Emerging trends: potential and pitfalls

Many trends in mission are currently emerging in Japan. While some seem quite promising, there are also potential concerns. To maximize the potential of these trends, it’s important to avoid extremes and seek unity in diversity (as opposed to in uniformity or conformity). Below, I consider some of these trends together with their associated opportunities and dangers, with a special focus on the different situations pertaining to rural and urban Japan.

Trend toward interdenominationalism

To a degree unimaginable a decade ago, there is now much greater cooperation between churches of different denominations. During relief work in Tohoku, similar denominations came to cooperate closely. Walls partially came down even between dissimilar denominations, resulting in increased communication, prayer, interaction, acknowledgement, and cross-pollination. There’s never been a better time to pursue lasting interdenominational cooperation. In this article I consider the various ways such interdenominationalism finds expression.

Most prefectural capitals and other larger cities have long had interdenominational citywide gatherings for pastors and missionaries to pray and enjoy fellowship, but there have been few such gatherings at the prefectural level. Recently, however, many regions have seen multiple efforts to start prefectural or multi-prefectural interdenominational meetings for mutual encouragement among Christian relief workers, missionaries, pastors, church planters, and those in rural ministry. In regions still lacking such cooperation, it may be an opportune time to expand gatherings in prefectural capitals to become prefectural wide so that they include rural pastors and church planters. The mutual awareness, prayer, and interaction generated by interdenominational ministerial gatherings can lead to more interdenominational partnerships between urban and rural churches and for expanded urban church collaboration, such as joint citywide outreaches and social services, better disaster preparedness, and more radio ministries. Such gatherings could also increase consultation between denominations considering planting new churches, enabling them to focus efforts on needy areas and avoid duplication.

Interdenominationalism may also help rural church plants obtain more assistance from nearby backup churches—churches within two hours of a church plant that offer occasional assistance. Backup churches have no authority over, responsibility for, or obligation to the church plant; rather, they serve under the leadership of the church planter when they assist. While churches have long assisted church plants in this way, the potential is even higher post-3.11 due to increased interaction between churches of varied denominations. Backup churches can assist church plants of different denominations if they defer to the church planter in areas of differences. Because assistance is directly arranged between the church plant and the backup church (rather than at the denominational headquarter level), only mutual willingness is needed. Extra assistance from multiple backup churches (which can belong to various denominations) could empower a church planter to expand from one town to a cluster of unchurched towns. This could make a real difference in reaching rural Japan given the shortage of rural church planters for the 1,800 towns still without their first church.

There’s also a trend toward interdenominational networks. By their nature, such networks (if they maintain their true essence) do not directly control or support anything; rather, they provide forums that enhance interaction among those who do. Like the Internet, a network provides a “space” for independent entities with shared interests to connect and interact. Thus, the primary role of a mission’s network is to create opportunities among those engaged in mission for prayer and encouragement, as well as sharing information, ideas, future plans, and challenges. Networks also enable those with ministry opportunities or other needs and those willing to offer help with a means to initially encounter one another.

Horizontal networks are empowering in nature and have much potential. But care is needed to ensure that they don’t morph into collectives, umbrella organizations, paternalistic groups, or all-inclusive prefectural mission teams under one leader (a hierarchy). Principles to help a mission network stay on track include:

• staying true to a network’s essence
• remaining horizontal (neither the network, network facilitator, nor any participating entity should have authority over or responsibility for other participating entities, which are each equal and independent of one another and of the network)
• valuing unity in diversity rather than in conformity and uniformity respecting and working through (not supplanting) local churches and church plants
• not mediating or intervening in relationships among participants or those introduced to each other via the network
• being a bridge to, not a gatekeeper of, outside resources
• having no staff or finances (or virtually none)
• conducting joint projects only when all concerned agree

There is also much potential if interdenominational cooperation increases even more. For example, consider the potential if, in rural areas, denomination headquarters recognized ordination by other denominations. Nondenominational churches are well suited for rural areas because multiple church plants of different denominations in small rural towns (population below 20,000) are generally counterproductive since they can give an impression of disunity and create confusion. Furthermore, multiple churches in small communities can undermine a starting core (in the same way that a fire dies after scattering the coals). In addition, the few believers already in a town and those who move in will generally belong to various denominations, and yet they need each other’s gifts and strengths. Even long-established denominational churches in rural areas struggle to support a pastor or replace a retiring one. One solution may be bivocational or lay pastors. Another might be for a few rural churches of different denominations in adjacent towns to hire part-time the same ‘circuit-riding’ pastor. Given the shortage of pastors and the need for 1,500 more rural churches, having one pastor of any denomination serving multiple established rural churches makes sense. But this would be possible only if, in rural areas, denominations agree to recognize ordination by other denominations.

Trend toward holistic ministry

The trend toward more holistic ministries could correct an imbalance in recent decades resulting from an emphasis on proclamation without a corresponding emphasis on community involvement and service. The trend toward holistic ministry is especially apparent in Tohoku, where some wonderful partnerships have developed with town councils, and where Christians—once a largely unknown entity—are now widely viewed as a positive influence.

It’s not the first time Christians have been viewed positively in Japan—between the Meiji period and the early post-war period, the church substantially influenced society by addressing social needs. Christians were involved in education, disaster relief after the earthquakes in 1923 and 1933, and addressing laborer’s and women’s rights. Although these efforts produced spiritual fruit, they did not produce lasting widespread openness to Christ. Openness to relationships with Christians and to their service to the community does not necessarily result in widespread interest in Christ himself. Perhaps there was an overemphasis on social services and proclamation suffered, or perhaps the maximum fruit possible was achieved. Whatever the case, the church’s influence waned over time once secular society could meet social needs.

Similarly, the substantial social influence and trust relationships that Christians enjoy along Tohoku’s coastline will decline. There is some increased fruit, but probably not a major or lasting breakthrough. Further, that influence extends only a few kilometers from the coast, not to all of Tohoku. Since 3.11, many Christians have urged greater social involvement, which is positive if combined with relational proclamation. However, even among evangelicals, increasing numbers of Christians are hesitant to directly proclaim the gospel.

The church in Japan is at a crossroads. It remains to be seen whether truly holistic Christianity with the right balance of Christian lifestyle, community service, and relational proclamation will emerge or whether a social gospel will replace gospel proclamation. Relief work has brought increased social acceptance of the church, but this can tempt us to not risk the long-yearned-for acceptance by sharing the Word. The myth that we can engage the community in a way that we will always be warmly received could lead to compromise with idolatry, to silence instead of proclamation, and to offering free bread instead of the Bread of Life. Balance is needed to minimize avoidable alienation and be holistic without idolizing community affirmation.

At certain stages in the history of Japan and currently in Tohoku, the church has met a disproportionately high proportion of social need. Will the church throughout Japan now engage the needs of aging Japan and shrinking rural communities? While it can’t serve every community on the same scale as the 3.11 relief work (when Japanese and overseas resources were focused on just a few prefectures), some holistic ministry is possible. Examples include:

• Operating or volunteering at nursing homes, home health care, and day service. These are also potential tent-making opportunities for Japanese and foreigners in rural areas.
• Offering professional and lay counseling and services for families, elderly, and those suffering from anxiety, depression, loneliness, and other mental-health problems.
• Creating jobs. Rural Japan’s shrinking population represents an opportunity for Christian businesses to create a job base in and greatly impact unchurched rural towns.

Many of the above represent business as mission (B.A.M.) opportunities for Christian business people. Let’s B.A.M. in rural Japan!

Trend toward increased outreach by Japanese

A growing, though small, subset feels that foreign missionaries should be under Japanese leadership or even that foreign missionaries are no longer needed. This was also a trend late in the pre-World War Two era when similar social circumstances prevailed. This trend is also common when the Christian population of a group reaches about 2% “reached”, as is the case in the megacities of Tokyo, Nagoya, and Osaka as well as in most of Kanagawa prefecture and Okinawa. From that point, foreign missionaries (except those with special roles) are gradually phased out. Interactions between foreign and home (indigenous) missions can be challenging during the transition from unreached to reached, just like young adults and their parents often relate awkwardly for a season.

However, Japan’s megacities, cities, and rural areas are at three distinct missiological stages. Megacities such as Tokyo and Yokohama are engaged, moderately churched, and nearly “reached”. They are beginning to enter a phase where the baton will be passed from overseas missionaries to Japanese leadership, and church planting will be done more and more by Japanese (though long-term missionaries already in Japan should be “grandfathered in” and treated just like Japanese church planters).

Most other urban areas are engaged and have churches, but are still unreached (0.5% Christian). Foreign church planters are still needed, but so are more Japanese church planters.

Rural Japan (municipalities of <50,000 population based on municipal boundaries prior to the Heisei era merger) is in the pioneer stage, unreached (less than 0.05% Christian), nearly unengaged for three generations, and in need of at least 1,500 single location or 300 multisite pioneer church planters (whether foreign or Japanese). The days of pioneer missions are far from over in rural Japan.

Ways to promote good relations between foreign and home (indigenous) missions include:

• Treat megacities, urban Japan, and rural Japan differently as they are in different missiological stages.
• By careful evaluation of needs, reduce placements of new foreign missionaries in megacities.
• Have the biblical mindset of neither Japanese over foreigner, nor foreigner over Japanese, but all called by God to minister in Japan as one in Christ. Roles must be based on calling and gifting, not on whether one is foreign or Japanese. This mindset will minimize friction between Japanese and foreign Christian workers.

Trend toward goals to reach Japan more thoroughly

One recent trend is to a movement to propose national goals for church planting in Japan. Such goals should distinguish between urban and rural areas because these areas are in different missiological stages. All urban areas (populations of over 50,000 based on pre-Heisei merger community boundaries) have churches, whereas two-thirds of rural areas (1,800 towns and villages) lack a church. Also, urban areas (where 0.5–2% of the population are believers) have been evangelized by many Christians for a long time, while unchurched rural areas (less than 0.05% of the population are believers) are nearly unengaged in the last 50 years. Furthermore, setting uniform church-planting goals rather than separate ones for urban and rural areas would protract the prolonged neglect of rural areas.

Some examples of potentially suitable goals are:

Urban goals (churches readily accessible)

• Churches as accessible as post offices or convenience stores.
• 40,000 new urban churches.

Rural goals (access to the gospel)

• A first church for all (so that no-one needs to leave town to hear the gospel).
• 1,500 rural church plants (one per unchurched pre-merger town with a population of over 3,000) and either 1,500 rural church planters or 300 or more leaders planting clusters of rural churches.

Urban and rural goals (no one left behind)

• 15/15/15: a church within a 15-minute walk in megacities, a 15-minute bicycle ride in other urban areas, and a 15-minute drive in rural areas.
• A first church plant in a rural area for every church planted in an urban area.
• The whole church reaching the whole of Japan (e.g., urban/rural partnerships)

Trend towards greater contextualization

Deeper contextualization and a greater focus on outreach to typical Japanese, not just those at the fringes of society, are hot topics. A great way to validate contextualization attempts is to test them on oldest sons in rural Japan. Contextualization is key to reduce unnecessary community alienation, yet care is needed not to water down the gospel or compromise with idolatry.

The future of mission in Japan will have different outcomes if emerging trends are engaged with balance and unity in diversity or guided by pendulum-like extremes and uniformity. 

Note: For more information on statistics on rural churches, see Dawn Birkner’s article “Spotlight on Rural Japan: Part 1” Japan Harvest, Winter 2011, 14–19.