Japan
Evangelical
Association

Japan Update

Autumn 2014 Number 68

Exhibition of Tomihiro Hoshino, well-known Christian painter/poet, in Minami-Sanriku town

“Lord, I Have Never Done
Anything Like This Before”

Reflections on outreach as a result of earthquake relief experience
A learning experience
he opportunity to spend time withpeople in fishing communities on
the Tohoku Sanriku coast while doing
relief work following the 3.11 Great
East Japan Earthquake was a learning
experience. These people, who carry on
a traditional lifestyle in which religion
and mutual aid blend together, taughtme the importance of building up trusted
relationships by understanding not only
the local dialect, but also community
culture.
As a pastor with such experience, I
wondered how was I supposed to minister to the churches and communities forwhich I was responsible.

by Makoto

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InsideReflections on Relief Ministry
1-2

Culture: Engaging with Rites
for the Dead3

Testimony: Learning toTrust Jesus

4

Nation: Protesting against
the State Secrecy Act

5News and Notes

6-7

Prayer/Editorial

8

The connection between the world
and the Church
Then last summer I happened toreceive a message on my answeringmachine. When I listened carefully it
seemed to be from a wrong number. The
caller left a message saying “Hello soand-so, I’m calling about the bon odori(Buddhist festival of the dead) that theneighborhood association is responsiblefor. We’re short of help for traffic control. Could you arrange something for

Suzuki

Coordinator,
Isaiah 58 Network
Pastor,Totsuka Megumi
Christ Churchus?” From time to time over the last few
months I had been receiving messages
on my answering machine supposedly
from one of the officers at the neighborhood association. Since my home andthe church are in separate places, thecalls I received during the night would
be diverted to my answering machine.
As a member of the community, andalways needing more volunteers myself,
I immediately understood that due tothe aging of society, the officers in myneighborhood association also were suffering from a lack of personnel.
rom this time on, I realized that it
was important to make connections
with the traditional communities of Tohoku, and it made me wonder how mylocal community could make connections with my church. In cities there areF

http://jeanet.org/

neighborhood associations and residents’ associations,but they don’t have strong connections to traditional
folkways like Tohoku does, and the Church has hardly
any connection to paganistic rituals or customs. This
made me wonder whether that made the church unconcerned about the local community. Tohoku is currently
struggling with the aging of society and depopulation.
Cities, although not suffering from an aging society,struggle with the shallowness of relationships between
neighbors. Both are struggling to maintain community.
When I considered why I had been insensitive toward
the surrounding community, I came up with reasons
such as, “Well, our church is too small to consider suchthings.” I realized that the church focused merely on
doctrine and not on the fact that the church is a gathering of individuals who believe in Christ.
My Paradigm Shifthrough my experience with relief work and a call toa wrong number, I reconsidered how we can relate
to the community as members of the body of Christand how I could make church members aware of thechurch’s role in being used to reflect the Kingdom of
God in this world. Then it dawned on me. Every Christian organization and Christian church has a desire to do
youth outreach, and is racking its brain to come up witha suitable program. One way is to invite youth to worship meetings, butbetter still
would befor youth in
the church
to make acontribution
to the community by
joining theServing soup for tsunami survivors
local firebrigade, thereby making proactive connections to nonbelievers. This would enable them to be channels into
the church as well as equip them in spiritual outreach.
A church should essentially be a “flock of Christians
who have been gathered to be sent out in the world.”
This means that when church members actively connect to the community (through residents’ associations,the fire brigade, gatherings for the elderly, etc.), they
are naturally faced with questions such as how to deal
with pagan customs and unbiblical issues. For thisreason, I would like my church members to be able tothink about these things from a theological perspective.
I took this opportunity to have a discussion with themon the theme of “sending youngsters and Bible college
students to local fire brigades and building connections
with residents’ associations.” We discussed the following points:
Q1. Is it meaningful to the church to build connections
with residents’ associations and for church members
join various activities? What are the downsides to this?

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Q2. What does the Bible teach us about how we connect to the world?
Q3. If we become officers of neighborhood associations
or residents’ associations and happen to have duties
on Sunday, how should we view missing Sunday services? What does the Bible teach about this?
Q4. We call the above, “thinking from a theologicalperspective,” but what is the difference between faithand theology?
I discussed these thoughts with a group of church
members and the pastor at a church meeting. As a result,it was decided in the general church meeting that took
place in March, that church policy for 2014 would be
to “become a church participating in the establishmentof God’s Kingdom on Earth.” Some specific results ofthis were that from April, two of the church members
became chief officers in their local neighborhood association, and the church prays especially for them. Of
course, when they have duties that collide with Sunday services, we support them with understanding andprayer. And we have also decided whether it would bepossible for Bible college students to join the fire brigade once they have graduated.
We never would have imagined this kind of thing possible considering the customs of our church. As a pastor
I asked myself, “Am I leading my church in the wrong
direction? Won’t church members say we are prioritizing the works of this world rather than the worship service?”
In Acts 10:9-14, we read these words:
9 About noon the following day as they were on theirjourney and approaching the city, Peter went up on
the roof to pray. 10 He became hungry and wanted
something to eat, and while the meal was being prepared, he fell into a trance. 11 He saw heaven opened
and something like a large sheet being let down toearth by its four corners. 12 It contained all kinds offour-footed animals, as well as reptiles and birds. 13
Then a voice told him, “Get up, Peter. Kill and eat.”
14 “Surely not, Lord!” Peter replied. “I have nevereaten anything impure or unclean.” (NIV)s you know, this is the preface to how Cornelius
the centurion, a Gentile, was led to salvation. The
Lord showed Peter food that was unclean by Jewish
law. Based upon what he had believed up until then,Peter responded by saying “I have never done anything
like this.”In the same way, we have been shown the problems
that are brought about from the current situation of thechurch, and the need of a paradigm shift. But wheneverwe actually try to do something, the thought of us “never
having done it before” drains our strength away.
The Bible teaches us how Peter was freed from his
fixed way of thinking, and was used to lead Gentiles tosalvation. Perhaps in the same way, the Lord is showing us through the experience of doing relief work that
we must break the fixed idea of “I have never done thisbefore.”A

Culture

How to Engage with Rites for the
Dead and Traditional Folkways
by Takashi Yoshida

Representative of Tohoku HELP
Introduction: Why This Topic?
hen we discuss missions in Japan, and in particular,
missions in rural Japan, we must consider how toengage with rites for the dead and traditional folkways. I
would like to attempt here to address the topic not in termsof cultural contextualization, as is often done, but in termsof the realities that Tohoku churches have been facing since
the Great East Japan Earthquake in 2011.
Working in the disaster area where the casualties, including the number of missing people, totaled nearly 20,000, we
have learned the crucial importance of burying the victims
respectfully and at times in collaboration with ministers ofother faiths. What is the meaning of rites for the dead? Whatis the significance for Christians, and more specifically, for
pastors as religious leaders, to be involved in those rites?
Through carefully contemplating these questions, I believe
new light will be shed upon the topic.

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1. The Earthquake Disaster and Rites for the Dead:
Efforts by Tohoku HELP
he Sendai Christian Alliance Disaster Relief Network(Tohoku HELP) was founded a week after the March
11, 2011 disaster. During those early days, an unexpected
question was posed: “Should we somehow pay respect tothe deceased?” Later it became clear that this question was
asked out of an awareness of the need of survivor care forfamily members of suicide victims. It was pointed out that
if your loved one is suddenly taken away, grieving and giving them a proper burial will help greatly in coping with theloss.
Tohoku HELP and the local Buddhist Association jointly
asked Sendai City for permission to minister to the dead. As
a result, we were allowed to set up a religious consultancy
office in a crematorium, to offer to perform simple funeralrites for free, and to provide free counseling in waiting
rooms of the crematorium. The Miyagi Prefectural Association of Religious Organizations embraced the local government’s response. They took the initiative of setting up theconsultancy office and approved that the Sendai Buddhist
Association and Tohoku HELP would jointly manage theoffice.
Thus started the Heart Counseling Room in the local
crematorium. A Buddhist monk and a Christian minister(Protestant or Catholic) would be available at all times, toadvise not only about funeral and burial rites, but also about
medical and legal issues. The workers in the Heart Counseling Room agreed to be, first and foremost, ministers ofpresence for survivors, and never to coerce toward their religion. They would focus on the survivors’ grief care as they
participated in rites for the dead. They would keep in mind
that this is a joint work with other religions and the local administrative office, and would always treat co-workers withrespect. These were the primary guidelines agreed upon by
all parties involved in the Heart Counseling Room.
Though the consultancy room in the crematorium wasclosed in May 2011, the collaborative work was valued sohighly that it continued as telephone counseling service. A

Tradio program was then developed and has been aired until
today under the title “Heart Counseling Room.” Anotherspin-off is the launch of a course at the Tohoku University,
funded by donations, to develop clinical religious ministers(chaplains, in the Japanese context).
2. Biblical Examples of Rites for the Deadhat does the Bible say about the rites for the dead, andin particular, indigenous rites? Let us examine two
representative examples in the Bible. First, we will look at
the burial of Jacob, the father of the Israelites. Second, wetake up the burial of Jesus.
(1) Jacob’s burial
Jacob ended his earthly
life in Egypt.
G e n e s i s 50
describes
his burial indetail. His
body wasembalmedby Egyptian
p h y s ician s .
Egyptians
A survivor mourning for the deceased
mourned, if
only for the sake of formality, for 70 days (vv.2-3), sent off
the body with great flourish for burial in the land of Canaan(v.9) where a solemn funeral was conducted (v.10)—somuch so that the local Canaanites said, “This is a grievous
mourning on the part of the Egyptians” (v.11 NRSV).
This passage does not come across as a record of humiliation in that Jacob, an Israelite patriarch, was buried according to pagan customs. We should rather read it as a recordof God’s grace in which a former “nobody” grew in the
Lord’s mysterious guidance, to reach the end of his life in a
grand manner, at least by earthly standards.
(2) Jesus’ burial
Jesus was also buried, quite naturally, in accordance with
the Jewish burial customs of the day (John 19:38-42). He
was not buried in a “Christian” manner. As a matter of fact,
there were no rules regarding Christian funerals at that time,
nor has there been up to today. Like the burial of Jacob, theburial of Jesus is also recorded as a praiseworthy event withthe bold act by Joseph of Arimathea (Mark 15:43).

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3. The Whole Gospel(1) Human dignity
he two Scripture passages that we have looked at tell usthat the Bible does not stipulate a set of rules for rituals
surrounding death. The focus is not on indigenous customs
but on the importance of burying the body in a respectfulmanner. Burying the body with respect allows people to remember the grace of God upon the deceased and to express
their appreciation and love for the deceased. In other words,
the body is not a mere decaying object, but the visible remains of someone who was created in the image of God(Genesis 1:27), and whose remains, therefore, should betreated with dignity.
(2) Comfort to the grieving
When Jesus came across a funeral procession of the only
son of a widow, he saw her and had compassion for her. He
then dared to touch the casket, which was unclean according to Jewish law (Luke 7:11-14). When Lazarus died andT

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Testimony
Jesus saw Martha at a loss and the villagers mourning, “hewas greatly disturbed in spirit and deeply moved” (John11:33). Jesus went so far as to weep (John 11:35). Hereagain, Jesus’ primary attention goes to powerless people
grieving the death of their loved one. As Jesus feels indignant about the death itself that caused people’s sorrow, hestands close by the grieving people and shows God’s power
which overcomes death.
Jesus modeled how to “[r]ejoice with those who rejoice,weep with those who weep” (Romans 12:15 NRSV). Jesus
always shared the point of view with those who fell (Luke
10:36). He set his standards of conduct to living out thewhole gospel, which seeks to heal human brokenness.
Conclusion: Roles of the Church and Christians on Earth(Particularly Ministers’ Roles)
hen discussing the roles of the Church and Christians
on earth, the emphasis has often been placed on theirW

Learning to Trust Jesus
by Yukako Matsuura

I

Social Development Consultant

grew up in a typical Japanese family that mixed Buddhist and Shinto
customs, but I studied at schools
with a Christian base. I have to admitthat my understanding of the Bible
was very poor even after 10 years ofstudy. For a long time I regarded it asa book of moral guidance widely accepted by Westerners. But somehow,
the Bible verse “love your neighbor as
yourself” caught my teenage heart with its noble spirit. This
was around the time when the African continent was suffering from prolonged famine and apartheid. I was upset to seebabies dying of hunger on TV and to read about shipwrecks
in the ocean with Indochinese refugees while I was safe in a
comfortable room. This was why after university I joined anorganization to provide development aid. I believed that theworld could be better if international cooperation and peacebuilding assistance were properly provided.
I finally came to rely on Jesus Christ as my personal
Savior when I was posted in Afghanistan to support its
reconstruction after the 9.11 attacks in the USA. At the beginning, I was excited that development assistance could
empower people, and outsiders like the Japanese could bechange agents to build trust among Afghans divided by ethnic lines. But within a year, I found myself not being able totrust people working together, let alone love them. I could
not control my mouth, behavior, emotions, or mind, and I
got tired of my own hypocrisy. Then, by God’s mercy theverse “give your burdens to the Lord, and he will take careof you” (Psalm 55:22) was brought to my attention througha gift calendar from a Christian colleague. I started to readthe Bible for the first time to seek God’s message to me, andguided by Christian friends whom I met in Kabul, to know
how to give my burdens to the Lord. That was 10 years ago.
I went to Afghanistan hoping to support people in reconstruction of the country. However, in the end I was the one
to be encouraged by Afghans with their resilience, hospitality, and kindness. I also came to understand my sin and thelove of God poured out upon sinners. Since then, God has

4prophetic role. Having experienced the earthquake disaster of 2011, God seems to have been teaching us that thepriestly role is just as important. As religious ministers, weplay the priestly role in remembering the dead, consolingsurviving family members, and providing comfort to grieving people who are powerless in the face of death.
Religions engage with people’s souls at the deepest level.
If we love people in their entirety, we need to respect theirreligious faith. Doing so does not necessarily mean categorically endorsing their religion or beliefs. When we are
involved in rites for the dead or in traditional folkways, themost important point is where our heart is. I believe thatholding such a viewpoint will open the way for religions toserve in the public arena. I also believe that, through actively engaging with rites for the dead and traditional folkways,
the uniqueness and the power of the gospel of Jesus Christ
will be clearly shown.
gradually taught me to rely on him through prayer, not on
my own deeds. How much and how well I perform is not
God’s indicator of success.
ince coming back to Tokyo, in addition to my job I haveparticipated in supporting asylum seekers as well as
serving as a volunteer to help homeless people. In both ofthese areas, there are no quick solutions in our earthly eyes.
Assisting asylum seekers in Japan requires enormous
patience when the government is reluctant even to recognize refugees. Last year, only six out of over 3,000 asylum
seekers were admitted as refugees. During their wait for agovernment decision or during an appeal against a decision,
asylum seekers have extremely limited access to public support, a job, health insurance, housing, and so on. Cases thatare at a dead-end cause me to seriously pray and ask friends
in other parts of the world to pray that the Lord would open
a way for them.
Likewise, the environment surrounding homeless people
is not at all easy. (We should rather call them “houseless”
as the Lord is preparing a home for all of us in heaven). So
again, ministry volunteers rely on the Lord by praying andspending time with the houseless.
I find myself in the desert in these activities, a place
prepared by God where we are truly taken care of by him(Revelation 12:6). In such a desert-like situation, the lightof Jesus Christ shines into the conduct of asylum seekers
and houseless people regardless of their faith. This is seenas they share food with others and care for each other, as
they show their desire to support Tohoku relief, and as they
worry about unseen victims in conflicts and disaster affected
zones. Indeed, many of them want to help others rather thanjust to be a recipient. So I want to treat these signs of theirlove toward others with great care. I feel these open spaces
are places where faith in Jesus will grow. I have come to
the realization that God does not divide the world, as I did
in the past, by creating a dichotomy between developed anddeveloping societies, donors and recipients, and believers
and non-believers.
s an aid worker, I used to—and still do unconsciously—
value outputs and changes in circumstances. Judging
performance through productivity and measurable outputs
is so prevalent in my profession. But now I find more value
in the process, and more precisely, in each moment I spend
with a person as I trust in Jesus’ presence.

SANationStatement on the National Political Climate
and Challenges to Churches in Japanby Masaru Asaoka Director and Charter Member of Association of Pastors

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Against the Act on the Protection of Specially Designated Secrets; Pastor, Tokumaru-cho Christ Church

he current political climate in Japan presents somegrave concerns. Nationalism has been on the rise
since the Great East Japan Earthquake in March 2011.
With Prime Minister Abe assuming office in December 2012, nationalistic ideas have been gaining groundeven faster. As a result, the foundation for peace anddemocracy, which has been built up during the 70-year
postwar period, is beginning to be shaken. The current
political climate in Japan may be summarized as paving
the way toward a Japan that is able to engage in war inpartnership with the U.S. under the banner of security.
The National Security Council was formed in November 2013. The following month saw the enactment of
the Tokutei himitsu no hogo ni kansuru hōritsu (“Specially Designated Secrets Act,” or SDS), overriding theresistance and deep concerns of many people. Then, in
April 2014 the cabinet revised the long-standing Three
Principles on Arms Exports policy, which was followed
in July by a cabinet decision authorizing the exercise ofcollective self-defense through a reinterpretation of theConstitution. In the meantime, some politicians havebeen solidifying their connections with State Shinto. In
general society, historical revisionists already are rewriting negative events from the past, while racial discrimination and nationalism are beginning to increase.
As we, a group of pastors, saw this development notjust as a political and social issue, but as an issue which
potentially affects our confession of faith and missional
work, we formed Tokutei himitsu hogo-hō ni hantai
suru bokushi no kai (Pastors Association Against theSpecially Designated Secrets Act) in December 2013.
As of today, nearly 600 pastors have joined the Association and are engaged in various initiatives. Historically,some churches in Japan were persecuted by the Statefor their beliefs during the days of imperial militarism.
Around the same period, other churches yielded to thepressure of the state, either compromising or goingalong with state policy, thereby committing the sin of
supporting the war of aggression into Asia and the sinof idolatry by worshiping at Shinto shrines. After WorldWar II, these churches officially repented of their sins.
Churches in Japan have since been endeavoring to equipthemselves not to commit the same sins. They have also
been playing a prophetic and priestly role to speak up
to the State. As we view it, the Secrecy Act can be exercised in such a way that the Christian Church is again
regarded as a body resistant to state policy. If and whenthat happens, is your church going to remain silent forfear of sticking out and becoming a target of the state?
Or will it keep witnessing as the Lord’s church? The
time is here already when the Church is being tested for
its true nature.

First, these times will put the Church to test in regards to the authenticity of its fellowship. The
Secrecy Act can lead people to fear punishment for accessing “designated secrets,” to cower from opening
their mouth to talk, and to become paranoid with suspicion. Worse, it can produce a surveillance society, andunspoken pressure against speaking up against Statepower. When such a time comes, if believers keep andbuild authentic fellowship in which people are willingto openly speak truth to each other in the Lord, pray,
and support each other, the Church will be tested. Whenpastors and even lay people begin to be attacked fortheir faith, authentic fellowship will enable members of
the Church to continue to help and support each other.
Second, these times will put freedom of conscience inthe Lord to test. The State will extensively investigate
the thought background of those who handle “designatedsecrets” as well as their families, including their religion, ideology, and involvement in political activities.
Being a Christian will certainly be an item of interest
in any investigation. As the scope of fellowship in a local church often transcends social strata, a church with
non-Japanese members might come under government
surveillance. In such times, the Church will be asked
even more to demonstrate a lifestyle of freedom of conscience in the Lord. Even now, in the midst of the battle
against the imposition of rituals relating to the Hinomaru national flag and the Kimigayo national anthem,some Christians in Japan are already going through thetest of freedom of
conscience.
Third, the times
will put the Church’s
prophetic role to test.
We often hear that the
Church should refrainfrom making politicalstatements, remain
Pastors protesting nearpolitically neutral,
the National Dietand be extremely careful in voicing any political opinion. If such is the general agreement today, what will
happen when society becomes more conservative? I am
afraid of the Church increasingly withdrawing from theworld and huddling out of fear. I believe, however, thetime has come when the Church should stand up to be
the salt of the earth.
s the Church, in its prophetic role, bold enough to say“yes” to “yes,” and “no” to “no”? This is a time whenpreachers are being put to test in the pulpit, and individual Christians are being tested for their lifestyle ofintegrity in the world.

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NEWS and NOTES
Civil Court Finds in Favor of Plaintiffs in Byun Sexual Harassment CaseOn May 27, 2014, the Tokyo District Court affirmed thecomplaints of four female plaintiffs as victims of sexual harassment, and ordered the defending party, Jae Chang Byun,
Senior Pastor of the International Gospel Christ Churches
based in Tsukuba City, Ibaraki Prefecture, and the religious
corporation Little Shepherd Training Association (hereinafter“LSTA”) to pay damages totaling 15.4 million yen. The defending party has since appealed to the Tokyo High Court.
Upon hearing the decision of the civil case, the Mordecai Group, a support group seeking relief and restitution
for damages inflicted by LSTA, posted a statement on its
website (http://www.mordecai.jp/doc/20140527_seimei_
en.pdf). They appreciate “that the Court has handed down anextremely fair decision, as a result of extensive research into
the background of the incidents at issue,” and hope that thedecision “will set a precedent” in similar incidents in Japan
where there is too much of an emphasis on pastoral authority.

Back to HIS Love: The Lausanne Movement in Japan Symposium

The 3rd Symposium by the Lausanne Movement in Japanwas held on June 7 at Ochanomizu Christian Center. The
theme was “Back to HIS Love—Aiming to Become a Church
That Walks in Faithful Love” with reference to Section IIE of
the Cape Town Commitment, “calling the Church of Christ
back to humility, integrity, and simplicity.” Issues of relationships and marriages were considered as the speakers looked
into how the church should have an impact in this area.
Kiyoshi Mizutani (Associate Pastor of Kasugai Bible
Church and former president of Pro-Life Japan) spoke from 1
Thessalonians 4:1-8. He pointed out that through the Internet,
Japanese society has become even more open to lustful desires as he emphasized: “The arrogance of using God-given
sexuality in selfish ways, the unfaithfulness that breaks themutually exclusive relationship of marriage, and the greed
that affirms unending desires, are the opposite mindset ofhumility, integrity and simplicity. And these mindsets can befound within the church.”
He also said regarding young people’s sexual sin that there
are three possible
outcomes: 1) to failwithout knowing
it is sin, 2) to sin
and therefore leave
the church, and 3)
to carry on in sucha lifestyle without
repentance. He thenshared, “to bring about repentance, conviction, healing, andto prevent young people from leaving the church, teaching in
advance will be effective.”
Chieko Suzuki (Staff of High School Born Againers)
shared the current state of high school students from the answers of questionnaires taken by 128 Hi-b.a. students. Mostly, they consulted their friends regarding relationship issues,
and what they sought in a listener was someone who: “simply
listens” “is not negative,” and “is tight-lipped.” Also, in theact of sharing they felt they could “right wrongs.”
Naoto Yoshimura, a university student with a Christian
upbringing said he rarely learned about relationships andmarriage at church. It was probably at a camp he went to
as a high school student where he first heard such teaching.
Though it helped him deal with his temptations, the once a
year teaching at camp was not enough.
“The detail of the teaching is important, but so is the continual support. For this, fellowship at church is useful. With
good fellowship, we will be able to talk of many subjects including this one.” He also said, “I want older Christians to begood role models.”
Sayaka Shimotori, who works for an evangelistic organization, said, “as churches have a holy feel, it is hard to discuss
sexual issues and battles there. If older Christians will not
only talk about the blessings of being married, but also talkof the problems and battles they faced when they were single,
then it should be an encouragement and help for those currently facing these problems.”
There were also times of table discussion and presentations
from each table.

The 4/14 Window Movement Starts in Japan

Dr. Luis Bush, who at one time proposed the 10/40 Window, which focused on the mission to reach people living
between latitudes 10 and 40
degrees north, was the main
guest speaker at the 4/14
Window Leadership Summit on July 2 at Ochanomizu
Christian Center, Tokyo.
Since the beginning of the
21st century, Bush has been
proposing a 4/14 Window movement, which aims to involve
children from ages four to fourteen as mission partners.
Bush’s supporters in Japan from several churches and mission organizations that focus on children set up a Shimobe(Servant) Committee and held this summit.
At the summit, Bush first mentioned the sobering realitythat in Christian church services in Japan, less than 6% of theattendees are under the age of 40. He added that this percentage also has been declining in the US and in Korea. On theother hand, riots, suicide, and a decline in morals have been
worldwide trends among youth. “Because of the Internet,
the conduct of young people cannot be controlled geographically. We especially need to pay attention to computer games,
which have a negative effect on vital areas of the brain andtake away young people’s thirst for God,” said Bush.
Bush used young Samuel and Moses from the Bible asexamples of youth who were selected to work for God. “Thevision of the 4/14 Window is that God can make use of thepower of children to transform the world.”
The first national 4/14 Window Japan conference was held
on November 24 and 25 near Kawasaki City (in Ota-ku) andmore than 500 (including children) participated.

Establishment of a New Support Group for Christian Families of Suicide Victims

On July 12, 11:00 a.m., a first meeting for Christian families of suicide victims was held at Tokai Bible College,
Kanayama, Nagoya City. Ten people attended, packing theroom reserved. People came from Okinawa, Hiroshima, Tottori, Shizuoka, and Nagano, with the other five from the local area. Some had attended support groups in their regions,whereas others were first-timers. This was probably the first

Summaries translated from selected Christian Shimbun articles - May to August 2014

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NEWS and NOTES
gathering in Japan for Christian families of suicide victims.
During the meeting, Mr Hideki Ōhama (Naha Baptist
Church, Okinawa Baptist Convention) delivered a message
titled “The widow from Nain” and spoke from Luke 7. Heshared several points: Christ is a God who understands one’s
pain and has feelings. The Bible does not criticize suicide
itself. It is treated just like any other death, and the dead are
buried. Even Samson, who took his own life is counted as
one of the warriors of faith in Hebrews 11. (Of course, we are
not trying to recommend suicide.) Reference: G. Lloyd Carr
“Fierce Goodbye: Living in the Shadow of Suicide”
After the meeting, the group had lunch together and sharedfeelings and thoughts that they wouldn’t usually speak ofelsewhere—the guilt and disappointment of those left behind,the regret of parents, the pain of children who have lost a sibling, the loneliness of a wife who has been widowed.
The group was named Nain no Kai after the “Widow from
Nain.” A second meeting is planned in Nagoya next July. The
first meeting just happened to be held in Nagoya, but if itwere called Nain no Kai Nagoya, then there are endless possibilities to establish Nain no Kai Osaka, Nain no Kai Tokyo,
and Nain no Kai Sapporo. Bereaved families who would liketo meet with other people in similar situations just need totake hold of a little courage. There are people in similar situations everywhere.
One person who heard of the meeting and showed up after
it had finished, shared with one of the organizers her sadness
at losing a church friend to suicide. Not all people may be a
“bereaved family member,” but still suffer pain from losing afriend. This link created by God is likely to keep growing. A
booklet for families of suicide victims is being translated incooperation with RBC Ministries.
Contact details for Head Office:
Email: chris@chiisanaippo.com

Relief Operations for the Hiroshima Landslide

Yagi City, in Asaminami Ward, Hiroshima Prefecture,
where Hiroshima Peace Christ Church (Rev. Takashi Ōtani,
Japan Baptist Union) is located, experienced a severe landslide in the early morning of August 20. On September 11,
it was reported there were 71 casualties, with 1 person still
missing. Rev. Ōtani asked for prayers for the local people.
Hiroshima Senkyo Kyoryoku-kai (Hiroshima Mission Network), in cooperation with Japan International Food for the
Hungry (JIFH), started relief operations soon after the disaster.
Rev. Hiroshi Horikawa (Mitaki Green Chapel, Japan Assemblies of God) and 20 to 40 volunteers of Kirisuto Kyokai
Hiroshima Doshasaigai Shien-shitsu (Hiroshima Landslide
Disaster Christian Church Relief Operation Team), which
was set up by Hiroshima Mission Network, began relief operations in cooperation with JIFH a week after the disaster.
Another Christian church network, Hiroshima-shi Kirisuto
Kyokai Renmei (Hiroshima City Christ Church Alliance—
chaired by Rev. Yoshitaka Tsukishita, Hiroshima Tobu
Church, the United Church of Christ in Japan) also joined
them. Some church members lost their cars in the flood andthe flood waters rose above floor level at some members
homes in Asakita and Asaminami Wards. Rev. Makio Haitaka(Hiroshima Evangelical Free Gospel Church), Chair of Hiroshima Mission Network said, “Since the Great East Japan
Earthquake, we have learned that churches must be one team
as God’s citizens and give victims holistic care. We hope ourcooperation
will be able toencourage victims and help
them recover.”
Please continue to pray
for survivors
and pastors
who are serving them with
Hiroshima Relief Operation Teamlove of Christ
in Hiroshima landslide disaster areas.

Heikichi Muraoka: His Faith and Accomplishments
The Publisher That Spread the Bible Throughout
Japan

Heikichi Muraoka—known as “Muraoka, the Bible Man,”
was the father-in-law of Hanako Muraoka, heroine of the
NHK TV drama series Hanako and Anne and translator of“Anne of Green Gables.” He established a printing company
for Christian publications named Fukuin Insatsu (Gospel
Press) in Yamashita, Yokohama. In addition to Japanesepublications, he printed Bibles in English as well as Korean,Hindi, and Tagalog.
After working for the American Presbyterian Mission Pressin Shanghai, China, Heikichi returned and started working
for a company in Yokohama that printed hymn books. In
1883, he was baptized by missionary [George William] Knox
at Yokohama Sumiyoshi Church (today known as Yokohama
Shiloh Church). In 1894, he became one of the church elders and contributed significantly to the life of the church. In
1898, he established Fukuin Insatsu and went on to print Bibles, hymnbooks, and texts on philosophy and enlightment.
Thanks to Heikichi’s stern yet sincere character and vitality, he successfully expanded his business, and in addition
to the main office in Yokohama established branch offices inTokyo and Kobe.
In 1919, Heikichi’s third son Keizo married Hanako. Then,in 1922 while the business was still prospering, Heikichi suddenly passed away—leaving Keizo in charge of the businessand his fifth son, Hitoshi, as supporting director. The following year, Hitoshi lost his life in the Great Kanto Earthquake
along with 70 other Fukuin Insatsu employees. As a result,the company went bankrupt.
Hideo Minegishi, a researcher in modern Japanese literature based in Yokohama, speculated that although it is taboo
to use “if” for historical events, if the Great Kanto Earthquake hadn’t occurred and the business-minded Hitoshi (who
had studied leading printing technologies in England) had
taken over the business after his father’s passing rather than
the academic Keizo, the company might have taken advantage of the benefits of enpon (a popular cost-cutting method
used by the publishing company Kaizosha), and brought significant advantages to the business by undertaking the printing of general publications as well as Christian publications.
The impact Fukuin Insatsu had on the printing of Bibles
and Christian literature in Asia and in Japan during this era
was massive.
The graves of Heikichi, Hanako, and Keizo are in Kubo
Cemetary in west Yokohama.

Summaries translated from selected Christian Shimbun articles - May to August 20147

Please Pray for Japan
1. That the lessons learned from the experience of Great East Japan Earthquake Disaster will be shared among churches outside of Tohoku disaster areas and transform the ministry andculture of churches in Japan.
2. That every Christian in Japan will respond to the challenge oftrusting Jesus in their own sphere of influence—work place,school, local community, family—and be a catalyst for transformation.
3. That churches and Christians in Japan will embrace and follow Christ’s way of life expressed in HIS (humility, integrity,
simplicity) value.
4. That God will raise up the next generation of Jesus followers
who will influence the culture and society with Kingdom values that come from the gospel of Jesus Christ.

JEA related Schedule
DATE		

EVENT

PLACE

Feb. 7		JEA Mission Symposium

Tokyo

Feb. 9		NSD Youth Seminar

Tokyo

April 20-24

North-East Asia Reconciliation Forum

NagasakiMay		

JEA Youth Ministry Seminar

Kobe

June 1-3

30th JEA Annual Assembly

Kakegawa

Editorial
In September 2009, the 5th Japan Congress on
Evangelism (JCE5) took place in Sapporo under
the theme “Mission Collaboration in an Era of
Crisis”. The extent of “crisis” has deepened as aresult of the Great East Japan Earthquake Disaster and subsequent nuclear power plant disaster. The socio-politicalclimate shift towards militant nationalism is also alarming.
Yet through these crises, we are learning how God is working andtouching people’s lives outside of conventional church and Christian community. As you see in this issue, we are challenged to think
and act outside of our “church box” to reach out for Christ. Theselessons need to be shared and applied among churches outside of
Tohoku disaster areas in order to advance God’s kingdom here in
Japan. Please pray for Holy Spirit’s leading.
Kenichi Shinagawa, Editor in Chief

http://jeanet.org/

Japan Update
Autumn 2014 - Number 68
English Newsletter of theJapan Evangelical Association (JEA)
Chairman :Takao Nakadai
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
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