Indeed, the Japanese converts are naturally much less sectarian than the missionaries, and can change their denominational affiliations without difficulty. The Japanese Protestants are coming nearer and nearer together by minimizing their differences and emphasizing their correspondences. For instance, the innate courtesy of Japanese Baptists makes them loath to insist on “close communion”; while with the Presbyterians and other Pedobaptists, “infant baptism” is unpopular. The Methodists, in their plan for a single church of all their branches, had to choose an ambiguous term for the title, instead of “Bishop,” of their chief official. The Friends cannot emphasize their anti-military doctrine among a people liable to conscription; and though High-Church Episcopal missionaries may be exclusive, their Japanese believers enjoy co-operation with other Christians. There will eventually be developed a “Japonicized Christianity.” Christianity has already made an impression upon the commercial life of New Japan. The tremendous development of industry, trade, and commerce has required new business standards, and especially does it demand honesty and integrity. It is not infrequent, therefore, for companies and corporations to seek out young men trained in Christian schools, because they are most likely to be actuated by high ideals. The Sabbath, too, although Sunday is more a holiday than a holy day, is also proving to be a boon in business and labor circles, and is coming gradually to be observed more strictly. Christian socialism, too, is not without its influence in Japan. There are a few Japanese newspapers which are owned, managed, and edited by Christians, and are working, in their way, to uphold Christian institutions. They are also striving to introduce into Japanese journalism higher ideals. There is a still larger number of papers, whose managers and editors, though not professedly Christian, favor Christianity, especially in its social and moral aspects, and have, for instance, given a hearty support to the crusade against the social evil. The influence of Christianity may also be seen in the elevation of the tone of the Japanese press. The impress of Christianity has also been felt even in the political institutions of New Japan. The principle of constitutionalism found no encouragement in the philosophy of Old Japan, but is the fruit of Christian civilization. The doctrine of religious liberty, acknowledged in the Constitution, is of Christian origin. The old idea of impersonality, which recognized no value in the individual, but called him or her a “thing,” could not live long after the Christian teachings of individual worth, rights, and responsibility, and personal salvation became prevalent. These points illustrate some indirect, but important, results of Christianity in Japan.