Japan Catholic News
December 2007
POPE URGES VISITING JAPANESE BISHOPS TO ENLIVEN
CHRIST'S MESSAGE
UCA News, December 18, 2007
VATICAN CITY (UCAN) -- Japanese Christians can give their compatriots "the
great hope" of encountering "God in Christ" as many
are learning that economic success alone is unfulfilling, Pope Benedict
XVI has told Japan's bishops.
The pontiff made these remarks while addressing 17 bishops from 16
Japanese dioceses at the end of their ad limina visit to Rome on Dec.
15.
The pope recalled that the Church in 2006 celebrated the 500th anniversary
of the birth of Saint Francis Xavier, Apostle of Japan, and thanked
God for his missionary work in the "first evangelization" of
the Japanese people. Pope Benedict reminded them, however, that "the
need to proclaim Christ boldly and courageously is a continuing priority
for the Church."
As bishops, he said, their task is "to seek new ways of bringing
alive the message of Christ in the cultural setting of modern Japan" because "the
faith is a treasure that needs to be shared with the whole of Japanese
society."
He also encouraged them "to inspire clergy and Religious, catechists,
teachers and families to offer an explanation for the hope that they
possess."
"The world is hungry for the message of hope that the Gospel brings," he
said. "Even in countries as highly developed" as Japan, he
pointed out, "many are discovering that economic success and advanced
technology are not sufficient in themselves to bring fulfillment to
the human heart."
Citing his recent encyclical Spe Salvi (Saved by Hope), he said, "Anyone
who does not know God is ultimately without hope, without the great
hope that sustains the whole of life."
The Church had earned the "respect" of the Japanese people,
he further noted, thanks to its "fine contribution in education,
health care and many other fields." He said this provides Catholics
with "an opportunity" to dialogue with the Japanese people
and "to speak joyfully to them of Christ."
The pope said young Japanese risk "being deceived by the glamour
of modern secular culture," but when they discover this is a false
hope, they experience disillusionment often leading to "depression,
despair and even suicide."
He encouraged the prelates to direct the "energy and enthusiasm" of
the young toward "the things of God, which alone are sufficient
to satisfy their deepest longings." If this happens, "more
young people will be inspired to commit their lives to Christ," the
pope predicted.
He also urged the bishops "not to be afraid" to invite young
people to consider priestly and religious vocations. Such vocations
are scarce in Japan.
The pope noted that Japan's Catholic community "is increasingly
made up of people of diverse nationalities," more than half of
them immigrants, and said this provides "an opportunity to enrich
the life of the Church" in Japan, and gives the experience of "true
Catholicity." He urged the Japanese bishops to "ensure" the
immigrants "are made to feel welcome" in the Church.
Only 1 million of Japan's 127 million people are Catholics, including
445,000 natives. The rest are mainly from Brazil, the Philippines and
Vietnam.
As Archbishop Takeo Okada of Tokyo, president of the Japanese bishops'
conference, greeted the pope on behalf of fellow prelates, he recalled
that Japan is the world's only country to have suffered atomic bombing.
He said this terrible experience led the Japanese to pledge to "forever
renounce war" and "the threat or use of force as a means
of settling international disputes" in their constitution.
Archbishop Okada also pointed out that the tragic experience also prompted
the Japanese Church to "work for peace" and "make public
statements in defense of human rights and peace" as happened in
2005 and 2007.
The pope said that other nations can learn from Japan's "witness
to peace on the world stage" over the past 60 years. He commended
the bishops for making the voice of the Church heard "on the enduring
importance of this witness," and encouraged them "to continue
to speak on matters of public concern in the life of the nation."
In visits to Roman Curia offices, the bishops raised issues that include "the
serious problem" caused in Japan's Catholic Church by activities
of the Neo-Catechumenal Way, which they described as "divisive
and confrontational."
PASSION PLAY MARKS 75TH ANNIVERSARY OF NANZAN
GAKUEN
Catholic Weekly, December 9, 2007
The Passion Play Club of Nanzan University staged its annual Passion
play before an audience of 1,243 at the Aichi Prefectural Art Theater
Nov. 17. The performance celebrated the 75th anniversary of Nanzan
Gakuen, which the university website describes as "an educational
complex consisting of the university and its research institutes and
study centers, a women's junior college, and three high schools."
Chancellor of Nanzan Gakuen and advisor to the club, Divine Word Fr.
Michael Calmano, said, "This year's finale made a deep impression."
A the end of the performance, the stage lights went dark, and when
they came on again, the stage ws vacant, with no sets. Then Jesus entered
from the back of the stage, followed by the entire cast as he called
on all to preach the gospel to every creature.
"I gave them almost no guidance," said Fr. Calmano. "I only
went through the script when it was completed. The students who wrote
it seemed very well versed in the Bible. I was surprised to find that
the Gospel was recreated very faithfully."
Every fall the student group performs an outdoor pageant of the Passion
written and played by students themselves. Among the 25 members are
several graduates of Catholic high schools but no members are Catholics.
"Ours is the only student club in Japan specializing in the Passion
Play," said Harue Ishida, a junior. "Sometimes we faced with
difficulty in getting across Gospel's true message. As we were writing
the script we had to be cautious not to make mistakes. We became aware
of the need of an expert check. So we went to the adviser. The most
thrilling experience was playing a person who actually existed."
Performers were anxious about presenting the play indoors. Schedules
permitted no full rehearsals in the theater. Because voices echo indoors,
actors had to make adjustments to their usual outdoor performance style.
The students also hired a professional stage director so that a stronger
image of Jesus as the Son of God might be presented.
According to Ishida, the result was a particularly powerful performance.
"When the drama came to the climax scene where Jesus, having been betrayed
by a disciple, is nailed onto the cross, one of the actors began to
sob," said Ishida. "No one had ever thought of such a thing
happening. It had been certainly a challenge for us."
The Passion Play originated before World War II in an experimental
staging by seminar students of Taro Kimura, professor of French studies,
whose academic research subject was the religious plays of the fourteenth
century. It has continued every year except during the war. The 2007
performance was the forty-first.
Fr. Calmano, in a greeting before the performance, said, "With
the Passion Play we are telling you in a visible form the meaning of
Nanzan's educational motto, 'For Human Dignity.'"
CARITAS WORKSHOPS LOOK AT CHURCH AND DOMESTIC
VIOLENCE
Catholic Weekly, December 9, 2007
Caritas Japan held a second set of lectures and workshops in its series "The
Church and Domestic Violence" in dioceses throughout the country.
The series of lectures and workshops began last October following an
invitation to the welfare committees of Japan's 16 dioceses.
The first session introduced the importance of having an attitude of
assistance for the victims of DV (domestic violence) not only among
the faithful, but in society at large.
The latest series addressed the suffering of Catholic victims of DV
when facing realities that go against the Church's teachings, including
premarital sex, abortion, and divorce.
Speaking at a gathering in Yokohama, Yuko Endo, head of the Shihiki
Endo Consultation Center said, "When thinking about the problem
of violence, there is a problem related to religion. Among victims
of DV, there are those who put up with it, thinking of the abuse as
'a test of faith,' 'God is testing me.' But this violence affects the
children, so we don't want anyone writing this off as a test of an
individual's faith."
Describing real cases of Catholic homes in which wives keep violence
a secret and continue to live with abusive husbands, she said, "That
which is bound by God should not divide people."
Endo said that there are instances where appeals to priests have been
met with answers like, "That is your cross. Be patient. You must
bear it." With their backs against the wall, the victims are further
damaged when those they look to for help in the Church are ineffective.
In the case of sexual abuse, victims coerced into sex (if not outright
raped) by a boyfriend or spouse face the plight of looking at premarital
sex and abortion as sins in the eyes of the Church. The faith of
the victims becomes a second burden; on top of the physical abuse,
they are laden with a sense of that they will never be forgiven.
At the DV lecture for the Sapporo diocese, lecturer and Resilience
representative Sachiko Nakashima spoke about her experience in
an abusive relationship spanning four and a half years while she
lived in the United States.
"I was baptized when I was a baby. I loved the Church. But, after
experiencing DV, which I had never learned about from the Church,
I started to feel like I had become so completely sinful, like
I was doomed to hell; the guilt beyond the pain and anguish of
living with the abuse drew me away from the Church. I think it
would be so amazing for people who disagree with teaching about
violence to open their hearts and to have a place (for victims)
to feel happy and safe."
At the Yokohama diocese welfare committee meeting, Fr. Masaru Furukawa
said, "DV is a crime. The Church cannot let this problem go
unnoticed. Sometimes in the Church, I have heard of the tendency
to treat the situation in a way where Catholics make the equation
'Catholic equals no divorce,' and then have the teachings of Christ
take on an evil meaning: 'There's nothing we can do to help.' Furthermore,
there's the phenomenon of criticizing those who simply can't protect
themselves, but that attitude goes a long way toward preventing
victims from taking the road to resolution and recovery in the
cases where the cause of family trouble and divorce is DV."
He went on to say, "I think just about everyone understands
the ideal that (support) is supposed to happen. The most important
thing for the Church in particular is that we pray for and encourage
true resolution and recovery from this immediate problem, that
we become a clear voice of support. In the true meaning of walking
the way of Christ, in order to grow in the Church as we walk with
Him, we must effectively face this problem. It is vital that we
look it straight in the eye."
INTERRELIGIOUS MEETING CALLS FOR SUPPORT FOR
JAPAN CONSTITUTION'S PEACE ARTICLE
Catholic Weekly, December 9, 2007
The Asian Religions Conference of Article 9 held an "Asia Inter-religious
Conference on Article 9 and Peace in Asia" at the Korean YMCA
in Chiyoda-ku, Tokyo, Nov. 29-Dec. 1. Representatives of the main religions
in Asia were joined by others from Europe and the United States and
a total of over 750 people attended the meeting. Through lectures and
panel discussions the participants reaffirmed the present situation
and the importance of Article 9 of the Japanese Constitution which
renounces war, and adopted a statement on the final day.
The meeting opened with words of welcome from Cardinal Seichi Shirayanagi,
archbishop emeritus of Tokyo and one of the initiators of the gathering.
This was followed with a lecture by Im Do Won, the former head of the
Korean Unification Ministry, and representative of the Korean organization
Session. He spoke on "Article 9 of the Constitution and East Asian
Peace: Themes and Role for Religions," during which he talked
about the importance of the role of Article 9 for peace in East Asia
and especially the Korean Peninsula.
During a press conference and question-answer session after the lecture,
auxiliary Bishop Goro Matsuura of Osaka, chairman of the Japanese Episcopal
Commission for Justice and Peace, said that this was the first time
representatives of religions came together in this manner.
Rev. Yusho Muranaka of the Tendai Buddhist sect touched on the fact
that the need for interreligious dialogue was still not completely
understood by leaders of extreme sects, and said that it was significant
that representatives of religions gathered together to inform the world
about Article 9.
The theme in the first afternoon was "Practicing Non-violence
and Peace" and took the form of a panel discussion involving Kinhide
Mushakoji head of the Asia-Pacific Research Center at the Osaka University
of Economics and Law.
The theme of the panel discussion on the second day was "Article
9 and the Militarization of the World."
On the final day the participants held a closed session to discuss
the draft of a statement from the conference. This statement appealed
for the retention of Article 9, and included a request to the Japanese
government to revise Japan's foreign policy away from U.S. influence
towards a peace-oriented diplomacy with special emphasis on Northeast
Asia and to withdraw troops deployed abroad. The Statement also called
on representatives of religions in Japan to participate in the Global
Article 9 gathering in May 2008. The participants later discussed ways
of delivering the statement to the Prime Minister's residence.
After the Conference ended the participants unveiled a banner with "Peace" written
on it and took part in a street procession.
Among the organizations participating in the conference were the Japan
Catholic Council for Justice and Peace and the Article 9 Circle, an
organization of Christian and Buddhist leaders and other organizations
advocating peace.
JAPANESE SCHOOLS' AID TEACHES POOR FILIPINO CHILDREN THEY ARE IMPORTANT
Catholic Weekly, December 2, 2007
Sr. Yoshika Arita, 46, a member of the Philippine province of the Sacred
Heart Sisters, works as a representative of the Saint Madeleine Sophie
Fund, supporting women and young children, especially with Catholic
school scholarship aid. Sr. Arita also serves as the principal of Mikokoro
House, teaching young children and developing teachers in Montalban,
a poor area 30 kilometers northeast of Manila where the children will
probably not receive higher education.
Montalban, where both Sr. Arita's convent and Mikokoro House are located,
is also the resting place of much of the trash from Manila, the capital
city. The Sacred Heart Philippine province focuses on areas where there
is no public education. The Philippines has a very large lower class,
but if a school were opened, it would likely fill with a large number
of more affluent children.
There are 31 students between the ages of three and five in the kindergarten
class. Sr. Arita and her fellow sisters make rounds of the homes, focusing
on the children who don't have a chance to receive education beyond
Mikokoro House, as well as other children from low-income families,
often headed by unemployed parents. There are homes where six children
must live on an income of \200 a day.
At Mikokoro House, students learn discipline and manners for everyday
life, receiving their early education based on the Montessori technique.
There is also a lunch program, supplementary lessons for students who
graduate and go on to elementary school, and a push toward reading
driven by a small library.
According to Sr. Arita, the most important thing is that, "the
children experience the joy of being well cared for," Emphasis
is placed on the importance of each individual being able to "experience
of the love of Jesus" so that they might be able to live a truly
human life.
"Sister schools" in Japan provide support by making educational
materials. In addition, there are many volunteers and supporters from
outside the Philippines at Mikokoro house.
Sr. Arita said, "When the children heard a kind message from the
wife of the Japanese prime minister and other supporters, it gave the
children a sense of pride and self-confidence to realize that people
they had never met cared about them. The parents and children clean
Mikokoro House, and even those who feel that cleaning is the work of
the needy can realize that we're all human when they see the sisters
doing the same thing."
The Saint Madeleine Sophie Fund started at Obayashi Sacred Heart Girls'
Academy in Takarazuka City in Hyogo prefecture, but now, every summer,
the students and faculty of four Japanese sister schools make teaching
materials like picture cards that kindergartners can use to learn words,
and, eating less at lunch time, the Japanese send the money that they
would have spent on the extra food as support to Sr. Arita.
The two teachers at Mikokoro House graduated from college thanks to
scholarship support given to them through the Saint Madeleine Sophie
Fund. They very much want to lead the students on a path of hope, and
through trial and error, help them grow up happy and healthy.
Sr. Arita said, "To teach them that living an honest life is rewarding,
of course we want to give the teachers a good salary. I think my part
is in meeting people who haven't experienced any connection between
Japan and the Philippines, to make that relationship important to them
by learning and growing together, and to start the process encouraging
them to become people who will help others."
Donations to Mikokoro House can be made by postal transfer to account
00920-1-166718 (Tahanan-kai).
RELIGIOUS REPRESENTATIVES IN TOKYO LOOK AT ISRAEL-PALESTINE
SITUATION
Catholic Weekly, December 2, 2007
On Nov. 12, three Middle-Eastern representatives of Islam, Judaism,
and Christianity joined Buddhist scholars at Zojoji Temple in Tokyo
for a symposium titled "Israel and Palestine: Religion, Society,
and Peace" with the hope of feeling out a path toward resolution
of the problem, which remains mired in confusion. One hundred ten participants
attended the opening day, which was cosponsored by the Ayus Network
of Buddhist Volunteers on International Cooperation, Jodo Shu Peace
Association (JPA), and the Japan International Volunteer Center (JVC).
On Nov. 13, the following day, the group went on to hold a closed-door
conference, during which they delved still deeper into an exchange
of opinions.
In the beginning, Rabbi Yehoyada Amir, director of the Israel Rabbinic
Program at Hebrew Union College, indicated that, according to Jewish
teaching, we all have a "responsibility to be the architects of
peace," and that responsibility has been assigned to us by God
regardless of differences of religion. He said that the Israelis, who
themselves do not have a long-standing independent system of government,
have over the past 100 years begun asking themselves what it means
to be a country.
Catholic priest Fr. Jamal Khader, chairman of the Department of Religious
Studies at Bethlehem University in Palestine, said that he considers
himself a Palestinian, but also a Christian, and that concerning religion
he feels close to Jews, as "the essential features of both religions
are in harmony." He introduced the work that Christians are doing
to advance the Jewish-Muslim dialog in the Holy Land.
Next to speak was Muslim leader and Palestinian Authority Ministry
of Education official Barakat Hasan, head of the Humanities Department
at the Social Sciences and Humanities Office of the Palestinian Curriculum
Development Center. He explained that the Muslim creed respects other
religions and humanity in general. He also touched on the present state
of those Palestinians currently cut off from the Holy Land.
Buddhist Priest Yoshiharu Tomatsu, specialist committee member of the
JPA, used Buddhist history and scriptures as examples to emphasize
that Buddhism can contribute to peace by its principle of nonviolent
resistance.
Also, responding to the question, "How can the largely-Buddhist
population of Japanese help resolve the problem," Hasan said that
the problem arises not only from religious wars but also from the interests
of individuals and governments. He would like to see Japanese provide
educational programs directed at young people explaining morals and
social issues.
On the second day, during the "Interreligious Dialogue," Keisho
Tsukamoto, professor emeritus of Tohoku University, and Prof. Kenneth
Tanaka of Musashino University joined the other four participants,
and the six together continued the conversation. In all, 30 people
were present, including religious and public relations persons.
Concerning the reasons for continued violence, Fr. Khader cited failure
to put principles into practice among believers of each religion, while
Tanaka commented upon the dangers of fundamentalism. Tomatsu reflected
on the history of Buddhist cooperation with militarism.
Further, as a question to his counterparts in other religions, Tanaka
asked how the respective parties in the Holy Land are reacting to a
situation in which antagonism amongst believers in the same God is
seems to be considered admissible to that God.
Among the replies, Hasan said, "The problems lies not in the original
[religious] texts themselves, but in their interpretation." Fr.
Khader responded in turn, "God is incomprehensible by human means.
As we draw nearer to God, we should draw nearer to each other." Rabbi
Amir said, "Jews must overcome their feeling of victimization
and live as people of faith."
CATHOLIC MASS AND JAPANESE TEA CEREMONY MEET
Catholic Weekly, November 25, 2007
At the former St. Francis Xavier Cathedral of Kyoto, now removed to
Meiji-Mura, an open-air museum for preserving architecture of the Meiji
Era, the fourteenth-generation grand master of the Omotesenke school
of tea, Jimyosai, performed a ritualistic offering of tea during a
Mass celebrated Nov. 6 by Fr. Masachika Terada, pastor of the Chikaramachi
Church of the Nagoya Diocese. Twenty-five members of the church choir
sang Gregorian chants and about 350 members from the Omotesenke Domonkai,
an association of tea ceremony practitioners, participated.
The idea of a tea offering during a Mass was suggested by the Aichi
branch of the Omotesenke Domonkai for the branch's 40th anniversary.
A curator of Meiji-Mura happened to know Fr. Terada, as the priest
had once approached him for advice on the repair of an old organ on
the occasion of the 100th anniversary of his church. The curator passed
the Domonkai's idea to Fr. Terada, who secured permission from the
diocese based upon the Domomkai's "desire to present their sentiments
to God."
Grand Master Jimyosai performs the tea ceremony at many religious places,
such as Shinto shrines and Buddhist temples, but this was the first
time he had done so at a Catholic Mass. He used a new tea bowl marked
with a silver cross. The tea ceremony followed the homily.
In his homily, Fr. Terada referred to the history of relations between
Catholicism and the tea culture. Tea devotees accepted missionaries
warmly, starting with St. Francis Xavier. A successful merchant and
a tea devotee, Ryokei Hibiya in Sakai, Wakayama prefecture, opened
up his house for use as a church. He took care of a sick priest, Luis
de Almeida, and to celebrate his own baptism and the recovery of Fr.
Almeida he performed a tea ceremony, which he finished with a thanksgiving
prayer to Deus (God in Portuguese). Fr. Terada also introduced the "Rikyu
Shichitetsu, seven sages of Rikyu's followers." Rikyu was the
founder of the Sen family and the Omotesenke tea ceremony. Five of
the seven were Kirishitan Daimyo, Christian feudal lords, inlcuding
the famous Takayama Ukon.
Fr. Terada closed his sermon by saying, "Catholicism and tea culture
experienced an historic encounter. We share virtues of harmony, mutual
respect, purity, and stillness. Let us grasp how important it is today
to live mercifully for neighbors and guests. May God's grace help us
to live o these virtues so that we may become ourselves living signs
to the world."
Later Fr. Terada reflected, "The Mass went well. Attendees filled
the cathedral and all listened attentively to the liturgy and the ceremony.
We received favorable comments like, 'It was quite new to me. Wonderful,'
and, 'It was very good to know about the connections of Ukon or Rikyu
with Catholicism.'"
SENDAI CATHOLICS LOOK AT PROBLEMS OF LEPROSY PATIENTS
Catholic Weekly, November 18, 2007
A Symposium with the theme "Leprosy and Catholicism: From Isolation
to Liberation" was held Nov. 3 at Motoderakoji Church in Sendai
under the joint sponsorship of the Japan Committee for Buraku Issues
and the Catholic Sendai Diocese Committee for Considering Human Rights.
About 100 people from Sendai diocese and beyond gathered.
In his opening remarks, Bishop Hiraga of Sendai, who is also chairman
of the Buraku committee, said that Catholics have not paid attention
to the leprosy problem. He called on Catholics to consider the presence
of the problem and to "go along together to accomplish what has
to be done."
Next, three speakers reported.
Akira Hirano, a representative of the "The Cherry Blossom Group," an
organization of former leprosarium patients, reported that even now
90 percent of former patients cannot make public the fact that they
were patients and cannot return to their families.
Kyushu University professor Hirobumi Uchida, former vice chairman of
the Examining Committee for Leprosy, said since the government's response
was 30 years late, sanatorium patients who have reached their 70s are
unable return to society. Both their right and their plan to live like
ordinary people has been taken away. He pointed out that religious
people "are stuck" with dealing with the ongoing situation.
Notre Dame Sacred Heart Women's College professor Kikuo Tashiro explained
that Catholics' awareness concerning human rights problems and social
problems is weak.
At the question and answer period, Towa Takita, a patient at the Matsugaoka
Sanatorium in Aomori prefecture, spoke of facts only those directly
concerned know, such as that formerly those dying within the sanatorium
had to give up their bodies for dissection by Tohoku University professors
and that professors from Sendai came to do dissections as well.
When the speakers were asked what people should do.
The answers included, "Realize that you also are on the side of
those who discriminate. It is important to understand people's pain." "Just
when you think you have understood, the mistake begins. It is important
to always continue to strive to understand." "Go to the sanatoriums
and listen to the patients' stories."
Those who attended voiced the opinion that "It is necessary to
have more concern for this kind of social problem."
This is the third time the same symposium has been held.
Akiko Immata, a parishioner of the Nishi Sendai Church, who was in
charge of preparations, said, "Everyone was earnest. There were
people from citizens' movements and people with Buddhist connections
as well."
Of the 30 leprosaria in Japan as of the end of 2006, 12 were Catholic
Church-related.
OVERSEAS MISSION AID ORGANIZATION MARKS 25TH ANNIVERSARY
Catholic Weekly, November 25, 2007
The Japan Catholic Association for Aid to Overseas Missionaries, which
provides material and spiritual support for Japanese missionaries working
overseas, held a 25th anniversary celebration lecture Nov. 10 in Tokyo
at the Nicolas Barre Convent of the Infant Jesus Sisters.
Jesuit Archbishop Joseph Pittau, who for many years held various positions
both in Japan and at the Vatican, Sr. Mikiko Wakiyama of the Sisters
of the Infant Jesus of Chauffailles, who had briefly returned to Japan
from the African country of Chad, and Sr. Ryo Suzugawa of the Sisters
of Mary Immaculate, who served the needs of the poor for nine years
in the Philippines, each spoke about their various missions.
Archbishop Pittau started by saying it is the duty of Catholics to
evangelize.
"We cannot say, 'Since we aren't priests, we can't do anything,' If
you are Catholic, you must work with the talents you have been given
to develop the kingdom of God. Again as Catholics, we are united with
the universal Church, so we have a duty to help Churches in foreign
countries and the people suffering all over this world, in addition
to our duty to spread the Gospel of Christ."
When Sr. Wakiyama, who has worked in Chad for over 12 years since 1987,
told local priests about her trouble doing mission work without knowing
enough of the native language, she took courage when she heard, "First
of all, our coming to live with them is the important thing. Showing
them how to live with and help people of different countries is the
mission way."
The Infant Jesus Sisters started their mission to Chad after receiving
a plea from a church in a community caught in the middle of a civil
war. The mission is now in its 27th year. Currently, seven Japanese
members of the congregation remain committed to the mission work in
the face of difficulty and distress.
"The grave of Sister Yoko Nagaseko lies in Chad, where she worked for
many years, and Sr. Akiko Mitake died in Japan, but her ashes were
scattered in Chad. The goal of these missionaries was to fertilize
that country for the Church. We hope that as a grain of wheat falls
to earth, they might be fertilizer for Catholics to sprout and bear
fruit in that place. Both the Church in Chad and I are 78 years old.
As many sisters have made such final requests, I too, want to offer
up my life in Chad," Sr. Wakiyama said.
Sister Suzugawa served at both a Filipino church and a non-governmental
organization (NGO), following the charism of her order by helping mothers
and children in poor neighborhoods and establishing a kindergarten.
"There are differences in language, transportation, and their sense
of time. I was so surprised because I realized that I didn't understand
what I thought I understood. Then, my surprise turned to joy at the
mouths of rivers where houses stood with roofs that were trash, useless;
I received a feeling of serenity. I felt happy, looking into their
faces after the chairman of our group told me, 'You did not come here
to see trash, but only the smiles of people young and old, did you
not?'"
Kizuna (Links), a bulletin that features news for the foreign missionaries,
brought Sr. Suzugawa great encouragement, she said.
According to Jesuit Fr. Vendelino Lorscheiter, chairman of the association,
there are currently 351 priests, religious, and lay Catholics from
Japan dispatched to 62 countries.
As an aid society, other than praying for the overseas missionaries,
the Japan Catholic Association for Aid to Overseas Missionaries publishes
Kizuna and offers financial assistance for educational expenses, supplies,
and medicine to children in the mission countries who need it. The
association has 2,540 individual and organizational members currently
registered.
J-CARM MEETING LOOKS TO CHURCH AS 'MODEL OF A MULTICULTURAL COMMUNITY'
Catholic Weekly, November 18, 2007
The Catholic Commission of Japan for Refugees, Migrants, and People
on the Move (J-CARM), chaired by Bishop Daiji Tani of the Saitama,
conducted this year's second meeting of representatives from around
Japan with about 20 diocesan and foreign-language participants in attendance.
In his opening remarks at the Nov. 7-8 gathering at the Japan Catholic
Center in Tokyo, Bp. Tani touched on the newly-imposed requirement
that all foreigners entering the country provide fingerprints upon
entry, and began the conference with the hope that, "in light
of national government policy, the Church can begin to be a 'model
of a multicultural community' and lead our society forward."
The proceedings began with reports from each of the dioceses and offices.
Changes in the local state of affairs were addressed, including those
concerning efforts to enhance pastoral care and support organizations.
In Saitama, for example, increasingly harsh disclosure of people (Filipinos
and others) overstaying their visas has resulted in a decline in church
attendance as well as affecting many children. In Nagoya, people are
engaged in deliberations on how best to promote parish life when the
number of Japanese Catholics is declining but fervent believers from
abroad are looking for ways to get involved. The Diocese of Kyoto reported
that its system of having laypeople available full-time in every parish
to take responsibility for matters pertaining to foreigners, a policy
implemented a few years ago, is yielding definite results.
It also became clear that, as a Church, further efforts are necessary
in providing assistance to people like refugees languishing under lengthy
refugee certification processes and opaque, inscrutable investigations,
as well as to foreign women and children who often become victims.
On the second day, Fr. Masayoshi Kariura of Nagoya delivered a presentation
about the current state of the education of foreign children.
On one hand, the total number of non-Japanese children is increasing,
he explained, but in fact the number of schoolchildren is in decline,
so hard work and help are necessary to give foreign children a fair
chance at education in the midst of inequality both in administrative
systems and in the public consciousness.
When confronting such unpleasant realities, Fr. Kariura pleaded, it
is important to build upon a history of gradually improving regard
for the human rights of foreign people. In thinking about discrimination
against foreigners, "You won't understand unless you look at North
Koreans in Japan or others from Japan's former colonies. When the Indochina
Refugee Center was completed, we kept hearing, 'You can't forget that
we're in Japan!'"
In other proceedings at the conference, participants confirmed plans
to issue "A Collection of Proposals" gathered from second-
and third-generation refugees and immigrants and directed at Japanese
society and the Catholic Church. Its goal is to understand the problems
of the children and grandchildren of immigrant families living in Japan.
It will search for answers to the questions of how society should change
for the sake of these new generations which will assume responsibility
for the Church in the future, and what measures the Church itself must
take.
It was resolved that the testimony of at least three people in each
diocese would be recorded by February of next year, after which the
manuscript will be compiled and published by autumn.
JAPAN BIOETHICS SOCIETY CONVENTION LOOKS AT 'LIFE' CRISIS
Catholic Weekly, November 18, 2007
Around 1,300 participants met at the 19th annual convention of the
Japan Bioethics Society on Nov. 10-11 at Taisho University in Tokyo
to address the latest trends in biological technology, ethics and their
relationships in business.
The convention included researchers from a wide variety of fields,
including biology and medicine, philosophy and ethics, law and economics,
religion and sociology. Many Catholic researchers participated.
The theme of this year's convention was "The 'Life' Crisis and
Bioethics." Sociological critic Shunsuke Yoshizawa gave the keynote
speech on the topic, "The Life and Death of Children." In
addition, there were three symposia on "Life and Death in Cultures
and Bioethics," "Legality and Ethics of Final Medical Care," and "Children's
Rights and Bioethics."
The symposium on "Life and Death in Cultures and Bioethics," was
prepared by Taisho University's Professor of Religion Nobu Shimazono,
who explored the topic asking, "What are the differences in bioethics
of different cultures?"
Shimazono, Taisho University's Professor Carl Becker, Jichi Medical
University visiting researcher Yoshio Kudeshima and Osaka Prefecturtural
University's Professor Masahiro Morioka contributed, while Tokyo Institute
of Technology's Professor Noriyuki Ueda gave closing remarks.
Professor Becker, who has done a great deal of research into the study
of life and death and bioethics, proposed that the imperialistic bioethic
of a marketplace dominated by Darwinian competition is at odds with
the bioethical pursuit of a peacefully stabilized and sustainable world
in accord with a mutual understanding held across many cultures. He
pointed out the historical differences of religions in their judgments
about how to avoid the problems of declining pregnancy and birthrates
that continually threaten society. He argued that, sharing basic goals
of maximizing societal sustainability, equality and fairness while
avoiding useless and unreasonable answers, that it is only prudent
to recognize brain death and human cloning.
Kudeshima, a researcher specializing in sociology, said from his experience
of working with biologists doing experiments, "Science deals with
facts, while religion handles values," and presented problems
concerning the dichotomy. He explained that it is the solemn duty of
science to discover ethical standards. Such is "the scientific
necessity and justification." He went on to ask, "What is
necessary in order to have scientific knowledge? What is it that no
substitute can do? Is an experimental design appropriate for that target
we are trying to hit?" He emphasized that the standard must be
utility.
While historically in Japan, there has traditionally been a "thinning
out" of infants and even now abortion is allowed, Shimazono introduced
research suggesting that the reality of expanding populations that
ban abortion is related to modernization. He said, "The beautiful
ethic of valuing life is tied to the principles of an expanding population,
to imperialism. Recognizing humanity's sinfulness, there are limits
to their practical judgment."
Morioka, who is famous for his utopian theory research, examined human
happiness and high technology and said, "Merging an anthropological
approach, we can construct a 'bio-anthropology.'" He argued that
a bioethical investigation is possible without affecting medical care
in Japan, where Christianity and Buddhism do not have much influence,
but controversy is growing. Again concerning religious sensibilities,
he talked about how to deal with people who do not affiliate with organized
religions, and other bio-anthropological themes.
Finally, Ueda concluded the discussion saying, "This panel emphasized
that there are no static ethics outside of science, that we are making
them from now on." He criticized traditional religions, "religious
sects," for providing the wrong answers to ethical problems, and
said, "Religion, as a fixated modern problem, does not help." Naturally,
he stirred up the religious participants.
BISHOP OTSUKA BRINGS KYOTO LACQUERWARE ALTAR TO VATICAN
Catholic Weekly, November 11, 2007
Bishop Yoshinao Otsuka of Kyoto, on a trip to Rome to take part of
a plenary meeting of the Pontifical Council for Interreligious Dialogue
from Nov. 18, presented a lacquer-ware altar made by a Kyoto artisan
to Cardinal Jean-Louis Tauran, president of the council.
The altar is a product of Matsuda Urushi Artisans, a traditional Buddhist
lacquerware shop in Kyoto. It measures 36 cm in length, width and height.
A golden-foiled Jesus on a mirror-like lacquered cross stands alone
on a semicircular brass table. The sides of the angular base are decorated
with gold leaves.
Matsuda's Buddhist altars are very expensive, costing tens of millions
of yen. The reason such a high-grade Buddhist shop has stepped into
a new Christian market is that a Catholic woman, Ako Tsutsumi a parishioner
of the Kyoto Nishijin Church (Nishijin is known for its fine textiles,
another of Kyoto's traditional arts), worked as an artisan there.
"My father died 13 years ago," she said. "While I kept his
mortuary tablet at my home, I missed something to place it on. A prayer
altar of lacquerware was the answer."
Matsuda thereafter made Christian altars available to the public either
via Internet or Catholic bookshops.
Lacquer professional Kiyoyuki Matsuda said, "I sounded out Catholics
for their impressions and opinions. Responses were favorable, with
people saying they were beautiful, had a likable air and so forth.
Having a desire to broaden our market and to revive our Japanese traditional
craft industry, I visited and showed one to Bishop Otsuka."
Bishop Otsuka commented, "A man who has specialized in Buddhist
altars is now working on Catholic family altars. This can be a case
of interreligious dialogue. I want to take it to the Holy See to tell
them that there is a man like this in our country."
CATHOLIC/NCC DIALOG ASKS 'WHERE ARE THE HEARTS OF THE YOUNG?'
Catholic Weekly, November 4, 2007
 "If only we could move beyond the differences between Catholic and
Protestant and together take up ministry to the children entrusted
us by God,
together face reality as it is, and together go forth on our mission,
hand in hand...."
With these words of greeting by Episcopal priest Fr. Isamu Koshiishi,
chairman of the National Christian Council in Japan (NCC-J), this year's
Catholic/NCC Dialog Meeting officially began. More than 30 people gathered
at the Japan Christian Meeting Hall in Tokyo for the event on Oct.
25.
The theme of this year's 26th annual dialog meeting was "Where
are the Hearts of the Young?" Acting as instructors, Masahito
Akita of the Tokyo YMCA and Pastor Moto Ishii of the Japan Lutheran
Theological Seminary addressed the participants.
Akita is the director of the LIBY (Let It be at the YMCA) program,
run by the YMCA. LIBY hopes to create a place which accepts all kinds
of children and their families as they are, and to this end offers
support to children who have dropped out of school or those who deal
with problems such as bullying.
Relating personal experiences with children in the program, Akita pointed
out a number of tendencies characterizing today's youth: they harbor
no resentment against adults and well-integrated members of society,
but they suffer under the pressure to conform, viewng the present with
dissatisfaction and the future with pessimism.
Akita said, "In LIBY, we set aside strategies like top-down education
and achievement tests, and instead do our best to have an encounter
with the person in front of us in a real way. There are those who clam
up at first, but suddenly burst into speech after a little connection
is established."
Pastor Ishii spoke about the Spring Camp held by the Japan Evangelical
Lutheran Church for middle school students, explaining that they aim
at "touching the souls of young people."
"For children today, human relations are really complex," said
Pastor Ishii, who also suggested that Churches today can help such
children in a variety of ways. Using "the good news of acceptance," they
can impart a sense that it's good to be alive. They can invite children
used to anonymous relationships into a new way of interacting and present
a model which helps them understand themselves as authors of their
own future.
In the question period, topics such as the difficulty of running a
nationwide camp and the education of children baptized as infants in
each ecclesial body were discussed.
Naha Bishop Toshio Oshikawa, who newly acquired responsibility for
the field of ecumenism at the bishops' plenary meeting last June, closed
the meeting with a prayer, inciting laughter as he added, "Thank
God we aren't children today!"
He also touched on the local summer camp held yearly by the Catholic
Diocese of Naha. "It must be terribly difficult conducting a camp
with people from all across Japan," he said. "I think we
in Naha should count our blessings!"
SOPHIA UNIVERSITY SYMPOSIUM MARKS TAKASHI NAGAI CENTENARY
Catholic Weekly, November 4, 2007
 An exhibition and symposium at Sophia University's Catholic Center
were held in anticipation of the birth centenary of Takashi Nagai,
a Catholic medical doctor in Nagasaki who became famous for delivering
a message of hope after the 1945 atomic bombing there.
Other events are planned throughout the country to mark the Feb. 3
birthday of Nagai, who died of leukemia in 1951 at the age of 43.
With the cooperation of the Nagasaki Takashi Nagai Memorial Hall, an
exhibition was held at the Jesuit university Oct. 17-25. On Oct. 23,
the same university held "Takashi Nagai's 100th Anniversary Memorial
International Symposium: The Chain of Life, the Bonds of Love." Four
people who had met Nagai spoke from their particular viewpoints about
his message of love and life.
The symposium was planned with the idea of "wanting to give young
people a chance to think deeply about peace," said Prof. Haruhi
Katayama of the Sophia Humanities Department and a member of the Notre-Dame
de Vie secular institute. Using visual images, she introduced the life
of Nagai.
Nagai, who knew he had only three years to live because of chronic
myelocytic leukemia that was diagnosed shortly before the atomic bombing,
nevertheless continued providing medical care to A-bomb survivors in
Nagasaki immediately after the bombing. When his wife's charred remains
were discovered following the bombing, a rosary was entwined with her
arm. When this episode was introduced at the symposium, sobbing arose
from the audience. After Nagai became bed-ridden, he appealed for peace
through literary works.
Nagai's books have been translated into many languages and his message
of peace has had a great impact around the world. In Japan, however,
consideration of his value divides people in two groups.
In his book The Bells of Nagasaki Nagai wrote concerning the direct
hit of the bomb on Urakami, where there were there had been many hidden
Christians, "Was not the Holy Place of Urakami chosen for expiating
the World War, humanity's evil of sin, as a pure lamb is massacred
and burnt on the altar in sacrifice?"
He represented this "holocaust" as having meaning as a sacrifice
to God. However, he was criticized as accepting the atomic bombing
and overlooking the responsibility of the United States and the Japanese
emperor in bringing it about.
Another speaker, Marist Father Paul Green, a resident of Australia,
emphasized, "This criticism is a complete mistake. What he calls
the holocaust has from the viewpoint of faith a very deep meaning.
It is an attitude, as the Mass symbolizes, of offering up all of one's
life together with Christ for the sake of love and peace and then abandoning
everything to God. He who had experience the utmost evil of humanity
understood war as an evil of humanity. His words are not an acceptance
of the A-bomb or of America's action."
Katayama, too, said that from the viewpoint of faith Nagai's
use of the word "holocaust" was meant as a word of encouragement.
She pointed out that reading The Peace Monument and other works makes
it clear that he was a staunch pacifist.
Masao Tomonaga, professor of A- Bomb [Injury] Internal Medicine Research
at Nagasaki University, said that because his father was Dr. Nagai's
physician, the professor and Nagai's son Makoto were brought up like
brothers.
"Dr. Nagai's expression 'holocaust' manifested his being fed up with
human beings at war, after he himself had had to follow the army as
an army doctor in the Manchurian Incident and in the Sino-Japanese
War. This [expression] is difficult for me as an nonbeliever to understand
and in Nagasaki itself there is continuing a quiet debate concerning
this interpretation. Yet there is no mistake that this expression,
which he finally thought of for how those left behind might live on,
gave them hope," Tomonaga said.
According to Fr. Green, overseas there is much interest in Nagai, including
calls for his beatification and the publication of related books.
The priest added, "Through Takashi Nagai, it is possible to make
known throughout the world the misery of the A-bomb or the faith dating
from the time of the hidden Christians."
Suzanne Akie, another speaker who has lived in Japan for about 40 years,
heard of Dr. Nagai when abroad. Last winter in her native Belgium,
she heard a poem set to music by her friend which was inspired by Nagai's
The Rosary Chain. She said that she plans to introduce the song Elegy
for Kayano in Japan.
|
