by Koinuma Makiko, Kyodan missionary
Recently, Brazil is attracting the world’s attention as a country that is developing economically. Its shadowy areas, however, cannot be easily seen from the outside.
The history of Brazil began in 500 AD when it was “discovered” by the Portuguese. The intrusion of the Europeans resulted in a sharp decrease of the native population and the importation of millions of slaves from Africa. With the collapse of the slave system that had lasted for 300 years, immigrants from approximately 100 countries were introduced, and consequently, a variously mix-blooded, multi-racial, and multi-cultural nation has been formed. Merry, cheerful, and energetic Brazilians are good at living joyfully even with difficulties.
But the negative historical heritage can be seen in the survival of the power structure from the days of colonial control, which is still persistently the basis of society; the existence of a wealthy and powerful class of people who are corrupt and arbitrary; a tremendous gap between the rich and the poor; and the loss of family culture among the innumerable people of poverty. The area of Alto da Bondade in Olinda City in the state of Estado de Pernambuco in the northeastern Brazil, where I have been working since 2009, is one of the places with extremely bad conditions, far removed from the economic development of recent Brazil. In 1987 Pastor Davi Blackburn, a U.S. missionary, built a Methodist church here. Neighboring it is a nursery school, part of a social service to provide free care for the children of poor families. Unfortunately, however, Davi was electrocuted in an unexpected accident in 1992.
I first met Jane Blackburn, the leader of the members of this church, at the meeting of the World Federation of Methodist and Uniting Church Women in Rio de Janeiro in 1996, and we have been good friends since then. My husband and I worked with the Japanese Church in San Paulo during 1996-2006 as missionaries sent by the Kyodan, using the Japanese language to serve the first generation of Japanese immigrants. In ten years, unexpectedly, we were forced to come back to Japan as my husband was suffering from an incurable disease. He passed away in August of that year. He told me, “You need to accomplish your mission as you want,” and left enough inheritance to support my missionary work.
Being left alone, I made up my mind to work with the Brazilian church using no Japanese language since the church has no Japanese members. Moved also by my friend Jane’s earnest request, I formally set off for my new missionary post in Metodista em Alto da Bondade in March 2009. The scenery of Olinda is so beautiful that UNESCO designated it as a historical city. I have heard that the name “Olinda” is derived from the first colonist’s exclamation and means “How beautiful it is!” But the area of Alto da Bondade, where our church stands, is a place extremely far from “beauty.” Along the bumpy roads littered with garbage, in an unsanitary environment without even a sewer, live poor people who are somehow managing their everyday lives on scant income. Youth, having no hope for the future, easily become slaves to drugs, with its consequences of frequent violence and murders.
In this area overflowing with illness, drugs, alcoholism, violence, maltreatment, and domestic troubles, numerous churches of various denominations and sizes stand side by side, crying for miracles and the help of Jesus Christ. In fact, most of such churches bind the poor people with sundry rules, get them infatuated with church gatherings, and siphon off a great amount of money from them. Their understanding of Christian belief is that of a super-individualistic desire for miracles that never aims for the formation of a community in order to revive human dignity. Instead, these churches seem to enslave people in the name of Christian belief.
In such an environment, we want our church, which consists of some 25 members, to be the one that testifies about the love of God to the people of the area by loving God, ourselves, and our neighbors and by practicing Christian belief. The minister is compelled to be responsible for another church in a neighboring area, and few church members can take leadership responsibility. There are no material, economic, or intellectual resources at all for the church. The church does have one thing, however, which is the simple and strong belief that “God certainly helps us,” and that “Jesus is always with us and gives us strength.” We associate with each other with a humane, affectionate heart and walk together, helping each other, honoring God wholeheartedly, enjoying small things, and thanking God. I marvel at the witness of the members, who never fail to donate literally ten percent of their income to the church, however small the amount may be.
I am a missionary, but I always feel that the Brazilian people are teaching me how to believe in God. How happy I am to believe in Jesus Christ! As hard as I can, I am praying and preaching. More than 180 children, youth, and adults gather together for the winter Bible class, held once a year. Usually the fund to support it is somehow endowed from outside of the church. Still insufficient in understanding the Portuguese language, I accomplish very little in the service by the way of words. Every time I preach a sermon in Portuguese, which is once a month, I endure birth pangs as if I were dying, but as soon as it is finished I am filled with gratitude and pleasure, and revive.
I pray and hope that my presence here may result in a religiously, materially, and economically useful relationship of mutual help between the church in Alto da Bondade and the church in Japan. (Tr. AY)
ブラジル宣教報告
日本キリスト教団宣教師 小井沼眞樹子
昨今、ブラジルは経済的に発展している国として、世界の注目を浴びるようになりました。しかし、社会の影の部分は外からはなかなか見えにくいものです。
ブラジルの歴史は西暦５００年にポルトガル人に「発見」された時から始まりました。
ヨーロッパ人が潜入してきたことにより、先住民は激減し、アフリカから数百万人もの人々が奴隷にされ、３００年続いた奴隷制が崩壊すると、今度はおよそ１００ヶ国から大量移民が導入され、様々に混血した多民族多文化国家を形成しています。明るく陽気でエネルギッシュなブラジル人は、困難な中でも楽しく生きることが得意です。
しかし、ブラジルの負の歴史的遺産は、植民地支配の権力構造がいまだに社会の根幹に存続し、富裕な権力者層の横暴と腐敗、貧富の大差、多くの貧困層の家庭文化の欠損であると言えましょう。
私が２００９年から奉仕している北東部ペルナンブコ州オリンダ市のアルト・ダ・ボンダーデ地区も、ブラジルの経済発展とは程遠い、かなり劣悪な居住区です。
１９８７年にアメリカ人宣教師ダヴィ・ブラックバーン牧師がこの地にメソジスト教会を建てました。社会奉仕の一環として貧困家庭の子供たちを無料で世話する保育園も隣接しています。しかし、不幸にもダヴィ牧師は９２年に不慮の事故で感電死してしまいました。
私はこの教会の信徒リーダー、ジャニ・ブラックバーンと１９９６年にリオで開かれた世界メソジスト女性大会で出会って以来、友人として交わりを続けてきました。
私たち夫婦は教団宣教師として１９９６－２００６年まで、サンパウロの日本人教会で奉仕しましたが、それは移民した日本人一世への日本語による牧会奉仕でした。思いもよらず１０年目に夫が難病にかかり、帰国を余儀なくされ、その年８月に夫は他界しました。
彼は私に「あなたの使命を自由に果たしなさい」と告げ、宣教の経済的基盤も遺してくれました。
単身になったので、日本語を全く使わず、日本人のいないブラジル人教会で奉仕したい願い、友人ジャニの熱心な招きにも心動かされ、２００９年３月から正式に宣教師としてアルト・ダ・ボンダーデメソジスト教会に赴任したのです。
オリンダはユネスコによって歴史都市に指定されているほど美しい景観をもった町です。オリンダとは、「なんと美しい！」という最初の入植者の感嘆詞からとられた名前だそうです。
しかし、教会が建てられているアルト・ダ・ボンダーデ地区はおよそ「美しさ」とはかけ離れた地域と言えましょう。穴だらけの泥の道にはゴミが散在し、下水設備もない非衛生な環境に、日々の暮らしをどうにかやりくりしながら生きている人々がいます。若者たちには将来の希望も可能性も閉ざされていて、たやすく麻薬の虜になり、暴力、殺人事件が頻発することになってしまいます。
病気、麻薬やアルコール依存症、暴力、虐待、家庭崩壊があふれているこの地域には、大小さまざまな教会が軒を並べるようにたっており、イエス・キリストに奇跡を起こして助けてくださいと叫び求めています。そんな教会の多くは貧しい人々を種々の規則でしばり、集会づけにし、多額の献金を吸い上げているのです。その信仰理解は超個人主義的な奇跡願望であり、人間としての尊厳を回復させ助け合う共同体を形成する方向には向かいません。むしろ信仰の名のもとに人々を奴隷化しているように思われます。
そのような周辺環境にあって、私たちは２５名ほどの教会ですが、神と自分と隣人を愛し信仰を実践することによって、地域に神の愛を証しする教会でありたいと願っています。主任牧師は近隣のもう一つの教会と兼牧で、リーダーシップを取れる信徒は少なく、物質的、経済的、知識的資源としては何も頼りになるものがない教会です。が、有るものがあります。それは「神様がきっと助けてくださる」、「イエス様がいつも共にいて力を与えてくださるというシンプルで強い信仰です。そして、人間的な愛情深いこころを持って交わり、元気よく賛美し、小さなことにも喜び、神に感謝し、助け合いつつ歩んでいます。また少ない収入でも十分の一献金を欠かさずにするのには、驚かされます。
私は宣教師としてここにいますが、いつも私の方が彼らから信仰を学んでいるいう気持ちです。イエス様を信じていることがどんなに幸いなことか。周囲の人々の崩れてしまった人生を回復させるために、一生懸命祈り、伝道に励んでいます。年に１度の冬季聖書学校には１８０名以上の子供たち、若者、大人たちが集まってきます。資金はいつも外部からの献金によって何とか賄われています。
私はポルトガル語がまだ拙いので、言葉による奉仕はあまりできません。月に１回の礼拝説教はいつも死にそうなほど産みの苦しみを味わいますが、終わると感謝と喜びに満され、また復活するという具合です。
私がここに存在することによって、信仰的、物質的、経済的に有益な助け合いの関係がアルト・ダ・ボンダーデ教会と日本の教会の間に生まれ、育っていくことを祈り願っています。
Lessons Gleaned from Involvement in Buraku Liberation Movement and Okinawa-related Issues
An interview with Kataoka Heiwa, member* Waseda Church, Tokyo District
I grew up in a Christian family, and so Christianity was always right there. I thought that how I should live and relate to people who were close at hand was really important. That changed somewhat when I went to high school. I had grown up in a Kyodan church, but when I went to Keiwa Gakuen High School, a church-related school, and started living in a dormitory, I realized that half of the students were not Christians and even those that were Christian came from many different denominations.
I began to wonder about the idea of “just believing.” Was faith an internal thing? Was it an individual thing? I began reacting against some of the things I had been taught. However, when I went to university, I realized that faith can be open to and expressed in the real world. That has been shown to me most clearly through my active involvement in the two areas of Buraku liberation and Okinawa-related issues.
During my first summer at university, I participated in the Kyodan Buraku Liberation Center’s Youth Seminar, and I learned how great it is to read the Bible and to witness to one’s faith in the context of fighting against discrimination. Through the university’s Peace Research Institute and the Religious Department, I was able to participate in a field trip to Okinawa, where I learned about the history of Okinawa, the present concerns around U.S. military bases, and the activities of Christian networks working for peace.
My faith was changed through these experiences, and during my second year of college, I was baptized. Feeling that I wanted to continue my involvement in these issues after graduation, I did not participate in any club activities at the university because I thought it was important to relate not only to other university students but also to a variety of people of different age groups. For the same reason, when I thought about employment, I did not want just a regular job. I consulted with the minister of my church, and he introduced me to Waseda Hoshien.
The work of Waseda Hoshien is based on Christian values, and a wide range of programs and activities are available to both youth and adults. My work involves setting up courses in Asian languages for adults, as well as working with students. One of the activities with students is creating regular weekend opportunities to meet, play, and deepen relationships with children who have disabilities.
Almost none of the students who come to Waseda Hoshien is Christian. But when I see how passionately these students try to interact with the children in an effort to build authentic relationships, I am often amazed. I experienced that kind of relationship in the church, and it makes me really happy to know that, through my invitation, some people have started attending worship. It makes me feel that I know why I am working here.
Some of the people who come here have attended church-related kindergartens or schools, and others, even though they have no direct experience of Christianity, are often interested in Christian ideals. But there are also those who are not connected to the church in any way. When I introduce myself to these people, I always mention the church. Is that evangelism? I don’t know. But it is part of my approach to people to let them know who I am.
I am not being pushy about evangelism. Whenever I invite someone to a church event, I always emphasize how much fun it will be. On “Marine Day” in July, we held an event where we did some weeding around Chiyoda Church in the Shinjuku area of Tokyo and then had a barbecue with scallops sent from the Sanriku area, where the minister had previously worked. It was a lot of fun, and that’s what I want to do–namely, to find ways to have fun together.
I believe that Christianity and God can only be communicated through concrete and authentic encounter. To that end, I want to make myself open, approachable, and attractive to all people. (Tr. RW)
From Shinto no Tomo (Believers’ Friend)
*Kataoka Heiwa was born in Fukushima Prefecture and is 24 years old. His given name (Heiwa) means “peace.” After graduation from International Christian University with a major in sociology from the Liberal Arts Department’s Division of International Studies, he was employed by Waseda Hoshien in April 2008. Baptized during his second year of college at Waseda Church, where he is still an active member, he has also served on committees involved with youth, Buraku liberation, and Okinawa-related issues in Tokyo District’s Kita (north) Subdistrict.
インタビュー
片岡平和 さん
部落解放運動と沖縄問題への取り組みから
自分自身が魅力的であるように
福島県出身、二十四歳。国際基督教大学（ICU）にて教養学部国際関係学科に在
籍。社会学を専攻。二年次に早稲田教会にて受洗。卒業後の 二〇〇八年四月に
財団法人早稲田奉仕園に就職。同じ敷地内にある早稲田教会での活動をはじめ、
東京教区北支区での常任委員をつとめ、青年部、沖縄委員会、部落解放委員会の
活動にも従事している。
クリスチャン・ファミリーに育ったので、ずっと身近にあったキリスト教ですが、身近な人とどうやって生きていくか、そういった関係が大事だと思っていました。それが高校時代に一旦、相対化されました。それまで教団の教会内で育ってきたわけですが、寮生活を送ったミッション・スクール、新潟の敬和学園で、半分はノン・クリスチャン、あとの半分のクリスチャンもいろいろな教派の人たちがいたからです。 一方で、「ただ信じなさい」という教えに、信仰とは内面的なものなのか、個人的な問題であるのかとちょっと反発を覚えたりもしました。でも、大学に入って、そうではない外に開かれた信仰もあるとわかりました。それは僕の大学時代の両輪とも言える活動となった部落解放運動と沖縄問題への取り組みを通して示されたことでした。大学一年の夏に日本基督教団部落解放センターの青年ゼミナールの活動に加わり、聖書を読み信仰を証ししながら差別と闘っていくことのすばらしさを知りました。また、大学の平和研究所や宗務部の活動を通して、平和学習の一環で沖縄フィールドトリップに参加し、米軍基地の課題や沖縄戦の歴史などにどういう取り組みがなされているのかをキリスト教のネットワークによる活動を通して学んだのです。こうした中で、自分のキリスト教理解も変わっていき、大学二年のときに受洗しました。大学時代にサークルに入らなかったのは、卒業後もつながりのある活動をするためには大学生同士だけの関わりではなく、いろいろな世代の人たちとの関わりが大切だと考えたからです。ですから、就職先を考えたときに一般企業ではないと感じていました。そして、相談した所属教会の牧師の紹介で、早稲田奉仕園に就職しました。
ここはキリスト教精神に基づいて学生育成の支援と社会人対象にさまざま講座を開いている団体です。今、僕が主に担当しているのは社会人向けのアジア語学講座と学生活動です。そのひとつに障がいを持った子どもたちと学生が毎週末いっしょに遊んで交流を持つという活動があります。
早稲田奉仕園に集まってくる学生はほとんどがノン・クリスチャンです。でも、彼らが子どもとの関わりの中で情熱を傾けているのを見ると人との関わりを強く求めていることがわかり驚きます。僕はそういう関わりを教会で得られてきたので、自分の呼びかけがきっかけで教会に通うようになった人がいるってわ かったときがいちばんうれしいですね。自分がここにいる意味を感じます。
ミッション系の幼稚園や学校だったということで、キリスト教に触れたことがある人や、そうでなくても少しは関心があるという人はけっこういると思います。ただ、教会にはつながっていないという層がいます。そういう人たちに対しては僕が自己紹介をすれば必ず教会のことに触れることになるので、それが伝道と言っていいのかわかりませんが、僕なりのアプローチです。とはいえ、積極的に伝道ということはしていません。教会でのイベントに誘うときに「すごく楽しいよ」と声をかけます。七月の海の日には新宿の千代田教会で草むしりして、その後そこの牧師の前任地だった三陸から送られてきたホタテをバーベキューで食べて楽しい時間を持ちました。とりあえずはこうして楽しくやりたいと思っています。キリスト教や神さまのことは具体的な人との出会いがないと伝わらないと思っているんです。だから、こうした出会いのために自分自身も魅力的でありたいと思っています。 （信徒の友） Ω
フォトキャプション
2008年9月、早稲田奉仕園の学生活動のひとつ国際理解講座の学生とともに訪れた沖縄・辺野古の新基地建設阻止行動のテント前にて。
by Edo Kiyoshi, pastor
Oku-nakayama Church, Iwate, Ou District
I believe that the joy of worship in Oku-nakayama Church comes from experiencing the life that each of us receives from God and also from sharing the gifts that God has given to each of us. So looking at our past and present, I will try to introduce the ways in which we have experienced this reality.
First, let me describe the path by which Oku-nakayama Church has become what it is. Located in a pioneer village, the church is situated at an altitude of 450 meters and at a latitude of 40 degrees north. It is at the base of the Ou Mountain Range, where the snow is deep and the temperature reaches minus 15 degrees centigrade. It is about ten minutes by car from the town’s ski resort and hot springs, which lie in a beautiful natural setting. The area was famous in the Meiji Period as a producer of war horses.
After World War II, in an effort to increase food production and as part of a national emergency development plan, several Japanese colonists returning from Manchuria were employed in the area. The leader, assistant leader, and secretary of the development group were all Christians, and through their efforts, the church was planted. The church first met in a shed belonging to the group leader. At that time, most of the children of the group, because they were needed to work with their parents or because they had no lunch to bring, were not able to attend school.
Saturday School. There was a request that at least the children should learn to sing some Christian hymns, and so with the help of a missionary and the cooperation of Uchimaru Church in Morioka City, a Saturday School was started. At first, the church school met outdoors, with the students seated on tree stumps and logs.
As the Saturday School began to grow, older youth began to attend. Bible study began, and through the use of a record player, music appreciation was taught. The next step was the establishment of a new church. At that point, with pastoral leadership provided by the minister of Uchimaru Church, the new church was founded. Support was provided by offerings from district churches, funds from the Kyodan’s Rural Evangelism Department, and money from North American mission boards, and with the material and moral support generated by events like work camps, the first church building was built.
Canaan Gardens. The next significant development was the creation of Canaan Gardens. In 1974 Christians and other volunteers in Oku-nakayama and several churches worked together to establish Canaan Gardens, a care facility for mentally challenged children. On the occasion of its opening, children and staff gathered to worship, filling the building.
The Present Building. With the vision for a new building, money was collected. Knowing the church’s situation, people gave large amounts, and the present wonderful building was erected. Along with the growth of Canaan Gardens came the establishment of San Ai Gakusha, a high school for students with disabilities and Chisaki Mure no Sato, a facility for adults. This brought many diverse people together and brought new blessing and joy to our worship.
Our Worship Pattern. For more than 15 years, our worship has been evolving in new patterns as we search for ways to adapt to our new situation. As children and adults worship together in a combined service, we had to find ways in which all could participate. Children were invited to lead the opening and to read scripture. Hymns were selected from a variety of sources, such as the children’s songbook, gospel songs, and the old and new hymnals. While singing, we naturally began to clap hands and move our bodies, and some participants would step forward to lead the singing. Staff members of Canaan Gardens transferred their membership, and since they came from various denominations and traditions, elements of their worship were added. The result was a worship experience of depth and breadth. During the worship service, “songs of testimony” began to be offered not only by church members but also by some residents of the care center.
At present, one-third of the members of Oku-nakayama Church are members of Canaan Gardens and have been with us since the founding of Oku-nakayama Gakuen. Worship attendance sometimes exceeds 100 people. I believe that this church has always tried to avoid alienating the least of God’s children and instead has placed them at the center. So we have always proceeded by asking, “What is best for the church?” I personally constantly keep in mind that God is continually inviting the least among us, and so I want to serve them.
From last April, our worship service changed. A person who has great difficulty in reading became our liturgist. Since then, five more people with similar limitations have also led our service, and I have come to believe that this is normal. All of these, without pretension, are serving God just as they are. Their speed is slow, sometimes with long pauses. Sometimes an assistant will pronounce the words first, and the liturgist will then read them to us. We hear the scripture slowly and deliberately. For me, each syllable being uttered is both a testimony and an exposition of the text.
Sometimes the reader cannot imitate the assistant’s pronunciation. The congregation may hear only the attempted sound, but I experience then that God’s word is Spirit. The word is not just mere information. Even in the periods of silence, we feel God’s presence.
The Lord’s Supper. In these ways, our worship has grown fuller. We can feel God working in various ways. Richness can be felt in things like our prayers of intercession and the prayer for the offering. Half of the people who attend the worship service have not been baptized. During the celebration of communion, the pastor places his hand on the heads of participants who do not receive the elements and recites a prayer of blessing. Some of those who do receive the sacrament also ask for a prayer of blessing. Each time we celebrate communion, there are those who ask for the blessing twice.
Last Christmas, a person was baptized who for 40 years had not only been attending the worship services but also prayer meetings and the early morning Bible study. Although baptism had been desired for a long time, the family situation had delayed it until last year. The person had asked me the simple question, “Why am I not permitted to receive the bread?” I had answered many times, but the same question kept coming. Each time I felt that the Lord Jesus was asking the same question. Each time we worship, I feel that I am being asked, “What would Jesus do in this situation?” Through this person’s baptism, the church members and I are being made aware of and taught many things.
Prayer Meeting. Our “Bible and Prayer Meeting” is attended by over 20 people, 70 to 80 percent of whom are residents of or participants at Canaan Gardens. We read one chapter of scripture at a time. Each person reads one verse in turn. Those who are unable to read alone read along with the person next to them. For prayer, the group is divided into smaller groups of three or four persons. Some people repeat the same prayer time after time; others use only the same petition, “Lord, protect me. Amen.” Others pray long prayers, and all of us wait until everyone finishes. Some who are sick, experience healing. Some who have no words pray in silence. Basically, the prayer meeting is a fellowship of the Spirit more than a class for learning.
In Conclusion. Jesus said, “The kingdom of God is near.” In this world, we are waiting and hoping for that kingdom. We must walk and pray together so that no one will stumble and be left behind. The church’s worship and the witness of our prayers together are not something extraordinary. They are simply reporting what is happening in our daily life. Accepting our everyday existence, as it is, provides an occasion to give thanks to God, who gives life for each day. Even when we are troubled, this is the path of joy in living for each one of us. (Tr. GM)
–From Shinto no Tomo (Believers’ Friend)
さまざまな人と共に礼拝することの喜び
奥中山教会とカナンの園の人びとの礼拝
江戸 清 えど きよし／岩手・奥中山教会牧師
奥中山教会における「喜び」とは、一人一人が神によって生かされた存在であり、また一人一人違う「宝物」が与えられていることを互いに受け止めあうことだと思っています。そのことにより、喜びへと招かれていると感じています。以下、歴史と現在を振り返りながらそのことの実際を紹介したいと思います。
奥中山教会の歩み
1 開拓村
奥中山教会は、標高四五〇メートル、北緯四五度に位置します。奥羽山脈の内陸部にありますが、雪が深く、マイナス一五度くらいまで気温が下がる所です。車で一〇分ほどの所に町営のスキー場と温泉があり、自然が豊かです。明治期には、軍馬の育成地としても知られていました。
第二次大戦後、食糧増産を目的として、国策の緊急開拓事業のもと、多くの満州引き揚げ者が入植しました。当時の開拓団長、副団長、事務局長がキリスト者であったこともあり、この地に教会が立てられました。
教会の歴史は開拓団長宅の掘っ立て小屋から始まります。開拓者の子どもたちは、当初、親の手伝いや、昼食の弁当が用意できないなどという理由から、学校に行けない子どもがほとんどでした。その子どもたちにせめて賛美歌を歌わせてあげたいとの願いから、宣教師や内丸教会（盛岡市）の協力を受けて土曜学校が始まりました。丸太や切り株を椅子にした野外教会学校の始まりです。
2 伝道所開設
土曜学校が盛んになり、青年も増え、聖書研究などが行われるようになり、また蓄音機によるレコード鑑賞も行われるようになりました。このころ、内丸教会の牧師が兼牧体制を取る形で教会が開設されました。
教区内の献金、教団の農村伝道部からの援助、アメリカのミッションボードからの寄付、ワークキャンプなどの物心両面の援助により、最初の会堂が建てられました。
3 「カナンの園」と共に
一九七四年、奥中山にキリスト者を中心とした有志と様々な教会の協力によりカナンの園児童施設「奥中山学園」が開設され、職員、子どもたちが礼拝に集うようになり、会堂が人で埋め尽くされました。
4 今ある会堂
会堂建築の幻を見ながら、会堂建築献金を始める中で、教会の実情を知った方から多額の献金があり、今日のような立派な会堂が建ちました。またカナンの園の子どもたちの成長と共に「三愛学舎」（高等養護学校）「小さき群の里」（成人施設）が開設され大勢の方々が礼拝に出席するということも恵みでした。
礼拝風景
一五年ほど前から礼拝の新しいあり方が模索され、子どもも大人も共に礼拝が守られるようになりました。合同礼拝です。礼拝に集う皆が参加できるプログラムが考えられました。
礼拝の招詞と聖書朗読は子どもたちが担当します。またプログラムの中では、『こどもさんびか』『讃美歌』（54年版）『讃美歌二編』『讃美歌21』『聖歌』『ゴスペル』などを用いています。賛美するときは、自然に手拍子をしたり、体を動かしたりします。自分で指揮をされる方もいます。
カナンの園の職員の転入などもあり、さまざまな教派の伝統も加わり、礼拝が豊かさと広がりのある形となっています。礼拝の中には「讃美証」があり、教会員だけでなく、ケアホームに暮らしておられる方々も証しをしてくださいます。
現在教会員の三分の一が奥中山学園開設時代からつながってきたカナンの園のメンバーです。礼拝出席は一〇〇名を越えることもあります。
教会は常に、小さくされた者が疎外されないように中心に据えてきたと思います。そのために、「何がこの教会にあって良いことか」と問いつつ歩んできました。神さまが、いと小さき者を招いておられることを、いつも念頭に置いて仕えていきたいと私自身も願っています。
昨年の四月からも少し礼拝が変わりました。字を読むことが困難な方も司会を務めることになったのです。今日までに五名の方が司会をしてくださいましたが、これこそが、日常の姿であると思わされています。
皆、飾ることなく、そのままの姿で神さまに仕えています。スピードもゆっくりです。時には長い時間がかかります。付き添いの人が、聖書を読み、それを聞いて声に出しての聖書朗読もあります。聖書をじっくり聞くことができます。私はその方の声から発せられる一音一音が証しであり、解釈でもあると思うことがあります。
中には、付き添いの方の言葉をまねることができない方もいます。聴衆は、ただその音を聞くのみです。しかしその時、私は、神の言葉は「霊」だということを感じます。それはただの「知識」ではありません。沈黙の間も、そこに神の存在を感じるのです。
聖餐式にて
このようにして教会は礼拝によって豊かにされてきました。礼拝には、神からのさまざまな働きを感じます。礼拝の中での執り成しの祈りも、献金の祈りも、これらのことを通して豊かにされています
礼拝出席者の半数が、未受洗者です。聖餐式では、聖餐にあずかれない人に対して、牧師が各人の頭に手を置き、祝福の祈りをします。聖餐にあずかれる人でも祝福の祈りを願う方がいます。毎回二回、祝福を受ける方もいます。昨年のクリスマスに洗礼を受けた方は、四〇年近く礼拝に出席している方です。祈祷会も休まずに出席しています。日曜日の朝は早くから、「朝の会」（教会学校にかわるものとして始められた会）に出席しています。受洗を長く希望していましたが、ご家族のご事情により今までかないませんでした。
その方は私に、「どうしてパンを食べられないの？」と素朴な質問を投げ掛けて来ました。そのことで何度も応答してきましたが、何度も同じ質問をされます。そのたびに、私にイエスさまが同じ問いかけをしていると思うことがあります。イエスさまなら、このような状況の時、どうされるだろうか、いつも礼拝にあたり、問いかけられています。この方の受洗を通して、教会員も私も多くのことに気づかされ、学ばされました。
祈祷会
「聖書と祈り会」は、二十数名で守っています。出席者の七～八割がカナンの園を利用している方です。聖書を一章ずつ通読しています。一人一節ずつ輪読しています。字が読めない方は、隣に座っている方と一緒に読みます。
祈りは、三～四人一組に分かれてしています。決まって毎回同じ祈りをする方がいます。また一言「守ってくださってアーメン」と終わる方もいます。長い祈りをする方もいます。みんなの祈りが終わるまで待ちます。また病気で苦しんでいる方への祈りでは、癒しを経験します。言葉にならない沈黙の祈りもあります。祈祷会は、あらためて知識ではなく「霊」の働きだと感じる交わりです。
終わりに
「神の国は近づいた」 とイエスは言われました。この地上に神の国を待ち望んでいます。だれもが疎外されずに歩めるように、祈りを合わせています。教会での礼拝や祈祷会での証しは、何か特別に行ったことではなく、日常生活で起こった出来事をそのまま話しています。日常のありのままの「存在」を受け止めることは、今日という一日を生かしてくださった神に、感謝する場となっています。一人一人が困難な状況であったとしても、「生かされたという喜び」へとつながっています。 —–
The first Japanese Christian Family Camp in Asia was held Jan. 31-Feb. 2, 2011 at Inna Putri Bali Hotel in Bali, Indonesia, with 70 participants, 30 of whom were from Japan, including myself. At the same time last year, the first Missionary Work Forum in Asia was held in Hong Kong where, during prayers for preparation of a second forum, the plan for this Family Camp was proposed to the members, which led to its being held.
There was no need for any qualifications for participants, but I was a little surprised that some people there were from the “Non-church Movement (Mu-Kyokai).” The other 40 participants were mainly from Japanese Christian churches outside Japan, such as China, Korea, Taiwan, Hong Kong, Malaysia, Singapore, Thailand, and India. What drew my attention concerning the names of these churches are the letters “JCF,” as in Jakarta JCF and Singapore JCF. These letters stand for Japanese Christian Fellowship. Although called a “fellowship,” they are each formally recognized churches in their respective countries in Asia. Interestingly, no approval of the use of the term “JCF” is required from any denomination or group. Each JCF regards itself as an independent ecumenical church. The Kyodan has currently dispatched a missionary, Matsumoto Akihiro, to the Jakarta JCF in Indonesia. The plan and management of this Family Camp could not have been carried out without the selfless efforts of Matsumoto and the members of the Jakarta JCF.
Bali is famous as a tourist resort. The hotel was filled with tourists, and there was a beautiful beach 50 meters away. When I saw the program of the Family Camp, I realized that I had to discard my image of “camping.” With the exception of meal times, we were in some sort of conference from 7 a.m. to 10 p.m. For the first time in a long time, the term “working bee” came across my mind. The conference was rich in variety, with reports and discussions.
One of the most memorable things for me was a power point presentation on what was called the “Rembrandt Concert.” I heard that it was originally planned with the collaboration of a travel agency. The presentation is a practical model of missionary work intended for Japanese non-Christians, who are 99 percent of all Japanese, and provides an opportunity to come in contact with Rembrandt’s faith naturally by visiting the actual places depicted in his paintings and listening to a commentary on what is being portrayed. There was a report at the end of the Camp that a young Chinese woman from the church in Shanghai had decided to be baptized. Considering that the only non-Christian participant was led to baptism, I believe that the significance of this camp was enormous.
Needless to say, missionaries have strong relationships with the church that sent them. So far, however, Japanese Christian Churches in Asia have had a weak relationship with other Japanese churches or JCFs in other countries, even if the church itself uses “JCF” in its name. Perhaps due to the geographical situation, I think I was given the vision of the scattered Japanese Christian churches in each country teaming up to cast a net of our Lord Jesus’ salvation in Asia. This is because missionaries who have been given such visions are already at work. (Tr. SM)
–Kato Makoto, executive secretary
第37回総会期・第1回常議員会で設置が決定された『救援対策基金』に関する運用規定に従って、教団は、東北・関東大地震の翌日の3月12日に総幹事のもとに『救援対策委員会』を立ち上げ、早速活動を開始しました。
委員は災害対応担当の道家紀一幹事（書記）、社会委員長の釜土達雄牧師、ほか3名の計6名。第1回委員会で決定した主なことは次のとおり。
①被災地である奥羽・東北教区内にある教会の被災状況を調査するためのチームを派遣すること。（13日～16日の4日間、すでに実施。石橋秀雄議長をリーダーとして計4名が参加）
②教団内全教会に『緊急救援募金』への協力を依頼するはがきを出すこと。（すでに実施しました）（本格的な教会再建募金は常議員会の決定を経て行う）
③被災教会の現状を情報として適切に正確に知らせる。（新報、信徒の友、ホームページ・サイト等を用いて）
すでに阪神淡路震災第2次募金よりの6千万円と、中越沖地震被災支援募金の残金7百万円が繰り入れられてスタートした『救援対策基金』の活用は、教団の救援対策委員会が中核になって、現地である東北・奥羽教区などの救援委員会との連絡を密接にとりながら、また、地震被災教会の救援を経験した教区（兵庫・関東・中部など）の知恵を活かして、慎重に、しかし大胆にしたいと思っています。
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