This year, the Fellowship of Kyodan-related Prison Chaplains came to an end after 40 years. It was replaced by the Association of Kyodan-related Prison Chaplains. From 1950 to 1968, the activities of prison chaplains were the responsibility of the Prison Evangelism Committee, under the auspices of the Kyodan’s Committee on Evangelism. After 1969, such activities were conducted by volunteer chaplains who organized themselves as the Fellowship of Kyodan-related Prison Chaplains.
At the first General Meeting of the Association of Kyodan-related Prison Chaplains, held May 31- June 1, 2010 at the National Olympics Memorial Youth Center in Tokyo, members approved items that are necessary for starting an association, such as regulations, principles, and a budget. They elected the new committee members. I am grateful to the Lord who led us thus far. In the regulations, the founding purpose of the Association states “to support the work of prison chaplains and to fulfill God’s mission.” Activities are (i) training seminars for prison chaplains, (ii) publishing a newsletter, (iii) encouraging networking and cooperation among prison chaplains, (iv) fundraising for its activities, (v) encouraging fellowship with prison chaplains of other religions and from overseas, and (vi) conducting networking and cooperation with the Committee on Evangelism.
Under the new regulations, all 97 prison chaplains have become its members. Associate members, organizations as well as individuals, support the ministry of the association and make donations to it. Activities supported specifically by fundraising include publishing the newsletter Jails’ Friends and subsidizing the transportation expenses of all members when they attend the general meeting, district representatives’ meetings, and seminars.
In spite of the current shortfall of funding, we were able to hold the overnight general meeting in Tokyo, attended by 30 members from all over Japan. We were able to accomplish this because God faithfully raised supporters from Japan as well as from overseas. Namely, 3,000 Euro were donated in 2010 and will also be provided in 2011 by the Mission Board of Evangelical Churches of South West Germany. Due to this generous support, we were able to make up for the shortage of funds, thus able to provide the transportation costs of the participants. I am pleased to report this to you, with gratitude.
At the lecture marking the founding of the association, Hugh Brown, a prison chaplain at Kobe Prison, gave a talk entitled “You can start your new life,” which was appreciated by all. He is from Northern Ireland, a former terrorist who later became a pastor. All the chaplains gave reports on his/her district and were able to share prayer concerns, although there was no representation from Hokkai District or Okinawa District because no prison chaplains are serving there.
We would like to have more networking with prison chaplain fellowships from overseas as the Association of Kyodan-related Prison Chaplains moves forward and develops in the coming days. Comments and suggestions from readers of the Kyodan Newsletter would be much appreciated. (Tr. YY)
–Miyama Tasuku, pastor
Kokubunji-Minami Church
Nishi Tokyo District
｢日本基督教団教誨師会｣の設立
今年、「日本基督教団教誨事業協力会」の40年に及ぶ働きが幕を閉じ新組織「日本基督教団教誨師会」が発足した。
教団の教誨活動は、（１９５０年から）１９６８年まで教団伝道委員会傘下にあった教団刑務所伝道委員会に属していた１９６９年以後は、有志による教団内の団体として
「日本基督教団教誨事業協力会」（または、前者）が担ってきたのである。2010年5月31日－6月1日、「国立オリンピック記念青少年総合センター」にて開かれた「教団教誨師会設立総会」にて、新組織設立に必要な会則、活動方針、予算等々の案の承認を見、新役員を選出し、｢日本基督教団教誨師会｣がスタートした。ここに至るまでの主なる神の大いなるみ手のお働きにただ感謝いたします。
会則に規定されている｢日本基督教団教誨師会｣の設立目的は、「日本基督教団における教誨師の働きを支え合い、宣教の使命を果たすこと」であり、その業務活動は、(ⅰ)教誨師の研修、(ⅱ)会報発行、(ⅲ)教誨師の連携・協力、(ⅳ)教誨活動のための募金、(ⅴ)他宗教・海外教誨師会との交流、および (ⅵ)教団伝道委員会との連携・協力を行うことなどである。
新会則によると、本会は本年6月現在97名の教団教誨師全員が正会員となり、会に賛同し献金などの協力をいただける個人や団体を賛助会員とし、諸教会、キリスト教学校等の諸団体、個人有志から寄せられる尊い献金によって、その活動――特にニューズ・レター『獄(ひとや)の友』の発行、総会・教区代表者・研修会出席の教誨師全員への交通費補助――が支えられることを目指している。
厳しい活動資金の現状の中にあっても、今年の設立総会に全国から30名に及ぶ教誨師が東京に集まり一泊二日の会を持つことが出来たのは、以上のような全国募金に加え、神は海外から教誨師の働きに援助の手を送って下さったことによる。すなわち南西ドイツ福音教会宣教局ＥＭＳから2010年と2011年の二年間、各3000ユーロを教団教誨師会の働きに対する助成金として送って戴き、国内の全国募金の不足分を補い、参加者全員の交通費を賄うことが出来たことを、ここに感謝をもってご報告したい。
今年の教団教誨師会設立記念講演として、北アイルランド出身でテロリストから牧師になり、現在、神戸刑務所で教誨師をされているヒュー・ブラウン氏から「誰でも、人生をやり直せる」と題し、講演をいただき良き学びの時を持てた。さらに教団教誨師のいない北海、沖縄両教区をのぞく各教区の教誨活動報告がなされ、課題を共有できた。
最後に、本教団教誨師会の一層の発展充実のため、今後、海外教誨師会との交流を積極的に行なってゆきたい。もし本『Kyodan Newsletter』号を手にされた方々から有益な情報をお寄せいただけますなら幸いです。
深山 祐
The EMS Mission Council 2010 was held July 9-12 at the academy of the regional State church in Bad Herrenalb in the State of Baden. Bad (“hot spring” in German) indicates that the area is a mountainous spar. But we had no chance to take a dip in the hot spring. In order to be in time for the 9: 30 a.m. meeting schedule, we stayed the previous night at a lodging facility for Catholic pilgrims, thanks to the arrangements by Pastor Lutz Drescher, EMS general secretary in charge of Asia and South India.
Pastor Vasantha Kumar, moderator of the Church of South India, also stayed with us, and we enjoyed a time of good fellowship. We learned that three percent of the Indian population is Christian and that the South India United Church has three million members. We ate our evening meal at an Italian restaurant and were overwhelmed at the large amount of pasta. The following morning all four of us managed to get into Executive Secretary Lutz’s mini-car, literally jam-packed together with our four extra-large suitcases, and headed for Bad Herrenalb.
We arrived safely at Evangelische Akademie, our destination. After the opening service followed by lunch and recess time, the main meeting began. The total attendance was approximately 50 persons, 16 of whom were from partner churches in Indonesia, India, South Africa, Ghana, Jordan, Korea, and Japan. The largest group was from Indonesia, nine in all including two interpreters. EMS’ overseas partner churches have faced financial difficulties. On the basis of their long-standing relationship, EMS lately has decided to invite all partner churches to the mission councils and general meetings and has given them decision-making rights. The meaning of “partner” was one of the agenda items for discussion this year.
The EMS’ finances depend on the contribution of the State churches. Due to the financial pinch of the regional State churches, EMS’ budget has been cut about 20 percent during the past two years. This has resulted in the reduction of the number of staff persons. EMS is facing the necessity of a drastic reform of its structure. Communication about the seriousness of this situation to its partner churches was one of the main purposes of this conference.
I first learned about EMS while I was a member of the Kyodan Committee on Education. Every year the Committee on Education makes a nation-wide appeal for Christmas contributions. The collected amount is divided, with one portion designated for domestic use and the other portion for overseas use. Both are targeted for children and youth. Several years ago, the EMS-assisted peace movement sponsored by the Ghana Presbyterian Church was selected as a potential candidate for our support. While reading various relevant website resources, I learned that EMS has been suggesting a vast range of social outreach projects. However, my participation in this recent Mission Council was indeed an eye-opening experience for me, as I learned about the structure of EMS and its relationship with its regional State churches.
In the afternoon of the second day of the conference, all the participants from partner churches were gathered to hear the explanation of EMS Executive Committee members who had been sent by the regional State churches. It took those of us from Asia and Africa some time to understand the explanation at a deep level, although we all were aware at least of the unique circumstances of the German church.
During the conference, the participants were all separated into four groups so as to organize respective committees. The committee I participated in discussed the revision of the EMS covenant as well as the possibility of sending coworkers to Korea, with which we were in agreement.
In the afternoon of July 11, we were just told that we would be moving to Bretten. The bus took us through Schwarzwald, the Black Forest, to bring us to the Melanchton Memorial Museum. The building is designed like the house Melanchton had lived in and preserves more than a thousand of his original writings. Thus, we were given a glimpse of that time of the Reformation long ago. (Tr. FK)
–Kato Makoto, executive secretary
今年のEMS宣教会議はバーデン州のBad Herrenalbにある州教会所有のアカデミーを会場にして、6月9日(水)～12日(土)の間、開かれました。Badとはドイツ語で温泉を意味するとの事ですが、その名の通りの山間にある所謂温泉保養地でした。残念ながら温泉につかる機会はありませんでした。朝9時半の集合に間に合うように、前日は Stuttgartにあるカトリックの巡礼者宿泊施設に、EMSアジア担当幹事のLutz先生のご好意で泊めていただきました。南インド合同教会のKumar議長も同宿でしたので良き交わりの機会が与えられました。インドには３％のクリスチャンがいて、南インド合同教会の信徒は３００万人です。夕食はイタリヤ料理を提供するレストランでしたが、パスタの量に恐怖を覚えたのは初めてでした。
翌朝はLutz幹事の小型車に大人4人、特大スーツケース4個を押し込みBad Herrenalbに向けスタート。身動きの取れない車内も旅の楽しみの一つでした。
無事にEvangelische Akademieに到着。開会礼拝、昼食休憩後、本会議が始まりました。出席は全部で50名ほどでした。そのうち16名がパートナー教会からの参加です。内訳はインドネシア、インド、南アフリカ、ガーナ、ヨルダン、韓国、日本です。最も多かったのはインドネシアからで、通訳2名を含めて総勢9名の参加でした。パートナー教会とは近年の財政難を受けて、EMSはこれまで関係深かった海外の教会に議決権を与えて宣教会議、総会に招くようになりました。それがパートナー教会であり、その実質的な意味も今回の会議では話し合われました。EMSの財政は州教会からの献金で成り立っています。その州教会の財政難を受けて、EMSもこの2年の内に財源が2割近く減少します。そのためにスタッフの削減、EMSの機構そのものの変革が必要とされています。そのことの理解と周知徹底が今回の宣教会議の目的と言えます。
私自身は教育委員会の委員だった時にEMSの存在を知りました。教育委員会は毎年クリスマス献金を全国に呼びかけています。集められた献金は国外分と国内分に分けられますが、どちらも子ども、青年の支援が目的という点で共通しています。数年前にガーナ長老教会がEMSの支援によって展開している「平和運動」が候補に挙がりました。その時ホームページから関係資料を読み取るついでに、EMSが様々な社会支援を行なっていることを知りました。けれどもその組織がどのように成り立っているのかについては今回初めて知る機会を得ました。つまり州教会とEMSの関係です。二日目の午後にはパートナー教会からの参加者が集められ、EMS執行部、つまり州教会からの派遣されている議員によって今までのEMSの組織についての説明を受けました。ドイツの教会の歴史的事情があるとは言え、アジア、アフリカからの参加者にとっては、理解するために少々時間が必要でした。
本会議の間には参加者全員が４つのグループに分けられて、委員会を組織しました。私の所属していた委員会では、EMSの規約文の変更案について討議したり、新たに韓国にCo-Workerを派遣するケースについての話し合いと決定をしました。
11日（金）の午後はBrettenに移動とだけ予定には書かれていました。バスに乗り、「黒い森」を通り抜け、到着したのはBrettenという町にあるメランヒトン記念館でした。メランヒトンが住んだとされる家を模して造られた建物ですが、中には千冊以上のオリジナルが所蔵されており、はるか宗教改革の昔にわずかながらも思いを馳せることが出来ました。
Nishi-Chugoku District
Nishi Chugoku District’s West Subdistrict held its 30th Joint Japanese-Korean Worship Service on March 14, 2010. The subdistrict has worked cooperatively with the Korean Christian Church in Japan (KCCJ) in Shimonoseki City since before the Kyodan and KCCJ established a mission covenant.
Two annual events are scheduled. The first is the joint worship service, held on the second Sunday of March. The second is a time of fellowship, including dinner, on the second Friday night of September.
This year, the 30th anniversary of our joint worship service was celebrated by inviting Pastor Choi Young Shin from Ube Church of the KCCJ, located in Ube, Yamaguchi Prefecture. He is also moderator of the KCCJ General Assembly. In total, 85 people from Kyodan churches in Shimonoseki and KCCJ Shimonoseki Church attended this event.
–Shinohara Mitsuru
Ozuki Church, Yamaguchi Prefecuture
Nishi Chugoku District
From Shinto no Tomo (Believers’ Friend)
Ou District
On Sundays at Hanamaki Church, both Korean and Japanese are spoken. Even if people do not understand each other’s language, connections are still made. What happened at Pentecost is still happening here at Hanamaki Church.
About four years ago, in the spring, a young man who spoke little Japanese came to our church. That was the beginning of something big. Of the 30 members who now attend the service, 7 to 10 of them are students from Korea who are studying as exchange students at a nearby private university.
One person will ask his or her classmate to come along, then that classmate will ask his or her friend to join them as well. In that way, many students are gathering every week. Sharing the gospel seems to be a real joy for them. Some of the students are Protestants; others are Roman Catholics and even Buddhists. The other day, I was walking around town and heard a voice addressing me as “pastor” in Korean(mokusa-nim). I looked back and saw a woman I did not recognize. Pretending that I recognized her, I said, “Oh, I haven’t seen you in a long time. How are you?” She said, “I’ve never met you. I just saw you in photographs.” I blushed. I learned then that the students who come to church show others the photographs they take there and talk about the church with friends who have never attended.
The source of the students’ energy definitely comes from prayer. Even when they cannot attend the worship service, I see them coming to the church in the afternoons and praying. They also gather together on Wednesday nights and have prayer meetings.
When the number of Korean students increased, we convened a board meeting at Hanamaki Church. We decided that foreign students also deserve pastoral care. Since then, our church members have started praying for the students and have really begun to accept and embrace them. Of course, there are both cultural and generational differences at our church. Despite this, we are becoming one church.
Since there are both Korean students and Japanese church members, many different events are possible, such as a bazaar, cleaning, and a choir. It is not simply a matter of Korean students attending a Japanese church; Korean students and Japanese members are working together to make this church their home.
Last year in February, many of the foreign students went back home for spring break. Very few of them stayed in Japan. I said to one of them. “You must be missing your family.” They answered, “I have family
here as well.” It made me happy, knowing that the people at Hanamaki Church had accepted them as family.
In the Book of Ephesians, Paul wrote, “Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household.” (2:19, NIV) He talks here about what a real church is. We are experiencing the joy of our church being a place where people who are transcending nationality on this earth, yet sharing the same nationality in Him, join together.
This February, one of the foreign students went back to Korea to fulfill military service obligations. We sang the hymn “God be with you till we meet again” in both Korean and Japanese. I felt the Holy Spirit was uniting us as one when I heard one church member say, “Please remember, when you pray, that I am praying for you here in Japan.”
Nobody imagined that this could happen in only four years. We have experienced many great and wonderful things. Looking back, it was not just because someone did anything specific. Prayers have promoted evangelism and resulted in the formation of a church. Throughout these four years, I have had a sense of Pentecost, as though it was happening constantly. Is this because Hanamaki Church is special? No, it came to us through the Korean students. The great thing is that every church can experience what we have experienced. (Tr. DV)
–Yamamoto Katsuyuki
Hanamaki Church
Ou District
From Shinto no Tomo (Believers’ Friend)
第30回日韓教会合同礼拝
年二回、合同での礼拝と食事会を継続
西中国教区山口西分区
教団が韓国教会と宣教協約(covenant)を結ぶ以前から当分区では、下関市にある在日大韓基督教会 KCCJ(Korean Christian Church in Japan)と交流をしてきました。その大きなイベントが二つあり、一つは毎年三月第２主日の礼拝を共にすること、もう一つは、九月第二金曜日夜にそれぞれが用意した食事を囲んで持つ楽しい交流会です。
今年はすぐ隣の山口県宇部市にある在日大韓宇部教会牧師・在日大韓教会総会議長(Moderator of General Assembly) Choi Young Shin牧師を招いて合同礼拝30回の記念すべきときを祝いました。下関市にある教団の教会および在日大韓下関基督教会の教職信徒85名が出席しました。
山口・小月(Ozuki church)教会牧師 篠原満(Shinohara Mitsuru)
韓国人留学生と日本人信徒とが一つに組み合わされて
ペンテコステの出来事が今ここで
山元克之
やまもと かつゆき／岩手・花巻教会牧師
日曜日、花巻教会ではハングルと日本語が飛び交います。お互いに言葉の意味は十分にわからなくても、通じ合っているものがあることを感じます。ペンテコステの出来事が今日も花巻教会で起こっています。
今から四年前の春、まだ片言の日本語しか話せない青年が一人教会に来たことがきっかけとなり、今では三〇人の礼拝出席のうち、七?一〇名が韓国人の学生です。彼らは近くの私立大学に留学している学生たちです。一人がクラスの友だちを誘い、またその友だちが友だちを誘い、毎週多くの学生が集まってくるのです。彼らにとって伝道は喜びなのだと思わされます。
彼らの中にはプロテスタント教会出身の学生もいますし、カトリック教会の学生もいます。熱心な仏教徒という学生も来ています。先日、町を歩いていたら、ハングルで「モクサニム（牧師）」と言う声が聞こえました。振り返ってみると会った記憶のない女性がそこにいました。お調子者の私は、「おー！ 久しぶり、元気だった？」と声をかけましたら、「会ったことはありません。写真でお見かけしました」と言われて赤面しました。同時に、教会に来ている学生がまだ教会に来たことのない友だちに、教会で撮った写真を見せて教会のことを話しているということを知りました。
彼らの原動力はまちがいなく祈りだといえます。学校の用事などで礼拝に出席できないときも午後、教会に来て祈っている姿を見ることがあります。水曜日の夜には教会に集まって祈りの集会を持っています。
留学生が増え始めてきたとき、花巻教会の役員会で一つの判断をしました。それは「留学生も牧会の対象である」ということです。そのとき以来、教会員が留学生のことを覚えて祈るようになりました。留学生をしっかりと受け入れ、受け止めてくださるようになりました。
文化の違いや世代の違い、本当にたくさんの違いがありますが、不思議なくらい違和感なく「教会」として組み合わされています。バザーや大掃除、聖歌隊など韓国人留学生と日本人の教会員がいてはじめてできることがたくさんあります。日本人の教会に韓国人留学生が出席しているというのではなくて、韓国人と日本人が見事に組み合わされて教会として建てられていると表現したほうが正しいと思います。
昨年の二月ごろのことです。多くの留学生が春休みのため実家に帰省していた中で、数名の留学生が帰らずに日本で過ごしました。そのうちの一人に「家族に会えなくて寂しいでしょう」と声をかけましたら、「ここにも家族がいますから」という答えが返ってきました。花巻教会の方々が、彼らを家族として受け入れようとしていることが伝わっていることにうれしくなりました。
パウロはエフェソ書で、「そこであなたがたは、もはや異国人でも宿り人でもなく、聖徒たちと同じ国籍の者であり、神の家族なのである」（2・19、口語訳）と、真の教会の姿を語っています。私たちは地上の国籍を超えて同じ国籍の家族としてここに教会が建てられている喜びを味わっています。
また、今年の二月に一人の留学生が徴兵で軍隊に入隊するために帰国しました。その時に賛美歌「神ともにいまして」をハングルと日本語で歌いました。涙を流している方、「あなたが祈っているとき、私も日本であなたのことを祈っていることを忘れないでください」と言葉をかけておられる方を見て、聖霊が私たちを一つにしていてくださることを感じました。
四年前に、四年後がこのようになっているとは誰一人想像していませんでした。不思議なことの連続でした。しかし振り返ってみますと、誰が何をしたからということではなく、祈りが伝道と教会形成を推し進めたのです。まさにペンテコステの出来事を感じる四年間でした。これは花巻教会の特異な事例なのでしょうか。いや、たまたま花巻教会が韓国からの留学生を通してそのことを知っただけで、このことは常にそれぞれの教会で体験できるのです。
by Nishinosono Michiko, associate pastor
Wesley United Methodist Church
San Jose, California, U.S.A.
I have served as a Kyodan missionary at Wesley United Methodist Church (UMC) in San Jose, California, U.S.A. since May 2009. The UMC organization is different from that of the Kyodan.* Here, I sometimes feel the need for intercultural communication between the nichigo-bu (Japanese speaking section) members and myself. It is more difficult for me to understand the nichigo-bu than to understand the English-speaking section. I recognize that the Japanese people in the U.S. have had to struggle and be strong in order to live in a foreign country. They are direct and are strongly opinionated. And they have endurance. I need more time to understand them, and I try not to be hasty.
Wesley UMC is in Japantown, one of three remaining Japantowns in the United States. There is a monument on the main street that is written in both English and Japanese listing words that the issei (first generation of Japanese-Americans) used to say: kansha (gratitude); gaman (perseverance); mottainai koto shinaino (Don’t do things that are wasteful); enryo (reserve, modesty); shikata ga nai (It can’t be helped); kodomo no tame ni (for the children’s sake). Many issei and nisei (second generation) worked hard as farmers without vacations. Some of them were incarcerated in concentration camps during World War II. The issei’s life of hardship is evident in the words on the monument.
Wesley UMC was built by these issei in 1895. The nichigo-bu was for them and their children, the nisei. Now, the English-speaking section has become bigger than the nichigo-bu. Of the 740 members at Wesley UMC, only about 40 are nichigo members. The English-speaking members formerly supported the nichigo-bu because it was for their parents and their grandparents (the nisei or issei), who had worked hard for them as their children, and they still support it. But many Japanese American churches have no nichigo-bu now. Almost all the issei have passed away, and the nisei are in their late eighties, nineties, or even older.
Among the nichigo-bu are the kibei-nisei, who were born in the U.S., grew up in Japan, then came back to the U.S. There are also the “new” issei who moved to the U.S. after World War II, and some of them have come to live in the U.S. during the past ten years. Most nichigo members have American citizenship. Now, 80 percent of Wesley UMC members (English-speaking and Japanese-speaking) are Japanese-Americans, but there are also Chinese and other Asian people, Caucasians, African-Americans, and bi- or multi-cultural people, too. The relationship between the English section and the nichigo-bu is changing. Supporting the nichigo-bu is becoming harder for the English-speaking members year by year. If the nichigo-bu exists only for the issei or nisei whose first language is Japanese, the role of the nichigo-bu will perhaps come to an end in the future.
The nichigo ministry has some difficult problems now, but it has potential. There are many Japanese-speaking people outside the church in San Jose. What is the mission of the nichigo ministry in regards to them? How can we find a new direction? We are asking these questions and need to find answers.
My duties at Wesley UMC are:
1) To serve as the nichigo pastor (Japanese worship, Bible study, visitation etc.);
2) To serve and help other Japanese-speaking church members in the San Francisco Bay Area who have no Japanese pastor at their church; and
3) To serve at Wesley UMC as an associate pastor (participate in English and Japanese bilingual worship services and support English-speaking committees, attending their meetings and participating in their activities).
Working here is very hard for me, and the nichigo ministry situation is very difficult, but I trust in God’s help. Prayers for myself and Wesley UMC, both from Japan and here, are my support, my power, and my comfort. I appreciate all the support of God and the people of Christ.
*Note:In the UMC, a church with 70 attendees at worship is called a small church. A church with less than about 45 attendees at worship might have to be discontinued.
Hokusei Gakuen remembers three U.S. missionaries, in particular, as women who gave completely of themselves for the establishment of the school. Hokusei Gakuen was founded by Sarah C. Smith, who established the educational principles of the school. Following Smith, Alice M. Monk brought further development through her leadership and innovation. After World War II, Elizabeth M. Evans led the school through its transition to the newly developed national educational system. Through the work of these missionaries, Hokusei Gakuen was founded and nurtured.
Sarah C. Smith
Hokusei Gakuen is located in Sapporo, on the island of Hokkaido. Nowadays, Sapporo is called the greatest city north of Tokyo. Sarah C. Smith was assigned to Tokyo in 1880 by the Association of Presbyterian Mission International. Three years later she became ill due to the Tokyo climate and moved to Sapporo, where the climate was similar to her place of origin in New York State. She recovered within several months and remained in Sapporo to further the mission work there. She asked the mission board in her hometown for support to establish a school for girls. However, around 1880, Sapporo was still a frontier, having just been opened for development, so the board decided that it was not a suitable area to establish such a school. As the mission board determined that there was little hope of success and provided no financial support, she waited for another opportunity and moved on to Hakodate, which was a more advanced city in Hokkaido at that time.
In December 1886, Smith was invited to teach English at the Public Teacher’s College of Sapporo. She accepted the position and planned to open her own school at the same time. She had gained support from people in local government as well as from the business and academic circles. As the result, she was able to open a school for girls in 1887 without the permission of her home mission board. For nearly two years, she completely supported the school through her own efforts. Afterwards, the mission board recognized her strong commitment and began supporting her.
In 1894, Smith’s School for Women was renamed Hokusei Girls’ School. The word hokusei (north star) is taken from Philippines 2:15, “Shine like stars in a dark world.” Through her dedicated work in establishing the school and carrying out its educational goals, Smith left a lasting impression on her students as she shared life with them in personal ways and overcame scarcity to serve them. Overturning a forecast of “little hope of success” and defying multiple difficulties, she built a solid foundation for the school. Smith returned to America in 1931, when she was 80 years old, bringing to a close 50 years of service in Japan. During that time she had brought women’s education to the frontier of Japan and spread the gospel of Christ. She had worked tirelessly to raise the level of education, culture, and morality. At her last worship service, she read the words from Romans 15:3: “For even Christ did not please himself.” (NIV) These words provide a condensed summary of Smith’s lifestyle.
Alice M. Monk
After working for almost 20 years following the founding of the school, Smith became concerned about the lack of missionaries, as she was hoping to find someone she could trust to follow her. In November 1905, Alice M. Monk came to Hokusei Girls’ School. Although an effort was made by Joshigakuin in Tokyo to have Monk teach at that school, she chose instead to teach at Hokusei, where conditions were less than favorable. This was when she was 33 years old, just one year after her arrival in Japan. Monk helped consolidate the educational program and worked for its expansion as well. Monk became principal in 1915, and in the same year the school was recognized by the Ministry of Education. A new site for the school was obtained in 1924; a dormitory and a missionary house were built in 1926. Then in 1929, a modern three-story frame building was completed. Today this is the site of the junior and senior high school. In 1989, as a part of the centennial celebration, the missionary house was restored to its original state. In 1998, it was registered as “tangible cultural property.”
Intending to dedicate her entire life to Hokusei, Monk made plans to remain in Sapporo for the duration of her life. However, history’s timing did not allow it. U.S. missionaries were told by the Japanese government to return to their country, and on August 15, 1941, Monk left Sapporo. When she returned to the U.S. she became ill and, following years of poor health, died in Washington State in 1952. She was never able to return to Sapporo.
Elizabeth M. Evans
Elizabeth Evans arrived in Hokusei in October 1911 when she was 25 years old. She came only six years after Monk, but because of the brilliance of both Smith and Monk, her distinguished service was not as noticeable. However, when Evans arrived at Hokuriku, Smith’s health was not good, and because Monk assumed most of the administrative work, Evans took over much of the teaching and direct contact with the students.
In 1941, two months before all U.S. missionaries left Japan, Evans had returned for a furlough and was forced to stay in the U.S.. The war ended in 1945, and in 1946 the school was renamed Hokusei Gakuen. However, it was a mission school without missionaries. The school asked the six missionaries who had served before the war to return. In 1947, Evans answered the call. Although the war had kept her away, she returned to embody the spirit and tradition she had received directly from Smith and Monk. Evans played a major role in the restoration of the school following the war, and was named the first president of the Women’s Junior College that was established in 1951. She reached retirement age six months later and returned to the U.S. in September 1951.
Evans died in Minneapolis in February 1972 at the age of 86. In accordance with her will, one-third of her estate was given to Hokusei Gakuen. This inheritance is the endowment for the Smith/Monk/ Evans Scholarships that continue to be used to help students. (Tr. JS)
–Kimura Ikumi,
Planning and Public Relations Office
Hokusei Gakuen
学校法人北星学園 「日本初期における女性宣教師の働き」原稿
「一粒の麦として」辺境の地に女子教育の種を蒔き、育てた宣教師たち
北星学園は、Sarah(サラ) C(C).Smith(スミス)が創設し教育の基盤を築き、後継者Alice(アリス) M(M).Monk(モンク)の学校改革により発展をみた。さらに、Elizabeth(エリザベス) M(M).Evans(エバンズ)が戦後の新体制を牽引し、今日の北星学園が導かれた。 3人の宣教師は自らのすべてを北星学園のために注いだ宣教師として、本学園の記憶に留められる。
“Sarah(サラ) C(C).Smith(スミス)”
北星学園は、東京以北最大の都市と呼ばれる北海道札幌市に在る。Sarah C.Smith は1880年に東京に赴任したが、来日3年後に気候が合わず病にかかり、故郷によく似た気候の札幌に転地した。数ヵ月後に健康を回復したスミスは、そのまま札幌で宣教活動を続けることを決意し、伝道協会に決意と学校設立についての理解と協力を求めたが、当時の札幌は開拓途上にあり、低文化の女子教育後進地であったため、伝道協会はこの事業を「実現不可能」と判断し活動を許可しなかった。それゆえスミスは、止むを得ず北海道の先進地であった函館に留まり、宣教活動の傍ら機会を待った。
1886年12月、北海道尋常師範学校の英語教師に招聘されたのをチャンスと見て札幌に移転し、地元の有力な官・財・学界人の支持を得て、伝道協会の許可を得ないまま1887年に女学校を開学した。このため、伝道協会からの開学資金援助を得られず、開学後の約2年間は全く彼女個人の事業であった。しかしその後、伝道協会はスミスの固い決心を認め、1888年8月、校舎増築のための資金援助をした。また、1889年にスミスは一時帰国し、伝道協会の理解を得て漸く学校の運営資金を得ることに成功したのである。
1894年、スミス女学校は「北星女学校」と改名した。”Shine like stars in a dark world”「世にあって星のように輝く」（聖句：フィリピの信徒への手紙2章15節）が、「北星」の由来である。
スミスは女学校の創業と教育実践を通して、自らは欠乏に耐えつつなお人に奉仕する生き方を生徒に示し、生活をともにする人格的交わりを通して生徒に圧倒的な感化を与えた。「実現不可能」との予測を覆し、様々な困難にも屈せず、学校の基礎を固めたのである。
スミスは、1931年、80歳のとき、辺境の地で女子教育に先鞭をつけ、キリスト教の宣教と地域文化、教養、道徳の向上に労した50年間の歩みに終止符を打ち、帰国した。帰国にあたり、日本最後の礼拝の席上で読み上げた聖句「キリストさえ、ご自身を喜ばせることはなさらなかった」（ロマ書15章3節）に、スミスの生き方の全てが凝縮されている。
“Alice(アリス) M(M).Monk(モンク)”
開校後約20年近い労苦を重ねたスミスは、宣教師の不足に悩み、信頼に足るべき後継者を望んでいた。1905年11月、人望も極めて厚い教育者Alice (アリス)M(M).Monk(モンク)が、東京の女子学院の引き止め運動にも係らず、条件の悪い北星女学校に着任したのは、来日1年後、33歳のときであった。着任後、モンクは、一層教育内容を整備し学校形態を拡充することに努めた。1915年に校長に就任し、懸案となっていた北星女学校の文部省認可の取得、 1924年に新校地を確保した。1926年に寄宿舎、宣教師館を竣工し、1929年には木造三階建てのモダンな新校舎を竣工した。現在、校地は北星学園女子中学高等学校に受け継がれ、1989年に開学100周年を記念し復元された宣教師館は、1998年に国の「登録有形文化財」に指定されている。
モンクは、残る生涯の全てを「北星」に献げるべく、札幌に永眠の場所を定めていた。しかし時代は、モンクの思いを打ち砕き、1941年8月15日に、モンクをはじめアメリカ人教師たちは帰国勧告を受け札幌を離れた。母国にたどり着いたモンクは、そのまま倒れて長い病床生活の後、1952年ワシントンで天に召され、再び札幌に戻ることはなかった。
“Elizabeth(エリザベス) M(M).Evans(エヴァンズ)”
Elizabeth(エリザベス) M(M).Evans(エヴァンズ)は1911年10月、25歳のとき北星女学校に教師として着任した。モンクに遅れること6年後の着任であったが、スミスとモンクという輝かしい先駆者の中にあって、エヴァンズの功績は目立たない。しかし、エヴァンズが着任した頃、スミスの体調は思わしくなく、学校の管理はモンクに委ねられており、スミスの教育精神を受け継いで生徒への直接的な指導を助けたのはエヴァンズであった。
1941年、全ての宣教師がアメリカ本国に帰国する約2ヶ月前に一時休暇を取得してエヴァンズは帰国していたが、そのまま留まらざるを得なかった。 1945年に終戦を迎え、再出発を期していた学校は、1946年に財団法人北星学園として改めて始動するものの、北星女学校は宣教師のいないミッションスクールになっていた。北星学園は、アメリカに帰国した6名の宣教師たちに復職を要請していたが、1947年に要請に応えたエヴァンズが帰ってきた。エヴァンズの重要な役目は戦争によって途切れたが、スミス、モンクの教育の精神と伝統を再現することによって、ミッションスクールとしての断絶を埋めたのである。
戦後の学校再建に寄与したエヴァンズは、女子短期大学開学に尽力し、初代学長となったが、就任して6ヶ月後の1951年9月に定年を迎えて帰国する。
1972年2月にミネアポリスで86歳の生涯を閉じたが、エヴァンズの財産は彼女の遺言によって、3分の１が北星学園に献金された。北星学園に献金された遺産は、スミス・モンク・エヴァンズ奨学金の基金となり、現在も生徒のために用いられている。
学校法人北星学園 企画広報課 教学係 木村いくみ（起草）
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