Nakada Juji’s View on Jewish People: Theology, Nationalism, and Japan’s Mission

This paper examines Nakada Juji 中田重治 (1870-1939), a pioneering Christian leader in Japan whose theological perspectives merged with nationalist ideology, shaping his views on Jewish people. The study analyzes his theological foundations, missionary strategies, and ideological shifts by situating Nakada within the broader contexts of Christian Zionism, premillennialism, dispensationalism, and early twentieth-century Japanese nationalism. Utilizing the framework of emotional capital, this paper explores how Nakada’s theological and nationalist sentiments intersected to construct a unique perspective on Japan’s role in global history. 

The paper is structured into several key sections to present a comprehensive analysis of Nakada’s ideological evolution. It begins with an introduction outlining the research objectives and the significance of Nakada’s thoughts. The subsequent sections explore Nakada’s theological influences, his missionary work, the emergence of the Holiness Church, and his role in two major advent movements in Japan. The latter part of the study examines the ideological shifts in Nakada’s interpretation of Jewish restoration, his endorsement of the nichiyu dōsoron 日猶同祖論 (Japanese-Jewish common ancestry theory), and how these ideas aligned with Japan’s militarization and expansionist policies. Finally, the paper employs the concept of emotional capital to provide an analytical perspective on Nakada’s expectations of the Jewish people and his vision for Japan’s divine mission.

Nakada’s theological foundation was heavily influenced by his experiences in the United States, particularly his exposure to the Moody Bible Institute’s fundamentalist biblical interpretations. He embraced premillennialism and dispensationalism, theological doctrines that viewed history as divided into divine epochs leading up to Christ’s second coming. These ideas reinforced Nakada’s belief that Japan had a unique role in facilitating Jewish restoration, which he saw as a necessary step in eschatological fulfillment.

Nakada’s missionary activities were central to his theological advocacy. He established the Holiness Church in 1917, emphasizing an experiential and emotionally driven faith that resonated with the general public, particularly among the middle and lower classes. His evangelistic methods deviated from intellectualized Christianity, instead focusing on revivalist movements and faith healing. The rapid expansion of the Holiness Church demonstrated the appeal of Nakada’s message, which combined spiritual urgency with a nationalist outlook.

The paper also explores Nakada’s involvement in two advent movements, in 1919 and 1930, which were fueled by his belief in the imminent second coming of Christ. The first advent movement emerged in response to World War I and the growing interest in Zionism, particularly following the 1917 Balfour Declaration. Nakada viewed the declaration as evidence of biblical prophecy unfolding, leading him to establish the Yudaya Kitou-Dan ユダヤ祈禱団 (Jewish Prayer Group) in 1919 to pray for Jewish salvation.

The second advent movement in 1930 coincided with the Great Depression and Japan’s increasing militarization. The Holiness Church experienced heightened revivalist fervor, with followers demonstrating extreme devotion, including burning books and personal belongings as acts of faith. Nakada’s 1932 lecture Seisho yori mitaru Nihon 聖書より見たる日本 (Japan as Seen in the Bible) framed Japan as a divinely chosen nation tasked with supporting Israel’s restoration. This ideological shift led to a schism in the Holiness Church in 1933, as many church leaders opposed Nakada’s increasing prioritization of eschatology over traditional Christian teachings.

A key aspect of the study is Nakada’s endorsement of the nichiyu dōsoron, which proposed that the Japanese descended from the Ten Lost Tribes of Israel. This theory reinforced Nakada’s nationalist rhetoric by positioning Japan as an exceptional nation with a divine connection to Jewish destiny. By contrasting Japan’s supposed lack of anti-Semitism with Western persecution of Jews, Nakada sought to elevate Japan’s moral standing on the global stage. His ideology thus functioned not only as a theological stance but also as a critique of Western imperialism and an assertion of Japan’s spiritual and political legitimacy.

As Japan’s geopolitical tensions escalated in the 1930s, Nakada’s theological vision increasingly aligned with militarist expansion. His church’s presence in Manchuria and other occupied territories served both religious and political objectives. While his missionary work was ostensibly aimed at spreading Christianity, it also provided ideological support for Japan’s imperial ambitions by reinforcing nationalist narratives through religious doctrine. Nakada’s advocacy for Jewish restoration, therefore, was both theological and strategic, offering Japan a means to assert itself as a dominant global power.

Applying the concept of emotional capital, the paper argues that Nakada’s engagement with Jewish issues was a means of structuring religious and national identity. Emotional capital refers to the way emotions are cultivated and deployed for ideological purposes. In Nakada’s case, his theological claims about Jewish restoration were interwoven with nationalist sentiments, fostering a sense of divine mission among his followers. By depicting Jews as a stabilizing force amid global chaos, Nakada framed Japan’s role as a moral and spiritual mediator in world affairs.

The study concludes by emphasizing Nakada’s significance in understanding the intersection of religion, nationalism, and identity in early twentieth-century Japan. His theological beliefs shaped his missionary strategies, while his nationalist sentiments influenced his interpretation of biblical prophecy. His emphasis on Japan’s unique role in divine history highlights how religious ideology can be mobilized to serve broader political narratives.

By situating Nakada within the broader contexts of Christian Zionism and Japanese nationalism, this research provides insights into how religious thought can be intertwined with political ambitions. Nakada’s belief in Japan’s divine mission and his advocacy for Jewish restoration illustrate how theological doctrines can be repurposed to align with nationalistic goals. His work demonstrates the power of religious ideology in shaping historical and political discourses, emphasizing the complex relationship between faith and statecraft in modern Japan.

This paper contributes to the academic discourse by offering a multidisciplinary approach, integrating theology, political history, and emotional capital theory to understand Nakada’s ideological landscape. By doing so, it sheds new light on the role of religious leaders in shaping nationalist ideologies and their broader implications for Japan’s historical trajectory. The findings provide a nuanced understanding of how faith and nationalism can intersect in transformative ways.