Born on September 14, 1827, in what is currently the state of West Virginia, Elizabeth Anne Priscilla Edgar Randolph was an educator in the United States before being commissioned as a missionary to China. Upon her return from China to the United States, Mrs. Randolph stopped in Japan for a short visit of rest and recuperation from the harsh conditions of China. However, her short stay in Japan turned into four years, in which she founded the Women’s Kibokwan which is the present-day Kinjo Gakuin. Her principle of education is still alive today in the spiritual legacy of the school’s foundation.
Randolph was a school teacher for about 30 years in the states of Alabama, Georgia, and Kentucky. In 1871 she revealed her desire to become a missionary to Rev. Stuart Robinson of the Second Presbyterian Church in Louisville, Kentucky. She met with the Executive Committee concerning her application for missionary service and was appointed as a missionary to China. Randolph was sent to Hangzhou, China in 1872 to take up the position of principal at a women’s boarding school.
In 1888 she was compelled to return to the United States for health reasons. On her way home, she decided to visit Mrs. Rambus, her best friend and a former missionary to China, in Kobe. When Randolph discovered that the Japanese climate was good for her health, she moved to Nagoya, having been invited by Robert E. McAlpine, an American Southern Presbyterian Church-related missionary.She became an English teacher at Kibokwan, a boys’ English-language school which was directed by Ban’no Kaichi , pastor of the Japan Christ Nagoya United Church (currently the Kyodan’s Nagoya Church). While teaching at that school, Randolph saw the low position held by Japanese women with her own eyes.
Realizing the need for women’s education, Randolph decided to open an English class for women in January 1889. With the closing the boy’s Kibokwan in August, she accomplished her goal in September 1889 with the opening of the Women’s Special Kibokwan with an inaugural class of three female students. She had two classrooms built at her own expense and made it a rule to be self-supporting and independent. Her golden rule was this: “Fear God and devote your life to serve Him by training women to make loving people their life’s work.” This was her education principle and is precisely the spiritual legacy of Kinjo Gakuin.
In the year following the school’s opening (1890), the Women’s Special Kibokan was combined with the Kofu Women’s School (the Cumberland Presbyterian Church), and the name was changed to Kinjo Private Women’s School. The number of students increased, and a new school building was built making it a favorable start. Unfortunately, some parts of the school building were damaged by the Nobi Earthquake that occurred in October 1890. Randolph’s health began to fail again due, in part, to the aftershocks, so she had to return to America in 1892.
Randolph was very strict regarding education. She reportedly made the students memorize new English vocabulary every day, and those who failed a recitation were put in the back row. But the students did not complain and made great efforts so as to be able to sit in the front row. It was Randolph’s personality that whetted their appetite for study. Although she could speak Chinese, she had trouble remembering students’ names as she was poor at Japanese. However, it is said that she always called her students “daughters,” and the students had warm feelings and affection for her and would rush towards her to get ahead of others in wanting to be helpful to her.
Although she stayed in Nagoya for only four years, the seeds of women’s education that she planted during that time and her achievement in building the foundation of Kinjo Gakuin are her great legacy. Kinjo Gakuin University’s Randolph Memorial Auditorium was constructed as one of the memorial projects for the 100th anniversary of the school’s founding, so that the name of Randolph would be passed down through the generations as one of the educators of women in Nagoya. (Tr. SM)
―From Kinjo Gakuin Daigaku Monogatari
(Story of Kinjo Gakuin University)
アニー・プリスキラ・エドガー・ランドルフは、1827年９月14日、現ウエスト・パージニアル１
生まれ、約30年間にわたりアラバマ州、ジョージア州、ケンタッキー州で学校の教師を務釛て
いました。1871年に外国伝道局に宣教師を志願すると翌年の1872年に中国派遣宣教師の
任を受け、中国杭州に渡ったランドルフは寄宿女学校長に就任し、女子教育に従事してきました。
1888年、ランドルフは健康を害して強制帰国を命じられ、帰路につきます。その途中のこと、元中国宣教師の親友ミセス・ランパスに会うため神戸 に立ち寄り、しばらく滞在。日本の気候が自分の身体に良いことを知ったランドルフは、米国南長老教会宣救師マカルピンの誘いを受けて名古屋に移住 し、日本基督名古屋一致教会(現日本基督教団名古屋教会）牧師、阪野嘉一が館長だった男子英語塾「翼望館」の英語敬師を務めることとなりました。 そこで、女子教育に生涯を捧げてきたランドルフは、ロ本の女性の地位の低さを目の当たりにします。女子教育の必要性を悟り、1889年1月に女性 の英語クラスを開くと8月には男子の「爽望館」を閉鎖し9月に女性のための「女学専門糞望館」に改組、3人の女生徒を迎え、「女学専門翼望館」を 開校しました。そのとき彼女は自費で2間の教室を建て、自給独立を原則とし蛍した。ランドルフの想いはただひとつ、「神を畏れ、神への奉仕にその 生涯を捧げる、つまり人を愛することをライフワークとする女性の育成」。これが彼女の教育方針であり、それこそ金城学院の建学の精神でした。
開校の翌年(1890年)に「女学専門翼望館」はカンバーランド長老系の「紅楓女学校」と合併し、同年４月に校名を「私立金城女学校」と改称。 生徒数は次第に増え、1891年に校舎が新築されるなど順調なスタートを切りました。しかし残念なことに、|同年10月の濃尾大地震によって校舎 の一部が損壊。ランドルフもその余震の影響で健康を害し、1892年、帰国を余儀なくされます。
彼女は教育に対して大変厳しい方でした。生徒たちには毎日新しい英単語を覚えさせ、翌日暗唱できない生徒を後ろの席に変え、生徒たちは反発する ことなく、最前列に座れるように一生懸命勉強したと伝えられています。生徒たちの勉強意欲を高めたのは、ランドルフの人柄にありました。中国語は 話せても日本語が苦手で生徒の名前がなかなか憶えられなかったランドルフは、いつも生徒たちを「娘」と呼び、生徒たちは温かみと親しみを感じ、先 生のお役に立ちたいと、先を争って彼女のもとに走っていったといわれています。
ランドルフの名古屋滞在は、わずか4年間でした。しかし、この間に女子教育の種を蒔き、金城学院大学の基礎を築いた功績は偉大です。金城学院は 創立100周年記念事業のひとつとして「金城学院大学ランドルフ記念講堂」を建設し、名古屋の女子教育者の－人としてランドルフの名を後世に伝え 続けていきます。（『金城学院物語』17-18頁）
by Nomoto Shinya, board chair
Education Association of Christian Schools in Japan and Doshisha University
This organization, referred to in this address as “the association,” has continued for 100 years. On this occasion, more than anything else, we need to give thanks to God our Father for guiding us through these years.
The seed of the gospel was planted in Japan some 150 years ago, and Christian schools and educational institutions began springing up in each district. However, as soon as they had begun to grow, they were forced to struggle against nationalism. This period also coincided with the beginnings of the ecumenical movement around the world, and so it was in such a situation that the association was born through the prayers, cooperation, and solidarity of the leaders of these schools.
In the first half of the 20th century, overwhelmed by the waves of history, both of Japan and of the world, and forced to cooperate with Japan’s war effort, the Christian schools faced a terrible ordeal. However, in the second half of the 20th century, they received cooperative support from both churches and mission organizations in the West, and as a result, democratic education began. Effort was made to incorporate moral education based on Christianity through mutual association, support, and fellowship among the member schools.
At present, in the association, there are 97 governmentally recognized school corporations, which include a total of 282 institutions with schools from elementary through university, with approximately 346,000 students. This is despite a Christian population of less than one percent, clearly showing that the principles and results of Christian education are generally held in high regard in Japan.
However, the history of those who have gone before us is a history of struggle. When we remember those of our predecessors who literally gave their lives in order to fulfill their calling from God, I feel a strong sense of gratitude and respect. At the same time, looking back at that history of struggle, we cannot overlook God’s blessing interwoven with that history. On this occasion, we are eager to learn about this history from the completed chronological index and, by next year, the compilation of original source documents of the 100-Year History of the Education Association of Christian Schools in Japan. Then, by extension, we may see our path forward and, I think, see our history interwoven with both joy and pain.
Further, even though each school in the association is based on Christian principles, they each have their own histories and traditions, and so they have varying understandings of Christian teaching. For this reason, it has been difficult to achieve a common opinion on issues and, I believe, this will continue to be true in the future.
However, in order for the association to be able to continue, as we must face our present reality and issues, and as we accept our weakness before God and each other, we must respect each other’s differing opinions and positions as we seek unity. That unity, of course, must be a unity based in spiritual union.
Today, as we approach the 100th anniversary of the association, I believe that we should not think of this as a mere point in the passing of time, not a “chromos” but a true “kairos,” in which we can receive anew the gospel of Christ and affirm together the spiritual union we have already received. We should use this opportunity to deepen our unity and fellowship.
As we look back on our past history, both the struggles with the narrow-minded nationalism that was forced upon us, as well as in times when things were more favorable, we need to learn from the experiences of our predecessors in the association, how they sought to fulfill their calling to bring to fruition the freedom and love based on the Gospel of Christ and also the reasons why they could not. We should learn again from the firm resolve, faith, and wisdom of the teachers who went before us in the past 100 years. We should make our own that firm resolve that they have passed on to us. Further, ought we not to confirm that we are being led by the hand of God, which guides history, and use this opportunity to deepen our faith and solidarity? (Tr. GM)
―From Kirisutokyo Gakko Kyoiku
(Christian schools and education)
100周年記念式典式辞―スピリチュアル・ユニオンとしての一致を
野本真也 キリスト教学 校教育同盟理事長・同志社理事長
キリスト教学校教育同盟（以下、教育同盟）は、 ここに結成１００周年を迎えました。わたしたちは何よりもまず、ここにいたるまでの歴史の歩みを導いてくださった父なる神に、心から の感謝をささげたいと思います。
教育同盟は、日本に福音の種が蒔かれ、各地でミッション・スクールやキリスト教学校が芽 を出し、成長し始めるや否や、国家主義との厳しい闘いを強いられる中、また世界的なエキュメニカル運動が高まる中で、同志的な結束を 願う先達たちの祈りと努力によって誕生いたしました。それ以来、20世紀前半の時代に は、世界と日本の歴史の荒波に揉まれ、戦争への協力を余儀なくされるなど、厳しい試練にさらされました。また、20世紀後半の時代には、欧米のキリスト教会とミッ ション団体の強力な援助を受けつつ、民主主義教育をはじめ、キリスト教を徳育の基本とする教育を担う加盟校への支援と相互の交わりに 努めてまいりました。
現在、教育同盟には、97の学校法人、小学校 から大学までの２８２校が加盟しており、約34万６千人の児童、生 徒、学生が学んでいます。この事実は、いわゆるキリスト教人口が１パーセントにも満たない状況にもかかわらず、キリスト教（主義）学 校の教育方針と成果が一般に高く評価されていることを端的に表していると思われます。
しかし、ここに至るまでには、先達の苦闘の歴史がありました。時には、文字どおり存亡を かけて、神から与えられた使命を担い続けてくださった、今は天上に召された多くの先達の方々を想い、尊敬と感謝の念を強く覚えます。
それと同時に、その苦闘の歴史の背後には、神の祝福の歴史があったことも決して見逃すこ とはできません。わたしたちは、このたび完成した『キリスト教学校教育同盟百年史 年表』から、また来年度完成予定の『百年史通史 編』と『資料編』から、先達の苦闘と神の祝福の織りなす歴史を読み取りたいと思います。そしてその歴史の延長上に、わたしたちの進む べき道もまた示され、託されている使命を担う喜びと苦しみの織りなす歴史を展望したいと思います。
そのうえ、教育同盟の加盟校は、各々固有の歴史と伝統をもつキリスト教主義の学校であ り、それゆえに、キリスト教理解そのものもまた多様であります。それだけに、意見の一致を見ることが困難である場合さえ、これまでも ありましたし、またこれからもあり得ると思います。
しかし、まさにこうした現実と困難な課題をかかえているからこそ、また、わたしたちが神 の前に、そしてお互いに弱さをかかえているからこそ、異なる意見と立場を尊重し合い、一致を願い求めていかなければ、同盟が存続して いくことはできません。そして、その一致は、何よりもまずスピリチュアル・ユニオンとしての一致でなければなりません。
わたしたちは、１００年目を迎えた今日というこの時を、単なる時間の流れの区切り、クロ ノスとしてではなく、まさにカイロスとしてキリストの福音を改めて受けとめ直し、わたしたちにすでに与えられているスピリチュアル・ ユニオンを確認し合う、その好機とし、相互の交わりを深めていきたいと思います。
そのために、過去の歴史において、ときには偏狭な国家主義との闘いを強いられる中で、あ るいは逆に、順風の吹く時代環境の中で、教育同盟と加盟法人各学校の先達が、キリストの福音にもとづく自由と愛の現実化のために、ど のような仕方で使命を果たそうとしてきたか、また果たし得なかったかを学びたいと思います。そしてこれまでの１００年の歴史の中か ら、先達の堅い志と信仰と知恵を学び取り、わたしたちもまたそれらを継承していく決意を新たにし、さらに歴史そのものが見えざる御手 によって導かれていることを確認し、わたしたちの信仰と連帯を強める契機としようではありませんか。
（『キリスト教学校教育』）
by Tim Boyle, missionary
Kwansei Gakuin, Nishinomiya
For five nights in November 2010, Japanese television showed a ten-hour-long dramatic series entitled “99 Years of Love, the Japanese-Americans.” It was a powerful and emotional drama that brought back memories of watching Alex Halley’s Roots some 30 or more years ago, with its portrayal of the African-American saga.
The plot is quite true to history, with the unavoidable exception that all the Japanese-American characters are able to speak perfect Japanese but not very good English―necessitated by the parts being played by Japanese actors for a Japanese audience.
The story begins in 1911, when Hiramatsu Chokichi, a young man from a poor farming family, comes to Seattle to seek his fortune. He overcomes many obstacles through sheer determination and good luck, and after many years, builds up a thriving farm. He and his wife Tomo, who came to the U.S. as a “picture bride,” introduced by photograph and arranged by a marriage broker, are blessed with four children. But in 1940, as U.S.-Japan relations sour and anti-Japanese sentiments soar, they decide to send their two young daughters, Shizu and Sachi, to live with relatives in what they thought would be the safety of Japan, while they and the two older boys, Ichiro and Jiro, guard the farm and wait for things settle down.
Pearl Harbor and the outbreak of war, however, ruin their plans. Together with 120,000 fellow Japanese-Americans along the West Coast, they are forced to sell their farm for next to nothing and are herded into Manzanar Relocation Center, one of the hastily construction camps in the interior. Their two daughters likewise face severe hardship in Japan, with Shizu ending up in Hiroshima, where she survives the A-bomb, and Sachi in Okinawa, where she barely escapes with her life. They are briefly reunited, but Shizu dies of radiation exposure and Sachi, feeling she has been utterly abandoned by her family, disappears in the postwar chaos.
During the war, many people viewed the Japanese-Americans as enemy aliens, so to prove that he is a loyal American, Ichiro volunteers to serve with about 1,000 other nisei (second-generation Japanese) in the 442 battalion, which becomes the most highly decorated unit in U.S. history. Ichiro loses his life, saving his fellow soldiers, but more than anything else it was his heroics, along with that of the others, that changed the attitudes of U.S. society toward the Japanese-Americans.
In the story, the Hiramatsu farm had been basically stolen by a white man who hated the Japanese, but on learning that Ichiro had given his life in the dramatic rescue of his beloved Texas regiment (the “Lost Battalion”), he repents and as an act of contrition, gives the family back their farm, which then serves as a base where other Japanese-Americans can get back on their feet. Then in 2010, Sachi comes back to the U.S. for the first time in 70 years and is reunited with Jiro, thus completing the cycle of “99 years of love,” and learns of Ichiro’s ultimate sacrifice. “Greater love has no man than he lay down his life for his friends.” (Jn. 15:13) The sacrifice of Ichiro and his fellow Japanese-American soldiers had overcome the curse of prejudice and discrimination.
It is a powerful story that portrays the insanity of both racism and war, and with the inclusion of the atomic bomb, also the horrors of nuclear weapons. It appeals to President Obama’s pledge to rid the world of nuclear weapons and sends a powerful message of peace.
The beginning scenes can be viewed on the following website: http://www.dramacrazy.net/japanese-drama/99-nen-no-aijapanese-americans-episode-1/ The English subtitles are quite good, and there are links that enable the entire show to be viewed in successive episodes.
______________
Adapted from an article by the author published in the weekly Kwansei Gakuin University Bulletin
rom April 26 to April 29, I attended the General Assembly of the Presbyterian Church of Taiwan. There was heated discussion at the assembly, but what surprised me most was seeing, for the first time, assembly members taking blood tests. With health notebooks in hand, they got their blood tests; and the following morning, based on the results, those assembly members who had a reading that was marked in red received advice about consulting a doctor. Those who were elected as assembly officers were given the privilege of getting a health check. Furthermore, between the most animated discussions, there was a lottery in which a digital camera and a bicycle were awarded. There were also times of great laughter.
The PCT General Assembly was held on the 9th floor of the Mackay Memorial Hospital. The meeting place was a theater-shaped chapel that will seat 500 persons. The Presbyterian Church of Taiwan operates three large hospitals, and because of this, local church apportionments represent only four percent of the total budget, which I frankly found quite enviable.
The PCT and the Kyodan have concluded a mission covenant, mutually sending out missionaries, and this interchange has a long history. Recently, PCT representatives visited the Kyodan in regard to the devastation caused by the Great East Japan Earthquake. The PCT has already contributed 35 million yen and has promised to contribute an additional 20 million yen.
Japan is facing its greatest crisis since World War II, and developing a strategy for dealing with this disaster has also become an issue of greatest importance for the Kyodan. An emergency response headquarters has been established, and a concrete emergency plan has been formulated to grapple with the issue of raising 2.2 billion yen from both within and outside Japan. I am deeply moved that in the midst of this crisis, the PCT has offered fervent prayers and aid, and furthermore, that earnest prayers were offered up at the assembly.
On behalf of the Kyodan, I expressed to the assembly that in addition to being thankful for the PCT’s support, we hope from here on also to deepen the relationship of both of our churches. (Tr. RT)
―Ishibashi Hideo, Kyodan Moderator
台湾基督長老教会総会出席
４月２６日～２９日まで台湾基督教長老 教会(Presbyterian Church of Taiwan)の総 会に出席した。
熱い議論がなされる総会であったが、第一 に驚いたことは議員達が血液検査を受けている 姿を最初に見たことだ。健康手帳を持ち、血液検査を受け、翌日にはその検査を元に、数値が赤でしるされている議員は医師と面談をするよう にとのアナウンスがあった。総会議員に選ばれると健康チェックの特典が付く。さらに、白熱の議論の間にお楽しみの時間もあり、抽選でデジ カメや自転車が当たる。大笑いする時間もあった。
台湾基督長老教会の総会は、馬偕病院の９ 階の礼拝堂で開催された。この会場は５００名 くらい入る劇場形式の礼拝堂であった。
台湾基督教長老教会は病院を経営してい る。三つの大きな病院を経営し、その為に各教会 の負担金は全体の予算の４パーセントで良いとのこと、素直に羨ましいと思った。
同教会と日本基督教団とは宣教協約を結 び、お互いに宣教師を派遣し合い、その交流の歴 史は長い。今回の東日本大震災においても真っ先に日本基督教団にお見舞いに来て下さった。すでに３５００万円の献金をして下さり、さらに ２０００万円の献金をしてくださるという約束をして下さった。
日本は戦後最大の危機の中にあり、日本基 督教団もこの災害の対策が最重要な課題となっ ている。救援対策本部が設置され、国内、国外合わせて２２億円の救援対策を具体的に取り組む計画を立てた。この危機の中にあって、日本基 督教団への熱い祈りと支援が、台湾基督教長老教会からいただき、さらに総会においても熱い祈りを捧げてくださり、感動した。
日本基督教団として、台湾基督教長老教会 からの支援を感謝すると共に、今後とも、両教 会の関係を深めて行くことを総会で表明した。
石橋秀雄
by Kyodan Moderator Ishiabashi Hideo
“Amazing Grace”
On Dec. 16, 2010, the movie distribution agency, Prestio, sent me a DVD and an invitation to write a review. The DVD was “Amazing Grace” (2006, U.K.), and I was asked to write on John Newton for the mass media. “Amazing Grace” will be shown throughout Japan from March 2011. Through his faith, the main character, William Wilberforce, fought to introduce a bill to end the slave trade, and was supported in his efforts by the Reverend John Newton.
John Newton, who wrote the lyrics for “Amazing Grace,” experienced many failures and setbacks as a youth, but he had a dramatic conversion experience during a storm at sea as he and his ship were spared. As a result of that experience, he went from being the captain of a slave ship to becoming a minister of the gospel. Upon realizing that the Lord could “save a wretch” like him from his sinful life, one for which he could never atone, he was able to sing about God’s unbelievable grace―that is, God’s “amazing grace.” In the movie, at the end of Newton’s life, when his eyesight began failing and his memory became dimmer, he exclaimed that even though he may have forgotten many things, there were two things he could never forget; that he was a sinner, and that Christ was his savior. I was moved to recognize this movie as an instrument of evangelism, and wrote the article.
What is Evangelism?
Paul held daily discussions about God’s amazing grace in the lecture hall at Tyrannus in Ephesus “so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord.” (Acts 19:10) The Ephesians took time from their lunch hour to listen eagerly to the gospel at the lecture hall. Paul spoke passionately, and the people listened intently. Many people repented.
The evangelism of which Acts speaks is that of repentance. When the Ephesians understood the amazing grace of which Paul was speaking, they confessed their sins, “and openly confessed what they had done.” (Acts 19:18) They were released from their sins, and thus, were also made free.
The towns in Ephesus were full of magic practices. The people who heard Paul’s gospel clearly confessed their sins and discarded their magic. They repented and burned the books of magic, which had been at the center of their lives. “When they calculated the value of the scrolls, the total came to fifty thousand drachmas.” (Acts 19:19) Scrolls of magic were quite expensive. “Fifty thousand drachmas” represents a huge price in their world. The valuable scrolls of their world were destroyed.
As the magic books were the center of the Ephesians’ lives, they depended on them for overcoming the troubles of their lives and this world. People were finally released from the bondage of the magic practices that had enslaved them. The words of the living God have power to change peoples’ lives. God frees us from the bondage of magic, myths, and hardships.
God’s Words are Influential
“In this way the word of the Lord spread widely and grew in power.” (Acts 19:20) Not through Paul nor through the words of people, but through the word of the Lord the message of the Lord Jesus through his cross and resurrection rapidly spread.
Speak the Word passionately, listen to the Word passionately, and sing praises to God on high in worship. Let us be an evangelistic church with a burning faith and a passionate witness. May the word of the Lord spread quickly and with power in the Kyodan so that it will be recognized for its evangelism. (Tr. WJ)
―From Shinpo (Kyodan Times) published in Jan. 19
主の御言葉が勢いよく広まる 総会議長 石橋秀雄
驚くほどの恵の中で
昨年１２月１６日映画配給会社プレシ ディオからＤＶＤと原稿依頼が送られて きた。ＤＶＤには「アメイジング・グレイス」（2006年英国）とあり、マスコミ用資料としてジョ ン・ニュートンについて書いて欲しいとの事 であった。
アメイジング・グレイスが今年三月に全 国の映画会社から公開される。
この映画の主人公は「奴隷貿易禁止法 案」を成立させる為に信仰もって闘ったウ イリアム・ウィルバーホースである。この闘いをジョン・ニュートン牧師が支える。
アメージング・グレイスを作詩したジョ ン・ニュートンの青年時代は挫折と転落 の人生であり、その救いの体験は、難破船の中で、必死に祈り、死の危険から救われたことによる。その後、奴隷貿易船の船長から、牧師に なった。 このならず者、 償い切れない罪を犯した者を、罪の中に捨てられた者を、主は見いだし救ってくださった。神の驚くべき恵 みが歌われる。まさに、アメー ジング・グレイスだ、驚くべき恵みだ。
映画の中で、ニュートンは視力が落ち、 記憶が薄れ、人生の終わりが近い中で、 「すべてを忘れても決して忘れられない二つの事がある。それは、私が罪人であり、キリストは救い主であるということだ」と告白する場面が ある。この映画は伝道 の映画だと感銘を受け原稿を書くことにした。
伝道とは
この驚くべき恵みをパウロはエフェソの ティラノの講堂で毎日論じた
「アジア州に住む者は、ユダヤ人であ れ、ギリシャ人であれ、だれもが主の言葉 を聞くことになった」
（使徒言行録１９章１０節）
エフェソの人々は。貴重な昼休みに講堂 にやってきて熱心に福音を聞いた。
「パウロは熱心に語り、人々は熱心に聞 いた
ここで多くに人々が悔い改めた。
使徒言行録が示す伝道とは、「悔い改 め」を起こさせることだ。
エフェソの人々はパウが語る「驚くべき 主の恵み
を知らされた時、罪の告白をしている。
「自分たちの悪行をはっきり告白し た」（同１８節）
彼らは罪から解放された。そして、同時 に自由にされたのだ。
エフェソの町は魔術が盛んな町であった。
パウロの福音を聞いた人々は「その悪行をはっきり告白」して魔術を捨 てた。自分の生活の中心であった魔術 の書物を、悔い改めて捨てて燃やした。
「その値段を見積もってみると、銀貨５万枚にもなった
（同１９節）
魔術の書物は高価な書物であった。銀貨5万枚は膨大なこの世の価値を示している。こ の世の価値書物が燃やされた。
魔術がエフェソの人々の生活の中心にあるということは、同時に生活の 不安、その不安を魔術の本に頼って克 服しようとしていたということになる。
この今まで生活の中心にあり、人々の心を縛っていた魔術から人々は解 放された。
生ける神の御言葉の力は人々の生活を変える。
魔術から、迷信から、わたしたちを縛るあらゆる苦悩から自由にする。
主の御言葉が勢いよく
「このようにして、主の御言葉はますますい勢いよく広まり、力を増し た
（同20節）
パウロではなく、人間の言葉ではなく、主の言葉が、「十字架と復活の 主イエスの言葉が、ますます、勢いよ く広まり、力を増した
のだ。
御言葉が熱心に語られ、御言葉が熱心に聞かれ、神への讃美が高らかに 歌われる礼拝が捧げられ。この礼拝で 熱くさた信徒が,熱心に証をし、熱心に伝道する教会でありた い。そして、日本基督教団において「主の御言葉がますます勢いよく広まり、力を増した」と語りえる「伝道する教団」になって行きたい。
〒169-0051 東京都新宿区西早稲田2-3-18-31
Copyright (c) 2007-2026
The United Church of Christ in Japan