Collection › The Lutheran Pioneer (St. Louis) › Vol. 47 (1925) › Page 101
The Lutheran Pioneer St. Louis — 1925, Page 101
Page 2
Page 3
Page 4
Page 5
Page 6
Page 7
Page 8
Page 9
Page 10
Page 11
Page 12
Page 13
Page 14
Page 15
Page 16
Page 17
Page 18
Page 19
Page 20
Page 21
Page 22
Page 23
Page 24
Page 25
Page 26
Page 27
Page 28
Page 29
Page 29
Page 30
Page 31
Page 32
Sheet 33
Page 34
Page 35
Page 36
Page 37
Page 38
Sheet 39
Page 40
Page 41
Page 42
Sheet 43
Page 44
Page 45
Page 46
Sheet 47
Page 48
Sheet 49
Page 52
Page 53
Page 54
Page 55
Page 56
Page 57
Page 58
Page 59
Page 60
Page 61
Page 62
Page 63
Page 64
Page 65
Page 66
Page 67
Page 68
Page 69
Page 70
Page 71
Page 72
Page 73
Page 74
Page 75
Page 76
Page 77
Page 78
Page 79
Page 80
Page 81
Page 82
Page 83
Page 84
Page 85
Page 86
Page 87
Page 88
Page 89
Page 90
Page 91
Page 92
Page 93
Page 94
Page 95
Page 96
Page 97
Page 98
Page 99
Page 100
Page 101
Page 102
Page 103
Page 104
Page 105
Page 106
Page 107
Page 108
Page 109
Page 110
Page 111
Page 112
Page 113
Page 114
Page 115
Page 116
Page 117
Page 118
Page 119
Page 120
Page 121
Page 122
Page 123
Page 124
Page 125
Page 126
Page 127
Page 128
Page 129
Page 130
Page 131
Page 132
Page 133
Page 134
Page 135
Page 136
Page 137
Page 138
Page 139
Page 140
Page 141
Page 142
Page 143
Page 144
Page 145
Page 146
Page 147
Page 148
Page 149
Page 150
Page 151
Page 152
Page 153
Page 154
Page 155
Page 156
Page 157
Page 158
Page 159
Page 160
Page 161
Page 162
Page 163
Page 164
Page 165
Page 166
Page 167
Page 168
Page 169
Page 170
Page 171
Page 172
Page 173
Page 174
Page 175
Page 176
Page 177
Page 178
Page 179
Page 180
Page 181
Page 182
Page 183
Page 184
Page 185
Page 186
Page 187
Page 188
Page 189
Page 190
Page 191
Page 192
Concordia Seminary Library, St. Louis (scholar.csl.edu/lutheran_pioneer/47)
⤓ Download page image (full resolution)
Transcription machine transcription, uncorrected
THE LUTHERAN PIONEER.
101
_——————————————
of endurance, they are a vigorous and prolific race,
and better food and careful physical training is
largely correcting whatever physical weaknesses
they may have.
Filial piety and national patriotism are two out-
standing qualities of the Japanese people. The
Japanese live for their family and country, and
from childhood up the Japanese is taught that self-
sacrifice for the state and family should be self-
evident and that the interests of the individual must
always be surrendered in the interest of family and
country. On the other hand, it must be admitted
that the Japanese are not as honest and upright as
of the country, succeeded in making a treaty of
amity and trade, and opened the country to the
outside world. From that day a decided change
took place in the people. Coming out of their re-
tirement, they cast themselves in an ever-increasing
degree into the world’s affairs, and the empire to-
day is one of the great powers of the world. In
1868 the Mikado cast off the iron rule of the
Shogunate and took over the actual rule of the
country. Since 1889 Japan is a constitutional mon-
archy, the Mikado exercising the executive powers,
assisted by his cabinet, while the legislative powers
are in the hands of the two-chambered Diet.
Buddhist Temple at Kioto, Japan.
they should be in their social and commercial inter-
course and that licentiousness is a national vice
among them, concubinage being very common and
prostitution having the legal sanction of the gov-
ernment. Girls are expected to consent to lead a
life of shame to help their parents when they are
in financial difficulties or to help a brother to get
an education !
Government.
Japan has been subject to one and the same
dynasty of rulers since the beginning of the seventh
century and even before. ‘The present emperor is
said to be the 122d of the dynasty. Up to 1853
Japan was closed to foreigners. In that year Com-
modore Perry, U.S. N., broke through the reserve
Native Religions.
Japan has three native systems of religion —
Shintoism, Buddhism, and Confucianism. Shinto-
ism is the oldest religion of Japan. It has no idols
or images, and its shrines are severely plain. Be-
fore these shrines are artistic gateways, called torit.
Shintoism, “The Path of the Gods,” kamt no micht,
is rightly so named; for in the course of years it
has developed into an aggregation of eight million
gods and goddesses. Connected with its worship
are’ all sorts of degrading customs and licentious
ceremonies. Every phenomenon of nature, every
tree and plant, every river and mountain, is sup-
posed to have its own spirit. As sin is supposed to
make a person physically unclean, a large part of