^110:* There are some good actions which are not done in obedience to the dictates of God's grace. Some are done from pride, others from a desire to stand well in the sight of men. Such actions are only apparently good, and of these we can say that they have in them the "nature of sin." But I am not talking of these. I am thinking of the honestly good actions of men who have not yet attained to "justification" by faith in the One Saviour.

^111:* The Japanese word utsuwa is the equivalent of the Greek word skeyos and is used in the Japanese versions of Rom ix. 22, both in the Protestant version and in that used in the Greek Church. I have not yet seen the new translation (now in print) of the Roman Catholics.

^112:* One frequently hears among Roman Catholics phrases like, 'il est catholique mais il ne pratique pas': i.e. he is not a gyoja.

^113:* I may, however, briefly state here that the obvious Greek translation for ho on is Eucharistia, and that the attitude of the Shinshu mind after having made the act of Faith, may be most fitly described in the words of St Paul, Eph. v. 20.

^113:+ But see the quotation from Nanjo given in the note at the end of Chapt. vii. One of these titles, Daitoku (#) "great virtue," though not mentioned by Mr. Nishimoto, is historically interesting. One of the Tang Emperors, Taitsung, in 972, appointed ten Daitoku to superintend all the clergy of all sorts in his capital. Some of the Daitoku were undoubtedly Buddhists, but the title is also given to Olopen, the leader of the Nestorians, on the memorial erected a year or two later.

^114:* In the light of the historical discussion to be found in the Appendix, it is possible that Shintaimon and Zokutaimon may represent the distinction made between the "Perfect" and the "Hearers" in Manichaeism.