Cichorei Kano wrote:
I quoted it literally, and I don't think it specifies "the academy".
The page on which this quote appears is available online via Google books. You can just google it using the following search string: Kano + John Stevens + Honda
With regard to the relationship between Kanô and this Honda (mind that there are several historic jûdô sensei called "Honda") I refer to to footnote #28 on page 121 of a scholarly article by Jones and colleagues that appeared in Archives of Budô vol. 7, issue 3 of 2011 and that dealt with Joshi jûdô goshinhô, Honda received 3rd dan from Kanô in Feb. 1887, and in 1906 was fluent in English and a professor at Tôkyô Shihan Gakkô where Kanô was the Head. Like Kanô he was also an educator and women's rights activist, and perhaps even more academically appreciated as unlike Kanô he was awarded a Doctorate Honoris Causa from Trinitiy College in CT in the US in 1911. Later he was a journalist and writer employed by the Imperial Household Agency. Honda was one of the first women's jûdô teachers in the Kôdôkan around the turn of the century long before the creation of the Joshi-bu, when women's jûdô was merely experimental and probably taught individually or privately.
The "academy" is clearly the Kano Juku in the book, that was a Confucian Academy, so the conflict is clear.
“A much more positive personality was Masujiro Honda (1866-1925). When Honda entered the Kano Academy and the Kodokan in 1883, Kano told him, "When you study, it is not for getting a good jog or making money; study is for improving yourself and benefiting society. When you train in the dojo, it is not for polishing your techniques; it is for polishing your body and spirit. I don't want a student who spends all his time in the dojo. I want a student who divides his time between the library and the dojo.
Honda was an excellent student and accomplished judo man, reaching third dan. However, while Kano was in Europe in 1889, Honda became a fervent Christian. As mentioned, Kano did not like religion of any kind, so he expelled Honda from the academy, lest he contaminate the others. However, once Honda was out of the academy, Kano was fine with Honda, in fact recommending him for a position as a teacher at the school in Kumamoto where Kano had been appointed principal. Thereafter, they worked together on a number of projects. Honda writing articles for Kano's journals and Kano writing prefaces for Honda's books.” - page 140
There are several other passages in the book related to religion:
"Another favorite professor of Kano's was the eccentric Zen Tanzan Hara (1819-1892), who taught Indian philosophy. Hara had little use for trappings of religion, a view Kano shared wholeheartedly." - page 5
“... In Europe, Kano was most impressed by the cleanliness and order of the villages, and the beauty and individual character of each house. In the cities, it was the larger number of huge buildings and cathedrals, and their gargantuan scale. At first, Kano believed religion to be the pervasive force in European society. After talking with the Europeans themselves and observing their behavior, however, he concluded that while religion had once held sway, European society was - like Japan - becoming more and more secular” - page 33
"(It is interesting to note Dewey's reference to Zen; Kano would never have used the concept of Zen to describe his philosophy of Kodokan Judo" - page 54
“in the 1920s and 1930s, Kano was in a very difficult situation politically. The policies of the Japanese government became more and more extreme. One example: for decades Kano resisted supporting the Imperial Rescript on Education promulgated in 1890. The rescript essentially demanded worship of the emperor as a Shinto deity. Kano totally secular in outlook, and rational in thought. He was a Confucian through and through, with little in any nebulous religious or mystical mumbo jumbo, especially that the emphasis on one religion in the rescript would make followers of other religions (or no religion) ignore it.
Unfortunately, copies of the rescript had been sent to all schools, together with a portrait of the emperor, with directions to pay homage to the portrait every day before class. Graduates from his college were employed as schoolteachers everywhere, and Kano could not instruct them to refuse to bow to the emperor’s photo. Teachers had to go along, whether they liked it or not; otherwise, they would have been dismissed (or worse). Although Kano clearly didn’t like the rescript - it was contrary to all his ideas on what modern education should be - he finally felt compelled, in 1992, thirty years after the rescript had been promulgated, to support national recognition of the rescript as a moral code, not a religious doctrine. To the last, Kano resisted having to enshrine a shiden (kamidama), a Shinto altar dedicated to Amaterasu (the emperor was supposed to be a direct descendant), at the Kodokan until forced to do so under government pressure in 1937.” - page 56
“Kano disliked all organized religions. He thought them narrow-minded and limited in scale (not to mention too superstitious). Nonetheless, the single remaining textbook from his early student days is a copy of Becoming a Living Buddha by Tendai monk Nizo. One of the sentences the the young Kano had underline in red was, 'People are always looking for riches here and there without realizing the real treasure is within.'” - page 79
“Once, at the Tokyo Teacher Training College, a faculty member named Yamamoto arranged for a lecture series, without Principal Kano's permission, on Christianity by the Japanese minister Tokutomi. Yamamoto was called to Kano's office. 'Did you ask my permission to do this?' Kano inquired. Yamamoto replied, 'Request permission now'. Kano: 'Too late, And Tokutomi cannot lecture on Christianity because that subject is too limiting. He needs to learn how to sing a different tune, about Japan's place in the modern world, not about the 'truth' of Christianity.' Philosophy on the curriculum was fine with Kano, but religious propaganda – Shinto, Buddhist, and Christian – was not.” - page 80
“One of the pillars of Kano's educational philosophy is that education must be completely separate from religion. Instruction in ethics was necessary, but not classes in religious doctrine. The bedrock of ethics for Kano was Confucian philosophy. If there was anyone to be venerated, it was Confucius – an actual human being, who was an artist and aesthetician as well as a social thinker and educator. Kano was instrumental in reestablishing the 'Confucius Festival' at Yushima Seido in 1907. Now, thanks to Kano's efforts, every April 4 there is a ceremony to commemorate Confucius, the patron of learning and rational thinking, at Yushima Hall”. - page 80