It intrigues me that less than 1% of Japan's population identify as Christian. According to Wikipedia, this still equates to over 1 million people if you lump Catholics, Protestants and Orthodox together. A respectable number even if a tiny, tiny proportion of the nation. When I began studying Bahasa Indonesian some six months ago, I learned that around 10% of the population identify as Christian, but this number is closer to 23 million people.
I began studying
further, utilising search engines, blogs, ebooks and even talking to
Actual People and the prevailing thought seems to be that
Christianity is disruptive; it spoils the harmony of the community
and provokes a selfish, individualist attitude.
What kind of “Christians” have these people been talking to? The question stopped me in my tracks. In my own experience, Christianity seems quite in tune with the culture – it is focused on community, assisting those around us who cannot assist themselves and reaching out to those around us, lifting one another up and teaching one another. The question really should be “How have we Christians been conducting ourselves?”
I started thinking about my own experiences with so called Christians before I found my faith again and I began to understand the negative viewpoint. I encountered a great of hypocrisy, bigotry disguised as doctrine and wild eyed, mindless fanaticism. People confronting me in the street, grabbing my arm and shouting how I was doomed if I didn't accept Christ as my Saviour, buskers committing crimes against music to the point that even the church they were performing in front of ordered them to move on. And then you have the prosperity focused churches who are all about the money. Certainly one can understand how these false teachers are seen as disruptive and objectionable.
As I began to write this entry on New Years Day, I received multiple interruptions that disrupted my train of thought – these proved to be beneficial however, as they gave me time to further my research and realise that my original idea was incomplete. Whilst I had briefly glanced at the history of Christianity in Japan, I discovered that there was a great deal more than I first thought and my original understanding was flawed.
I came to discover that part of the problem was they way we approached the subject – Christianity explained from a Western perspective can be construed as sometimes meaningless, sometimes objectionable and offensive. Expressions and similes that we use in English (or even the original Greek, Hebrew or Aramaic texts) don't translate well into either the Japanese language or the culture. In addition to translating the language, we must also seek out a cultural equivalent to explain.
So as I renew my studies of Japanese, reviewing my textbooks and notes from my night classes dating back from 1997, I realise that I need to approach my learning from the other direction – I need to study not just more about the culture but also the religion of Japan to find parallels, to find the parallels that make the gospel more comprehensible but more accessible. We will never inspire people to look further into the gospel if we start off offending them.