First Executive Council Meeting of the 39th Assembly Period Held

The first Executive Council meeting of the new Kyodan General Assembly biennium was held Nov. 18-19 at the Japan Evangelical Lutheran’s Tokyo Church, with all 27 members in attendance. Moderator Ishibashi Hideo gave the opening greetings, saying, “Our primary calling during this general assembly period is to be a ‘Kyodan that evangelizes,’ but we must also seek unity in our church through a unity of faith. We must be unified in our evangelistic outreach.”

 

In his report, General Secretary Nagasaki Tetsuo stated that Assistant General Secretary for International Disaster Response Jack Amick, of the United Methodist Committee on Relief, had paid a visit to Japan and that through the efforts of UMCOR, more than 100 million yen had been contributed towards the relief efforts of the East Japan earthquake and tsunami disaster. He reported that Amick visited the “Heartful Kamaishi” project and spent time with Kyodan leaders discussing relief efforts around the world.

 

Nagasaki also reported that a special meeting of the Japan Christian Center’s Maintenance Committee, representing the building’s ten joint owners, was held on Nov. 7 to finalize plans for retrofitting the building to meet earthquake resistance standards and that the Hitotsubusha Vories Architectural Firm had been chosen for the 245 million yen project. However, Kyodan Moderator Ishibashi Hideo mentioned that from the standpoint of the Kyodan, finalization of the plans would be decided in a special session of the Executive Council because the costs involved could change as plans move forward into the construction phase.

 

Moderator Ishibashi also made a logistical proposal on the 2015 funding of grants designed to implement the evangelism program established at the 2014 General Assembly. After discussion, it was decided to set up an Evangelism Funding Subcommittee to screen proposals, and eight persons under the leadership of Vice-moderator Sasaki Michio were chosen for this purpose. They are to make recommendations at the next Executive Council meeting on Feb. 10, with grants to be decided at that time. The Executive Council also ratified a proposal by Moderator Ishibashi to form a task force on ministerial development, based on the report of the committee established at the 2014 General Assembly to study the issue of a system of ministerial development.

 

Executive Councilman Okamura Hisashi made the following three proposals, all of which were accepted: 1) to establish a preparation committee for the celebration of the 500th anniversary of the Reformation, which will occur in 2017; 2) to establish a committee to study the future structure of the Kyodan; and 3) to monitor and seek proper implementation of the Kyodan’s Confession of Faith in all licensing and ordination ceremonies, which have been delegated by the Kyodan to its districts. (Tr. TB)

—Kato Makoto, executive secretary

第39総会期第1回常議員会報告

加藤 誠

 

第39総会期第1回常議員会は11月18,19日の2日間、日本福音ルーテル東京教会会議室で開催され、常議員27名全員が出席した。石橋秀雄議長は「今総会期、『伝道する教団』を第一の使命として掲げたが、信仰の一致と教会の一致が求める。伝道は一致して取り組まねばならない」と 挨拶した。総幹事報告で長崎哲夫総幹事は、「東日本大震災で教団に1億円を上回る献金を献げてくれた米国合同メソジスト教会救援対策委員会(UMCOR)のエイミック副総幹事が来日し、ハートフル釜石を訪問後、世界の災害に対する救援について話し合った 事、日本キリスト教会館10オーナーによる会館管理組合臨時総会が11月7日に開催され、会館耐震改修工事の基本設計を2億4500万円で一粒社ヴォーリズに発注することが決まった」と報告した。石橋秀雄議長は会館耐震改修工事につい て、実施設計に入って行く中で金額が変わることもあり得ることに触れ、教団としての最終決定は臨時常議員会を開いて決定すると述べ た。

第39教団総会にて可決された伝道資金規則に基づいて石橋議長は、2015年度交付のための具体的運用について提案、議論した。審査を行うための伝道資金小委員会を立ち上げること が決定され招集者である佐々木美知夫副議長以下8名の委員が選出された。次回、2月10日に行われる第2回常議員会において、伝道資金小委員会からの審査報告を受け交付を決定することが決議された。また石橋議 長は第38総会期、教師養成制度検討委員会が提出した答申を踏まえて、教 師養成のための特設委員会を設置することを提案、可決した。

岡村恒常議員が次の3案を提案し可決された。2017年に迎える宗教改革500周年記念のために準備委員会を組織する。教団の将来構想を検討する委員会を設置する。教団が委託し各教区で行 われる准允式、按手礼式で日本基督教団信仰告白が唱和告白されることを確認し、適切な実行を求めること。加藤誠

Life as a Christian in Rural Japan

(From an interview with Yamashita Yoshie,

a member of Mima Church in Shikoku District)

 

The city of Uwajima, in Ehime Prefecture, retains strong traces of its history as a castle city. From Uwajima, which faces the sea, a narrow road leads east through the mountain passes to the town of Mima. Alongside the Mima River, which runs through the heart of town, stands Mima Church.

 

Although Christianity was introduced to this area during the Meiji Period (1868-1912), no church was established until after World War II. This came about through the evangelistic efforts of the Nakanocho Church in Uwajima and the rural evangelism of Rev. Kagawa Toyohiko. It is said that Kagawa thought the community needed a nursery school, so he bought a farmhouse to be used both for a nursery school and for worship. That building continues to be used for worship today.

 

Yamashita Yoshie was baptized by Kagawa in 1951. At that time Kagawa told her, “Until death, remain faithful.” She says those words have continued to pull her along her faith journey. Married into a farming family, she has continued the farm, and since her baptism she and the other church members have maintained the ministry of Mima Church.

 

Living in a farming community and supporting a rural church is far from an easy task. Of the 63 years of Mima Church’s history, 55 of those years have been without a regular pastor. There were personal struggles for her as well. Her oldest daughter, who was active in their church school, drowned while still a young girl. Her husband, who was a Christian, spent over 20 years in a wheelchair before his death. However, as she shared her story, there was no trace of distress or regret in her voice.

 

“When we talk about the church, a lot can happen. Sometimes there are strong disagreements, with someone leaving the church saying they won’t return. But when Sunday comes, the quarrel is forgotten, and everyone cheerfully goes to church. When I go to church for Sunday worship or Wednesday prayer meeting, I sometimes walk to church along a country road, using a pushcart instead of a cane. People often ask where I’m going, and when I tell them that I’m going to church, they tell me to watch my step. Sometimes they even ask me to wait, and they cut flowers for me to carry. I consider that part of my witness to the community.

 

“We had our oldest daughter’s funeral at the church. It happened suddenly, but when we went to the church, it was filled with sunflowers. I was so surprised. I wasn’t aware that a funeral could be so bright. From that funeral, it was well understood that I was a Christian.”

 

In her community, a fee for community activities is collected twice a year. Part of that fee is for the local Shinto shrine, but she does not pay that part of the fee. The senior group of the community cleans the shrine, but she does not participate. It may seem a bit unusual, but the community allows this. After all, at 94 she is one of the oldest members of the community,

 

About 40 years ago, one of the pillars of the church, Shimazaki Reiko, died. Yamashita feared that the church would not be able to continue. At that time, she was only attending worship. But then, for the first time, she said she felt a strong personal responsibility for the church as well as a strong sense that “it is God’s church, and there is no reason to fear.”

 

Her home is near the mountains, surrounded by rice paddies and fields. A road from behind her home runs up into the mountains. Seike Ritsue, Yamashita’s younger sister, was an evangelist. After her retirement she returned to Mima, and they lived together for awhile. She pointed to the mountains behind the house and fondly remembered how her sister would often walk along the road into the mountains to pray.

 

Alone now, she reads the Bible twice daily. When doing so, she always reads facing the Buddhist altar that is in her home.* She wants her ancestors who died as Buddhists to hear the Gospel. Although she may forget what she has read, she never fails to read aloud.

 

When she was younger, Saturday was a day when she would work extra hard because she would go to church on Sunday. Now when Saturday comes, she takes extra time to rest so she can go to church on Sunday.

____________

*The family Buddhist altar is traditionally kept in the home of a family’s oldest son. However, given various family situations, it might be kept in the homes of family members who are not Buddhists in deference to their ancestors. (Tr. JS)

 

 

—From Shinto no Tomo (Believers’ Friend)

January 2014 issue

山下ヨシヱ 愛媛・三間(みま)伝道所会員(農民として生きる《インタビュー》

城下町の面影を色濃 く残す愛媛県宇和島市。海に面したその市街から東に山間の隘路をたどると三間町に出る。その町中を流れる三間川沿いに伝道所は立って いる。

この地にキリスト教 が伝わったのは明治時代だが、伝道所ができたのは戦後のこと。宇和島中町(Uwajima Nakanocho)教会の開拓伝道と賀川豊彦(Kagawa Toyohiko)の農村伝道による。賀川は、信徒が礼拝するためと、農村には保育所が必要だろうと、農家を買い取ってくれ たそうで、それが今も使われている会堂である。

信徒の一人、山下ヨ シヱさんはその賀川から1951年に洗礼を受けた。そ のときに賀川からもらった「汝死に至るまで忠信なれ」という言葉に、ずっとひっぱられてきたそうだ。婚家は農家であった。受洗以後、農業にたずさわりながら他の教会員とともに 伝道所を支えてきた。

農村に暮らし、農村 教会を支えることは並大抵のことではない。63年の教会の歴史の中で55年間は無牧だった。個人的な試練もあった。教会学校へ通っていた長女を幼くして水難事 故で失い、クリスチャンだった夫は20年近く車椅子の生活を した後に先立った。でも、山下さんの語りはそんな苦労を感じさせない。

「教会、教会と言って も、いろいろあるんですよ。意見が合わず『もう行かんぞ!』と飛び 出しても、日曜日になるとそんなことケロッと忘れていそいそと教会へ行くのです」「日 曜の礼拝や水曜の祈祷会に、手押し車を杖代わりにして歩いていると、『おばあちゃん、どこ行きよるの』と土地の人 が聞きます。『教会へ行きよるのよ』と言うと、『そう、気をつけてね』と言われる。「ま た、『ちょっと待って』と言って花を切ってくれる人もいます。」わしゃ、それが証しじゃと思っとります」「長女の 葬儀を教会でしました。突然の葬儀だったけど、教会に来たらひまわりがいっぱい飾ってある。びっくりしました。お葬式があんなに明る いもんだとは思ってなかった。そのお葬式で私がキリスト教だというのが周りに伝わった」

集落では年に2回、町内会費を集めにくる。でも山下さんは神社費は払わない。老人会では神社の掃除も あるけど、それにも加わらない。ちょっと変わっているけれども地域ではそれが許されている。94歳。何しろ、土地の最 古参の一人である。

40年ほど前、教会を支えていた島崎鈴子さんという信徒が亡くなった。「教会はもう立ち行かなくなると思いま したよ。それまではただ礼拝に来るだけの私らだった。このとき初めて、私らの教会だと自覚して、『神さまの教会じゃけん、何も恐れる ことはない』という気持ちになりました」と語る。

自宅は山際にある。周 りは田んぼと畑。裏庭からは山へと続く道がある。山下さんの妹、清家リツヱ(Seike Ritsue)さんは伝道者だったが、隠退後にこの家に戻ってきてしばらく一緒に暮らしたことがある。その裏山を指さし ながら、「妹が祈るためによくあの道をたどって山へと入って行きました」と懐かしむ。

 

一人残された今も、 一日2回聖書を読んでいる。それも仏壇に向かって読む。仏教徒として亡くなった先祖達に読み 聞かせている。読んでもすぐに忘れるけど、とにかく毎日欠かさずに読む。「昔は土曜になると明日は礼拝じゃけん、明日の分もと働いて きた。今は明日の礼拝のために、体を休めにゃいけんという気持ちです」と語る。(信徒の友2014年1月号)

Theobald Adrian Palm: Medical Missionary to Niigata

Theobald A. Palm, of the Edinburgh Medical Missionary Society, came to Niigata on April 15, 1875, after studying the Japanese language in Tokyo. Born in Colombo, Ceylon, he was educated at Edinburgh Medical School and arrived in Japan with his wife soon after his graduation and marriage in 1874. Palm consulted with Dr. J. C. Hepburn, a Presbyterian medical missionary, and decided to go to “the most difficult place” that had no missionaries out of the five ports open to foreign vessels at that time. But three months before his arrival in Niigata, he lost his wife and baby immediately after the baby’s delivery in Tokyo.

 

Palm was accompanied by a husband-and-wife team, Mizutani Sogoro and Tetsuko, who served as his cooks, and his Japanese language teacher, Suyama Toru, all of whom came from Tokyo. He was also supported by his translator, Amenomori Nobunari, from Yokohama. The combination hospital and home was in Minatomachi in Niigata, but a year later it was expanded and moved to Honcho.

 

At Palm Hospital, before medical examinations and treatments began at 10 a.m., a morning message was given every morning at 9 a.m. for the patients who had come, and every evening an evangelistic meeting was held as well. Amenomori preached the morning message, after which Palm treated the patients, and then in the evening Palm preached while Amenomori translated. When Amenomori left Niigata a year later, Palm made an appeal to Samuel R. Brown, missionary of the Dutch Reformed Church of America, who then sent Oshikawa Masayoshi from Yokohama as a co-worker, and Palm Hospital began not only to serve as a medical clinic and evangelistic station but also to become a training school for evangelists, where Palm taught Bible and Oshikawa theology.

 

By 1877, patients began to come from considerable distances. Also, local doctors with only a background in older Western medicine in Nakajo, Murakami, Shibata, and Nagaoka requested Palm to teach them the latest in modern medicine. Thus, he began outreach medical missions to outlying areas. He went out by boat, rickshaw, and even on foot to give medical treatments during the daytime and then held evangelistic meetings in the evening. Palm visited Sado Island once and Kameda, Suibara, Kuzuzuka, Nakajo, Shibata, Nuttari, and Nagaoka regularly. About that time Yoshida Kametaro, who was in Nakajo working on an oil-digging project, listened to Oshikawa’s sermons and was converted to the Christian faith. Later, he became an evangelist himself, working together with Oshikawa.

 

Palm wrote in his missionary reports that “Niigata Church” was formed with 28 members in 1878. Both Palm and Oshikawa were ecumenical at heart, so the church was not directly aligned with a specific denomination. The following year, a branch meeting was established in Nakajo with other branches following later. In that same year, Palm was remarried to a woman named Isabelle, the daughter of a missionary in Hakodate.

 

A big fire broke out in Niigata in 1880, and Palm Hospital was burned down. As a result, it was decided that Oshikawa, together with Yoshida and with the support of the Scottish church in Rotterdam, where Palm’s father was located, would evangelize the Tohoku District, with the vision of making it the “Scotland of Japan.” They established churches there and founded two schools, Tohoku Gakuin and Miyagi Gakuin, in Sendai. Palm Hospital was rebuilt in Nishiohata in 1881, and F. J. Shaw arrived in Niigata as a nurse the next year. She had been trained at St. Thomas Hospital and introduced the spirit and techniques of nursing that she had learned from Florence Nightingale.

 

Palm returned to England in 1883 for furlough and due to his wife’s health, handing the hospital over to Dr. Owada Kiyoharu and his son Kotaro. He also left his medical mission in the hands of the American Board of Commissioners for Foreign Missions. Due to theological differences about how to understand eschatology, however, he was not sent back to Japan and ended up staying in England as a local village doctor. The American Board changed its emphasis from medical missions to educational missions in order to support Niigata Women’s School and Hokuetsu Gakkan, the spiritual predecessors of Keiwa High School and Keiwa College. Due to this change in policy, Niigata Church, which Palm had founded, separated into Higashinakadori Church and Niigata Church.

 

During his eight-and-a-half years in Niigata, from 1875 to 1883, Palm treated more than 40,000 patients, performed 150 to 160 serious operations, and developed an excellent reputation for his ophthalmological treatments. Palm also baptized 104 people and formed the backbone of the Protestant churches in Niigata Prefecture and of our school. The gymnasium of Keiwa College is named after him, commemorating his medical missionary work.

—Yamada Kota, vice-president

Keiwa College, Niigata

T. A.パーム:新潟の 医療宣教師

敬和学園大学副学長 山田耕太

 1875年4月15日 に、エディンバラ医療宣教会のセオバルド. A.パームが、東京で日本語を学んだ後に新潟に着任した。パームは1848年 にセイロン・コロンボで宣教師の子として生まれた。エディンバラ大学医学部を卒業したバプテストの外科医で、大学卒業と同時に結婚した直後の1874年 に夫人と共に来日した。パームは医療宣教師のJ.C.ヘボンと相談した上で、五港の中でまだ宣教師が いない「最も困難な土地」を選んだ。新潟に来る3か月前に出産直後の母子を失った中で新潟にやって来 た。

パームは東京から同行した料理人の水 谷惣五郎・哲子夫妻と日本語教師の陶山昶、通訳として横浜から派遣された雨森信成によって支援された。病院兼自宅は湊町三丁目に建てられた が、1年 後に病院を拡張して本町に移転した。パーム病院では、朝9時から集まった患者たちを前に説教がなされ、その後に 朝10時 から診察と治療が行なわれ、夕方には伝道会が開かれていた。最初は雨森が説教し、パームは診察と治療に努めた。夜の伝道会ではパームが説教 し、雨森が通訳した。雨森が横浜に去った後にパームがS.R.ブラウンに懇願して 押川方義が横浜から派遣された。押川はパームの協力者となり、パーム病院は医療と宣教の場ばかりではなく、パームが聖書を教え押川が神学を教 えて、地元の伝道者を育成する神学塾も兼ねていた。

1877年 には、遠方から患者が来るようになり、また中条・村上・新発田・長岡では蘭学医の要請を受けて、パームは出張医療宣教を始めた。船や人力車や 徒歩で出かけ、日中には診察と治療を行ない夜には伝道会を行なった。パームは佐渡島を一度、亀田、水原、葛塚、中条、新発田、沼垂、長岡を定 期的に訪問するようになった。その頃、吉田亀太郎は石油採掘事業のために中条に来ていたが、押川の伝道説教を聴いて、キリスト教に回心して伝 道者となり、押川の協力者となった。

パームは1878年 に28人 の信者によって新潟で教会が組織されたことを報告している。(アメリカン・ボード大阪総会報告書『日本のプロテスタント宣教史』1883年、 北日本ミッション「第一次年次報告」1884年度)。パームも押川も超教派主義であり、いず れの教派にも属さない「新潟公会

がこの年に組織された。1879年 には中条に講義所が開設され、講義所は次第に増加した。同年にパームは函館の宣教師の娘イサベルと再婚した。

1880年 に新潟大火が起こり、パーム病院も焼け落ちてしまった。押川方義は吉田亀太郎と共にこの機に、パームの父が牧会するロッテルダム・スコットラ ンド人教会の支援を受けて「日本のスコットランドに」という使命で東北宣教に転じ、宮城県・福島県・山形県などに諸教会を創設し、東北学院と 宮城学院を創立した。1881年にパーム病院が西大畑の南浜通二番町に再建され、その翌年にF.J.ショ ウが看護婦として着任し、ロンドンの聖トーマス病院でナイティンゲールから学んだ精神と看護方法を日本で最初に伝えた。

1883年 にパームは妻の健康のためと休養のために、一時帰国することにした。その間のパーム病院を大和田清晴・虎太郎医師父子に任せ、医療宣教をアメ リカン・ボードに委ねたが、パームは終末論の理解の神学問題で宣教会から来日が認められず、村医としてイギリスに留まった。アメリカン・ボー ドは医療宣教から新潟女学校・北越学館(敬和学園の精神的前身)を支援する教育宣教へと方針を転じ、その宣教方針の転換と相前後して、「新潟 公会

は東中通教会と新潟教会に別れて行っ た。

パームは1875年 から1883年 の8年 半の間に、新潟県の下越地方と中越地方で、延べ4万人の人々に医療を施し、150~160人 の重症患者に外科手術を施し、眼科の治療でも評判がよく、104人の信者に洗礼を授け、新潟県のプロテスタントの 諸教会の背骨を形成した。

 

Message From General Secretary Discrimination Awareness Raised by Overseas Support of the Buraku Liberation Center

Ever since the earthquake and tsunami of March 11, 2011, the Kyodan has been supported by so many churches around the world, and I really feel that this support has helped open the eyes of our rather inward-looking church to the prayers of people all over the world.

 

One aspect of this that I would like to highlight is the support the Buraku Liberation Center (BLC) received from an organization with which we had had no connection. Working through the auspices of EMS in Germany, the Waldensians (“Waldenser” in German) of northern Italy contributed a large sum of money for the work of eliminating Buraku discrimination in Japan, which was used to set up special programs for the period of October 2013 through September 2014. The BLC has referred to this as the “WE Project” (for Waldenser and EMS(Evangelical Mission in Solidarity)) and thus set in motion several projects that, due to financial restraints, it had not been able to undertake during its 33 years of ministry since being established in 1981.

 

These projects included the publishing of a collection of sermons born out of the Buraku Liberation Movement entitled “Let There Be Light to Humanity: Messages Towards Buraku Liberation;” the holding of lectures featuring Ishikawa Kazuo and his wife; and the showing of a new documentary entitled “SAYAMA: Until the Invisible Handcuffs Are Removed,” which documents the scapegoating of Ishikawa some 51 years ago when he was falsely accused and convicted of a murder he was clearly innocent of and for which he has still not been cleared.

 

The BLC was also able to hold a major conference of activists in the Buraku Liberation Movement in Aizu Wakamatsu (Fukushima Prefecture) that was attended by 230 people from around the country. They also were able to send BLC Management Committee Chairperson Higashitani Makoto and two others to Germany to learn about the plight of the Sinti-Roma people and the discrimination they face. The Waldensians itself has a long history of being discriminated against, and the reaching out in solidarity like this with not only its prayers but also its very generous financial support has been a great encouragement to us. This has been a great opportunity to learn about discrimination issues around the world and will certainly be a catalyst to spur on our own efforts to work in solidarity with others around the world to reach out to those who suffer from the curse of discrimination.

 

The Waldensians is a lay religious movement that the Roman Catholic Church labeled as a heresy and persecuted. In 1176, Peter Waldo, a wealthy merchant in Lyon, France began this movement of voluntary poverty in southern France, where he sent out people two by two (Matthew 10) to call the clergy to repentance for their excesses. Needless to say, they incurred the wrath of the Roman Catholic Church and the bishop of Lyon forbade any lay person to preach. Waldo protested to the Lateran Council but, eventually, was excommunicated by Pope Lucius III in 1184. Despite persecution, this movement has left its mark in various places around Europe and has maintained its focus on living together with the poor. Although it was viewed as a heretical sect, in 1858 in Italy, it was granted religious freedom on par with the Roman Catholic Church and has continued to exist to the present.

 

Last November, the BLC sent a report on these activities, in English, to both the EMS and to the Waldensians, expressing its deep appreciation. Through this, the Kyodan as a whole is now being encouraged to reach out in solidarity to all who suffer from discrimination around the world, from the Buraku and Ainu people in our own country to the Sinti-Roma of Europe, the Dalit of India, and the blacks in the U.S. (Tr. TB)

 

—Nagasaki Tetsuo, general secretary

総幹事室より

2011年3月11日の東日本大震災以降、日本基督教団は、世界にある多くの教会から支援され、(とかく内向きな体質を持った教会の目を)広く他国の人々の祈りを熱く感じてきた。

 

なかでも、2013年度教団部落解放センターは、これまで教派的にも関係のなかった北イタリアのワルドー派からEMSを通じ て部落差別撤廃活動のための多額の献金を受け、2013年10月より14年9月の一年にわたる特別企画を実施した。センターはこのことをWE企画(Waldenser とEMSによる 特別企画)と呼称し、1981年センター開所以来33年の歩みの中で、これまでセンターが経済的に出来なかったいくつかの企画を具体化した。

それらは、解放運動の中から産み出された説教集「人間に光りあれー緑区 解放へのメッセージ」の出版、「狭山事件」即ち部落差別によるえん罪事件の犯罪人とされている石川一雄さんの不当逮捕51年の無罪勝ち取りのためのドキュメンタリー映画「SAYAMA―見えない手錠をはずすまでー」の各地における上映会と 石川夫妻講演会の開催、全国から230名も集めての大集会「部落解放全国活動者会議in会津」の開催となり、東谷誠運営委員長等3名のドイツ研修を通して「シンティ・ロマ」の現地研修等、世界にある被 差別問題に目が開かれると共に、日本国内のみならず世界の被差別問題をも学ぶ機会が与えられた。今回、このような企画を提供した長い迫害 の歴史を負ってきたWaldenser自体がセンターの働きに注目して連帯の思いを熱くし、 しかも祈りと共に実際の献金をもって励まされたことは、教団自体が世界にある多くの被差別の人々の持つ厳しい苦しみの現実にも目を向け、 強い連帯的行動が要請されていることに気付かされたことである。

ワルドー派は民衆宗教運動団体であり、それをローマ教会が異端として激 しく迫害したことに端を発した団体。1176年、リヨンの豪商ワルドー(Waldo,Peter)が使徒的貧民の生活を送ると共に有志の団体を結成、南仏等へ2名ずつ派遣し(マタイ10章)、 先ず聖職者らに悔い改めを語り始めた所からの出発点を持った。しかし、彼等はいち早いカトリック教会の反撥を受け、リヨン大司教は信徒の 説教の中止を申し渡した。これに対して、Waldo自身ラテラノ会議に抗議、上告したが、遂に教皇ルキウ ス3世に破門され(1184年)、迫害を受けた。その後グループはヨーロッパ各地に影響を残し、根本は貧者と共にあることを貫きつつも、ついには ローマから異端とされたが、1848年以降同派はカトリック同様の市民権を与えられて今日 に至っている。

 

2014年11月末、センターは、英訳も含めた特別事業報告書をEMSならびにワルドー派に送付して謝辞を言い現した。今後 は、わたしたち教団も国内の部落やアイヌ差別問題に留まらず、ヨーロッパのシンティ・ロマ、インドのダリッド、米国の黒人問題等世界各地 にある被差別の人々の苦しみとも更に連帯することを求められるかもしれない。長崎哲夫総幹事