Okayama, Hideo. Translated by Dale W. Little. “Fundamentalism and War” (原理主義と戦争). Japan Evangelical Association Theological Commission Pamphlet 6 (May 2006): 61-74.
Hideo Okayama is a lecturer at Japan Bible Seminary in Hamura-Shi, Tokyo, and is the pastor of the Higashimatsuyama Evangelical Church (Japan Evangelical Church Association).
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FUNDAMENTALISM AND WAR
SUMMARY
The New Testament asserts non-violence. Consequently, the early Church was characterized by non-resistant pacifism. From the fourth century onward, just war theory became the main current in Western Christianity. The problematic points of contemporary American Christian fundamentalism are nationalism, a simplistic dualism between good and evil, and a secularized eschatology. In order to deal successfully with these problems it is necessary to take a fresh look at the self-identity of those who have eternal heavenly citizenship. The Japanese church should continue to cooperate with historically pacifist churches, should return to the original Biblical faith, and should walk the road of non-violence.
INTRODUCTION: APPROVAL OR DISAPPROVAL OF THE IRAQ WAR
Sixty years after our defeat in the Second World War, we are standing at a historical crossroad. Since the war, we have continued to persist in making a strong appeal for peace. But with the Gulf War in 1991, the 9/11 incident in 2001, the bombing of Afghanistan in 2002, and the Iraq War in 2003, we have seen the situation change significantly during the past approximately ten years. The trend of this generation is toward increasing military strength and toward reinforcing the US/Japan military alliance. During this ten year period the Japanese government has passed about 30 laws related to war, the Japanese Self Defense Force has been deployed to Iraq, laws regarding the export of weapons have been eased, the development of a Japan/US mutual missile defense has been decided, the “Kimigayo” (anthem) and the “Hinomaru” (flag) are being enforced, and in addition the revision of the Japanese peace constitution and the move of the US military headquarters to Zama are proceeding. Can these be good things?
The Afghanistan War was for “unlimited freedom” and the Iraq War was for “Iraqi freedom”-both were accomplished in the name of “freedom and democracy.” But the injustice of the Iraq War can be seen in that the weapons of mass destruction which were the excuse for going to war in the first place did not actually exist. The preemptive attack which was contrary to international law, the disregard for the United Nations Security Council reasoning, the countless number of civilian casualties, and the inhumane abuse of prisoners of war, etc., highlight many problems and have caused mounting criticism within America.
Within the Christian world the Pope has sternly criticized the Iraq War and the worldwide Catholic Church has opposed it. Declarations of opposition have come from the Church of England, known for its liberalism, from the World Council of Churches, and from many people who are affiliated with the Japanese National Council of Churches. The Evangelical Fellowship of Asia has issued a statement in opposition and the chairperson of the Social Committee of the Japan Evangelical Association has issued an opposing declaration in his own name, but in America the National Association of Evangelicals has generally affirmed the Iraq War. Because of the Iraq War the World Evangelical Association has been split in two.
How is it that this situation has arisen among those who stand in the same evangelical faith? Why is it that American Christian fundamentalists even now continue to offer strong support for the Iraq War? Along with strong doubts about the Iraq War many Japanese Christian churches are also developing a feeling of loathing toward it so that the issue is becoming a stumbling block to evangelism in Japan. We are currently asking ourselves “What is the Church? What is the gospel? What is peace? What is true cooperation between Japanese and American churches?”
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