Japan
Evangelical
Association

Japan Update

Winter 2018 Number 74

Problems within Japanese families caused byintergenerational dependence

InsidePathology of Japanese
Families

1-2

Story of Healing

3

Family Ministry Resources
in Japanese

4-5News and notes

6-7

Prayer/Editorial

8

If you were to take a photo of a couple andtheir two children standing in a row, howwould you expect them to position themselves? In the West, it may be common tosee parents positioned in the middle and thechildren on each side. In Japan, the children
will be in the middle with a parent on eachside. This seems to symbolize the differences
between families in the West and in Japan.
In Genesis 2:24 we see the essence of marriage depicted: “That is why a man leaves
his father and mother and is united to his
wife, and they become one flesh” (NIV®).
According to this passage, a couple ismeant to become one and parents and children are meant to eventually separate. It canbe said that the way Westerners position
themselves in a photo shows they have amore biblical “family view.” The parents inthe middle holding hands will keep holding
hands, but their hands stretched out on eachside will let go of the children at some point.

KiyoshiMizutani
Supporting
Pastor,JECA
Kasugai
Bible Church
The Japanese saying ko wa kasugai translates as “a child is a bond between husband
and wife.” This means a child keeps a couple
together. In other words, rather than being
directly bonded to each other, parents bondby cooperating in the care of their children.
The way Japanese families position themselves in a photo seem to be just that. In thelong history of Japan, the emphasis has been
put on producing offspring, and the bond
between parents and children has been prioritized above the bond between the parents.
This causes intergenerational dependencein even the Japanese Christian family, where
the importance of intergenerational independence is not recognized—despite the fact

https://jeanet.org/(continue to page 2)

Perspective(continued from page 1)that the Bible clearly states a person should “leave one’s
father and mother.” Let’s take a look at some examples ofthe main problems caused by this issue.
A simple example is the issue of the mother-in-law anddaughter-in-law relationship. Married Christian men who
fail to gain psychological independence from their mothers are unable to apply the biblical value of leaving theirmother and becoming one with their wife, thereby properly
prioritizing wife above mother. Instead they try to gain favor from both sides to avoid any conflict. Wives are disappointed in such husbands, and may even despise them. This
has a bad effect on the couple’s relationship as well as on
the upbringing of their children.
The worst case is when parents don’t bring up their children to eventually stand on their own two feet. Instead theparents bring them up to follow their will and to keep themunder their psychological control. The mother in particular
may overprotect and excessively interfere in a child’s upbringing.
It is fairly common for a
son to become attached to hismother, and that relationshipaffects the child’s personalfaith. Instead of teaching theteenage son how to stand on
his own two feet and build
a personal relationship with
God, parents pass on theirfaith by strength of will. The
result is one of two extremes:a Christian son who is unable
to grow away from his parents, or a son who steps awayfrom God as soon as he distances himself from his parents.
In some extreme cases, parents force their own values on
their child, believing their decisions to be absolute based
upon their own spiritual beliefs. The parents decide thechild’s spouse and career, leading to a child that grows up
without learning to make their own judgments, decisions,or to take responsibility for themselves. This then builds a
codependent relationship between parent and child.

to get fed up with the husband’s immaturity and looks
down on him. In these cases, a mother finds more purposein supporting children from their union. The mother finds
self-worth, effectiveness, and social self-fulfillment in themother/child relationship, which creates a dependency between mother and child. Bringing up a child becomes not a
mission to be accomplished, but rather a way to ensure thechild remains dependent, making the child a victim of sucha relationship.
We can understand this better when looking at the relationship between Isaac and Rebekah: the childish father
who because of his fondness
for meat showed favoritism
toward one of his sons, and thecontempt of a wife toward herhusband. From this stems themother’s psychological attachment to her son. We see themarital division between theparents, the son who follows his
mother’s will, and the mother
who is responsible for her son’s
actions. This son probably didn’t
establish his faith in God until
he separated himself from his mother and developed independence through his experience of tough life in regularsociety. This story has so much in common with Japanesefamilies today.
The biggest reason Japanese Christians reject the light of
the gospel is probably due to family problems. Unhealthy
relationships stemming from intergenerational dependency
tend to be reproduced from generation to generation. But
the God who molded Jacob into a vessel of blessing can put
an end to this domino effect. It is my desire that we standfirmly in the truth of God’s love, the love that never deserted God’s own chosen people, and that through the modelof a healthy Christian family, we can enhance outreach into
our communities and see churches grow.
Translated by Grace Koshino
Scripture taken from the Holy Bible, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. ®

In Japan, where it is common for a man to get married
without being able to take care of himself, the wife tends

2

Used by permission. All rights reserved worldwide.

InTerview

Wounded, reconciled, and healed
Atsuko Tateishi Assistant Editor of Japan Update
We all know nothing is impossible for God. But what about
deep childhood scars inflicted by your own father? And a
broken family as a result? Here is a testimony by a young
pastor who dares to speak of hope.
Atsuko (A): Please tell us a little about yourself.
Takanori (T): My name is Takanori Oba, and I am the pastorof a Presbyterian church in Yokkaichi, Mie Prefecture. I
also serve as Dean of Students and as a professor at Christ
Bible Seminary (CBS) in Nagoya. I am married and have
two children. My son is eight years old, and my daughter iseighteen months old. Naturally, we have to do a lot to take careof our kids.
A: I understand you grew up in a family where yourrelationship with your father was strained. What painfulchildhood memories are still with you?
T: My father was an alcoholic. During the few years until
I became ten, his alcohol abuse escalated, along with his
physical abuse. I was the primary target of his violence. WhenI was ten, we escaped from my father. My mother, my older
sister, and I walked out of the apartment one day and began tolive with my grandmother.
One of the most painful memories of my childhood took
place in the middle of the night when I was eight. We were
living in a large five-story apartment complex in Yokohama.
That night, something deeply upset my father. I fled out of
the apartment and crawled underneath a car parked near thecomplex. From my position of safety, I saw my father comeout to the landing with a fan, and in his rage, throw it down
to the ground. The sound of the fan shattering carried far into
the night. Then I saw lights turned on in one apartment after
another in the complex. I was overwhelmed with shame.
Another time, my father hit me and I fell to the floor. Thenhe stepped on my face. He was grinning. That scared me themost.
There were a number of incidents like that, and my motheras well as our neighbors called the police many times. It was
impossible to hide what was going on in our family fromour neighbors. Even kids would say to me something like, “I
can't play with you because my mom tells me not to.” I felt I
belonged nowhere. I had no one to turn to, either.
A: Your father passed away eventually. Please tell us how you
experienced God's grace during the years leading up to yourfather's death.
T: For 17 years after walking out from my father, I never saw
him. I believed in Jesus when I was 15. Later, I got married,and became a seminary student at CBS. One day, my wife andI drove to Tokyo to attend a church conference. On our last

day in Tokyo, we decided to postpone
our return trip by one day, so we
could stay with my wife's friend.
That very afternoon, I received a callfrom my mother. She asked me todrive my father to the hospital. I wasshocked to learn that my mother had
been keeping in touch with my father
during all those years of separation.
Rev. Takanori Oba
In the end, I agreed to go to myfather's apartment. I stood in front of the entry door, tremblingso much that I couldn't open the door myself. By then, an
ambulance had also arrived, and the ambulance crew almost
pushed me into the apartment. There I saw my father who had
fallen down as the result of dizziness caused by Meniere's
disease [a disorder of the inner ear]. Two Scripture passages
immediately came to my mind: “love your enemy,” and “Hehas made everything beautiful in its time.” I found myself
empty of accusations against my father.
During the last eight years of his life, I saw my father once or
twice a year. He had stopped drinking. Moreover, my motherwas reunited with him a few years after his falling incident.
For the first time in 20 years, my parents, my sister, and I
were able to sit at a table as a family. Even though my father
could not remember the details of what he had done to me, heapologized. I was rather glad that he did not suffer from guilt.
My father and I never became close, but we were reconciled toeach other.
A: Now that you are a father yourself, do you face any
challenges in your own family? Who and what resources do
you consult regarding your family?
T: So far, I have no challenges in particular. I sometimes catchmyself trying to become the father I wanted to have. I thankmy children for being my son and daughter. I give them hugs.
Each time I do things like that, perhaps I become healed a little
more. I believe my wife and I are doing well as a couple. I can
ask for help and advice from the pastor of my mother church.
Michael Oh and the other missionaries at CBS also serve as
good examples for me.
A: Finally, do you have any wisdom or insights to share withpeople with difficult family backgrounds?
T: Reconciliation is a gift from God. When I was reconciled to
my father, my parents were also reconciled to each other, andmy whole family was reconciled. Our loving God is at work
today in bringing forgiveness and reconciliation. He knows theperfect timing to do so. I challenge you to dare to hope. God isbigger than your wildest imagination.

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Resources

A Guide to Family Ministry Resources in Japanese
Resources compiled by Kiyoshi Mizutani, Sonoko Maruyama and Atsuko Tateishi
1. プリペアー・エンリッチ・ジャパン
Prepare–Enrich Japan(Psychological Assessment / Counseling Program)This is the Japanese version of the most widely used premaritaland marriage assessment in the USA. Japanese facilitators arealso available in many local towns in Japan. Results of theassessment can provide an objective look at the strengths andweaknesses of a couple's relationship and give them concrete
principles and methods upon which to build a better marriage
relationship.
(https://prepare-japan.com/)
2. 健全な家庭を築くカギ
Kenzen na katei o kizuku kagi (Keys to a Healthy Family)
Author: Shinya Maruya
Publisher: The Life Planning Center Foundation
健全な夫婦になる鍵
Kenzen na fufu ni naru kagi
(Keys to a Healthy Marriage Relationship)
Author: Shinya Maruya
Publisher: Word of Life Press Ministries
The author is a counselor and a pastor. With rich clinicalexamples, he discusses family problems in Japan, shows whata healthy married life following biblical principle looks like,and provides help in how a couple can bring restoration to theirmarriage.
3. 家族の危機管理
Kazoku no kiki kanri (Family Crisis Management)
Author: Masahiro Matsuzaka
Publisher: Word of Life Press Ministries
Most families experience a marriage or parenting crisis at somepoint in time. However, not many people recognize they are ina crisis, or know how to manage it in a biblical way. This bookintroduces concrete and practical examples of ways to take careof your loved ones.
4. 牧会相談の実際
Bokkai sodan no jissai (The Practice of Pastoral Counseling)
Authors: Akira Fujikake, Asako Obuchi, & Junko Murakami
Publisher: Amen-do Publishers
Clinical cases, not necessarily family problems but cases caused
by family or life history, are presented in this book. The caseinterviews and comments by clinical psychologists can be usedas practical models. The books recommended by 25 pastors arealso good learning guides.

4Resources
5. 親子共依存
Oyako kyo izon (Codependency between parents and children)
Author: Naoki Ogi
Publisher: POPULAR Publishing Co. Ltd
The most famous Japanese specialist in education writes about
unhealthy relationships between present-day Japanese parents
and their children. Ogi introduces real Japanese young people
who do not rebel against their parents as adolescents—who infact, like their parents so much that they are not interested infalling in love. He explains that this kind of psychological lackof separation from parents will cause young people various
problems such as a delay of sexual independence, or the failure
to establish their own identities.
6. 痛おもしろ結婚塾
Ita omoshiro kekkon juku (Oh, So That’s What Marriage Is!)
Author: Kiyoshi Mizutani
Publisher: Word of Life Press Ministries
Various problems that are likely to happen in the married life ofa Christian couple are introduced with a good sense of humor.
This book aims to help couples understand the opposite sex,
accept their partner’s struggles, take an objective look at theirown responsibilities, and overcome barriers in their marriage.
7. 日本同盟基督教団教育部 家庭教育部ホームページ
Nihon Domei Kirisuto Kyodan Katei Kyoiku-bu Homepage(Japan Alliance Christ Church Educational Institutions)
https://www.edu-domei.net/ 家庭教育部 /This home page provides information about marriage, parenting,and support of the elderly to lay the foundations of Christianhomes. Concrete advice, books, DVDs, and seminars regarding
the above three areas are introduced, as well as a Bible guide forfamily worship, family ministry practices, information about
various church activities, and networks related to families.
8. 傷ついた心をいやす旅
Kizutsuita Kokoro wo Iyasu Tabi (Journey for Healing theWounded Heart)
Author: David L. Thompson
Publisher: Japan Holiness Association
Originally entitled "God's Healing for Hurting Families," theauthor, a seminary professor and pastor, shares about the pain
his family experienced and how God's healing mercy waspoured into them. He then offers solid biblical principles forrecovery, which can be applied to any family.
Translated by Tomoko Kato

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NEWS and NOTESEnactment of the “Anti-conspiracy” Law andChristian Tasks for the Sake of the Kingdomof GodThe bill to revise the Act on Punishment of Organized Crimes and Control of Crime Proceeds was
passed on June 15, 2017, after overnight deliberationin the House of Councillors. It came into effect on
July 11, 2017.
Before even getting into the details of the Act, objections arose both inside and outside the Diet regarding the overall policy and the ruling bloc’s accelerated
procedure to adopt it. Various Christian groups haveissued protest statements, among them a joint statement by the Japan Holiness Church (JHC) and theBrotherhood of Christ Church (BCC), both of which
had suffered pre-war oppression under the Maintenance of Public Order Law. In consideration of thishistory, the following statement has been written by
one concerned party concerning the viewpoint Christians and churches should take in the current situation:“Determination Derived from a History of Suppression”
By Makio Kodaira
Brotherhood of Christ Church Board Chair
In 1999, the JHC and the BCC signed The Statement by the Brotherhood of Christ Church and theJapan Holiness Church on the Joint Historical Examination of the Division of the Former Japan HolinessChurch. Based on that statement, the following year
we completed the Cooperative Approved Testimony
to Holiness Beliefs of the JHC and the BCC, the very
fruit of our repentance for the past involvement ofboth groups in the United Church of Christ in Japan(UCCJ), our reconciliation across the gulf that had
been caused by our division, and our determination
to partner in testifying to Holiness beliefs. As oneof our concrete, cooperative ministries, the JHC andBCC have committed to a “Joint Historical Examination.” We also held a Convention Commemorating thePersecution of Holiness Churches, where, along withother UCCJ-related groups sharing the same origin,
we learned from our predecessors’ faith.
Since both of our groups have experienced the
Taisho/Showa-era revivals, the arrests of pastors, andthe dissolution of churches under the Maintenanceof Public Order Law and the Religious Organizations Law during WWII, we wish to jointly express
our prayer and resolve by faith concerning the “Anticonspiracy” law.
In the spirit of The Cape Town Commitment issued

6by The Third Lausanne Congress on World Evangelization, with robust endurance we who love the Lord
accept suffering and even death for the sake of thegospel.
It is our privilege as Christians to experience suffering, persecution, and martyrdom in mission. At thesame time, as a people waiting on God’s Kingdom
and hoping for the salvation of others, I believe it isour duty to make every effort to ensure freedom of
religion for all people.
Regarding the “Anti-conspiracy” law, we find it
intolerable not only in its substance, but also in its
unusually swift enforcement. We will keep speaking up for its abolition. Surveillance, intimidation,and deterrence by force do not produce true safety or
peace. Rather, they are accompanied by apprehension,
betrayal, anxiety, fear, and even persecution.
In an age reminiscent of apocalypse, we will confess Christ as our Peace as we continuously strive topastor and evangelize, encouraged by Scripture thatpeacemakers will be blessed. We will raise our voice
against all hindrance to our faith in our Lord whenneeded. We will continuously pray: “Thy kingdom
come, Thy will be done, on earth as it is in heaven.”
Christian Shimbun, July 2, 2017
Translated by Nobue Tachiki

East Asia Conference on Creation CareThe East Asia Regional Conference on Creation
Care and the Gospel was held in Hsinchu City, Taiwan, on July 24–28, 2017 and was hosted by theCreation Care Network of the Lausanne Movement

and the World Evangelical Alliance (LWCCN). It was
one of a series of regional conferences the LWCCN
has been organizing around the world following the
Global Consultation on Creation Care and the Gospel in Jamaica in 2012. The majority of the 150 participants were from East Asia and included 13 fromJapan, as well as a few from Southeast Asia, North
America, and Europe. The group was comprised ofa broad spectrum of attendees including theologians,
staff members of ministry and mission organizations,News and Notes
business people, NGO personnel, and other Christianleaders and influencers. They were there to explore
the significance of creation care for Christians as oneof today’s most pressing issues.
Norio Yamaguchi, Research Fellow at Kyoritsu
Christian Institute, Tokyo Christian University, observed in his report on the conference that two convictions support the LWCCN initiatives: 1) creation careis a gospel issue; and 2) creation care is an issue thatdemands urgent action by this generation. Yamaguchi
then summarized Dr. Richard Bauckham’s three biblical plenary lectures on creation, reconciliation, andeschatology.
In his lecture on creation, Bauckham questioned the
popular view that human beings are the guardians ofother creatures, which suggests
a superior position of humanity
over creation. Instead, he proposed a perspective that stresses
interdependency between humanity and other creatures within the created order. The second
lecture addressed the scope ofredemption. Through a careful study of the “Christ
Hymn” in Colossians 1:15–20, Bauckham concluded
that through Jesus Christ, all things are reconciled toGod. This reconciliation takes effect not just between
humans and God but also between humans and othercreatures. Bauckham pointed out that humans needto ponder their relationship with other creatures, notjust their relationship with God. In his third lecture,
Bauckham maintained that the new heaven and newearth are not a replacement for this current creation,
but its renewal. By respecting and caring for the “hereand now” creation, we share in God’s love for creatures, and demonstrate our ultimate hope for the final
redemption of all things. In all, Bauckham persuasively established that non-human creatures assume asignificant position in all three major theological topics: creation, redemption, and eschatology.
A number of breakout sessions were organized under three categories: God’s Word, God’s world, andGod’s work. The Japanese delegates presented a few
breakout sessions, including Dr. Tomoyuki Dobata’son the comprehensive care of human beings in local
communities (not medical facilities) as members ofGod’s creation, Kenji Ishihara’s on the theologicalethics of food, Hyungwoo Lee and Masaru Aoki’s onenvironmental conservation in northeast Asia, andAoki’s inclusive approach to creation care. Hiroshi
Sumita and Makoto Ogawa delivered a plenary talkabout a consortium in Japan working toward a sus-

tainable society, and proposed an alternative lifestyle
centering not on greed but on biblical principles. Alsoon the plenary stage, Paul Yokota expressed thanks to
the international community for their assistance in thewake of the 2016 Kumamoto Earthquake, and called
for the development of a theology of relief work.
Yamaguchi and Aoki concurred in their respective
reports that creation care represents an arena where
both Christians and non-Christians can work together.
While Aoki hopes for a greater creation care network
among businesses, churches, and individuals, Yamaguchi would like to see Japanese churches get more
actively involved in creation care initiatives.
Christian Shimbun, September 3, 2017
Translated by Atsuko Tateishi

JEA Mission Forum in Kobe

After one year since 6th Japan Congress on Evangelism (JCE6), JEA Mission Forum in Kobe washeld in Sannomiya, Kobe on September 25-26, 2017.
About 70 church and ministry leaders (pastors as wellas lay persons) gathered and heard annual reports
from 14 JCE6 projects and Kobe analogia groups anddiscussed how we could collaborate even further toadvance the Kingdom of God in Japan.
Rev. Masahiro Nakanishi, JEA Board member andt he C h a i r of
JEA Mission
Commission (MC),t al ked about
restructuring
MC into three
par ts - Missio n Fo r u m
Te a m , M i s sion Research
Team, and Cross-Cultural Mission Network Team - inorder for JEA to better function as a mission infrastructure. Mission Forum Team is tasked to oversee
the JCE6 projects and plan and host annual mission
forums in different cities to keep the JCE movement
going. Mission Research Team gathers informationand data about various mission topics and researches
effective mission practices in order to provide useful directions for JEA member denominations andorganizations. Cross-Cultural Mission Network Teamseeks to provide a meeting place for cross-cultural
mission groups such as Japanese churches/ministries
overseas as well as various ethnic churches/ministries
within Japan.

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Please pray for Japan
1. That more families in Japan will be touched by the healing power of the gospel, freed from intergenerational dependencies, and come to know Jesus personally.
2. That various family ministries will be used by God toreach out and transform families in Japan.
3. That more churches and parachurch organizations will
collaborate together to make a Kingdom impact in theirlocal communities.
4. That God will raise up the next generation of Christ-centered, gospel-driven leaders among young Christians inJapan.

JEA-related schedule
DATE		

EVENT

PLACE

April 23

JEA 50th Annivarsary		

Tokyo

May 21		

Mission Research Summit		Tokyo

June 4–6

JEA Annual Plenary

Sept. 24–25

JEA Mission Forum in Nagoya

Nov. 22–24

2nd Youth Mission Congress (NSD2)

Kakegawa
NagoyaTokyo

Editorial
As I myself come from a divorced family, the issues of broken families are very
close to my heart. The feature article talks
about one of the most common symptomsof Japanese families. So many people are suffering from thisand therefore it provides a good gateway to reach the hearts ofJapanese people. We also have compiled a list of family ministry resources available in Japanese so that you can introduce
these resources to your Japanese friends.
Kenichi Shinagawa, Editor in Chief

https://jeanet.org/

Japan Update
Winter 2018 - Number 74
English Newsletter of theJapan Evangelical Association (JEA)
Chairman :Kaoru Hirose
General Secretary : Kenichi Shinagawa
Japan Update is pub­lished biannuallyby the JEA. Through Japan Update, the
JEA seeks to communicate how God is
at work in Japan and to foster prayer
and collaborative work for the advancement of God’s kingdom in Japan. Views
expressed by in­di­vi­dual auth­ors do notneces­sarily reflect offi­cial JEA posi­tions.
Japanese names appear in Wes­tern order(sur­name last).
Per­m is­s ion to reprint is gran­t ed, butplease give cre­dit and send one copy of
any pub­li­ca­tion con­tain­ing reprin­ted material to the edi­tor.

Japan Update Staff
Editor in Chief
Kenichi Shinagawa
Asst. Editor
Atsuko Tateishi
Translation Editor
Gary Bauman
Translation Staff             Tomoko Kato		Grace Koshino		
Hiromi Kiuchi		
Mie Takatsuji
Nobue Tachiki
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