Local Community Relations Very Important! An Interview with Auxiliary Bishop Koda of Tokyo

This interview with Auxiliary Bishop Koda of Tokyo appeared in the Spring issue of The Japan Mission Journal.

Bishop Koda, thank you for agreeing to this interview. Two years have passed since you were consecrated Auxiliary Bishop of Tokyo. How do you feel now about being a bishop?

There are many problems, and trying to deal with these problems takes a lot of energy, and I sometimes feel that I would like to do something positive and new.

What problems are most pressing just now?

Practical ones. The Japanese Church, including the Church in Tokyo, was built up after the War. Many or our buildings are forty or fifty years old and their upkeep poses problems.

Another problem concerns the kindergartens that are attached to many churches. The pastor has been the manager of the kindergarten, and Catholics of the parish have taught in them. Now all these people are growing older, and the problem of finding replacements is a difficult one. The needs of society have changed. We are asking what is now required of kindergartens, and how best to respond to these needs. Qualified people with energy are needed. Parishes on their own cannot meet these demands, so it is necessary for the diocese to look at the situation and support these places.

 The number of children is declining, as is the number of priests. We wonder what will happen in the future to the kindergartens run by the Church. The number of children is declining especially in rural areas, not so much in Tokyo. So if a kindergarten is run well, the children will still attend. But what we feel to be a problem is that many kindergartens are religious corporate bodies (shûkyôhôkin). The government idea that kindergartens should be educational corporate bodies (gakkôhôjin) is becoming stronger, and the amount of subsidies is being gradually decreased. So even if there are enough children, running a kindergarten is becoming increasingly difficult. Therefore if the requirements are to be met, we have to make them corporate educational bodies. But in reality they are in small church grounds, and it is very hard to clearly separate religious corporate bodies and educational corporate bodies.

 I would like to ask you about the liturgy in the Japanese Church. Some people say that doctrine and liturgy in the Japanese Church are too Western. Some priests and theologians would like a more Japanese-style liturgy. What do you think? Do you think that among the Japanese Catholics there are also people who feel this?

What do we mean by a Japanese-style liturgy? Do people mean incorporating parts of Japanese Noh into the liturgy, or bringing into the liturgy some parts of the Japanese tea ceremony, which takes place on tatami mats. I have heard of suggestions like that, but I wonder about it. People of my generation would be inclined to resist such moves. In ordinary life people do not live on tatami. People live their lives mostly without any contact with Noh or the tea ceremony. If people were to come in contact with these only at Mass time, then it would feel unnatural. So I am not in favour of taking something from Japanese culture into the liturgy on a superficial level.

 

What about the present liturgy? Do you think it is all right as it is?

 I do not think it is all right as it is, but rather than just including some aspects of Japanese culture in the liturgy on a superficial level, I feel that we must over a long period of time try to create a liturgy which expresses the faith experience of the Japanese people. The problem of language is a serious one. The Japanese language is very different from Latin, and trying to express our faith experience in the liturgy takes a long time, but I think it is important.

In a project I was involved in for a number of years, Japanese people, on their own, wrote the proper prayers of the Mass, such as the Opening Prayer. They were composed on the basis of the three-year cycle of Sunday readings, and we tried to write prayers that were suitable for each Sunday’s Mass. Now these prayers are printed in the Sunday Mass leaflet, and actually used in the Mass, but they are mostly translations of the Latin. But we tried to write prayers based on our own faith experience. The question is whether or not they will be approved by Rome; I do not think they will. This has been tried already in Europe—in France and Italy. In English, too, prayers based on the three-year cycle of readings were composed, but there was mostly a negative reaction to them, so they cannot be formally used in the Mass at present. In doing that work we tried to express the faith experience we have of meeting God here in Japan, and to express it in our own words.

In recent years dialogue with other religions is receiving much emphasis. Here in Japan dialogue with Buddhists, in other countries dialogue with Muslims for example, is considered very important, but the Japanese Catholic Church does not appear to be very active in this field. For example, is there dialogue about spirituality and pastoral practice, social activity, theological reflection, and so on, with Buddhists?

 In reality, we do not have the time for this, it is very difficult.

 

Do you think it would be good if there was such dialogue?

I think it would be good it there was, and there are people engaged in such dialogue, but I personally do not have time to spare for such activity.

At a Caritas Japan seminar last autumn about problems of violence, domestic violence and child abuse, and which touched on the problem of violence in churches also, a man from Chiba involved with children who are victims of abuse was invited to talk. His name is Kashiwami Reiho, and he is a Jôdo Shinshû priest. He said he was very grateful to be invited to talk at a Catholic seminar. At the start, he was asked to talk a little about Jôdo Shinshû, and he said this: There are three main elements to the Jôdo Shinshû teaching. Firstly, examine oneself closely as a human being so one does not become selfish. For Jôdo Shinshû, a human existence that is not selfish is called karma, and one has to examine oneself closely, as sin dwells with our hearts. Then we become aware of the existence of the Amitabha Tathagata who saves and helps us. That is the second element. And the third element is connections with people, to care for the people we encounter and establish relationships with during life; to live with these people to the best of our ability. These are the three essential elements of the Jôdo Shinshû faith, he said. When I heard that I thought that it was almost the same as what we ourselves believe.

The Amitabha Tathagata (Amida Buddha) is the probably the equivalent of Christ, and especially in Jôdo Shinshû and Mahayana Buddhism they are clearly aware of a transcendent salvation, and in that context the problem of human sin, and the problem of living a truly loving life, and I felt that on a fundamental level, we really have much in common with each other. In tackling real social problems we can cooperate with each other, and in doing so—in tackling these truly human problems—understanding each other’s faith, and sympathizing with each other— is very important I think.

 

Do you think it would be good if there were more activities life that?

Yes, I think it would.

 

But this would be difficult at the parish level.

 

Yes, it would, I suppose.

 

For example, discussing social problems with people from the local temple or shrine, cooperating with the different activities they are involved in, and so on.

But in some places I hear people talk about this. For example, Protestant people might think about doing something to help the homeless people in their locality, then the Catholic Church would cooperate with this, and Buddhist people would also cooperate, and there would be a group of different religious believers trying to help the homeless.

So rather than dialogue about spirituality or theology, it is in practical issues, when there are people who are really in trouble, really suffering, that Buddhists and Christians should especially seek to cooperate. This kind of practical work is, I think, often easier to undertake.

 

In recent years, not only in Japan, but in many other countries also, the number of immigrants and refugees is increasing a lot. The number of people coming from abroad has drastically increased the number of Catholics in Japan. Do you think Japanese Catholics and foreign Catholics are interacting well with each other?

There are places where they are, and places where they are not. The parish is also the place where foreign Catholics gather together. So the understanding of the parish clergy is very important. But most Japanese priests cannot speak a foreign language, and there are places where one cannot say that there is good communication between the priest and foreign Catholics. Then there are national characteristics, different customs, and so on, and there are lots of small difficulties.

 

As Bishop, how do you advise priests about these matters?

 

Before I became a bishop, I worked in Chiba for five years, and while saying so may be impolite, the common problem for the churches in Chiba is this problem, as there are foreign Catholics in each church. There are more foreigners in the churches in Chiba than in the churches in metropolitan Tokyo. As it was felt that one priest or one church is unable to cater to the needs of such people, for many years the Chiba churches have been inviting Filipino lay missionaries and paying their expenses. These lay missionaries went around the churches and organized baptismal preparation seminars. They told people that if they did not attend these seminars at a Chiba church, their children would not be baptized. They have been doing this for a long time, and the Catholic Tokyo International Center (CTIC) developed from an aspect of this. But now a kind of a gap appears to have opened up between the CTIC office and Chiba and the parish priests there. That is really regrettable, and I think it would be good if once again the priests working in Chiba got together with the Filipino priest and lay missionaries working there, and talked about what they feel and experience, and see in what ways they could cooperate with each other. As bishop I would like to be involved in that.

 

Interaction among Japanese Catholics and foreign Catholics is not just a problem for the diocese of Tokyo, but is a topic for all of Japan. What does the Bishops’ Conference think about this?

There are not a lot of foreign Catholics in every diocese. Some dioceses have many, some few. The Bishops’ Conference has the Catholic Commission of Japan for Migrants, Refugees and People on the Move, and the bishops of dioceses with many foreigners are concerned about their problems, and I think that they are really interested in cooperating with them.

 

Do you think that there could be more cooperation between Japanese Catholics and foreign Catholics?

 

Yes, I do.

 

For example, at some churches there is an English Mass on Sunday afternoons and a Japanese Mass in the mornings, is that desirable?

Circumstances vary, and at the national level and the Bishops’ Conference level they do not say you should do this or do that. But in Tokyo diocese, and in the dioceses around Tokyo, especially Saitama diocese and Yokohama diocese, circumstances are in some instances very similar, and we have been discussing them for a number of years. As a diocese we are considering these problems, and we would like to bring the Japanese Catholic communities and the foreign Catholic communities closer together. There are many factors involved, and this can be difficult in some places, but I think people are becoming more and more conscious of the importance of this rapprochement.

It concerns especially the so-called ‘double’ children. If they are taken by their parents to a Tagalog or English Mass they do not understand it at all! When the time comes for these children to receive First Communion, if they have up to that only attended the foreign language Mass which they do not understand, how do we deal with them? So foreign Catholics who are settled in Japan need a Japanese Mass and a Japanese language Sunday School. I think the two communities will come closer together through the children.

 

Recently in Japan, bullying in schools and other problems with young people, domestic violence, suicide, political corruption, the political influence of right-wing organizations, and the increasing social inequality are coming to the fore. Has the Catholic Church or the Bishops’ Conference considered, for example, issuing a common statement with other religions about these social problems?

It is two years since I became a bishop, and I have not heard anything about such moves.

 

Do you think it would be good if the Bishops’ Conference cooperated with or held talks with other religious bodies about these matters?

 

Yes. But the Japanese Catholic Church is still very small, and so our ability to speak out is also weak.

 

So would it not be good to address issues together with other religions?

Yes, it would. But for the Japanese Bishops’ Conference this is not so easy. At the local level there is much more movement. For example, among people who are involved in dealing with child abuse and domestic violence, there are many Protestants working together with Catholics, and Buddhists also, so this kind of cooperation is quite extensive. With the Catholic Church, up to this, when there was some work that had to be done, a religious order was formed, and they concentrated on doing this. There were several such initiatives in Japan after the War; for example caring for people with tuberculosis, caring for mentally handicapped people, institutions to provide certain kinds of care; with regard to such social problems, the religious orders did a lot of work. Nowadays the idea that a religious order can meet such needs is no longer realistic as their members are mostly elderly and fewer. Rather it is NGO’s and NPO’s which become involved, and when they do, people come together. While they are not Catholic or Protestant as such, within them there are many Protestants and Catholics, and Buddhists also, and this kind of activity is spreading.

 

Are there special topics on which the bishops have spoken persistently over the years? Which groups within Japanese Catholicism have been most heard by them?

A few years ago the bishops issued a long pastoral letter entitled Reverence for Life (Inochi e no manazashi). I do not know what was the lead-up to it or how it was written, but in it the bishops address problems which are present in Japan today, especially problems concerning life, and it became an important message for many people. Another concern is issues relating to peace. These are particularly pressing now, since the governing parties are thinking of revising the constitution, with special focus on the article renouncing war, and the principle of the separation of religion and politics. We consider these to be very serious issues. In 2005 the bishops issued a message on the 60th anniversary of the end of World War II, and I think this year we are considering a special message on the separation of religion and politics.

 

When you issue such a message, do you think Japanese politicians will read it?

I suppose they will not read it.

 

Apart from Catholics, who do you think will read it?

With regard to amending the Constitution, in article nine it is decided that Japan will not possess any weapons, but in reality we have the defence forces, and there is a movement to have the constitution recognize the minimum military forces necessary for defence. But against that, people say that if you alter that article, change article nine, the basis of the Japan which has been constructed up to this, the Japan which has not gone to war in over sixty years, that important basis will be shaken, and the people who are worried about this are not only Catholics, but many other people in Japan, and such people have many networks. Among such people there are people in politics, and many people in political parties, trade unions, and so on, and people who are members of religions play an important role in these. Catholic bishops and priests are involved in these networks, and perhaps such people will read the bishops’ message.

 

Would if not be good if Catholics became more involved with such trade union members and members of other religions working in networks actively tackling social problems?

Yes it would. But what is difficult is that regarding the constitution and the Yasukuni Shrine problem, among Catholics there are people in a variety of positions, and with a variety of opinions. So if the bishops and priests move along with one idea, there will be people who will oppose it very loudly.

 

I would like to touch on environmental problems. Global warming is progressing, environmental destruction is increasing, and this now is being reported in the media almost every day. Would it not be good if the Church spoke out a little bit more seriously about environmental destruction, reflected on our lifestyle, and so forth?

Yes it would. But I do not hear much about any such large movement. Of course, on a small level, for example there are small groups in parishes considering these problems, and trying to do something, but these do not result in any large initiatives.

 

Why is this?

Because it is difficult, I suppose. The Japanese Church is really only a small group in society, and when people really feel strongly about such problems, rather than doing something within the church, there are many kinds of communities and activities in the local area. And Catholics participate in these—this is the reality of Japan. For the Church to do something is difficult.

 

Yes, it is difficult. But should priests not refer more to environmental problems in their homilies, study groups, and so on?

Yes, they should. But environmental problems cannot be addressed by Japan alone.

 

It is a problem for the human race. And as human beings, living on this planet, we cannot be indifferent to what is happening.

That is right.

 

These days, missionaries from abroad, religious also, are becoming fewer. As a bishop, and Tokyo diocese also, what are you hoping for from foreign missionaries?

From a historical viewpoint, Japan is a very difficult country. Firstly, there was Toyotomi Hideyoshi’s edict expelling the Christians, the first persecution of the whole Church, and foreign missionaries were expelled from Japan. Then, at the beginning of the Showa era, as Japan gradually became militaristic and nationalism increased, foreign missionaries were again rejected. Japan is this kind of country. And there is this kind of danger in Japan. There is a tendency to rush towards extreme militarism — not only in the government, but also in the consciousness of many Japanese people. Maybe even among people in the Church in Japan there is a kind of narrow consciousness.

But our faith goes beyond country and race and is related to all the people in the world. As visible expression of this I think the role of missionaries from abroad are very important. Not just because we are short of priests and we would like some to come from abroad, or because we would like to spread Christianity among the Japanese some more, but so that the we in the Japanese Church may not become isolated, missionaries and Catholics who come from abroad are very important to us. I think it is alright if they point out the strange things about the Japanese Church or the strange things about Japanese society to us.

 

Bishop Koda, what kind of dreams or hopes do you have for the future of the Church in Japan?

As I we mentioned already, there are many kinds of social problems, for example the problem of violence, crime, suicide and others, and the cause of these problems is, I think, the collapse of the traditional community. People are becoming more and more isolated. Of course this is not happening only in Japan—it is a worldwide problem. Where do these isolated people end up? They really feel tremendous stress, resort to violence out of pure frustration, and suicide too is also related to this. How do we bring these people isolated in modern society back into the community—this is a big question.

Of course in Japanese society, as in many other places, efforts are being made to build up the local community once again; and especially with the increase in elderly people and the decrease in children. I think that people who are healthy and working do not feel the need for a local community. But when they grow old, and can no longer take part in social activities and begin to stay in their local area, and they grow weaker physically, then they begin to feel the need for the support of the local community.

Another thing is the rearing of children. Children should not just be reared in the room of an apartment, and not with the mother and child looking at each other all day long, but children should be reared with more contact with people in the locality. So this is why people are now calling out loudly for the building up of the local community. How well things will turn out, I do not know.

When we examine our faith in this kind of social context, the fruit of our faith, our Christianity is a faith we have inherited through the community. Talking about “God and myself” is a very modern view of faith, but in reality it is at the center of the community that we can find the invisible God. People are linked to each other through this divine presence. We need to recover this extremely important perspective on faith.

Especially regarding Japan, since the Meji era Christianity was brought to Japan by foreign missionaries, and within this faith the concept of “God and I” has been central. Of course many people have come to an awareness of their faith themselves as adults and decided to receive baptism, but always the stress has been on the individual’s personal relationship with God. Along with the faith of the community the faith of the family has shallow and strong elements, but family ties are becoming weaker in the present society, and so the family faith is not being inherited by succeeding generations. That, I think, is the reality. And so we have to try and bring back the sense of a faith community. I believe this is very important. This is necessary, but in a place like Tokyo, where there are hundreds of thousands, maybe millions, living within a parish area, it is difficult to feel any sense of community. And so in this context I believe that it is very important to try and build small communities.

So what I am thinking about and recommending is for Catholics to come together, read the bible and pray together. And whether there are ten or twenty people, if coming together like this becomes usual, I think it will be a great support for everyone.




Beatification of 188 Japanese Martyrs

Beatification of 188 Japanese Martyrs
November 24th, 2008, in Nagasaki

 

Archdiocese of Tokyo 2008

 

download [PDF 70k]

 

 

 

 

 

 

THE BEGINNING OF CHRISTIANITY IN JAPAN

Christianity was first brought to Japan by St. Francis Xavier in 1549. He stayed in Japan for only a little over 2 years, but his missionary activity continued under the direction of dedicated Jesuits such as Cosme de Torres, Lawrence Ryosai and Luis de Almeida. Thanks to their great devotion the Catholic Church was well established and began to grow with churches and hospitals in Kyoto, Osaka, Yamaguchi and in the Kyushu region. The Christian faith spread among the feudal nobility and the samurai, as well as the general population.

Father Alessandro Valignano, the official Jesuit Visitor, came to Japan in 1579 and set up a program for the priestly education of local Japanese, with minor and major seminaries. At his suggestion four Japanese seminarians were sent to Rome as messengers of the Catholic Lords of Japan. One of these young delegates was Julian Nakaura, who went on to become a priest. He is counted among the martyrs that are to be beatified this year.

 

 

SAINT PAUL MIKI AND HIS FELLOW MARTYRS (26 MARTYRS OF JAPAN)

This period of Jesuit mission in the later part of the 16th century coincided with Oda Nobunaga’s consolidation of his rule over most of Japan. However total control was only achieved by his successor Toyotomi Hideyoshi, who was determined that nothing would interfere with the complete unification of Japan. In 1587, Hideyoshi issued a decree expelling all Catholic missionaries, which was probably done to limit the influence of European nations in Japanese affairs. As a consequence of this decree, a Jesuit priest Paul Miki and a Franciscan priest Pedro Bautista with 24 companions were martyred at Nishizaka in Nagasaki in 1597. This group included 20 Japanese, 4 Spaniards, 1 Portuguese and 1 Mexican, Felipe de Jesus. They became known as the 26 Martyrs and were canonized by Pope Pius IX in 1862. Their feast day in Japan is the 5th of February.

 

 

PERSECUTION AND MARTYRDOM IN THE EDO PERIOD

The persecution of Christians grew even more severe, with the establishment of the Tokugawa administration in Edo (present day Tokyo) in 1603 by the Shogun Ieyasu. At that time, there were approximately 400,000 Catholics in Japan, and some tens of thousands were martyred during the early Edo period. We will never know the names of many of those who died. The scale, the ferocity and the length of the persecution of the Christians in Japan during this period is something that has no comparison. From among these many martyrs, 205 were beatified in 1867, which included a group of 55 Christians martyred in Nagasaki on September 10th, 1622. Another group of 16 martyrs including the Dominican Thomas Nishi and the first Filipino saint Lawrence Ruiz were canonized by Pope John Paul II in 1987.

 

 

JULIA OTA AND HARA MONDO

Julia Ota was a Korean girl brought to Japan, during Hideyoshi’s reign, and was raised in the household of the Christian Lord Konishi Yukinaga. She later entered service at the palace of Shogun Ieyasu as a maid servant, where she became well known as a devout Catholic. When in 1612 the Shogun demanded that all his attendants renounce Christianity, Julia refused and was exiled to the remote Izu islands. Another attendant John Hara Mondo, originally from Sakura in Chiba, also refused to renounce his faith and was dismissed by the Shogun. Later in 1623, with 49 other Christians he was martyred at Fuda-no-tsuji, near Shinagawa, Tokyo. He also is to be beatified this year.

 

 

BEATIFICATION OF PETER KIBE AND 187 MARTYRS

The Beatification ceremony that will take place on November 24th, 2008 in Nagasaki will honor the faith and devotion of 188 martyrs from this early Edo period. These Christians are from all over Japan and come from all levels of society; lay people and priests, women and children, samurai, commoners and disabled. The two largest groups are the 52 faithful from Kyoto martyred in 1622 and 53 from Yonezawa in Yamagata Prefecture martyred in 1629. The last of the 188 faithful to be martyred was Father Peter Kibe, a Jesuit, who was executed in Asakusa, Tokyo in 1639.

184 of the 188 martyrs are lay people, as most priests had been exiled by this time. Families and small communities of lay people supported each other in maintaining their faith. The 4 priests who were martyred had secretly returned to Japan and ministered to the faithful as best they could while hiding from the authorities. They were like the ‘good shepherd’ who is prepared to lay down his life for his flock.

 

 

THE RENEWAL OF THE CHURCH IN JAPAN

During the 250 years of the Edo period, the ‘hidden Catholics’ of Nagasaki and Goto in northern Kyushu, secretly maintained their faith and passed it down to the following generations. In the mid 19th century, Japanese ports were reopened and foreigners were once again able to visit Japan. Priests belonging to the Paris Foreign Missionary Society were sent on mission to Japan and began building churches in many part of Japan including Oura church in Nagasaki. A group of ‘hidden Catholics’ from Urakami, a district of Nagasaki, visited the new church and professed their faith to the French priest: a dramatic encounter after 250 years of persecution. Even at that stage, Catholics were not free from oppression and discrimination, but eventually freedom of religion was acknowledged for everyone and the Catholic Church was able to minister openly again.

 

The Beatification of the 188 martyrs is an important occasion for the Church in Japan to reflect on the faith of our Christian forebears of 400 years ago. We too need to develop a ‘strong Faith in God’, ‘to place our Hope in God no matter what’ and ‘to live with Love all the days of our lives’.


Logo : Catholic Bishops’ Conference of Japan




On Re-organization of Catholic Tokyo International Center – CTIC

Catholic Tokyo International Center (CTIC)

Steering Committee Chairperson

OKADA Takeo (Archbishop of Tokyo)

 

 

To all the Faithful of the Catholic Archdiocese of Tokyo,

 

Two years from now, in 2010, the Catholic Tokyo International Center (CTIC) will celebrate 20 years since its foundation. “Pastoral care and support for foreigners in difficulty” has been one of the priority tasks of the Archdiocese. In 1990, in commemoration of the centenary of its establishment as a diocese, Tokyo Diocese founded the “Tokyo International Pastoral Center” – now called Catholic Tokyo International Center (CTIC) – for the purpose of supporting foreigners.

 

Now 18 years later, internationalization and multi-nationalization have greatly progressed in the church and in society, and the number of foreigners who settle in Japan has greatly increased. Half of the members of Catholic churches are now foreign nationals. We presume the number of migrants will continue to increase. It is time for us to receive migrants more positively, renew Japanese society together, and move towards the realization of a multicultural society.

 

Pastoral, consultative, and supporting ministries for and with foreigners is an important duty of the Church, and this is a task to be carried out by all its members. From now on, by strengthening bonds with the church communities and parishes, the Catholic Tokyo International Center (CTIC) will cooperate more closely with parishes to develop this activity, so that the whole Archdiocese can be involved and engaged.

 

In view of our 20th anniversary, and with these points seriously in mind, we have often discussed and talked about the management and operation of the three CTIC offices in Meguro, Kameido and Chiba, considering how to improve efficient and effective cooperation among the staff, and how to reduce the cost of office operations. As a result, we came to a conclusion that it is desirable to re-organize and unite the three offices, and to re-establish one integrated office on the premises of Meguro Church. Therefore, from January next year, the “Catholic Tokyo International Center – CTIC” will re-open its integrated office in Meguro Church, and start a new stage in our journey.

 

I ask for your warm understanding.

 

October 1, 2008

 

 


 

 

NOTICE FROM C T I C

 

On Temporary Suspension of Business on account of moving :

December 15 – 27:

Because of moving for offices to be integrated, business will be unavailable

* Services at Kameido Office and at Chiba Office will end on December 12, 2008..

December 28, 2008 – January 7, 2009 End of the Year and New Year holidays.

Business and services such as consultations, will start on January 13, 2009.

 

How to Contact us at the New Office ( after January 8, 2009 ) :

Catholic Tokyo International Center

4-5-22 Kamiosaki, Shinagawa-ku, Tokyo 〒141-0021

Tel. (Main number) 03-5759-1061 Fax 03-5759-1063

 




Archdiocese of Tokyo and Cologne, 50 years of Partnership

The Sister Church Partnership of Cologne Archdiocese and Tokyo Archdiocese

How did the Sister Church partnership begin?

 In 1954 the Archbishop of Cologne, Cardinal Josef Frings asked for a great sacrifice from the Catholics of Cologne, a sacrifice that would also contribute to the spiritual renewal of the Archdiocese. So despite the scars of the Second World War still being very evident in Germany, the Cardinal asked that financial assistance be extended to Tokyo Archdiocese. This aid would be used for the postwar recovery of the Tokyo Church and for its missionary activity. This was the first example of a diocesan partnership being formed; previously all assistance had been mediated by the Papal See. This new initiative had a great impact on the Catholic charitable organizations of Germany.

 

 

 

 

First Meeting with Cardinal Doi

I was deeply impressed by the priestly character of the Tokyo Archbishop Peter Tatsuo Doi. He was born and brought up in an old samurai family. Being of small stature, Archbishop Doi does not attract one’s attention, but as I became closer to him, I was impressed by his earnestness, his apostolic insightfulness, and his pastoral zeal. If we can make a substantial effort to draw the Japanese church forward, it would be of course a great encouragement to them.
(From Cardinal Frings Letter to Pope Pius 12)

 

 

 

 

Even though Germany was still suffering from the defeat, why did they reach out to help others?

Cologne had suffered a great deal at that time. Germany had been defeated in the Second World War and in the post –war period was not wealthy. A great deal of money was needed for the rebuilding of Cologne Cathedral, the pride of the European Catholic Church. Voices were raised asking ‘Why is it necessary to help other, distant churches?’ Cardinal Frings replied to these complaints with; ‘It is not the Gospel spirit to give only when we have more than enough to spare.’
The spirit of the Cardinal touched the hearts of the people, and helped to revive their spirits desolated by the recent defeat. The reconstruction and the renewal of the Archdiocese of Cologne were enhanced by the Cardinal’s Gospel vision.

From Tokyo to Cologne

In gratitude for the financial assistance received from the Cologne Church, the faithful of Tokyo Archdiocese offered prayers for priestly vocations for Cologne.
The following Spiritual Bouquet was sent on the 3rd May 1955.

Mass (26,595)
Communion (7,369) 
Benediction (645)
Communion Visitation (58,346)
Rosary (22,710)
Lord’s Prayer (207,423)
Hail Mary (289,387)
Glory Be (197,852)
Stations of the Cross (1,428)
Spiritual Communion (354)
Short Prayer (602,001)
Good Works (30,878)
Sacrifices (45,728)
Marian Visitation (3,194)

 

The Partnership continues.

Cardinal Frings Gospel vision for Cologne resulted in substantial financial assistance for the Tokyo Archdiocese. Starting with St Mary’s Cathedral, many churches and facilities throughout the Archdiocese have been built with aid from Cologne up to this day. In October 1979, Cologne Week was celebrated in Tokyo and a new dimension of the partnership began. In the spirit of Cologne, the Tokyo Archdiocese would form a partnership with the Myanmar church. As Tokyo has received so much from Cologne, now the Tokyo Church would each year assist the Myanmar church in the training of priests and in its missionary activities.




Guideline for the Catholic Mission Districts

Tokyo Archdiocese, February 24, 2003

Preface

After the 20th of April, the Easter of 2003, the Archdiocese of Tokyo will start the Catholic Mission Districts as the first step to the reorganization of parishes. The purpose of the Catholic Mission Districts is to encourage parish communities, or the former parishes, to work together in much deeper cooperation, and to prepare churches to live out their gospel mission more fruitfully. The task of the Catholic Mission Districts is to promote teamwork between priests themselves, and teamwork between priests, lay people and religious so that lay people can participate in the mission of church. We believe that as we try to change our churches into how they should be, this can also deal with the problem of a shortage of priests.

Participation of lay people in the mission of church is viewed from two different dimensions.

One is church activity; in many different ways, lay people can greatly participate in a large part of church activities. They can voluntarily hold bible reading and praying meeting or make volunteer groups. If necessary, they can officiate ceremonies and help Holy Communion service, and so on.

The other, decision making; in making decisions, lay people as well as priests play a very important role. When the discussion is held within church, it means that everyone in the church works together to reach a common understanding of the gospel. We have to discuss matters like, “what God hopes us to do for this area at this moment”, or “how churches animate the gospel evangelization activities” and for that “how the catholic facilities and finance situation should be”, and so on. Although it may be difficult to a lot of lay people, it is important that they participate in discussion of the Catholic Mission Districts and make decisions with their priests

Regarding church activities, they should be promoted by in each community. This guideline instead focuses on the latter dimension, how the decision should be made in Catholic Mission Districts. It also has set a basic line of how the Archdiocese of Tokyo function as a whole according in that respect. As related to this matter, ideas on Parish Community and the Pastoral Evangelization Advisory Committee will be announced later.

 

How the Catholic Mission Districts Should Operate

1. The basic line for the operation is that the Catholic Mission Districts should be flexible and phased. This doesn’t mean to unify the Diocese as one but it means to highly value the independence of each Catholic Mission District.

2. Coordinator Priests

Parish Communities that structure Catholic Mission Districts are on equal teams. In principle, a Parish Priest will be assigned to each parish community. A Parish Priest maintains the former authority and responsibility.

One Priest will be designated Coordinator. According to the recommendation by the Priest Team of Catholic Mission District, the Bishop will assign the coordinator. (Coordinator must be recommended by the end of May 2003)

 

A role that a Coordinator will be playing is as follows;

– Represent his Catholic Mission District

– Run the Pastoral Evangelization Advisory Committee (He can put work such as preparation, keeping contact and recording of the committee, into the other’s hands)

– Keep contact among priests and coordinate meetings. Run Priest meeting. Contact with the Bishop.

 

3. Priest Meeting

Priests Meeting should be held at least once a month with the District Priests. Information on the Gospel Evangelization Activities will be exchanged and cooperation among Priests will be notified and arranged.

 

4. Catholic Mission District Council

– Catholic Mission District must hold a council meeting at least once a month or every other month.

– Participations of Parish Priest from each Parish Community and representatives of lay people are mandatory. It is appropriate that Representatives of lay people are members of the Pastoral Advisory Committee. (To lighten the burden imposed on some particular lay people, a schedule should be carefully planed.) The number of the representatives can vary according to the conditions in each Catholic Mission District and Parish Community. Also if necessary, it should be considered that Assistant Priests, Associate Priests, Priests who take care of foreign pastoral in a wide area, and representatives of Religious Orders and Catholic facilities participate in the Catholic Mission District Council Meeting.

-The topics to be discussed at the council meeting are as below;

1, Respond to the need of the districts

2, How to convey information on the Gospel Mission and encourage interchanges among Parish Communities.

3, About joint liturgies, meetings, and events

4, Arrangement on expenses

 

 

5. Activity Report and Looking Back

Each Catholic Missions District will make its activity report to the Bishop once a year. What each Catholic Mission District has done will be looked back on and evaluated fairly by the whole Diocese after an interval of three years.

 

* Each Catholic Mission District must discuss the matters mentioned below and report the results to the Bishop by the end of July, 2003.

1, Names of your Catholic Mission District (Please think about name that shows your regional characteristics.)

2, Council members

3, Date and place

4, Operation

(Although the conditions of each region and independence of the Catholic Mission Districts are valued, if some overall arrangement is felt necessary when reports are submitted, another consideration will be given.)

 

* Next Step

1, By promoting phased-interchanges and corporation among Catholic Mission Districts, the next step will be that, in the future, what Catholic Mission Districts are now as a Council will transform to a “Community For the Gospel Mission”.

2, When a Catholic Mission District is arranged to be put in the hands of one Responsible Priest, this Catholic Mission District will function as what Canon Law refers to a “Parish”.

How the Parish Community Should Operate

 

 

How the Parish Communities Should Operate

The Catholic Mission District consists of several Parish Communities. In the near future, it will be necessary for the Diocese to standardize the rules of how the Parish Communities should operate. On the other hand, however, there is another way of looking at this. That is, what rules we need and standardize will be much clearer through experiences that Parish Communities in their own Catholic Mission District get to know each other, talk to each other and cooperate with each other. And so at this point of establishing Catholic Mission Districts, this guideline will state not the standardized rules but some respects that should be most carefully considered on how the Parish Community should operate.

It is an important task of the Archdiocese of Tokyo to establish better cooperation between Pastors and lay people within the Parish community and nurture a Catholic Mission District that lives out the Gospel Mission. For this we all must deeply take the following teachings to heart.

The teachings of No.37, “Lumen Gentium”, Second Vatican Council

“They should openly reveal to them their needs and desires with that freedom and confidence which is fitting for children of God and brothers in Christ. They are, by un of tho knowledge, competence or outstanding ability which they may enjoy, permitted and sometimes even obliged to express their opinion on those things which concern the good of the Church. When occasions arise, let this be done through the organs erected by the Church for this purpose. Let it always be done in truth, in courage and in prudence, with reverence and charity toward those who by reason of their sacred office represent the person of Christ.”

“Let the spiritual shepherds recognize and promote the dignity as well as the responsibility of the laity in the Church. Let them willingly employ their prudent advice. Let them confidently assign duties to them in the service of the Church, allowing them freedom and room for action. Further, let them encourage lay people so that they may undertake tasks on their own initiative. Attentively in Christ, let them consider with fatherly love the projects, suggestions and desires proposed by the laity.”

 

 

1. Name

After the 20th of April, the Easter of 2003, what Parishes and Sub-parishes now in Tokyo Diocese will be placed as “Parish Communities”. According to Canon Law terminology, each Parish Community can be also called “Parish” and ” Sub-Parish” as before. For the public, the name as used before will continue to be used.

 

2. Who Is Responsible

The responsible person of the Parish Community will be a Parish Priest as usual. A Parish Priest will take the final responsibilities of the pastoral Evangelization, maintenance of the buildings and administration in each Parish Community. He does not take all the responsibilities to himself. It is rather more important for the Parish Priests to fulfill the obligation through communication and cooperation with the other priests, religious and especially many lay people.

 

3. Advisory Committee Where Lay People Participate

Most Parishes have organizations called “Church Council”, ” Parish Council”, “Finance Council” and so on. In such organizations, lay people play their roles to operate churches. As these names are not standardized in Tokyo Diocese, it is more appropriate to use Canon Law terms, “Pastoral Evangelization Advisory Committee” and ” Economical Advisory Committee”. (According to Canon Law terminology, when important issues are discussed, they are viewed from two different dimensions; one is economic, the other pastoral. The term here ” Pastoral” refers to the whole church activities that are to evangelize and help people. In Japanese, however, the meaning of this term is too narrow to reflect the activities. It is easier to think this as “Pastoral Evangelization”.

 

4. Pastoral Evangelization Advisory Committee (cf. 536. New Canon Law)

This committee does not only control the advantages and disadvantages for the parish; rather its aim is to discuss the whole church activities and to lead the decision to the pastoral line. Important decision-making requires priests and lay people.

 

5. Nomination of the members of Pastoral Evangelization Advisory Committee

Nomination of the members for Pastoral Evangelization Advisory Committee will be considered so as that the opinions of the community members will be clearly aired. Parish Priest must pay attention to the fair nomination of the members.

 

6. Economic Advisory Committee

Canon Law requires that an Economic Advisory Committee be operative in each parish for property management and administration. (cf.537. New Canon Law) This committee is to help priests with the administration. It encourages lay people to use their technical knowledge and reflect their opinions on matters. When difficulty occurs for several reasons, an Economic Advisory Committee can get Pastoral Evangelization Advisory Committee to hold its post concurrently.

 

7. Laity Assembly

Many churches hold a Laity Assembly for lay people to freely participate in and discuss. This type of assembly is the right and proper forum for lay people to discuss important issues of parish community and to confirm a community consensus.

 

8. For Fair Nomination; what pastors should pay attention to

Pastors should try to lighten the burden imposed on a specific group of lay people. Also they should see to it that the same person does not continue the same position for a long time. For Women and the youth to participate in the administration of the church more easily and delightfully, pastors should take some steps about fair nomination.

 

 

Pastoral Evangelization Advisory Committee For the Diocese

Pastoral Evangelization Advisory Committee that is held in the Diocese inquires Diocesan Pastoral Evangelization activities. This Committee replies to the inquiries of the Archbishop, or give proposals to the Archbishop. In some occasions, it implements commissions that the Archbishop gives the committee.

The members of the Pastoral Evangelization Advisory committee consist of mainly lay people as well as priests and a few Religious. The first committee is scheduled in fall of 2003. Further details will be announced when preparation is set.

We will rearrange the Meeting of Church Council, which is held twice a year, and establish another meeting for the representatives from all the Catholic Mission Districts and Parish Communities.

 

The guideline is settled and announced as above.

 

 

 

Peter OKADA Takeo Archbishop of Tokyo




Living out the Gospel Mission, Proposals for “One Step Forward” Reorganization Project Team of Tokyo Archdiocese

June 29, 2002
Reorganization Project Team
of Tokyo Archdiocese

Published by Archdiocese of Tokyo
Archbishop’s Office

16-15, SEKIGUCHI 3-CHOME BUNKYO-KU, 112-0014 TOKYO
Tel. 03-3943-2301 Fax. 03-3944-8511

  

 

INDEX

 

LISTS

 


 

Preface
Living out the Gospel Mission

To the Laity, Religious and Clergy of Tokyo Archdiocese.

One year has now passed since my message to the Archdiocese, “One Step Forward” was distributed on the 25th of June last year. Since then many people have responded in good faith to my appeal and I am deeply grateful for their effort. I will endeavor to make their responses a useful guide as we continue the restructuring process.

The Project Team has now produced a new document, “Living out the Gospel Mission ? Proposals following on One Step Forward.” I earnestly request you to read this new document thoroughly, give time to the key issues and consider what it may mean for your parish.

In this pamphlet, new concepts the ‘Catholic Mission District’ and ‘Parish Community’ are introduced and the plan for the restructuring of the Archdiocese is further delineated. We are still only at the tentative first stage of the process and there is still opportunity for adjustment to the plans, so your views on this are very welcome. Finally it is the responsibility of the bishop to see the process through to a settled conclusion.

Once the organization of the new Catholic Mission Districts has been confirmed by March 2003, the first step in this process will have been inaugurated.

This first step of the reorganization is not to enhance efficiency, but is a trial period for the new parish combinations, which will allow further opportunity for changes. Moving on to the second stage, the Parish Communities that form up each Catholic Mission District will be determined.

After the distribution of ‘One Step Forward’ last year, a Diocesan Meeting was held. In a similar manner, a Diocesan Meeting is also planned for this year and we would like as many people as possible to attend, so as to share and reflect on this very important issue.

The Church needs always to be born again. That is to return to its origin, to Jesus Christ.

Jesus always treated the suffering, the violated, and the downtrodden with great concern. When preaching the Gospel, Jesus would go first to the poor, he became their friend and he walked the roads with them. The mission of the Church is to put new life into the mission of Jesus Christ. In Japanese society voices can be heard crying out for salvation and our own Tokyo area is not lacking in such yearnings. How will our Church respond to these cries for help? Don’t we close our eyes to the pleas of people being worried to death by chronic family problems? What kind of problems do the people of today have? What kind of suffering and pain are they wrapped up in? That is what we should be concerned about. This should be our priority that we deal with.

Jesus taught the disciples ‘For anyone who wants to save his life will lose it; but anyone who loses his life for my sake will find it.’ (Matt. 16:25) On other occasions, Jesus encouraged his followers with ‘Be brave: I have conquered the world.’ (John 16:33) ‘And know that I am with you always; yes to the end of time’ (Matt. 28:20)

Trusting in the Lord, let us pray.

‘Lord, we pray that you will send your Holy Spirit upon each one of us: grant us wisdom and understanding in our work for the renewal of Tokyo Archdiocese, right judgment and courage, the grace of knowing God and a heart that will always turn to you in loving respect.’

 

29th June 2002

 

 

Peter OKADA Takeo

Archbishop of Tokyo

 


 

Living out the Gospel Mission
Proposals for “One Step Forward”
Reorganization Project Team of Tokyo Archdiocese

Each parish was asked to discuss the issues that Archbishop Peter Okada Takeo addressed in “ One Step Forward”, his review of parish structures released on June 25, 2001. Each Block collated the parish responses and a summary of these views was submitted last December. Reading these summaries, the Archbishop and the Project Team, had the impression that the lay people, religious and the parishes of Tokyo Archdiocese were taking these matters very seriously and reflecting on them constructively. Nevertheless, we keenly realize that the intention of the reorganization has not yet been well conveyed and many people still feel uneasy and suspicious about this process.

Acknowledging these reactions, the Project Team wishes to state plainly both the intentions behind the parish restructuring and the concrete steps needed to achieve it.

 

I.Intention and Purpose of the Reorganization

(1) The key purpose is “ To Live out the Gospel Mission”

The restructuring of the Archdiocese, that is the reorganization of the Parish system, is aimed at re-invigorating Evangelization. “One Step Forward” states―“It is imperative that the Church, as a community in Mission and as the place where those in positions of weakness can find salvation, reconsiders its reality in a radical way in order to be truly renewed.”(III-3)

Here, the word Evangelization doesn’t only mean “to proclaim the good news of God, profess the teachings of Christ to those who don’t know his name, and administer baptism”, but it also means to live out “the Mission that the Church received from the resurrected Christ”. In most documents, Japanese Churches use the word “Senkyo” as the English translation for “Mission”, which originally stems from the Latin word “Missio” meaning “to send out”. The New Testament uses various phrases in relation “to sending out (Mission, Senkyo)”. Such expressions as to be witnesses through word and deed (cf. Acts 1:7-8), and to continue the Mission of Jesus, whom the Father had sent to live among us 2000 years ago (cf. John 20:21-23).

In this document we will use the term “Gospel Mission”, to express the Mission that the Church of today must carry on; the Mission the Church received from Christ, which is Christ’s own Mission having been sent by God to Palestine 2000 years ago.

As Christ through his words and actions, awoke trust and hope in the heart of the people starved for salvation, so we too work to become signs of hope and salvation for people in our present time. This is our Mission, to live the “Gospel Mission”, and this is the aim of the Reorganization that the Tokyo Archdiocese has begun.

 

(2) “Sense of Mission” in Crisis

As we look at the background to this crisis, we realize that parishes might be losing sight of their special call to participate in the Gospel Mission.

As the history of the Church shows, churches fall into corruption and sin, when they lose sight of their purpose that is of living out the Gospel Mission. If the Church loses its sense of mission, it focuses instead on protecting itself and so no longer acts as God’s instrument of salvation for others. And so money and desire are seen to be the dominant forces within the world. In fact, the scandals afflicting the Catholic Church at present -money, sex and abuse ? is in large part due to the fact that the special sense of Gospel Mission is not apparent in many churches. This crisis is not just a problem caused by some priests and religious, but needs to be recognized as a problem facing the whole Church.

In the present world, especially in a society with strong consumerist tendencies, many people are so ensnared by an overload of information and endless material desire that they are reluctant to see their own spiritual poverty and their need for true salvation. The economy has a profound influence on all things and people find it very hard to even realize their own spiritual emptiness and inner yearnings, and that Christ is the light to solve our problems. We have to admit here that, as a result of this crisis, priests, religious and lay people are losing their sense of mission.

 

(3) Church: Unattractive to Young People

An obvious fact about our Japanese parishes is the small proportion of youth. There are exceptions, however it is clear that not only priests, but also the laity is aging. Accepting this reality, we cannot help but be pessimistic about the future of our parishes in their present state.

Events for the younger generation have been organized and moves have been made to increase vocations, however we do not accept these activities as a solution. The basic problem is that the Church is becoming less attractive to the younger generation, as the Church’s role within society no longer holds any special meaning for many people. In other words, the parishes are no longer functioning as “a sign of salvation or an instrument of salvation” in present-day society. If the Church is truly a sign of salvation, we believe there will be young people will place their lives in the service of Christ.

 

(4) Necessity for Structural and Personal Renewal

Deeper comprehension of faith, spiritual renewal and a change in our way of thinking are required for any lasting Church renewal. These three necessities have been emphasized since the Second Vatican Council and were affirmed anew at NICE (the National Incentive Convention for Evangelization). Many lay people, priests and religious have rediscovered their Gospel Mission as Christians in contemporary society, and are living signs of faith. However we should admit that renewal has not penetrated the whole Church.

We have to admit that our diocesan structures may have become obstacles to necessary change. When church is equated with the parish system, structures may well take precedence over mission.

 

(5) Getting over the “Save my Parish” Attitude

The parish has been and still is the closest community for Christians, a community where people have deepened their faith through liturgy and catechesis, and have passed faith on from one generation to another. Thus the parish system plays an exceedingly important part in our faith life.

On the other hand, it is difficult to say that the parishes have always responded well to the needs and changes of society. Faced with the difficult contemporary situation, parishes can become “introverted and defensive ”.

Problems are as follows.

1. In a parish, the assigned priest endeavors to live out his Gospel Mission, as well as animate the parish’ sense of mission to the best of his ability. His good efforts in these areas however may not be continued when a new priest takes over the administration of the parish. As a result, a continuing missionary vision for the parish is difficult to maintain. In the long run priests may focus more on their daily parish duties and so tend to weaken their sense of mission.

2. The connection between lay people and the Church is mediated by their relationship with the priest, and so lay people may become overly dependent on the priest. Lay people then do not have the chance to realize their own charisms within the Church, nor create mutual support systems among themselves. This raises questions about lay participation within the Church. There is a tendency that priests treat those who regularly come to Church as “zealous believers”, and do not value or encourage those who do not come very often, but are still zealous in leading their lives as Christians in society.

3. The Bishop has to give top priority to the assignment of priests, which compounds the above problems and really cannot be resolved without major structural changes. (see “One Step Forward”II,1-6)

4. The overall result is the development of a ‘save my parish’ mentality, where maintenance of one’s own existing parish becomes the overriding priority.

The Church has been overly focused on parish, which has contributed to these problems. A faith community, such as the parish is indispensable for our own faith lives. But if we keep running them in the conventional way, it is obvious that we will be stuck within their limitations. We need to overcome this “Save my Parish Attitude”.

 

 

II. Restructuring

In accord with the new line of thinking that Peter Okada Takeo, Archbishop of Tokyo followed in “One Step Forward”, the Project Team would like to make some concrete proposals on parish groupings and the way parishes should live out their Gospel Mission.

There are two aspects of this Restructuring; (A) Reorganization of the Parishes, and (B) Strengthening the Works of the Archdiocese.

 

 

(A) Reorganization of Parishes

 

【First Stage】 Setting up the Catholic Mission Districts

 

After Easter, April 2003, parishes will be grouped into “Catholic Mission Districts”. In principal, three or four parishes will form each new group with the purpose of living out the Gospel Mission together as a unit. The present parishes will be referred to as “Parish Communities” since they are still the basic communities for parishioners. As you can see, the size of the Catholic Mission District is smaller than that of the former Block groupings, in order that greater cooperation will be achieved. Until now, each parish has acted quite independently from each other and the Block groupings have only brought about cooperation in a fairly limited range of areas. Some Blocks did not even set up regular meetings. On the other hand, this new Catholic Mission District will gather lay people, priests and religious from several Parish Communities to animate their participation in the Gospel Mission.

The following diagram compares the present and the planned new diocesan structures.

 

Details of the reorganization of Parishes are as follows;

 

(1) Several current parishes will form a new Catholic Mission District. Its task is to respond to the needs of the people in the wider community and seek ways to live out the Gospel Mission.

 

(2) Initially a Parish Priest will still be assigned to each parish and the member priests of each Catholic Mission District will have meetings at regular intervals. One Priest will be designated Coordinator responsible for keeping contact and coordinating activities. The bishop naturally will consider the makeup of the team before making any new assignments.

 

(3) Each Catholic Mission District will establish a Catholic Mission District Committee, which will be formed of lay representatives from each parish community, representatives of Religious in the district and the priest team. The character of this Committee is different from that of the parish council operating in each parish community. The Catholic Mission District Committee will not deliberate on the maintenance of structures or on plans for social events, but on the Church’s Gospel Mission and its realization. Following are the three key aspects of this Gospel Mission.

(a) Spreading the word of the Gospel

(b) Giving thanks and praising our God together

(c) Helping one another and others

In accordance to these, the Church will be the definitive sign of God’s Love. More concretely, the tasks facing the Catholic Mission District are:

1> Lay people and priests should reflect on living out the Gospel Mission and how to respond to the needs of people in their area.

2> Determine the location and time for Bible Seminars and Baptismal preparation. Mass times may need to be adjusted in response to requests from the people and to facilitate cooperation. Retreats should also be planned together.

3> Through this process of cooperation, the special characteristics of each parish community should be given a chance to flourish.

4> The location and use of facilities and buildings should be considered from a long-range perspective and for their usefulness for Gospel Mission.

5> Assistance will initially be sought from within the district when a priest falls ill or is absent on long vacation.

 

(4) The suggested groupings for the Catholic Mission Districts are not fixed. The first stage is a trial period. After the initial stage the groupings may be changed.

 

(5) This promotion of cooperation within the Catholic Mission Districts does not negate the need for other levels of cooperation, such as took place within the various Block areas. However the old Block structure has been dismantled so as to allow the new district structure to develop and better respond to the demands of mission.

 

(6) The process of forming Catholic Mission Districts should not weaken the connection of the people to their Parish Communities. Gathering for local activities and sharing common interests and problems, lay people will support each other as they journey together in faith. “Nothing will get started without the priest” thinking will come to an end. The building of new relationships between the laity, working beyond the limited fence of Parish Communities might help things progress easier.

It will be important to foster and promote lay leadership and lay ministries at the parish community level.

 

(7) As the activities of the Catholic Mission Districts begin, financial issues will need to be considered. The present accounting system in which each parish pays a salary to its own Priest will change. The new principle will be that the Tokyo Archdiocese as a whole will pay the salaries of the priests who work in the parishes or on official diocesan work assigned by the Archbishop (including priests from Religious Orders and Mission Societies). Further detail will be provided later in this Document.

 

★Necessity for Change in our Ways of Thinking

On the surface this restructuring seems to be concentrating on changing around systems, but it needs to be accompanied by a complete change in our ways of thinking. Without this revolution within our consciousness we will not attain the results hoped for.

First of all, priests need to be “conscious of working and cooperating with other priests”, and they need to be “conscious of deciding and discussing matters together with the lay people”. The traditional image of the Parish Priest as the source of all authority, and all responsibility lies on his shoulders, is in need of imminent change.

The lay people need to be “conscious that they are participating in the essential activities of the Church”. They should not passively depend on the priest. They need to support each other to become witnesses of Christ. Also it is important that each lay person be conscious that through their different activities and their own way of life, they are participating in the Gospel Mission. They should find more space both within and outside of the Church to exercise their charismas.

 

★Encouragement of Participation by Religious Orders

n Tokyo Archdiocese, priests from Religious Orders staff many parishes. Some of these are the head offices of Religious Orders that are based in the Tokyo area. Some of these parishes operate on a very large scale. Due to the good work of a team of priests, their good facilities and their convenient geographical location, these parishes have achieved a great deal. The Religious Orders are invited to participate fully in the restructuring of the Tokyo Archdiocese and to share their insights on the process.

 

★Cooperation with Religious Orders and Catholic Institutions

The Church’s Gospel Mission cannot be fulfilled only by the action of Catholic Mission Districts, Parish Communities and the Archdiocese. Male and Female Religious Orders, Catholic Institutions, and Lay Movements have always played a very important role in the Mission of the Church. Unfortunately they also face the same serious problem of a shortage of younger people to carry on their mission. Cooperation with diocesan and parish communities may enable the various groups to share their strengths. Here we are not able to make any concrete suggestion on how to proceed with this cooperation, however it is important to strengthen relations between Religious Orders and other Catholic facilities within a Parish Community. So that increased cooperation may be considered, a list of Religious Orders and facilities in each Catholic Mission District and Parish Community is provided on page 24.

 

★Rationale for the Catholic Mission Districts.

The groupings of the parishes shown on page 21 were arrived at by the Project Team, based on the views collected from each Block in December, 2001 and from the regular priests’ meetings. Basically our chief rationale is that in order to facilitate cooperation between parishes easy of access and availability of public transport is important. We request your opinions on this plan from throughout the Archdiocese, so that we can make any necessary corrections to the grouping plan before it is put into practice during April 2003.

 

 

 

【Second Stage】 Further Integration of the Catholic Mission District

The Catholic Mission District will gradually become more integrated and so identified as the new form of Parish in the second stage. It doesn’t necessary mean that this transformation of the Catholic Mission Districts will happen at the same speed everywhere. Either through necessity or through appropriate preparation, the Catholic Mission Districts will become more integrated and form a new type of parish.

The parish is the pastoral unit recognized by Canon Law. The pastoral unit where the priest appointed by the bishop takes care of and gives guidance to the people. The new type of parish being introduced here is not just an expansion of the parish for greater work efficiency, rather it is intended to make possible a working team of lay people, priests and religious focused on the Gospel Mission.

See the diagram of the integration plan.

      

In this stage the following will be key points.

(1) The priest who has general oversight over the Catholic Mission District will be known as the District Pastor, while other priests in the district will be referred to as Associate Priests. Each Catholic Mission District will have a “Mission Pastoral Team”, consisting of priests, deacons, lay people and religious for the vigorous performance of its Gospel Mission.

 

(2) As many priests are currently working as parish priests, they have little opportunity or interest in extending their Gospel Mission beyond the boundaries of their own parishes. A great benefit of reducing the number of existing parishes is that many priests will be freed from the duties of parish priest, and so make it possible for these priests to develop their talents and interests in mission beyond the old parish boundaries. An associate priest may also have a diocesan appointment (mentioned in Chapter B), or may have an additional special ministry with people which transcends the parish.

 

(3) An Economic Advisory Committee and a Pastoral Evangelization Advisory Committee will be established in each new parish. As designated by Canon Law, these committees are the right and proper forums for lay people to participate in the administration of the parish. These committees do not legislate for the parish; rather their aim is to improve collaboration between priests and lay people, promoting their abilities and encouraging their opinions to be aired. Canon Law requires that an Economic Advisory Committee be operative in each parish. It also states that the Archdiocese must consult with the members of the Priests’ Council in organizing a Pastoral Advisory Committee (cf. 536-537, Canon Law).

Parish activities can be viewed from two different dimensions; one is economic, the other pastoral. According to Canon Law terminology, the Pastoral Evangelization Advisory Committee is referred to as just the Pastoral Committee. The former title is used here because the meaning of the term “pastoral” is too narrow to reflect the situation in Japan. Hopefully a more appropriate name will be decided on later.

 

(4) Administrative and financial systems within the parish need to be reconsidered.

 

 

(B) Strengthening the Work of the Archdiocese

 

The diocese centered on the bishop is neither a mere division of ecclesiastical administration, nor an assemblage of parishes.

 “A diocese is a section of the People of God entrusted to a Bishop to be guided by him with the assistance of his clergy so that, loyal to its pastor and formed by him into one community in the Holy Spirit through the Gospel and the Eucharist, it constitutes one particular Church in which the one, holy, catholic and apostolic Church of Christ is truly present and active.” (“Decree on the Pastoral Office of Bishops in the Church”-Documents of Second Vatican Council,11)

While the parishes we have in Japan are small in scale and what we can do is limited, as ‘Christ’s Church’ we are striving to respond to those who hunger and thirst for salvation. Things that cannot be accomplished by a single Catholic Mission District or Parish Community however may hopefully become possible with the cooperation and assistance of the whole Archdiocese. Therefore it is essential to live out our Gospel Mission as an integral part of the Archdiocese.

We cannot list every single task that the Archdiocese is required to carry out, because there are so many. In section IV-2 of “One Step Forward”, eight significant tasks of the Archdiocese are listed. Yet it seems to be impossible to address all of them at the same time, as this would mean a dispersal of effort and possibly poor implementation. Accordingly, the Project Team has narrowed down the list to three priority tasks, which need to be dealt with immediately.

 

1) Training Lay People to live out the Gospel Mission.

2) Supporting Foreign Catholic Believers and addressing their Difficulties.

3) Supporting People who Suffer from Spiritual and Mental Injury and Illness.

 

These tasks are the most pressing for the Archdiocese, but are too difficult to be handled individually by parish priests. In collaboration with lay people and religious, our Archdiocese needs to assign sufficient priests to work in these fields. In addition for the Archdiocese to function smoothly, it is necessary to have a sufficient number of priests staffing the Diocesan Office. Tokyo Archdiocese has relatively more priests than other Archdioceses in Japan, but in consequence Tokyo is required to make a greater contribution of personnel to Seminary Formation. Considering all the parishes in the Archdiocese, it becomes obvious that there is a shortage of staff.

The reorganization of parishes and strengthening the work of the Archdiocese are closely related. To promote the work of Archdiocese despite our limited number of priests requires the implementation of the “Second Step”, that is the reorganizing of the parishes to reduce the number of parish priests and so free up associate priests for involvement in Archdiocese priority areas.

 

★Explanation of the Three Tasks

 

(1) Training Lay People

The present parish relies upon priests too much. There is much work that lay people are able to do. Not only financial and building management, but also tasks related directly to the Church’s Gospel Mission. Such tasks should become the main focus of lay involvement, for example, catechetical instruction for all ages, serving during liturgy (including leadership of liturgies and distribution of Holy Communion), visiting sickbeds, outreach to the lonely and suffering, supporting each other’s faith and small group leadership. To obtain satisfactory results for these tasks, the right selection of people is important and offer them appropriate training. The Catholic Mission Districts could do much of this training, but the Tokyo Archdiocese would be responsible for creating guidelines and with helping with some certain parts of the training.

 

(2) Pastoral Care and Support for Foreigners

The Catholic Tokyo International Center (CTIC) is active in dealing with these issues already, and many parishes have responded well to the need of foreigners. There are also many Foreign Catholic Communities and quite a few parishes celebrate masses in foreign languages. Many of these foreign language masses began simply because there happened to be a priest, who was familiar with a foreign language, resident in the parish at the time. Troubles have occurred in maintaining continuity for these masses, when the originating priest is transferred. This problem forces us to acknowledge that we are not responding as well as we should to the spiritual needs of the foreigners. “Guidelines for Pastoral Care of Multinational Japanese Parishes” (Tokyo Province, 1998), uses the term “Base Church”. By introducing this new term, the guidelines indicate the importance of reconsidering the current haphazard approach to foreigners’ pastoral needs and the importance of an arrangement that ensures continuity of pastoral care.

A Foreign Liturgy and Pastoral Service is gradually being expanded throughout the Tokyo Archdiocese. About twenty Parish Communities will be designated as Base Churches where the priests will be also be assigned Foreign Pastoral services.

 

 

(3) Supporting People who Suffer from Spiritual and Mental Injury and Illness.

Each parish has people suffering from mental illness among its members. People today are living more stressful lives and so suffer from many inner problems. This is true of Catholic faithful as well. People have a difficult time talking about it but there are many families going through great difficulties in caring for the mentally challenged.

The number of people traumatized by disaster or crime, of women victimized by their partners (domestic violence) and of children abused by their parents, has continued to increase and no let up is apparent.

Parishes have tended to leave these problems to doctors. As it might well aggravate the situation, if people with little psychiatric knowledge try to become involved, these matters are usually left up to the professionals.

As members of the Church we have three reasons not to neglect these people who suffer from inner injury and illness.

1) Psychiatric medication has progressed significantly and fewer patients need long-term hospitalization. However wide acceptance of the mentally challenged within society has not progressed very far, which has made their lives difficult and could aggravate their condition. Under these circumstances, parishes are one place that offers acceptance without any worry about costs.

2) Many people are still averse to visiting psychiatrists and have little information on psychiatry. Families can find themselves at a total loss in regards to these situations, and few public organizations are able to give appropriate advice to those who suffer from mental problems. As a result people look to parishes for acceptance and advice.

3) According to the Gospel, Jesus responded positively and reached out his hand in help to people suffering from spiritual and mental injury and illness. Domestic violence and child abuse are closely connected to human rights. The Bible emphasizes the special consideration to be accorded to “orphans and widows”, so reaching out to these victims really is a priority for the Church.

 

There are things that Parishes can do.

1. Counseling. (Giving advice on appropriate care and recommendation of specialists.)

2. Involvement in a crisis. (Visiting and giving aid when a crisis occurs)

3. Long-term support and assistance in returning to society

(Support during recovery as the person reconnects with society and renews relationships)

We should think urgently about securing shelters for victims of domestic violence and abuse.

Dealing with these matters is too big a burden for any parish or priest, so we need to form a Diocesan organization appropriately staffed to take charge of these matters.

 

 

(C) Related Problems

【Economic Problems】

In order to proceed with the reorganization, the “the Self-Supporting Accounting System of Parishes” needs to be reviewed.

(1) Concerning the Priest’s Salary

At present the principle is that the parish where he works is responsible for the salary of the priest. The Archdiocese actually requires each parish to pay the “Diocesan Office Contribution # 3”, which is then used to pay the salaries of diocesan and Mission Society priests, though the money originally comes from their own parishes. It is generally true in the parishes staffed by Religious Order priests that the parish is responsible for their salaries. Presently there are quite a few priests working outside of parishes (for example the Diocesan Office). Their salaries are covered by the Archdiocese. According to the reorganization of parishes and changes related to it, the present style where one Priest works in and is paid by one parish will gradually change. Following the new principle that the Archdiocese takes responsibility for the salaries of the priests and every parish shares responsibility for it, we would like to rethink the present system of contributions to the Diocesan Office.

We suggest that parishes staffed by Religious Orders should adopt a similar system.

 

(2) Considering the Priests’ Economic Situation.

Under present circumstances, there is a wide gap between the income of priests, depending on the parish he is assigned to and the content of the work there. This gap between incomes could be an obstacle when considering personnel changes and in promoting closer cooperative relationships. It may be necessary to set up some kind of financial policy on incomes that would permit the priests to work without financial anxiety, and at the same time be able to maintain a modest simple lifestyle.

 

(3)  Other Requirements

We must take a careful look at the whole accounting system of the Archdiocese, which would also necessitate setting guidelines for the Catholic Mission Districts and Parish Communities. The activities of parishes in service of the Gospel Mission must take precedence over the idea of maintaining parish structures. Thus it will be necessary to examine the funding system for construction and repair of parish buildings, which currently is dealt with separately by each Parish Community.

 

 

【Dealing with Other Various Issues】

 

On the top of economic problems, the diocesan restructuring touches on many other issues that will eventually need to be addressed. Committees that will consider the following issues will be set up and will provide concrete proposals for resolving any problems.

 

1. Reorganization of the Financial Affairs of the Archdiocese

2. Setting up Base Churches for Foreigners

3. Supporting People with Spiritual and Mental Injury and Illness

4. The Way Forward for Diocesan Kindergarten

5. Basic Principles for the Catholic Mission District and the Parish Community

 

These committees when formed will include the participation of lay and religious experts. Regarding the general restructuring, ten lay people and female religious have been approached to participate in “A Round-Table Committee Regarding Restructuring”, which should become a sounding board for alternative views on the restructuring process.

 

 

 

 

III. Future Measures

 

We suggest that the lay people, priests and religious of Tokyo Archdiocese discuss “Proposals for One Step Forward” thoroughly. We would very much appreciate your cooperation and ask you to check the time frame for the this ongoing process.

【July to Sep.】 Each Parish and Block will discuss the Proposals. By the end of September, each Block will collate opinions and submit a summary to the Project Team.

【October】 The Project Team will further collate responses and send each parish a copy before the Diocesan Meeting.

【Oct.27th】 The Diocesan Meeting will be held on this topic. Basic agreement on the reorganization of parishes and the restructuring plan should be arrived at. These plans are subject to modification according to responses received.

After this the Archbishop will make his decision about the reform and make it public.

【Nov. to March】 This period will be a time of preparation for the creation of the Catholic Mission Districts, and will be done in union with the whole Archdiocese. (There will be meetings to familiarize priests with the changes that will be needed in establishing the Catholic Mission Districts.) Each Catholic Mission District will initiate opportunities for the Parish Communities to get in touch with one another.

【April.2003】 After Easter, April.20th, the “Catholic Mission Districts” will be formally established as the first stage of the reorganization of the parishes.

 

 

Junichi Iwahashi(Sekiguchi Catholic Church)
Keiji Kousa(Tokuden Catholic Church)
Masakazu Tachibana(Meguro Catholic Church)
Shigeru Tsuji(Tachikawa Catholic Church)
Leo Schumacher(Toshima Catholic Church)
Kazuo Koda(Reorganization Project Team of Tokyo Archdiocese)
Celestino Cavagna(Tokyo Diocesan Office)
Yuji Urano
Junichi Ebe

 

 

Reorganization Project Team of Tokyo Archdiocese

29th June. 2002

 

 


 

Information from the Tokyo Diocesan Office

 ・We suggest that each Parish and Block refer to the following questions for their discussions.

 

(1) Do you agree with the reasons for the reorganization of the Archdiocese as presented in this booklet?

(2) What new possibilities do you expect to emerge from the Catholic Mission District? What worries do you have about it?

(3) Are there any major problems with the parish groupings as listed on the following pages, which will form the new Catholic Mission Districts? Please state the reasons for your objections clearly and submit as clear an alternative plan as possible.

(4) Do you have any positive ideas or advice regarding the three priority tasks discussed in the section “Strengthening the Work of the Archdiocese”?

 

・Could all submissions be first discussed at the Block level and once reviewed there be forwarded to the Project Team. We will also accept ideas and plans from individual parishes, religious or lay people. As mentioned on the previous page, the closing date for submissions is September 30.

 

Address : “Reorganization Project Team”
Archdiocese of Tokyo, 3-16-15 Sekiguchi,
Bunkyo-ku, Tokyo 112-0014
Fax : 03-3944-8511
E-mail : koda@tokyo.catholic.jp

 

(Please make sure to address to “Reorganization Project Team”. For ease of filing, we would appreciate submissions by E-mail, or at list enclose a floppy disc.)

 

・Information about the Diocesan Meeting

Further details will be announced later.

Date : October 27(Sun), 2002. PM 2:00 ~ PM 4:30

Place : St. Mary’s Cathedral

Participants: Archbishop, Priests of Tokyo Archdiocese, Representatives of Religious Orders and Parishes.

 

The Diocesan Meeting will not be an occasion for making decisions or resolutions on behalf of the Archdiocese, but an opportunity for sharing our opinions and deepening our knowledge of the reorganization of parishes. The Archbishop considers your input, either through submissions or participation in the Diocesan Meetings as essential in helping him arrive at the right decisions. Thank you for your understanding and cooperation.

 

Plan for organizing the Catholic Mission Districts

Parish
(sub= sub-parish)
Group in Charge Former Block

Number in Parish

Total Number in Parish Notes
1 Akabane

Oshima

Sekiguchi 

Hongo

Conventual

Diocesan

Diocesan

Diocesan

Joto

Chuo

Chuo

Chuo 

1,332

29

2,035

475

 

 

 

3,871

Teaming with Tokyo Diocese. Though Akabane is neighboring Urawa Diocese, it isn’t so far from Sekiguchi.
2 Kanda

Kojimachi 

Diocesan

Jesuit

Chuo

Chuo 

1,267

10,972

 

12,239

Located closely. Special Characters of both Churches will be considered with Tokyo Diocese. 
3 Kasai

Shiomi

Tsukiji

Augustinian

Diocesan

Diocesan 

Sobu

Sobu

Chuo 

844

379

366

 

 

1,589

With the Bay-area in view. Condominiums are increasing in number. 
4 Adachi

Umeda (sub)

Ueno

Kameari

Mikawashima

Machiya (sub) 

Salesian

Diocesan

Diocesan

Conventual

Salesian

Diocesan 

Joto

Joto

Joto

Joto

Joto

Joto 

456

258

581

364

669

138

 

 

 

 

 

2,466

Geographically closely-located. Relatively small scaled. 
5 Asakusa

Ichikawa

Koiwa

Honjo 

Diocesan

Diocesan

Diocesan

Diocesan

Joto

Sobu

Sobu

Joto 

398

827

603

740

 

 

 

 2,568

Connected on Sobu Line. 
6 Toyoshiki

Matsudo

Diocesan

Diocesan

Sobu

Sobu

1,939

1,666

 

3,605

Bed-town located on Joban Line. Take Chiba New Town in consideration.
7 Akatsutsumi

Setagaya

Hatsudai

Matsubara 

Quebec Frs.

Diocesan

Redemptorist

CICM Frs 

Josai

Josai

Josai

Josai

 485

716

1,063

1,158

 

 

 

3,422

Located around Mei-dai-mae,
Keio Inokashira Line.
8 Sangenjaya

Seta(sub)

Shibuya

Franciscan

Franciscan

Dominican 

Josai

Josai

Josai

1,081

698

1,133

 

 

2,912

Located on Denentoshi Line in Shibuya Area.
9 Kitami

Seijo

Machida 

Columban

Paris Foreign

Diocesan 

Josai

Josai

Tama

546

1,704

1,792

 

 

4,042

Connected on Odakyu Line. Close to Yokohama Diocese.
10 Omori

Kamata

Senzoku 

Diocesan

Diocesan

Diocesan 

Jonan

Jonan

Jonan

659

523

840

 

 

2,022

Geographically close on the line. 
11 Azabu

Takanawa

Meguro 

Diocesan

Dominican

Diocesan 

Chuo

Jonan

Jonan

1,387

1,391

1,409

 

 

4,187

Geographically close.
Good transportation. 
12 Denenchofu

Kaminoge(sub)

Himonya

Franciscan

Carmelite

Salesian

Jonan

Jonan

Jonan 

3,085

1,742

1,908

 

 

6,735

Connected on Toyoko Line.
13 Akitsu

Kiyose

Kodaira 

Diocesan

Diocesan

Diocesan 

Johoku

Johoku

Musashino 

601

1,321

1,069

 

 

2,991

Located relatively west on Seibu Line. 
14 Shimoigusa

Sekimachi

Tokuden 

Salesian

Diocesan

Diocesan 

Johoku

Johoku

Johoku 

2,190   1,512

1,135

 

 

4,837

Located relatively central on Seibu Line.
15 Itabashi

Kitamachi

Shimura

Toshima 

Franciscan

Diocesan

Diocesan

Columban 

Johoku

Johoku

Johoku

Johoku 

752

662

279

1,280

 

 

 

2,973

Located around Ikebukuro.
16 Ogikubo

Kichijoji

Koenji 

Diocesan

Divine Word

Diocesan

Musashino

Musashino

Musashino 

495

5,349

1,473

 

 

7,317

Connected on Chuo Line
(Nakano, Suginami, Musashino…).
17 Tama

Chofu

Fuchu

Diocesan

Salesian

Milano Frs.

Tama

Musashino

Musashino

707

1,354

688

 

 

2,749

Connected on Keio Line.  Good transportation.
18 Akiruno

Ome

Koganei

Tachikawa 

Diocesan

Diocesan

Diocesan

Diocesan 

Tama

Tama

Musashino

Tama 

194

416

1,459

1,792

 

 

 

3,861

Located in Tachikawa Terminal.
19 Takahata

Toyoda

Hachioji

Izumicho(sub) 

Diocesan

Diocesan

Diocesan

Diocesan 

Tama

Tama

Tama

Tama

787

309

1,926

(Hachioji)

 

 

 

3,022

Hino・Hachioji Area.
20 Kamogawa

Kisarazu

Goi

Tateyama 

Diocesan

Diocesan

Columban

Diocesan 

Chiba

Chiba

Chiba

Chiba 

 52

545

508

97

 

 

 

1,202

Large South Chiba area.
21 Chibadera

Togane

Nishi-Chiba

Mobara 

Columban

Columban

Diocesan

Columban 

Chiba

Chiba

Chiba

Chiba 

 627

300

1,669

366

 

 

 

2,962

Central Chiba. Relatively easy access. Including Tsuga Assembly Hall.
22 Sawara

Choshi

Narashino

Narita

Diocesan

Milano Frs.

Diocesan

Diocesan

Chiba

Chiba

Chiba

Chiba

79

234

2,145

398

 

 

 

2,856

Keisei and Sobu Line connect the area but the distance between Churches is long.
  Roppongi Franciscan   1,500   Will become part of a new Foreigner’s Pastoral Mission.
  Tokyo Korean Seoul Diocese   1,153   Will become part of a new Foreigner’s Pastoral Mission
  1. The Group in Charge‐column shows where the present Parish Priests belongs.
  2. The number of the parishioners is based on the statistics of 2001.
  3. In the Notes‐column, the Project Team has put summaries of their ideas on the Reorganizing of Parishes.

 

List: Foreign Language Mass, Religious Orders, Educational Institutions, Facilities of Cooperative Mission Groups and Parish Communities

 Parish Community Group in Charge Mass in Foreign Language    Religious Orders, Educational Institutions, Facilities, etc
1

Akabane  

 

 

Conventuals    R Conventuals, Salesian Sisters
E Seibi Gakuen, Seibo no Kishi Kindergarten 
F Seibi Home (Orphanage)
Oshima Diocesan      
Sekiguchi Diocesan Korean, French R Paris Foreign Mission
Society, Passionists, Dominicans, Caritas Sisters of Miyazaki,
Society of the Helpers, Order of the Company of Mary
E Misono Kindergarten
F Tokyo Caritas House
Hongo  Diocesan   R Jesuit, Mary Auxiliatrice
F Minowa MAC 
2 Kanda Diocesan  English, Tagalog  R Marianists, Paul of Chartres
E Gyosei Gakuen, Shirayuri Gakuen
Kojimachi  Jesuit English, Spanish Vietnamese, Polish,
Indonesian, Portuguese
R Jesuit, Salesian, Dominicans,
Paulists
Maryknoll, Society of the Helpers, Daughters of St.
Paul, Pious Disciples of the Divine Master, Sisters of the
Infant Jesus, Heart of Mary
E Sophia University, Futaba Gakuen, Jochi
Professional School
of Social Work
3 Kasai Augustinians English R Augustinians, Ursuline Sisters
Shiomi Diocesan   R Missionaries of Christ Jesus, Charity of
Nevers
Tsukiji Diocesan   E St. Joseph Kindergarten
F Eidai J.O.C. House for the Workers
4 Adachi Salesian   R Salesian, Missionaries of Charity
E Adachi Salesio Kindergarten
F Seikei Dormitory, Professional School, Christmas Village
(Physically Weak Children)

Umeda(sub) 

 

 

Diocesan English, Tagalog  R Jesuit, Sisters of the
Infant Jesus, Society of the Helpers
E Umeda Akebono Training School for Rehabilitation Workers
F Umeda Children’s Home, Umeda Akebono Gakuen
Ueno Diocesan Chinese F Sanya MAC, Chinese Center
Kameari  Conventuals   R Conventuals, Missionary Sisters
of
St. Francis of Assisi
E St. Francisco Kindergarten
F Seibo No Sayuri Day Nursery
Mikawashima Salesian   R Salesian, Heart of Mary
F Don Bosco Day Nursery, Tokyo Darc, MAC Day-care Center
Machiya(sub) Diocesan   R Mercedarian Missionaries of Berriz
F Sophia Settlement
Hospital, Jochi Koseikan Day Nursery
5 Asakusa Diocesan English R Franciscans, Missionaries of
Charity, Sacred Heart of Jesus
Ichikawa Diocesan      
Koiwa Diocesan English, Tagalog  R Roman Congregation of St.
Dominic, Congregation of the Assumption, Catechists of
Mary
E Regina Kindergarten
Honjo Diocesan    E Honjo Shirayuri Kindergarten
F CTIC Kameido
6 Toyoshiki Diocesan English, Spanish
R Missionaries of Christ Jesus
E Shin-ai Kindergarten
Matsudo Diocesan English, Spanish,
Tagalog
R Carmelite Sister of Charity
E St. Michael Kindergarten
7 Akatsutsumi Quebec Frs.    R Quebec Foreign Mission Society,
Canossians, Pious Disciples of the Divine Master, Charity
of Nevers
E Fatima No Maria Kindergarten,
Magdalena Canossa Kindergarten
Setagaya Diocesan      
Hatsudai Redemptorist   R Redemptorist
F St. Joseph Day Nursery
Matsubara  CICM Frs.  English R Scheut Mission Society, Order of
the Company of Mary
E Lestonnac Kindergarten
8 Sangenjaya Franciscan   R Franciscan, Franciscan Missionaries
of Mary, Guardian Angel Sisters, Pious Schools, St.
Clare (Blessed Sacrament), Handmaids of the Sacred Heart of
Jesus
E St. Anthony Seminary, Seisen International School, Myojo
Kindergarten
Seta (sub) Franciscan    R Franciscan, Brothers of Christian
Instruction, Columban, Roman Congregation of St. Dominic,
Hospital Sisters of the Third Order of St. Francis, Franciscan
Missionaries of Mary, Missionary Sisters of the Immaculate
Conception
E St. Anthony Seminary, Santa Maria International School, St.
Dominico Gakuen, Setagaya Seibo Kindergarten
Shibuya Dominican French R Dominicans, Jesuit, Pious Schools
E Shiko-kai Komaba Kindergarten, Shiko Gakuen Kindergarten
9 Kitami Columban   R Adorers
E Yamato Gakuen Kitami Kindergarten
Seijo Paris Foreign
Mission
  R Salesian Sisters
E Meguro Seibi Gakuen (High and Middle)
Machida Diocesan   R Franciscan Sisters of the Annunciattion,
Mary Immaculate
E Tsukushino Tenshi Kindergarten
10 Omori Diocesan   R Dominicans, Missionary Sisters of St. Joseph of
Osaka, Sisters of the Visitation, Dei Verbum
E Omori St. Maria Kindergarten
Kamata Diocesan      
Senzoku Diocesan   R Franciscan Sisters of the
Annunciation
E Shirayuri Kindergarten, Tenshi
Kindergarten
F St. Francis Children’s Home
11 Azabu Diocesan French R Guadalupe Missioners, Franciscans,
Franciscan Sisters of St. George, Society of the Sacred Heart of
Jesus, Handmaids of the Sacred Heart of Jesus, Daughters of St.
Paul, Sisters of St. Benedict
E University of the Sacred Heart, Seishin Girls’ Special
School, Seishin Girls’ School (High, Middle, Primary),
International School of the Sacred Heart, Azabu Mikokoro
Kindergarten, Shikokai Fuzoku Kindergarten, Santa Cecilia
Kindergarten
Takanawa Dominican English R Handmaids of the Sacred Heart of
Jesus
E Seisen Women’s College
F Aisei Day Nursery
Meguro Diocesan English, Indonesian R Divine Providence,
Charity of Nevers
F CTIC Meguro
12 Denenchofu Franciscan   R Franciscans, Sisters of the Infant
Jesus, Joseph of Carondelet, Immaculate Heart of Mary of
Nagasaki
E Denenchofu Futaba Girls’ School, Chiisaki hana Kindergarten
Kaminoge(sub) Carmelite   R Carmelite
Himonya Salesian   R Salesians, Salesian Sisters
E Meguro Seibi Gakuen (Primary), Meguro Salesio Kindergarten
13 Akitsu Diocesan   R Bethany
E Tosei Gakuen
F Bethlehem No Sono Hospital (Rehabilitation), Jiseikai
Bethlehem Gakuen Children’s Home (Orphanage), Holy Family Old
Folks Home, Jiseikai St. Joseph’s Home (Folks’ Home for Infirm
aged)
Kiyose Diocesan English, Tagalog    
Kodaira Diocesan   R Conventuals, Salesians, Missionary Sisters
os St. Francis of Assisi, Congregation of the Daughters of Mary
Immaculate, Eucharistic Missionaries of the Most Holy Trinity
E Salesian Middle-Primary School, Koka Gakuen Gyosei
Kindergarten, Maria Kindergarten
F Salesian Boys’ Town
14 Shimoigusa Salesian   R Jesuits, Salesians, Sacred Heart of
Jesus, Caritas Sisters of Miyazaki, Adorers
E Ikuei Technical College, Santa Maria School, Iogi Seiko
Kindergarten
F St.Odilia’s Baby Home, St.Pio’s Day Nursery, Tsubomi No
Ryo (Baby Home), Sayuri No Ryo (Orphanage), Michaela Home
Sekimachi Diocesan   R Jesuits, Conventuals, Sisters of the
Infant Jesus, Christ the King, Sisters of St. Paul of Chartres,
Immaculate Heart of Mary of Nagasaki, Paris Foreign Mission
Society, Sacred Heart, Notre Dame De Vie
E Tokyo Catholic Theological Seminary, Sekimachi Shirayuri
Kindergarten, Christ Roi Kindergarten
F Margaret Day Nursery, St.Joseph Home(Orphanage), Emmaus
Home(Recycling)
Tokuden Diocesan   R St.Joseph of Osaka, Blessed Korean Martyrs,
Betheny
F Jiseikai Hospital, Tokuden Day Nursery, Jiseikai Nazareth
Baby Home, Jiseikai Itsukushimi No Ie, Jiseikai Betania Home
15 Itabashi Franciscan   R Franciscans
E Sun City Kindergarten
Kitamachi Diocesan   E Kitamachi Catholic Kindergarten
Shimura Diocesan   R Caritas Sisters of Miyazaki
F St.Maria Day Nursery
Toshima Columban English, Burmese R Augustinians, Infant
Jesus of Chauffailles, Presentation of Mary, Franciscan
Missionaries of Mary, Fraternity of the Little Sisters of
Jesus
E Seibo Junior College of Nursing, St.Patrick Kindergarten
F Seibo Byoin (International Catholic Hospital), Seibo Home (Home
for the Aged), Youth Welfare Center Shinjuku Dormitory
16 Ogikubo Diocesan   R Franciscan Srs. Of Militia
Immaculatae,
Spinola Sisters
E Futayuri Kindergarten
Kichijoji Divine Word English R Divine Word Mission, Ursuline
Sisters, Catechists of Mary, Notre Dame of Namur, Maryknoll
Sisters of St.Dominic
Koenji Diocesan English, Tagalog R Claretians, Daughters of
Jesus, Missionaries of Christ Jesus, Mercedarian Missionaries of
Berriz, Order of the Company of Mary, Vita Et Pax
E Koen Girls’ School, Tokyo Kindergarten and Nursery Teachers’
Training School, Seishin Gakuen Kindergarten
17 Tama Diocesan   R Milano Foreign Missions, Caritas Sisters of
Miyazaki
F Kaori Day Nursery
Chofu Salesian English R Salesians, Discalced Carmelite
Sisters, Congregation of the Daughters of Immaculate Mary,
Congregation de Notre Dame, Salesian Sisters, Sisters of St.
Paul of Chartres
E Shirayuri Women’s College, Kindergarten, Tenshi Kindergarten
Fuchu Milano Frs. English R Missionary Sisters of St.John the
Evangelist
18 Akiruno Diocesan      
Ome Diocesan   R Caritas Sisters of Miyazaki
E Seibo Kindergarten
Koganei Diocesan   R Servants of the Holy Spirit, Missionary
Sisters of St.John the Evangelist
E Seirei Kindergarten
F Sakuramachi Byoin(St.John’s Hospital)Sakuramachi St.John’s
Home, Sakuramachi Day Service Center
Tachikawa Diocesan English, Spanish R Carmelite Sisters of
Charity
19 Takahata Diocesan   R Mercedarian Missionaries of Berriz
E Koen Joshi Gakuin Hino Kindergarten
Toyoda Diocesan   R La Salle Kai
Hachioji Diocesan English, Spanish R Paulists, Pious
Disciples of the Divine Master, Order of St.Clare, Sisters of
the Immaculate Heart of Mary
E St.Paul’s High School, Tokyo Junshin (Junior College, High and
Middle), Honcho Kindergarten
F Suzuran House
Izumicho(sub) Diocesan      
20 Kamogawa Diocesan   R Caritas Sisters of Miyazaki
E Kamogawa Seishin Kindergarten
Kisarazu Diocesan English E Kururi Catholic Kindergarten
Goi Columban English, Spanish R Srs. Of Mary
Immaculate(Claretians)
E Maria Immaculada Kindergarten
Tateyama Diocesan English    
21 Chibadera Columban English R Order of the Company of Mary
E Seibo Maria Kindergarten
Togane Columban English    
Nishi-Chiba Diocesan English R Caritas Sisters of Miyazaki
E St. Maria Kindergarten
F CTIC Chiba
Mobara Columban English R Congregation of the Sisters of Jesus
Crucified, Daughters of the Heart of Mary
E St. Maria Kindergarten
22 Sawara Diocesan English R Franciscan Sisters of the
Annunciation
E Shirayuri Kindergarten
F Sawara Sei-kazoku-en
Choshi Milano Frs. English F Kaijoryo Sanatorium, St.Maria-en,
Sei-kazoku-en, Seibo Ryoiku-en, etc
Narashino Diocesan Portuguese
   
Narita Diocesan English, Spanish R Caritas Sisters of Miyazaki
  Roppongi  Franciscan English R Franciscans
  Tokyo Korean   Seoul Diocese Korean    



Pagsasabuhay ng Misyon ng Ebanghelyo, Panukala Para sa ‘Isang Pasulong Na Hakban Reorganization Project Team’ ng Arkidiyosesis ng Tokyo

Ika-29 ng Hunyo 2002
‘Reorganization Project Team’ ng
Arkidiyosesis ng Tokyo

Inilathala ng Arkidyosesis ng Tokyo,
Opisina ng Arsobispo

16-15, SEKIGUCHI 3-CHOME BUNKYO-KU, 112-0014 TOKYO
Tel. 03-3943-2301 Fax. 03-3944-8511 

  

 

INDEX

 

LISTS

 


 

Paunang Salita
Pagsasabuhay ng Misyon ng Ebanghelyo

Sa Mga Layko, Relihiyoso at Kaparian ng Arkidyosesis ng Tokyo.

 

Isang taon na ang nagdaan magmula nang ang mensahe ko sa ‘Isang Pasulong na Hakbang’ ay ipinamigay sa buong Arkidiyosesis noong ika-25 ng Hunyo nang nakaraang taon. Mula noon maraming tao ang tumugon sa pakiusap ko at ako ay buong pusong nagpapasalamat sa kanilang ginawa. Sisikapin kong gawin ang kanilang tugon bilang gabay sa pagpapatuloy ng proseso ng pagbabago ng istruktura.

Ang ‘Project Team’ ay nakagawa ng bagong dokumento ‘Pagsasabuhay ng Misyon ng Ebanghelyo – Mga Panukala Sa Pagpapatuloy ng Isang Pasulong na Hakbang’. Hinihiling ko sa inyo na basahin ninyo ang bagong dokumento na ito nang masinsinan, bigyan ng panahon ang mga pangunahing isyu at pag-aralan kung ano ang kaugnayan nito sa inyong parokya.

Sa pamphlet na ito, mga bagong konsepto tulad ng ‘Catholic Mission District’ at ‘Parish Community’ ang ipinakilala at ang plano para sa pagbabago ng istruktura ng Arkidiyosesis ay lalong pinalinaw. Nasa unang hakbang pa lang tayo ng proseso at marami pang pagkakataon upang baguhin ang mga plano, kaya ang inyong opinion ay malugod na tatanggapin. Responsibilidad ng Obispo na siguraduhing ang prosesong ito ay may maayos na kahahantungan.

Kapag ang organisasyon ng bagong ‘Catholic Mission Districts’ ay sigurado na sa Marso 2003, ang unang hakbang sa prosesong ito ay nasimulan na.

Ang unang hakbang sa reorganisasyon ay hindi upang lalong paangatin ang antas ng trabaho, ngunit ito ay ‘trial period’ para sa bagong kombinasyon ng mga parokya, na magbibigay ng maraming pagkakataon para sa pagbabago. Sa pagpapatuloy sa pangalawang hakbang, ang Parish Communities na bubuo ng bawat Catholic Mission District ay pagpapasyahan.

Pagkatapos na ipamahagi ang ‘Isang Pasulong na Hakbang’ noong nakaraang taon, isang Diocesan Meeting ang ginawa. Katulad ng nakaraan, isang Diocesan meeting ang pinaplano din para sa taong ito at nais namin na mas maraming tao ang makadadalo, upang magbahagi at magnilay sa mahalagang isyu na ito.

 

Ang simbahan ay palaging nangangailangan ng muling pagsilang . Ito ang bumalik sa kanyang pinagmulan na walang iba kundi si Hesukristo.

Si Hesus ay walang sawang nagpagaling sa mga nagdurusa, sa mga inabuso, at sa mga inaapi nang may buong pagmamahal. Sa pagpapahayag ng Mabuting Balita, si Hesus ay unang pumunta sa mga mahihirap. Siya ay naging kaibigan nila at Siya ay naglakbay kasama nila. Ang misyon ng Simbahan ay upang magbigay ng bagong buhay sa misyon ni Kristo. Sa lipunan ng bansang Hapon maririnig ang mga tinig na humihingi ng kaligtasan at makikita rin ito dito sa Tokyo. Paano tutugunin ng Simbahan natin ang mga hinaing na ito? Magbubulag-bulagan na lang ba tayo sa mga pagsusumamo ng mga tao na nagdurusa, dala ng malalang problema ng pamilya? Anong uri ng problema mayroon ang mga tao sa kasalukuyan? Anong uri ng pagdurusa at sakit ang nakabalot sa kanila? Ito ang dapat nating bigyan ng pansin. Ito ang pangunahing bagay na kailangang harapin.

Si Hesus ay nagturo sa kanyang mga alagad ‘Sapagkat ang naghahangad na magligtas ng kanyang sarili ang mawawalan nito ngunit ang naghahangad na mawalan ng sarili alang-alang sa akin ang makakatagpo nito’ (Mateo 16:25). Sa ibang pagkakataon, si Hesus ay naghikayat sa kanyang mga alagad na ‘Lakasan ninyo ang inyong loob dahil napagtagumpayan ko ang mundo’. (Juan 16:33) ‘Kasama ninyo ako sa lahat ng araw hanggang sa wakas ng panahon’ (Mateo 28:20).

Nang may buong tiwala sa Panginoon, manalangin tayo.

‘Panginoon, nananalangin kami na ipadala mo ang Espiritu Santo sa bawat isa sa amin; bigyan mo po kami ng talino at pang-unawa sa aming gawain para sa pagbabago ng Arkidiyosesis ng Tokyo, tamang paghuhusga at lakas ng loob, biyaya ng pagkilala sa Diyos at pusong tatalima sa Iyo nang may buong pagmamahal at paggalang’.

 

Ika-29 ng Hunyo 2002

 

Peter OKADA Takeo

Arsobispo ng Tokyo


 

Ang Pagsasabuhay ng Misyon ng Ebanghelyo
Panukala para sa ‘Isang Pasulong na Hakbang’
Reorganization Project Team ng Arkidiyosesis ng Tokyo

Ang bawat parokya ay hinikayat na pag-usapan ang mga isyu na binanggit ng Arsobispo Peter Okada Takeo sa ‘Isang Pasulong na Hakbang’, isang pagsusuri ng mahal na Obispo sa mga istruktura ng parokya na ipinalabas noong Hunyo 25, 2001. Pinagsama-sama ng bawat Block ang kasagutan ng mga parokya at ang buod nito ay ipinadala noong Disyembre. Pagkatapos na mabasa ang mga buod nakita ng Arsobispo at ng Project Team na karamihan sa mga layko, mga relihiyoso at mga parokya ay seryosong pinagnilayan ang mga bagay na ito. Ngunit, aming napagtanto na ang intensiyon ng reorganisasyon ay hindi pa masyadong naipahayag nang mabuti at marami sa mga tao ay hindi mapalagay at nagdududa pa sa prosesong ito.

Dahil sa mga reaksiyon na ito, nais ipahayag ng Project Team sa simpleng paraan ang layunin sa likod ng pagbabago ng istruktura at ang mga konkretong paraan kung paano ito makakamtan.

 

I.Layunin at Hangarin ng Reorganisasyon

(1) Ang pangunahing hangarin ay upang ‘Isabuhay ang Misyon ng Ebanghelyo’.

Ang pagbabago ng istruktura ng Arkidiyosesis – ang reorganisasyon ng sistema ng parokya -ay naghahangad ng mas buhay na ebanghelisasyon. Ang dokumentong ‘Isang Pasulong na Hakbang’ ay nagsasaad – ‘Dahil dito dapat lang na ang Simbahan bilang komunidad na may misyon at lugar kung saan yaong mga nasa kalagayan ng kahinaan ay makahanap ng kaligtasan, matingnan muli ang realidad sa isang radikal na pamamaraan upang magkaroon ng tunay na pagbabago. At upang magawa ito, tinitingnan ko na ang pagre-organisa ng mga parokya ang pinakamahalaga at dagliang gawain na mayroon tayo. (III-3)

Ang salitang ‘Ebanghelisasyon’ ay hindi lamang nangangahulugan ng ‘pagpapahayag ng magandang balita ng Diyos, pagpapalaganap ng kaalaman kay Kristo sa mga hindi pa nakakakilala sa Kanya, at magsagawa ng pagbibinyag,’ ngunit ito ay nangangahulugan din ng pagsasabuhay sa ‘Misyon ng Simbahan na tinanggap nito mula sa muling nabuhay na Kristo’. Karamihan sa mga dokumento ng Simbahan sa bansang Hapon ay gumagamit ng salitang ‘senkyo’, bilang pagsasalin sa salitang ‘mission’, na galing sa salitang Latin ‘Missio’, na ang ibig sabihin ay ‘ipadala’ (to send-out). Ang Bagong Tipan (New Testament) ay gumagamit ng iba’t-ibang salita na tumutukoy sa salitang ‘to send-out’ ( Mission o Senkyo ). Ang mga salitang ‘maging modelo sa pamamagitan ng salita at gawa (cf. Acts 1: 7-8), at ipagpatuloy ang misyon ni Hesus na ipinadala ng Ama, upang mamuhay kasama natin, ay nagkaroon ng katuparan dalawang libong taon na ang nakalipas (cf. John 20:21-23). Ito ay nakasulat bilang isang paraan ng pamamahayag.

Sa dokumentong ito gagamitin natin ang salitang ‘Misyon ng Ebanghelyo’ upang ipahiwatig ang ‘Misyon na kailangang ipagpatuloy ng Simbahan; ang Misyon ng Simbahan na ibinigay ng muling nabuhay na Kristo at misyon ni Kristo na ipinadala ng Diyos sa Palestina dalawang libong taon na ang nakalipas.

Sa pamamagitan ng kanyang banal na salita at gawa, napukaw ni Kristo ang pagtitiwala at pag-asa sa puso ng mga tao na naghahanap ng kaligtasan noong panahong iyon, tayo ang tanda ng pag-asa at kaligtasan para sa mga tao sa kasalukuyang panahon. Ito ang ating misyon, ang isabuhay ang ‘Misyon ng Ebanghelyo’ at ito ang pangunahing layunin ng pag-reorganisa na sinimulan ng Arkidiyosesis ng Tokyo.

 

(2) ‘Ang Pag-unawa sa ‘Misyon ng Ebanghelyo’ na nasa Kritikal na Kalagayan

Sa pagsiyasat natin sa kinalalagyan ng krisis na ito, makikita natin na posibleng nakakaligtaan na ng ating mga simbahan ang hangarin ng Misyon ng Ebanghelyo.

Makikita sa kasaysayan ng Simbahan na nahuhulog sa bitag ng katiwalian ang mga simbahan kapag nakakaligtaan nito ang hangarin ng Misyon ng Ebanghelyo. Kapag sinimulan ng Simbahan na bigyan ng proteksyon ang kanyang sarili at mawala sa landas ng pagiging instrumento ng kaligtasan sa mga tao, natural lang na pera at pagnanasa ang mangunguna sa mundo. Sa totoo lang, ang mga iskandalo na hinaharap ng Simbahan sa kasalukuyan – pera, sex at iba pang bagay kaugnay nito ay sanhi ng krisis na hinaharap ng Simbahan tungkol sa pag-unawa nito sa Misyon ng Ebanghelyo. Hindi lang ito problema na gawa ng ibang kaparian at relihiyoso. Ito ay problema na kailangang harapin ng buong Simbahan.

Ang mundo sa kasalukuyan, lalo na sa lipunan kung saan ang konsumerismo ang malakas na batayan, marami sa mga tao ay alipin ng maraming impormasyon at makamundong pagnanasa, at dahil dito ay nag-aatubili silang siyasatin ang ispiritwal nilang kahirapan (kakulangan ng kaligtasan ng Diyos). Mahirap ding makita kung ano ang totoong problema ng mga tao at kung paano makapagbigay si Kristo ng liwanag upang malutas ang problema. Kailangang aminin natin na dahil sa krisis na ito, ang mga kaparian , relihiyoso at mga layko ay nawawalan ng buhay na pag-unawa sa misyon.

 

(3) Ang Simbahan ay Hindi Kaakit-akit na Lugar para sa mga Kabataan

Isang matingkad na katotohanan tungkol sa mga parokya ng Japan ay ang kakulangan ng mga batang layko. Sa kabuuan, hindi lang mga pari kundi pati na ang mga layko ang patanda nang patanda. Sa pagtanggap sa kalagayang ito hindi maiiwasang maging negatibo ang pananaw tungkol sa hinaharap ng mga parokya sa ganitong kalagayan.

May mga pagtitipon na para sa mga kabataan ang isinagawa at may mga hakbang ding ipinatupad upang dumami ang bokasyon, ngunit ang mga ito ay hindi sapat na solusyon. Ang pangunahing problema ay sapagkat ang simbahan ay unti-unting nagiging hindi kaakit-akit para sa kabataan, dahil na rin sa ang papel ng Simbahan sa lipunan ay walang taglay na espesyal na kahulugan para sa maraming tao. Sa isang salita, ang mga parokya ay hindi na gumaganap bilang ‘Tanda ng Kaligtasan o Instrumento ng Kaligtasan’ sa kasalukuyang lipunan. Kung ang Simbahan ay totoong tanda ng kaligtasan, naniniwala kami na maraming mga kabataan ang magtataya ng kanilang buhay upang maglingkod kay Kristo.

 

(4) Kahalagahan ng Istruktural at Personal na Pagbabago

Ang malalim na pag-unawa sa pananampalataya, ang pagpapanibago ng ispiritwalidad at pagbabago ng pag-iisip, ay kailangan para sa pangmatagalang pagbabago ng Simbahan. Ang tatlong ito ay binigyang diin sa maraming sitwasyon at sa maraming pagkakataon kahit pa sa panahon ng Pangalawang Konseho ng Batikano hanggang NICE (National Incentive Convention for Evangelization).

Maraming kaparian, mga layko at relihiyoso ang muling nakatagpo ng kanilang Misyon ng Ebanghelyo bilang Kristiyano sa kasalukuyang lipunan, at sila ay mga buhay na tanda ng ating pananampalataya. Ngunit kailangang aminin ang katotohanan na ito ay hindi nakikita sa buong Simbahan.

Kailangang aminin na ang ating mga istruktura sa diyosesis ay maaaring naging hadlang sa mga kailangang pagbabago. Kung ang simbahan ay iniuugnay sa sistema ng parokya, ang istruktura ang higit na bibigyang halaga kaysa misyon.

 

(5) Pagsupil sa ugaling ‘Parokya ko lang ang pangangalagaan ko’.

Ang parokya ang pinakapangunahing karanasan ng komunidad para sa mga

Kristiyano, isang komunidad kung saan ang mga tao ay nagsabuhay ng kanilang pananampalataya sa pamamagitan ng liturhiya at katekisis, at kung saan minana nila ang pananamplataya mula sa maraming henerasyon. Ang parokya ang sistema na may malaking papel sa ating buhay pananampalataya.

Sa isang banda, mahirap sabihin na ang mga parokya ay tunay na tumugon sa mga pangangailangan at pagbabago ng lipunan. Dahil sa mga problema ng kasalukuyang parokya, hindi maiiwasan na ang mga parokya ay nakatutok sa sarili at palaging ipinagtatanggol ang pansariling kalagayan.

Ang mga problema ay ang mga sumusunod :

1. Sa isang simbahan, ang naka-destinong pari ay nagsusumikap sa abot ng kanyang makakaya na isabuhay ang Misyon ng Ebanghelyo at pati na rin ng sa kanyang simbahan. Ngunit karamihan ng kanyang mga gawa ay hindi naipapamana sa bagong pari sa panahon ng pagpapalit ng kura paroko. Hindi tuloy naipapagpatuloy ang ‘missionary vision’ ng simbahan. Pinipili na lang ang mga gawaing madaling gampanan at nakakaligtaan na at nawawalan ng dating ang tunay na misyon.

2. Ang kaugnayan sa pagitan ng simbahan at mga layko ay base sa personal na kaugnayan sa pari, at ang mga layko ay palagi na lang nakadepende sa pari. Ang mga layko ay walang pagkakataon na gamitin ang kanilang bokasyon at kakayahan sa loob ng simbahan. Wala ring sapat na sistema ng suporta sa ibang mga layko. Dahil dito, maraming layko ang hindi nakakapagbahagi ng kanilang sarili sa simbahan. May kiling din ang pari na mas binabagayan niya ang palaging nagsisimba at hindi binibigyang halaga at hinihikayat ang mga hindi pumupunta sa simbahan kahit na namumuhay sila ng maayos bilang mga Katoliko sa lipunan.

3. Kailangang bigyang halaga ng Obispo ang assignment ng mga pari na nakakadagdag din sa lahat ng nabanggit na problema na hindi puedeng lutasin kung walang pangunahing istruktural na pagbabago. (tingnan sa ‘Isang Pasulong na Hakbang’ II,1-6)

4. Ang pangkalahatang resulta nito ay ang mentalidad na ‘Parokya ko lang ang pangangalagaan ko’ na siyang nagdudulot ng pagpapanatili lamang ng kasalukuyang kalagayan ng parokya.

Ang simbahan ay masyadong nakatutok sa parokya na naging dahilan ng maraming problema. Ang komunidad ng pananampalataya (faith community), tulad ng parokya, ay kailangan para sa ating sariling pananampalataya. Ngunit kung mananatiling ganito ang pamamaraan, malinaw na hindi tayo makakaalis sa limitasyon na ito . Kung kaya, kailangan nating malampasan ang ‘ugaling – parokya ko lang ang pangangalagaan ko’ .

 

 

II. Pagbabago ng Istruktura

Batay sa nabuong ideya na nabanggit ni Peter Okada Takeo- Arsobispo ng Tokyo sa ‘Isang Pasulong na Hakbang’, nais gumawa ang Project Team ng isang konkretong panukala hinggil sa pagbabago ng mga parish groupings at kung paano ang mga simbahan ay dapat magsabuhay ng Misyon ng Ebanghelyo.
May dalawang aspekto sa pagbabago ng istruktura; (A) Reorganisasyon ng mga parokya at (B) Ang pagpapalakas ng gawain ng Arkidiyosesis.

 

 

(A) Reorganisasyon ng mga Parokya

【Unang hakbang】Ang paghahanda ng Catholic Mission Districts

 

Pagkatapos ng Pasko ng Pagkabuhay (Easter) Abril 2003, ang mga parokya ay pagsasama-samahin upang bumuo ng Catholic Mission Districts. Tatlo o apat na simbahan ang pagsasama-samahin bilang isang grupo at ang layunin nito ay isabuhay ang Misyon ng Ebanghelyo nang sama-sama bilang isang yunit. Ang parokya natin ngayon ay tatawagin na ‘Parish Community’ dahil ito pa rin ang pangunahing komunidad para sa mga parokyano. Makikita ninyo na ang sakop ng Catholic Mission District ay mas maliit kung ihahahambing sa lumang Block, upang mas madaling magkaaroon ng kooperasyon. Hanggang sa ngayon, ang bawat parokya ay mukhang ‘independent’ sa isa’t-isa at dahil dito ang kooperasyon sa Block ay masyadong limitado. Ang ibang Blocks ay hindi nga nakapagtakda ng regular na meeting. Sa kabilang dako, ang bagong Catholic Mission District ay magtitipon ng mga pari, layko at mga relihiyoso galing sa iba’t-ibang parish communities upang pag-isipan ang Misyon ng Ebanghelyo.

Ang sumusunod na balangkas ay naghahambing ng kasalukuyang sistema at sa ipinaplanong bagong istruktura ng Diyosesis. 

 

 

 

 

 

Ang mga detalye ng reorganisasyon ng mga parokya ay ang mga sumusunod:

 

(1) Pagsasama-samahin ang mga kasalukuyang parokya upang bumuo ng bagong Catholic Mission District. Ang gawain ng komunidad na ito ay upang tugunan ang pangangailangan ng mga tao sa komunidad at maghanap ng pamamaraan kung paano isasabuhay ang Misyon ng Ebanghelyo.

 

(2) Sa simula isang Parish Priest ang itatalaga sa bawat parokya at ang mga kasamang pari ng bawat Catholic Mission District ay magkakaroon ng regular na meeting. Isang pari ang magiging ‘Coordinator’, na siyang mamamahala sa pakikipag-ugnay at pamamalakad sa lahat ng gawain. Pag-aaralan nang mabuti ng Obispo ang komposisyon ng bawat team bago gumawa ng pagtatalaga ng mga pari sa bawat parokya.

 

(3) Ang bawat Catholic Mission District ay magtatatag ng Catholic Mission District Committee na siyang binubuo ng mga laykong kinatawan galing sa bawat parish community, kinatawan ng mga Relihiyoso sa distrito at ng priest team. Ang layunin ng Committee na ito ay magkaiba kaysa sa parish council na nagpapakilos sa bawat parish community. Ang siyang layunin at gawain ng bawat Catholic Mission District ay hindi ang pagpapanatili ng istruktura o magplano para sa mga pagtitipun-tipon at gawain kundi tungkol sa Misyon ng Ebanghelyo at kung paano ito maisasagawa. Ang mga sumusunod ay ang tatlong aspekto ng Misyon ng Ebanghelyo.

(a) Pagpapalaganap sa Ebanghelyo

(b) Sama-samang Pasasalamat at Pagpupuri sa Diyos

(c) Pagtutulungan sa Isa’t-isa at sa Iba.

Sa pamamagitan ng tatlong paraan na ito, ang simbahan ay magiging tunay na Tanda ng Pagmamahal ng Diyos. Sa mas konkretong paraan, ang

mga gawain ng Catholic Mission District ay ang mga sumusunod:

1> Dapat pagnilayan ng mga layko at kaparian ang Misyon ng Ebanghelyo at kung paano matutugunan ang pangangailangan ng mga tao sa kanilang lugar.

2> Pagtiyak ng oras at lugar para sa Bible Seminar, Preparasyon para sa Binyag at Misa. Ang oras ng misa ay dapat ayusin upang makatugon sa hiling ng mga tao at upang magkaroon ng pagkakaintindihan. Ang mga retreats ay dapat ding paghandaan kaugnay nito.

3> Sa pamamagitan ng proseso ng kooperasyon, ang natatanging katangian ng bawat parokya ay kailangang mabigyan ng pagkakataon na lumago.

4> Ang mga lugar at paggamit ng mga gusali ay dapat tingnan ayon sa isang pangmatagalan na pagpaplano at ayon sa gamit nito para sa Misyon ng Ebanghelyo.

5> Ang kinakailangang tulong ay manggagaling sa loob ng district sa panahon na ang pari ay may sakit o nagbakasyon nang matagal.

 

(4) Ang iminungkahing pagsasama-sama ng Catholic Mission District ay hindi permanente. Ang unang hakbang ay magiging ‘trial period’. Sa pagpapatuloy nito maaaring palitan ang mga groupings upang lalong mapabuti at maayos ang mga iminumungkahing layunin.

 

(5) Ang pagpapalaganap ng kooperasyon sa Catholic Mission District ay hindi nagwawalang-bahala sa mas malawakang kooperasyon na kailangan din sa ibang antas, katulad ng karanasan sa iba’t-ibang Block. Subalit, kailangan nating palitan ang mga Blocks noon upang mabigyan ng pagkakataon ang istruktura ng bagong district na lumago at tunay na tutugon sa pangangailangan ng bagong misyon.

 

(6) Ang proseso ng pagbuo ng Catholic Mission District ay hindi dapat magpapahina sa kaugnayan ng mga tao sa kanilang parish community. Sa pagtitipun-tipon para sa lokal na gawain o pagbabahagi ng iisang interes o problema, ang mga layko ay makapaglalakbay nang sama-sama upang magkaroon nang sapat na lakas na tahakin ang landas ng pananampalataya. Ang pananaw na ‘walang puedeng simulan kung walang pari’ ay dapat nang tigilan. Upang makabuo ng bagong relasyon sa mga layko, kailangang kumilos sila nang higit pa sa nasasaklawan ng kanilang Parish Communities upang mas mapadali ang daloy ng mga bagay-bagay. Kailangang mapalago at mapatingkad ang pamumuno ng mga layko at mga lay ministries sa antas ng parish community.

 

(7) Sa pagsimula ng mga gawain ng Catholic Mission District, ang mga pinansiyal na problema ay hindi maiiwasan. Higit sa lahat, kailangan nating baguhin ang kasalukuyang sistema ng ‘accounting’ kung saan ang

bawat parokya ay siyang nagbibigay ng sueldo ng kanilang pari. Sa ating bagong prinsipyo, ang Arkidiyosesis ng Tokyo ang siyang magbabayad ng sueldo ng kaparian na nagtatrabaho para sa mga parokya o sa ibang mga opisyal na trabaho para sa diyosesis na ibinigay ng Arsobispo (kasama ang mga pari na nagtatrabaho para sa relihiyosong kongregasyon at misyonerong kongregasyon). Ang detalye tungkol dito ay tatalakayin sa susunod na mga pahina sa dokumentong ito.

★Kailangan ng Pagbabago sa Ating Pag-iisip

Sa unang tingin ang pagbabagong ito ay mukhang pagbabago lang ng sistema, ngunit ito ay kailangang sabayan ng pagbababago ng pag-iisip. Kung walang pagbabago ng diwa hindi natin makakamit ang resulta na hinahangad natin.

Una sa lahat, ang kaparian ay kailangang maging mulat sa kahalagahan ng pakikipagtrabaho at pakikipag-ugnayan sa ibang mga pari at kailangan din nilang maging mulat sa kahalagahan ng pakikipag-dialogue at pagbuo ng desisyon kasama ang mga layko. Ang tradisyonal na konsepto ng pari na ang lahat ng autoridad at responsibilidad ay nakalagay sa kanyang balikat ay kailangang baguhin.

Kailangang maging mulat ang mga layko sa kanilang partisipasyon sa mahahalagang gawain ng simbahan. Kailangang hindi sila dumepende na lang sa pari. Kailangan nilang suportahan ang isa’t-isa upang maging saksi ni Kristo. Mahalaga din para sa bawat layko na maging mulat sila sa pamamagitan ng iba’t-ibang gawain at pamumuhay, na sila ay tumutugon sa Misyon ng Ebanghelyo. Kailangang maghanap sila ng maraming paraan sa loob at labas ng Simbahan kung paano nila maisasabuhay ang kanilang bokasyon.

 

★Ang Paghikayat sa Partisipasyon ng mga Relihiyosong Kongregasyon

Sa Arkidiyosesis ng Tokyo, mayroong maraming simbahan na pinamamahalaan ng mga lalaking Relihiyoso. Ang iba ay punong tanggapan ng kanilang sariling Kongregasyon na naka-base dito sa Tokyo.

Dahil sa magandang trabaho ng mga kaparian, maayos na pasilidad at magandang lokasyon, ang mga parokyang ito ay nagiging matagumpay sa kanilang gawain.

Ang mga Relihiyosong Kongregasyon ay hinihikayat na makilahok sa pagbabago ng istruktura ng Arkidiyosesis ng Tokyo at ibahagi ang kanilang mga pananaw sa proseso.

 

★Kooperasyon ng mga Relihiyosong Kongregasyon at mga Katolikong Institusyon

Ang Misyon ng Ebanghelyo ng Simbahan ay hindi matutupad kung ang Catholic Mission District, Parish Communities at Arkidiyosesis lamang ang kikilos. Laging mayroong malaking papel na ginagampanan sa misyon ng Simbahan ang mga Relihiyosong Kongregasyon (lalaki at babae), mga Katolikong Institusyon at Lay Movements. Ngunit sila rin ay nakakaranas ng kakulangan ng mga kabataan na magpapatuloy ng kanilang misyon. Ang pakikipag-ugnayan sa diyosesis at parish communities ay makakatulong upang ang iba’t-ibang grupo ay makapagbahagi ng kanilang kakayahan. Wala pa kaming maimumungkahi na konkretong paraan kung paano ipagpapatuloy ang kooperasyon na ito ngunit mahalaga na pagtibayin ang relasyon sa pagitan ng mga Relihiyosong Kongregasyon at ibang Katolikong Institusyon sa loob ng Parish Community. Ang talaan ng mga Relihiyosong Kongregasyon at mga pasilidad sa bawat Catholic Mission District at Parish Community ay makikita sa pahina #30 upang maisaalang-alang ang malakas na kooperasyon.

 

★Dahilan ng Catholic Mission District

Ang plano ng organisasyon na nasa pahina 26 ay binuo ng Project Team batay sa iba’t-ibang opinyon na galing sa bawat Block noong Disyembre, 2001 at sa mga pagpupulong ng mga kaparian. Ang pangunahing dahilan upang ang kooperasyon ay makamtan nang maayos sa mga parokya, kailangang ang bagong grouping ay batay sa kung ito ay madaling marating o mapuntahan ng bawat isa.

Nais naming humingi ng iba pang opinyon sa bawat lugar at gumawa ng pagwawasto sa mga plano na ipapatupad sa Abril 2003.

 

【Pangalawang Hakbang】Ang Integrasyon ng Catholic Mission District

 

Ang Catholic Mission District ay unti-unting makikilala bilang isang pinag-isa at bagong uri ng parokya sa pangalawang hakbang. Hindi nangangahulugan na ang proseso ng pagsasa-isa ay mangyayari nang sabay-sabay para sa lahat ng Catholic Mission Districts. Maaaring dahil sa pangangailangan o akmang paghahanda, ang Catholic Mission District ay magiging bahagi na ng bagong uri ng parokya.

Ang parokya ay isang yunit na kinikilala ng Canon Law. Ito ay isang yunit kung saan ang pari na ipinadala ng Obispo ay nangangalaga at gumagabay sa mga tao. Ang hangarin ng integrasyon na ito ay hindi upang palawakin ang sakop ng parokya o gawing matiwasay ang trabaho. Hinahangad ng planong ito na makapagtrabaho ang mga kaparian, mga layko at relihiyoso bilang isang team na nakatutok sa Misyon ng Ebanghelyo.

Tingnan ang balangkas tungkol sa plano ng integrasyon.

 

 

 

 

Sa larangang ito ang mga sumusunod ay ang dapat mabigyang pansin.

 

(1.) Habang nakatuon ang pari sa pamamahala ng Catholic Mission District bilang District Pastor, ang ibang kaparian ay magsisilbing ‘associate priests’. Ang bawat Catholic Mission District ay magkakaroon ng ‘Mission Pastoral Team’, na binubuo ng pari, diakuno, layko at relihiyoso para sa masigasig na pagsasagawa ng kanilang Misyon ng Ebanghelyo.

 

(2.) Dahil marami sa mga kaparian sa kasalukuyan ay nagtatrabaho bilang Parish Priest, wala silang pagkakataon o interes na ipalaganap ang Misyon ng Ebanghelyo sa labas ng kanilang parokya. Ang pangunahing dahilan kung bakit ang bilang ng mga kasalukuyang parokya ay kailangang bawasan ay upang ang mga kaparian ay malayang makapagsagawa ng kanilang gawain kung sila ay hindi na nakatali sa responsibilidad ng pagiging parish priest. Magkakaroon sila ng pagkakataon na lalong mapabuti ang kanilang talento at interes para sa misyon nang higit pa sa nasasakupan ng lumang parokya. Ang associate priest ay maaaring magkaroon ng diocesan appointment (nabanggit sa Chapter B), o magkaroon ng karagdagang espesyal na ministeryo sa mga tao na higit pa sa sakop ng parokya.

 

(3.) Ang ‘Economic Advisory Committee’ at ‘Pastoral Evangelization Advisory Committee’ ay bubuuin sa bawat Bagong Parokya. Ang dalawang komite na ito ay bubuuin batay sa Canon Law upang hikayatin ang mga layko na makibahagi sa pamamahala ng bagong Parokya. Ang mga komite na ito ay hindi organisasyon upang gumawa ng resolusyon, subalit ito ay naghahangad ng sama-samang pagkilos at paggawa sa pagitan ng mga pari at layko na kung saan malaya nilang maipapahayag ang kanilang opinion, sariling galing at kakayahan. Isinasaad ng Canon Law na ang Economic Advisory Committee ay kailangang buuin sa bawat parokya. Ito ay nagsasaad din na ang Arkidiyosesis ay kailangang makipagsangguni sa miyembro ng Priest’s Council upang bumuo ng Pastoral Advisory Committee (cf.536-537, Canon Law).

Ang mga gawain sa parokya ay maaaring tingnan sa dalawang dimensyon: ang una ay ang pinansyal at ang pangalawa ay ang pastoral. Ayon sa terminolohiya ng Canon Law, ang Pastoral Evangelization Advisory Committee ay dapat tawaging Pastoral Committee. Ginagamit natin ang una dahil ang kahulugan ng salitang ‘pastoral’ ay masyadong limitado upang ipaliwanag ang kalagayan natin dito sa Japan. Sa hinaharap baka makahanap tayo nang mas angkop na pangalan para dito.

 

(4.) Ang sistema ng accounting at pamamahala ng Parokya ay kailangang bigyan uli ng kaukulang pansin.

 

 

 

(B) Ang Pagpapalakas sa Gawain ng Arkidiyosesis

 

Ang Diyosesis na nakasentro sa Obispo ay hindi lamang bahagi ng ‘Ecclesiastical’ na pamamahala o pagsasama-sama ng maraming parokya. Ang diyosesis ay bahagi ng Mamamayan ng Diyos na ipinagkatiwala sa Obispo upang gabayan niya, sa tulong ng mga kaparian, at alinsunod sa kanyang paggabay bilang isang komunidad, sa tulong ng Banal na Espiritu Santo sa pamamagitan ng Ebanghelyo at Eukaristiya, ito ay magbubuo ng isang partikular na Simbahan kung saan ang banal, katoliko at apostoladong simbahan ni Kristo ay tutuong buhay at aktibo. (mula sa ‘Decree on the Pastoral Office of the Bishops in the Church’ – Documents of Secong Vatican Council,11).

Habang ang mga Simbahan natin dito sa Japan ay maliit lamang at limitado ang ating maaaring gawin, sinisikap nating tugunan ang pagkagutom at pagkauhaw sa kaligtasan bilang ‘Katolikong Simbahan.’ Ang mga bagay na imposibleng matamo ng iisang Catholic Mission District o Parish Community, ay posibleng makamtan sa tulong at kooperasyon ng buong Arkidiyosesis. Samakatwid, kailangang isabuhay ang Misyon ng Ebanghelyo bilang isang bahagi ng Arkidiyosesis.

Hindi natin puedeng bilangin ang bawat gawain na iniaatas sa Arkidiyosesis dahil ito ay masyadong marami. Sa bahaging IV-2 ng ‘Isang Pasulong na Hakbang’, nakasulat na mayroong walong (8) gawain ang Diyosesis. Ang bawat isa nito ay mahalaga. Ngunit mukhang imposible na matugunan ang lahat nang sabay-sabay, magkakawatak-watak ang mga kakayanan ng bawat isa, at hindi tuloy ito maisasakatuparan nang mabuti. Ang Project Team ay nagtalaga ng tatlong mahahalagang gawain na hindi kailangang patagalin pa.

 

(1) Pagsasanay ng mga Layko upang maisabuhay ang Misyon ng Ebanghelyo

(2) Pagsuporta sa mga Dayuhang Katolikong Manananampalataya at Pagtugon sa kanilang mga Paghihirap

(3) Pagsuporta sa mga Taong May Ispiritwal at Mental na Paghihirap

 

Ang mga gawaing ito ay kailangang mabigyan kaagad ng pansin ngunit mahirap matugunan kaagad ito ng mga kaparian. Maliban sa pakikipag-ugnayan at pagtutulong-tulungan ng mga layko at mga relihiyoso, ang diyosesis ay nangangailangang magpadala nang sapat na bilang ng mga pari na magtatrabaho sa larangang ito. At upang makapagtrabaho nang husto ang diyosesis, kailangan na may sapat na bilang ng mga paring nagtatrabaho para sa opisina ng diyosesis. Kung ihahambing sa ibang diyosesis dito sa Japan mas marami ang pari ng diyosesis ng Tokyo. Subalit, dahil inaasahang magpadala din ang Arkidiyosesis ng Tokyo ng pari para tumulong sa pormasyon ng mga seminarista at sa lahat ng simbahan sa ating bansa, makikita na kulang na kulang ang staff.

Ang pagrere-organisa ng mga parokya at pagpapalakas ng trabaho ng diyosesis ay tunay na magkaugnay. Upang mapalaganap ang gawain ng diyosesis sa kabila ng kakulangan ng ‘priest staff’, kailangang isagawa ang pangalawang hakbang, na walang iba kundi ang pagrere-organisa ng mga parokya upang mabawasan ang bilang ng mga Parish Priests at mabigyan ng pagkakataon ang mga associate priests na makilahok sa mga pangunahing gawain ng Arkidiyosesis.

 

 

★Paliwanag tungkol sa Tatlong Gawain

 

(1) Pagsasanay sa mga Layko

Ang kasalukuyang parokya ay nakasalalay palagi sa pari. Maraming gawain ang maaring gawin ng mga layko. Hindi lang ang pinansiyal at pamamahala ng mga gusali, kundi rin ang mga gawain mismo na kaugnay sa Misyon ng Ebanghelyong Simbahan. Ang mga gawaing ito ang dapat maging pangunahing tutok sa pakikipag-ugnay ng layko sa Simbahan katulad halimbawa ng katekesis para sa lahat (bata hanggang matanda), paglilingkod sa liturhiya ( kasama na ang pamumuno sa liturhiya at pagbibigay ng Komunyon), pagbisita sa mga maysakit, pagtulong sa mga nag-iisa at nagdurusang tao, pagsuporta para sa pananampalataya ng bawat isa at pamumuno sa maliliit na grupo . Upang makamtan ang magandang resulta para sa lahat ng mga gawaing ito, kailangan nating pumili ng mga angkop na tauhan at bigyan sila ng karapat-dapat na pagsasanay at paghahanda. Ang malaking bahagi ng paghahanda na ito ay maaring ipagawa sa Catholic Mission District, ngunit ang Arkidiyosesis ng Tokyo ang mamamahalang gumawa ng gabay at tumulong sa pagsasanay sa kabuuuan.

 

(2) Pastoral na Pangangalaga at Suporta sa mga Dayuhan

Ang Catholic Tokyo International Center (CTIC) ang siyang may hawak ng bagay na ito at sa ngayon maraming mga parokya na ang nakatugon din sa mga pangangailangan ng mga dayuhan. Marami ang mga ‘Foreign Catholic Communities’ at marami ding simbahan na may misa sa ibang wika. Karamihan sa mga misa na ito ay nasimulan dahil mayroong pari na marunong ng ibang wika, o may ibang simbahan na nag-imbita ng pari na marunong ng ibang wika, dahil nakita nila na talagang kailangan ito para sa kanilang lugar. Dahil dito nagkaroon paminsan-minsan ng problema kung paano ipagpapatuloy sa panahon na kailangang ilipat ang pari. Ang pangyayaring ito ay nagpapakita na hindi natutugugunan ng maayos ang ispiritwal na pangangailangan ng mga dayuhan. Sa ‘Guideline for the pastoral Mission of the Multi-nationalized Japanese Churches’ (Tokyo Province 1998) ay gumagamit ng salitang ‘Base Church’. Sa paggamit ng salitang ito ang guideline ay nagpapahiwatig ng kahalagahan ng pagtingin muli sa kasalukuyang pamamaraan ng pagtugon sa pangangailangang pastoral ng mga dayuhan at ng kahalagahan ng pagsasaayos nito upang masiguro ang patuloy na pastoral na pangangalaga.

Ang Liturhiya at Serbisyong Pastoral para sa mga dayuhan ay unti-unting pinapalawak sa buong Arkidiyosesis ng Tokyo. Mayroong dalawampung (20) Parish Communities na ihahanda bilang ‘Base Churches’ kung saan ang mga pari ay ilalagay para sa serbisyong pastoral para sa mga dayuhan.

 

(3) Pagsuporta sa mga Taong may Ispiritwal at Mental na Pagdurusa.

Ang bawat parokya ay may miyembro na may sakit o kapansanan sa pag-iisip. Maraming mga tao sa kasalukuyan ay problemado o ‘stressful’ ang pamumuhay at may dala-dalang bigat ng kalooban. Ito ay nangyayari din sa mga Katolikong mananampalataya. Ito ay kalimitang hindi pinag-uusapan, ngunit mayroong mga pamilya na nahihirapang alagaan yaong may mga sakit sa utak o kapansanan sa pag-iisip.

At sa kasalukuyan, ang mga problema tungkol sa pagdurusa na dulot ng sakuna, mga babaeng biktima ng pambubugbog ng kanilang asawa (domestic violence) at kabataang inaabuso ng kanilang magulang (trauma) ay dumarami.

Ang ganitong uri ng problema ay ipinaubaya na lang ng Simbahan sa mga doktor. Dahil posibleng magdulot nang mas malalang resulta ang pagtulong ng mga taong kaunti lang ang kaalaman sa psychiatry, ang problemang ito ay ipinaubaya na sa mga propesyonal.

Bilang miyembro ng Simbahan tayo ay may tatlong dahilan kung bakit kailangang huwag nating pabayaan ang mga taong may pangkaloobang problema.

1) Ang larangan ng paggamot na mental at emosyonal na mga suliranin ay kasalukuyang nakagawa ng malaking pagbabago at kaunti na lang ang mga pasyente na nangangailangan ng pangmatagalang ospitalisasyon. Ngunit, ang pagtanggap sa mga may kapansanan sa pag-iisip ay hindi pa masyadong laganap sa ating lipunan at ito ay nagpapahirap sa kanilang kalagayan at nagpapalala sa kanilang karamdaman. Sa ganitong kalagayan, ang parokya ang isang lugar na maaari nilang puntahan kung saan tatanggapin sila nang walang bayad.

2) Maraming tao pa rin ang hindi palagay na bumisita sa mga psychiatrists at limitado ang kanilang kaaalaman tungkol sa psychiatry. Maraming mga pamilya ang naguguluhan sa kalagayang ito at kaunti lang ang mga pampublikong organisasyon na nagbibigay ng karapat-dapat na payo para sa mga nagdurusa sa mental at emosyonal na problema. Sa Simbahan lang nararamdaman ng karamihan ang pagtanggap at pagpapayo na kanilang hinahanap.

3) Ayon sa Ebanghelyo, di ba inalagaan ni Kristo yaong may mga problema sakalooban? Ang pambubugbog ng asawa at pag-aabuso ng anak ay may kaugnayan sa problema ng karapatang pantao. Ayon sa mensahe sa Bibliya na nagbibigay ng malaking pansin sa mga ‘ulila at balo’ , ang mga biktimang ito ay prayoridad na kailangang bigyan ng tulong ng Simbahan.

 

May mga bagay na maaaring gawin ng Simbahan.

1. Counseling

(Pagbigay ng tamang payo at rekomendasyon galing sa tamang espesyalista)

2. Pakikiramay sa Krisis

(Pagbisita at pagbigay ng tulong sa panahon ng krisis)

3. Pangmatagalang suporta at tulong sa pagbabalik at pagpasok sa lipunan.

(Pagsuporta sa panahon ng paghilom upang makapag-ugnay muli sa

kapwa at sa lipunan)

 

Kailangang pag-isipan kaagad ang pagkakaroon ng bahay-silungan para sa mga biktima ng pambubugbog at pang-aabuso.

Ang paghawak sa mga bagay na ito ay masyadong malaking pasanin para sa isang parokya at pari kaya kailangan nating bumuo ng organisasyon sa diyosesis kasama na ang tungkol sa staff na mamamahala ukol sa mga bagay na ito.

 

 

(C) Kaugnay na mga Problema

【Pinansiyal na mga Problema 】

 

Upang maipagpatuloy ang reorganisasyon, kailangan nating baguhin ang pamamaraan na tinatawag na ‘ Self-supporting Accounting System of Parishes’ ngayon.

 

(1) Tungkol sa suweldo ng pari

Ang kasalukuyang pangunahing alituntunin ay nagsasaad na ang pari ay dapat bigyan ng sweldo ng parokya kung saan siya naglilingkod. At ang diyosesis ay nag-uutos sa bawat parokya na magbayad sa ‘Diocesan Office Contribution # 3″, ng halaga para sa sweldo ng pari ng diyosesis at Mission Order Priests at ang mga pari ay tatanggap ng kanilang suweldo galing sa diyosesis. Sa mga simbahan kung saan relihiyosong kongregasyon ang namamahala ang parokya din ang nagbibigay ng suweldo. Sa kasalukuyan may mga pari na nagtatrabaho sa opisina ng diyosesis. Ang kanilang suweldo ay binabayaran ng diyosesis. Ayon sa reorganisasyon ng mga parokya at mga pagbabago na kaugnay nito, ang kasalukuyang pamamaraan kung saan ang isang pari ay nagtatrabaho at binabayaran para sa isang parokya ay unti-unting magbabago. Kung kaya, alinsunod sa bagong alintuntunin na ang diyosesis ang magbababayad sa pari at bawat simbahan ay may responsibilidad tungkol dito, nais naming baguhin ang kasalukuyang sistema ng kontribusyon sa Diocesan Office.

Nais naming imungkahi na ang mga simbahan sa ilalim ng mga relihiyosong kongregasyon ay dapat magkaroon ng parehong sistema.

 

(2) Muling pagsusuri sa pang-pinansiyal na kalagayan ng mga pari

Sa ilalim ng kasalukuyang kondisyon, mayroong malawak na pagitan sa kita ng mga pari depende sa uri ng kanyang trabaho at sa parokyang kanyang pinamamahalaan. Ang pagitan na ito ay maaaring makahadlang sa pantay na pagdedesisyon tungkol sa pagbabago ng mga personnel at ng kanilang kooperasyon. Mahalagang magkaroon ng maayos na alintunin upang matiwasay na makapagtrabaho ang mga pari nang walang pinansiyal na problema, at sa kabilang dako ay maipagpatuloy ang simpleng pamumuhay.

 

(3) Ibang Pangangailangan

Kailangan nating suriin nang mabuti ang buong sistema ng accounting ng Arkidiyosesis na siya ring tatawag sa paggawa ng mga gabay para sa Catholic Mission Districts at Parish Communities. Ang mga gawain ng Simbahan ang kailangang bigyan nang prayoridad ng higit pa sa ‘maintenance’ nito. Dahil dito, kailangang suriin ang ‘fund system’ para sa konstruksyon at pag-repair na kani-kanyang ginagawa ng bawat Parish Community sa kanilang lokalidad.

 

【Ang Pagharap sa Iba’t-ibang Mga Isyu】

 

Maliban pa sa pang-ekonomiyang problema, ang pagbabago na ito ay may dala ring maraming gawain na kailangang aayusin. Kami ay nagbabalak na bumuo ng mga komite na tutugon sa mga sumusunod na isyu upang makapagbigay ng konkretong panukala.

 

1. Reorganisasyon ng Pinansiyal na Gawain ng Arkidiyosesis

2. Paghahanda ng ‘Base Church’ para sa mga Dayuhan

3. Pagsuporta para sa mga taong may pang-ispiritwal at mental na suliranin

4. Ang Pamamaraan ng Pagpapabuti ng Diocesan Kindergarten

5. Ang paggawa ng mga Pangunahing Prinsipyo para sa Catholic Mission District at Parish Community

 

 

Ang mga komite na ito ay kikilos kasabay ng mga layko at relihiyosong may kakayahan at galing ukol dito. Kaugnay ng pangkalahatang pagbabago ng istruktura, sampung (10) mga layko at mga madre ang inanyayahang sumali sa ‘ Round -Table Conference Regarding Restructuring’ upang magsilbing ‘sounding board’ para sa mga alternatibong pananaw at mungkahi tungkol sa proseso ng pagbabago ng istruktura.

 

 

 

 

III. Mga Plano sa Hinaharap

 

Nais naming imungkahi na ang mga kaparian, mga layko at relihiyoso sa Diyosesis ng Tokyo ay mag-usap tungkol sa ‘Panukala Para Sa Isang Pasulong na Hakbang,’ayon sa malalim at praktikal na pananaw. Hinahangad namin ang inyong kooperasyon at pag-unawa at hinihiling namin na sundin ang ‘time frame’ para sa prosesong ito.

 

July-Sept. Ang bawat parokya at block ay magkakaroon ng talakayan tungkol sa panukala. Pagdating ng katapusan ng Setyembre, ang mga blocks ay magbibigay ng buod (summary) ng kanilang opinion at ito ay ibibigay sa

Project Team.

October Ang Project Team ay magsasaayos at mag-uugnay ng lahat ng opinion at magpapadala ng kopya bago gawin ang meeting ng diyosesis.

Oct. 27th Magkakaroon ng meeting ang dyosesis upang pag-usapan ang bagay na

ito. Kailangang magkaroon ng desisyon tungkol sa Reorganisasyon ng mga Parokya at ng Plano ng pagbabago ng Istruktura. Ang plano ay maaaring baguhin ayon sa mga kasagutang natanggap. Pagkatapos nito ang Obispo ay gagawa ng desisyon tungkol sa pagbabagong ito at ito ay ipaaalam sa lahat.

Nov.-Mar. Ang panahon na ito ay ilalaan para sa paghahanda sa pagbubuo ng Catholic Mission District. Sa panahon na ito, ang paghahanda ay gagawin nang may pakikiisa sa buong Arkidiyosesis. (Magkakaroon ng mga miting upang maging pamilyar sa mga pari ang mga pagbabagong mangyayari sa pagbubuo sa Catholic Mission District). Ang bawat Catholic Mission District ay magpapasimula ng mga gawain kung saan ang mga Parish Communities ay mabibigyan ng pagkakataon na makipag-ugnay sa isa’t-isa.

April 2003 Pagkatapos ng Pasko ng Pagkabuhay ( Easter), April 20th, magsisimula ang Catholic Mission Districts bilang pangunahing hakbang sa reorganisasyon ng mga parokya.

 

Junichi Iwahashi(Sekiguchi Catholic Church)

Keiji Kousa(Tokuden Catholic Church)

Masakazu Tachibana (Meguro Catholic Church)

Shigeru Tsuji (Tachikawa Catholic Church)

Leo Schumacher (Toshima Catholic Church)

Kazuo Koda(Reorganization Project Team of Tokyo Archdiocese)

 

Celestino Cavagna(Tokyo Diocesan Office)

Yuji Urano(Tokyo Diocesan Office)

Junichi Ebe (Tokyo Diocesan Office)

 

Reorganization Project Team of Tokyo Archdiocese

29th June. 2002

 

 


 

Mga Impormasyon Galing Sa Tokyo Diocesan Chancery

 

・Nais naming imungkahi na pag-usapan ng bawat parokya at Block ang mga sumusunod na katanungan.

 

(1) Sang-ayon ba kayo sa intensyon at hangarin ng pagbabago ng istruktura na ito?

(2) Anu-ano ang mga posibilidad na inaasahan ninyo sa Catholic Mission District? May mga pag-aalinlangan ba kayo tungkol dito?

(3) Mayroon bang pangunahing problema tungkol sa parish groupings na nakalista sa mga sumusunod na pahina, na magsisilbing Catholic Mission Districts? Kung mayroon, ipaliwanag ang dahilan at magmungkahi ng mas malinaw na alternatibong plano na maaring gawin.

(4) Mayroon bang positibong ideya o mungkahi tungkol sa tatlong mahalagang gawain na nakapaloob sa kabanata tungkol sa ‘Pagpapalakas sa Gawain ng Arkidiyosesis’.?

 

・Mas mainam kung ang lahat ng pagtatalakay na gagawin ay mangyayari sa Block at kapag nasuri na nang mabuti ay ibigay sa Project Team. Tatanggapin din namin ang mga ideya at plano na manggagaling sa mga indibidwal, relihiyosong kongregasyon o mga layko. Sa nabanggit na sa ibang pahina, ang huling araw sa pagbibigay ng lahat nito ay September 30.

 

・Address : ‘Reorganization Project Team’

Archdiocese of Tokyo,3-16-15 Sekiguchi,

Bunkyo-ku,Tokyo 112-0014

Fax : 03-3944-8511

E-mail : koda@tokyo.catholic.jp

 

(Siguraduhing naka-address sa ‘Reorganization Project Team’. Ang paggamit ng e-mail o pag-mail na may kasamang floppy disc ay malaking tulong upang ito ay mailagay nang maayos at mabilis sa aming files.)

 

 

・mpormasyon tungkol sa Diocesan Meeting

Ang mga detalye ay ipaaalam sa mga susunod na araw.

Petsa : October 27 ( Linggo),2002 2:00-4:30 ng hapon

Lugar : St. Mary’s Cathedral

 

Participants: Arsobispo, mga kaparian ng Arkidiyosesis ng Tokyo, Kinatawan ng mga Relihiyosong Kongregasyon at mga Parokya.

 

Ang Diocesan Meeting ay gaganapin hindi para gumawa ng desisyon o resolusyon upang mapabuti ang diyosesis, sa pagbabahaginan ng salita, mapapalawak ang ating opinyon at mapapalalim ang ating kaalaman tungkol sa pagbabago ng istruktura. Ang pagpapadala ng mga opinyon at pagsasagawa ng mga Diocesan Meeting ay napakahalagang elemento para makagawa ng tamang desisyon ang Arsobispo. Maraming salamat sa inyong pang-unawa at kooperasyon. 

 

 

Plano Para sa Pag-organisa ng Catholic Mission District

Bilang Parokya Grupong Namamahala Dating Block Bilang sa Parokya Kabuuang Bilang sa parokya Karagdagang Impormasyon
1 Akabane

Oshima

Sekiguchi

Hongo

Conventual

Diocesan

Diocesan

Diocesan

Joto

Chuo

Chuo

Chuo 

1,332

29

2,035

475

 

 

 

3,871

Makikipag-ugnayan sa Tokyo Diocese. Ang Akabane ay malapit sa Urawa Diocese ngunit mas malapit sa Sekiguchi.
2 Kanda

Kojimachi 

Diocesan

Jesuit

Chuo

Chuo 

1,267

10,972

 

12,239

Magkalapit ang lokasyon.Ang espesyal na katangian ng 2 simbahan na ito ay titingnan ng Tokyo Diocese.
3 Kasai

Shiomi

Tsukiji

Augustinian

Diocesan

Diocesan 

Sobu

Sobu

Chuo 

844

379

366

 

 

1,589

Tinitingnan ang pangyayari sa Bay Area lalo na ang patuloy na pagdami ng mga condominium.
4 Adachi

Umeda (sub)

Ueno

Kameari

Mikawashima

Machiya (sub) 

Salesian

Diocesan

Diocesan

Conventual

Salesian

Diocesan 

Joto

Joto

Joto

Joto

Joto

Joto 

456

258

581

364

669

138

 

 

 

 

 

2,466

Magkalapit ang lokasyon. Maliit lang ang bilang.
5 Asakusa

Ichikawa

Koiwa

Honjo 

Diocesan

Diocesan

Diocesan

Diocesan

Joto

Sobu

Sobu

Joto 

398

827

603

740

 

 

 

 2,568

Konektado sa Sobu Line.
6 Toyoshiki

Matsudo

Diocesan

Diocesan

Sobu

Sobu

1,939

1,666

 

3,605

Bed-town ay makikita sa Joban Line. Ang Chiba New Town ay 

puede rin

7 Akatsutsumi

Setagaya

Hatsudai

Matsubara 

Quebec Frs.

Diocesan

Redemptorist

CICM Frs 

Josai

Josai

Josai

Josai

 485

716

1,063

1,158

 

 

 

3,422

Makikita sa Meidai-mae, Keio Inokashira Line.

8 Sangenjaya

Seta(sub)

Shibuya

Franciscan

Franciscan

Dominican 

Josai

Josai

Josai

1,081

698

1,133

 

 

2,912

Nasa Denentoshi Line sa Shibuya Area.
9 Kitami

Seijo

Machida 

Columban

Paris Foreign

Diocesan 

Josai

Josai

Tama

546

1,704

1,792

 

 

4,042

Konektado sa Odakyu Line. Malapit sa Yokohama Diocese.
10 Omori

Kamata

Senzoku 

Diocesan

Diocesan

Diocesan 

Jonan

Jonan

Jonan

659

523

840

 

 

2,022

Malapit ang lokasyon. 

11 Azabu

Takanawa

Meguro 

Diocesan

Dominican

Diocesan 

Chuo

Jonan

Jonan

1,387

1,391

1,409

 

 

4,187

Magkakalapit ang lokasyon.madali ang transportasyon. 
12 Denenchofu

Kaminoge(sub)

Himonya

Franciscan

Carmelite

Salesian

Jonan

Jonan

Jonan 

3,085

1,742

1,908

 

 

6,735

Konektadao sa Toyoko Line.
13 Akitsu

Kiyose

Kodaira 

Diocesan

Diocesan

Diocesan 

Johoku

Johoku

Musashino 

601

1,321

1,069

 

 

2,991

Nasa bandang kanlurang bahagi ng Seibu Line 
14 Shimoigusa

Sekimachi

Tokuden 

Salesian

Diocesan

Diocesan 

Johoku

Johoku

Johoku 

2,190   1,512

1,135

 

 

4,837

Nasa bandang sentro ng Seibu Line…
15 Itabashi

Kitamachi

Shimura

Toshima 

Franciscan

Diocesan

Diocesan

Columban 

Johoku

Johoku

Johoku

Johoku 

752

662

279

1,280

 

 

 

2,973

Nasa bandang Ikebukuro.
16 Ogikubo

Kichijoji

Koenji 

Diocesan

Divine Word

Diocesan

Musashino

Musashino

Musashino 

495

5,349

1,473

 

 

7,317

Konektado sa Chuo Line (Nakano, Suginami, Musashino…)

17 Tama

Chofu

Fuchu

Diocesan

Salesian

Milano Frs.

Tama

Musashino

Musashino

707

1,354

688

 

 

2,749

Konektado sa Keio Line.  Maganda ang transportasyon
18 Akiruno

Ome

Koganei

Tachikawa 

Diocesan

Diocesan

Diocesan

Diocesan 

Tama

Tama

Musashino

Tama 

194

416

1,459

1,792

 

 

 

3,861

Nasa Tachikawa Terminal.
19 Takahata

Toyoda

Hachioji

Izumicho(sub) 

Diocesan

Diocesan

Diocesan

Diocesan 

Tama

Tama

Tama

Tama

787

309

1,926

(Hachioji)

 

 

 

3,022

Hino・Hachioji Area.
20 Kamogawa

Kisarazu

Goi

Tateyama 

Diocesan

Diocesan

Columban

Diocesan 

Chiba

Chiba

Chiba

Chiba 

 52

545

508

97

 

 

 

1,202

Malaking Bahagi ng South Chiba area
21 Chibadera

Togane

Nishi-Chiba

Mobara 

Columban

Columban

Diocesan

Columban 

Chiba

Chiba

Chiba

Chiba 

 627

300

1,669

366

 

 

 

2,962

Central Chiba. Madaling marating kasama ang Tsuga Assembly Hall
22 Sawara

Choshi

Narashino

Narita

Diocesan

Milano Frs.

Diocesan

Diocesan

Chiba

Chiba

Chiba

Chiba

79

234

2,145

398

 

 

 

2,856

Keisei at Sobu Line ang nag-uugnay sa mga lugar na ito kahit malalayo.
  Roppongi Franciscan   1,500   Magiging bahagi ng bagong Foreigner’s Pastoral Mission.
  Tokyo Korean Seoul Diocese   1,153  
  1. Ang Grupong Namamhala na bahagi ay nagpapakita kung saan ang Pastor Priest ay kabilang.
  2. Ang bilang ng mga parokyano ay batay sa statistics ng taong 2001.
  3. Sa karagdagang Inpormasyon na bahagi, ang Project Team ay naglagay ng buod ng kanilang ideya tungkol sa pare-organisa ng mga parokya.



Para Vivir La Misión Evangélica, Propuesta Para “Un Paso Al Futuro” Equipo Del Proyecto De Reorganización de La Archidiócesis De Tokio

Junio 29, 2002
Equipo Del Proyecto De Reorganización
De La Archidiócesis De Tokio

Publicado por Archidiócesis de Tokio
Cancilleria Episcopál

16-15, SEKIGUCHI 3-CHOME BUNKYO-KU, 112-0014 TOKYO
Tel. 03-3943-2301 Fax. 03-3944-8511

  

 

INDEX

 

LISTS

 


 

Introducción
Para Vivir La Misión Evangélica

A los laicos, Religiosos y Sacerdotes de la Archidiócesis de Tokyo.
Ha pasado un año desde que fue distribuido a la Archidiócesis mi mensaje del 25 de Junio “Un paso hacia el Futuro”. Desde entonces mucha gente ha respondido a mi petición y estoy profundamente agradecido por su esfuerzo. Sus respuestas serán una ayuda útil para continuar el proceso de reestructuración.
El Equipo encargado del Proyecto, ha elaborado un nuevo documento, “Vivir la Misión Evangélica- Propuestas siguiendo Un Paso hacia el Futuro”. Les ruego encarecidamente que lean este nuevo documento, y me den un tiempo para estudiar y considerar lo que ello puede significar para nuestras Parroquias.
En este panfleto, han sido introducidos los nuevos conceptos de “Distritos de Misión” y “Comunidad Parroquial”, así como el plan de reestructuración de la Archidiócesis que detallamos mas abajo. Todavía estámos en el proceso del plan tentativo de la primera etapa y podemos hacer los reajustes oportunos, o sea que, sus opiniones serán muy bien recibidas. Finalmente, es responsabilidad del Obispo seguir de cerca el proceso hasta su conclusión.
La primera Etapa de este proceso comenzará cuando la organización de los Nuevos Distritos de Misión sean confirmados en Marzo de 2003.
Este primer paso de la reorganización no es definitivo, sino un período de prueba para la nueva combinación de parroquias, que permitira futuros cambios. En la Segunda Etapa, serán determinadas las Comunidades Parroquiales que formarán parte de cada uno de los Distritos de Misión.
El año pasado, después de la distribución de “Un Paso hacia el Futuro” tuvimos un Encuentro Diocesaño. De forma similar estámos preparando para este año otro Encuentro Diocesaño en el que nos gustaría que participarán el mayor número de personas posible y juntos reflexionar y compartir estos puntos importantes.
La Iglesia necesita siempre nacer de nuevo, es decir, volver a su orígen, que es Jesucristo.
Jesús siempre estuvo en contacto con los que sufrían, con los oprimidos, con los caídos. Jesús comunicó la Buena Noticia, en primer lugar, a los pobres. Fue amigo suyo y anduvo con ellos. La misión de la Iglesia es poner nueva vida en la misión de Jesucristo. Podemos escuchar el clamor de la sociedad Japónesa implorando la salvación y en nuestra zona de Tokyo tampoco faltan tales voces. Cómo responderá nuestra Iglesia a estos gritos que piden ayuda? No cerramos los ojos ante la gente a la que preocupa la muerte y las dificultades familiares crónicas? Que clase de problemas tiene la gente de hoy? Que clase de sufrimientos y dolores les envuelven? Que podriamos hacer nosotrpor ellos? Cuales podrían ser nuestras prioridades?
Jesús dijo a sus discipulos: “el que quiera salvar su vida la perderá, pero el que pierda su vida por mi causa, la encontrará” (Mat, 16:25). En otras ocasíones Jesús dijo a sus seguidores: “Animo, no temais, yo he vencido al mundo” (Juan 16:33) Y “Sabed que Yo siempre estoy con vosotros, hasta el fin de los tiempos” (Mat.28:20)
Confiemos en el Señor y oremos.
Señor, te pedimos envíes tu Santo Espíritu sobre cada uno de nosotros; concédenos sabiduría y comprensión en nuestro trabajo de renovación de la Archidiócesis de Tokyo, recto juicio y valor, la gracia del conocimiento de Dios y un corazón que te ame y te respete.

29 de Junio 2002

Pedro OKADA Takeo
Arzobispo de Tokyo

 


 

Vivir la Misión Evangélica
Propuestas para “Un Paso hacia el Futuro”
Reorganización de los trabajos de la Diócesis de Tokyo

Se pidió a las parroquias el estudio de “Un Paso hacia el Futuro”, mensaje dirigido por el Arzobispo Pedro Okada Takeo, el 25 de Junio de 2001 y en Diciembre, cada Bloque envió un resúmen de los distintos puntos de vista. Leyendo estos resúmenes, lógicamente el Arzobispo y los sacerdotes tuvimos la impresión de que muchos laicos, religiosos y parroquias, están considerando muy seria y constructivamente esta gran misión. Sin embargo, nos damos cuenta de que la intención de reorganización no ha sido todavía bien entendida y muchas personas sienten dificultad y sospecha.
Viendo estas reacciones, se ha procurado exponer sencillamente ambos: la intención y los planes concretos para la Reestructuración.

 

I. Intención y Finalidad de la Reorganización

(1) La finalidad central es “Vivir la Misión Evangélica”

La Reestructuración de la Archidiócesis que es la Reorganización del sistema de Parroquias, intenta dar nueva vida a la Evangelización. En el mensaje “Un Paso hacia el Futuro” se dice: “es imperativo que la Iglesia, como una comunidad en misión y en donde los que están en posición mas debil, pueden encontrar salvación, examine su propia realidad de una manera radical, para ser verdaderamente renovada.”(III-3).

Aquí, la palabra Evangelización, no solamente significa “proclamar la Buena Noticia de Dios, afirmar las enseñanzas de Cristo a los que no conocen su nombre y administrar el Bautismo”. También significa vivir “la misión que la Iglesia recibió de Cristo Resucitado”. En la mayor parte de los documentos, la Iglesia Japónesa usa la palabra “Senkyo” como una traducción de la palabra inglesa “Mission”; la palabra original latina “Missio” significa “Envío”. El Nuevo Testamento tiene varias frases relacionadas al “Envío” (Mission, SenKyo)”. Son expresiones como “ser testigo” por medio de la palabra o el estilo de vida (cf. Hechos 1,7-8), y continuar la misión de Jesus, que fue enviado por el Padre a la tierra a vivir entre nosotros hace 2000 años (cf. Juan 20,21-23)

En este Documento nosotros usaremos el termino “Misión Evangélica”, para expresar la misión que la Iglesia de hoy debe llevar adelante; la misión que la Iglesia recibió de Cristo y que es la propia misión de Cristo que fue enviado por Dios a Palestina hace 2000 años.

Como Cristo por medio de sus palabras y acciones despertó la confianza y la esperanza en el corazón de las personas de su tiempo que esperaban la salvación, así también nosotros queremos ser signos de esperanza y salvación para las personas de nuestro tiempo. Esta es nuestra misión, vivir la ” Misión Evangélica” y esto es a lo que apunta principalmente la Reorganización que ha comenzado nuestra Archidiócesis de Tokyo.

 

(2) “Sentido de Misión” en Crisis

Al mirar a distancia la crisis, vemos que las parroquias pueden estár perdiendo la visión de su llamada especial a participar en la Misión Evangélica.

Como muestra la historia de la Iglesia, cuando las Iglesias pierden de vista su fin, que es vivir la Misión Evangélica, pierden vitalidad y decaen. Y si la Iglesia pierde este sentido de misión y centra su atención en protegerse a sí misma, deja de actuar como instrumento de la salvación de Dios para los demás. Podemos ver que las fuerzas que dominan en el mundo son el dinero y los deseos. En efecto, los escándalos que afligen en el presente a la Iglesia Católica -dinero y abuso sexual- son en gran parte por la falta de este especial sentido de la Misión Evangélica que no está visible en muchas iglesias. Esta crisis no es solamente un problema causado por algunos sacerdotes y religiosos; es necesario reconocerlo como un problema que afecta a toda la Iglesia.

En el mundo actual, especialmente en una sociedad con fuertes tendencias consumistas, mucha gente está tan envuelta y sobrecargada de información y de deseos materiales, que no se siente dispuesta a ver su propia pobreza espiritual y su real necesidad de salvación. La economía tiene una profunda influencia en todas las cosas y no es facil para la gente caer en la cuenta de su propia vaciedad espiritual y deseos interiores y de que Cristo es la luz para soluciónar nuestros problemas. Tenemos que admitir como un resultado de esta crisis, que tanto Sacerdotes, como Religiosos y Laicos estámos perdiendo el sentido de misión.

 

(3) Iglesia, lugar sin atractivo para los jovenes

Es un hecho evidente la escasa proporción de jovenes en nuestras parroquias Japónesas. Aunque hay excepciones, está claro que no solo los sacerdotes sino también el laicado está envejeciendo. Si reconocemos esta realidad como parte del sistema de nuestras parroquias, no podemos mas que mirar el futuro con pesimismo.

Se han organizado celebraciones para las generaciones mas jovenes y se trabaja en la promoción de vocaciones; sin embargo, no pensamos que ésto sea la solución. El problema básico es que la Iglesia está perdiendo todo atractivo para las generaciones jovenes por el hecho de que no se ve ya mas su razon de existir en nuestra sociedad. En otras palabras, las parroquias en su forma actual de funciónamiento, no son “un signo de salvación o un instrumento de salvación” en la sociedad de hoy. Si la Iglesia es verdaderamente un signo de salvación, nosotros creemos, que habrá jovenes que quieran poner sus vidas al servicio de Cristo.

 

(4) Necesidad de Cambio de Mentalidad y Estructuras.

Para una futura renovación de la Iglesia se requiere una compresion mas profunda de la fe, renovación espiritual y un cambio en nuestro modo de pensar. Desde el Concilio Vaticano II se ha puesto mucho énfasis en estas tres cosas, que fueron afirmadas nuevamente en el NICE (Convención Nacional para Incentivar la Evangelización). Muchos laicos, sacerdotes y religiosos han redescubierto su misión Evangélica como cristianos en la sociedad contemporánea y están viviendo su testimonio de fe. Sin embargo tenemos que admitir que la renovación no ha penetrado en toda la Iglesia.

Tal vez en nuestra Diócesis las estructuras pueden haber sido obstáculo para el cambio necesario. Cuando la Iglesia se identifica con el sistema parroquial, puede suceder que las estructuras usurpen la prioridad de la misión.

 

 

(5) Superar la actitud de “Defender mi Parroquia”

La parroquia ha sido y todavía es la comunidad mas cercana para los fieles, una comunidad donde la gente ha profundizado su fe a través de la liturgia y catequésis y la fe se ha transmitido de una generación a otra. Este sistema parroquial ha tenido una importancia enorme en nuestra vida de fe.

Por otra parte es dificil decir que las parroquias han respondido siempre bien a las necesidades y cambios de la sociedad. Al enfrentarse con las dificultades de la situación actual, las parroquias pueden convertirse en “introvertidas y defensivas”.

Problemas que se siguen de lo anterior.

1) En una parroquia, el sacerdote asignado intenta generosamente vivir su Misión Evangélica lo mejor posible, como individuo y como parroquia. Sin embargo, es posible que sus buenos esfuerzos en esta línea, no continuen cuando se haga cargo de la administración de la parroquia un nuevo sacerdote. El resultado es que no es facil mantener en la parroquia esta visión misionera. A la larga es possible que los sacerdotes se centren mas en sus ocupaciones diarias dentro de la parroquia y se debilite así su sentido de misión.

2) Al centro de la relación entre los laicos y la Iglesia esta el sacerdote, y esto puede crear excesiva dependencia de él. A los laicos no se les da oportunidad de conocer sus propios carismas en la Iglesia. Ni se crean sistemas de apoyo mútuo entre ellos. Estas son cuestiones planteadas sobre la participación de los laicos en la Iglesia. Existe la tendencia entre sacerdotes, a calificar a los laicos que van regularmente a la iglesia como “creyentes celosos” y no valoran ni animan a los que no van tan frecuentemente, pero viven como cristianos en la sociedad.

3) El Obispo tiene que dar maxima prioridad a la asignación de los sacerdotes, lo cual complica los problemas y de hecho no puede hacerse bien sin una reforma estructural (ver “Un Paso hacia el Futuro” II, 1-6)

4) El resultado de todo esto es el desarrollo de una mentalidad de ‘defender mi parroquia’ donde el mantener la existencia de la propia parroquia supera todas las demas prioridades.

La Iglesia se ha centrado excesivamente en la parroquia, lo que ha contribuido a estos problemas. Para vivir nuestra propia fe es indispensable que en la parroquia exista la comunidad de fe. Pero si nos empenamos en hacer las cosas como hasta ahora, es claro que toparemos enseguida con sus limitaciones. Es necesario que superemos esta actitud de “Defender mi parroquia”.

 

II. Reestructuración

Al preguntarse el Equipo del Proyecto de Reestructuración (Equipo de Proyecto) como avanzar en la renovación de una Iglesia que supere estos escollos y viva el Evangelio, siguiendo la linea de pensamiento del Arzobispo Okada en su “Un Paso adelante”, proponemos los siguientes puntos.
esta Reestructuración tiene dos aspectos: (A) Reorganización de las Parroquias, y (B) Consolidación del trabajo de la Archidiócesis.

 

 

(A) Reorganización de las Parroquias.

 

【Primera Etapa】Crear Distritos de Misión

 

En Abril de 2003, despues de Pascua, las parroquias serán agrupadas en”Distritos de Misión”. En principio, se formarán grupos de tres o cuatro parroquias con el propósito de vivir juntamente la Misión Evangélica. La referencia a las actuales parroquias será como “Comunidades parroquiales” puesto que ellas son para los feligreses la comunidad básica. Como pueden ver, la dimensión de los Distritos de Misión es menor que los anteriores Bloques, para conseguir una mayor colaboración. Hasta ahora, cada parroquia ha actuado completamente independiente de las demás y la colaboración de los Bloques alcanzaba a esferas muy limitadas. Incluso algunos Bloques no tenían encuentros regulares. Por otra parte, estos nuevos Distritos de Misión, reunirán a laicos, sacerdotes y religiosos de varias Comunidades Parroquiales para que contribuyan en equipo a la Misión Evangélica.
El siguiente diagrama compará el presente y las nuevas estructuras diocesanas planificadas.

La Reorganización de las Parroquias será la siguiente:

 

(1) Varias Parroquias del tipo actual formarán un nuevo Distrito de Misión. Su tarea es responder a las necesidades de la gente en una comunidad mas extensa y ver maneras de vivir la Misión Evangélica.

 

(2) Inicialmente todavía será destinado un párroco a cada parroquia y los sacerdotes miembros de cada Distrito de Misión Católica tendrá encuentros de forma regular. Un Sacerdote será designado Coordinador responsable para mantener contactos y coordinar actividades. Naturalmente, el Obispo considerará el trabajo del equipo antes de asignar nuevos miembros.

 

(3) Cada Distrito de Misión formará un “Comité del Distrito de Misión”, el cual estará formado por laicos de cada comunidad parroquial, representantes religiosos en el distrito y sacerdotes del equipo. El caracter de este Comité es diferente del Consejo Pastoral existente en cada comunidad parroquial. El Comité del “Distrito de Misión” no deliberará sobre el mantenimiento de las estructuras o sobre otros planes y eventos sociales sino sobre la Misión Evangelizadora de la Iglesia y su realización. A continuación enumeramos tres aspectos clave de esta Misión Evangelizadora.

a) Extender la palabra del Evangelio

b) Dar gracias y alabar juntos a nuestro Senor

c) Ayudarnos mútuamente.

Según esto, la Iglesia será el signo visible del Amor de Dios. Mas concretamente, las tareas que esperan a los Distritos de la Misión Católica son:

1) Los laicos y sacerdotes tendrán que reflexionar sobre cómo vivir la Misión Evangélica y responder a las necesidades de la gente de esa zona.

2) Determinar el lugar y tiempo para Sesiones de estudio Bíblico y preparación bautismal. Posiblemente los horarios de las Misas necesiten un reajuste como respuesta a las peticiones de la gente y a facilitar su colaboración. También los retiros se podrían organizar conjuntamente.

3) Por medio de este proceso de colaboración, podrían aflorar las características especiales de cada comunidad parroquial.

4) Habra que considerar con perspectiva de futuro y en vistas a la Misión Evangélica el uso de edificios y otras instalaciones.

5) Al enfermar un sacerdote o si se ausenta para unas vacaciones largas, la ayuda inicialmente procedera de dentro del Distrito.

 

(4) Las agrupaciones sugeridas para los Distritos de Misión no están determinadas. La primera etapa es un periodo de prueba. Después de esta etapa inicial, los grupos pueden ser cambiados.

 

(5) El fomentar la cooperación dentro de los Distritos de Misión, no niega la necesidad de colaboración a otros niveles, como podría ser en las áreas de los distintos Bloques. Sin embargo, la estructura de los antiguos Bloques ha sido desmantelada y hay que aceptar que las estructuras de los nuevos distritos se desarrollen y respondan mejor a las demandas de la misión.

 

(6) El proceso de formación de los Distritos de Misión no debilitará la conexión de la gente con sus Comunidades Parroquiales. Se reunirán para actividades locales y para compartir intereses comunes y problemas. Los laicos se apoyarán unos a otros y compartirán su experiencia de fe. Aquello que pensaban algunos de que “no se puede empezar alguna cosa sin el sacerdote” ya se acabó. Hay que construir un nuevo tipo de relaciones entre los laicos. Trabajar mas allá de los límites de la Comunidad Parroquial podría ayudar a progresar mas facilmente.

Será importante suscitar y promover lideres laicos y ministros laicos a nivel de las comunidades parroquiales.

 

(7) Cuando comiencen las actividades de los Distritos de Misión surgiran problemas financieros. Mas adelante volveremos al tema con mas detalle. En principio el sistema actual de cuentas según el cual cada parroquia paga un salario a su propio Sacerdote cambiará. Según el nuevo principio, la Archidiócesis de Tokyo pagará los salarios de los sacerdotes que trabajan en las parroquias o tengan un trabajo oficial en la Diócesis asignado por el Arzobispo (incluyendo Sacerdotes de Ordenes Religiosas y Congregaciones Misioneras) Otros detalles los encontrarán mas adelante en este documento.

 

 

★Necesidad de cambio en nuestro modo de pensar

Aparentemente esta reestructuración se concentra en torno al cambio de sistema, pero necesita ser acompañado por un cambio completo de mentalidad. Sin esta revolución en nuestro modo de pensar no alcanzaremos los resultados deseados.

En primer lugar, los sacerdotes necesitan tomar “conciencia del trabajo y colaboración con otros sacerdotes” y necesitan “hacerse conscientes de que tienen que tratar y decidir los asuntos juntamente con los laicos”. Es necesario un cambio inminente en la imagen tradiciónal que se tiene de los párrocos de que toda la autoridad y toda la responsabilidad cae sobre sus hombros.

Los laicos necesitan ser “conscientes de que ellos están participando en las táreas esenciales de la Iglesia”. No pueden depender pasivamente del sacerdote. Necesitan apoyarse unos a otros para ser testigos de Cristo. También es importante que cada persona laica sea consciente de que a través de las diferentes actividades y su propio estilo de vida, están participando en la Misión Evangélica. Deberan encontrar mas espacio dentro y fuera de la Iglesia para ejercitar sus carismas.

 

★Estimular la participación de las Ordenes Religiosas

En la Archidiócesis de Tokyo, sacerdotes miembros de Ordenes Religiosas trabajan en muchas parroquias. Algunos de estos están en la oficina central de la Orden Religiosa ubicada en el área de Tokyo. Algunas de estas parroquias trabajan a gran escala. Debido al buen trabajo de un equipo de sacerdotes, las buenas instalaciones y su conveniente situación geográfica, estas parroquias consiguen grandes frutos. Las Ordenes Religiosas están invitadas a participar plenamente en la Reestructuración de la Archidiócesis de Tokyo y a compartir sus ideas sobre el proceso.

 

★Cooperación con Ordenes Religiosas e Instituciones Católicas

La Misión Evangelizadora de la Iglesia no puede realizarse solo por la acción de los Distritos de Misión, las Comunidades Parroquiales y la Archidiócesis. Ordenes Religiosas femeninas y masculinas, Instituciones Católicas y Movimientos Laicos, han jugado siempre un papel muy importante en la misión de la Iglesia. Desgraciadamente ellos también tienen el mismo problema serio de escasez de gente joven para llevar adelante su misión. La cooperación con comunidades diocesanas y parroquiales puede ayudar a compartir los puntos fuertes de cada grupo. Nosotros no podemos hacer aquí ninguna sugerencia sobre como proceder con esta colaboración, sin embargo es importante fortalecer las relaciones entre Ordenes Religiosas y otras Instituciones dentro de la Comunidad Parroquial. Para facilitar una creciente colaboración ofrecemos en la pag. 24 una lista de Ordenes Religiosas e instituciones en cada Distrito de Misión y Comunidad Parroquial.

 

★Como se ha llegado a los Distritos de Misión

El “Equipo de Proyecto” ha llegado a la formación de los grupos de Parroquias presentados en la pagina 21, basados en las opinions recogidas en cada Bloque en Diciembre del 2001 y en las reunions mensuales de Sacerdotes. Básicamente creemos que para reforzar la colaboración entre las parroquias, es importante la facilidad de acceso y el transporte público. Les pedimos a todos nos envíen su opinion sobre este plan de la Archidiócesis para poder hacer las correcciones necesarias al plan de agrupación antes de llevarlo a la práctica en Abril de 2003.

 

 

【Segunda Etapa】Futura Integración de los Distritos de la Misión Católica

 

Los Distritos de Misión se integrarán gradualmente y se identificarán como la nueva forma de parroquia en la Segunda etapa. Ello no significa que necesariamente esta transformación de los Distritos de Misión funcionen al mismo ritmo en todas partes. La mayor o menor integración dependera a veces de la preparación hecha y a veces vendra dictada por la necesidad.

La parroquia es la unidad pastoral reconocida por el Derecho Canónico. La unidad pastoral donde un sacerdote es nombrado por el obispo, como guia (ayuda). El nuevo tipo de parroquia que está siendo introducido aquí, no es precisamente una extensión de la parroquia para una mayor eficiencia en el trabajo, mas bien intentamos hacer posible un trabajo de equipo formado por laicos, sacerdotes y religiosos centrado en la Misión Evangélica. Ver el diagrama del plan de integración.

 

Los puntos clave de la siguiente etapa serán:

 

(1) El sacerdote encargado de supervisar el Distrito de Misión, será conocido como el Pastor (“Párroco”) del Distrito y los otros sacerdotes del Distrito como Sacerdotes Colaboradores. Cada Distrito de la Misión Católica, tendrá un Equipo de Pastoral Misionera, formado por sacerdotes, diáconos, laicos y religiosos para fortalecer la realización de la Misión Evangelizadora.

 

(2) Muchos sacerdotes trabajan normalmente como párrocos y tienen pocas oportunidades e interés en extender la Misión Evangelizadora mas allá de los límites de sus propias parroquias. Al reducir el número de parroquias existentes, muchos sacerdotes quedarán libres de sus obligaciones de párroco y estos sacerdotes tendrán la posibilidad de desarrollar sus talentos e interes en la misión fuera de los límites de la antigua parroquia. Un sacerdote colaborador puede tener también un trabajo de la Diócesis (menciónado en el capitulo B) o puede tener un ministerio adiciónal especial con personas que trascienden su parroquia.

 

(3) En cada nueva parroquia se establecerá un Consejo de economía y un Consejo Pastoral para Evangelización. Como dice el Derecho Canónico, estos Comités, son el lugar apropiado para que los laicos participen en la administración de la parroquia. Estos Comités no legislan para las parroquias sinó mas bien pretenden mejorar la colaboración entre los sacerdotes y los seglares, fomentar sus posibilidades y animarles a dar su opinión. El Derecho Canónico pide que cada parroquia tenga un Comité de Economía. También dice que la Archidiócesis debe consultar con los miembros del Consejo Sacerdotal al organizar un Consejo Pastoral (cf.Dcho. Canonico 536-537).

Las actividades parroquiales pueden ser contempladas desde dos dimensiones diferentes; una es la económica y la otra pastoral. Según la terminologia del Dcho. Canonico, el Consejo de la Pastoral de Evangelización se refiere al Comité de Pastoral. El nombre anterior es usado aquí porque el significado del termino “pastoral” es muy limitado para reflejar la situación en Japón. Esperamos determinar mas adelante un nombre mas adecuado.

 

(4) Es necesario reconsiderar el sistema administrativo y financiero de las Parroquias.

 

(B) Consolidación del trabajo de la Archidiócesis

 

La Diócesis, en cuyo centro está el obispo, no es una mera división de la administración eclesiastica o una reunión de parroquias.
“Una Diócesis es una parte del Pueblo de Dios encomendada a un Obispo para ser guiada por él con la ayuda de sus sacerdotes, fieles al pastor y formados por el dentro de una comunidad en el Espíritu, por medio del Evangelio y la Eucaristia; constituye una Iglesia particular en la cual la Iglesia de Cristo que es una, santa, católica y apostólica, está realmente presente y activa”.(Documentos del Concilio Vaticano II,11- “Decreto sobre la Pastoral de los Obispos en la Iglesia).
Las parroquias que tenemos en Japón son pequeñas y lo que podemos hacer es muy limitado y como Iglesia de Cristo nos estámos esforzando por responder a los que tienen hambre y sed de salvación. Cosas que no pueden llevarse a cabo por un solo Distrito de la Misión Católica o Comunidad Parroquial, pueden llegar a realizarse con la colaboración y asistencia de toda la Archidiócesis. Por lo tanto es esencial que la Archidiócesis como tal viva su Misión Evangélica.
Aquí no podemos enumerar todas las tareas que la Archidiócesis tiene que realizar porque son muchas. En el apartado IV-2 de “Un Paso hacia el Futuro”, son enumerados ocho tareas importantes de la Archidiócesis. Parece imposible realizarlas todas al mismo tiempo, puesto que ello supondria gran dispersión de fuerzas y, posiblemente, pobres resultados. Consiguientemente, el “Equipo de Proyecto” ha reducido la lista a tres tareas prioritarias a las que hay que responder inmediatamente.
1) Formación de laicos para vivir la Misión Evangélica
2) Apoyo a creyentes católicos extranjeros y acompañamiento en sus dificultades.
3) Acompañamiento a personas enfermas o que sufren espiritual o sicológicamente.

estas son las tareas mas apremiantes para la Archidiócesis pero son demasiado dificiles como para que los párrocos se encarguen de ellas individualmente. Nuestra Archidiócesis necesita destinar un número de sacerdotes para trabajar en estos campos, en colaboración con laicos y religiosos. Además, para que las cosas funcionen bien, es necesario que un buen número de sacerdotes trabajen en las oficinas de la Diócesis. La Archidiócesis de Tokyo tiene relativamente mas sacerdotes que otras Archidiócesis de Japón; consiguientemente nuestra contribución en personal para la Formación del Seminario debe ser mayor. Considerando todas las parroquias de la Archidiócesis, es evidente que el número de personas de que disponemos es muy escaso.
La reorganización de las parroquias y la consolidación del trabajo de la Archidiócesis han sido explicados detalladamente. Para promover y llevar a cabo el trabajo a pesar del número limitado de sacerdotes, tenemos que realizar la Segunda Etapa, que es la reorganización de las parroquias para reducir el número de párrocos y así liberar a sacerdotes auxiliares que puedan dedicarse a estas tareas prioritarias de la Archidiócesis.

 

★Explicación de los tres Puntos

 

(1) Preparación de los Seglares.

En las parroquias actuales es excesivo el trabajo que recae sobre los sacerdotes y muchas actividades pueden hacerlas los seglares. No solamente la administración financiera sino también tareas relaciónadas directamente con la Misión Evangélica de la Iglesia. Los puntos principales en los que participarán los laicos, serán, por ejemplo, la instrucción catequética a personas de diversas edades, servicio durante la liturgia (incluyendo la dirección de la liturgia y distribución de la sagrada Comunión), visita a enfermos, acompañamiento a personas que sufren o se sienten solas, apoyo mútuo en la fe y liderazgo en los pequeños grupos. Con el fin de obtener resultados satisfactorios de estas tareas, es importante la selección de personas y una preparación adecuada. Los Distritos de Misión podrán proporcionar esta formación, pero la Archidiócesis de Tokyo será responsable de crear las pautas a seguir y ayudará en algunas etapas de la preparación.

 

(2)Atención Pastoral y Apoyo a Extranjeros.

El Centro Católico Internacional de Tokyo (CTIC) ya está procediendo activamente en estas cuestiones y muchas parroquias han estádo respondiendo bien a las necesidades de los extranjeros. Existen también muchas Comunidades Católicas de Extranjeros pero en muy pocas parroquias se celebran misas en lenguas extranjeras. Muchas de estas misas en lengua extranjera empezaron simplemente porque algún sacerdote residente en la parroquia conocía una lengua extranjera. Al ser trasladados a otro lugar estos sacerdotes, ha habido problemas en la continuidad de estas misas. Estos problemas nos fuerzan a reconocer que nosotros no estámos respondiendo tan bien como debiéramos a las necesidades espirituales de los extranjeros. El documento “Directrices Pastorales para la Iglesia Multicultural de Japón” (Provincia de Tokyo, 1.998) usa el término “Iglesia Base”. Al introducir este nuevo término, el documento indica lo importante que es el reexaminar nuestra desorganizada manera de responder a las necesidades pastorales de los extranjeros y la importancia de un sistema que garantice la continuidad de nuestro servicio pastoral.

A lo largo y ancho de la Archidiócesis de Tokyo se está extendiendo gradualmente el uso de Liturgias en lengua extranjera y un nuevo Servicio Pastoral. Alrededor de unas veinte Comunidades Parroquiales serán destinadas como Iglesias Base, y se nombrarán sacerdotes para el Servicio Pastoral a Extranjeros.

 

 

(3) Acompañamiento a personas que sufren a causa de trauma espiritual o siquico o a causa de enfermedad.

En todas las parroquias hay personas con alguna enfermedad mental o que sufren internamente por otros problemas. El estilo actual de vida es causa de estres en nuestra sociedad y aumenta el número de las personas que sufren por su causa. Los creyentes católicos no son una excepción. También en la Iglesia a veces resulta dificil poder hablar de ello, pero muchas familias sufren porque tienen algún miembro sicológicamente enfermo.

está aumentando el número de personas traumatizadas por desastres o crímenes, de mujeres víctimas de sus compañeros (violencia doméstica) y ninos que por el abuso de sus padres están sicológicamente heridos.

Muchas parroquias han tendido a dejar estos problemas en manos de los médicos. Dado que si personas con pocos conocimientos de siquiatría se inmiscuyen en estos problemas, la situación suele empeorar, estas materias se dejan generalmente en manos de profesionales.

Sin embargo, la Iglesia no debe abandonar a los que sufren a causa de estas enfermedades internas.

1) La medicina siquiátrica ha progresado significativamente y son muy pocos los enfermos que necesitan una larga hospitalización. Pero la sociedad no está capacitada para recibirlos y las dificultades de la vida podrían agravar su situación. En realidad, fuera de las parroquias es dificil encontrar un lugar que ofrezca acogida y aceptación sin preocuparse por el costo.

2) todavía hay mucha gente que se resiste a visitar al siquiatra y tiene muy poca información sobre la siquiatría. Las familias pueden encontrarse totalmente perdidas respecto a estas situaciones, y pocas organizaciones públicas pueden aconsejar debidamente a aquellos que sufren problemas mentales. En consecuencia la gente acude a las parroquias buscando aceptación y consejo.

3) Según el Evangelio, Jesús respondió positivamente y tendió su mano para ayudar a los enfermos y a la gente que sufría espiritual y mentalmente.

La violencia doméstica y el abuso de los niños están conectados con los derechos humanos. La Biblia pone énfasis en una especial consideración para los “huérfanos y las viudas” y la prioridad de la Iglesia también ha de ser tender la mano a estas víctimas.

 

Cosas que pueden hacer las Parroquias.

1. Consultorio

(Aconsejar sobre el cuidado apropiado y recomendación de especialistas)

2. Acompañamiento en la crisis

(Visitar y ayudar cuando ocurre una crisis)

3. Apoyo y atención a la larga cuando vuelven a la sociedad.

(Durante la convalecencia ayudar a reconectar con la sociedad y a renovar las relaciones).

Deberíamos pensar urgentemente en la necesidad de algún “shelter” (casa de acogida) para víctimas de violencia doméstica y abuso.

Ocuparse de estas materias supera la capacidad de una parroquia o sacerdote, de modo que es necesario formar una organización Diocesana con las personas adecuadas para hacerse cargo de la organización.

 

(C) Problemas Relaciónados.

【Problemas Económicos】

 

Para ir adelante con la reorganización, el “Sistema de Auto-financiamiento Económico de las Parroquias” necesita ser revisado.

 

 

(1) En lo que toca al Salario de los Sacerdotes

En la actualidad, la parroquia tiena la obligación de pagar el salario al sacerdote. La Archidiócesis desea que cada parroquia pague “la Contribución a la Oficina Diocesana # 3”; esta contribución es usada para pagar los salarios de los Sacerdotes diocesanos y de las Sociedades Misioneras, aunque el dinero originalmente viene de sus propias parroquias. Es cierto que en las Parroquias dirigidas por Sacerdotes de Ordenes Religiosas la Parroquia es responsable de los salarios. En el momento presente hay un buen número de sacerdotes trabajando fuera de las parroquias (por ejemplo en las Oficinas Diocesanas). Sus salarios están cubiertos por la Archidiócesis. Según la reorganización de las parroquias y cambios relacionados con ello, el estilo actual en que un sacerdote trabaja y es pagado por su propia Parroquia, cambiará gradualmente. Siguiendo el nuevo principio en que la Archidiócesis se responsabilizará de los salarios de los sacerdotes y cada parroquia compartirá responsablemente para ello, nos gustaría repensar el sistema actual de contribuciones a la Oficina Diocesana.

Sugerimos a las parroquias dirigidas por Ordenes Religiosas que adopten un sistema semejante.

 

(2) Reconsiderando la situación Económica de los Sacerdotes.

En las presentes circunstancias, hay una gran diferencia entre los ingresos de los sacerdotes, dependiendo de la parroquia a la que están asignados y el tipo de trabajo que hacen. Esta diferencia de ingresos podría ser un obstáculo al considerar los cambios de personal y la promoción de una relación de cooperación mas cercana. Tal vez sea necesario buscar alguna clase de política financiera sobre los ingresos, que permita a los sacerdotes trabajar sin preocupación económica y al mismo tiempo mantener un estilo de vida sencillo.

 

(3) Otras cuestiones..

Debemos estudiar cuidadosamente todo el sistema de cuentas de la Archidiócesis; esto puede llevar a la necesidad de preparár directrices para los Distritos de Misión y las Comunidades Parroquiales. Las actividades de las parroquias al servicio de la Misión Evangélica deben tener prioridad sobre la idea de mantener las estructuras parroquiales. Será necesario examinar el sistema de fondos para la construcción y reparación de edificios parroquiales, que corrientemente se tratan separadamente por cada Comunidad Parroquial.

 

 

【Otros problemas y como tratarlos】

 

Además de los problemas económicos, la reestructuración de la Diócesis tocará otros muchos puntos que eventualmente habra que afrontar. Nuevos Comités serán instituidos para estudiar y hacer propuestas sobre los temas siguientes:

 

1. Reorganización de las Finanzas de la Archidiócesis

2. Establecimiento de “Iglesias Base” para Extranjeros

3. Acompañamiento de personas con trauma espiritual o sicológico y enfermos.

4. El futuro de los Jardines de Infancia Diocesanos

5. Principios básicos para los Distritos de Misión y las Comunidades Parroquiales.

 

En estos Comités participarán también seglares y religiosos expertos. En cuanto a la reestructuración general, diez personas laicas y religiosas, han sido invitadas a participar en una “Comité de dialogo a Mesa Redonda para la Reestructuración”, que funcionará como caja de resonancia para conocer diversas y opuestas opiniones sobre el proceso de reestructuración.

 

 

 

III. El Proceso de ahora en adelante.

 

Nosotros sugerimos que los laicos, sacerdotes y religiosos de la Archidiócesis de Tokyo examinen a fondo las propuestas de “Un Paso hacia el Futuro”. Agradeceremos muchísimo su cooperación en este proceso que intentamos poner en marcha.

 

【Julio – Septiembre】Cada Parroquia y Bloque discutirá las propuestas. A fines de Septiembre, cada Bloque recogerá las opiniones y enviará un resúmen al “Equipo de Proyecto”.

 【Octubre】El “Equipo de Proyecto” reunirá las respuestas y mandará una Parroquia antes del Encuentro Diocesano.

 【27 de Octubre】En el Encuentro Diocesano se tratarán estos temas. Principalmente la reorganización de las parroquias y puesta en marcha del plan de reestructuración. Estos planes están sujetos a modificación de acuerdo a las respuestas recibidas.Después de ésto el Arzobispo decidirá sobre la reforma y la hará pública.

 【Nov. – Marzo】Este periodo será un tiempo de preparación para la creación de los Distritos de Misión que se harán juntamente con toda la Archidiócesis. (Habrá encuentros para que los sacerdotes se familiaricen con los cambios que será necesario establecer en los Distritos de Misión). Cada Distrito de Misión creará oportunidades para el intercambio de unas Comunidades Parroquiales con otras.

 【Abril 2003】El 20 de Abril, después de Pascua de Resurrección, los “Distritos de Misión” se establecerán formalmente como Primera Etapa de la Reorganización de las Parroquias

 

 

Equipo del Proyecto de Reorganización de la Archidiócesis de Tokyo

Junichi Iwahashi(Parroquia deSekiguchi)

Keiji Kousa (Parroquia de Tokuden)

Masakazu Tachibana(Parroquia de Meguro)

Shigeru Tsuji(Parroquia de Tachikawa)

Leo Schumacher(Parroquia de Toshima)

Kazuo Koda(Miembro de Equipo de Reorganización de la Archidiócesis de Tokyo)

 

Celestino Cavagna,

Yuji Urano,

Junichi Ebe (Oficina de la Diócesis de Tokyo)

 

 


 

Desde la Oficina Diocesana de Tokyo: Una Petición y un anuncio

 ・Sugerimos que en los encuentros de cada Parroquia y Bloque, se hable de las siguientes cuestiones.

 

1) Está Uds. de acuerdo con las razones presentadas por este Bloque para la reorganización de la Archidiócesis?
2) Que nuevas posibilidades espera Ud. que surjan de los Distritos de Misión?
Que preocupaciones tiene Ud. sobre ello?
3) Ve Ud. algún problema en la agrupación de Parroquias que formarán los nuevos Distritos de Misión, tal como están presentados en las paginas siguientes? Exprese claramente, por favor, las razones para sus objeciones y proponga un plan alternativo tan concreto como le sea posible.
4) Tiene Ud. alguna idea positiva o recomendación, respecto a los tres puntos prioritarios tratados en la sección “Consolidación del trabajo de la Archidiócesis”?

・Las propuestas han de ser discutidas, primero, a nivel de Bloque y una vez examinadas serán remitidas al Equipo de Proyecto. Aceptamos igualmente ideas y planes de parroquias particulares, religiosos y laicos. Como menciónamos en paginas anteriores, la fecha de cierre es el 30 de Septiembre.

Dirección:
“Equipo del Proyecto de Reorganización
Archidiócesis de Tokyo, 3-16-15 Sekiguchi
Bunkyo-Ku. Tokyo 112-0014
Fax: 03-3944-8511
E-mail: koda@tokyo.catholic.jp

(Por favor, asegurese de poner en la dirección “Equipo del Proyecto de Reorganización”. Para facilitar la sistematización agradeceremos lo remitan por E-mail o, al menos, que incluyan el floppy.)

・Información sobre el Encuentro Diocesano:
Otros detalles serán comunicados mas adelante.
Fecha: 27 de Octubre (Domingo) 2002 PM 2:00 ~ PM 4:30
Lugar: Catedral de Santa Maria
Participantes: Arzobispo, Sacerdotes de la Archidiócesis, Representantes de Ordenes Religiosas y Parroquias.

Los Encuentros Diocesanos no serán ocasión para tomar decisiones sobre la Archidiócesis, sino una oportunidad para compartir nuestras opiniones y profundizar en nuestro conocimiento de la reorganización de las parroquias. La participación en los Encuentros Diocesanos serán una gran ayuda para que las decisiones lleguen a buen término. Muchas gracias por su comprension y colaboración.

 

 

Plan para la organización de los Distritos de la Misión Católica

 

Parroquia
(sub-parroquia)
Grupo Responsible Antiguo
Bloque

No. De Feligreses

Número
Total
Notas
1 Akabane

Oshima

Sekiguchi 

Hongo

Conventuales

Diócesis

Diócesis

Diócesis

Joto

Chuo

Chuo

Chuo 

1,332

29

2,035

475

 

 

 

3,871

Por relación con la Catedral están unidas a la Cancilleria. Akabane está cerca de la Diocesis de Urawa pero no está lejos de Sekiguchi
2 Kanda

Kojimachi 

Diócesis

Jesuitas

Chuo

Chuo 

1,267

10,972

 

12,239

No solo están cerca sino que ambas Parroquias tienen caracteristicas especiales y trabajan en union con la Cancilleria. 
3 Kasai

Shiomi

Tsukiji

Agustinos

Diócesis

Diócesis

Sobu

Sobu

Chuo 

844

379

366

 

 

1,589

En vistas al rapido aumento de condominios en la bahia.
4 Adachi

Umeda (sub)

Ueno

Kameari

Mikawashima

Machiya (sub) 

Salesianos

Diócesis

Diócesis

Conventuales

Salesianos

Diócesis

Joto

Joto

Joto

Joto

Joto

Joto 

456

258

581

364

669

138

 

 

 

 

 

2,466

Poca distancia entre ellas y dimensiones reducidas.
5 Asakusa

Ichikawa

Koiwa

Honjo 

Diócesis

Diócesis

Diócesis

Diócesis

Joto

Sobu

Sobu

Joto 

398

827

603

740

 

 

 

 2,568

Conectadas por la Linea Sobu
6 Toyoshiki

Matsudo

Diócesis

Diócesis

Sobu

Sobu

1,939

1,666

 

3,605

Ciudades-dormitorio comunicadas con la linea Joban. Con vistas a Newtown de Chiba.
7 Akatsutsumi

Setagaya

Hatsudai

Matsubara 

PP.Quebec

Diócesis

Redentoristas

PP.CICM 

Josai

Josai

Josai

Josai

 485

716

1,063

1,158

 

 

 

3,422

Próximas a Meidaimae. Linea Keio – Inokashira.
8 Sangenjaya

Seta(sub)

Shibuya

Franciscanos

Franciscanos

Dominicos

Josai

Josai

Josai

1,081

698

1,133

 

 

2,912

Linea Denentoshi, a partir de Shibuya.
9 Kitami

Seijo

Machida 

Colombanos

M.E.P.

Diócesis

Josai

Josai

Tama

546

1,704

1,792

 

 

4,042

Conectadas con la Linea Odakyu. Próximas a la Diócesis de Yokohama
10 Omori

Kamata

Senzoku 

Diócesis

Diócesis

Diócesis

Jonan

Jonan

Jonan

659

523

840

 

 

2,022

Próximas geográficamente y bien comunicadas. 
11 Azabu

Takanawa

Meguro 

Diócesis

Dominicos

Diócesis

Chuo

Jonan

Jonan

1,387

1,391

1,409

 

 

4,187

Próximas geográficamente y bien comunicadas 
12 Denenchofu

Kaminoge(sub)

Himonya

Franciscanos

Carmelitas

Salesianos

Jonan

Jonan

Jonan 

3,085

1,742

1,908

 

 

6,735

Conectadas por la Linea Toyoko
13 Akitsu

Kiyose

Kodaira 

Diócesis

Diócesis

Diócesis

Johoku

Johoku

Musashino 

601

1,321

1,069

 

 

2,991

Hacia el Oeste de la linea Seibu.
14 Shimoigusa

Sekimachi

Tokuden 

Salesianos

Diócesis

Diócesis

Johoku

Johoku

Johoku 

 2,190   1,512

1,135

 

 

4,837

Hacia el Centro de la Ciudad en la linea Seibu
15 Itabashi

Kitamachi

Shimura

Toshima 

Franciscanos

Diócesis

Diócesis

Colombanos 

Johoku

Johoku

Johoku

Johoku 

752

662

279

1,280

 

 

 

2,973

Alrededor de Ikebukuro
16 Ogikubo

Kichijoji

Koenji 

Diócesis

Verbo Divino

Diócesis

Musashino

Musashino

Musashino 

495

5,349

1,473

 

 

7,317

Conectadas por la Linea Chuo (Nakano, Suginami, Musashino…)
17 Tama

Chofu

Fuchu

Diócesis

Salesianos

P.I.M.E.

Tama

Musashino

Musashino

707

1,354

688

 

 

2,749

Conectada por la Linea Keio y bien comunicadas.
18 Akiruno

Ome

Koganei

Tachikawa 

Diócesis

Diócesis

Diócesis

Diócesis

Tama

Tama

Musashino

Tama 

194

416

1,459

1,792

 

 

 

3,861

Tienen a Tachikawa como centro y terminal…
19 Takahata

Toyoda

Hachioji

Izumicho(sub) 

Diócesis

Diócesis

Diócesis

Diócesis

Tama

Tama

Tama

Tama

787

309

1,926

(Hachioji)

 

 

 

3,022

Con Hino y Hachioji como punto de encuentro.
20 Kamogawa

Kisarazu

Goi

Tateyama 

Diócesis

Diócesis

Colombanos

Diócesis

Chiba

Chiba

Chiba

Chiba 

 52

545

508

97

 

 

 

1,202

En el área Sur de Chiba. Zona muy extendida.
21 Chibadera

Togane

Nishi-Chiba

Mobara 

Colombanos

Colombanos

Diócesis

Colombanos 

Chiba

Chiba

Chiba

Chiba 

 627

300

1,669

366

 

 

 

2,962

Chiba Central. Acceso relativamente facil. Incluye el Centro de Tsuga 
22 Sawara

Choshi

Narashino

Narita

Diócesis

P.I.M.E.

Diócesis

Diócesis

Chiba

Chiba

Chiba

Chiba

79

234

2,145

398

 

 

 

2,856

Norte de Chiba. Conectadas por las lineas Keisei y Sobu, pero muy distantes entre si.
  Roppongi Franciscanos   1,500   Identificadas como Iglesias Base para el cuidado pastoral de Extranjeros.

 

  Comunidad Coreana de Tokyo Diócesis de Seoul   1,153  

 

 

  1. Grupo responsable – Se indica deonde reside el Parroco actual.
  2. El numero de fieles esta basado en las estadisticas de 2001
  3. En la columna de Notas el Equipo de Proyecto resume sus razones para esta Reorganizacion de las Parroquias