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tion, but are gradually being elevated by the spread of knowledge. But the Japanese public-school education is one-sided and imperfect, without a lofty and inspiring standard of morality. Christian education supplies all needs by developing a well-rounded and balanced intellect, and furnishing the highest and purest ideals of life. Theology is not wanted or needed in Japan so much as a practical and spiritual Christianity.

The condition of Christianity in Japan at the present time is quite like that of Christianity in the Roman Empire in the days of Constantine, who, himself a nominal Christian, "established" Christianity as the official faith of his empire. And yet, as Uhlhorn says,^[1] "the ancient religion was still deeply rooted in the manners and customs, in the domestic and the public life." And this situation Uhlhorn represents by the following illustration:—

"In this new city on the Bosphorus, Constantine set up a colossal statue of himself. It was an ancient statue of Apollo. Its head was struck off and a head of Constantine was substituted. Also, inside the statue was placed a piece of what was supposed to be the holy cross. This is a kind of mirror of the age. A heathen body with a Christian head and Christian life at the heart."

This is a fair illustration of the condition of affairs in Japan at the beginning of the twentieth century. There is a heathen body, for the great mass of the Japanese (many millions) still cling to the old faiths.