Congratulatory Address by Mr. Masaru Sato for the Opening Ceremony

Congratulations on the inauguration of the Institute of Sokaology. With Director Mikio Matsuoka, I have engaged in numerous dialogues from the perspectives of Buddhism and Christianity, including the Third Civilization Publishing project Speaking about the Soka Gakkai.

Director Matsuoka always takes Daisaku Ikeda as his point of departure. Without relativizing faith from a purely academic standpoint, he lives out the fundamental commitment that he, as a disciple, must uphold. It is precisely for this reason that I place my trust in him.

Today, in light of the guiding principles of the Institute of Sokaology, I would like to offer some remarks on several related topics from the standpoint of Theology within Christianity.

Commonalities between Protestantism and the Soka Gakkai

While studying at the graduate school of the Faculty of Theology at Doshisha University, I had the opportunity to learn about Buddhism. In that context, I was taught that the form of Buddhism most compatible with Christianity was Jodo Shinshu, with its emphasis on reliance on other-power.

However, through my interactions with members of the Soka Gakkai—and especially through conversations with Director Mikio Matsuoka—I came to realize that this understanding was mistaken. A religion that cannot resolve the problems of “this shore” (shigan)—the sufferings of everyday life such as illness and poverty—cannot possibly resolve the problems of “the other shore” (higan), which transcend human knowledge and are epitomized by death.

This is an entirely natural understanding of religion within Protestantism, and may be regarded as a point of commonality with Nichiren Buddhism and the Soka Gakkai.

Furthermore, there is an important analogy regarding the question of “where to locate the point of departure of faith.” In practicing Christianity, one does not interpret the New Testament through the Old Testament. Rather, unless one begins with Jesus Christ—who preached salvation in a time of crisis—it is not possible to properly understand the practice of faith, rather than with figures such as Abraham or Moses.

In the context of the Soka Gakkai, this corresponds to the standpoint of pursuing the Buddhist teaching not from Shakyamuni, the founder of Buddhism, but from Nichiren, who practiced the widespread propagation of the teaching in the Latter Day of the Law. Rather than seeking the origin of faith at the beginning of a historical linear sequence connecting past, present, and future, the true “point of departure of faith” lies in the moment when a religious universality—open to the people and transcending the constraints of any particular age—is revealed.

Christianity and the Enlightenment

At the Institute of Soka Faith Studies, I understand that a research project has been initiated this year under the theme of “the Enlightenment and religion,” with the aim of integrating faith and reason. Christianity, too, has struggled in its encounter with the Enlightenment.

During the period in which the Enlightenment emerged, what is known as “higher criticism”—the critical analysis of the historical origins of texts—was introduced into the study of the Bible. As a result, it came to be argued that certain texts included in the Bible were not, in fact, “sacred scripture.” For example, according to modern philological scholarship, portions of the Gospel of Mark that describe the resurrection of Jesus Christ are considered later additions and not part of the original text. More fundamentally, it cannot be definitively proven whether Jesus Christ existed as a historical figure in the first century.

From this point, theology came to diverge into two major directions.

One response was the attempt to explain the content of faith by taking Christianity as a “phenomenon” for analysis, on the grounds that the existence of the “historical Jesus” cannot be proven. This corresponds to the standpoint of Religious Studies. However, philology and historiography grounded in modern rationalism seek to reduce faith to what can be empirically verified within history. Consequently, their underlying orientation tends toward atheism or agnosticism.

The other response has been to limit the scope of what can be demonstrated through positivist methods to the early modern period and thereafter, while, with regard to earlier times, proceeding from “facts of faith” that are assumed to have certainly existed. This constitutes the dominant approach in contemporary Protestantism theology. It is likely that such issues will also become important topics for members of the Soka Gakkai in the future.

Christianity and Heresy

The history of Christianity has also been marked by struggles against heresy. In such contexts, there has almost invariably emerged what might be termed a “post-Christ” mode of thought—one that adds “another authority” to the object of faith alongside Jesus Christ.

A representative example is the German Christians, which appeared in the 1930s after Adolf Hitler came to power. They sought to reinterpret Christianity through the lens of Nazism and to establish it as the spiritual foundation of the Third Reich. Regrettably, with the exception of some theologians and lay believers, many theologians and leaders affiliated with the Lutheran Church in Germany were absorbed into the German Christians movement.

In a similar vein, there are those who, while remaining within the Soka Gakkai, discuss its future using expressions such as the “post-Ikeda era.” However, I believe that such a notion itself runs counter to the immanent logic of the Soka Gakkai. This is because the Soka Gakkai Constitution, promulgated in 2017, stipulates the “eternity of the three presidents,” making it evident that a faith-based logic that departs from the mentor cannot be sustained.

Nevertheless, there are, albeit a small number, members who speak of a “post-Ikeda era.” This implies that there is something that comes “after Daisaku Ikeda,” which, in my view, contradicts the immanent logic of the Soka Gakkai.

Furthermore, it is likely that some will advance criticisms using the rhetoric that “Ikeda-sensei is correct, but the current leadership is mistaken.” There may also be those who emphasize tolerance, arguing that “such opinions should also be accepted.” Certainly, for people today, the notion of tolerance carries a positive connotation. However, a form of tolerance that risks causing significant confusion among members ought not to be endorsed.

Moreover, this kind of thinking tends to arise primarily among intellectuals. Scholars, by nature, take pride in their research and often desire recognition for their work. In such a context, there is the possibility that a form of arrogance may emerge—one that, from an academic standpoint, denies the immanent logic of faith.

This issue is likely to constitute one of the important challenges for the Institute of Soka Faith Studies as well.

Correcting Excessive Separation of Religion and Politics

Over the past five years, the Komeito has fulfilled important responsibilities. In light of this, I believe that a key issue going forward will be to correct what may be regarded as an excessive separation between the Soka Gakkai and Komeito.

Needless to say, the principle of the separation of religion and state prohibits the state from favoring or discriminating against any particular religion. Therefore, it does not in any way deny the right of religious organizations to engage in political activity based on their systems of belief. Indeed, this is an important value encouraged by democracy.

In November of this year (2019), Pope Francis is scheduled to visit Japan. In connection with the Pope, one is reminded of religious policy in China. In the near future, it is possible that the Chinese government will come to permit the missionary activities of the Roman Catholic Church. In time, the Soka Gakkai may also receive official recognition.

Should that occur, members of the Soka Gakkai would emerge in China as well. As a result, even if tensions arise—such as territorial disputes over the Senkaku Islands or conflicts in U.S.–China relations—the existence of grassroots solidarity between the peoples of Japan and China could help sustain peace. This, at least, is my personal view.

This may be a somewhat detailed matter, but since the visit of Pope John Paul II to Japan in 1981, the Roman Catholic Church has made a particular request to the Japanese government. Specifically, it has asked that the term “Pope,” which was translated as hōō (“pontiff”) in the Meiji period, be revised to kyōkō (“pope”), and that the name “Embassy of the Holy See” (Roma Hōō-chō Taishikan) be changed accordingly to “Embassy of the Holy See” (Roma Kyōkō-chō Taishikan). In response, the Ministry of Foreign Affairs of Japan has stated that such a change cannot be made without a major political shift, such as a coup or regime change.

However, there are precedents—such as the change from “Gruzia” to Georgia a few years ago. Therefore, if the Komeito were to take the initiative in revising the relevant legislation, the Roman Catholic Church might come to regard the Soka Gakkai as an important partner in the Ecumenical Movement.

As the Soka Gakkai continues to develop as a world religion, the historical lessons of Christianity are of considerable value. I would be more than willing to offer my cooperation in whatever way I can in the future.

In closing, I sincerely wish for the continued development of the Institute of Soka Faith Studies, and offer these remarks as my congratulations.

Note: On November 20, 2019, the Ministry of Foreign Affairs of Japan announced that the designation “Roman Pontiff” (Roma Hōō) would be changed to “Roman Pope” (Roma Kyōkō).

March 12, 2019 Congratulatory Address by Masaru Sato on the Occasion of the Inauguration of the Institute of Soka Faith Studies

Published March 13, 2020