ipant observation, and interviews, therefore, have been as important docu-
mentary and archival research in this study.

In this book I draw on various sociological perspectives, typologies, and
concepts, but my concern has not been to develop a general theory of indigenous
Christian movements. Rather, I attempt to answer some basic questions about
their emergence, character, and development. Why did some Japanese accept
Christianity but reject the missionary carriers and their traditions? What role
did charismatic leaders play in this process? What new social forms were devel-
oped by Japanese Christians? How do these Japanese Christians understand
their faith and its relation to the "pre-Christian" religious traditions? What new
rituals have been institutionalized in the development of indigenous
Christianity?

Since this book is written from a sociological standpoint, it necessarily bears
the limitations inherent to such a perspective. As an initial effort in interpretive
understanding and descriptive analysis, it does not address important theologi-
cal questions or attempt to evaluate these Japanese expressions of Christianity.
While these are certainly legitimate areas of inquiry, they are beyond the scope
of this study. Nevertheless, I hope that people from churches in the West can
gain a deeper self-understanding through careful attention to these Japanese
responses to transplanted mission traditions.

In order to enhance the readability of this volume, I have relegated much
detail and reference information to the endnotes and appendix (Bibliographical
Guide to Indigenous Christian Movements). Those wishing to pursue some of
the issues raised in the body of this work will find that I have left a sufficient bib-
liographical trail to follow.

-10-