by Ito Mizuo, Kyodan vice-moderator
pastor, Oizumi Bethel Church, North Subdistrict, Tokyo District
At the 38th Kyodan General Assembly in 2012, I was unexpectedly elected as vice-moderator. To the best of my ability, I will strive to respond to the Lord’s call.
The Kyodan at present, after 30 years of struggle, is in a period of restoring itself as a united church. However, the scars are deep, and so healing and reconciliation will take time. Patience and prayer are necessary.
In the midst of that process, the restoration of evangelism is a pressing need. We cannot afford to be lackadaisical about this because in addition to the aging of Japan’s entire population, the believers in the various Kyodan churches are rapidly aging. For that reason, the Kyodan has been emphasizing evangelism for ten years now, and at the July 2012 Executive Council meeting, an Evangelism Promotion Office was established under the Committee on Evangelism.
The Evangelism Promotion Office began functioning at the beginning of the current biennium. I want to concentrate my wisdom and energy on this office so that it can effectively strengthen the evangelistic efforts of the various churches. For the purpose of evangelism, there are many things that the Kyodan needs to do, but I think we must restructure our financial resources to be used for evangelism and downsize our organization.
Next, the Great East Japan Disaster that occurred on March 11, 2011 also shook the Kyodan at its foundation. Besides the damage caused by the earthquake and the tsunami, the damage due to the nuclear reactor accident is exceedingly serious, and so we have become aware of the mission to be fulfilled by the churches in that vast area to bear the pain of persons there and to work for their rehabilitation. Assistance from countries throughout the world and various churches has also encouraged us.
The Kyodan has set up the Kyodan Great East Japan Disaster Relief Planning Headquarters and is taking action to begin fundraising within and outside the country. A volunteer system has been organized and aid is being continued at the aid centers that have been established in three cities: Tono in Iwate Prefecture as well as in Sendai and Ishinomaki in Miyagi Prefecture. Further, in over 20 churches, financial aid is being disbursed for the purpose of rebuilding church sanctuaries and parsonages damaged by the earthquake.
Speaking about the nuclear reactor accident, there has also been aid for kindergartens and nursery schools affected by radioactive pollution (for acquiring air conditioning equipment, et cetera; for a temporary program for children’s recuperation; and for the acquisition of radiation measuring devices).
Furthermore, the extent of the effects of the nuclear reactor accident within all of Japanese society is extremely widespread, and we thought that a message should originate from the church regarding this issue. So the Kyodan has decided to hold an international conference in Sendai in March 2014 with the theme “Against the mythology of nuclear energy—The fundamental quest of Fukushima,” and I am the one responsible for that event. I think I would like to appeal for participation from overseas churches as well. It would be a blessing if you would seriously consider participating. (Tr. RT)
「副 議長に選ばれて」伊藤瑞男
第 ３８ 回教団総会において思いがけず副議長に選ばれました。精一杯主の召しに応えたいと思います。
教団は、３０年以上に及ぶ紛争を経て今は、合同教会としての自らを立て直しつつある時期にあります。しかし、紛争の傷跡は深く、 癒し と和 解には時間がかかります。忍耐と祈りが必要です。
そ の中 にあっても、伝道の立て直しは急務です。のんびりするわけにはゆきません。なぜなら、教団の諸教会の信徒は、日本の人口全体の高齢化以上 に、急速に高齢化しているからです。それゆえ、ここ１０年の間、教団は伝道を強調してきましたが、去る７月の常議員会では、伝道 委員 会(Committee on Evangelism)の もとに伝道推進室の設置を決めました。
今期から、この伝道推進室が動き始めました。それが教団諸教会の伝道力を強めるために良い働きをするように、知恵とエネルギーを 注ぎ たい と思います。
伝道のためには、教団がなすべきことは、多くありますが、財的資源を伝道のために用いるために組み直すことと、組織のスリム化を 考え てい ます。
次に、2011年3月11日 に起 きた東日本大震災(Great East Japan Disaster)は 教団をも根底から揺り動かしました。地震と津波の被害に加えて原発事故による被害は極めて深刻、広範囲でそこに置かれた教会は地 域の 人々 の苦しみと復興を共に担うべきであるという使命に、私たちは目覚めさせられました。世界の国々と諸教会からの援助も私たちを励ました。
教団 は、救援対策本部(Kyodan Great East Japan Disaster Relief Planning Headquarters)を立ち上げ、地域の復興と教会の再建のために 国内 外か ら募金を行い、活動を始めました。岩手県遠野市、仙台市、石巻市の三か所に支援センターを設けて、ボランティアを組織して、救援を続けて います。また、地震によって損壊した会堂・牧師館再建のために、２０以上の教会に財政的支援を始めました。
原 発事 故について言えば、放射能汚染の影響下にある幼稚園・保育園の環境整備(エ アコ ン設置など)、 子供 たちの短期保養プログラム、放射能測定機購入補助等の支援を行いました。
さ ら に、原発事故が日本の社会全体に及ぼした衝撃は極めて大きく、教会はこの問題についてメッセージを発すべきであると考え、教団は、2014年3月 に、 「原発神話に抗して―福島からの問いかけ」と題して、国際会議を仙台で開催することを決め、私がその責任者となりました。海外の諸教会にも参加を呼び掛けたいと思います。
参加を真剣に考えていただけたら幸いです。
by Takahashi Kazuto, Tohoku District moderator
Pastor, Sendai Higashi Rokubancho Church, Miyagi Prefecture
A Suffering Church
Much more time is needed to evaluate conclusively the situation of the Great East Japan Disaster and the church, because enormous damage has occurred that has not yet been sufficiently acknowledged. Thus, many things are still in progress, and issues that were thought to have been resolved have once again resurfaced.
Time is especially necessary to assess the effect the disaster has had on the church. It is easy for the church to end up focusing too much on its own pain and weaknesses. The effects of the earthquake and tsunami disaster are varied, and churches in affected areas have done their best to acknowledge and accept this. Slowly, the effects of emotional pain and changes in living conditions and lifestyle for the congregants have come to the surface, and the church has to acknowledge this even more. This situation will continue.
The seriousness of the damage caused by radiation exposure will continue to increase. It is very difficult to gain perspective on how fast things are changing. The church is obliged to face this reality, and we have been doing our best to respond to this insurmountable pressure. So here, I would like to introduce a personal thought concerning our present situation.
Intercession: A Church Receiving Intercession
The disaster of March 11, 2011 was simply overwhelming. The destruction of buildings and lifestyles, and ultimately the loss of life for many, was an unbelievable scenario. After the initial destruction, survivors were overcome with deep sorrow and fear that had been unknown before that day. All of what occurred was completely unimaginable for everyone.
Days of deep sadness continued endlessly, with no sense of having an explanation or a roadmap for the future. We were dropped into a place of groaning, where we experienced a living hell of groaning and pain. Yet, in such a situation as that, we gathered for worship. We prayed not for ourselves, but for those awaiting news of loved ones, people in the region who were suffering, and for other churches. Every church worshiped with fervent prayers. The words of the Apostle Paul concerning the creation were right before our eyes: “We know that the whole creation has been groaning as in the pains of childbirth right up to the present time.” (Romans 8:22)
Scripture spoke directly to us through these words: “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express.” (Romans 8:26) Just when we have lost words for our prayers in a difficult time, the “groaning” that the Spirit does with us opens the door to intercession. Accepting intercession is exactly what supports us while we are facing a situation that paralyzes us.
Churches in the disaster zone were disabled. It was nearly impossible for us to open up relief work on our own to help others. We were forced to devote ourselves to focusing on accepting disaster relief from others. Through this, we were able to accomplish far more than we could have done by ourselves. Accepting disaster relief fosters collaboration that supersedes the differing opinions and assertions of everyone. In this case, “weakness” is overcome by intercession, and we witnessed how our work bore much fruit.
The Bible has taught those of us in the disaster zone that we are receiving the intercession of the Holy Spirit. Scripture has also taught us to wait in hope. “But if we hope for what we do not yet have, we wait for it patiently.” (Romans 8:25) “Waiting in hope” is God’s plan for the world—the God who gave us our Lord Jesus. The comfort we have is that our Lord, who suffered silently in pain and sorrow, has forgiven us so that we will never again be separated from God. We are safe in the plan, which is a part of God’s providence.
Since the disaster, we have been able to connect more deeply with others in the nearby community, and more people have been noticing the church sign. What the church teaches, and particularly what it communicates in a time like this is something that people are noticing.
The Kyodan Confession of Faith states that the church holds “public worship.” In other words, worship is not just a personal activity for those who have faith, but it is for society in general. For the church to receive intercession publicly, that is, through the workings of the world and its people, makes it clear to us that this is an integral part of the meaning of “public worship.” As the church continues to worship and preach the gospel in the midst of difficulty, it witnesses to its responsibility to intercede for the world.
A characteristic of Tohoku District’s disaster relief was to share what little strengths we had while drawing close to each other and remembering that prayer is supporting us all, in spite of the weaknesses of which we are well aware. Churches are supported by intercessory prayer, support one another by it, and support the entire world through it. (Tr. WJ)
—Shinto no Tomo (Believers’ Friend), January 2013 issue
う めきから執り成しを受け、執り成す教会へ
被 災教区から考える「教会」
高 橋和人たかはし かずと／日本基督教団東北教区議長
宮 城・仙台六番丁教会牧師
痛 みを抱える教会
東日本大震災と教会について、まとめた形で語ることや評価することにはまだ時間が必要に思います。それは、震災がもたらした甚大 な被 害を 受け止めきれていないことと、多くのことが進行中で、沈殿したかに見える問題も再び浮き上がってくることが続いているからです。
特に教会は受けた影響が現れるのに時間がかかるところです。教会は痛みや弱さを抱え込んでしまうことが多いのです。震災の及ぼし た影 響は 多様で、それを被災地の教会はできるだけ受け止めようとしてきました。教会に集う人たちの心の痛み、生活の変化、そういったものの影響が ゆっくり表面化してきています。それをさらに教会が受け止めようとする……。その 循環 がま だ続くように思います。
今後も放射能被害は深刻さを増していきます。事態の変化の早さは立ち止まって見ることを困難にしています。そして教会はこの現実 に向 き合 うことを余儀なくされています。今までは追われるように対応してきました。ここでは、そのような中で私自身があらためて思わされたことの 一つを紹介したいと思います。
執り成し、執り成される教会
三月十一日の出来事は圧倒的でした。人間の工作物を一掃する破壊力、生活も生命までもひとたまりもないことをまざまざと見せつけ られ まし た。さらにあふれんばかりの悲しみと底知れない恐怖が襲ってきました。どれも想像のできなかったことでした。
説明も、見通しもつかない、悲惨な思いに耐えるばかりの日が続きました。うめきの中に置かれました。うめきが覆い尽くす世界の情 景を 経験 したのです。そしてそのうめきの中で礼拝を守りました。自分たちのためではなく消息のつかめない人々、痛める周囲の人々、他の教会を思 い、どの教会も真剣に礼拝を守ったのです。まさに、パウロが語る被造物のうめき、「被造物がすべて今日まで、共にうめき、共に産 みの 苦し みを味わっていることを、わたしたちは知っています」（ローマ8・22）を目 の当 たり にする思いでした。
しかし、そのような私たちに聖書は語りました。「同様に、〝霊〟も弱いわたしたちを助けてくださいます。わたしたちはどう祈るべ きか を知 りませんが、〝霊〟自らが、言葉に表せないうめきをもって執り成してくださるからです」（26節） と。
実に、祈りの言葉も失われるようなときにこの「うめき」を共にしてくださる聖霊の執り成しの戸が開かれるのです。立ち尽くす状況 の中 で支 えられるのは、執り成しを受けていることによってなのです。
被災地の教会は弱っていました。自分たちで支援活動を展開することは無理な状態でした。否応なく、多くの支援活動を受け入れるこ とに 専念 し、集中することとなりました。そのために自分たちが展開するよりもはるかに豊かな働きをなすことができるようになりました。(抜け)支援を 受け 入れ ることが、主張や意見の違いを超えた働きを生み出すことになったのです。そこでは「弱さ」が執り成しによって支えられ、実を結んでいくこ とを知らされるのです。
このように、私たち被災教会が霊による「執り成し」を受けていることをみ言葉は教えてくれました。またみ言葉は私たちに、「待 望」す るこ とも教えてくれました。「わたしたちは、目に見えないものを望んでいるなら、忍耐して待ち望むのです」（25節）。 み言 葉が 「待望」するようにと指し示すのは、主イエスをお与えくださった神の、この世界に対するご計画です。
沈黙の中で悲しみと苦しみを負われる主を通して、赦しを与えられ、いかなる時も神から引き離されることのないものとされている慰 め。 私た ちはそのような神によるご計画の中に守られているのです。
◎
震災以来、様々な形で近隣とのかかわりが深くなりました。その中で教会の看板を見る人も増えました。教会が何を語るか、このよう な時 に語 る言葉を持っているのかが注目されています。
教団信仰告白は教会は「公（おおやけ）の礼拝を守り」としています。「公の」は英訳ではパブリックとなっています。つまり礼拝は 自分 たち の信仰を守るための私的なものではなく、社会に対する公共のものであることを告白しています。教会が礼拝によって執り成しを受けているこ とは、公において、つまり世界と人間の営みにおいて欠くことのできない意味を持つことを明らかにしているのです。被災地の教会が 困難 の中 で御言葉による礼拝を守り続けたことは、教会がこの世界への執り成しの役割を担っていることを証ししているのです。
東北教区の支援活動に特徴的なことは少ない力を出し合い、寄り添うようにし、自分の弱さを知らされながら、いつもその背後を祈り に支 えら れていることです。教会は執り成しの祈りによって支えられ、支え合い、また世界を支えるのです。(信徒の 友1月号)
Upon appointment at the 2012 Kyodan General Assembly, I was installed as the general secretary and began working at the office. However, my position as senior pastor of Tokyo Yamate Church will continue until Easter Sunday of 2013, so I have the dual responsibilities of local church pastor and Kyodan general secretary. I am experiencing the busiest season of my life due to this situation. I am either at the Kyodan office or at the church. As for my private life, whenever I am through for the day at either job, I just return home to take a bath, eat a meal, and go straight to bed.
Let me tell you about Tokyo Yamate Church. Tokyo Yamate Church stands in the midst of what is called “youth town,” where it is said that 400,000 people walk by everyday. The church facility can accommodate about 800 people, but in 2010 we crammed in 900 participants at the celebration of the 150th anniversary of Protestant Christian mission in Japan.
As I look back over my 18 years of pastoral experience here, I must speak about mission–the spreading of the gospel in this country. It is not an exaggeration to say that every minute it is possible to count at least 20 people in front of our church, walking along the street famous as the site of the Japan Broadcasting Corporation (Nihon Hoso Kyokai [NHK]) studios, so it is a very lively place. However, these are just people passing by, and almost no one comes into the church.
The church is open for Bible-reading gatherings three times on weekdays. We post posters for the gatherings and even stand on the street to invite people in, but as this has nothing to do with their purpose for being there—to shop or to attend an NHK event or a sporting event at nearby Yoyogi Olympic Center—we stand there in vain.
This may sound like mere complaining, but it is reality. It is even worse when the Christmas sales begin. From the end of October, huge evergreen trees are brought in from somewhere and Christmas music played that is much more beautiful and attractive than we, as a church, can perform.
Originally, the privilege of celebrating Christmas belonged to the Christian churches, so it is disturbing to see the proud faces of those people who usurp the beauty of Christmas for their own business ends. I, on the other hand, as a pastor, have been preoccupied with such thoughts as: “Will that high school student receive baptism this year?” and “Can the people who are elderly and have to travel for one-and-a half to two hours by train and bus make it to church on Christmas Sunday?”
Japanese Christians represent 0.7 percent of the total population and only maintain church membership after baptism for an average of one year and seven months.
Why is this so? Can we thus no longer expectantly to find sincere seekers after Christ? No. We should not grow weary. An evangelist will persevere. (Tr. BN)
—Nagasaki Tetsuo, general secretary
総幹事室より
自己紹介
第三八回教団総会で指名された後、直ちに西早稲田の教団事 務所 で総 幹事 として就任し、業務を始めた。
だが、これはこれまでの東京山手教会牧師のまま、二〇一 三年 イ－ スタ －三月三一日までの任期が続いている関係で、
ということで、只今わたしは教会にいない時は教団にいる し、 その 逆で もあってこの過酷な日程にはこれまで体験しなかった超多忙中とい
では自分の生活はと言えば、この二つから解放されて家に 帰る こと が出 来るのは、ただ風呂に入って食事をし、
ところで、東京山手教会のことを言うと、此処は連日四〇 万人 の集 散は あるという通称「若者の町」
此処での一八年の牧師生活を振り返ってどうしても語らな けれ ば済 まな い問題はと言えば、やはり「伝道」のことだ。
確かに、連日分刻み最低二〇人は通るだろうと思われる教 会の 前の ＮＨＫ通りは、何時もその変のお祭り騒ぎである。しかし、
一週間の内、主日礼拝は除いてわたしは夜昼三回は、聖書 を読 む集 会を 続けている。その度にその集会の案内板は表通りに出す、
しかし、それは彼らの目的のデパ－ト・ショッピングか ＮＨＫ のイ ベン トか代々木オリンピックセンタ－のゲ－
なんだか泣きごとに聞こえるだろうが、この現実に更に輪を かけ て教 会の 神経を逆撫でするのが「クリスマスセ－ル」だ。彼らは、
もともとクリスマスの特許は教会の所有権のものでしょ う。そ の最 も教 会の大切の上張りだけをはぎ取るようにして、
だが、牧師としてわたしはその年クリスマスにあの高校生 は洗 礼を ウケ ラレルノカ。
教会人は今、日本人口の０・７パ－セント、洗礼後教会滞留時間平
（長崎哲夫総幹事）
by Sakata Masao, president
Doremus School
Junior High School, Senior High School
James H. Ballagh, a missionary who arrived in Kanagawa in November 1861, lived there for seven years and noticed that mixed-race children of Japanese women and foreign men were despised and discriminated against in their communities. He saw that they were homeless and begging in the streets. He earnestly appealed to Christian organizations in the United States to send women missionaries to care for these children and to provide education, particularly for the girls.
The Women’s Union Missionary Society of America for Heathen Lands (WUMS), a mission to women by women, responded to his appeal and sent three missionaries to Japan. When asked what made them decide to go to Japan, Mary Pruyn said she had felt a calling from Jesus; Louise Pierson quoted the Bible verse “If I must die for doing it, I will die” (Esther 4:16); and Julia Crosby decided that she would devote herself “with all her heart and all her soul” to the mission given by God.
These women missionaries landed in Yokohama and stayed at a hotel in Yamate while they searched for a place to live. Since they could not find anything suitable, they rented the house owned by James Ballagh at 48 Bluff, Yamate. Thus, the “American Mission Home” was officially opened on Aug. 28, 1871.
Mary Pruyn, aged 51, was the leader and supervised their home and school as an administrator. Julia Crosby, aged 38, was the treasurer and a teacher. Louise Pierson, aged 39, was the principal and a teacher. Thus by sharing the mission work, they collaborated in making a good home for these children.
However, not many children came to their home. They wondered what caused this and finally got the answer. Christianity was prohibited in Japan at that time in 1871. The warning “Christianity Strictly Prohibited” was posted on every government bulletin board (kosatsu sho) all over the country. It was not surprising that few Japanese children took the risk of coming to see them.
In October 1871, Nakamura Masanao, a scholar of the Chinese classics, stayed at the Mission Home. He saw the three women taking care of the young children with a kind of firm discipline and love that he had never seen before among Japanese people. Moved by the stories they told, he wrote Japan’s first recruitment advertisement for admission to their Home and introduced it to the public. The advertisement said: “This Mission Home was established by the WUMS, and three American women teachers will provide care for your children, regardless of their race by birth. You can choose either commuting or boarding. Children under three years of age are not accepted, but those without mothers are exempted from this rule. The cost for boarding and tuition is 10 to 15 dollars and 4 dollars for those who commute. A good education is provided by these kind women, and the children are brought up with deep love. They will be better raised there than if brought up in your own home.”
In 1872, because of the increase in the number of children, the women started to search for a larger house and more land. They finally found the house at 212 Bluff in Yamate, one of the most scenic sites in Yokohama. It was a corner lot, with the large house owned by Samuel Robbins Brown to the northwest, a cliff to the west, and Japanese people living below. The three missionaries had good insight for the future and worked to obtain this land with strong determination. They started to construct the school buildings, one after another, on this spacious lot. This is where Yokohama Kyoritsu Gakuen stands today.
The population of Yokohama had increased to 60,000 by this time, with many newcomers from abroad. Many merchants in Yokohama were very progressive in their thinking and recognized the need for girls’ education, especially to learn English. The aim of the three missionaries, who came to Japan to educate Japanese girls, met the need of the time, and the number of applicants quickly grew.
The three teachers did their best to give the Japanese girls a new kind of education and to transmit Western civilization through teaching English. For those who entered, their teachers provided a liberal atmosphere, a well-regulated life, Western manners, and the high morality of Christian faith, all of which they had never known or experienced before. A spirit of independence was nurtured in their minds without their being conscious of it.
The formal name for the Mission Home used to be Nihon Fujo Eigakko (Japanese Women’s English School), but later, around 1875, the name was changed to Kyoritsu Jogakko (Kyoritsu Girls’ School). Kyoritsu (literally, “standing together”) means “union,” and this school has been an interdenominational Christian school up to the present. It has had a good reputation for English and music education since the days of its founding.
Kaisei Dendo Jogakko (Kaisei Women’s Mission School), later called Kyoritsu Women’s Theological Seminary, was founded by the WUMS in 1881 on the same lot as the Mission Home, and it was the seminary for so-called “Bible women” in Japan.
Though Louise Pierson asked for permission to resign from the position as principal in order to devote herself to the seminary work, an appropriate person could not be found to take over, so she continued to do both. It was obvious that her personality and her passionate desire for her mission made it possible to establish Kaisei Women’s Bible Training School and to establish mission bases. In 1891, (Meiji 24), Harriet I. Bruckhart became the principal, and Louise Pierson began working solely for the seminary. She worked harder than ever in raising and supporting the Bible women. Thus, the seminary became more blessed than ever.
Later, in 1907, Kaisei Dendo Jogakko (Kaisei Women’s Bible Training School) changed its name to Kyoritsu Joshi Shingakko (Kyoritsu Women’s Theological Seminary). In 1943, it was united with Nihon Joshi Shingakko. This seminary sent out quite a few women preachers in Japan. Kyoritsu Jyoshi Shingakko reopened after World War II, and it is succeeded by the current Tokyo Christian University, which is now located in Chiba.
(Tr.KY)
横浜共立学園と三人の女性宣教師
メリー・P・ プライン（Mary.P.Pruyn,Mrs.）
ルイーズ・H・ ピアソン（Louise.H.Pierson,Mrs.）
ジュリア・N・ クロスビー（Julia.Neilson.Crosby,
1861年11月、 神 奈川 に上陸した宣教師ジェームズ・H・バラ は、７ 年間の横浜生活をする中で、
その要請に応じたのがWUMS（The Woman’s Union Missionary Society of America for Heathen Lands 米国婦人一致外 国伝 道協会・女性 のための女性のミッション）であり、
プラインは「キリストが私を呼んでいる（召命＝calling）
（旧約聖書エステル記４章１６節）、クロスビーは「全 身全霊を注いで、主が命じられた仕事（使命＝mission）に
横浜に到着した三人は、と りあ えず 山手 のホテルで準備をすることにした。三人は家探しをしていたが、
リーダーのプラインは五一 歳、 総理 とし て、経営と塾舎の取り締まりをする。クロスビーは三八歳、
しかし、開設してもしばら くの 間は 日本 の少女はほとんど来なかったが、
1871年10月、 当 時の 漢学者・文学博士として有名な中村正直（敬宇）が、ミッション・
正直は、
『この教授所は米国婦人伝道 会社 が 作った もので、三人の米国人女教師が、日本人、
1872年、生徒数が増加したため、
当時外国人の多い港町横浜の人口は六万人余に増え、
プラインらは、英語教育を 通し て伝 道 し、日本の女性たちに新しい文明、
ミッション・ホームの日本の正式な名称は「日本婦女英学校」
日本におけるバイブルウーマンの養成機関の草分けの一つはWUM
ピアソンは伝道の働きに専心するため共立女学校校長を辞任した い旨 を申 し出 ていたが、
その後1907年に偕成伝道女学校を共立女子神学校と改称し、
文責：横浜共立学園 学園長 坂田雅雄
by Chibana Sugako, missionary
Methodist Church of Bolivia
La Gloria Church, Santa Cruz
e 2012, I was appointed to La Gloria Church in Bolivia. The land of Bolivia is about three times the size of Japan. The church is located in an Okinawan immigrants’ community in Santa Cruz, the second largest city after La Paz. This community was established by people who had migrated from Okinawa, Japan during the period of 1954 to1964 and carved out an area of the jungle by overcoming many difficulties. Today such infrastructure as electricity, water, and gas has been developed, so we feel no inconvenience in our daily lives.
The Okinawan immigrants’ community has three districts, with a total of over 800 native Japanese and descendents of Japanese, about 500 of whom live in District One. Many of these Japanese-Bolivians have been successful in agriculture and ranching, et cetera, and have become wealthy land-owners.
Our church, located in the first Okinawan immigrants’ community, was pioneered by Pastor Yamahata Katsumi and his wife Yoshie. It started as a church school worship service with 26 pupils in December 1959. The following month, adults began attending as well, and the church has continued to this day.
I have the privilege of serving with Pastor Okuma Reiko, who has ministered for the past 30 years in this region. At present 15 to 25 persons gather, including children, and we all worship together from 9:00 a.m. on Sunday morning. In addition, we have prayer meetings every Wednesday afternoon and Thursday evening and a house meeting on the last Saturday of every month. Likewise, we visit the sick and the homes of non-believers and engage in literature evangelism as opportunities arise.
I have experienced many blessings during the six months since I arrived, one of which is that a member who had left the church several years ago has returned. We are all very pleased and give thanks to the Lord for that.
Our church has been in existence since the early days of the founding of this community. Pastor Yamahata and his wife began a program of Japanese-language education in January 1960, and this was later developed into a Methodist school from kindergarten through high school, with instruction in Spanish offered during the morning and in Japanese during the afternoon. The school existed in this form until it was transferred to the Japan Association of Bolivia in 1987. La Gloria Kindergarten, however, remained under the management of the church until April 2012.
Over the years, almost all children of Japanese descent grew up being exposed to the Christian faith during their kindergarten and Methodist school days. Thus, the people in the community have no sense of incongruity with the church. The church takes the lead in the annual memorial service, with Bible reading, hymns, and prayers. And when someone in the community dies, almost all of the funeral services are held at our church. Thus, the church and the community have a deep and strong relationship.
Since my arrival, I have been making an effort to be involved in the Japanese community activities. Nevertheless, even though there has been this close relationship with the community, there are still difficult issues relating to evangelism. One is that only about five percent of the Japanese community actually come to the point of receiving baptism and becoming followers of Christ. I wish that a much larger number would commit their lives to Christ.
The second issue is that no men attend the worship service. After graduating from high school or university, young men stop attending the service. The third issue is that of language. In the Okinawan immigrants’ community, the second generation speaks in Japanese when members of the first generation are with them, but otherwise they all speak in Spanish. Among their children, there are those who do not speak Japanese at all, as it is just a foreign language to them. Presently, our services are all in Japanese, but in the near future, we need to begin offering a Spanish-language service as well. We are, as a church, searching for ways to solve these issues, and so we are praying together to find concrete solutions.
ボリビア福音 メソ ジス ト教 会
ラ・グロリア教会
「ボリビアに遣わされて」 知花スガ子
私は、２０１２年６月、ボリビアのラ・
ボリビアの国土は、日本の約三倍の広さです。
オキナワ移住地は、第１から第３移住地まであります。
当教会は、オキナワ第１移住地にあります。教会は、
教会では、３０年間この地で牧会しておられる大熊豊子（れいこ）
現在、聖日には子どもを含め、１５～２５人ほどが集い、
赴任して半年になりますが、その間たくさんの恵みがありました。
当教会は、入植当初から、地域とともに歩んで来ました。
地域の日系子弟のほとんどのが、
その他、コロニアの慰霊祭においても、当教会が、聖書朗読、
このように教会と地域は、深くかかわっております。
私も赴任以来、日系コミュニティーへの参加に心がけています。
地域と深い関わりにある教会ですが、
一つは、洗礼にまで導か れ、 キリ スト 者として歩んでおられる方々は、第１移住地の日系人の約5％ です。もっと多くの方々が洗礼へと導かれることを願っています。
二つ目は、成人男性の礼 拝出 席者 が皆 無だということです。成人男性は、高校、
三つめは、言語に関する こと で す。移 住地オキナワでは、一世の方が同席の場合には、
教会では、これらの課題 解決 に向 け て、模索しております。今後、具体的な取り組みができるよう、
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