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The Formation of the Apostolic Community
Tsutomu HAGA 장로회신학대학교 2014 ASIA‒PACIFIC JOURNAL OF THEOLOGICAL STUDIES Vol.1 No.-
The mentality of the Japanese society before the 3.11 has typically shown features of liberal democratic states with free market of massive consumption. But the spiritual tradition from the old Japanese culture remains yet everywhere in a way of symbiosis. Three features are to indicate: utilitarian individualism, man and society seeking no meaning, and naturalistic soteriology. Right after the disaster on 3.11, 2011, indeed, we can find the reaction that differs from what used to be. People are voluntarily in full activity to help the sufferers. Besides, the experience of the disaster comes to lead the people to face the basic question of life and death and therefore of the meaning of life. Nevertheless, many people bow to the inevitable fate and submit more and more to a kind of naturalistic soteriology like worship of ancestral spirits. We Japanese read the Bible as the word of God even in that context. What are the challenges for our church and theology? Three issues rise to the surface: we should tell the biblical stories as the more attractive vision of the good life, the decisive events of the Cross and resurrection of Christ as the answer to the theodicy-problem, and the development of the salvation-theories in aid of the narrative theology. The community which creates and fosters the public value of freedom must exist in society. But such a community must not necessarily be the old community that has strong connection with kindred and locality like a tribe, village and national state. Instead of those old communities, the new community presenting the concept of good is to exist as the middle group between state and the individual. The church knows “the ultimate story”, that is the on-going history of God who brings the ultimate salvation to the world. Therefore the basic stance of the church in this pluralistic global society should be the to-universalism-opened particularism.
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