There are also influential Christian men in public life. Every Diet contains a disproportionately large number of Christians, who may be counted upon on every occasion to stand up for right principles, and most of whom are very influential. The late Speaker Kataoka and Messrs. Ebara, Shimada, and Nemoto may be named as examples of Japanese Christian men in politics. In army and navy circles, on the bench and at the bar, in business, and in many other high positions, Christian men are among the most prominent, and are found even in “Cæsar’s household.” Christianity is bound to become a greater power in Japan, but it will be a Christianity modified by native ideas and influences. It is the tendency of the Japanese less to originate than to imitate; to adopt, but also to adapt and to simplify. They are not inclined to metaphysical and theological discussions, and they care little for Occidental and accidental denominations differentiated by hair-splitting distinctions embodied in verbose creeds. They are, therefore, desirous of uniting Japanese believers upon a simple statement of the fundamental and essential truths of Christianity. They need less of dogmas and rituals, and more of the spirit of Christ in their lives. The people are superstitious and sensual, and need intellectual and moral training. Superstition can be dissipated by science, and sensuality can be conquered only by spirituality. The great mass of the people are still sunk in comparative ignorance and superstition, but are gradually being elevated by the spread of knowledge. But the Japanese public-school education is one-sided and imperfect, without a lofty and inspiring standard of morality. Christian education supplies all needs by developing a well-rounded and balanced intellect, and furnishing the highest and purest ideals of life. Theology is not wanted or needed in Japan so much as a practical and spiritual Christianity. The condition of Christianity in Japan at the present time is quite like that of Christianity in the Roman Empire in the days of Constantine, who, himself a nominal Christian, “established” Christianity as the official faith of his empire. And yet, as Uhlhorn says,[173] “the ancient religion was still deeply rooted in the manners and customs, in the domestic and the public life.” And this situation Uhlhorn represents by the following illustration:— “In this new city on the Bosphorus, Constantine set up a colossal statue of himself. It was an ancient statue of Apollo. Its head was struck off and a head of Constantine was substituted. Also, inside the statue was placed a piece of what was supposed to be the holy cross. This is a kind of mirror of the age. A heathen body with a Christian head and Christian life at the heart.”