1. Ecumenical: seeking worldwide Christian unity.
No clear sense of identity as a Japanese church.
Over the last few decades the church in Japan has gained almost complete independence from foreign funding and personnel, but not from foreign theology or methodology. The pursuit of westernization in the early years of the church has firmly established the western image of the church. To this day many churches reflect a striking resemblance to the Protestant tradition of 1950s North American congregations. This style is warm and welcoming for those who have been reared in such a context. Moreover, the fact that the way of doing church has changed so little is indicative of the high value Japanese Christians place on tradition. However, the continuing emphasis on private piety and rational, conservative spirituality is out of step with the contemporary society in Japan.
Although Christianity has enjoyed a positive public image for the last several decades as a well-balanced social ethic, it is still not seen as a viable alternative religion. This is due in large part to the condition of the churches. The church stands on a rock solid foundation of tradition, but it hasn’t developed a clear sense of identity as a Japanese church. The student protests of the 1970s clearly revealed this lack of selfhood. Nevertheless, rather than embracing their liminal state in order to engage a radically
changing social context, the church retreated into a shell of modernity pursuing techniques for church and professionalism.
Suspicious or over eagerness in recruiting new members.
Churches are good at forming a sense of community. However, they seem to harbor a notion of being separate from the real world. "Japanese churches often look suspiciously at the outside world, fearful of Japan’s new pluralism and apprehensive that any modifications in church life would compromise its integrity. This may make some churches apprehensive at least at the sub-conscious level about receiving new members. However, those congregations that are eager to receive new comers are often too eager. "To visit a Japanese church is tantamount to requesting membership. Many churches have visitors fill out a name card in the entry way and even introduce them in the middle of the worship service. Of course this is meant to be welcoming, but for a new comer it can seem overwhelming. Furthermore, a typical Sunday at a Japanese church does not convey the notion of a day of rest. Rather, it is often a day long affair that includes worship, corporate lunch and meetings. In this sense,
the church is missing the opportunity to model of living differently, from the workaholism so typical in contemporary Japan
Out of step with the modern generation.
Through the economic recession of the 1990s the church continued to focus much of its energy on maintenance overwhelmed by the vast pluralistic free market of spirituality. This contributed to a continuing reactionary stance over against the culture at large. The
church has correctly understood itself as on the margins of society. However, it continues to turn its concerns to inner maintenance rather than outer engagement of the multiplicity of society. In this way the church has effectively severed itself from the concerns of
contemporary society. Christianity has a savior to guide a generation disillusioned with the present and pessimistic about the future. However, rather than offering the messiah that Japanese society is so futilely searching for in the manga, the church offers
western tradition, an intellectual approach to the Bible, and style of worship that is reverent, but highly conservative and inhibited. Of course, the church continues to offer itself as a fellowship of authentic friendship and care. However, where the problem two
decades ago was keeping people from slipping out the back door, the current challenge is getting people through the front door in the first place. This has also contributed to the rapid aging of the church.
As shown in the manga and anime, the younger generation has a rather critical view of contemporary society and pessimistic view of the future. In the minds of many this necessitates the need for a savior. Christianity has a savior to meet the needs of the young generation. However, the Japanese church by and large has estranged itself from contemporary society. "Surveys show that many, if not most, people see the church as small, unattractive, and foreign-tinged, and see Christians as gloomy, legalistic, and rigid. This may be due in part to the preoccupation of the mainline churches with the crucifixion of Christ. The church is seen more as the suffering body of Christ than the joyful gathering of believers at the resurrection. In general, the church’s western image and rational approach that separates body and spirit put it out of step with the postmodern landscape.
Failure to connect the meaning of the gospel with daily living.
The intense commitment of the adults of the 1960s and 1970s to building Japan into an economic world power left their children feeling abandoned. "Reasons for the current spiritual crisis among young Japanese are found in the absence of adults, especially parents; they are not available to help young people grow up. These children who are now adults are looking for meaning, wholeness and authentic love in their lives. This has led many of them into various aspects of the New Age movement and the new-new religions. As we reflect on the issues described above it would seem that biblical Christianity offers almost point for point what these young people are looking for and yet they remain conspicuously estranged from the church in Japan. They are looking for meaning in their present life and hope for the future. Although, Christianity has the potential to address these concerns in a deep and satisfying way, the church in Japan has done little to connect to this massive generation of people. Part of
the reason for this is the church’s tendency to look inward. "Its concerns are for theological purity, Bible study, local church administration to people outside the church, these matters are of no interest and appear merely as ingrown self-interest. This makes the church irrelevant to outsiders from the earliest stages of inquiry. "Japanese pastors are characteristically orthodox in theology, faithful to the traditional Christian doctrines and capable and earnest in teaching the Bible However, the over-emphasis on intellectualism and purity has contributed to the general failure to connect the meaning of the gospel with daily living.
Summing up, the broader church in Japan at the end of the millennium is experiencing negative growth, is profoundly lacking in zeal, and seems to be digging in its heels further in a mode of survival. To revive Christianly, a new church needs to be formed. A church which can embrace religious pluralism without violating the authenticity of Christ, which is willing to discard many of the attributes of established religion in the process of developing authentic communities of faith that can embrace their multiplicity in the spirit of unifying Christian love, a love that heals spiritually, emotionally and physically and changes the society around them.
