Making Our Ears Attentive to Words

by Ohara Muneo, pastor EsashiChurch, Ou District Ou District Moderator

We are approaching our second Christmas since that fateful day. We are saved by Jesus, and having entered into God’s love, we live day by day in joy. And no matter what kind condition we are in, by the invitation we receive from the Lord Jesus, we have the privilege of assembling in worship, reading the Bible, and gathering for prayer meetings.

But since the earthquake that happened at2:46the afternoon ofMarch 11, 2011, everyone has become completely silent. The more we seek for words, the more our experience becomes something that cannot be voiced. While puzzling about what to say, first of all I began to make my ears attentive, drawing close to the situation by becoming silent and listening.

A man in his late 50s asked, “Why wasn’t I swallowed up by the tsunami with the others?” As he cried, he spoke little by little about the circumstances. “My mother had an injured back, so after the great earthquake, I carried her on my back as I ran. I hurried towards the high ground of the park that had been designated as a shelter area. I ran and ran, finally reaching the bottom of the stone steps. By holding onto the railing, I had finally reached the top when the tsunami overtook me. The height there was about 2.7 meters above the road. Though out of breath, I had climbed step by step, relying on the railing. Supporting my mother with one hand, I grasped the railing with my other hand. At the moment when the tsunami came I had strength in both of my hands. My right hand was grasping the metal railing, but my mother was carried away by the withdrawing wave. I had not relaxed the grip of my left hand, but my mother was pulled off my back by the wave. I was saved by the railing, but my mother was pulled loose from my hand. I could not save my mother,” he said repeatedly.

A friend in his 40s said: “I was walking with a friend through the town ofKamaishi. A big metal company, the Nippon Steel Corporation, is located there. Along the road, the company has a protective wall about 2.5 meters high, with a fence above that, along the top. The tsunami came while we were walking along that wall. My body rose to the surface, and without thinking, I grasped the fence with my left hand. Since I was tightly holding onto the fence, I was not swept away by the withdrawing wave. But my friend, who had been walking shoulder-to-shoulder with me, was not able to reach the fence because I was in his way,” he told me. He was saying that if he had not been in that place, his friend would have been able to reach the fence with his hand and perhaps would have been saved. There is no more bitter thought than “if I had not been there.”


However, numerous persons among those who survived hold the same kind of thought. For that reason, not one survivor listening to a story thinks, “Oh, it’s good that I survived!” Being a survivor is a bitter experience, because the survivors are questioning, “Why that person and not me?”


What kind of advice can you give to a person like this? I was not able to give any. I could only listen silently while thinking: “What would the Lord Jesus do in this situation?” I could only offer a listening ear. The next time we met, it was essentially the same. I could only shed tears together with him or, while sipping tea together, continue to listen silently. That was the case not only at the beginning when, of course, it had to be that way, but even now after a year and a half, it is still the same. Undoubtedly, as a minister, I should probably say to each person in that situation, “God has seen fit for you to survive,” communicating consolation and encouragement. Whether you say it is fortunate or no matter what else you might say—either way, even now, all we can do is provide a listening ear.

When wrestling with grief, it is said that really crying or sobbing is important. Everyone goes through hardships, no matter what the person’s position in life. But when grieving people are able to find someone who will cry together with them, shedding tears of anguish and pain, they are healed.

The words of the hymn “Thou Didst Leave Thy Throne,” number 443 in the Kyodan’s Hymnal 21, well up in me during these times of continuing to draw closer together. “Oh, come to my heart Lord Jesus, come. There is room in my heart for Thee.” I continue to pray from my heart that together with those who have begun to speak in the midst of their hardships, we may welcome the Lord Jesus, for whom there was no room so he was laid in a manger. (Tr. RMT)



あの時から2回目のクリ スマスを迎えます。イエスさまによって私たちは救われて、神様の愛の中に入れられて喜んで毎日毎日を生活しています。そしてどんな状況に おかれても、主イエスの招きを受けて、礼拝に集まり、聖書を読む会・祈祷会に集うことが許されています

でもあの3月11日午後2時46分の地震以降、みんな黙ってしまいました。何を言おうかと捜せば捜すほど声にならないもの です。

何を語るか悩みつつ、私 は、耳を傾け、ジッと黙って聞くことで寄り添うことをまずはじめました。

ある50代後半の男性で す。なぜ一緒に津波に呑み込まれなかったか。その状況を涙しながらポツリポツリ話しました。「大地震の後、腰を抜かしていた母さんを背 負って走りました。避難所の指定となっている公園の高台まで急ぎました。走って、走ってやっと石段の下につき、手摺を持ってやっと石段の 上についた時、津波に追いつかれました。その高さは道路から2メートル70センチくらいです。息切れする中、一段一段と手摺を頼りに上っ たのです。片手で母さんを抑えながら、片手は手摺を握っていました。津波の瞬間右手も左手も力を入れていました。右手は鉄の手摺を握った ままでしたが、引き波で母さんがさらわれた。左手の力を抜いたのではない。背中の母さんは波にさらわれた。自分は手摺で助かって、母さん は自分の手から抜けた。母さんを助けられなかった。」と言い続けられます。

40代の友人です。「別 の友人と釜石の町を歩いていました。新日鐵(Nippon Steel Corporation)という大きな製鉄会社があります。その会社は道路から2メートル50センチぐらいの擁壁を積んでその上に フェンスが張ってあります。歩いていた時津波が来て、体が浮き上がったのです。生き残った私はフェンス寄りを歩いていた。だから、自分は 左手がフッとフェンスを掴めた。その為に自分はギューッと掴んだから、自分は引き波に引っ張られていかなかった。でも、自分と一緒に肩を 並べて歩いていた友人は、自分がいたためフェンスに手が届かなかった」というのです。彼は自分がいなければ友人の手はフェンスに届いてい るというのです。自分がいなければ、これほど辛い思いはありません。

でも、何人も何人もの多 くの生き残った人は、みな同じ思いを持っています。その為、話を聴けた生き残った人が、「あぁ、生き残ってよかった」と思っている人は一 人もいません。生き残ったことが辛い。自分でなく、なぜあの人がと問いかけているからです。

このような方にどのよう に声掛けすることができるでしょう。私にはできませんでした。ただ、黙って聞くのみでした。主イエスならどうされるだろうと思いつつ、た だ、黙って聞いて帰るだけです。また次にあった時もほぼ同じです。一緒に涙を流し、あるいは一緒にお茶を啜りながら、聴くという形しかで きないのです。それは当初のことではありません。もちろん当初も同じでしたが、1年半が過ぎた今もなお同じなのです。確かに牧師として、 そういう一人ひとりに対して、「あなたが生き残ることを神は良しとされたのです。」と慰めや励ましを伝えなければならないのでしょう。辛 いといわれても、何と言われても。でもやっぱり今も聴くのみです。悲しみに打ちひしがれる時、本当に涙すること、嗚咽することが大切だよ と。人は誰でも辛い思いをし、その苦しみや痛みを、涙を流して、共に涙を流してくれる人を得て初めて、癒されていきます。そっとそばで涙 することのできることが大切なのです。

この寄り添いを続ける 時、私の中に讃美歌21の443番「冠も天の座 も」の歌詞が沸きあがるのです。「おいでください、イエスよ、ここに、この胸に」

泊める部屋もなく、飼い葉桶に身を横たえられた主イエスを、辛い中で語り始めた方と共に、 お迎えすることを心から祈り続けています。

General Assembly Votes to Mend Relationship with Tokyo Union Theological Seminary

The 38th Kyodan General Assembly was held over a three-day period, beginning Oct. 23, at the Metropolitan Hotel in the Ikebukuro section ofTokyo. Altogether, 376 of the 400 allotted delegates attended. As has been the case since the 2004 General Assembly, the Okinawa District delegation did not send any representatives.


The Assembly began with the opening worship service, where Takahashi Kazuto, pastor of Sendai Higashi Rokubancho Church, gave a sermon entitled “A Restoration that Transforms Tears into Comfort,” based on Ezekiel 37:1-10 and Hebrews 5:7-10. The following is the essence of that message:


From among the scenes of death and destruction visited upon us by the Great East Japan Earthquake and tsunami, we have also seen the essence of the world. From the sad ruins of the valley of bones, the Lord asked Ezekiel, “Son of man, can these bones live?” Ezekiel had no answer as he stood there among the bones, but it was from that situation that God commanded him to speak.


We too have had to stand speechless in the face of destruction, and yet we must still speak to that situation. It is in such times that the Spirit blows in like a wind. The Lord Jesus himself had to learn obedience among tears and prayers, so he now stands among us as our High Priest, interceding for us in our wailing and tears of pain. Those being interceded for can know that the Lord is particularly close to them amidst their tears. People-power is certainly a prerequisite for recovery, but a recovery through the Spirit—one that is “a restoration that transforms tears into comfort”—is one that comes from the Lord.

Moderator Ishibashi Hideo’s report focused on the following four points, among others:


1) Promoting evangelistic cooperation among the churches through the establishment of the Evangelism Promotion Office during the 37th General Assembly period, with the intended goal of transforming the Kyodan from a “Kyodan that is warming up to evangelism” to a “Kyodan that is on fire for evangelism”;

2) The importance of “realizing the Holy Catholic Church” through unity based in the Kyodan Confession of Faith;

3) The proposal of a revised basic theory of mission; and

4) A reworking of the budget based on the original projection of overseas donations for relief and reconstruction of the disaster areas of the 2011 quake that has reached a plateau of 228 million yen, which is only 19% of the goal of 1.2 billion yen.


Following General Secretary Naito Tomeyuki’s report, the election of the new moderator was held. Secretary Kumoshikari Toshimi presented the proposal from the Executive Council to bypass the preliminary election system, but delegate Mukai Mareo proposed that a preliminary election be held, with the five candidates with the most votes moving on to the main election, which would be held after each of them had made a presentation of their thinking. The motion was narrowly defeated, with the final result that Ishibashi Hideo was reelected. The same process happened during the election of the vice-moderator, as a similar motion to hold a preliminary election was likewise narrowly defeated, and Ito Mizuo, a pastor ofOizumiBethelChurchinTokyowas elected. As for the secretary, in accordance with established tradition, the Assembly approved the candidate nominated by the vice-moderator, so Kumoshikari Toshimi was reelected. The election of the general secretary resulted in Nagasaki Tetsuo replacing Naito Tomeyuki, and among the members of the Executive Council, 3 of the 14 clergy members and 5 of the 13 lay members were likewise newly elected.


The Executive Council had also made a proposal concerning the restoration of relations with Tokyo Theological Seminary, the problem of which stemmed from the 1970 and 1972 General Assembly’s resolutions regarding the seminary’s decision to call in the police during the student demonstrations at that time. The Assembly had passed resolutions criticizing the seminary’s decision as being improper, and that has been the background of the inability to restore full relations all these years. A vote was taken and the resolution passed. Moderator Ishibashi stated, “As a result of the passage of this resolution, I plan to visit Tokyo Theological Seminary to submit a formal apology and seek restoration of relations.”


Much of the final day of the Assembly involved discussion of the issue of “unity and order” in regards to baptism and participation in communion, based on the Kyodan Confession of Faith and the Kyodan Constitution and Bylaws. From the standpoint of those opposing the move to enforce the rule of not allowing participation in Holy Communion until after baptism, a representative opinion was that “the type of order expressed in the proposal is not clearly defined in the Kyodan Constitution and Bylaws.” From the support side, however, the position taken was that “the Kyodan Constitution and Bylaws have been the basis for unity as a merged church coming out of a variety of denominational backgrounds.


Likewise, the expression of the Church delineated in the Kyodan Constitution and Bylaws is one in which a person becomes a part of the Body of Christ through baptism and then is nurtured by the life of Christ through the receiving of communion. Thus, there is a need to clarify this issue of church order. Due to the lack of time, the motion was referred to the Executive Council for further deliberation.


There were also a series of reports concerning the Great East Japan Earthquake. Ohara Muneo, moderator of Ou District, reported that while the emergency measures taken concerning those churches damaged or destroyed in the disaster have been finished, the road to complete recovery is going to be a long one, as there are other problems, such as a lack of unity within the churches as to their recovery plans. Takahashi Kazuto, moderator of Tohoku District, reported that over 70% of the churches in that district had suffered at least some damage in the quake, and that working together with the Kyodan as a whole, relief activities were continuing through two agencies that had been established: the Tohoku District Survivor Relief Center “Emmaus” and the Tohoku District Committee on Church Relief and Restoration. Next, Kanto District gave a presentation, using photographs of the damage that churches had experienced and describing the progress being made towards recovery. Following additional reports on two social welfare institutions, Kataoka Terumi, representing theAizuRadiationInformationCenter, reported on its activities, including the “rest and recreation camps” being sponsored together with the Kyodan. She emphasized that such work would be necessary well into the future. Finally, Moderator Ishibashi closed with an appeal for all to pause on the 11th day of each month to remember in prayer those affected by the great disaster that unfolded, beginning at 2:46 p.m. on March 11, 2011.


—Makoto Kato, executive secretary

Based on an article in Shinpo

(The Kyodan Times), No.4761



加藤 誠(教団幹事)


開会礼拝では高橋和人牧師(仙台東6番丁教会)が、エゼキエル書37章1~10節、 ヘブライ人への手紙5章7~10節より「涙から慰めへの復興」と題して説教した。 東日本大震災が残した情景、その死と滅びの力の中に私たちは世界の本質を見る。悲しみの残骸の中で、神はエゼキエルに「これらの骨は生き 返ることが出来るか」と問われる。エゼキエルは、答えなく立ち尽くすしかなかったが、神はそこから語り始めることを命じられる。震災の 後、何度も立ち尽くしながら語らなければならない状況に置かれた。しかし、そこに霊が風のように吹き込んで来る。主イエスは涙と祈りの中 で従順を学ばれた。我々の激しい涙と叫びがあるところに主イエスが、大祭司として立ちとりなして下さる。とりなしを受けている人は、涙の 中にこそ主が近いと知ることが出来る。復興には人の力が必要であるが、霊による復興、涙から慰めへの復興は主のとりなしによって起こる。 以上がその内容である。

石橋秀雄議長は「①37総会期に伝道推進室を設置し、『伝道に熱くなる教 団』から『伝道に燃える教団』へと諸教会への伝道協力を推進する②教団信仰告白による一致のもとの『聖なる公同の教会の確立③改定宣教基 礎理論案の提案④東日本大震災募金の海外献金が目標12億 円に対し現在2億2,800万円に止まっていることによる見直し作業」 などの議長報告を行った。総幹事報告の後に議長選挙が行われた。雲然俊美書記が選挙方法について予備選挙を行わないとの常議員会提案を議 場に諮ったところ、向井議員が「予備投票を行い、上位5名 の所信表明後の本投票」の修正案を出し動議として成立したが、投票の結果少数否決となった。選挙の結果石橋秀雄議長が再選された。続いて 行われた副議長においても「予備投票を行う」修正案が出されたが少数否決となり、選挙の結果、伊藤瑞男議員が当選した。書記は慣例通り、 正副議長の推薦により雲然俊美議員が承認され、雲然書記は再選された。総幹事選任の件では、内藤留幸総幹事に代わって長崎哲夫議員が新総 幹事として承認された。常議員選挙では教職14名 中3名、信徒13名中5名が入れ替わった。

常議員会提案による「教団と東京神学大学の関係を回復する件」では、第17,18教団総会において学校法人東京神学大学に対し、別法人である教団が特に東京神学大学 機動隊導入に関して適正さを欠いた決議を行ったがゆえに、今日に至るまで両者の関係が正常化していないことが背景にある。採決の結果可決 され、石橋議長は「本案の可決を受けて、東京神学大学を訪問、お詫びし関係回復を申し入れたい」と述べた。

総会最終日には「『信仰告白』と『教憲・教規』における洗礼と聖餐〈一体性 と秩序〉とを確認する件」が上程された。提案理由として「信仰告白と教憲教規の諸規定は、洗礼を受けた後に与ることを前提とし、受洗者を 生み出すという教会の使命にために」このことの確認が必要であるとした。反対意見として「信仰告白と教憲教規には提案のような秩序は明文 化されていない」という見解が紹介された。賛成意見として「信仰告白と教憲教規は、様々な教派的背景を持つ合同教会の一致の拠り所であ る。信仰告白、教憲教規が示す教会のかたちは、キリストの体に洗礼によってつなげられ、キリストの命に聖餐によって養われることにある。 故にこの秩序を明確にする必要がある」との意見が述べられた。時間の都合で本案は常議員会付託が承認された。

今回の総会では東日本大震災に関する報告会が持たれた。奥羽教区の邑原宗男 教区議長は、被災教会は応急処置は済んだが、具体的な復興ビジョンをめぐり、教会内での意見の相違などの問題があり、完全復興までの道は 遠いと報告した。東北教区の高橋和人議長は教区内の70パー セント以上の教会が何らかの被害を受けた。震災支援として東北教区被災者支援センター「エマオ」、東北教区東日本大震災教会救援復興委員 会の二つの委員会が設置され、教団との連携の中で救援活動が行われていると報告した。関東教区は具体的な教会の被害が映像で紹介され、復 興の現状を確認した。社会福祉法人2施設の報 告の後、会津放射能情報センターの報告を片岡輝美代表が行った。センターが教団と連携して行っている保養キャンプの成果を報告し、長期に 亘る対応が必要であると述べた。最後に石橋議長が毎月の11日 に大震災が起きた2011年3月11日午後2時46分を覚える祈りの時の充実を訴えた。

Kyodan Tohoku Disaster Relief Center

by SATO Masashi, coordinator

We have been working at theKyodanTohokuDisasterReliefCenter, Emmaus, sinceMarch 15, 2011, and our work has involved more than disaster relief. Prayer and being in touch with the residents and their situations is of great importance. We call “getting in touch with the residents” our “slow work.” We must take much time to listen carefully to the stories of the survivors of the disaster. For example, if a resident needs to talk, we take a break from our physical work to have conversation over tea. Although visible progress is important, unseen progress is of even more importance. The way Emmaus has succeeded in establishing a trusting relationship with the residents is by encouraging our volunteers to listen to the stories coming directly from the hearts of the survivors. We are in Tohoku to bring hope to the survivors, but in fact, we have received more hope from them than we can provide. More than anything, experiencing a meaningful “encounter” is an immeasurable gift received by working with Emmaus.


Foreign Volunteers


This is also true for the many foreign volunteers who have come. Even though they come from foreign countries, their work expectations are no different. Just like Japanese volunteers, they go to the disaster zones, work, meet the survivors, and then return home. Many of the volunteers have tears in their eyes when they say their final goodbye before returning home. We feel very mystified by this. “Why do people come from foreign countries especially to work inSendaiand Ishinomaki?” It’s not only us. Survivors, themselves, are overwhelmed with surprise and thankfulness, wondering why foreigners come to help them. Even though language makes communication difficult, or maybe because language makes communication difficult, an important message is relayed to the survivors. That is, “what is invisible to the naked eye” equals “prayer, love, and hope.” This is what I have learned from the many foreign volunteers who have come to Tohoku.

Work of the Presbyterian Church in Taiwan (PCT)


This summer, the PCT sent 97 volunteers to Tohoku for two months. The 97 were split into four groups, each of which came for a two-week period, beginning July 12. We were surprised by the large number of volunteers and by their enthusiasm. We were never short of help, whether in the large fields and rice paddies or in the cleaning up of debris and rubble, so we made great progress. The Taiwanese volunteers who were from farming families were very helpful in the fields. As Japanese farmers are aging, there are very few young people on Japanese farms. These Taiwanese volunteers’ work was unsurpassed by anything we could do. The fourth group consisted of ten carpenters who were very good at repairing homes. They were able to accomplish work that we are not typically able to do, so the residents were very thankful for their contribution. Of course, there was some difficulty in accepting 97 volunteers. Lack of communication due to language caused a number of problems. However, there is no question that we were greatly blessed by their presence and cooperation.




The difficulties facing those in the disaster zones will actually increase in the future. There are 16,523 people living in temporary shelters in Ishinomaki and 22,027 inSendaiwho will have to wait a long time before being able to return to their own homes. Farmland that was damaged by the tsunami will not be viable soon, and “restoration of life” will require much time and patient presence with the survivors. We Christians have been sent out by the love of God, who seeks our prayers and involvement in the lives of the disaster survivors. I sincerely ask you to continue to remember this in your prayers. (Tr. WJ)

日本基督教団東北教区被災者支援センター 教団派遣専従者 佐藤真史

◯はじめに  日本 基督教団東北教区被災者支援センター・エマオでは、震災直後の2011年3月15日から働きを今日まで繋いで来ています。それはただ単に支援活動を繋 いで来たのではありません。何よりも「祈り」、そして「寄り添う働き」を繋いできました。  この「寄り添う働き」を私たちは「スローワーク」という言葉で表現 しています。ゆっくり、時間をかけて丁寧に被災された方たち(survivors)に寄り添っていく働きです。例えば、お宅の方から望まれれば、目の 前の作業を中断してでも一緒にお茶をしています。「目に見える成果」ももちろん大切ですが、それよりも「目には見えないもの」を私た ちは大切にしているからです。  エマオが信頼関係を築いてきた結果、はじめて参加したボランティア に対しても、お宅の方たちは心を開き、受け入れて下さっています。私たちは「希望」を届けに行く働きをしていると思いますが、むしろ 「希望」を与えられて被災地からエマオに帰って来ることも多いのです。何よりも、ボランティアに深い「出会い」が与えられていること が、エマオの特徴ではないでしょうか。  

◯海外からのボランティア  海外 から来て下さった、多くのボランティアにとっても同様です。海外から来ているからと言って、ワーク内容を変えることはしていません。 他の国内ボランティアと同様に、被災されたお宅に行き、ワークをし、出会い、そして帰って来るのです。何人もの海外ボランティアが、 出会いを振り返って、最後の挨拶の時に涙を流しました。  私たちはとても不思議に感じています。「なぜ海外からわざわざ仙台 /石巻まで来て下さるのか?」と。私たちだけではありません。ワークに入っている被災された方たちも、わざわざ海外から来てくれたボ ランティアに対して、驚きと感謝の思いを抱かれています。言葉が通じなくても、いやむしろ通じないからこそ、その姿から伝わるものが あります。それは、「目には見えないもの」=「祈り・愛・希望」です。今までに、沢山来て下さった海外ボランティアから学んだことで す。  

◯台湾基督長老教会(PCT, Presbyterian Church of Taiwan)の働き  この夏、台湾基督長老教会(PCT)が、97名もの ボランティアを2ヶ月にかけて送って下さいました。具体的には、7月12日から2週間ずつ4陣に分 けて来られました。その人数にも、熱意にも圧倒されました。なかなか人手が足りずに進んでいなかった、広い田畑からの細い瓦礫除去作 業も、とてもはかどりました。農家出身の台湾ボランティアは農作業において大活躍でした。日本の農家では高齢化のために、農業が出来 る青年はとても少ないのが現状です。そんな中で、彼の働きは抜きん出ていました。また最後の第4陣では、大工の方たちが10名来て下さり、まだまだ家の補修作業が必要なお宅に行ってワークをし て下さいました。私たちが普段することが出来ないワークを担って下さり、被災された方たちもとても喜ばれていました。 もちろん、97名もの ボランティアを受け入れることは大変でした。言葉が通じないことから来る、ハプニングも沢山ありました。しかし、それにもまさる大き な恵みだったことも間違いありません。  

◯おわりに  被災 地の現実はむしろこれから厳しさを増していきます。石巻の仮設に住む16,523人の方たち、仙台の仮設に住む22,027人の方たちすべてが「自分の家」に帰ることが出来るまでには、気が遠 くなるほどの時間が必要です。津波で深刻な被害を受けた田畑が、そして<いのち>が回復するのにはさらに多くの「時間」と「寄り添 い」が必要です。私たちキリスト者は、神さまの愛に押し出されて、これからも「祈り」と「寄り添い」を繋げていくことが求められてい ます。どうぞこれからも、祈りに覚え続けていただければと切に願います。

Mollie V. Cobleigh’s $2 Donation and Chinzei Gakuin, Nagasaki Wesleyan University

by President Mori Taiichiro

Cobleigh Seminary, the forerunner of Chinzei Gakuin, was founded inNagasakiin October 1881 by Carroll Summerfield (C. S.) Long, a missionary of the Methodist Episcopal Church, located in theU.S.In Japanese, it was referred to as Kaburi Eiwa Gakko (KaburiEnglish-JapaneseSchool). C. S. Long recruited students through ads in localNagasakinewspapers and sought to use English lectures as a quick way to teach English.


The courses began with a staff of two foreigners, one assistant instructor, and a Japanese instructor. There were evening classes five days a week, and the tuition for an evening class was two sen per night. [100 sen equaled 1 yen, which was worth about a dollar at that time.] For day students, a classical Chinese class was offered in addition to the English class. The class hours were from8:30 a.m.to12 p.m.and from1to3 p.m.Tuition was one yen for three months. The school also had a dormitory, with room and board set at three yen fifty sen per month.


Most of the advertisements were written under the name of Kaburi Gakko, C. S. Long, but other advertisements were attributed to Kaburifu Gakko, C. S. Long— names that were in accord with the spirit of the Meiji Era. In his diary in 1883, Long mentioned that 18 students gathered at the time the school opened. What does kaburi mean? The answer is found in his diary entry ofDecember 29, 1881. He wrote, “This school was built as a commemorative monument to my respected and beloved teacher.”


Before Long and his wife were sent to Japan, a farewell party was held at their alma mater, TennesseeWesleyanUniversity. On this occasion, Mollie V. Cobleigh, wife of Long’s teacher, Dr. Nelson E. Cobleigh, donated two dollars for Japanese young people. (Long thought that it would be too difficult for Japanese people to pronounce his teacher’s name, Cobleigh, so he apparently decided to transliterate the name as kaburi, which would be easier for the Japanese to pronounce.) This started donations from many people, and Long was able to establish a boys’ school inNagasaki with those donations. Another Methodist missionary named Elizabeth Russell had already established a school called Kwassui Girls’ School (literally, “Living Waters Girls’ School”) in Higashiyamate,Nagasaki, two years earlier. At any rate, Long decided to name the boys’ school after his respected teacher.


Some historical records about Dr. Nelson E. Cobleigh still exist. He was born in Tennesseein 1814, and graduated with highest honors from TennesseeWesleyanUniversityin 1843. He worked for nine years as a pastor in New England, but due to his wife’s health, decided to move to Illinois, where he became a professor at McKendreeCollege. A few years later, he became the president of this college. In addition, he also became chief editor of Zion’s Herald in 1863. In the same year, because of his own health condition, he decided to move to the South, where he became president of his alma mater,TennesseeWesleyanUniversity.


In 1872, Cobleigh became chief editor of the Methodist Advocate inAtlanta,Georgia. His university tenure was from 1863 to 1871, during which time C. S. Long became his student and received excellent training. The principles Long learned there gave him direction the rest of his life. As a pastor, Cobleigh not only gave inspiring sermons but also was well-known as a writer and an editor. He was a member of the General Conference of theMethodistChurch in 1864, 1868, and 1872. He died inAtlanta,Georgia in 1874.


There is no information available about the details of Mollie’s life, but her initial two-dollar donation became the foundation of the spirit Chinsei Gakuin inherited. In commemoration of this gift, ever since the school first opened,NagasakiWesleyanUniversityhas called its school festival the “Two-Dollar Festival.”


Incidentally, the school’s name, Kaburi Eiwa Gakko, was later changed to Chinzei Gakkan in 1889, and again changed to the present name, Chinzei Gakuin, in 1906. Chinzei Gakuin suffered from fires twice and moved from Higashiyamate to Takenokubo. In 1945, the school was hit by the atomic bomb. It was reconstructed inIsahayaCityin 1947, where it has continued for the past 65 years.


In response to the spirit of Mollie’s two-dollar donation,NagasakiWesleyanUniversityhas been active in promoting volunteer activities for young people to serve other young people around the world who are living in poverty or suffering from disease. (Tr. MI)

『Mollie・V・Cobleigh夫 人と2$の 献金』

鎮西学院・長崎ウエスレヤン大学学長 森 泰一郎


鎮西学院は、1881年 (明治16年)10月 長崎の東山手に北米メソジスト教団の宣教師C・ S・ ロ ング夫妻によって創設されたカブリー・セミナリーを前身としている。日本語では、『加伯利英和学校』と表記された。ロン グ宣教師は、当時、長崎で発行されていた『西海新聞』や『鎮西日報』に盛んに生徒募集の広告を出している。英語速習の方 法を教授するというものである。

外国人2名、助教1名 と日本人教師をスタッフとしており、週5日 の夜学も開講している。夜学の謝金は、毎夜2銭 だった。昼間部は、英語のほかにも漢文も教授しており、8時30分~12時、 午後は、1時~3時 が授業時間となっており、謝金は、3ヶ 月で1円 であった。寄宿舎もあり、1ヶ 月食費3円50銭 とある。

多くはカブリ学校 シー・エス・ロングの名前で広告が出されたが、中にはカブリフ学校シー・エス・ロングの名前でも広告が書かれており、明 治時代の香りが漂う。

このような広告が功を 奏したのか、明治16年 に書かれたロング宣教師の日記には、開学の時に18名 の学生が集まったと書かれている。(鮫島盛隆「シー・エス・ロング日本宣教記」1974年 刊)

ここで、校名にもなっ たカブリーとは、いったい誰なのか。ロング宣教師の1881年11月29日 の日記には、「この学校は、・・・親愛し尊敬する旧師の追憶の祈念塔として建てられた」(鮫島前掲書P35) と記している。

実は、ロング宣教師夫 妻が日本に派遣される直前に母校テネシー・ウエスレヤン大学で送別会が催され、その席上、敬愛して止まなかった故・恩師 ネルソン・E・ カブリー博士(英語表記では、コブレイの方が正しいと思われるが、ロング宣教師は、あえて日本人にとって発音のしやすい カブリーと表現したのであろう。)の夫人モーリー・V・ カブリーが日本の青年たちのためにと2$の 献金を捧げた。それが契機となって多くの人々から献金が集り、それを基金にロング宣教師は、長崎で男子校を設立したの だった。すでに2年 前に同じ北米メソジスト教団のラッセル宣教師が、長崎・東山手に活水女学校を始めていた。

ロング宣教師は、まさ に敬愛して止まなかった恩師の名前を学校名にしたのだ。そのネルソン・カブリー博士については、若干の史料が残ってい る。

ネルソン・E・ カブリー博士は、1814年 にテネシー州に生まれ、長じてテネシー・ウエスレヤン大学を1843年 最優秀の成績で卒業、9年 間をニユー・イングランドで牧師として活躍。その後、夫人の健康のために、イリノイ州のMckendreeカレッジの教授となった。後年、同カレッジで学長となった。1863年には、Zion’s herald誌の編集長も兼務していた。1863年には、彼自身の健康のため南部へ移りアセンズのテネ シー・ウエスレヤン大学の学長となった。

1872年 には、ジョージア州アトランタのMethodist Advocateの編集長となった。ネルソン・カブリー博士のテネ シー・ウエスレヤン大学の在任は、1863年~1871年 ということになる。まさに、同博士の在任中の教え子が、ロング宣教師なのだ。大いに薫陶を受け、ロング宣教師の人生の指 針となったのが、同博士だった。

牧師としてのカブリー博士は、説教の名手であり、編集 者・書き手としての同博士は、名文家としても有名であったと伝えられる。1864年・1868年・1872年 のメソジストのGeneral conferenesのメンバーでもあった。1874年 にジョージア州アトランタで没。

モーリー夫人の詳細に ついては分かっていない。ただ、鎮西学院は、モーリー夫人の2$の 献金の精神を今も受け継ぎ、長崎ウエスレヤン大学では、短期大学の開学時代以来、大学祭を2$祭 と名付けている。

因みにカブリ英和学校 から鎮西学館へと校名変更したのは、1889年 (明治22年)、 現在の鎮西学院となったのは、1906年 (明治39年) のことであった。鎮西学院は、2度 の火災に遭い長崎市東山手から長崎市竹ノ久保へ移転したが、

1945年原爆に被災。1947年に長崎市近郊の諫早市 へ移転して65年 を経過した。

モーリー夫人の2$の 精神を受け継ぎ、長崎ウエスレヤン大学では、世界で貧困や病に喘ぐ青少年のためにボランティア活動を展開しているが、何 れの日にか彼等のために何事かを為したいと考えている。

The Blessing of Serving the Lord in Various Situations

by Kokai Hikari, Kyodan missionary

I, a native ofJapan, have been aUnitedMethodistChurchpastor for the past 14 years of my 25 years in theUSA. My husband, a native of therepublicofKorea, is also a UMC pastor. So we have served ten churches between us inNew EnglandandNew York. When I look back at my experiences as an ethnic minority pastor, it is true that the challenges have been many, yet the blessings have been countless.


The First United Methodist Church of Oceanside,Long Island,NYis the church where I served the most recently before coming back toJapan. This is an active congregation that engages in many mission outreach ministries. Members operate a thrift shop in the church basement in order to help people in need in that middle-class community. The church offers a good preschool for neighborhood children from a variety of ethnic and cultural backgrounds.


The church has a mission team that recruits and trains volunteers who can be ready to go wherever help is needed. This team also works to inform and educate the whole congregation on how to be a church with a spirit of serving. The team is constantly introducing the congregation to new opportunities and ways to help others so that everyone in the church can serve in the ministry of mission outreach. Now what truly amazed and inspired me the most as a pastor of that church was the fact that all these ministries have been initiated and carried out by its strong lay leadership, which includes youth and elderly people. Their commitment to live out the faith through the giving of their talents, time, and treasures to the church’s ministry has taught me great lessons about the life of discipleship and the church as a body of Jesus Christ in the world.


Another blessing I received through the ministry of this church was many opportunities to work together with other communities of faith in the town.Oceansidehas ten houses of worship, including three synagogues, one Roman Catholic, one Lutheran, one Presbyterian, one Episcopal, one Evangelical, and one United Methodist church. Ecumenical corroboration among Christian churches offers worship services together during the Advent and Lenten seasons. Inter-religious relationship is also strong, so we come together every year for a Thanksgiving service with prayers and praises from diverse traditions to give our gratitude to the Creator of heaven and earth. The 9/11 memorial service is another time when we become united in prayers to ask healing and peace for the world. Yet I will say that a spirit of unity among different communities of faith becomes the most evident when we serve together to benefit the community. Establishing a scholarship program for high school students who need financial help, a support system among low-income families that provides such help as transportation and counseling, a food pantry and distribution of food to house-bound elderly people— these are just a few of the many ministries we worked on together. I felt blessings and joys every day to be a pastor of a church in that community.

Yet God surprised me by a call, which was the most unexpected one I had ever imagined. It was a call to become a missionary toJapanto serve as program coordinator of the Wesley Foundation, located on a property inTokyothat originally housed women missionaries teaching at Aoyama Gakuin. Conscious of the efforts of these early missionaries, amid many hardships, the Foundation is continuing to promote education and leadership development as well as endeavoring to create social awareness and motivation for service in the Christian spirit. Rather than through the establishment of institutions, these goals are now being through pursued other avenues: holding monthly youth forums and seminars on current issues; cosponsoring events of other NGOs and PBOs and service projects related to domestic and global concerns (such as post-earthquake volunteer activities in Tohoku); and providing opportunities for interested persons from schools and churches in Japan and other countries to participate in these activities as well as in international conferences in Japan and abroad. The seeds planted by former missionaries as a labor of love have produced much fruit. Here I am; I am a fruit of their mission work, through which I became a Christian, a pastor, and now a missionary for God’s work inJapan.


When I heard this call to mission service inJapan, I and my family faced many challenges to overcome. Yet in discernment with prayers, we came to the conclusion to trust God’s Will for us. I was awakened by God’s providence in my life journey up to this moment. I realized that until now I have lived exactly half my lifetime inJapanand the other half in theUnited States. I have been given great blessings of learning both cultures and languages; I have had pastoral experiences in both countries. Is it a time when God is calling me to further God’s work in both countries that I now call “home”? If so, then I feel very privileged to serve as a missionary so that I may be able to continue the mission work of planting the seeds of Christ’s love inJapan. In the airplane as I was coming toJapan, an old gospel song echoed in my heart: “I don’t know about tomorrow. I just live from day to day……..Many things about tomorrow I don’t seem to understand. But I know who holds my future and I know who holds my hand.”