Executive Council Sets Relief Categories and Financial Goals

In response to the disaster caused by the unprecedentedly strong earthquake and tsunami in eastern Japan, the Kyodan Executive Council called a special session on April 18, which was attended by 28 of the 30 council members. Kyodan Moderator Ishibashi Hideo outlined a basic policy for relief that aims to rebuild churches to serve their local communities. While focusing on rebuilding “houses of worship,” it is through those churches that we endeavor to give support to children, the elderly, and other socially disadvantaged persons. We want to make this a project of the entire Kyodan. Moderator Ishibashi also reported that many donations were coming in, including from overseas churches, beginning with a gift of 100 million yen from Germany.
At the March 22 Executive Committee meeting, the Kyodan Relief Task Force was formally established, and its first meeting was held on April 4. The Task Force is headed by Executive Secretary Kato Makoto, who together with General Affairs Secretary Fujimori Yuki will oversee the office of the task force. With the exception of Okinawa District, which did not attend, the other 16 districts gave a report on what damages, if any, they experienced and what relief efforts they have been involved in. Then Kato explained the proposed “Overseas Donation Project,” saying, “Within less than a week after the earthquake, we received almost 30 messages of concern and encouragement from overseas churches. However, there were also messages to the effect that although donations were being received, since the way the Kyodan will spend the money is indefinite, it is difficult to solicit and send funds.” He explained that it is important for the Kyodan to both establish a goal for relief funds from within Japan, based on the confirmed damages, as well as to quickly establish the general guidelines for overseas relief funds.
A total of 1.2 billion yen was set for the overall goal, with the two major classifications being regional restoration and church restoration. Within the regional restoration category, which totals 1 billion yen, a goal of 200 million yen was set for scholarships over a 10-15 year period for 30 children who were either orphaned by the disaster or who were evacuated. Likewise, the goal of 100 million yen was set for scholarships through Christian mission schools. The goal of 200 million yen is set for expanding orphanages and foster home programs, and an equal amount for rebuilding orphanages, childcare facilities and kindergartens. With respect to living assistance and counseling care for both children and the elderly in the affected areas, an additional 150 million yen goal has been set. The final subcategories for this program are 100 million yen for program expenses for the Kyodan staff and 50 million yen for a contingency fund. The other main category of church restoration has as its goal 200 million yen, for a grand total of 1.2 billion yen. (Tr. TB)
―From Kyodan Shinpo (Kyodan Times)
 石橋秀雄議長は、冒頭の議長報告の中で、「いま日本は未曾有の危機に直面している。地震発生翌日に、救援対策本部の設置を宣言し、翌々日の3月13日から16日、3月28日から31日の2回、被災 教会を訪問、お見舞いした。
  救援の基本的な方針として、地域に仕える教会の再建を目指す。礼拝の場、教会の再建を中心とし、教会を通しての社会的弱者、子どもと高齢者の 支援に当たる。全教団的な取り組みをしたい。海外からドイツの1億円の募 金申し出を始め、多くの献金が寄せられている」と報告した。
  続いて救援対策委員会報告で、内藤留幸総幹事は、「昨年12月発足し た救援対策基金の運用規定により、発生直後、教団救援対策委員会が設置された」こと、「救援対策基金に兵庫教区から第2次阪神淡 路大震災募金の内から6、000万円、関 東教区から中越沖地震募金残高700万円が繰 り入れられた」と語った。
 また、被災支援の基本理念として、①行政救援から漏れた人。②被災教会の再建。③孤 児へのケアー。④孤立者へのケアー。⑤教会付属施設(保育園、幼稚園など)の再建。⑥被災者の心のケアーを上げた。対策基金から3被災教区(奥羽・東北・関東)に救援資金として3、000万円を送金した。
 3月22日の常任常議員会で教団救援対策本部が正式に設 置され、4月4日、第1回会議が開催された。対策本部は、加藤誠幹事が 担当幹事となり、藤盛勇紀総務幹事と共に事務局の中心となる。東北教区から要望のあった現地対策本部(仙台市)の設置、常駐者の派遣につい て、人選を進めることになった。
 対策本部が発足したことにより、救援 対策委員会は本部の下に入って役割を終えた。救援対策本部委員として、以下の10名が当たり、石橋秀雄議長が本部長を務めること が承認された。
 石橋秀雄議長、岡本知之副議長、雲然 俊美書記、長崎哲夫常議員(東京)、大村栄常議員(西東京)、藤掛順一常議員(神奈川)、北紀吉常議員(東海)、佐久間文雄常議員(関東)、 稲松義人氏(社会事業同盟理事長)、田中弘志氏(宣教協力学校協議会)。
 欠席の沖縄教区を除き、16教区から別掲のような被災状況、支援報告が行わ れた後、海外献金プロジェクト議案が上程された。議案説明に立った加藤幹事は、「災害発生後、1週間足らずの間に30近くの海外諸教会から祈り、励ましの連絡があ り、『献金が寄せられているが、教団の使途が不明のため、献金を集め難く、送金し難い』との声がある」とし、被災状況の確定を待って目標が定 められる国内向けの救援募金とは別に、海外向け献金大綱を急ぐ必要性を説明した。
 献金目標は総額12億円で、地域復興と教会の復興に大別される。地 域復興は10億円で、内訳は、①震災遺児・避難学童30名に10~15年間の奨学金2億円。キリスト教学校を通じた奨学金1億円。②養護施設の増設、里親探し組織作り2億円。③被災養護施設・保育園・幼稚園の再建2億円。④被災地の子ども・高齢者への生活支援・心のケア1.5億円。⑤教団スタッフの活動費1億円。⑥予備費0.5億円。被災教会の再建費2億円で合計12億円となっている。
 これに対し、「常任常議員会の合意で ある『教会を通しての支援』とプロジェクトには乖離がある」「海外だけでなく、国内の教会に呼びかけても良いのでは」対象学校・養護学校への 追加要望などの意見が出たが、具体化は今後の審議に委ねるとして、12億円の海外献金プロジェクトは挙手多数で承認さ れた。

Emergency Council Meeting Held on Earthquake-related Issues

At the emergency Executive Council meeting held in Tokyo on April 18, either the moderator or another representative from each district gave reports on issues related to the Great East Japan Earthquake, with more time allotted to the three districts that have suffered significant damage.
Ou District Moderator Ohara Muneo’s report mainly covered the damages suffered by and the relief activities of four churches and the neighboring areas: the Miyako, Shinsei-Kamaishi, Senmaya, and Ofunato. It was reported that at least one person is missing at Uchimaru Church.
Miyako Church’s first floor sanctuary and its parsonage were inundated by the tsunami but have been cleaned by the staff members of Morioka YMCA and Canaan Gardens, so the church has become the center of relief activities for the neighboring areas. The report on Shinsei-Kamaishi Church noted the cleanup of sludge and rubble from the sanctuary by volunteers, the service of doctors and nurses from Yodogawa Christian Hospital in Osaka, as well as the efforts of Hokkai District helpers and Tokyo Union Theological Seminary students, who did their best to aid the local people. Also, some confusion brought about by unorganized volunteer activities not under the oversight of Ou District was touched upon.
As the sanctuary and parsonage of Senmaya Church were declared dangerous, it was forced to relocate to a rented house. Ofunato Church, which is situated on a hill, suffered little damage and thus was able to serve as a relief center for the surrounding area, including the work of volunteers from Saitama District who prepared food for the local people, who were all very appreciative.
Tohoku District Moderator Takahashi Kazuto shared a list of 29 damaged churches, explaining the severity of the damage each has suffered, and reported that three persons have been confirmed dead and one missing from four churches. Besides reporting on the situation of the areas and churches affected by the nuclear power plant accident, detailed reports were presented on how the district has dealt with the situation since immediately after the earthquake until the present time.
The fundamental policy to be proposed to the Tohoku District Assembly is to “reduce or freeze the general activities of the district in order to concentrate our efforts on dealing with the present situation.” This policy statement reveals the severity of the damage in the district as well as the deep empathetic feelings of those dealing with them. Most deeply impressive is the statement of purpose for the establishment of the Committee on the Relief and Recovery of Tohoku District Churches: “for the churches in the damaged areas and in the district as a whole to become the center of renaissance and recovery through Jesus Christ.”
Kanto District Moderator Hikita Kunimaro reported on the specific damage at 22 churches and institutions. He made it clear that the damage is serious not only in the coastal areas, which was expected following the coverage by the news media, but also inland in such areas as Ibaraki and Gunma. Some explanation was also given about the establishment of a committee to aid victims and committee activities so far. People from Saitama District visited Ofunato Church to deliver warmth to people with chilled hearts in that chilly place by providing them with warm food, such as grilled meat, fried noodles, and sausage.
Representatives from the other districts described briefly their efforts and their plans for future work. Their enthusiasm and sincerity will be an encouragement to all the suffering people in the stricken areas. (Tr. AY)
―From Kyodan Shinpo (Kyodan Times)
臨時常議員会の中で、各教区議長または代理者によ り、東日本大震災関連事項に絞って、教区報告が行われた。特に被 災3教区報告には時間が割かれた。
 奥羽教区邑原宗男議長は、宮古、新生釜石、千 厩、大船渡の4教会の被害状況や近隣地域への救援活動を主に、詳細 に報告した。宮古は教会・牧師館一階が水没したものの、盛岡YMCAやカナンの園職員により掃除がなされ、逆に近隣地区の救援基地として 用いられていることが、新生釜石については、ボランティア活動によってヘドロと瓦礫に埋まった礼拝堂の片付けが行われたこと、淀川キリス ト教病院から医師・看護師の応援が与えられ、地域の方々の相談に与っていること、北海教区からの応援、教団議長はじめ東京神学大学生のボ ランティアのことなどが詳しく述べられた。また、教区の調整を通さない一方的なボランティア活動による混雑などにも触れられた。
 千厩は礼拝堂・牧師館が危険建物とされ、避難先 に借家を確保したことなど、厳しい現状が報告された。 大船渡は 高台にあり被害は軽微、支援物資が配布され地域に喜ばれていること、埼玉地区による炊き出しなどの支援活動が行われたことが報告された。
 また、人的な被害(行方不明)が出た内丸教会や 教会員の被害のことが覚えられた。
 東北教区は、高橋和人議長により、29教会の被害状況が一覧表で説明され、大きな被害を受 けた教会が多いことが示された。原発事故の被害を受けた地域、教会についても、表とは別に説明された。人的な被害では、判明している4教会4名のことが報告された。また、震災直後の初動から、 現在時点に至る教区の取り組みが子細に報告された。教区総会への提案内容として、「教区活動を縮小・凍結して総力を挙げてこれにあたる」 と、基本姿勢が記されており、教区の被害の甚大さと、これに取り組む悲壮感が伝わった。
 また、東北教区教会救援復興委員会の設置に関し て、その目的に「被災地域の教会、および教区全体がみ言葉による 再生、復興の拠点となること」と記されていることが印象的だった。
 関東教区では、22教会・団体の被災状況が上げられ、疋田國磨呂議長よ り、詳しく説明された。マスコミで取り上げられ、ある程度被害実態の想像がつく海岸部のみならず、茨城・群馬などの内陸部の被害が大きい ことを知らされた。
 また被災支援委員会の立ち上げや、これまでの活 動内容についても説明がなされた。
 大船渡教会で埼玉地区が主体となり「無料バ ザー」を開催したことが、焼き肉、焼きそば、フランクフルトと、品目 まで紹介された。寒い土地でこころまで寒くなっている人に、暖かい思いを届けたいということだ。
 他の諸教区は、限られた報告時間の中で、これま でどのように取り組みを行ったか、また、今後どのような姿勢で臨 もうとしているかを述べた。その思い、覚悟が伝わった。被災教会の励ましとなるだろう。(新報)

Cooperative Research Committee on Kyodan-KCCJ History Convenes 3rd Meeting:

The Agreement on Cooperative Ministries and Changes in the Kyodan’s Understanding of Mission
On Feb. 8, 1984, The Korean Christian Church in Japan (KCCJ) and Kyodan concluded an agreement on cooperation in ministry for the purpose of encouraging mission cooperation and a deepening of fellowship between the two churches. Based on this agreement, the Kyodan’s Mission Cooperation Committee established the Cooperative Research Committee on Kyodan-KCCJ History in June 2009 at its 43rd regular meeting. The committee is made up of three members from each denomination. The Kyodan general secretary attends as an observer, and the office work is managed by the Kyodan.
At the first committee meeting held on Sept. 21, 2010, discussion centered on issues of cooperative ministry to be considered, and a decision was made to begin by reflecting on the history of the two denominations. At the second meeting on Dec. 9, 2010, committee member Lee Chong-Il used a chronological table to introduce in great detail the history of the KCCJ, from its beginning in 1883, through the establishment of the present KCCJ in 1908, and up through its recent history.
During the wave of Westernization that opened the door to modernization in the late 19th century, the countries of East Asia experienced many changes. The tempo of change in Japan and Korea was slightly different, and that in combination with a number of other factors, created the situation in which Japan annexed the Korean peninsula in the early 20th century and eventually found itself going through the tragic days of World War II.
This history influenced the Christian church in both countries. The KCCJ was born into this period of history and witnessed to the gospel in the midst of the suffering and oppression of Korean people living in Japan. Japan and Korea were “near but distant neighbors,” and as emotions subside, the people of both countries are seeking an improved relationship in the 21st century. The Kyodan and the KCCJ were, in fact, precursors of this time through their establishment of the Agreement on Cooperative Ministries in 1984, their testimony to the rule of God in their mission of witness to the gospel, their prayers together for peace and human rights, and their commitment to work together.
The third committee meeting was held on March 10, 2011, the day before the Great East Japan Earthquake. Harita Makoto, a Kyodan member of the committee, spoke about changes in the Kyodan’s concept and understanding of mission and the historical events that took place in the Kyodan from the 1960s through to the 1980s, when the agreement with KCCJ was formalized.
Because of differences about the understanding of mission within the church, the Kyodan experienced a long and aggravated period of internal dissension after 1969. Little by little, the Kyodan is trying to overcome this dissension, and in that sense, it is both meaningful and essential to reflect on the concepts of mission of the past as we consider the future mission cooperation of the Kyodan and KCCJ. The essence of Harita Makoto’s presentation was as follows.
The Kyodan was formed in 1941 as a grouping of the evangelical (Protestant) churches active in Japan at the time, and soon found itself embroiled in World War II. It was actually very difficult for the Kyodan to identify itself adequately as a “united church,” and in the confusion following the war, several denominations withdrew. The understanding of mission and concrete plans for carrying out the church’s work were only discussed in earnest in the late 1950s after the “Christianity boom,” which had given the church a euphoric vision for the future of Christianity in Japan, had died down. Church leaders were studying concepts of mission that were developing in Europe and North America, and in the early 1960s the Kyodan issued its own Mission Policy and Basic Theory of Mission, calling for a “structural improvement” of the church so that the gospel could become available to all people and for an approach to evangelism that was clearly directed to specific areas.
The Basic Policy on Social Issues was drafted in 1966, with statements on the importance of acknowledging its wartime responsibility, the protection of democracy, and the advance of social welfare activity. The 1967 Confession of War Responsibility issued in the name of the Kyodan moderator had an influence both within and beyond the church. The confession opened the possibility for cooperative agreements with three representative denominations in Korea and with the Presbyterian Church in Taiwan. It made possible discussions about union with the church in Okinawa, which was still under U.S. occupation. However, at the same time, discussions about the place of the confession in the Kyodan, its interpretation, and the way in which it should be used caused confusion and division within the church.
The longstanding, internal dissension in the Kyodan occurred while the cold war were at loggerheads; while the philosophy of Mao Zedong was at its peak in China; and while Japan, not untouched by this, was going through a period of social confusion. In 1982 the Kyodan Commission on Mission issued a Review of the Basic Policy on Social Issues, which included materials for discussion on the basic concerns of mission and the place of social issues within those concerns as well as articles on mission by the Kyodan from the 1970s through to the 1980s. Social issues were presented as primary mission concerns; there was radical criticism of Japan’s post-war democracy; and the church was called to stand clearly with the oppressed and to open its ears to their voices. (Tr. RW)
―Harita Makoto, pastor
Toriizaka church, Southwest subdistrict, Tokyo
第3回UCCJ・KCCJ歴史共同研 究委員会
 両教団は教会的交わりを深めて宣教協力関係を促 進するために1984年 に宣教協約を結びました。協約に基づいて設置された宣教協力委員会は2009年6月開催の第43回委員会においてUCCJ・KCCJ歴史共同研 究委員会の立ち上げを決定しました。
 歴史共同研究委員会は両教団からそれぞれ3名ず つ計6名の委員によって 構成され、UCCJ総幹事が陪 席、事務はUCCJが担当する ことになっています。最初の委員会を2010年9月21日に開催して、共同研究の枠組みについて協議し、両教団それぞれの歴史を相互に理 解しあうことから作業を始めることになりました。
 2010年12月9日第2回委員会において、KCCJの李清一 (イ・チョンイル)委員がKCCJの歴史年表 に沿って1883年からの前史と、1908年から今日にいたるKCCJの歩みを詳細に紹介してくださいました。
 西洋文明の波は19世紀後半の東アジアに近代化 への扉を開き、東アジア 諸国はそれぞれ大きな変化を経験しました。日韓は近代化のテンポに違いがあり、種々な要素が重なって、20世紀前半には日本による朝鮮半 島統治、そして、第二次世界大戦という不幸な時代を過ごしました。両国キリスト教の関係もその影響を免れることはありませんでした。KCCJはそのよう な歴史の中で誕生し、在日韓国・朝鮮人の方々の困難な歩みのただ中で福音を証ししてこられました。「近くて遠い隣国」と表される両国の関 係、また、国民感情は21世紀になって漸く改善されようとしていますが、それに先立ち、UCCJとKCCJは1984 年の宣教協約により、福音宣教によって神のご支配を証しし、平和と人権擁護のために祈り、協力しあう関係を結ぶことができました。
 2011年3月10日、東日本大震災の前日でし たが、第3回委員会が開 催され、UCCjの張田眞 (はりた・まこと)委員が、1960年代から宣教協約が結ばれる1980年代までにUCCJにおいて提 起された宣教概念とその変遷を歴史的出来事にそって紹介しました。
 宣教理解の違いによりUCCJは1969 年以降、長く深刻な内部対立を経験してきました。漸くその対立を乗り越えるべき時代を迎えようとしていますが、その視点から、過去の種々 な宣教概念を反省的に捉えることはUCCJとKCCJとの宣教協 約関係の将来にとって有益かつ必須なことで あります。発題はおおよそ下記のごとくです。
 UCCJは1941 年に日本にある福音主義教会諸教派が合同し て設立されましたが、すぐに第2次世界大戦に突入したこと、また、大戦後の混乱期に旧教派の一部が次々に離脱するなどして合同教会として の十分な内実を整えることは容易ではありませんでした。宣教論と宣教方策が真剣に議論されるようになったのは、キリスト教の将来に幻想を いだかせた大戦直後のキリスト教ブームが去った1950年代後半からでした。当時の欧米における種々な宣教論に学びつつ、1960年代初 頭に宣教方策、宣教基礎理論が作成され、すべての人に福音を伝えるために、「教会の体質改善」の必要が説かれ、「職域伝道」と呼ばれる地 域や職業別の伝道アプローチが模索されました。また、1966年には社会問題基本方策が作成され、戦争責任と戦後民主主義の擁護、社会福 祉事業の推進が謳われました。1967年の議長声明「第二次大戦下における日本基督教団の責任に関する告白」は内外に大きな影響を与えま した。韓国の代表的な3教派との宣教協約、台湾長老教会との宣教協約、当時まだアメリカ合衆国の占領下にあった沖縄の沖縄キリスト教団と の教会合同などへと機運を高めるとともに、他方、声明の位置づけ、解釈、取り扱いを巡って内部では混乱と亀裂を生み出しました。
 UCCJの長く深刻 な内部対立と紛争は、東西対立が深刻化し、 中国大陸では毛沢東思想が席巻した時代、日本においてもその影響を受けて大きな社会的混乱を経験した時代に起こりました。そして、 1982年に宣教委員会から提出された「社会活動基本方針『再検討』」に関する「討議資料ー宣教の本質的課題としての社会活動の位置づ け」の中に、1969年から教団を指導し始め1990年代半ばまで続いた宣教論が言語化されました。そこには社会問題への関わりが宣教の 課題そのものとされ、戦後民主主義へのラディカルな批判が展開され、抑圧された人々の立場にたつ現場からの言葉に聴くことなどが主張され ています。

Intercity Japanese-American Church Adopts "Boys Town" Ministry Model

by Kuyama Yasuhiko, missionary pastor
Japanese-American Church
Los Angeles, California, USA
Whatever the denominational affiliation, Japanese American Churches are entering the final stage of their life cycle. There are no more first-generation Japanese (issei). The core members of the church were second-generation Japanese (nisei) but they are now about 80 years old or older. For many reasons, there are only a few third-generation (sansei) churches that can create the critical mass to maintain or expand the church. Furthermore, those who came to the United States after World War II as marriage partners are typically in their 70s and have many language and culture issues. More than half of them are divorced, and they are facing old age.
It is becoming increasingly difficult to minister in the Japanese language, even with the support of an English division in the church or with denominational help. Japanese language ministry has been sustained as an oyako-ko (respecting parents) ministry for the last 20 years by the nisei generation, but that era is now over. Additionally, many missionaries from Japan have a hard time comprehending the complicated psychological aspects of Japanese Americans. Due to their internment experience, Japanese Americans typically emphasize their Americaness, but at the same time they live in an ambivalent situation in which, in order to maintain their identity, they also exhibit a fondness for their own culture. At one time, they identify themselves as Americans, while at other times, Japanese-Americans or Asian-Americans, which complicates their relationships with Japanese-American churches. Many pastors involved in Japanese language ministries have found that this difficult cultural situation, along with the financial uncertainties and often difficult relationships with English divisions, have worn them down.
This way of looking at things, however, is from the standpoint of just maintaining our existing congregations. Obviously, it is important to provide quality pastoral care for existing congregations while we continue to evangelize. In addition to Sunday morning worship, I lead five group meetings, do visitation, and help several community organizations work on solving problems in our community. This, however, is insufficient to deal with the realities we face. The church needs to return to its original mission and find new ways to communicate the gospel while clarifying our ministries. Here in Los Angeles, if we broaden our vision, we can see that there are many people who desperately need the love of Jesus Christ. Many of them are new immigrants who are working hard to make a living, despite being looked down upon by others. Since we too have experienced immigration, we can identify with the problems and pains they are experiencing.
When I first came to this downtown church and began searching for direction in my ministry, I became acquainted with Father Greg Boyle, a Jesuit priest, who was involved in an ex-gang rehabilitation program. He was very supportive, and we worked together by inviting ex-gang members who desired to leave that life to my Sushi Chef School. He was instrumental in helping me find my way in ministry. “Do whatever comes from your heart, and God will bless you for that,” he said as he encouraged me. The key is to focus on the ministries that communicate Christ’s love as you follow your heart.
Japanese language ministry is unique in some senses. We use two languages and two cultures daily and have a very unique interface. Just as in the story of Joseph, we feel that God has sent us in advance to preserve others’ lives. We have introduced the Boys Town program to Japanese childcare agencies in Japan as we believe that Boys Town provides the best social skills program for abused and neglected children. Many businessmen, former university librarians, and school teachers have not only translated an unbelievable amount of manuals and textbooks but are also serving as oral translators. After six years, we have been able to establish our own non-profit foundation, separate from the church and just for ministries, which now serves as the sole liason between the Boys Town organization and Japan.
As our church is located close to one of the worst slums in the United States, our non-profit organization is planning a summer program for the children of homeless families. About 70 percent of the breadwinners in these families are working, but their incomes are very low, so it is very easy for these children to be drawn into gangs during summer vacation since there are no programs that they can afford. Hope is a precious commodity here in downtown Los Angeles. We really want to provide a quality skill-based program for these children that can give them hope and are looking for corporate sponsorship now. We also want to restart our Sushi Chef School soon, which we had to close due to recession. There are many young people who would not get involved in crime if they only had a job.
The urgent question the church faces today is how we are going to communicate the love of Christ that transcends all races and peoples. I am convinced that the way forward is not to be inward-looking and focused on self preservation but instead to be outward looking. For it is through reaching out to those in need of Christ’s love that those who are in tune with those ministries are drawn into the church, and we are all spiritually transformed. I think that the kind of missionaries we will need in the future are those with the talents to be “sactified entrepreneurs.” We need persons who are able to help the church create and actualize ministries that communicate the love of Christ.
 アメリカの日系教会は、どの教派をとっても、そのライフ・サイクルの最終段階 にさしかかっています。既に一世はなく、日系教会の中心となってきた二世も80代の後半から90歳 代になりました。三世は、日系人以外との結婚率が非常に高く、 三世が中心となる教会で教会形成に必要なクリティカル・マスを形成出来る教会は非常に限られています。 更に、現在70歳を迎える戦後の国際結婚者はその 半数以上が離婚しており、その子供たちとの関係も言葉や文化の問題を抱えながら高齢化を迎えています。
 このような中での日本語ミニストリーについて言えば、従来の英語部や年会から の援助で維持する事は既に不可能と言わなければなりません。過去20年 の日本語ミニストリーは二世の「親孝行」のメンタリティーによって維持されてきました。しかし、そのような時代は既に終わっています。更に、 日本からの宣教師に理解しがたい、日系アメリカ人の複雑な心理もあります。日系アメリカ人は、戦争中の強制収容の経験から、対外的には自分達 は同化したアメリカ人である事を強調しながら、アイデンティティーを保持するのに必要な自分の文化に対する愛着というアンビバレントな状況の 中で生きているのです。ある時は、アメリカ人、あるときは日系人、ある時はアジア系アメリカ人の立場をとりますので、のこの複雑さは、日系教 会にかかわる上で非常に難しいものです。多くの日本語ミニストリーに携わる牧師は、日系教会のその文化的な難しさ、経済的な不安定さ、英語部 との関係に神経をすり減らして疲れ果てる事になります。
 しかし、それは既存の教会の維持を中心に考えた場合です。勿論、現在の教会を 形成し維持しながら、伝道を続ける事は日系教会にとって不可欠です。私も、礼拝と5つの組会、訪問、そしてコミュニティーの問題処理を繰り返 しています。しかし、それだけでは現実に対応する事は出来ません。教会は、その本来の使命に戻り、そのミニストリーを明確にしながら、新しく 福音を伝えていく事を求められています。私達のロスアンゼルスでも、目を広げてみれば、主イエスの愛を必要としている人は、数えきれない程い ます。多くの新しい移民は、見下げられ、排斥を受けながらも、必死に生きています。私達もまた、同じ移民の経験から、その問題と痛みは私達と 共通ものである事にすぐ気づかされます。
 私は、ダウンタウンの教会に赴任した時に、今後のミニストリーについて方向を 模索し、イエズス会の司祭で、ギャングの更生に尽力されているボイル神父を尋ねました。私の行っていた「寿司シェフ・スクール」に更生を希望 する元ギャングを招待した事から親しくして下さったのです。神父は、私の迷いを払拭して下さいました。「心からしたいと思っている事をしなさ い。神様は祝福してくださいますよ。」と神父は励まして下さいました。心の赴くままに、自分が感動している、キリストの愛を伝えるミニスト リーに集中する事こそが、「鍵」なのです。
 私達の教会は、私達のユニークな二つの言語と文化の間を行き来する、経験を活 かして、日本の虐待され、育児放棄された子供たちの為に、アメリカの最も優れたボーイズタウンのプログラムを紹介する事を始めました。商社員 や、大学の図書館司書、教員経験者が、膨大な教科書はマニュアルを翻訳し、通訳を始めました。6年を経て、私達は教会とは別の非営利法人を設 立し、ボーイズタウンの対日プログラムの全責任を負っています。また、私達の教会が全米で最悪と言われる貧民街の近くにある事から、この非営 利法人は、ホームレスの子供たちの為の夏期プログラムを計画しています。ダウンタウンのホームレスの家族は、その7割は働いていますが、収入 が少なく、学校が休みになる時期に子供たちがギャングに入りやすいのです。社会の底にあって希望を失いかけている子供たちにキリストの愛と希 望を届けなければなりません。また、景気後退で雇用者がいない為に、中止されている、私達の教会の特徴的なプログラムである、寿司シェフ・ス クールも再開しなければなりません。仕事があれば、犯罪を起こさないですむ若者が多くいます。
 教会は、人種や民族を超えるキリストの愛をどのようにこの世界に伝えるのかを 問われています。内向きの自己保存に集中するのでなく、外に目を向け、キリストの愛を必要としている人々へのミニストリーを続けることこそ が、私達を霊的に活性化させ、ミニストリーに賛同する人々を教会に招き入れることになると確信しています。
 おそらく、これからの宣教師に必要なのは聖なる起業家としての能力だと思いま す。主イエスの愛を伝えるミニストリーを具現化していく力と才能が今後の教会に必要とされるのではないかと考えます。

Anne E. Randolph (1827-1902):Pioneer of Women's Education in Nagoya Leading to Kinjo Gakuin

Born on September 14, 1827, in what is currently the state of West Virginia, Elizabeth Anne Priscilla Edgar Randolph was an educator in the United States before being commissioned as a missionary to China. Upon her return from China to the United States, Mrs. Randolph stopped in Japan for a short visit of rest and recuperation from the harsh conditions of China. However, her short stay in Japan turned into four years, in which she founded the Women’s Kibokwan which is the present-day Kinjo Gakuin. Her principle of education is still alive today in the spiritual legacy of the school’s foundation.
Randolph was a school teacher for about 30 years in the states of Alabama, Georgia, and Kentucky. In 1871 she revealed her desire to become a missionary to Rev. Stuart Robinson of the Second Presbyterian Church in Louisville, Kentucky. She met with the Executive Committee concerning her application for missionary service and was appointed as a missionary to China. Randolph was sent to Hangzhou, China in 1872 to take up the position of principal at a women’s boarding school.
In 1888 she was compelled to return to the United States for health reasons. On her way home, she decided to visit Mrs. Rambus, her best friend and a former missionary to China, in Kobe. When Randolph discovered that the Japanese climate was good for her health, she moved to Nagoya, having been invited by Robert E. McAlpine, an American Southern Presbyterian Church-related missionary.She became an English teacher at Kibokwan, a boys’ English-language school which was directed by Ban’no Kaichi , pastor of the Japan Christ Nagoya United Church (currently the Kyodan’s Nagoya Church). While teaching at that school, Randolph saw the low position held by Japanese women with her own eyes.
Realizing the need for women’s education, Randolph decided to open an English class for women in January 1889. With the closing the boy’s Kibokwan in August, she accomplished her goal in September 1889 with the opening of the Women’s Special Kibokwan with an inaugural class of three female students. She had two classrooms built at her own expense and made it a rule to be self-supporting and independent. Her golden rule was this: “Fear God and devote your life to serve Him by training women to make loving people their life’s work.” This was her education principle and is precisely the spiritual legacy of Kinjo Gakuin.
In the year following the school’s opening (1890), the Women’s Special Kibokan was combined with the Kofu Women’s School (the Cumberland Presbyterian Church), and the name was changed to Kinjo Private Women’s School. The number of students increased, and a new school building was built making it a favorable start. Unfortunately, some parts of the school building were damaged by the Nobi Earthquake that occurred in October 1890. Randolph’s health began to fail again due, in part, to the aftershocks, so she had to return to America in 1892.
Randolph was very strict regarding education. She reportedly made the students memorize new English vocabulary every day, and those who failed a recitation were put in the back row. But the students did not complain and made great efforts so as to be able to sit in the front row. It was Randolph’s personality that whetted their appetite for study. Although she could speak Chinese, she had trouble remembering students’ names as she was poor at Japanese. However, it is said that she always called her students “daughters,” and the students had warm feelings and affection for her and would rush towards her to get ahead of others in wanting to be helpful to her.
Although she stayed in Nagoya for only four years, the seeds of women’s education that she planted during that time and her achievement in building the foundation of Kinjo Gakuin are her great legacy. Kinjo Gakuin University’s Randolph Memorial Auditorium was constructed as one of the memorial projects for the 100th anniversary of the school’s founding, so that the name of Randolph would be passed down through the generations as one of the educators of women in Nagoya. (Tr. SM)
―From Kinjo Gakuin Daigaku Monogatari
(Story of Kinjo Gakuin University)
1888年、ランドルフは健康を害して強制帰国を命じられ、帰路につきます。その途中のこと、元中国宣教師の親友ミセス・ランパスに会うため神戸 に立ち寄り、しばらく滞在。日本の気候が自分の身体に良いことを知ったランドルフは、米国南長老教会宣救師マカルピンの誘いを受けて名古屋に移住 し、日本基督名古屋一致教会(現日本基督教団名古屋教会)牧師、阪野嘉一が館長だった男子英語塾「翼望館」の英語敬師を務めることとなりました。 そこで、女子教育に生涯を捧げてきたランドルフは、ロ本の女性の地位の低さを目の当たりにします。女子教育の必要性を悟り、1889年1月に女性 の英語クラスを開くと8月には男子の「爽望館」を閉鎖し9月に女性のための「女学専門糞望館」に改組、3人の女生徒を迎え、「女学専門翼望館」を 開校しました。そのとき彼女は自費で2間の教室を建て、自給独立を原則とし蛍した。ランドルフの想いはただひとつ、「神を畏れ、神への奉仕にその 生涯を捧げる、つまり人を愛することをライフワークとする女性の育成」。これが彼女の教育方針であり、それこそ金城学院の建学の精神でした。
 開校の翌年(1890年)に「女学専門翼望館」はカンバーランド長老系の「紅楓女学校」と合併し、同年4月に校名を「私立金城女学校」と改称。 生徒数は次第に増え、1891年に校舎が新築されるなど順調なスタートを切りました。しかし残念なことに、|同年10月の濃尾大地震によって校舎 の一部が損壊。ランドルフもその余震の影響で健康を害し、1892年、帰国を余儀なくされます。
 彼女は教育に対して大変厳しい方でした。生徒たちには毎日新しい英単語を覚えさせ、翌日暗唱できない生徒を後ろの席に変え、生徒たちは反発する ことなく、最前列に座れるように一生懸命勉強したと伝えられています。生徒たちの勉強意欲を高めたのは、ランドルフの人柄にありました。中国語は 話せても日本語が苦手で生徒の名前がなかなか憶えられなかったランドルフは、いつも生徒たちを「娘」と呼び、生徒たちは温かみと親しみを感じ、先 生のお役に立ちたいと、先を争って彼女のもとに走っていったといわれています。
 ランドルフの名古屋滞在は、わずか4年間でした。しかし、この間に女子教育の種を蒔き、金城学院大学の基礎を築いた功績は偉大です。金城学院は 創立100周年記念事業のひとつとして「金城学院大学ランドルフ記念講堂」を建設し、名古屋の女子教育者の-人としてランドルフの名を後世に伝え 続けていきます。(『金城学院物語』17-18頁)