Missional Planning Conference Held on "Confirming the Kyodan's Eclesiology"

The Kyodan’s Missional Planning Conference was held March 1-2 at Fujimicho Church in Tokyo under the theme “Confirming the Kyodan’s Eclesiology Today.” There were 85 persons in attendance at the beginning of the conference. With the exception of Kyoto District, all 17 Kyodan districts were represented. However, the attendees from the Kyushu and Okinawa districts were not district representatives but members of the Kyodan Commission on Mssion.
Koide Nozomi, chairperson of the Kyodan Commission on Mission, mentioned in his opening remarks that in the midst of continuing deep lines of division in the local districts, this conference provided a time of serious study together for consideration of the ideal form for our local districts.
Kyodan General Secretary Naito Tomeyuki gave the key address: “The understanding of the Church reflected in the Kyodan Constitution.” During the question-and-answer session following his address, General Secretary Naito remarked that with the large number of laity in attendance, this was a time to avoid professional terminology and speak in plain words. It was a time to focus on the larger problems of the Kyodan rather than to deal with details.
In his address, he noted that when we look at the recent activities of the Kyodan, there seems to be no sense of a common understanding of what it means to be a “Kyodan”
church. What is our common faith? What is our common task? As part of the body of Christ, we are an institutionalized church, and it is important that we grasp and understand the essence of what this means. We say that the Kyodan is a united church. When we look at our history, it is true that over 30 denominations united to form the Kyodan. However, our Constitution states that (these churches) “joined in the fellowship of a holy universal (catholic) church.”
We were not born as a united church. Incidentally, the term “united church” is not used at all in the Constitution of the Kyodan. Being a “united church” does not mean that each local church is “free to do as it likes” or allowed to take ‘any stance without censure.’ Rather, our Constitution clearly indicates that we are a holy universal (catholic) church entrusted with a gospel to proclaim, sacraments to observe, and aspiring to carry out God’s will of salvation while waiting for the second coming of Christ.
Therefore, as a holy universal church based on scripture, we will continue to faithfully profess our faith; and as an organized church we will uphold the laws of the church (the Constitution, Bylaws, and other rules and regulations) as we endeavor in acts of gospel ministry. In the first place, our Kyodan Constitution is the constitution of our church. In English, the word “constitution” means the “form” of that which is constituted. It reveals the basic “form” of that particular organization. Our Kyodan Constitution reveals the basic form of a Kyodan church. In other words, it reveals what kind of organization or institution we have. The Kyodan is a church that has the order and discipline of the words of Christ.
The Constitution and Bylaws, which are the laws of the church, are important in maintaining the faith and order of the Kyodan. However, the main purpose is not to control or restrain church activities. Rather it is to provide a guide and reference so that the laity may lead a rich and righteous life of faith.
In the first lecture entitled “Worship and Holy Communion,” Haga Tsutomu, a professor at Tokyo Union Theological Seminary and pastor of Higashi Murayama Church in Nishi-Tokyo District, discussed what makes Holy Communion “holy” communion?
According to Haga, the purpose of the lecture was to point out the logic in the execution of Holy Communion while referring to the Kyodan Constitution and Discipline. He also expressed an understanding that adherence to the Kyodan Confession of Faith and Article 8 of the Kyodan Constitution was important.
In the second lecture entitled “Clerical Orders in the Kyodan: The Task and the Prospects,” Okamoto Tomoyuki, pastor of Nishinomiya Church addressed the subject of ministerial qualifications: a proposal for one track.
Okamoto remarked that the future of the Kyodan, with its decreasing numbers and the accompanying financial pressure, can be seen as desperate. He vividly portrayed the church’s situation as well as the fact of the decreasing population of Japan itself and the possibility of financial failure. In particular, Okamoto gave an explanation of the two-track clergy system from a “functional view” that was completely different from the 40 years of ideological criticism of the hierarchy inherent in the system, and proposed a solution to the problem. (Tr. JS)
–Omishima Yoshitaka, executive secretary
講演 内藤留幸氏、芳賀力氏、岡本知之氏
主題講演 教憲に示された教会観
講演Ⅰ 礼拝と聖餐 聖餐を聖餐たらしめるもの
講演Ⅱ 日本基督教団における教職制度の課題と展望 教職資格一本化を提案
日本基督教団における教職制度の課題と展望 教職資格一本化を提案

Completion of Yearlong Celebration of 150th Anniversary of Protestant Christianity in Japan

With gratitude we come to the end of our celebration of the 150th anniversary of Protestant mission in Japan, which has included over a hundred events of various types and has resulted in two commemorative publications: Christ, Our Only Salvation: 150 Years of Mission in Japan and Commemorative Report: For a New Expansive Vision.
The first publication, Christ, Our Only Salvation: 150 Years of Mission in Japan, focuses on the 150-year history of the Protestant church in Japan, especially reflecting on the past 50 years. Also included is the history of the Christian schools and social welfare facilities, which reflect the core of the present situation of evangelism in Japan. This publication provides a valuable record of the history of Christianity in Japan.
The second publication is in the form of a business report. Commemorative Report: For a New Expansive Vision includes a list of all the events and a digest of the content of the sermons and lectures at those events that were determined to be the most valuable as a permanent record. We hope this will provide guidelines for the Kyodan and for each of the local churches. We published these guidelines with the intention of being in touch with the slogan of the National Laity Convention, “Thank you for 150 years, looking toward 200 years with our Lord.”
The Commemorative Convention was held on Nov. 23, 2009 at the Aoyama Gakuin Auditorium, with 1600 participants. Three addresses served as the “pillars” of the Convention: “The Foolish Methodist of Mission,” a sermon by Former Kyodan Moderator Ojima Seishi; “The Role of the Believer in Evangelism,” a lecture by Hashimoto Toru, chair of the Board of Directors of International Christian University; and “Lift High Your Hearts,” a lecture by theologian Kato Tsuneaki.
Music was provided by the Yebon Choir from Saemoonan Presbyterian Church in Korea, the Aoyama Gakuin Choir, and the Toyo Eiwa Girls’ High School’s Handbell Choir, while participants viewed historic slides to give the event an additional nostalgic flavor. The Korean Semnan Church is the oldest church in Korea, and the participation of this church had significant meaning in light of the history between the churches of Japan and Korea. It is not an overstatement to say that a new page in our history has been turned.
The conclusion of the convention was the Convention Declaration. The starting point of mission for the missionaries who came to Japan in 1859 was rooted in the policy of the Evangelical Alliance established in 1846: “Read the Bible, Pray, and Evangelize,” which is based on faith and prayer. This fervent expression of faith bore fruit. The Kyodan is a universal church born out of God’s working through history. It has a simple creed and inherits the tradition of early Japanese ecumenism, which led to the vow of keeping the five beliefs listed below:
*I believe that Jesus is the Christ.
*I believe that the Bible is the Word of God.
*I believe in the Church, which is the Body of Christ.
*As one having received the blessing of the Gospel, I
will worship, read the Bible, and will live a prayerful,
spiritual life of faith
*As one who has been saved by God, I will work to
evangelize Japan.
The final event was the Worship Service of Thanksgiving for 50 Years of Faithful Living held at Tokyo Yamate Church on March 22, 2010. Such a Service of Thanksgiving was not part of the initial preparation for this assembly, but as plans progressed the need for an opportunity to give thanks during a worship service became apparent. Inspired by Ecclesiastes 12:1, “Remember your creator in the days of your youth,” 450 believers who have lived lives of faith for 50 years or more gathered together and partook of holy communion together. These people had prayed, worked for, and participated in the 100th anniversary of Protestant mission in Japan and now experienced the double joy of being present to celebrate the 150th anniversary as well. The desire to honor lay people marking 50 years as Christian believers resulted from the special commemoration of 50 years of ministry held for 61 ministers at the Foundation Day Commemoration Service. We believe this was the Lord’s leading.
Kyodan Moderator Yamakita Nobuhisa made the following statement to the assembly. “While seeking forgiveness for the sin of not adequately enough obeying the call of the Great Commission and giving thanks for the endeavors of our predecessors, let us work together as an evangelizing Kyodan to produce the fruit of unity in the Lord.” Although the Kyodan is not currently in the best condition for celebrating the 150th anniversary of Protestant Christianity, we can be thankful that the past 150 years of history have given us blessings to reflect on and a new determination to move forward.
–Kobayashi Sadao, chair
Committee on Preparations for the 150th
Anniversary of Protestant Evangelism in Japan
Member, Kyodan Executive Council
「キリストこそ我が救い 日本伝道150年の歩み」
「記念事業報告 新たな展開のために」
 説教 小島誠志牧師(前教団総会議長)「宣教という愚かな手段」
 講演 橋本徹(ICU理事長)「伝道における信徒の役割」
 講演 加藤常昭(神学者)「こころを高くあげよう」
一、 イエスをキリストと信ず
一、 聖書を神の言葉と信ず
一、 キリストの体なる教会を信ず
一、 福音の恵みに与った者として、礼拝を守り、聖書を読み、祈る霊的な信仰生活に励む
一、 神の救いに与った者として、日本伝道に励む

2nd Christian Education Seminar Convened in Shizuoka

by Hirata Kazuko, member
Committee on Education, Osaka District
Director of Christian Education, Handago Church
Included among the many ministries of the Kyodan Committee on Education is the important work of supporting church school Christian education. A Christian Education Seminar is conducted biannually. The previous one was held in March 2008 in Shikoku District, where those who serve in church school ministry gathered, had fellowship, and prayed for one another. I highly appreciated this year’s event, which was hosted by Tokai District at Shizuoka Church on March 9. As the speaker, I was greatly encouraged and strengthened by the presence of the 57 participants who attended, despite the rain, and particularly by their passion for Christian Education.
“The Joy of Being Called by God”
(Summary of the seminar presentation)
I serve as the Director of Christian Education at Handago Church, situated at the foot of Kongozan (Mt. Kongo) in Gose City, in the southern part of Nara Prefecture. Although public transportation is not so good, the church sits in a beautiful setting. It was started over 60 years ago by a pastor with physical disabilities. A day nursery stands next to the church, helping the ministry of the church. Children now at this nursery, as well as those who attended in the past, are linked to the church school. Some have become key members of the church. Before I came to serve in my present position five years ago, I was asked to develop the work of church school so that it could contribute further to church growth.
The pastor suddenly passed away three years ago. Even though the church has an interim pastor, in practice, I have been given the task of looking after the church and building it up in the absence of a pastor. There are 20 to 30 children in our church school, which is less than what we had last year. Every Sunday morning, parents drive their children to church to attend church school. Now, parents stay on for the church school service, which is a blessing to us.
Over the past several years, many people have voiced concern about the crisis of church schools in Japan. Kyoshi no Tomo (Teachers’ Friend) has published special features on church school training in various parts of Japan. Many seminars have tackled the issue as well. The situation remains unchanged although various attempts have been made. The social situations children face raise various challenges for us. Church school is not merely a play group for children. It is where God the Creator meets them–the One who created each one of them and who loves them as his treasures. The church, as well as the church school must communicate this to the outside world.
Some people may lament that there are so few children at church, sometimes none at all. The church has gone through various phases in its history. Sometimes multitudes flocked to it. Other times the light was barely lit. Still the church has remained standing, which brings us to the present. As our Lord Jesus taught in the parable of a mustard seed, a small seed is sowed and grows to become a huge tree. What we can do is to sow these seeds. We do not need to hurry. As we sow them, they will bring a plentiful harvest, for the one who gives the growth is our Creator.
For this purpose, I consider it essential to worship God during church school and to preach the Word of God. On this day the Lord sends us his children. On this day I speak from his word to them. The seeds that I have sowed today will surely bear fruit in the hearts of the children.
Another important aspect is the church calendar. We pass on to the next generation the history of our faith, which has been passed on to us over the years. Rather than being discouraged by what we are unable to do, we need to be more creative and have more fun in our program-making. Church school materials contain many new ideas, but we do not always have to do what others are doing. We can create our own material, as suits each situation, and have fun with it. I feel that the Lord has called me into this type of ministry. Let us be encouraged and walk steadily and unhurriedly with the One who guides us as we serve him. (Tr. YY)
  場所・日本キリスト教団 静岡教会にて
 そのために、私が教会学校で大切にしていること、それはしっかりと「教会学校の礼拝」を守ること、聖書の言葉を語ること。今日、教会学校に来た子どもにしっかりと、今日、聖書の言葉を語るこを大切にしている。今日、私たちが蒔いた聖書の言葉が、子どもたちの心の中で、育っていく。 そして、もうひとつ「教会暦」を大切にしている。長い教会の歴史の中で、伝えられてきた信仰の歴史を伝える。もうじきイースター、どんなプログラムを予定しているか?あれもできない、これもできないと意気消沈するのでなく、明るく楽しく教会学校を自分から楽しんで活動してほしい。教会学校の分野から生み出された教育方法(ペープサート、絵話し等)も多くある。
            吐田郷教会 キリスト教教育主事
                   平田 和子

Learning from our Catholic Brethren

“Learning from our Catholic Brethren,” a seminar for laity and clergy sponsored by the Commission on Ecumenical Ministries, was held on Sept. 5, 2009 at the Kichijoji Catholic Church in Tokyo. There, we listened to a presentation on Catholicism by the head priest, Father Miyazaki Yasushi. We often associate Catholicism in Japan with the kakure (hidden) Christians (hiding from persecution during the Edo Period) and how various local customs were adopted into their worship. On the other hand, there were senpuku (laying in waiting) Christians, as Miyazaki prefers to call them, who faithfully passed down Catholic worship. people said he prefers to call them. Miyazaki himself is a descendent of senpuku (laying in waiting) Christians.
Miyazaki carefully explained many things about Catholic history, much of which we thought we knew about but really did not. The two-hours seminar went by very quickly, as he related to us such things as ecumenical relations since Vatican II, the priestly wardrobe and liturgical motions of the mass, and the liturgical hymns that are sung. He invited anyone who wanted to stay for mass later that day to do so, and several of the 70 laity and clergy in attendance were able to do that. (Tr. TB)
–Yoshioka Mitsuhito, Kichijoji Church pastor
Chair, Commission on Ecumenical Ministries
 Nishi Tokyo District 
Nishi Tokyo District News
Historical Background
There was a period in Japanese history when the Christian faith was prohibited for 260 years. Prior to prohibition, the Catholic Church was instrumental in spreading the faith. Christians were known as Kirishitan. (This was a Japanese transliteration of the word “Christian” in Portuguese.) In the years since modern Japan opened its doors to Christianity, the Catholic, Orthodox and Protestant denominations have built many churches. Last year marked the 150th anniversary of Protestant mission in Japan. With the exception of certain individuals and local churches, it cannot be claimed that these Christian churches have engaged one another in an assertive and continuing way to create fellowship with one another.
Many Protestants may have learned in school about the coming of Christianity to Japan in the 16th century; however, they know very little about the Catholic Church in Japan today. It is important note, that through the ecumenical movement, Catholics and Protestants worked on a common translation of the Bible, producing the New Common Translation (Shin Kyodoyaku) in 1987. However, for the average Protestant lay person and pastor, even though they are aware of the presence of the Catholic Church, they are provided very few opportunities to encounter the actual Catholic Church of today. For this reason, West Tokyo District planned a gathering entitled “Learning from the Catholics.”
Let us start with the first history of when Christianity was brought to Japan. In 1549 a Basque man from Spain named Francisco Xavier came on a Portuguese ship to bring Christianity to Japan. At that time Japan was in the midst of internal turmoil. This period is known as the Period of Warring States, during which no single power was able to bring Japan under one rule. It was during this half century that many missionaries were able to propagate the faith, bringing the Christian population to 200,000. Some estimates are as high as 400,000 to 700,000. The total population of Japan at this time was estimated to be 20 million.
During this period, wine, Western clocks, eye glasses, and Western printing press technology were introduced to Japan and also bread. (In Japanese, bread is called pan, which is derived from the Portuguese word for bread.) From the importation of Christian art, indigenous Japanese Christian art developed. The first man to attain supreme power in Japan, Oda Nobunaga, decided to protect and preserve Christianity. He did this not because he valued the faith, but rather because he saw it as a useful part of a strategy to engage the world beyond Japan. However, the man who ruled over Japan after Oda’s death, Toyotomi Hideyoshi, expelled all priests from Japan in 1587. Then in 1597, he executed 6 missionaries and 20 Japanese priests and lay people. These are known today as the 26 Holy Martyrs.
The man who followed Toyotomi, Tokugawa Ieyasu, declared in 1613 that Christianity be prohibited in Japan. The Tokugawa government brainwashed the populace into believing that Christianity was a dangerous religion. Neighborhood groups were set up to spy on one another and to inform the authorities, if necessary. One person’s crime was cause for punishment of the whole collective. Aslso, everyone was forced to belong to a Buddhist temple. As a result of these policies, the Kirishitan were to have been exterminated.
However, there were people who persevered to carry on the Christian faith. Outwardly they professed being Buddhist, but in secret they protected and passed on the Christian faith. Some were executed because informants told the authorities. It was only later that history proved that the Christian faith survived. Two hundred years after missionaries were expelled from Japan, the Christian faith was preserved by several hundred thousand people of faith. These people, known as the Kakure Kirishitan(hidden Christians), had been cut off from Rome for 250 years and thus have evolved their own form of faith. Our Catholic guest lecturer that day spoke much about these differences. (Tr. JM)
–Kawakami Yoshiko, pastor
Okubo Church, Tokyo District’s North Subdistrict
Chair, KNL Editorial Committee
 先にキリスト教伝来史を改めて概観しておく。1549年スペイン・バスク出身の神父フランシスコ・ザビエルFrancisco de Xavierがポルトガル船に乗って訪れ、日本にキリスト教をもたらした。日本は内乱が続き、強力な統一支配者がいない(戦国時代)Warring States periodであった。それから半世紀の間に危険な海域を越えて来日した宣教師達の努力によって信徒の数は20万以上となった。
 40万~70万説もある。総人口が推定二千万とされる頃である。ワイン、西洋時計、眼鏡、活版印刷術、パンpan (日本では今もbreadをボルトガル風発音でpanと呼ぶ)などがもたらされ、キリシタン美術も生まれた。この間に強力な立場になった織田信長は、信仰によってではなく、世界を視野に入れた思惑によってキリスト教伝道を保護した。しかし信長の死後、全国統一した豊臣秀吉は1587年に神父達の国外追放令を出し、1597年には6人の宣教師と20人の日本人修道士と信徒を処刑した。26聖人殉教26 Martysである。次いで政権を握った徳川家康が1613年に、完全に禁教とした。徳川幕府は、キリシタンは恐ろしい存在だと民衆を洗脳し、互いを監視して告発させ、周囲も連帯責任で死罪と定めた。すべての人を仏教寺に所属させた。この結果全国のキリシタンは全滅したはずであった。しかし表向きは仏教徒を装いながら、キリスト教信仰を密かに継承し守り通した人達がいた。中には、密告されて死罪になった人々もいた。しかし宣教師が国外に追放されてから200年以上も、数万の信徒が信仰を守り通していたことが、後にわかるのである。この人達は、禁制が解かれてから、ローマ・カトリックに属した人達と、250年の内に変化した独自の信仰スタイルを守っている人達がいる。講演の中では、この区別について、カトリック教会の視点から語られている。

The Legacy of Missionary Anny Buzzell in Tohoku District

But I am among you as one who serves.(Luke 22:27)
by Higashi Joshua, professor
Shokei Gakuin University, Sendai
Anny Syrena Buzzell (Aug. 3, 1866-Feb. 5, 1936) was the second daughter born to the Oliver Buzzell family in Lowell, Massachusetts. Later, in 1877, the family settled in the village of Juniata, Nebraska. Both of Anny’s parents were descendants of the Huguenots, early French Protestant Calvinists. Her father was engaged in farming and at the same time participated in evangelism, eventually becoming the pastor of the Baptist Church of Juniata. Anny was raised in this family of burning devout faith and pioneer evangelistic fervor. In the fall of 1884, Anny’s older sister Minnie was sent as a missionary to Swatow, China, where for three years she engaged in evangelistic work.
Being strongly influenced by her parents and sister, Anny herself resolved to enter overseas missions. Her first step toward that goal was to study and graduate from Gibbon Baptist Seminary. Then in April 1892, after six years of teaching at an elementary school, she was accepted as a missionary by the American Baptist Women’s Missionary Society. Anny was 26 years old.
At that time, missionaries of the American Baptist Women’s Missionary Society were working in the city of Sendai in the Tohoku district of Japan as English teachers. It was very unusual for people from foreign countries to reside there at that time. Therefore, these missionaries became keenly aware that in order to accomplish their mission, the cooperation of Japanese women who could directly approach other Japanese women and children was essential. So the missionaries undertook the training of “Bible Women.” To do this, they adopted the method of home schooling in the form of a “Christian girls’ school home.” In other words, Japanese girls were invited to live in the missionaries’ home, where education and life discipline took place. By August 1892 the home school had developed into a girls’ school called Shokei Jogakkai.
The founder of the school was missionary Lavinia Mead (April 26, 1859-October 9, 1941). Anny Buzzell, who arrived in Sendai in November 1892, became Lavinia Mead’s close assistant and the administrator of Shokei Jogakkai (girls’ school). At the time of her installation the recorded enrollment was only nine students.
It seems that “Shokei”, the name of the school, was taken from the same Chinese characters as those used in the traditional Chinese word “ikin-shokei,” a phrase from a classic book entitled “Chuyo” (Doctrine of the Mean [middle course between extremes]) in reference to a true gentleman’s refined yet principled habit of wearing a plain and modest cloak over fine brocade apparel. When Anny Buzzell learned this, she immediately thought of I Peter 3: 3-4: “Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.” (NIV) So Anny passionately proposed that this should define the spirit of the school. Thus, this scripture verse came to define the spirit of Shokei Girls’ School and has been its guiding principle to this day. In 1899 the Shokei school received official authorization and was formally established with the name Shokei Jogakuin. Anny Buzzell became the school’s first president.
As president, Anny not only administered the affairs of the school but also did much of the teaching. She especially put her heart and soul into Bible classes and also teaching the history of Christian doctrine. Besides this, she was responsible for English, music, child care, and lectures on weaving. In all she taught classes 28 hours a week, besides her busy work outside the school that included leading a young women’s group, leading hymn singing at church and home, directing more than ten Sunday Schools, and establishing and managing a settlement house called Jieikan where poor people could learn self employment and self support (the skills necessary for financial independence).
Anny never took a summer vacation but stayed at the school all summer while doing visitation evangelism and bringing comfort to sick people and to wounded soldiers returning from the wars in China and Russia wars. Thus, she truly put into practice a life of service.
One more thing I want to record about her life concerns a Bible class for high school boys, which Anny led. For 27 years, from 1893 until 1919, Anny Buzzell led a Bible class for the young men studying at Kyusei) Niko High School. Beginning with one-to-one Bible study, the number of students increased, and many went on to receive baptism. This Bible class produced many pastors, college professors, Diet members, and other gifted men who influenced the modernization of Japan.
Among these influential men was Yoshino Sakuzo, who became a professor of political science at Tokyo University and whose name was synonymous with Taisho democracy doctrine. He published a thesis in 1916 (year 5 of Japan’s Taisho Era), which stated that “Though Japan holds to the emperor system, politics is for the people” and proposed popular elections. Many people supported what he promulgated, and in 1925 Japan’s first law establishing universal suffrage was approved and adopted. Clearly the teaching of Anny Buzzell was at the root of the thinking of Yoshino Sakuzo and many of her other students about this issue. In 2003, Shokei Jogakuin became a coeducational institution called Shokei Gakuin University, and it continues to develop in the direction set by Anny Buzzell. (Tr. GM)
 アンネー・ブゼル(Anny Syrena Buzzell,1866.8.3-1936.2.5)は、父オリバー(Oliver)の次女として、マサチューセッツ州ローエル市に生まれた。その後、一家は1877年、ネブラスカ州のジュニアタに定住した。両親は、ユグノー派(フランスのカルヴァン派の新教徒)の家系の出身であった。父は農業に従事するとともに、伝道にも参加し、のちにジュニアタのバプテスト教会牧師となった。
 1892年という年は、日本では明治25年である。この頃、東北地方の仙台では、米国バプテスト外国伝道協会から派遣された独身女性宣教師たちが、英語教師として活動していた。当時は外国人そのものがとても珍しかった。だから、彼女たちは自分たちの任務を十分遂行するために、女性や子どもに直接働きかける日本人女性の協力が絶対に必要であると痛感した。そこで、彼女たちはバイブル・ウーマン(Bible Woman)の養成に取り組んだ。それはやがて家塾Christian Girls’ School Homeの形をとった。すなわち、自宅Homeに少女たちを同居させ、教育と生活訓練を行ったのである。そして、その家塾は、1892年(明治25年)8月、尚絅女学会(Shoukei Jogakkai)という学校に発展した。
 創立者は、米国人ラヴィニア・ミード(Lavinia Mead,1859.4.26-1941.10.9)である。アンネーは、1892年11月に仙台に到着し、ミードの良き協力者として尚絅女学会の運営にあたった。発足時の生徒数はわずかに9名であったと記録されている。
 ところで、「尚絅」という校名は、中国の古典『中庸』(Chuuyou)の一節「衣錦尚絅」(ikin-shoukei)からとったものである。これは、「たとえ内側に立派な錦織の着物を着ていても、その上に粗末な打ち掛けを重ねて着る」という「君子の道」を意味している。これを聞いたブゼルは、ペトロの手紙Ⅰ 3:3-4を示して、「この意味をもって学校の精神とすべきである」と熱心に主張した。以来、これが尚絅の建学の精神(尚絅の女子教育の理念)を現わす聖句となって、今日に至っている。1899年、尚絅は正式に設立認可を受け、尚絅女学校(Shokei Jogakkou)と改称された。ブゼルが初代校長となった。
 ブゼルは、校長としての校務を果たしながら、多くの授業を担当した。特に聖書の授業には、たいへんな心血を注いで行った(put her heart and soul)。また、キリスト教教理史も教えた。その他にも、英語、音楽、育児法、編物の講義まで担当した。
 そして、もう一つ特記したいのは、男子高校生たちを招いて行われたBible Classである。1893年から1919年までの27年間、ブゼルは(旧制)第二高等学校(Kyusei-Nikou)の男子学生を対象にしたバイブル・クラスを指導した。最初は1対1の聖書研究から始まり、次第にメンバーが増え多くの受洗者を生み出した。そして、このバイブルクラスから牧師、大学教授、国会議員など日本の近代化に影響を与えた数多くの逸材(talented persons?)が輩出された。中でも吉野作造は、政治学者で東京大学教授となり、大正デモクラシー運動の代名詞となった人物である。彼は、1916年(大正5年)に論文を発表して、日本は天皇主権だけれども、政治は国民のためにあると言った。そして、普通選挙制(a popular election system?)を説いた。彼の主張は、多くの人に支持され、1925年、日本で初めて普通選挙法(a law establishing universal suffrage?)が可決、公布された。作造を始めとする彼らの思想の根底に、ブゼルの教えがあったことは明らかである。
 現在、尚絅女学校は2003年より男女共学の尚絅学院大学(Shokei Gakuin University)となり、ブゼルの遺志を継いで今もなお発展を続けている。