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In the fifty years after 1881, Japanese society underwent a very profound transformation. Underlying it was the process of modernization, industrialization, and urbanization which changed the oriental backwater of Japan of 1881 into one of the world's great military and industrial powers of the 1920s. The progress of Japan was not without its zig-zags, especially in the early 1880s and mid-1890s when antiWestern feeling was pronounced. In the main, however, the rapid emergence of a strong industrial society, in which there were marked tendencies toward democracy and cosmopolitanism (at least by the 6 THE CROSS AND THE RISING SUN early 1920s), was beneficial to the mission movement and to the continued gradual growth of the Japanese Christian community.
19 In 1911, Uemura conducted a memorial service for Oishi Seinisuke, a member of his congre- 10 THE CROSS AND THE RISING SUN gation in Tokyo and one of the conspirators executed with Kotoku Shusui for allegedly plotting the Emperor's assassination. 20 The most important Japanese Christian theorist of democracy was Yoshino Sakuzo, the Tokyo Imperial University professor who was a member of Ebina Banjo's famous Kongo Church. Located near the Imperial University, the Hongo Church was a major centre of Christian intellectual activity.
Contact between Missionary Societies, either at home or abroad, was generally between missions of the same denomination. There was little official contact, for example, between Canadian Presbyterians in Korea and Canadian Methodists in Japan prior to their union in 1925. The Missions Secretary could wield a good deal of influence on policy in the mission field, such as in the case of the union between the Canadian Methodist mission in Japan and its American Methodist HOME BASE AND OVERSEAS MISSIONS 25 Episcopal counterparts.