Brief History of NCCJ

The National Christian Council in Japan (NCCJ) was formed in 1922. NCCJ was reestablished in 1948 after its temporary dissolution between 1942 and 1948, for reason of the establishment of the Kyodan (United Church of Christ in Japan). The leadership of NCCJ before and after the war remained unchanged. We, could see very little reflection on the war responsibility by NCCJ. To some extent, NCCJ simply served as a comnrunication office among its member churches and Christian organizations overseas until the end of the 1960s. It changed direction in the 1970s and began to tackle domestic issues such as the human rights of Korean residents in Japan, Yasukuni Shrine based on the Emperor System, building new relationships with churches in South Korea, and raising awareness of Asian issues. We recognize our ecumenism to be issue-oriented. Through these comnritments we have shown our presence both in and outside of churches.

NCCJ is a fellowship of churches and Christian organi-zations. We remain a Christian Council, not a Council of Churches, since Christians in Japan are a tiny fraction of society. Hence, both churches and Christian organizations need to work together for God's mission, and with other religious and civil groups. We may be small and weak in our society, but we can find our Christian sisters and brothers in peace movements, civil groups and NGOs, working with and among people as salt of the earth through our Christian witness in the midst of our contextual realities.

We pursue ecumenism focused on issues such as peace, freedom of religion, church and state relations, human rights, and militarization. On these issues NCCJ works closely with the Catholic and non-NCC churches, including evangelical churches. We are still in the process of confidence-building with non-NCC churches and Christians. Mutual trust is needed in ecumenism.

We seek ecumenism as unity in diversity. While respecting differences over theological understanding, we pursue a common witness in society. We look at an ecumenical forum as a model for churches and Christian organizations to come together on an equal basis while respecting diversity, rather than trying to create a single ecumenical structure. We also need to bring out a theology of life even as we want to be faithful to Jesus' prayer: "that they may all be one" (John l17:21 ) .

Seeking Wider Ecumenism

We have faced up to concrete issues including the Yasukuni Shrine, emperor system, finger printing, Iiberation of Buraku people, textbooks, and militarization. Recently we took a major part in organizing the Christian Network for Peace (an inter-denominational effort) and Inter-faith Network for Peace (mainly Christians and Buddhists) against the militarization of Japan and also against a move to change the Peace Constitution. These two groups and a civil group jointly put a full-page opinion ad in the Asahi Newspaper on May 2, 2002 proclaiming: "We oppose the Emergency Laws (War Laws); extend the Peace Constitution to the World." We received USD 100,000 contribution from about 4,000 people. We also played a role in uniting different peace movements at a national level and have organized peace rallies in Tokyo.
On June16 2002 there was a peace rally against the militarization of Japan with 60,000 participants from all over Japan. The Christian Network for Peace was one of the three organizers. Through taking these challenges, we have had opportunities to meet different people and groups, and to build mutual confidence. This is one example of Japanese-style ecumenism.

We are all travelers of Jericho today as we see in the parable of the Good Samaritan (Lk, 10:25-37). Travelers do not only include Japanese, but also people of other countries and areas. It is hard to find Christians among travelers. Most of them are Buddhists and Shintoists. Young people do not pay much attention to religion. They'd rather enjoy materialistic life. They, nevertheless, are also traveling together with us. But some of the people, such as migrant workers, asylum seekers, foreign residents, and minorities in Japan have been deprived of their human rights and human dignity.

Jesus has asked us to show our concern and respond to what happens around us. Ephesians I :10 reads: "As a plan for the fullness of time, go gather up all things in hirn, things in heaven and things on earth". From this passage, I think our ecumenical task is to seek unity under Jesus Christ not only among churches and Christians, but also among all human beings. Of course, the first step in the endeavor is to pursue unity of divided churches. Since oikumene means the whole world in which human beings inhabit, we have a vision of the unity of all human being as God's family.

Ecumenism is derived from the Greek word oikumene. Once again, it means the whole world where people are living. Jesus wishes that we may all become one to be healed from our broken relationships with God and with people. We are called to participate in the formation of such community where all people receive respect as members of God's family. We must work together to this end. In this regard, we must seek a common ground rather than putting an emphasis on our differences. Speaking from a broader perspective of ecumenism, it is important for us to seek unity in trust.

There are many areas of concern that we can address together in Japan - such as peace, justice, and life of all creatures. We have specific examples of acting together on ecumenical agendas, such as Jubilee 2000, food aid to North Korea, and peace building efforts. Whenever I meet those who are sincerely committed I see God working with them.