for Japan and whether they can all unite in the 
 one or the other. If, after a careful and general examination 
 of the subject, there can be a union, which shall be practically 
 unanimous on both sides, perfected on either basis, in a 
 spirit of Christian love and earnest Christian zeal, I shall 
 rejoice, and believe it will be for the speedy advancement of 
 the Eedeemer’s Kingdom in this Empire. 
 
 I wish however, that we may all labor most earnestly to 
 promote and show forth to the world vital heart unity among 
 all the Christian bodies in Japan. I regard this as far more 
 important than any organic union can be; and if it should at 
 last be found that organic union is not now possible, then let us 
 put forth our most earnest efforts to unite not only the Kumi-ai 
 and Itchi churches, but all the churches in Japan, in a firm 
 Christian alliance which will show to the world that we are all 
 one, dwelling together and working together in harmony. 
 
10 
 
 meeting together statedly in Local, Provincial, and National 
 conferences where the best methods of work will be discussed, 
 the field amicably divided, and all hearts enthused with the 
 jDOwer and love of Christ through His Spirit; so that we shall 
 think no more of our differing church polities than we do of 
 the color of our clothes, and forget them all in our zeal to 
 bring the millions of Japan to Christ. 
 
 An example of such heart union and united effort was seen 
 in Mexico last year, where, in the capital, the representatives of 
 eleven different denominations met together, the foreign and 
 native members meeting together on a perfect equality. 
 
 Eighteen essays were presented. Among the subjects 
 considered were the following: “the proper observance of the 
 Sabbath,” “consecration of the minister to his vocation,” 
 “self-support,” “worldly amusements,” “temperance,” “gam- 
 blingand its consequences ” and “ bible revision.” A committee 
 of one missionary and one native brother was appointed from 
 each denomination to consider the best means to establish a 
 Christian college of high grade. Steps were taken to prepare 
 a union hymn-book, a plan was unanimously made for an 
 amicable division of the field so that places of less than fifteen 
 thousand inhabitants shall not be occupied by more than one 
 denomination, and a committee of arbitration was appointed 
 to whom all doubtful questions will be referred. We have now 
 in Japan a general conference of all the Christians, “ Daishim- 
 bukuwai,” but there need to be local and provincial conferences 
 similar to this, into which all Christians will come, and by 
 frequent meetings make their oneness seen and felt for the 
 speedy evangelisation of Japan. 
 
 In conclusion let me say that I hope that, however we may 
 differ in our judgments upon this or any other question, we 
 may have no heart differences. Let us differ, if differ we 
 must, as brethren and have so much of the love and spirit of 
 Christ that nothing shall separate us from Him or from 
 each other. 
 
 It is solely with the desire to help in some way to a full 
 examination of the facts and principles involved in this 
 discussion, that I have prepared this paper, and whatever the 
 decision may be I shall cordially accept it and labor together 
 with the churches in this Empire. In the meantime I can 
 only pray that all hearts may be divinely guided to reach such 
 a decision as will be for the advancement and glory of His 
 kingdom whose servants we all are. 
 
THOUGHTS ON UNION. 
 
 [These thoughts are believed in the main to be the senti- 
 ments of those of the Mission who are favorable to the pro- 
 posed org'anic union of the Kumi-ai and Itchi churches in 
 Japan, and hence the pronoun “ we ” is used, but for their 
 exact form the writer alone is responsible.] 
 
 1 . — We regard heart union as the essential thing, and should 
 be entirely opposed to any union which M as only outv-ard and 
 formal; we also hope that ndiether this organic union is or is 
 not consummated, the spirit of sympathy and fellowship u hich 
 has prevailed so extensively among the churches of Japan may 
 flourish more and more. But Me also believe that organic 
 union, if entered into heartily on both sides and founded on 
 true principles, will powerfully aid in establishing that com- 
 plete union of heart and life for which our Saviour prayed, 
 will prevent much waste of strength, and M'ill promote the 
 progress of Christianity in Japan. At nne time it was thought 
 that the American Board would work chiefly in the Western 
 part of the country, and the Presbyterian missions chiefly in 
 the. Eastern part, and thus that there would be no danger of 
 interference. Accordingly some years ago, M'hen members of 
 the Kumi-ai churches removed to Tokyo, we advised them to 
 join a Presbyterian church, and while one of our mission M^as 
 working on the translation of the Bible in Yokohama the 
 church formed in connection Mith his preaching became Pres- 
 byterian. But in course of time this expectation has been 
 found to be a mistaken one, and now Kumi-ai and Itchi 
 churches exist in all parts of the land. It seems to us tliat if 
 these churches can make a harmonious and stable union, and 
 work together in the great task of the evangelisation of Japan, 
 their strength for work will be increased, and much danger of 
 rivalry and friction diminished. It seems to us also that 
 organic union is in harmony with the teaching of Paul, who 
 so earnestly deprecated a division into “Paul ’’and “Apollos” 
 churches, and is in harmony M’ith the spirit of union shoM-n in 
 the United States, for example, in the union of Christians of 
 all denominations in Young Men’s Christian Associations for 
 
work among young men. Hence we .shall greatly rejoice if a 
 union founded on true |.irinciples can successfully be estab- 
 lished here. 
 
 2. — \Ve also believe that though the time for the organic 
 union of all Protestant denominations in Japan may not be 
 near, and though the complete union desired by the conven- 
 tion of missionaries held in 1872 may be impracticable at 
 present, yet it is highly desirable that organic union be accom- 
 plished as far as it can successfully, and that the Kumi-ai 
 and It chi churches of Japan are already so near together in 
 spirit and doctrine and methods of working, and are allied by 
 so many ties of friendship, that if there be on both sides a 
 liearty desire for union and a willingness to concede minor 
 points, it is not too much to hope that a true and permanent 
 union may be now established, such a one as may perhaps 
 prepare the way for a wider union in the not distant future, 
 and may perhaps point the way for union in other countries. 
 We shall greatly rejoice if this land, which has in recent years 
 in so many ways attracted the attention of the world, and 
 which has especially given so much encouragement to friends 
 of missions, shall also forward the progress of Christ’s king- 
 dom by presenting an example of successful union. 
 
 3. — It seems to us that, however great may be the obstacles 
 to organic union in the United States, and however remote 
 may be the time when it will be wise to attempt organic union 
 of Cungregationalists and Presbyterians there, the case is quite 
 different here, and that a union which is at present impractic- 
 able and disadvantageous there may be both practicable and 
 advantageous here. We regard the attempts at union whicli 
 in former years proved disadvantageous or inconvenient in the 
 United States as not being precedents which apply to the pro- 
 posed union here. Fur instance, if the Kumi-ai and Itchi 
 churches, while preserving separate organisations and distinct 
 polities, were to undertake co-operation in evangelistic tvork in 
 the Hokkaido, we think that the experience of the “ Plan of 
 Union” in the United States shows that the churches planted 
 in the Hokkaidit would probably eventually become either 
 Kumi-ai or Itchi, to the disappointment and dissatisfaction of 
 the other party, 'i'herefore we should not favor an alliance of 
 that kind. But inasmuch as the present proposal is for the 
 complete union of the two denominations in all Japan, we see 
 no reason to apprehend any such disappointment if only both 
 
19 
 
 parties unite heartily in the constitution at the beginning 
 and hare a genuine love of union. It seems to us that there 
 is much reason to hope that such a union is practicable, and 
 we believe that if it is to be accomplished at all now is the time 
 to do it. We fear that if the present opportunity is not im- 
 proved, each denomination will become more and more attaclied 
 to its own methods and more and more averse to making any 
 changes in them, and thus organic union become more and 
 more difficult. Hence, while we have not the slightest desire 
 to urge the Kumi-ai churches into union, and shall not in the 
 least complain if on careful consideration they decide that 
 union is not advantageous, we shall greatly regret it if they 
 give up union because of misunderstanding, or from an ex- 
 aggerated estimate of the importance of the precise methods 
 to which they have been accustomed, or from a mistaken feai' 
 of being swallowed up by another denomination. 
 
 4. — We consider the principles of a true and stable union 
 to be liberty in local matters and co-operation in matters of 
 common interest; we should advise the churches to reject ajiy 
 union which they find to be contrary to these principles, and 
 we only approve of the substance of the proposed constitution 
 because it seems to us, as we understand it, to be based on 
 these principles. It seems to ns tliat a union which did not 
 give liberty to each cliui-ch in its local affairs would be so 
 opposed to the spirit of the times, and so likely to give rise to 
 discontent and division, that it could not be permanent and 
 would do far more barm than good. We sbonld therefore, 
 for example, not favor a union which rcc[uired all the churches 
 to hold exactly tlie saTtie doctrines down to the minutest 
 details; nor one which either recpiired or forbade all the 
 churches to use written prayers, or which enjoined a common 
 liturgy; nor one which either required or forbade all the 
 churches to have standing committees or to have rejiresenta- 
 tive-elders. It seems, for example, to some of ns that the 
 form of union agreed upon by the Yokohama convention of 
 missionaries in 1872 was somewhat mistakeli in suggesting that 
 all churches have elders; for we consider this a matter which 
 each church should be free to decide for itself, and we see no 
 reason why churches with elders and churches without elders 
 should not work together harmoniously in the same organisa- 
 tion provided there be on eacli side a hearty willingness tn 
 respect tb**' other’s liberty. T'nie.ss sucb a spirit exists, we 
 
20 
 
 consider union unwise; and it is because we believe that such 
 a spirit now prevails that we are hopeful of the success of 
 union. Again, co-operation in matters of common interest is 
 equally essential. Unless churches agree in holding the great 
 fundamental doctrines of Christianity, they cannot make a 
 union; unless they are willing to work together in the spread 
 of the Gospel, they cannot unite; unless they are willing to 
 consult with each other in such matters of common interest 
 as the ordination of pastors, they are not united churches. 
 We regard it as equally mistaken to surrender liberty for the 
 sake of uniformity, and to give up the advantages of co- 
 operation for the sake of complete independence. We rejoice 
 that the Kumi-ai churches prize their freedom, and we have 
 no fear that they will give it up; we hope that, whether this 
 union is made or not, they will not forget the advantages of 
 co-operation. 
 
 5. — We believe that the New Testament prescribes no form 
 of church government, that the government of the churches 
 of the Apostolic age is not a model which must be exactly 
 followed, and that no form of church government now existing 
 exactly agrees with that; hence we consider that the Kumi-ai 
 churches have a right to adopt such a form of government as 
 may seem to them best adapted to the circumstances of Japan, 
 and that if by modifying some details of their present methods 
 they can obtain the advantages of union without losing the 
 essential advantages of their present polity they will do well 
 in so doing. It is also to be remembered that all forms of 
 polity have been modified in the course of time, and that in 
 recent years there has been a general tendency towards demo- 
 cratic methods, so that denominations which once seemed 
 entirely at variance in their polity are now in reality not so 
 very far apart. Thus in the denominations which have 
 bishops, not only the clergy in general, but the laity also, 
 now have an influential voice in the management of the affairs 
 of the churches. So in the Itchi churches of this country, 
 instead of the elders governing all the affairs of the church, 
 we find that their powers are limited and that much and 
 important business is done by the whole company of church 
 members. So, on the other hand, the very great power 
 (sometimes almost autocratic) which was possessed by Con- 
 gregational pastors in ancient times has been greatly modified. 
 And yet even Congregational churches, especially large 
 
21 
 
 cliurclies, often linil it cuuvonieiit to delegate certain powers 
 to standing committees or examining committees. Thus, 
 great as was the difference wliicli formerly existed between the 
 Congregational and Presbyterian churches, the real difference 
 between the Kumi-ai and Itchi churches is not so great as 
 some might think; and it seems to us not so great as to 
 prevent their working together if a spirit of mutual toleration 
 exists on both sides. 
 
 6. — We believe that both the Congregational and Presby- 
 terian denominations of foreign countries have had a noble 
 history in the jmst, and that in work for Christian learning, 
 for the spread of the Gospel, for the promotion of moral and 
 social reforms, and for civil and religious freedom, tliere is no 
 occasion for either to boast over the other. If we of New 
 England glory in the memory of the Pilgrim Fathers, we also 
 honor the name of John Knox, and we believe that both we 
 and they may unite in commemorating the Puritans of Eng- 
 land. The churches of Japan are heirs of all the heroes of 
 faith in the past; other men have labored and suffered for 
 freedom and truth, and we of the present have entered into 
 their labors. We would have the churches of Japan honor the 
 memory and imitate the virtues of all the heroes of the past, 
 whether of New England or of old England. Therefore, while 
 we should regard it as entirely and completely inconsistent 
 with union for the united churches to be organically connected 
 with any foreign ecclesiastical body, whether Congregational 
 or Presbyterian, we shall only rejoice if by this union the pre- 
 sent Kumi-ai churches are brought into closer relations of 
 sympathy and affection with the Presbyterian churches of 
 America, and likewise the present Itchi churches with the 
 American Congregational churches. 
 
 7. — We rejoice that the methods of Congregationalism are 
 not unchangeably fixed; we remember that the present customs 
 of the Congregational churches of the United States are not 
 precisely the same as those of the churches 200 years ago, and 
 that even at present there is a variation of methods in 
 different parts of the country. Thus in ordination of 
 ministers it is the common custom for a church to call a 
 council of such churches as it pleases, far or near (though 
 chiefly of the churches of the vicinity); but when the writer 
 was ordained his church as a matter of course called in the 
 help of the stated association of that district, and the same 
 
21 ’ 
 
 was done at the ordination of bis father in a distant state. 
 In probably most states preachers are licensed by associations 
 of ministers only, but the writer was licensed by an association 
 composed both of ministers and of delegates of churches. 
 Thus methods may be varied according to circumstances, and 
 if the Kumi-ai churches find that some modification of methods 
 will be helpful in establishing a useful union, they will be 
 using a liberty which is in harmony with Congregationalism. 
 
 8. — We however believe that the two great principles of the 
 Congregational polity are to be highly prized and to be 
 preserved, and we understand them to be the same as those 
 which we have already presented as the conditions of a true 
 organic union — ( 1 ) liberty in local matters, and (2) fellowship 
 and co-operation in matters of common interest. Both of 
 these are of high importance, and while we rejoice that the 
 Kumi-ai churches prize their freedom, we have regretted that 
 circumstances have hitherto prevented them from fully deve- 
 loping methods of fellowship. If the proposed union, while 
 guarding the freedom of the churches in their local affairs, 
 shall be a means of promoting felloAvship we shall doubly 
 rejoice. 
 
 9. — We understand that it is generally admitted that the 
 licensure of preachers, the ordination of ministers, the installa- 
 tion and dismission of pastors, and the recognition of new 
 churches are matters which concern the fellowship of the 
 churches, and which it is fitting should if practicable be done 
 with the help and advice of sister churches. Perhaps an 
 illustration may be drawn from the relation of an individual 
 believer to a church. None of us hold that an individual’s 
 salvation depends upon his connection with a church, and we 
 do not believe that a church has authority to make rules 
 governing the details of the conduct of its members, but we 
 all agree that it is fitting that the sacraments be administered 
 under the care of a church, and that where practicable it is 
 the duty of every believer to connect himself with some church 
 and unite with his brethren in worship and Christian service. 
 Likewise none of us hold that a man cannot preach the 
 Gospel or discharge the duties of the pastoral office without 
 permission of an association or council, nor that a council may 
 dictate to a church who shall be its pastor, but it is uni- 
 versally considered fitting that one who desires to preach the 
 Gospel statedly should seek the ap))ro1iafion nf an association 
 
or conference, aiul iliat when a cliurch has elected a pastor 
 it should seek the advice and help of its sister-churches in his 
 ordination or installation. A church which should ordain a 
 man contrary to the advice of a council, that is a man whom 
 a council had decided to be unworthy of ordination, would be 
 considered to have abandoned the fellowship of the churches 
 and to be an independent church. Also, although the dis- 
 cipline of church members who have gone astray is the duty 
 of the local church, it unfortunately occasionally happens tliat 
 a church acts hastily or from prejudice and excommunicates a 
 member unjustly. Since excommunication cuts the person 
 off from the fellowship not only of one cliurch but of the 
 sister-churches, it is a recognised right of a member who 
 considers himself to be \mjustly treated to ask for a review 
 of his case by a council, that is to appeal to the pastors and 
 delegates of tlie churches of tliat vicinity, and if on investiga- 
 tion they decide that the excommunication was unjust, they 
 advise the church to re-admit him, or give him a letter of 
 recommendation to another church. Thus a council does not 
 compel the church to re-admit the person, but in fact it 
 decides that he should be admitted to the fellowship of the 
 churches and by its decision the person finds it easy to unite 
 with some church. Such cases fortunately are rare, but it is 
 well to provide for them. Thus we see that according to 
 Congregational principles a church elects its pastor, but does 
 not by itself ordain or iiistal him. It invites a council to 
 examine the pastor elect, and if judged expedient to assist in 
 his ordination, thus referring the expediency of the ordination 
 to the decision of the council. So also each church decides 
 all its own affairs, and there is no appeal to any higher body 
 except that a member who feels himself to be unjustly ex- 
 communicated may api^eal to a council. 
 
 ] 0. — We consider it to be important for the maintaining of 
 the fellowship of the churches that there be district associa- 
 tions (which may conveniently be termed hukwai) in which 
 the pastors and delegates of the churches shall meet once or 
 twice a year for conference on all matters of common interest 
 and for mutual encouragement and help. The advantages of 
 such stated gatherings in nourishing the spirit of mutual love 
 and co-operation and in cjuickening zeal seem to us to be far 
 more than an equivalent for the expense of travel in attending 
 them. To entrust the licensure of preachers to these hnhicai. 
 
24 
 
 instead of committing it to associations of ministers only, 
 seems to us in no way dangerous. Also, that the churches 
 should agree in cases of ordination and installation to call 
 upon the huJcwai for help, instead of selecting a special 
 council, seems to us a minor matter, in no way interfering 
 with the real freedom of the churches, a thing which can 
 easily be conceded if it will promote union. In fact, as has 
 been said, the custom of having the district association act 
 as a council, though not the common one in the United States, 
 is not unknown there. It would certainly he unreasonable to 
 refuse irnion in order to preserve the custom of calling special 
 councils, especially since in sections where a district associa- 
 tion has been formed the Kurai-ai churches are already falling 
 into the custom of calling upon it for help in ordinations, an 
 example being the approaching ordination in a neighbouring 
 province. Since according to Congregational usage a council 
 is invited to examine the pastor elect, and if approved to 
 assist in his ordination, and since in fact it is the council that 
 ordains, it seems to us that it makes no practical difference 
 whether it is said to advise that he be ordained or to decide 
 that it will ordain him. In any case no pastor is ordained 
 or installed except upon election by the church, and none is 
 ordained or installed except by a council. Since all probably 
 agree to this, it seems to us not necessary to make our approval 
 of union depend upon the word used, whatever be our jiiv- 
 ference as to the best word to use. In the same way, in the 
 rare cases where an excommunicated church member wishes 
 to have his case reviewed by the representatives of the 
 churches of the vicinity, it seems to us not uniitting that he 
 should be expected to apply to the hukwai, and we see in 
 this nothing inconsistent witii freedom. Such cases for- 
 tunately are rare, and we rejoice that the Kumi-ai churches 
 have as yet had no experience of them, but when they do 
 arise it is well to have some orderly method of dealing with 
 them. In such cases the result of the investigation must of 
 course be a decision, either that the discipline was just or that 
 it seems to have been unjust, and the only room for question 
 apjtears to be whether in the latter case the hukwai s decision 
 should restore the man to his original church or should only 
 certify to his Christian character and recommend him to the 
 fellowshijt of any church uhich was willing to receive him. 
 It seems to us that if union is really desired there ought not 
 
to be very great difficulty in finding some way of coming to 
 an agreement on this point. As to the admission of churches 
 already organised, it is so natural that they should apply to 
 bnkwai that nothing need be said about it, especially as this 
 is already the practice of the Kmni-ai churches, and it seems 
 to us equally natural that companies of believers wishing 
 to be organised into a church should apply to the hukwai 
 which they wish to join. As to committing the care of the 
 discipline of ministers to hukwai, it is true that this is not 
 Congregational usage, although some prominent Congrega- 
 tionalists strongly favour something of the kind, but it seems 
 to us not to be opposed to the essential principles of Congrega- 
 tionalism, especially since even under Congregational methods 
 in the rare cases where a pastor falls into sin or wanders away 
 from the truth no church would take extreme action of itself; 
 such an unfortunate and grave case is always referred to a 
 council. It may be added that while it is essential that 
 appeal to hukwai should be limited to cases of discipline, it 
 is not to be forgotten that hukwai may often be of great 
 service as an arbitrator and adviser in cases of dispute in a 
 church. This, however, is a voluntary matter and cannot 
 interfere with the freedom of the churches. 
 
 1 ] . — Besides the district associations, or hukwai, it has 
 been found ad\’antageous in the United States to organise 
 state associations meeting annually and a National Council 
 holding its sessions once in three years. These annual 
 bodies in some states exei’cise a supervision over home mis- 
 sionary work, and all these bodies are of great vmlne in 
 promoting the wide fellowship of the churches and in giving 
 opportunity for conference on all matters tliat concern truth 
 and righteousness. These bodies h.ave of course no power to 
 govern the churches, and the establishment of some such 
 bodies in Japan will in no way affect the freedom of the 
 churches, any more than their present sukwai does. In 
 some jiarls of the United States these state associ.ations have 
 done valuable work in promoting the establishment of 
 Christian academies and colleges. 
 
 12. — We regret that some of our friends in the United 
 States have been troubled by the accounts of the proposed union 
 which have reached them. If they were personally acquainted 
 with the Kumi-ai churches and knew their strong attachment 
 to freedom, and also knew the real spirit of the Itchi churches 
 
2G 
 
 and Presbyterian missionaries of Japan, we think they would 
 tind that their fears lest the Kuini-ai churches were about to 
 give up their liberty Avere groundless. We also think that 
 their anxiety has arisen largely from not understanding the 
 real spirit and meaning of the proposed union, and we trust 
 that it Avill be dispelled by a better accpiaintance Avith Avhat is 
 really intended. The amendments Avhich are to be proposed 
 at the coming- meeting of the coimnittee of revision Avill proba- 
 bly help to remove misunderstanding and dispel appi-ehension. 
 It is, hoAvever, to be borne in mind that the purpose of the 
 American Board, as declared by its late president. Dr. Hopkins, 
 is not to mal(e Congregational ists but to make Christians, and 
 that among its agents in Japan are those avIio have entered 
 its service because of its broad and catholic character. While 
 therefore Ave rejoice to teach the great cardinal principles of 
 Congregationalism, Ave can neither command nor urge the 
 Jvumi-ai churches to copy all the details of the polity of the 
 Congregational churches of the Uidted states. It is for them 
 to decide Avhat are the best methods for Japan. 
 
 13. — We hear that some of our brethren here have fears lest 
 the consummation of the union may be an obstacle in the Avay 
 of receiving aid from the American friends of mission Avork in 
 Japan. We trust that these fears Avill prove groundless, and 
 that if the churches on careful examination judge union to be 
 for the promotion of Christianity in Japan, its .successful ac- 
 complishment Avill increase rather than decrease the interest of 
 American Christians in Japan. We rejoice in the report made 
 at the recent annual meeting of the Board, and hope that as 
 the spirit of the union is better understood all our friends at 
 home AA'ill entertain a like opinion. As to methods of help, 
 in case union is accomplished, there AA’ill of course be not the 
 slightest difficulty in helping the Kyoto and Kobe schools 
 ju.st as at present, and it seems to us that some Avay can be 
 found for giving aid to evangelistic AVork. 
 
 14. — In conclusion, Ave Avould only add that while we 
 rejoice to have the Kumi-ai churclies study the proposed 
 constitution with great care, and suggest to the committee 
 on revision Avhatever changes may seem good, Ave desire that 
 they Avill bear in mind that in a constitution affecting so 
 many churches it may not be possible to make every detail 
 agree with every person’s preference. For example, some 
 may prefer to dispense with renkwai and to have sokicai 
 
27 
 
 uieet once in two years (instead of an annual renlcivai and a. 
 triennial sul'icai). This evidently does not affect tlie essen- 
 tials of the union, and is a matter in wiiich, after free dis- 
 cussion, the wisli of tlie majority should prevail, whichever 
 it is. Also it is important not to lose sigdit of the funda- 
 mental questions in discussing the details. These seem to 
 us to be (1) Is miion with the Itchi churches at present 
 desirable? and (2) Are the principles of the proposed union 
 sound ? In deciding these questions we pray that tin* 
 churches may have the abundant guidance of the Holy 
 Spirit, and that the result of this movement may be sucli 
 as to promote the establishment of Christ’s kingdom in this 
 land. 
 
 DWIGHT W. LEAItNEl). 
 
 Kyoto, Japan, Jan. 25, 1889. 
 
 Postscript. — On thinking this matter carefully over again. 
 I feel impelled to add one more word to my brethren of the 
 Kumi-ai churches. If organic union is a matter of little or 
 no importance, a thing which will be of no use in promoting 
 spiritual union and advancing Christ’s Kingdom in this land, 
 there is no reason why we should not amend the constitution 
 and make it as much like pure Congregationalism as we 
 please. If we conclude that this union is not especially 
 desirable, let us freely amend the constitution and make it 
 exactly to suit ourselves, and then if our brethren of the Itchi 
 church reject it and union is given up, we shall not much 
 mourn. But if we think that organic union is highly 
 desirable and will he of great advantage to Christianity in 
 Japan, and if we also believe that the general iirinciples of 
 the proposed union are just and reasonable, let us not 
 endanger the success of union by insisting on having all the 
 details decided exactly according to our desire. If two 
 parties are to unite it is to be expected that each must 
 concede something, and unless we value union enough to 
 make concessions in non-essentials we may as well stop the 
 discussion at once. Our Itchi brethren have made great 
 concessions from their theory of church government in admit- 
 ting that hukivai shall not have the right of “ review and 
 control ” of churches and shall not have the power of re- 
 ceiving appeals except in cases of discipline. If we now ask 
 them to go further and concede that hukwai shall have no 
 
28 
 
 powers at all, it seems to be very much the same as saying 
 that we do not want union except on the basis of receiving 
 evendhing and giving nothing. If we find that the freedom 
 of the churches is well guarded, and believe that the union 
 will he a good thing, let us not give up its advantages by 
 insisting that hulcwa! when ordaining a pastor at the request 
 of a church shall “advise” rather tlian “decide.” If we 
 think that tlie union will tend to remove hindrances to the 
 progress of the Gospel and promote its advance, let us not 
 lose all its benefits through fear that once in ten or twenty 
 years a buhrai may reverse the action of a cliurch which has 
 unjusth' excommunicated one of its members. Unless we 
 regard these things as essential and as more important than 
 union, let us not endanger the union by insisting upon them. 
 
 ri imed at the Hyogo News office. 
 
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Kumiai C^rch Office, 
 
 Nakanoshima Gochome, Osaka. Japan. 
 
 /iPOS . 
 
 To The Honorary Conmieraal Co^mnissioners representhig the Chambers of Commerce of the 
 Pacific Coast of the United States of America. 
 
 In com7non with otir felloiv conntryme7i ive wish to express to yon our cordial luelcome to these 
 shores. With all citize^is of Japan we appreciate and arc profo7indly gratefid for the distinguished 
 part taken by your countryinen no less than by your comitjy in leading us out of otir long established 
 policy of national seclusion and in helping atid guiding us into the paths of intcrnaiiotial relations and 
 modern civilization. 
 
 But as Christiatts, and as members of the Kumiai ( Congrcgatiottal) Churches^ we also feel 
 that we have special reasons for welcoming you to Japan. From the United States have cot/te, for 
 almost fifty years, the strongest influences that have helped us to a knoivledge of the Religion of Christ, 
 influences that have begun and nourished in us the desire to establish, in ftdlcr measure and ivith more 
 complete conscioustiess, his Kmgdofji of Love and Righteotisness and Truth. 
 
 The consecrated and loving gifts of the Christians of the United States, throughout these 
 decades, have jnainiained an efficient body of missioiiaries amo7ig zis, have established our beloved 
 Doshisha a7id other ediicaiiozial vistitutiozis, a7id have helped us m all our educational a7id evazigelistic 
 work. Surely we are grateftd for the Providence which has Imked our lives and welfare so closely 
 with the Christiazis of the United States. 
 
 I7i ivelcovdzig you to Japan it is fittmg that we shoidd call your attention to the fact that the 
 viterests buidbig together your 'comitry and ours are not exclusively co77W7ercial, h7iporta7it though these 
 are. hi additiozi and especially. 7wte worthy, are our commozi educatiozial, literary, scientific, zrtoi'al and 
 religious interests. By these o\ir lazid is being knit with yours through the devclopmeftt of idezitical 
 methods, ideas azid ideals, by which we are C0777i7ig to better 77iuiual zmderstazidmg. We eazmestly hope 
 that m seeking to miderstazid the New Japan that is arismg thi'ough fi'ce mterziatiozial relations, you 
 will 7tot fail to note these spmiual factors of our prog7'ess. 
 
 We would fam have mvited you to visit our Christian cimrehes and cducatio7ial mstiiutio7is 
 a7td thus have met and welcomed you persozially ; but the tbne at your disposal is too brief for this. 
 
 Praymg that this visit of so ma7iy distmguishcd guests frezn the Pacific Coast of the Uziited 
 States may 7iot only pz'oziioie the 77iutual midez'stazidmg azid good will of our peoples, but may serve to 
 strengthc7i these deeper spiritual tics a7id motives by whose devclopznezit and filial complete control the 
 Kingdoin of God will be established ainong men, we subscribe ourselves, on behalf of the Kuzniai 
 Churches. 
 
 Most respectfully yours. 
 
 Executive Comzuittee of the 
 Kumiai^ Churches of Japan 
 
 It may not be amiss to add that our body consists of isi churches and chapels, of which by are completely self -suppor ting and 
 self-governing, having a total membership of about jj,000. 
 
 The total number of Protestant Christians in Japan is about 6o,COO with over 400 churches and chapels, Christians connected 
 with the Greek Church, number about ^0,000 having sby churches and chapels. Christians connected with Roman Church probably 
 number between jarty and fifty thousand. 
 
 Tsimeteru Miyogawa, Chairman. 
 Tasuku Harada. 
 
 Hiromichi KozaJd. 
 
 2'oraji Makiuo. 
 
 Sadaye Takagi. 
 
 Tsuueyoshi Watase. 
 
Ml-* 
 
 
 
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