A booklet from 1964 by Imaoka Shin’ichirō on the Japan Free Religious Association, Religion for the World of To-morrow and suggested name change of the I.A.R.F.
I transcribe it exactly as it was printed which, presumably, was as Imaoka-sesnei wrote it. I do not have a Japanese original, if indeed, there ever was one. Throughout this booklet the International Association for Liberal Christianity and Religious Freedom is abbreviated to I.A.R.F, with Imaoka-sensei quite deliberately omiting L.C., i.e., Liberal Christianity.
But before you read what it contains, I think one important thing needs noting. Imaoka-sensei’s life-long project was the articulation of something he called jiyū shūkyō (自由宗教). This term can be most simply translated as either free religion or liberal religion. But having now translated and carefully worked through over one-hundred of Imaoka-sensei’s published essays, it is clear to me that jiyū shūkyō (自由宗教) needs to be more discursively translated as something like a creative, inquiring, free and liberative religion or spirituality. I mention this because in the three short pieces found in this booklet Imaoka-sensei defaults to the use of the term liberal, rather than free religion. There will have been a number of historical, social and political reasons in play for this decision — mainly, I think, to keep as many people in the liberal Christian world open to his ideas — but it’s important for modern reader to realise the fullest possible meaning of jiyū shūkyō (自由宗教) that was motivating Imaoka-sensei throughout this document.
—o0o—
JAPAN FREE RELIGIOUS ASSOCIATION
Japan Free Religous Association (J.F.R.A.) was formally organized in 1948 by nine person whose religious affiliation was Unitarian, Universalist and free Christian (originating in Allgemeiner Evangelisch-protestanischer Missions-verein of Germany). In this connection, the fact that Rev. John Nicholls Booth, the then Unitarian minister, of the First Church in Belmont, Massachusetts, U.S.A., happened to be staying in Japan in those days and became one.of the nine co-founders, should not be forgotten because this was the beginning, of a very close and friendly relation between Unitarian Universalists in America and religious liberals in Japan which, ever since has continued to exist. Generally speaking, those founders were liberal Christians and it will, therefore, be pertinent, here to recollect the fact, that liberal Christianity had, more than 70 years ago, been introduced, to Japan through three channels, i.e., Allegemeiner Evangelisch-protestantischer Missions-verein of Germany in 1885, American Unitarian Association in 1887 and Universalist Church of America in 1890. All of them succeeded in liberalizing orthodox Protestant churches in Japan in those days deserving highest admiration. They could not, however, grow enough as institutions and began to lose their influence by 1941 when the World War Il broke out. Many liberal Christians, Unitarians in particular, however, did not look at, the situation; pessimistic because they thought that liberal faith had already permeated Christian, churches well enough. Unitarians went, so far as to advise, American Unitarian, Association to dis-continue, its work, in Japan in 1923, more than 15 years before the World War II, for the reason that American Unitarian Association, had accomplished its mission in Japan.
Japan Free Religious Association being founded against the above background, the founders did not have any idea of reviving Unitarian, Universalist and liberal Christian (originating in Germany) activities as they existed in former days when they were closely associated in one way or another. It was a matter of course that Universalist and liberal Christian founders would remain Christian, but all of them, including especially Unitarian founders, understood that the newly organized Japan Free Religious Association was more than Christian. In other words they all agreed not to confine their field of activity to Christian churches but to extend it to the whole religious world in Japan. Japan Free Religious Association has thus gone forward beyond liberal Christian movement of the pre-War period. This does not mean, how-ever, that Japan Free Religious Association makes light of liberal Christianity, the only intention being to treat all religious liberals — Christian, Buddhist, Shinto and other-on equal basis.
At present, Japan Free Religious Association consists of Tokyo Unitarian Church (about 100 members), Japan Liberal Christian Church (about 160 members), Japan Universalist Church (about 160 members), Absolute Altruism Association (about 200 members) and a high school founded on the basis of the principle of Free Religion. While Japan Liberal Christian Church and Japan Universalist Church are Christian and Absolute Altruism Association is Buddhist and had all existed many years before Japan Free Religious Association started Tokyo Unitarian Church professes a non-sectarian faith being a newly organized church in 1948 just when Japan Free Religious Association was established. Because the word “Unitarian” does not convey a sectarian meaning at all for us Japanese, and is synonymous with “religious liberal”, you will find some liberal Buddhists and Shintoists among the members of the Tokyo Unitarian Church. Quite recently the regulations of the Japan Free Religious Association were revised to the effect that individuals are also eligible to membership, so we are looking for top-ranking candidates from various quarters. Some leaders of religious institutions or denominations will thus be able to join J.F.R.A. not as representatives of the organizations but as individuals. The Association has not full-time minister except one in the Universalist Church. The Association publishes 1,000 copies of a monthly bulletin named Sōzō (Creation) and holds an annual meeting in November every year inviting not only members of J.F.R.A. but religious liberals in general too: Christians, Buddhist, Shintoists, and others, irrespective of whether they are affiliated with any religious organization. This is an occasion when not only liberal Christians, but liberal Buddhists, Shintoists, Humanists, and even Agnostics gather together.
It is a note-worthy fact, in this connection, that not a few non-Christian applicants for religious ministry in Japan are eager to studys up-to-date religious movements at the Unitarian Universalist theological schools in America. I know two such cases of Shinto young men and a case of Zen Buddhist priest. The latter is going to enter Meadville Theological School this September and is planning to join J.F.R.A. formally with all his parishioners.
Japan Free Religious Association is not a large organization at all but it is quite influential as the promoter of the cause of Free Religion in Japan. Let me give, you, some examples: Due to the influence of J.F.R.A., a party consisting of about fifty Buddhist priests and laymen held a liberal Buddhist service in America in October, 1962, under the auspices of the Community Church of New York as a function for celebrating the 70th anniversary of the introduction, of Japanese Buddhism into America. It was a great success for both Unitarian Universalists in America and Liberal Buddhists in Japan. And last year, J.F.R.A. succeeded to persuade Japan Lay Buddhist Association to hear a lecture on “Recent Tendencies in Unitarian Universalist movement in America”, by, Dr. Dana Mclean Greeley, President of Unitarian Universalist Association, who visited Japan last year. How, enlightening and inspiring Dr. Greeley’s lecture was proved by a comment given by Dr.F. Masutani, a famous Buddhist scholar in Japan, who presided over the meeting and was a participant in the 17th Congress of I.A.R.F. held in Switzerland 1961. Dr. Masutani said that Dr. Greeley’s lecture moved him and audience deeply because his lecture was nothing but modern interpretation of Buddhism. “Dr. Greeley’s lecture was, in effect, a lecture on Buddhism, the only difference between him and a Japanese Buddhist lecturer being that he used English instead of Japanese” to quote a part of Dr. Masutani’s own words.
It was last year too that a Parliament of Religions was held in Tokyo to celebrate the centenary of the birth of Swami Vivekanada who has been known as one of the most outstanding figures who participated in the Parliament of Religions held in 1893 in Chicago whose real promoters were Unitarian ministers. It is interesting indeed that the real promoters of the said Parliament of Religions held in Tokyo were also Unitarians and other religious liberals associated with J.F.R.A. Dr. Hajime Nakamura, professor of Indian Philosophy in the Tokyo University, and an earnest supporter of J.F.R.A., was president of the Parliament: Dr Hideo Kishimoto, the board chairman of J.F.R.A, a member of the executive Committee. of I.A.R.F. and Professor of Science of Religion in the Tokyo University, was one of the main lecturers in the Parliament. I myself was Chairman of the Board of Directors and arranged almost all programs of the Parliament.
The fact that educational institutions can join J.F.R.A. may seem quite strange to some religionists. According to the liberal religious way of thinking in Japan, laymen are not less religious than clergymen and the secular is sometimes more divine than the so called sacred. Humanity in its essence is divinity itself. Education in its ultimate aspect is religious in the broad and true sense of the word. In other words, the scope of Liberal Religion is far wider than that of religion in the orthodox sense of the word. A liberal religious school does not, therefore, necessarily take religious doctrines and rituals into its curriculum but can still be religious. Sometimes it may be convenient to call it non-religions because it does not violate the principle of the separation of Church and State. So far only one school, i.e., Seisoku High School, whose principal I was for more thar 35 years, has joined J.F.R.A. But we are looking forward to inviting a big women’s university to join J.F.R.A. in the future. The ex-President of that University, Mrs. Ohashi has long been a board member of J.F.R.A.
To give a more detailed picture of J.F.R.A., I will list the name of its staff members.
Hon. N. Hoshijima
Honorary President (Former Speaker of the Lower House)
Rev. S. Akashi, Sr.
Honorary President (Minister Emeritus of Japan Liberal Christian
Church)
Dr. M. Kawamura
Adviser: (Ex-Justice of the Supreme Court)
Rev. S. Imaoka
President (Honorary Principal of Seisoku High School, Harvard man)
Rev. M. Akashi Jr.
Member (Professor of St. Paul's University, Minister of Japan Liberal Christian Church, Meadville man).
Mr. S. Arai
Member (St Lawrence man)
Mr. F. Ikado
Member (Expert advisor to Ministry of Education, Meadville man)
Dr. R. Nieda
Member (Professor of Waseda University)
Dr. K. Noma
Member (Professor of Sophia University)
Mrs. H. Ohashi
Member (Ex-President of Japan Women’s University)
Mr. K. Taguchi
Member (Principal of Seisoku High School, Meadville man)
Dr. Y. Yamamoto
Member (Professor of Japan University)
Mr. K. Yanagawa
Member (Assistant Prof. of Tokyo University)
As things are now, J.F.R.A. is a movement rather than a church. But we are firmly convinced that the future is full of hope and promise. It is only a question of time before liberal religious organizations like Japan Lay Buddhist Association (having a membership of 7,000) and a Shinto organization like Konko-kyo (having a membership of 700,000) and other similar organizations will formally join J.F.R.A. Thus Japan Free Religious Association is bound to grow into, not only a big movement, but into a big institution as well. This is not our wishful view at all. History of religions in Japan tells us that Japan has always been a good soil for the growth of Liberal Religion.
July, 1964
Religion for the World of To-morrow
Religions of to-morrow is not necessarily a new religion. Almost all established religions will survive as religions of to-morrow if they only follow the footsteps of Jesus who was himself a man of religion of to-morrow in his own days. Jesus had no idea of withdrawing from Judaism and remained a faithful Jew all his life. He said: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.”
Jesus was not, however, satisfied with Judaism as it was. He reformed and even revolutionized Judaism in many respects and that was the reason why he was not understood by his contemporaries and was forced to look forward to finding his true friends or disciples after his death. He said: “Verily, verily, I say unto you: He that believes on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.”
It is interesting to note that, Gautama Buddha also had no intention of founding a new religion. He kept advising his disciples not to follow him blindly and not to worship him as a kind of god, in particular, always emphasizing the teaching that Dharma (Truth) is the only object of worship and devotion And Gautama was fully convinced that Dharma could be grasped by self-realization only. Gautama’s religion was, therefore, autonomous, self-creative and dynamic. The following quotation from “Hekigan-roku,” a Zen classic, will clarify the point most adequately.
If the wisdom of the disciple is the same as the master’s, the virtue of the master diminishes by half. The disciple repays his master only by transcending him”.
Buddhism is, therefore, qualified to be a religion of to-morrow if it only keeps to the original intention of Gautama and makes efforts to wash off the dirt attached to it in the course of its history.
The same inference can be applied to Hinduism, Islam and Judaism. Therefore, those five world religions will all live as religions of to-morrow, in so far as the inference is possible, although their historical forms, i.e., creeds, dogmas, rituals etc., may and should change. I have no intention to ignore the roles of dogmas, creeds and rituals in religion but we must not forget the fact that religion is always “Something More” than creeds, dogmas and rituals and that “Something More” is Something autonomous, creative, dynamic and is the very essence of what Jesus, Gautama and other sages taught. That essence is just what we call Liberal Religion and is just what makes religions religions to-morrow. Because no essence, however vital and creative it may be, can exist without outward form, Liberal Religion in itself is not a religion in actuality. That is the reason why Liberal Religion will be realized by Liberal Buddhism, Liberal Christianity, Liberal Hinduism, liberal Islam, liberal Judaism and some other particular liberal religions (including newly generated liberal religions) only. In conclusion, therefore, Religion for the World of To-morrow will be liberal Buddhism, liberal Christianity, liberal Hinduism, liberal Islam, liberal Judaism and some other particular liberal religions.
It is my eager desire that all those liberal religions will understand and co-operate with one another and organize United Religions as the spiritual foundation of United Nations eventually. (It is a matter of course that I.A.R.F. is more than United Religions).
There are some people who are ashamed to imitate statesmen in organizing United Religions. I believe, however, religion should not be monopolized by professional religionists. There is no doubt about the secular character of United Nations, but United Nations, as the most advanced and most practical world-peace movement, can also be called religious in the broadest sense of the word. Liberal Religion, or Religion of To-morrow, should draw truths from any source, not only from professionally religious sphere, but also from secular circles, in order that it may grow fully. According to the Liberal Religious point of view, all truths, not only the professionally religious, but social, cultural and scientific truths, are also sacred and religious in the broadest sense of the word.
April 10, 1964
The question of changing the name of I.A.R.F.* as viewed by Japan Free Religious Association
Japan Free Religious Association has, as is shown by its name, from the very beginning of its existence consisted of religious liberals, not only Christian, but Buddhist and Shinto also, and was, as such, formally admitted as a member of the International Association for Liberal Christianity and Religious Freedom in 1952. All religionists can join our Association on equal basis if they are liberal and sincere enough. We have, therefore, always, been a little dissatisfied with the name of I.A.R.F. which has been un-doubtedly Christian-centric. We can, easily understand that such a Christian-centric attitude is quite natural for European Christians who think much of their past history and tradition, because non-Christian liberals in Japan are also much attached to their own history and tradition.
Religious liberals in Japan are keenly interested in fellowship of religions and refrain from placing one particular religion in the front. And their interest in fellowship of religions rests on the conviction that the ultimate religious truth is more than any particular religion in its historical form and can be realized by inter-faith understanding and free investigation. We are, therefore, very anxious to have the word “Christianity” dropped from the name of I.A.R.F. If the word “Christianity” remains un-dropped, we shall be obliged to cancel the invitation of the 19th Congress in 1967 to Tokyo (as I announced unofficially in 1961 at Davos Congress) because non-Christian members of Japan Free Religious Association and religious circles at large in Japan will not cooperate.
July 5, 1962
*I.A.R.F. stands for International Association for Liberal Christianity and Religious Freedom.
Comments