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Abstract
This research examines Ebina Danjō's (1856-1937) contextualized theology and worldview in context with Japanese social and political situations. During his childhood, Japan experienced the Meiji Restoration, which destroyed the feudal system and restored the emperor system. Ebina, as a son of the samurai, lost the territorial lord he served. Protestant Christianity was also introduced to Japan during this period. Upon entering the Kumamoto Yōgakkō, a school established by the Kumamoto Clan for Western scholarship, Ebina studied many subjects in English under Leroy Lansing Janes, an American teacher. Ebina converted to Christianity through Janes. As the key member of the Kumamoto Band, upon his ordination, Ebina served many local churches for the Congregational Church in Japan. Through his ministry and publications, he played an important role for Japanese Protestant Christianity by influencing many Japanese people, including the young, the elite, Christian leaders, and politicians.
The purpose of this research is to explore in what ways and to what extent Ebina Danjō's contextualized theology and worldview has influenced Japanese Christianity. To accomplish this purpose, the researcher explores the key characteristics of Ebina's contextualized theology, his perspective on global missions, the basic contours of his worldview, and the missiological implications of his contextualized theology within emerging Christianity in Japan.
Employing a historiographic research method, the researcher uses primary and secondary sources concerning Ebina Danjō's background, ministry activities, theological perspectives, and worldview. These resources are used to analyze and respond to the main purpose of this research.
A thorough investigation of Ebina's writings and other outside resources establishes several significant findings. First, key characteristics of Ebina's contextualized theology were based on his independence from the missionaries, his inappropriate understanding of Scripture, his tolerance of Japanese traditional religions, and his strong nationalism. Second, Ebina's global missions perspective was based on by his desire to establish and expand the Kingdom of God, while presupposing that Japan was a country chosen by God. Third, Ebina's framework on worldview was influenced by his God-centered empiricism and emphasis on the consciousness of son of God. Finally, the researcher draws missiological implications from Ebina's discipleship, which educated many Japanese Christian leaders and believers.
