by President Mori Taiichiro
Cobleigh Seminary, the forerunner of Chinzei Gakuin, was founded inNagasakiin October 1881 by Carroll Summerfield (C. S.) Long, a missionary of the Methodist Episcopal Church, located in theU.S.In Japanese, it was referred to as Kaburi Eiwa Gakko (KaburiEnglish-JapaneseSchool). C. S. Long recruited students through ads in localNagasakinewspapers and sought to use English lectures as a quick way to teach English.
The courses began with a staff of two foreigners, one assistant instructor, and a Japanese instructor. There were evening classes five days a week, and the tuition for an evening class was two sen per night. [100 sen equaled 1 yen, which was worth about a dollar at that time.] For day students, a classical Chinese class was offered in addition to the English class. The class hours were from8:30 a.m.to12 p.m.and from1to3 p.m.Tuition was one yen for three months. The school also had a dormitory, with room and board set at three yen fifty sen per month.
Most of the advertisements were written under the name of Kaburi Gakko, C. S. Long, but other advertisements were attributed to Kaburifu Gakko, C. S. Long— names that were in accord with the spirit of the Meiji Era. In his diary in 1883, Long mentioned that 18 students gathered at the time the school opened. What does kaburi mean? The answer is found in his diary entry ofDecember 29, 1881. He wrote, “This school was built as a commemorative monument to my respected and beloved teacher.”
Before Long and his wife were sent to Japan, a farewell party was held at their alma mater, TennesseeWesleyanUniversity. On this occasion, Mollie V. Cobleigh, wife of Long’s teacher, Dr. Nelson E. Cobleigh, donated two dollars for Japanese young people. (Long thought that it would be too difficult for Japanese people to pronounce his teacher’s name, Cobleigh, so he apparently decided to transliterate the name as kaburi, which would be easier for the Japanese to pronounce.) This started donations from many people, and Long was able to establish a boys’ school inNagasaki with those donations. Another Methodist missionary named Elizabeth Russell had already established a school called Kwassui Girls’ School (literally, “Living Waters Girls’ School”) in Higashiyamate,Nagasaki, two years earlier. At any rate, Long decided to name the boys’ school after his respected teacher.
Some historical records about Dr. Nelson E. Cobleigh still exist. He was born in Tennesseein 1814, and graduated with highest honors from TennesseeWesleyanUniversityin 1843. He worked for nine years as a pastor in New England, but due to his wife’s health, decided to move to Illinois, where he became a professor at McKendreeCollege. A few years later, he became the president of this college. In addition, he also became chief editor of Zion’s Herald in 1863. In the same year, because of his own health condition, he decided to move to the South, where he became president of his alma mater,TennesseeWesleyanUniversity.
In 1872, Cobleigh became chief editor of the Methodist Advocate inAtlanta,Georgia. His university tenure was from 1863 to 1871, during which time C. S. Long became his student and received excellent training. The principles Long learned there gave him direction the rest of his life. As a pastor, Cobleigh not only gave inspiring sermons but also was well-known as a writer and an editor. He was a member of the General Conference of theMethodistChurch in 1864, 1868, and 1872. He died inAtlanta,Georgia in 1874.
There is no information available about the details of Mollie’s life, but her initial two-dollar donation became the foundation of the spirit Chinsei Gakuin inherited. In commemoration of this gift, ever since the school first opened,NagasakiWesleyanUniversityhas called its school festival the “Two-Dollar Festival.”
Incidentally, the school’s name, Kaburi Eiwa Gakko, was later changed to Chinzei Gakkan in 1889, and again changed to the present name, Chinzei Gakuin, in 1906. Chinzei Gakuin suffered from fires twice and moved from Higashiyamate to Takenokubo. In 1945, the school was hit by the atomic bomb. It was reconstructed inIsahayaCityin 1947, where it has continued for the past 65 years.
In response to the spirit of Mollie’s two-dollar donation,NagasakiWesleyanUniversityhas been active in promoting volunteer activities for young people to serve other young people around the world who are living in poverty or suffering from disease. (Tr. MI)
『Mollie・V・Cobleigh夫 人と2＄の 献金』
鎮西学院・長崎ウエスレヤン大学学長 森 泰一郎
鎮西学院は、1881年 （明治16年）10月 長崎の東山手に北米メソジスト教団の宣教師C・ S・ ロ ング夫妻によって創設されたカブリー・
外国人2名、助教1名 と日本人教師をスタッフとしており、週5日 の夜学も開講している。夜学の謝金は、毎夜2銭 だった。昼間部は、英語のほかにも漢文も教授しており、8時30
多くはカブリ学校 シー・エス・ロングの名前で広告が出されたが、
このような広告が功を 奏したのか、明治16年 に書かれたロング宣教師の日記には、開学の時に18名 の学生が集まったと書かれている。（鮫島盛隆「シー・エス・
ここで、校名にもなっ たカブリーとは、いったい誰なのか。ロング宣教師の1881年1
実は、ロング宣教師夫 妻が日本に派遣される直前に母校テネシー・
ロング宣教師は、まさ に敬愛して止まなかった恩師の名前を学校名にしたのだ。
ネルソン・E・ カブリー博士は、1814年 にテネシー州に生まれ、長じてテネシー・ウエスレヤン大学を18
1872年 には、ジョージア州アトランタのMethodist Advocateの編集長となった。ネルソン・
牧師としてのカブリー博士は、説教の名手であり、編集 者・書き手としての同博士は、
モーリー夫人の詳細に ついては分かっていない。ただ、鎮西学院は、モーリー夫人の2＄
因みにカブリ英和学校 から鎮西学館へと校名変更したのは、1889年 （明治22年）、 現在の鎮西学院となったのは、1906年 （明治39年） のことであった。鎮西学院は、2度 の火災に遭い長崎市東山手から長崎市竹ノ久保へ移転したが、
1945年原爆に被災。1947年に長崎市近郊の諫早市 へ移転して65年 を経過した。
モーリー夫人の2＄の 精神を受け継ぎ、長崎ウエスレヤン大学では、
by SATO Masashi, coordinator
We have been working at theKyodanTohokuDisasterReliefCenter, Emmaus, sinceMarch 15, 2011, and our work has involved more than disaster relief. Prayer and being in touch with the residents and their situations is of great importance. We call “getting in touch with the residents” our “slow work.” We must take much time to listen carefully to the stories of the survivors of the disaster. For example, if a resident needs to talk, we take a break from our physical work to have conversation over tea. Although visible progress is important, unseen progress is of even more importance. The way Emmaus has succeeded in establishing a trusting relationship with the residents is by encouraging our volunteers to listen to the stories coming directly from the hearts of the survivors. We are in Tohoku to bring hope to the survivors, but in fact, we have received more hope from them than we can provide. More than anything, experiencing a meaningful “encounter” is an immeasurable gift received by working with Emmaus.
Foreign Volunteers
This is also true for the many foreign volunteers who have come. Even though they come from foreign countries, their work expectations are no different. Just like Japanese volunteers, they go to the disaster zones, work, meet the survivors, and then return home. Many of the volunteers have tears in their eyes when they say their final goodbye before returning home. We feel very mystified by this. “Why do people come from foreign countries especially to work inSendaiand Ishinomaki?” It’s not only us. Survivors, themselves, are overwhelmed with surprise and thankfulness, wondering why foreigners come to help them. Even though language makes communication difficult, or maybe because language makes communication difficult, an important message is relayed to the survivors. That is, “what is invisible to the naked eye” equals “prayer, love, and hope.” This is what I have learned from the many foreign volunteers who have come to Tohoku.
Work of the Presbyterian Church in Taiwan (PCT)
This summer, the PCT sent 97 volunteers to Tohoku for two months. The 97 were split into four groups, each of which came for a two-week period, beginning July 12. We were surprised by the large number of volunteers and by their enthusiasm. We were never short of help, whether in the large fields and rice paddies or in the cleaning up of debris and rubble, so we made great progress. The Taiwanese volunteers who were from farming families were very helpful in the fields. As Japanese farmers are aging, there are very few young people on Japanese farms. These Taiwanese volunteers’ work was unsurpassed by anything we could do. The fourth group consisted of ten carpenters who were very good at repairing homes. They were able to accomplish work that we are not typically able to do, so the residents were very thankful for their contribution. Of course, there was some difficulty in accepting 97 volunteers. Lack of communication due to language caused a number of problems. However, there is no question that we were greatly blessed by their presence and cooperation.
Conclusion
The difficulties facing those in the disaster zones will actually increase in the future. There are 16,523 people living in temporary shelters in Ishinomaki and 22,027 inSendaiwho will have to wait a long time before being able to return to their own homes. Farmland that was damaged by the tsunami will not be viable soon, and “restoration of life” will require much time and patient presence with the survivors. We Christians have been sent out by the love of God, who seeks our prayers and involvement in the lives of the disaster survivors. I sincerely ask you to continue to remember this in your prayers. (Tr. WJ)
日本基督教団東北教区被災者支援センター 教団派遣専従者 佐藤真史
◯はじめに 日本 基督教団東北教区被災者支援センター・エマオでは、震災直後の2
◯海外からのボランティア 海外 から来て下さった、多くのボランティアにとっても同様です。
◯台湾基督長老教会（PCT, Presbyterian Church of Taiwan）の働き この夏、台湾基督長老教会（PCT）が、97名もの ボランティアを2ヶ月にかけて送って下さいました。具体的には、
◯おわりに 被災 地の現実はむしろこれから厳しさを増していきます。
The 38th Kyodan General Assembly was held over a three-day period, beginning Oct. 23, at the Metropolitan Hotel in the Ikebukuro section ofTokyo. Altogether, 376 of the 400 allotted delegates attended. As has been the case since the 2004 General Assembly, the Okinawa District delegation did not send any representatives.
The Assembly began with the opening worship service, where Takahashi Kazuto, pastor of Sendai Higashi Rokubancho Church, gave a sermon entitled “A Restoration that Transforms Tears into Comfort,” based on Ezekiel 37:1-10 and Hebrews 5:7-10. The following is the essence of that message:
From among the scenes of death and destruction visited upon us by the Great East Japan Earthquake and tsunami, we have also seen the essence of the world. From the sad ruins of the valley of bones, the Lord asked Ezekiel, “Son of man, can these bones live?” Ezekiel had no answer as he stood there among the bones, but it was from that situation that God commanded him to speak.
We too have had to stand speechless in the face of destruction, and yet we must still speak to that situation. It is in such times that the Spirit blows in like a wind. The Lord Jesus himself had to learn obedience among tears and prayers, so he now stands among us as our High Priest, interceding for us in our wailing and tears of pain. Those being interceded for can know that the Lord is particularly close to them amidst their tears. People-power is certainly a prerequisite for recovery, but a recovery through the Spirit—one that is “a restoration that transforms tears into comfort”—is one that comes from the Lord.
Moderator Ishibashi Hideo’s report focused on the following four points, among others:
1) Promoting evangelistic cooperation among the churches through the establishment of the Evangelism Promotion Office during the 37th General Assembly period, with the intended goal of transforming the Kyodan from a “Kyodan that is warming up to evangelism” to a “Kyodan that is on fire for evangelism”;
2) The importance of “realizing the Holy Catholic Church” through unity based in the Kyodan Confession of Faith;
3) The proposal of a revised basic theory of mission; and
4) A reworking of the budget based on the original projection of overseas donations for relief and reconstruction of the disaster areas of the 2011 quake that has reached a plateau of 228 million yen, which is only 19% of the goal of 1.2 billion yen.
Following General Secretary Naito Tomeyuki’s report, the election of the new moderator was held. Secretary Kumoshikari Toshimi presented the proposal from the Executive Council to bypass the preliminary election system, but delegate Mukai Mareo proposed that a preliminary election be held, with the five candidates with the most votes moving on to the main election, which would be held after each of them had made a presentation of their thinking. The motion was narrowly defeated, with the final result that Ishibashi Hideo was reelected. The same process happened during the election of the vice-moderator, as a similar motion to hold a preliminary election was likewise narrowly defeated, and Ito Mizuo, a pastor ofOizumiBethelChurchinTokyowas elected. As for the secretary, in accordance with established tradition, the Assembly approved the candidate nominated by the vice-moderator, so Kumoshikari Toshimi was reelected. The election of the general secretary resulted in Nagasaki Tetsuo replacing Naito Tomeyuki, and among the members of the Executive Council, 3 of the 14 clergy members and 5 of the 13 lay members were likewise newly elected.
The Executive Council had also made a proposal concerning the restoration of relations with Tokyo Theological Seminary, the problem of which stemmed from the 1970 and 1972 General Assembly’s resolutions regarding the seminary’s decision to call in the police during the student demonstrations at that time. The Assembly had passed resolutions criticizing the seminary’s decision as being improper, and that has been the background of the inability to restore full relations all these years. A vote was taken and the resolution passed. Moderator Ishibashi stated, “As a result of the passage of this resolution, I plan to visit Tokyo Theological Seminary to submit a formal apology and seek restoration of relations.”
Much of the final day of the Assembly involved discussion of the issue of “unity and order” in regards to baptism and participation in communion, based on the Kyodan Confession of Faith and the Kyodan Constitution and Bylaws. From the standpoint of those opposing the move to enforce the rule of not allowing participation in Holy Communion until after baptism, a representative opinion was that “the type of order expressed in the proposal is not clearly defined in the Kyodan Constitution and Bylaws.” From the support side, however, the position taken was that “the Kyodan Constitution and Bylaws have been the basis for unity as a merged church coming out of a variety of denominational backgrounds.
Likewise, the expression of the Church delineated in the Kyodan Constitution and Bylaws is one in which a person becomes a part of the Body of Christ through baptism and then is nurtured by the life of Christ through the receiving of communion. Thus, there is a need to clarify this issue of church order. Due to the lack of time, the motion was referred to the Executive Council for further deliberation.
There were also a series of reports concerning the Great East Japan Earthquake. Ohara Muneo, moderator of Ou District, reported that while the emergency measures taken concerning those churches damaged or destroyed in the disaster have been finished, the road to complete recovery is going to be a long one, as there are other problems, such as a lack of unity within the churches as to their recovery plans. Takahashi Kazuto, moderator of Tohoku District, reported that over 70% of the churches in that district had suffered at least some damage in the quake, and that working together with the Kyodan as a whole, relief activities were continuing through two agencies that had been established: the Tohoku District Survivor Relief Center “Emmaus” and the Tohoku District Committee on Church Relief and Restoration. Next, Kanto District gave a presentation, using photographs of the damage that churches had experienced and describing the progress being made towards recovery. Following additional reports on two social welfare institutions, Kataoka Terumi, representing theAizuRadiationInformationCenter, reported on its activities, including the “rest and recreation camps” being sponsored together with the Kyodan. She emphasized that such work would be necessary well into the future. Finally, Moderator Ishibashi closed with an appeal for all to pause on the 11th day of each month to remember in prayer those affected by the great disaster that unfolded, beginning at 2:46 p.m. on March 11, 2011.
—Makoto Kato, executive secretary
Based on an article in Shinpo
(The Kyodan Times), No.4761
第３８教団総会報告
加藤 誠（教団幹事）
第38回教団総会は10月23日（火）から3日間、東京・
開会礼拝では高橋和人牧師（仙台東6番丁教会）が、エゼキエル書
石橋秀雄議長は「①３７総会期に伝道推進室を設置し、『
常議員会提案による「教団と東京神学大学の関係を回復する件」
総会最終日には「『信仰告白』と『教憲・教規』
今回の総会では東日本大震災に関する報告会が持たれた。
by Ohara Muneo, pastor EsashiChurch, Ou District Ou District Moderator
We are approaching our second Christmas since that fateful day. We are saved by Jesus, and having entered into God’s love, we live day by day in joy. And no matter what kind condition we are in, by the invitation we receive from the Lord Jesus, we have the privilege of assembling in worship, reading the Bible, and gathering for prayer meetings.
But since the earthquake that happened at2:46the afternoon ofMarch 11, 2011, everyone has become completely silent. The more we seek for words, the more our experience becomes something that cannot be voiced. While puzzling about what to say, first of all I began to make my ears attentive, drawing close to the situation by becoming silent and listening.
A man in his late 50s asked, “Why wasn’t I swallowed up by the tsunami with the others?” As he cried, he spoke little by little about the circumstances. “My mother had an injured back, so after the great earthquake, I carried her on my back as I ran. I hurried towards the high ground of the park that had been designated as a shelter area. I ran and ran, finally reaching the bottom of the stone steps. By holding onto the railing, I had finally reached the top when the tsunami overtook me. The height there was about 2.7 meters above the road. Though out of breath, I had climbed step by step, relying on the railing. Supporting my mother with one hand, I grasped the railing with my other hand. At the moment when the tsunami came I had strength in both of my hands. My right hand was grasping the metal railing, but my mother was carried away by the withdrawing wave. I had not relaxed the grip of my left hand, but my mother was pulled off my back by the wave. I was saved by the railing, but my mother was pulled loose from my hand. I could not save my mother,” he said repeatedly.
A friend in his 40s said: “I was walking with a friend through the town ofKamaishi. A big metal company, the Nippon Steel Corporation, is located there. Along the road, the company has a protective wall about 2.5 meters high, with a fence above that, along the top. The tsunami came while we were walking along that wall. My body rose to the surface, and without thinking, I grasped the fence with my left hand. Since I was tightly holding onto the fence, I was not swept away by the withdrawing wave. But my friend, who had been walking shoulder-to-shoulder with me, was not able to reach the fence because I was in his way,” he told me. He was saying that if he had not been in that place, his friend would have been able to reach the fence with his hand and perhaps would have been saved. There is no more bitter thought than “if I had not been there.”
However, numerous persons among those who survived hold the same kind of thought. For that reason, not one survivor listening to a story thinks, “Oh, it’s good that I survived!” Being a survivor is a bitter experience, because the survivors are questioning, “Why that person and not me?”
What kind of advice can you give to a person like this? I was not able to give any. I could only listen silently while thinking: “What would the Lord Jesus do in this situation?” I could only offer a listening ear. The next time we met, it was essentially the same. I could only shed tears together with him or, while sipping tea together, continue to listen silently. That was the case not only at the beginning when, of course, it had to be that way, but even now after a year and a half, it is still the same. Undoubtedly, as a minister, I should probably say to each person in that situation, “God has seen fit for you to survive,” communicating consolation and encouragement. Whether you say it is fortunate or no matter what else you might say—either way, even now, all we can do is provide a listening ear.
When wrestling with grief, it is said that really crying or sobbing is important. Everyone goes through hardships, no matter what the person’s position in life. But when grieving people are able to find someone who will cry together with them, shedding tears of anguish and pain, they are healed.
The words of the hymn “Thou Didst Leave Thy Throne,” number 443 in the Kyodan’s Hymnal 21, well up in me during these times of continuing to draw closer together. “Oh, come to my heart Lord Jesus, come. There is room in my heart for Thee.” I continue to pray from my heart that together with those who have begun to speak in the midst of their hardships, we may welcome the Lord Jesus, for whom there was no room so he was laid in a manger. (Tr. RMT)
言葉に耳を傾け
邑原宗男（奥羽教区議長・江刺教会）
あの時から２回目のクリ スマスを迎えます。イエスさまによって私たちは救われて、
でもあの3月11日午後2時46分の地震以降、
何を語るか悩みつつ、私 は、耳を傾け、
ある５０代後半の男性で す。なぜ一緒に津波に呑み込まれなかったか。
４０代の友人です。「別 の友人と釜石の町を歩いていました。新日鐵（Nippon Steel Corporation）という大きな製鉄会社があります。
でも、何人も何人もの多 くの生き残った人は、みな同じ思いを持っています。その為、
このような方にどのよう に声掛けすることができるでしょう。私にはできませんでした。
この寄り添いを続ける 時、私の中に讃美歌21の４４３番「冠も天の座 も」の歌詞が沸きあがるのです。「おいでください、イエスよ、
泊める部屋もなく、飼い葉桶に身を横たえられた主イエスを、
13:2 その名をマノアという一人の男がいた。彼はダンの氏族に属し、ツォルアの出身であった。彼の妻は不妊の女で、子を産んだことがなかった。
13:3 主の御使いが彼女に現れて言った。「あなたは不妊の女で、子を産んだことがない。だが、身ごもって男の子を産むであろう。
13:4 今後、ぶどう酒や強い飲み物を飲まず、汚れた物も一切食べないように気をつけよ。
13:5 あなたは身ごもって男の子を産む。その子は胎内にいるときから、ナジル人として神にささげられているので、その子の頭にかみそりを当ててはならない。彼は、ペリシテ人の手からイスラエルを解き放つ救いの先駆者となろう。」
13:6 女は夫のもとに来て言った。「神の人がわたしのところにおいでになりました。姿は神の御使いのようで、非常に恐ろしく、どこからおいでになったのかと尋ねることもできず、その方も名前を明かされませんでした。
13:7 ただその方は、わたしが身ごもって男の子を産むことになっており、その子は胎内にいるときから死ぬ日までナジル人として神にささげられているので、わたしにぶどう酒や強い飲み物を飲まず、汚れた物も一切食べないようにとおっしゃいました。」
13:8 そこでマノアは、主に向かってこう祈った。「わたしの主よ。お願いいたします。お遣わしになった神の人をもう一度わたしたちのところに来させ、生まれて来る子をどうすればよいのか教えてください。」
13:9 神はマノアの声をお聞き入れになり、神の御使いが、再びその妻のところに現れた。彼女は畑に座っていて、夫マノアは一緒にいなかった。
13:10 妻は急いで夫に知らせようとして走り、「この間わたしのところにおいでになった方が、またお見えになっています」と言った。
13:11 マノアは立ち上がって妻について行き、その人のところに来て言った。「この女に話しかけたのはあなたですか。」その人は、「そうです」と答えた。
13:12 マノアが、「あなたのお言葉のとおりになるのでしたら、その子のためになすべき決まりとは何でしょうか」と尋ねると、
13:13 主の御使いはマノアに答えた。「わたしがこの女に言ったことをすべて守りなさい。
13:14 彼女はぶどう酒を作るぶどうの木からできるものは一切食べてはならず、ぶどう酒や強い飲み物も飲んではならない。また汚れた物を一切食べてはならない。わたしが彼女に戒めたことは、すべて守らなければならない。」
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