[Sidenote: Candidates for Chris-tian Work.] The second American Lutheran body to enter Japan was the _Danish Synod_ which established itself in 1898 in the same neighborhood, its chief station being at Kurume. At Kurume it has a baptized membership of one hundred and forty four. From this congregation ten young men have during the last few years offered themselves for training in Christian work. The Danes send to the school at Kumamoto a resident professor, the _Rev. J. M. T. Winther_, who is a highly efficient teacher. [Sidenote: A Student Dormitory.] The last of the American Lutherans to establish a mission in Japan was the _General Council_, which in 1908 began work in Tokyo, the chief city of the Empire. It has now a second station at Nagoya. Besides its preaching and educational work the mission conducts a dormitory for students who come to Tokyo to attend the university. It is hoped by means of Christian influence and by the Christian services which these young men are required to attend to win many. There are two missionary families in residence and a baptized membership of twenty-eight. The General Council maintains a professor in the school at Kumamoto and contributes at present a third of the running expenses of the school. One of the many happy features of Lutheran work in Japan is the friendly co-operation of the three American Boards. It is the intention of them and their missionaries to build up a single, united Japanese Church. Freely aiding one another, all lending their services to the building up of the school in Kumamoto, they are directed by a common conference and their financial matters are managed by a single treasurer. [Sidenote: The Christian Church in Japan.] In the words of a missionary of the United Synod in the South, “Every indication points to the ultimate success of the Church in Japan. Only lethargy and unbelief can rob her of the victory.... The leaven of Christ’s Gospel has been working in Japanese society for half a century, and under its influence the whole lump is gradually undergoing a subtle change. There are higher ideals of social and civic righteousness; different conceptions of responsibility toward the weak; a growing consciousness of sin, which never existed before; dissatisfaction with present religious and moral conditions; an impelling desire to progress along the lines of the highest material and spiritual development of the west.... A learned professor in the Imperial University, himself a non-Christian, has said: ‘Buddhism can never again control the thought of Japan; Christianity will rule the life of New Japan.’” THE EAST INDIES.