was, during the eighteenth century, among the educated Japanese, as good
as dead. Modern Confucianism and the revival of Chinese learning,
resulted in eighteenth century scepticism and in nineteenth century
agnosticism.


The New Buddhism.


In our day and time, Japanese Buddhism, in the presence of aggressive
Christianity, is out of harmony with the times, and the needs of
forty-one millions of awakened and inquiring people; and there are deep
searchings of heart. Politically disestablished and its landed
possessions sequestrated by the government, it has had, since 1868, a
history, first of depression and then of temporary revival. Now, amid
much mechanical and external activity, the employment of the press, the
organization of charity, of summer schools of "theology," and of young
men's and other associations copied from the Christians, it is
endeavoring to keep New Japan within its pale and to dictate the future.
It seeks to utilize the old bottles for the new vintage.

There is, however, a movement discernible which may be called the New
Buddhism, and has not only new wine but new wineskins. It is democratic,
optimistic, empirical or practical; it welcomes women and children; it
is hospitable to science and every form of truth. It is catholic in
spirit and has little if any of the venom of the old Buddhist
controvertists. It is represented by earnest writers who look to natural
and spiritual means, rather than to external and mechanical methods. As
a whole, we may say that Japanese Buddhism is still strong to-day in its
grip upon the people. Though unquestionably moribund, its death will be