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The West Looks East: The Influence of Toyohiko Kagawa on American Mainline Protestantism
Published online by Cambridge University Press: 13 May 2011
Abstract
Toyohiko Kagawa served as the leading Christian voice in Japan from the 1920s through the 1940s. While nationally respected throughout Japan, he also became a hero among American Protestants. Kagawa's popularity in the West rose during a time of transition for mainline Protestantism. The American mainline's optimism and dominance as the religious “establishment” began to falter. It faced both religious and economic depression, internal theological divisions, and a reassessment of their mandate for missions. In the 1930s, mainline Protestants in America were searching for a voice, and Kagawa provided one. Long before the recent scholarship on the rise of global Christianity, the mainline had turned to World Christianity as a model. It was not simply Kagawa's message as a world statesman, however, that drew American Protestants. They also employed him as a symbol for their own aims and ambitions. At a time of reevaluating the foreign mission enterprise, Kagawa and an indigenous Eastern church reminded the mainline of past success while promising hope for the future. As an interpreter of social issues, Kagawa likewise spoke a contemporary idiom. For a short time, the Japanese Christian Toyohiko Kagawa became a Western hero, but a hero shaped through a particular Western lens.
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References
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25 Throughout the literature in the Christian and popular presses, writers employ the term, “the East” to refer to any culture outside of America and Western Europe.
26 While far predating Lamin Sanneh's groundbreaking study of translation as central to the spread of global Christianity, missionaries, and mission, thinkers already turned to themes of translation and indigenization as models of the successes of foreign missions. See Sanneh, , Translating the Message: The Missionary Impact on Culture (Maryknoll, N.Y.: Orbis, 1989).Google Scholar
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57 President Roosevelt himself was interested in the prospects of cooperatives within his New Deal legislation.
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59 Some churches did not publicly support their clergy's endorsement of socialism. Within the denomination, the Methodist Protestant Church and the Southern Baptists censured socialism in 1936 and 1938 respectively.
60 Kagawa noted the loss of freedom of religion and ethics and its bent toward violence as his objections to communism. Regarding capitalism, Kagawa claimed despite its strengths, it currently “has produced evils which now threaten to overbalance all the advantages.” See Brumbaugh, T. T., “Kagawa on Cooperatives,” Christian Century 52 (February 27, 1935), 267Google Scholar; “Lost Leader,” Time (October 2, 1933)Google Scholar, http://www.time.com/time/magazine/archives/.
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