Overcoming Barriers to Evangelization in Japan

David J. Lu

• Publisher: Wipf and Stock
• Year: 2019
• ISBN:
  9781532692765
• Topic: Theologie & Religion
• Subtopic: Christlicher Dienst

With the advent of the Reiwa era and 2020 Tokyo Olympics, the world's attention is riveted on Japan's grand tradition. Yet these same traditions are the ones that are hindering our efforts for evangelization. A college student knows he will be disowned by his family if baptized, and a Christian wife cannot receive baptism because of her Buddhist husband's strong opposition. How can we combat against these? There are two approaches:1. We can condemn Japanese practices as total darkness and preach against them, or;2. We can follow Paul's teaching and deem the Japanese people as worshiping "an unknown god" (Acts 17:22-31), and try to emphasize common grace at each turn.This book follows the second approach, but provides judiciously placed "caution" signs. It will tell you how to engage in conversation with non-Christians while providing an insider's view of Japan's rich cultural heritage. Its main purpose is to obtain conversion among the die-hard Buddhists, Shintoists, and traditionalists. When that is done, God's kingdom will be enriched in a manner similar to the time when Saul of Tarsus became Paul the apostle.

Chapter 1

Barrier I

Self

As Christians, we have an obligation to share with others the joy of salvation through the precious blood of Christ. You have worked diligently in his vineyard in Japan. Why are results so difficult to come by? Let us examine barriers we are facing one by one.

You may remember from the fifties to the seventies there was a cartoon character called Pogo. He lived in the animal kingdom, loved nature, and nurtured a special blend of living philosophy. One day, walking in the forest, he came upon these immortal words: “Yep son, we have met the enemy and he is us.”1

Sardonic, perhaps, but when we get in front of a mirror on the wall, we know Pogo is right. In everything we do, the greatest hindrance to our success comes from our own inadequacies and dispositions. Pogo reminds us that we must examine ourselves first before we approach others.

Let us be honest with ourselves. When we try to tell others about Christ, don’t we sometimes have a notion that we are better than they, because we know Christ? That is a dangerous attitude, because when we have that arrogance, our listeners will know it instantly.

Peter was a person just like us. The night he was betrayed, Jesus told his disciples: “All of you will be made to stumble because of me this night.’’

“Oh, no, not me,” Peter was quick to protest. “Even if I have to die with you, I will not deny you.” We all know what happened that night (Matt 26:31–33).

Hubris is a dangerous enemy. We make mistakes when we entertain a notion of our own self-importance. Ferdinand Magellan (1480–1521) was a great circumnavigator, but little is known of his work as a missionary, and it was in that capacity that he met his untimely death. In March 1521, his armada reached the shores of Cebu Island in the present-day Philippines. He staked a claim for his Christian Majesty, the King of Spain. Datum Huambo, ruler of the Cebu Island was baptized along with his followers. Magellan staged an Easter mass that dazzled them. He even succeeded in a miracle of faith healing that made the Filipinos passionate believers. Magellan was exuberant and tarried there to stage another miracle to see more Filipinos convert to Christ. To show his host the might of soldiers backed by the cross, he proposed to annihilate Huambo’s enemy in the neighboring island without any help from the latter. His own captains pointed out the plan’s folly. Magellan insisted on commanding a troop of forty-nine to face an enemy thirty times larger than his. He was feeling invincible and was burning with a missionary zeal. The plan was a total disaster. Soon thereafter Huambo backslid and expelled his remaining visitors. As a navigator, Magellan was patient and deliberate, but as an evangelist he was neither, hence his failure.

How can we avoid this pitfall called hubris? Jesus washed the feet of his disciples to teach them. “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet’ (John 13:14). In Jesus’ times in Palestine, roads were not paved. They were likely strewn with human and animal excrement. Travelers wore sandals to trek on these roads. When they reached the inn, servants at the bottom of the totem pole were the ones to remove the sandals and wash their feet. That was exactly the task Jesus performed for his disciples. This lesson is simple yet profound; before we appear in front of others to lead them, we must submit ourselves completely to the Lord.

It is not easy to be a minister or a missionary. Yet deep in your heart you know that you have been ordained to serve others. It means that the needs of others must come first before your own. The word “minister” comes from the Greek word diakonos (διάκονος), which is a compound consisting of dia and konos. Dia means “completely,” and konos means “dust.” The word, thus combined, meant, “Run as fast as you can, let the dust rise on the road, go and serve others.” This word is translated interchangeably as “minister” or “servant.”

What must you do to become a proper diakonos? It is simple. You must be a good listener. For a minister or a missionary to succeed, the first lesson to learn is to listen. It is no accident that our creator has given us two ears and two eyes but only one mouth. Show your concern for those you serve by listening to their needs. They may not know the Bible as well as you do, and they may not have had as much education as you have, but their life experiences are very important to them and should be to you as well, who serve them. Follow the example set by our servant Messiah. Be ready to wash their feet. That will go a long way toward your own success.

Dr. James Curtis Hepburn (1815–1911), the first American protestant missionary to Japan, typified this faithful discipleship. In 1879, he published the first-ever Japanese-English dictionary, and finished translating the New Testament. “In literary skills and knowledge, my collaborators far surpass me,” he wrote to a friend of his, “I only trudged along with perseverance. I praise our Lord for giving me this opportunity to serve him. Soli Deo Gloria.”2 After this he went on to complete the translation of the Old Testament.

The Japanese people had difficulty pronouncing Dr. Hepburn’s name. It was shortened to Hebon, which he loved, because it sounded like the Japanese word heibon, which meant “just being ordinary.” In Hepburn’s days, Japanese society was highly structured and hierarchical even more so than today. Teachers were revered more than their own parents due to the Confucian tradition. In this, Hepburn departed from the norm. He insisted that his students were his fellow workers in the Lord’s vineyard. He founded Meiji Gakuin University and Shiloh Church in Yokohama. He headed the former only briefly, allowing for just enough time to nurture a capable successor. His humility and willingness to let others take the lead were the keys to his success. His legacy in Japan endures.

Odds were against him when Hepburn reached the shores of Kanagawa in 1859. He was already forty-four years old and it was unlikely that he could acquire necessary language skills. The government was hostile to foreigners. Under their watchful eyes, he nevertheless managed to gain the services of a young Japanese physician to come to teach him Japanese.3 He had some knowledge of kanji through his previous tour to China. Learning kana, and mostly through observation, he eventually attained fluency in the language. As a medical doctor he was allowed to maintain contact with ordinary people. It was through that contact he was able to know the language thoroughly. As a doctor, he patiently cured the sick, observed the people, and learned from them. Preaching to them came much later, since the ban on Christianity was not lifted until 1873.

Japan was a dangerous place to be for foreigners in the years between 1859 and 1868. The country was in turmoil. “Respect the emperor, expel the barbarians” was the battle cry of the forces that wanted to topple the Tokugawa government. An assassin entered Hepburn’s home and injured his wife. Hepburn kept that to himself, for fear that reporting it might create a situation which would force the American government to send expeditionary troops to protect the lives of its citizens.

Today we still have a lot of obstacles to conquer in order to bring the good news to Japan. However, compared to the difficulties Hepburn had to face, ours should not deter us. If barriers still look too formidable, it is time for us to take a good look at ourselves. Could it be that we have become defeatists, taking failure for granted? Could it also be that we have failed to recognize opportunities at every turn because we have forgotten to immerse ourselves into Japanese society?

Hudson Taylor (1832–1905), founder of the China Inland Mission (now OMF International), went to China wearing native Chinese clothing and trimming his hair Chinese style. He looked awkward and was scorned by many proper English gentlemen. What he wanted was to immerse body and soul into Chinese society. He set an example not easy to follow. Thus, please ask yourself this question: “Am I getting too comfortable in my job as a gaijin missionary?” If your answer is yes, that would be a danger sign. Let us work hard to prove our friend Pogo wrong.

Pogo is not alone in stressing the importance of self-reflection. The Ming Confucian scholar Wang Yang-ming’s (1472–1529) dictum “It is easier to destroy a bandit in the mountain than destroying a bandit in one’s own heart” says very much the same. This dictum was a favorite phrase cited by samurai while they trained to perfect their bushido. It was in a group of students trained in this philosophy that Leroy Lansing Janes (1838–1909) found thirty early converts to Christianity in 1874.4 Janes was patient. He observed and listened to his students carefully for close to three years before teaching them the essence of Christianity. He appealed to their bushido sense of noblesse oblige. In today’s parlance, Janes knew how to contextualize his message. A Civil War artillery officer, Janes spoke the language of warriors who counted among their virtues self-denial and self-reflection.

Janes’s experience provides an important lesson for all of us who have been educated in the Western tradition. Our thought process has been governed by the Aristotelian logic, and our systematic theology has been structured to appeal to our collective rational mind. Thus when we try to reach out to our Japanese friends with our carefully constructed doctrine, we cannot understand why they could not accept its logical message. We quickly condemn them as still living in darkness. But fault is actually on our side, because we have never taken seriously the unassailable fact that there is a limit to the Aristotelian logic in guiding our daily lives.

When we talk to our children, we want it to be from heart to heart, and logic always takes a back seat. Jesus did not rely on Aristotelian logic. He used parables to instruct his disciples. Janes’s success came from his humility and from his willingness to listen to his students. In the end, he was able to touch their hearts, which resulted in the historic mass conversion.

In this book, I have avoided raising theological issues, but have relied on a case-by-case study of barriers which have prevented our Japanese friends from accepting Christ. Please step into their shoes to see why it has been so difficult for them to discard their old ways. It may give you a moment of self-reflection to discover a new way of approaching your Japanese friends.

So far I have been urging you to engage in self-refection. Once ...