Executive Council Prepares for the 38th General Assembly

The 6th Executive Council meeting of the 2011-12 General Assembly biennium was held at the Kyodan headquarters, July 9-10, and was attended by 27 of the 30 members. The opening worship service, led by Furuya Haruo, was followed by the report of General Secretary Naito Tomeyuki. He explained that the initial hearing of the law suit filed by Kitamura Jiro against the Kyodan was held on April 26, with presentations of the lawyers before the judge to be made this fall. (The suit stems from Kyodan action to revoke Kitamura’s ordination for not adhering to Kyodan regulations related to persons qualified to take communion while he was serving as pastor of Momijizaka Church in Yokohama. He is filing suit to have the revocation overturned as well as seeking damages of 10 million yen.) Naito also reported that ordained clergy not appointed to a local church and for whom a current address is unknown are being dropped from the rolls, in accordance with Article 128 of the Kyodan’s Bylaws.

 

With the exception of Okinawa District, the district assembly reports from the other 16 districts were received, and for the first time, the Kyodan representative who had attended each district assembly gave a brief report on what had been observed. Kyoto District had refused to seat the Kyodan representative at its assembly, so an explanation was requested. District Moderator Inoue Yuichi explained the peculiarities of Kyoto District and described the process behind the standing committee’s inability to approve the request, although it had been proposed by the district executive committee (moderator, vice-moderator, and secretary).

 

The proposal to establish an Evangelism Promotion Office, which had generated a great deal of interest, was formally adopted, and the fact that it was proposed by Kyodan Moderator Ishibashi Hideo is particularly noteworthy. The proposed organizational structure is that of an office director and a promotion committee of three members, with an executive secretary assigned to oversee it. The budget calls for one million yen for holding meetings and from three to five million yen for operational expenses, all to be funded from offerings. The program will consist of the planning and implementation of “evangelistic caravans,” the production of evangelistic tracts, the sending of speakers to evangelistic meetings, the advising of local churches about their own evangelistic programs, and the training of clergy and laity through such activities as seminars. Ishibashi Hideo was elected to chair the Implementation Committee, which will function until the next General Assembly in 2014, with Iwata Masamichi, Kita Kiyoshi, and Sugahara Tsutomu as members.

The committee examining the system of Kyodan subsidies for district activities proposed that the present system be terminated and a new system of “evangelism subsidies” be established to encourage local church evangelism. After discussion, it was moved that deliberations be continued for the next two years, with a decision to be made at the 2014 General Assembly. The motion was passed with the approval of 15 of the 24 members.

 

As the term of General Secretary Naito Tomoyuki will end soon, the Kyodan Executive Committee nominated Nagasaki Tetsuo as the candidate to replace him. The standing committee will present him for approval at the upcoming 38th General Assembly.

 

Higashitani Makoto, chair of the management committee for the Buraku Liberation Center, reported the deliberations since the previous Executive Council meeting on the proposal to change the regulations governing the BLC, and the proposal was approved for presentation to the General Assembly.

 

Concerning the Commission on Mission’s proposal to establish a counseling office for clergy and their families, there was considerable discussion on the issues of providing an appropriate place and insuring confidentiality. Based on the various opinions expressed, it was moved to return the matter to the committee for further development of the plan and presentation of a more detailed proposal.

 

The organizing committee for the 2014 General Assembly reported on its preparations, including the schedule, use of the facilities, and personnel to serve in various capacities. Elections are to be carried out in accordance with Articles 7 to 9 of the Kyodan’s Bylaws, without holding preliminary elections. Executive Council members are likewise to be elected without preliminary elections, but instead by secret ballot with multiple choices.

 

The final two topics of discussion were 1) the issue of achieving reconciliation between the Kyodan and Tokyo Union Theological Seminary, based on the importance of promoting evangelism and the training of clergy, and 2) the issue of consistency and order in regards to the sacraments of baptism and communion, as delineated in the Kyodan’s Constitution and Bylaws. These motions were approved by majority vote to be presented to the upcoming 38th General Assembly as agenda items from the Executive Council. (Tr. TB)

 

—Kato Makoto, executive secretary

第6回常議員会報告

第37総会期第6回常議員会が、7月9日から2日間、教団会議室で30人中27人出席で開催された。古谷治雄常議員により開会礼拝が行われた後議事に入り、まず総幹事報告が行われた。内藤 留幸総幹事は北村慈朗氏が教団を被告とした裁判は、4月26日に第一回法廷が開かれ秋から口頭弁論に入るとの経過説明がされた。住所不明の無任所教師については、教規128条により別帳、除籍の手続き入ることが報告された。 教区総会報告では沖縄教区を除く16教区議長が報告を行い、今回初めて問安使側も感想を述べた。問安使を拒否した京都教区に対して説明が求めら れ、井上勇一京都教区議長は京都教区の特徴を説明し、教区三役は受け入れを提案したが常置委員会の決定には至らなかった経緯を述べた。 これまでも大きな関心が寄せられていた「伝道推進室の設置」が決議された。提案者が石橋秀雄教団議長になっ ている点が注目される。議案では、伝道推進室の組織について、室長1名、推進委員3名、担当幹事が加わる。予算については会議費として100万円、実行費用として300から500万円が想定され、その費用は献金で賄うことが示された。実務内容については、伝道キャラバンの企画・実施。伝 道トラクトの作成、伝道礼拝・集会等の講師派遣、諸教会の伝道相談への対応、教師・信徒への研修が謳われている。教団総会までの任期の伝 道推進室準備委員には石橋秀雄(室長)、岩田昌路、北紀吉、菅原力が選出された。 教区活動連帯金検討委員会から「従来の教区活動連帯金を廃止し、教区、教会の伝道を推進するための『伝道資金』を設け」る教規施行細則を新設することが提案された。意見交換の後、2年後の総会を目指して継続して審議する動議が出され、24名中15名の賛成で継続となった。 内藤留幸総幹事の任期満了に伴い、教団三役より新たな総幹事候補として長崎哲夫氏が推薦された。第38回教団総会へ常議員会提出議案として提案されることになる。 「日本基督教団部落解放センター規約変更に関する件」が上程され、部落解放センター東谷誠運営委員長は前回 以降の経緯を説明し、採決の結果、規約変更案は承認された。 宣教委員会より提案された「『牧会者とその家族のための相談室』設置に関する件」については、「面談の場所の確保」や「守秘義務」について様々な意見交換がなされた。それら の意見をふまえて新たな案を得るため「差し戻し」の動議が出されて承認され、宣教委員会での再度の協議、立案を求めることになった。 教団総会準備委員会からは、議事日程、奉仕者、議場の使用方法についての準備状況が示された。選挙方法は予 備選挙を行わず教規7条から9条に従って行われる。常議員選挙についても予備選挙を行わず、全数連記で本選挙のみ行われる。最後の2件の議案は「日本伝道の推進と教団の教師養成の重要性をふまえ、教団と東京神学大学との関係を回復する件」と 「『信仰告白』と『教憲・教規』における洗礼と聖餐の〈一体性と秩序〉とを確認する件であった。賛成多数により原案を第38教団総会に常議員会提案の議案とすることを可決した。(加 藤誠幹事)

註:北村裁判

未受洗者への配慮を理由に教団から免職の戒規処分を受けた北村滋朗氏(前紅葉坂教会牧師)が免職の無効を地位 確認および1000万円 の慰謝料を求めて提訴した裁判

Restoration of Disaster-affected Communities in Ishinomaki: a First-hand Account

by Robert K. Fujimura, coordinator from the U.S.

 

Ishinomaki was the city most severely damaged by the Great East Japan Earthquake, and the Kyodan Emmaus Support Center in Sendai established a center in Ishinomaki to assist survivors of the disaster. I was hired by the Kyodan, through the United Methodist Committee on Relief (UMCOR), to work at Ishinomaki Center for four months, around the first anniversary of the disaster. I learned about the operation of the center by working together with the staff and volunteers and translated work reports in Emmaus blogs from Japanese to English.

 

At Ishinomaki Center, a staff member nicknamed “boss” is in charge of selecting the work for volunteers each day from the list of projects. Each week new volunteers arrived on Monday and left on Friday evening, but many repeated. During the cold weather we often painted private houses, mostly outside, and cleaned the first floor, removing damaged walls, floors, and mud. As the weather improved, we removed weeds and roots of dead bushes from gardens in order to plant vegetables and flowers. We also helped restore small businesses by removing their damaged machines, for replacement with new models, and by cleaning shops.

 

Most of the volunteers were college and high school students and young adults. We were back by four o’clock and had a meeting to report on the day’s work. We usually had enough volunteers to do two projects, and each group reported on what they had accomplished. After the meeting, the volunteers had a period of sharing. Each volunteer reported on his/her experiences and thoughts. The volunteers were mostly non-Christians and from all over Japan. The sharing of views on the effects of the disaster and on participation as a volunteer induced each to think about the future course of his/her life. It was a good chance for me to learn the thoughts of Japanese young people. At the end of these sessions, I often prodded them to think further.

 

Generally, I gave the prayers at the meetings prior to and after the work, and at the dinner. Unlike traditional Christian prayers, I gave a short prayer to the God who is in each of us. Occasionally, when there was a pastor among the volunteers, we asked him to offer a prayer. A Korean pastor who is fluent in Japanese came to Emmaus frequently. He worked as hard as the younger volunteers and shared his experiences and Christian belief.

 

During my stay, two groups from the U.S. and a lone U.S. citizen came at different times. One group was from the Japanese-American UMC in Sacramento, California. An immigrant from Japan fluent in both English and Japanese was among them. Another group was from First UMC in Cedar Park, Texas. These were mostly high school students, led by a few adults. They earned the travel expense in part by cleaning a football stadium. The lone U.S. citizen was an Iranian-American who came to Japan for a few weeks and wanted to do volunteer work at the disaster area prior to leaving. She found she has a cousin who is a UMC missionary in Kobe. That missionary had visited Emmaus Center and called me to introduce her. It was only a few days prior to her coming, but we accepted her. She was friendly and once cooked Iranian dishes. All of the U.S. volunteers were cheerful and enthusiastic workers. They became friends with the Japanese volunteers instantly. Some Japanese were happy to have a chance to speak English.

 

The hosts of the houses where we worked were very sociable and spoke to us about their experiences during and after the disaster. They were grateful to us for working diligently and cheerfully; they served us drinks and snacks during the breaks, which we had at least twice a day. Often they even served us hot meals for lunch. Some of them worked with us and talked while we worked.

 

The boss is an excellent cook and made a variety of dishes for dinner each evening, Monday through Thursday, for the volunteers and staff. For the last two months, I also volunteered to cook once a week. I made dishes that were on the menu at my grandparents’ restaurant for laborers, where I worked more than 60 years ago. Boss found a meat market downtown that had large chunks of beef and pork.  I cooked a different one each week. I also cooked a large portion of fresh corn beef that my wife Shigeko brought over from America.

 

We had not been successful in holding regular programs for our neighbors and the people in temporary housing projects. When Shigeko came, she interacted with people in three temporary housing projects and gatherings of neighbors near our apartment, but she was able to participate in their programs only as a neighbor and not as a member from Emmaus. Near the end of my appointment, two young women were added to the staff. They were assigned to interact with people in the temporary housing projects. Rev. Sato of Sendai Emmaus, who is in charge of the affairs of Ishnomaki Center, had identified a temporary housing project where Emmaus could participate in their activities, and these two women established a program there. They had the concert in early July by the same singer who had performed at the Center previously, and it was well received.

 

The goal of Emmaus is to revive and maintain the communities that existed before the disaster. Most of these people are elder citizens, and they will need the continued support of the volunteers. I jogged regularly by the vacant lots and rows of houses. One morning I saw two rainbows over a damaged vacant house. The rainbows were a symbol of hope that the survivors of the disaster would revive their communities and that the volunteers will keep on coming to assist and encourage the people.

エマオ石巻被災者支援センター:一年後の現状

藤村咸治ロバート(バブ)

石巻市は震災被害が他の場所よりもひどかつた所で、日本キリスト教団東北教区はエマオ被災者支援センター 支部を開き被災者の援助にあたつています。私は石巻センターに教団にUnited Methodist Committee on Reliefを通してアメリカから来ました。二月から四ヶ月働きセンターの仕事をstaffと volunteers共に経験しました。それにエマオ ブログのワークレポートを英語に訳しました。石巻センターではボスと呼ばれているスタフがその日のvolunteersの仕事を約16ある中から選びます。Volunteersは一週間ごとに月曜日に来て金曜夕方に去ります、しかし度々来る方もいます。寒い季節にはおもに家の内外 のペイント塗りをしたり、津波にやられた一階の壁や床や泥のけをしました。暖かくなり次第に庭や畑の雑草や枯れた木の根を取り、野菜 や花の種を撒けるようにしました。又、小企業の援助として壊れた機械を解体してのけ新しいモデルの機械と換えるように出来るようにし たり、掃除をしたりしました。Volunteers はおもに大学や高等学生と青年達で した。私達は4時には戻つて来て、会を開き、その日の仕事のレポートをしました。通常volunteersの数は二つの仕事をするに十分いましたので各々のグループの代表がなにをしたか発表しました。其の後volunteersのシエアリングがあり各々が自分の経験や考えを述べました。Volunteersはキリスト教の信者の方が少数で全国各地から来ていました。お陰でシエアリング時間では、被災地の復 興, そのvolunteerとして参加した事に関していろいろな意見聞き、各々が将来どのように生きて行くべきか考えさせられま した。日本の現代の若者がどの様な事を考えておるか知る良い機会でした。終わりに私はよく彼らをもつと考えさせるような言葉を述 べました。私は通常仕事に行く前と後の会と夕 食の前のお祈りをしました。伝統的なキリスト教と異なり、お祈りは短く、各自の中に居られる神にしました。度々、他所から来た牧 師がVolunteersの中に居ましたのでその時は彼にお祈りを頼みました。時たま日本語の達者な韓国人の牧師で日本に教会を持つておられる方がエマオに来ら れました。彼は若いVolunteersと同じように良く働きました。シエアリング時間では彼の経験とキリスト教で信じておられることを話さ れました。私の居る間にアメリカから二組と一人Volunteersが来ました。一組はカルフォニア州 サクラメントウの日系アメリカ人のユナイテドメソヂスト教会からでした。その一人は日本からの移民で日本語も英語も上手でした。 もう一組はテキサス州シダパークのファストユナイテドメソヂスト教会からでした。この組はおもに高等学生で数人の大人に連れられ て来ました。彼等は費用の一部をテキサスのフツトボール場をゲームの後の掃除をして稼ぎました。一人で来たアメリカ人はイラン系 でユナイテドメソヂスト宣教師の紹介で来ました。彼女は日本に数週間居た後去る直前に来ました。其の宣教師はその数日前にエマオ 石巻をUMCORの者と訪れてきました。宣教師はイラン系の女性のいとこで、電話は二日前にきましたけれども承諾しました。人あ たりの良い女性でイラン料理をつくるつてくださいました。アメリカからのVolunteersは全員朗らかで熱心に働きました。彼らは日本人のVolunteersとすぐに友達になりました。数人の日本人は英語を話す機会が出来て喜んでいました。私達の働いた家のホストはとても社交的でよく彼らの津波の時とその以後の経験を話 して下さいました。私達が一生賢明に朗らかに働くのに感謝して休み時間に色々な飲み物や菓子を出して下さいました。休み時間は少 なくとも午前と午後に一回ずつあつて、時には昼食もご馳走して下さいましたある者は私達と一緒に話しながら働かれました。ボスは非常に上手なクツクで毎夕食,月曜から木曜まで、いろいろなご馳 走をvolunteers とstaffにつくつてくださいました。最後の二ヶ月は私も一週間に一回つくりました。私は私の祖父母の労働者む けのカフェで60年以上前に働きました。そのmenuの中から簡単に出来て珍しいけれども石巻にある肉部分をつかう料理をクツクしました。ボスがその肉類 の大きな塊を売つている店を市の商店街で見つけましたので毎週肉の異なつた部を料理しました。私の妻、滋子、がアメリカから加わ つた時、生のコンビーフの塊を持つて来ましたのでそれもクツクしました。センターでは近所や仮設住宅の人々にプログラムを定期的にはしていませんでした。滋子が来てから、私達の アパートの近所や三つの仮設住宅のプログラムに個人として歓迎されましたけれどもエマオの代表としては出来ませんでした。私の任期が 終る少し前に女性が二人スタフに加わりました。彼女らの一つの任務は仮設住宅の人々と交わることです。仙台のエマオ本部におられる佐 藤先生は石巻センターの仕事を担当しておられます。先生は石巻でエマオが活躍できる仮設住宅を見つけましたので、女性スタフはそこの 会でプログラムをする様になりました。七月の始めにはそこで以前石巻センターでコンサートをされた歌手に歌つてもらい好評でした。エマオの目的は石巻のcommunityが震災以前の様に復活するように支援することです。被災地で援助を求めて居られる方々は年寄りで此れから もVolunteersを求められるとおもいます。私は毎朝ジョギングを空き地や損害を受けた家の周りをしましたある朝一軒の空き家の上に二重の虹を見ました。虹は被災者達がVolunteersの支援を受けながらここのcommunityを復活させると希望を与えました.

Missionary Conference Attendees Visit Tsunami Devastation

The annual Kyodan Missionary Conference was held July 14-16 at Shidodaira Hot Springs Hotel near the city of Hanamaki in southern Iwate Prefecture in the Tohoku (northeastern) region of Japan. Traditionally held in late March, the conference this year was held over a three-day weekend in July to see if the timing was better for participants. Being only about 16 months after the Great East Japan Earthquake and the devastating tsunami that immediately followed, it was a time for many who had only seen images on television screens to see for themselves the aftermath of this combined natural and man-made disaster. It was likewise a time to show our solidarity with the people who are struggling to put their lives back together in the face of the overwhelming challenges facing the communities along the coast.

 

Early Sunday morning, we boarded a bus for a 90-minute drive to the coastal city of Kamaishi, first to attend the worship service of the local Kyodan church and then to drive along the coast. Shinsei Kamaishi Church is located about half a mile inland, but even there, the water level from the tsunami rose to about eight feet inside the church, completely destroying all that was on the ground floor. The inside walls of the church are still just a framework of pillars and studs, but the congregation expressed a resurrection hope for the future. Appropriately, the name “Shinsei” means “New Life,” and while this was intended in the spiritual sense or the word, it is also now symbolic of the physical rebuilding going on. We were inspired by the stories and resolve. One particularly memorable story was that of a neighbor trying to escape the oncoming torrent, only to be swept into the church by the rushing waters. As the swirling current filled up the ground floor, the man was washed up against the balcony railing, where he was able to grab hold and pull himself over onto the second-floor balcony overlooking the sanctuary. He and several other survivors have now become part of the church family, as the church reaches out to serve the local people and communicate to them the gospel message of God’s love and salvation.

 

After lunch, we went to a neighborhood community center closer to the shoreline that had served as an evacuation center. Being a large concrete structure with high ceilings and a second floor, it was thought to be safe from any tsunami generated by the earthquake. Dozens of people climbed to the second story to wait out the crisis, but the 30-foot tsunami was far higher than expected, and as it rose above the top of the building, it washed away everyone there to their deaths. Almost all of the other buildings in the area were completely destroyed, but this building survived and serves today as a memorial to all of those who lost their lives. As we stood among the ruins, we remembered the victims in prayer and sang a hymn in their memory.

 

While the March 2011 disaster was a “natural disaster” in regards to the earthquake and tsunami, it was also very much a “man-made disaster,” as human error made it far worse. This is particularly true, of course, of the nuclear meltdown and the radiation it produced, but it is also true from the standpoint of failing to recognize that a tsunami of this magnitude could occur and thus being unprepared. A similarly powerful earthquake is expected to generate a tsunami of similar size off the coast of western Japan sometime in the near future (according to geologists). As the population density is greater there than in the Tohoku region, one concern is how well the people will be able to protect themselves. The people of Tohoku were fortunate that the quake happened during the day, as the toll would have been far greater if the tsunami had hit in the blackness of night with the electric grid down due to the earthquake. We can only pray that if such a disaster is to strike again, it will likewise happen during daylight hours. Nevertheless, we know that God is in control, and that nothing will happen that he cannot use for his purposes and our good.

 

Please continue to remember the people of Tohoku in your prayers.

 

—Timothy Boyle, missionary

Kwansei Gakuin, Nishinomiya

Harriet Brittan, a Great Missionary and Founder of Yokohama Eiwa Gakuin

The Overseas Missions of the Methodist Protestant Church

 

Yokohama Eiwa Gakuin began as Brittan Girls’ School, founded in 1880 by the Methodist Protestant Church in the U.S. This denomination, known in Japan as the Mifu church, was a small denomination that had separated from the Methodist Episcopal Church and become independent in 1828. In contrast to the Methodist Episcopal Church, where all the rights of church government and legislation belonged to the clergy, the Methodist Protestant Church was formed as a denomination in which clergy and laity were equal when it came to church government, and there were no bishops or lay leaders.

 

The Methodist Protestant Church was too small to have its own independent organization for overseas evangelism but participated in the work of the Woman’s Union Missionary Society (WUMS). One example of such cooperation is Elizabeth Guthrie, who was sent to India by WUMS in 1868. Guthrie’s father was a minister in the Reformed Presbyterian Church, but she herself was a member of the Methodist Protestant Church. She worked alongside Harriet Gertrude Brittan in the Calcutta Mission Home, but her health was badly affected by the climate, and in 1872, she set off to return to the United States. However, on the way home, she stopped off in Japan and became involved in Yokohama Mission Home’s work of caring for mixed-race children. She finally went back to the United States in 1878.

 

After her return, Guthrie made a report about her activities to the General Assembly of the Methodist Protestant Church. As a result, the Methodist Protestant Church established a Women’s Overseas Evangelism Society, and the decision was made for the Methodist Protestant Church to send missionaries independently and not through WUMS. Guthrie was appointed and sent to Japan, but in May 1880, as she was setting out, she suddenly died of pneumonia while still in San Francisco. This was a great shock to the Methodist Protestant Church. At this point Brittan, who had been working at the WUMS Calcutta Mission Home since 1861 and who had worked with Guthrie for several years, became involved. Guthrie had trusted Brittan and thought of her as a fellow worker, and Brittan was now sent to Japan as Guthrie’s successor.

 

The Founder of Yokohama Eiwa,

Harriet Gertrude Brittan(1822-1897)

 

Brittan was born in Great Britain but moved to Brooklyn in New York with her parents as a small child. When she was ten years old, she had the misfortune of falling from the third floor, and lost her mobility as a result. She was then confined to bed until she was 18, but after that she recovered her health, although she did not regain full use of her legs. In spite of this disability, she determined to volunteer for overseas mission work. In 1854 the American Episcopal (Anglican) Church sent her as a missionary to Liberia in West Africa, but she was sent back to the U.S. after contracting tropical fever.

 

Undaunted by these bad experiences, Brittan next went to India as a missionary in 1861 through WUMS. She was active there for 18 years, teaching needlework and the Bible to Indian women and children, and was acclaimed as a heroic pioneer woman missionary. However, in 1879, she left WUMS, after a difference of opinion with Mrs. Drimmer, a central figure at the WUMS headquarters. Back in the U.S., she worked at St. Luke’s hospital in New York and received medical training in preparation for her next missionary activity. She was then 57 years old. When Guthrie died in 1880, the Methodist Protestant Church decided to send Brittan to Yokohama as the missionary to replace her.

 

Brittan’s school was born at lot 48 in the foreign settlement in the Yamate section of Yokohama. The school opened in a small, one-story wooden building, with four students. Harada Ryoko, a graduate of Ferris Jogakuin, was the first interpreter and assistant, and Nezu Eiko joined from WUMS. The building was owned by missionary James Hamilton Ballagh, and it was Ballagh’s decision to appoint Harada. Brittan Girls’ School grew steadily, and by 1882 there were 64 students, so a larger school building became necessary. In 1883, Brittan used her own savings to purchase lot 120 in the Yamate Foreign Settlement to build a residence hall. All of the classes except Japanese language and writing were taught in English. Brittan conducted catechism drills and lectured on the Old Testament.

 

In the early days, Brittan Girls’ School was actually coeducational, with boys making up about one-third of the student body, and mixed-race children were also among the student body. Arishima Takeo (who later became a novelist) entered the school in September 1884, at age seven, and transferred to Gakushuin (which educated the children of the Imperial family and the nobility) in 1887.

 

In 1882 a young missionary, Frederick Charles Klein (1857-1926), was sent to Japan as the overall supervisor of the Methodist Protestant Church’s work, and Brittan, now in her 60s, found herself working under a 26-year-old who was new to the field. Klein found fault with Brittan’s educational policy and her financial management, was unhappy about the presence of boys and mixed-race children, and criticized the religious education of the school because although it was evangelical, he found it too much influenced by Anglican practices. In fact, Brittan remained a member of the Anglican Church all her life and had no formal high school education or theological training. Because of the bad relationship with Klein, Brittan resigned in 1885. She remained in Japan until ill health forced her to return to the U.S. but died in a hotel in San Francisco the day after she landed. Yokohama Eiwa Gakuin regards Brittan, our founder, as a great missionary. (Tr. SN)

 

—Nagai Teruo, chairman

Yokohama Eiwa Gakuin Board of Directors

 

偉大な宣教師ブリテン先生    横浜英和学院 理事長 永井輝男

<米国美普教会の海外宣教>

横浜英和学院は1880年ブリテンBrittan女 学校として米国メソジスト・プロテスタント教会(に よって創立された。この教派は美普(みふ)教会と呼ばれ、1828年 に米国メソジスト監督教会から分離独立した小規模な教会であった。教会政治、立法の権限がすべて教職にあるとするメソジスト監督教会 のあり方に反対し、教職も信徒も平等で監督や長老を設けずに教会政治を行う教会として成立した。 小教派である美普教会は独自の海外伝道を行う組織を持っていな かった。しかし、米国婦人一致外国伝道協会に参加し協力していた。その中にElizabeth Guthrieがおり、1868年 にWUMSからインドに派遣されていた。ガスリーの父は改革 派長老教会の牧師であったが彼女は美普教会の会員でした。カルカッタのミッションホームでHarriet Gertrude Brittanと 共に働いていましたが気候が合わず体調を崩し帰米することになった。1872年帰国の途中に日本に立ち寄り、横浜のミッショ ン・ホームで混血児の世話を1878年まで行い帰国した。 帰国後、美普教会の総会で活動報告を行ったことから美普教会の婦 人外国伝道会が組織された。そして総会でWUMSに支援するのではなく、美普教会として独自の宣教 師を派遣することになった。ガスリーが任命されて日本に派遣されることになった。1880年5月ガスリーは日本に向かう途中、サンフランシスコで肺炎になり急死した。 美普教会にとっては大衝撃であった。ここに登場したのがブリテン であった。彼女は1861年頃からWUMSのカルカッタのミッション・ホームで働き数年間ガスリーと共に働いた経験があった。ガスリーもブリテンを信頼し、 同労者と考えていた。ガスリーの後任者としてブリテンが日本に派遣されることになった。 <横浜英和の創始者、ブリテンHarriet Gertrude Brittan(1822-1897)> ブリテンは、1822年イギリスで生まれ、幼いときに両親とアメリカのニューヨークのブルックリンに移住した。不幸なことに10歳頃、3階から転落事故を起こし身体の自由を失った。18歳頃まで病床になったがその後健康を回復したが足に障害を残した。 その障害があるにもかかわらず海外伝道を志すようになり、1854年に米国聖公会派遣の宣教師として西アフリカのリ ベリアに向かったが熱帯の熱病にかかり米国に送還された。これらの悪条件にも屈せず、次に1861年にWUMSの派遣宣教師としてインドに向かった。インドの婦人達や子ども達に裁縫や聖書を教え、約18年間活躍し、女性宣教師の英雄的なパイオニアと称賛された。 しかし1879年頃WUMS本 部の中心人物であるドリマー夫人と 意見が衝突しWUMSから離別した。帰国後ニューヨークの聖ロカ病院で 働き、医療訓練を受け次の宣教活動の準備を行った。57歳の年齢になっていた。 そこへ1880年米国美普教会からガスリーの召天、その後任の宣教師として横浜に派遣されることになった。横浜山手居留地48番館にブリテンの学校が誕生した。小さな木造平屋で開校し、生徒は4名、フェリス出身の原田良子(りょうこ)こが最初の通訳兼助手となり、後にWUMSにいた根津えい子が加わった。建物の所有はJames Hamilton Ballaghで あり、原田良子の起用はバラ宣教師によるものであった。ブリテン女学校は着実に成長し1882年に生徒は64名 となり、大きな校舎が必要となった。1883年ブリテンは私財を投じて山手居留地120番を購入し寄宿舎を建てた。授業は国語と書き方を 除いて英語で行われた。ブリテンは教理問答のドリルと旧約聖書の講話を行った。初期のブリテン女学校は男女共学で、男子は三分の一くらいであっ た。当初はハーフの子どもも入学していた。有島武郎は1884年9月に7歳 で入学し、87年に学習院に転出した。1882年、青年宣教師Frederick Charles Klein(1857-1926) が来日し、美普教会宣教団の総監督に使命された。26歳の新参監督の下に60代のブリテン宣教師が置かれた。クラインはブリテンの教育方針、財政運営を批判し、男女共学、ハーフの存在、それ にブリテンの宗教教育は福音的であるが聖公会風の姿勢であると批判した。実はブリテンは生涯聖公会の会員であった。また正式の高等教 育や神学教育を受けていなかった。ブリテンはクラインとの折り合いが悪く、1885年に辞任した。 その後も在日されたが1897年健康を害し帰国されたが、米国到着の翌日サンフランシスコのホテルで召天された。横浜英和学院にとっては偉 大な宣教師であり創立者であった。

Serving the Kuala Lumpur Japanese Christian Fellowship

by Aiura Kazuo, retired pastor

Kuala Lumpur Japanese Christian Fellowship

Kuala Lumpur, Malaysia

 

On the recommendation of the Kyodan’s Commission on Ecumenical Ministries, I have been serving as a volunteer pastor at the Kuala Lumpur Japanese Christian Fellowship, with my wife Keiko, since April 1 of this year. Our contract is for four months.

 

Let me briefly introduce the work of KLJCF. In September 1983, the first women’s group meeting was held at the home of Matsumoto Shigeo. At that time, it was decided to hold a women’s meeting every week on Wednesday mornings and to have an evening worship service every month on the third Sunday at 6:30 p.m. The meetings would be held at Matsumoto’s home. The group named themselves the Kuala Lumpur Japanese Christian Fellowship. The core group was made up of Christian families, nine adults and three children, with the pastor of a local church, Phillip Koh, serving as adviser.

 

In the beginning, the pastor from the Singapore Japanese Christian Fellowship was invited to conduct the worship service. Two years later, in 1985, worship was held in Japanese once a month. Through the kindness of Petaling Jaya Gospel Hall (a large Church of the Brethen congregation), we began to use its facilities for KLJCF gatherings.

 

We continue to use these facilities, and we have used the name Kuala Lumpur Japanese Christian Fellowship since worshiping here. Since 2002, KLJCF has been jointly served by Pastor Kato Naohiro and Cooperating Pastor Koh. With the decision of the church annual conference in 2005, Kato was installed on July 10 as the first full-time pastor of KLJCF. Kato resigned in March of this year. During his ministry here, there were 27 baptisms.

 

During my ministry in Japan, I never experienced some of the special characteristics of KLJCF, such as not having one’s own sanctuary, an ecumenical membership made up of various denominations as well as Roman Catholics, and frequent changes in membership due to changing assignments to and from Malaysia.

 

The members of KLJCF are people who have experienced international life in Malaysia and around the world. They are independent, and they speak up and act on everything. Currently we have a worshipping community of around 20 people. Our Sunday School membership is made up of church members’ children, with as many as ten children on some occasions, though we currently have three.

 

I never dreamed of living in Kuala Lumpur. It is our first experience abroad, so new experiences continue in all aspects of our lives. Currently we are living in the area of Taman Danau Desa, residing in a one-room unit of a large condominium named Danau Idaman. We could easily live the rest of our lives here. The cost of living is about one-third or one-fourth that of Japan. I am experiencing what I had heard as a rumor in Japan: “Malaysia is the place for your second life.”

 

The are many other gatherings besides the worship service, but using the intervals in between, I am enjoying worshiping in other churches in the city as well as seeing the many sights of Malaysia. (Tr. JS)

ク アラルンプール滞在レポート          あいうら相浦かずお和生

 

は じめまして。日本基督教団隠退教師の相浦です。今春4月1日から、教団世界宣教委員会のご推薦によりマレーシア、クアラルンプールに ありますKuala Lumpur Japanese Christian Fellowship(以下KLJCF) のボランティア牧師として妻恵子と共に赴任いたしました。契約は4か月間です。

KLJCFに つきまして簡単ですが紹介させていただきます。1983年9月、 初めての婦人会が松本繁雄兄宅で開かれ、この席で「毎週一回・水曜日の

午前中に婦人会を、毎月一回・第三日曜日の夜6時半から礼拝を、松 本繁雄兄宅で持つこと」、その名を「日本人クリスチャンの集い」とすることが決まりました。

参加者はクリスチャン夫婦を中心に9名+こども3名 で、地元教会の牧師であるフィリップ・許(コー)先生が顧問となられました。初期の頃には時々シンガポールJCFか ら牧師先生をお迎えして礼拝が持たれていました。2年後の1985年 に月1回日本語礼拝が持たれるようになりました。礼拝場所はPJゴ スペルホール(兄弟団の大きな教会)のご厚意により集会所をお借りすることになりました。この場所は現在も続いています。 KLJCFの 名称になったのもこの時からです。2002年 からは、加藤尚宏先生と協力牧師のコー先生との共同牧会が始まり、2005年7月10日には、定期総会決定に基づいて牧師就任式を行い、加藤尚宏先生がKLJCF初 代の専任牧師に就任されました。加藤先生は今春3月で退任されました。その間の受洗者は27人です。
KLJCFは教会堂を持っていないこと、メンバーはカトリックを含めた超教派であること、駐在でマ レーシアに来られている方が多いので入れ替わりが激しいこと等が特徴で、わたくし自身日本の教会では経験しなかったことです。KLJCFの メンバー全員は、マレーシアだけでなく世界各地での海外生活を経験された方々ですから自立心が強く、何事にも積極的に発言、行動され ます。現在の礼拝は毎週20名前後、教会学校はメンバーの子弟によって構成され、多い時には10人前後だった時もありますが現在は3 人です。

思いもしなかったクアラルンプールでの生活。生涯ではじめての海外生活ですから衣食住 すべてにおいて新しい体験の連続です。現在、Taman Danau Desaという地区でDanau Idamanという巨大なコンドミニアムの一室に住んでいますが、この地区だけで生活は完結できま す。生活費は日本の3分 の1か4分の1と、日本でもセカンド ライフはマレーシアでという評判を実感しています。

礼拝の他集会は多いのですが、合間を見てクアラルンプール市内のキリスト教会の礼拝に 出席したり、観光地をめぐったりしながらマレーシアを楽しんでいます。