October 1898．
A work by Okura Sh6yei， entitled吃鋤∂品〃atsu−ron（活論）， Living Chrisriariity has attracted a great deal of attention and is highly praised by various religious organs． lhe book is f（）r sale at Maruya s， the Keiseisha， and o［her shops a〔25 sen per copy． lhe following is the gist ofwhat the Shin∫eifli has to say on the contents of the
colume：−About 10 years ago there appeard丘om the pen of Dr． Inouye Enry6 a work called Bukdyo− Kz〃atsu−ron， which caused a great deal of sdr and Ied to much discussion at the time． Mr． Okura s book， though smal1， is full of matter that should attract・attenti・n．［．．．］（P．389）
The Bufek夕δ， in an editorial， discusses the state ofvarious parties ariiong the Buddh丘sts．
Those who are responsibie fOr the progress of the retigion may be divided into preachers， schola」rs， and business agents． But theses again may be divided into leaders
・nd伺1・w…．（F・． Tli・t・・m・先re， S・nrpai・nd後進陥・hin・・e・・ed h…．F…h・
mean丘ng of these vide Brinkley s Dictionary．＿［Verriter of the Summary］）There are certain priests who invariably keep ahead of their brethren−men of spirit and enlightenment；nothing could induce them to be lef士behind in the race of l輌fと．
Tlhere are， on the other hand， loiterers whom nobody can pers岨de to quicken thelr pace』略ese latter are entirely wlthout ambition， and seem to have no obiect in life
beyond the supp1アof daily wanls． There are only 7 Buddhist scholar who may be said to be versed in modern learning and to be in every way abreast of the a， ge． They
are Shaku S6yen、 Nanj6 Bunya， Murakami Sensei， Ki｝・osawa Mitsuyuki， Shimaji
Mokurai， Ouchi Seiran， and Inouye Enry6． Among thcm Murakami、 Ouchi and
In皿ye are the most remarkable． Murakami di脹》rs from the other two in keeping himselfaparr from the world and cuttivating personal purity． His views are decided and he never alters them［o suit the age．］［herc is less stability and less personaliry with Mr． Ouchi and Dn lnouye．丁 o a certain extent they drift with the tide． Though in writing alid speaking they use the watchwords of progressives， rheir ideas are stillstrongly coloured with conservatism．］「hus it may be said that there is a want of
distincmess and outspokenness even among the most advanced exponcnts of
Buddhist thought． It cannot be said that there is al1アman who can be called reallygreat in the Buddhist world． The article concludes with an earnest exhortation to young Buddlhist priests to bestir themsclves and endeavour to make their influence felt throughOUt the land．（P．390）
29・ Monthly Sum皿ary ofthe Religious Press ，7）5e／lapan Weekly」ILfail， 7．
January l 899・
DL Inouye Enry6， who is one ofthe most indefatigable lecturers that the Buddh量sts possess， has published a nurnber of his addresses under thc〔itle of∫∂方σ」陥力夕δ一mη
（On the Reform ofPriestly Abuses）． ln criticising this work the TOyo；tetsugafeu asserts
that DL Inouye places far too much con品ence in young priests in his sche皿e of refOrrn・These priests， says che Z元γδ一tetsugzafeu， are neither in character nor education qualified ［o take the lead in a ref（〕rm movement， and this Dr． Inouye ought to know．
Y，〕uth is only respected in Japan when combined with wisdom or sterling virtue． 1「he
Phii・・。Phe・ ・ A・he・Re・u・n［。 T・ky。
R7（202）
young men who have been trained in Buddhist Schools ofmodern type wil正not bear comparison with young Christian students， accord▲ng to the organ wc are citing．
30・ Monthly Summary of the Religious Pressうり，7ゐεノhρun WeeklOr Mail，18．
February 1899．
As already stated in these columns， DL Kat6 Hiroyuki， who represents OccidentaI
advanced scientific and philosophlc thought， and DL Inouc Yenry6， who is a
conscientious defとnder ofOr▲ental religlon and philosophy and an earnest Buddhist propagandist， have been crossing words on the subject of materialism in Japan．Some time ago DL Inoue published a iittie pamphiet entitled Hai，butsu−ron， The RefUtation of Materialism， in which Dr． Kat6 and Mr． Fukuzawa werc specially named as having been responsible for the spread of materialism and， in Dr． Inoue s
view， the many evils consequen〔thereon． In No．130f the 72幼㌘』Za∬hi is
published Dr． Kat6 s reply〔o his opponenL The controversy will prove interesting to the readers ofthis summary in so far as it tends only as showing the trend of currentthought in Japan on rehgion and its rnany oPPosing influences． It is not as the utterances of individual thinkers that rhe two essays are to be regarded， bur as representative of the twD champions worth stating in an epitomised form． DL Kat6 quotes DL Inoue s炉∫i∬ima verba on the various points at lssue and then replles to them． In this f（）rm we reproduce a short part of the discussion as specimen of the hole．
Dr． INouE−The mal・d・r・us wind・f materialistic th・ught h・s bl・wn acr・ss the ocean and has entered the nostrils ofour leading men even， and as a consequence
the infiuence of Shint6， ConfUcianism， and Buddhism steadily declined and the destiny ofaState sccond to none on thc f江ce of〔he earth has become clouded wiこh uncerta1nty・
Dr， KAT6 一This statement is most iUogicalコ［he systems referred to are either
systems ofphilosophy nor they are religions．丁hey surely stand on ［heir own merits，
and， if founded on truth， cannot possibly be affected by materialism． If Buddhism and Confucianism are erroneous and defective， it makes little matter who points this out． If it should happen tha〔a materialistic philosopher does so， it is illogical to say that such a philosopher is the cause of〔he decline offaith in these systems． Dr、 Inoue
seems to〔hink rhat because Buddhism， Shlnt6 and ConfUcianism are Oriental they should be defended against all artacks． rlhis surely is most unscientific．
Dr． INouE一丁hough 1 say， for ［he sake of brevity， that materialism is the chief
enemy of Buddhism， Confucianism， and Shinr6， I include in this term a number of elements；such as evolution， experimentation， the theo ry of consciousness， egoism，
and the like， and also money．worship， carnal lusts、 and superstition，which are aIl in
the employ of materialism． All these influences have come f｝om the Wモest and are used by the pro−foreign section ofthe nation to the inj ury ofour minds． Materialism
may be called the General of these hostile forces and the other things named his soldiers．
Dr． KATO−What more unscien面c can be imagined than this statement〜
VV hat connection have money wo rship and carnal lusts with materialistic phiiosophy？
Mr． FUkuzawa and myself are denounced as leaders in the materialistic movement．
It is said that Mr． Fukuzawa champions money．worship， a charge that is incapable
・fpr・・f， and that he and 1 w・rk t・gethe・t・undermined・the丘nθuence・fOriental religion and philosophy． In reality there is no connection what ever between us．
Dr． INouE−Ifthere is one belief that more than any other gives peace of mind and removes the fとar ofdeath it is that of the immortality ofthe s皿1．］「hankS to our
ch ree Oriencal creeds， thls be2ief has been implanted in the Japanese mind． But Occidental materialism destroys this belief and teaches that the mind is the slave of the body， and that they are both destroyed toge［her． As a consequence of this， even when the State is in danger， all that men think of is their own personal safety．
Philos°Phe「．s Ashe Re・u・n to・T。ky・
R9（200）
DL KAT6−］「his argument is most unscholarly． The immortaliry of the soul bclieved in by Dr． Inouc rests on a priori grounds． There is no attempt to prove it scientifically． It is f（）unded on imagination and dissatisfaction with the present li鼠
and to say that it is a belief capable of being destroyed by marerialism is to acknowledge thc wealcrless of its foundation． Dr． Inoue s use of the doctrine of the immortaliry of thc soul ranks with the refercnces to hell「s cauldron or the cu［ting out ofthe tongues ofliars by the devii with which rnany priests terrify their fl〕llowers．
No at［empt is made to prove the doctrine of the immortality of the soul， but，
whether true or f日lse、 it mus according to Dr． Inoue， be retained， for the sake ofits efllect・n the minds・f men．（P． 164）
In the columns of the／iji Shi〃初∂Dr． Inoue Enry6 writcs in a vcry outspoken rnanner in reference to the prospects ofBuddhism and its present state． Religion says DL Inoue， is only concerned with the moraliry of the lower orders． The upper classes need not instruct三〇n， and all sects alike seem to have agreed to let thcm alone．
Coming to the class which practiscs rehgion， how is it that persons of〔his cla∬
appear so differen〔f｝om ordinary men and women ofthe world〜］「hey are twenry or thirty years behind the age．（Fn． We presume that this remark is intended to app）y
to Buddhists only．（PVriter ofthe Summary）．）whereas the mass oftheJapanese pcople began to move in the direction of reform and progress at the beginning of the Meiji
era， rcligious devotees are only just opening their eyes now． In education the Buddhists are for the most part quite behind the times． There is littlc attempt among
the priests to三mparロo their adherents a general educationJhe want ofenergy and enterprisc in Buddhist priests generally is to be traced back to the amount of patronage they received in the Tokugawa era． lhe most advanced sect of the present day， the Shinsh6，0wes its superiority to the fact that it was not in fごvour of the Tokugawa Sh6guns and hence was solely（iependent on its own eff（）rts． Dr． In皿e
proposes three methods of reform， which we give bclow：−L−The government
should decide that in order to raise the character ofthe priesthood only graduates ofduly authorised schoois shall be allowed to take charge of cemplcs． For the smaller temples（M藺ψ）graduates of the Ordinary Middle Schools should be eligible， for wha［・are・cal｜ed中本山，（rhi −ho 2can（Head Temples・fthe・Middle・Class）graduates of one of the Higher Schools；and for the大本山， Dai−honzan， graduates of the University alone sh皿ld be eligible． In the matter of faith and religious earnestness，
the sets would not be interfered with according to this plan． AII that would be insisted on would be a certain standard of education． II，−Another method of refo rm which might be adopted would be fbr the parishioners to［ake the Iead in securing for the temptes they attend priests of educatiorl and enlightenment， who are qualified to miX in society generally and exercise a beneficial infiuence． Therc is no reason whatever why parishioners should not have a voice in the choice ofpriests．
III．−Athird way of securing a berter class of priests which may be sa亘d to be practicable is the amalgamation ofseveral branch temples（末寺， Matsu7 i） into one；
thus insuring a suficient stipend for a weil−educated priest． The poverty of mariy of
the small temples makes it impossible for them to provide anything like an adequate salary fOr the priest in charge．
As for dressing priests in foreign clothes or building churches in imiration of Christians， these Dr． Inoue thinks quite ttnnecessary． But there is， says Dr． Inoue，
one other question of importance to be considered in connection with［he reform proposed， and thar is， should the system of hereditary priesthood bc continued or should vacancies be filled by elecrion？Both methods have becn abしised． Idle，
ignorant， and wicked men have inherited charges as they might inherit land， and have only cared fbr the proceeds derived therefrom． On the other hand， men that have been placed in charge of temples have not scrupled to take advantage of their temporary power to sell heirlooms、 and in other ways to rob the parishloners oftheir
Phi］・・叩h・r「・A・h・・R−…T叔 41（198）
properry， lf the plans I have sketched above could be made to work together，
concludes Dr． Inoue， all the abuses that have grown out of the systems hitherto in voguc would become impossible，（p．166）
3L Monthly Summary of the Religious Press ，7乃e／apan Weekly Mail， 8．
April l 899．