JCCC Prayer Ministry

Historical data for the following essay was predominantly gleaned from A History of Christianity in Japan, by Richard Drummond. Bibliographic information is found at the end of the essay.

National Prayer Related to Japanese Christian History

The Scriptures teach that Christians are to pray for their government leaders (1 Tim. 2:1,2). While this is naturally something believers should always do, persecution or the threat of imminent persecution causes Christians to feel a greater sense of urgency to carry it out. An Evening of Prayer for the Nation was conceived out of a sense of urgency felt by several Christian leaders in Japan. A brief look at the history of Christianity in Japan reveals why these leaders are concerned about recent government policy changes and their potential to cause a new round of persecution of the church, and why they are calling Christians to pray to prevent it.

When Francis Xavier and two other Jesuit colleagues first introduced Christianity in Japan in 1549, it was well received. By 1570 nearly 30,000 converts were known, and by the end of the century their numbers had increased ten-fold . How many were true believers in Jesus as their Savior versus those who had been persuaded by social or economic influence to align themselves with the Jesuits and Portuguese trade is uncertain. As time went on, however suspicion arose as to the motives behind the missionaries' work. Japanese military leaders, such as Shogun Hideyoshi, Ieyasu, and others were concerned that the Jesuits were attempting to gain economic control of Japan. This suspicion is understandable in light of the close relationship between the missionaries and Portuguese traders, from whom the missions received a great deal of their financial support. There was also concern of an insurrection arising from Christians whose ultimate allegiance is to their God and not the traditional governing authorities. Richard Drummond records: "The unification and pacification of the land which all three of the great dictators attempted was naturally conceived in terms of traditional Japanese concepts of political and social order. Throughout the history of Japan a strong and frequently dominant trend had been to express and require loyalty to that order in religiously ultimate terms."? A succession of several events culminated in the expulsion of all missionaries, and persecution of their converts also commenced. In 1614 an official edict was given sanctioning the persecution of Christians, and from 1627 torture was employed in various areas in an attempt to cause them to renounce their faith. While there were many who recanted, some five to six thousand Christians died martyrs' deaths. By 1639 whatever Christians remained had gone underground.?

Two centuries later during the beginning of the Meiji restoration period Christians were subjected to persecution once again. Japan had opened its doors to trade with other countries, and missionaries subsequently returned and sought out the underground believers. The edict banning Christianity, however, was still in force. Only July 14, 1867, about 300 policemen arrested 64 men and women in Urakami and imprisoned them for being Christian. While in confinement attempts were made to have these believers renounce their faith. From this incident more persecution followed, and in all some 3,400 Christians were jailed or exiled in over 20 provinces. It wasn't until February 19, 1873, that the prohibition of Christianity was lifted. Mission organizations-Protestant and Catholic-sent a new wave of missionaries to the reopened country. Growth was slow at first, but in the 1880's and '90's there was tremendous interest in the gospel.?

A growing sense of nationalism began from around the turn of the century, and as in the past it was tied to traditional religious elements. As the depression of 1929 began to be felt, the military factions seized the opportunity to gain control. Military leaders had the prime minister and several other key political leaders assassinated allowing them effective control of the government. To gain the loyalty and unity of the people in general, the military leaders promoted the emperor above the constitution, and tied religious meaning (deity) to his position. The military-controlled government sought to bring the Christian church in line with its ideology, and passed the Religious Bodies Law in 1939. In this law Shinto shrines were designated as non-religious, allowing them to make compulsory attendance appear to not conflict with guarantees for freedom of religion in the constitution. The law also required churches to be approved as religious bodies, administered by the Ministry of Education. Of 23 denominations belonging to the National Christian Council (NCC), only seven met the minimum requirements for approval. This caused church leaders to negotiate a union, ultimately leading to the formation of the United Church of Christ (Nihon Kirisuto Kyoudan). Government control over the church increased, and pastors were drafted into various war-related duties. Drummond writes,? "The People's Rite, at first a simple moment of silence with head bowed in memory of the war dead, came to include a turning toward the imperial palace in Tokyo, singing of the national anthem and the reading of some imperial rescript. This ceremony became a compulsory part of every service of worship or public religious meeting."?

While some churches tried to cooperate with the government's mandates, there were others who felt compromises should not be made, and they often suffered harsh treatment for their stand. For instance, 106 pastors of two Holiness churches were arrested and interrogated on June 26, 1942 for breaking the law. They were accused of insulting the emperor by preaching Christ would return to earth, and that He would reign supremely for one thousand years. The pastors were held in detention until 1944 when the court finally heard their cases. Several died while in detention, and most of those remaining were not released until the end of the war.

Japanese Christian leaders have not forgotten the events of the past that led to the persecution of the church. On the contrary, recent developments in the national government have sparked concern that history may be repeated and Christians could once again be subjected to persecution. One reason for concern is the current debate over Japan's self-defense force and it's deployment. The constitution is relatively vague, and new interpretations have given the government justification to send it's forces abroad under the auspices of humanitarian aid or United Nations peacekeeping activities. Another concern arises from the reinstitution of bowing to the flag and the singing of the national anthem in elementary schools throughout the nation. The practice is technically considered optional, but teachers who have refused to lead their class in this observance have been dismissed. Although there are perhaps many other reasons for concern, one of the greatest of late is the announcement by Junichiro Koizumi to visit Yasukuni Shrine on August 15th in his official capacity as Prime Minister. Yasukuni Shrine is where several World War II criminals are enshrined, and August 15 commemorates the "cessation of the war," referring to Japan's surrender at the end of World War II. The Prime Minister's visit is seen as condoning the unlawful actions of those militaristic government leaders. All of these issues raise the concern of a return to nationalism with the emperor as it's central figure.

An Evening of Prayer for the Nation is thus seen to be more than just obedience to the biblical command to pray for our government leaders. To Japanese Christians there is a sense of urgency to call on the Lord to intervene in the government to prevent another round of persecution. Only the Lord knows whether such persecution will come anytime soon, but the history of Christianity in Japan gives believers throughout the world reason to take the matter to the Lord in prayer. Please join us in praying for the leaders of this great land.

References: Richard H. Drummond, A History of Christianity in Japan (Grand Rapids: Eerdmans), 1971. Eric W. Gosden, The Other Ninety-Nine: The Story of Protestant Missions in Japan (London: Marshall Morgan & Scott), 1982.