Letter from the Karl Barth-Archives - Karl Barth

Karl Barth-Archiv
December 21, 2010 – Nr. 12
Letter from the Karl Barth-Archives
Letter from the Karl Barth – Archives
No. 12, December 21, 2010
Best wishes for a blessed Advent and a Merry Christmas to all who take an interest in the
works of Karl Barth and the work of the Karl Barth-Archives. This year's letter from the Karl
Barth-Archives brings you, first and foremost, a Christmas speech given by Karl Barth in
1960 (see Offene Briefe 1945-1968 [Karl Barth-Gesamtausgabe], Zürich 1984, p. 498-499).
Read Keiko Watanabe's article to discover the background to this speech. She has also
collected articles from other members of the Karl Barth Society in Japan and sought traces of
Karl Barth's influence among laypeople in Japan.
All articles appear in English (with one German exception) and many are followed by
their Japanese originals. There are also ten Haikus in Japanese calligraphy together with
their English translation.
We heartily thank our Japanese friends who have written papers or otherwise made
contributions to this project. Above all, our gratitude is extended to Mrs. Watanabe whose
idea and persistance it was that made this Letter possible. Many thanks indeed to all who
have contributed to the completion of this newsletter. May God bless you all this
Christmastide and in the New Year.
Christmas Greeting from Japan
– Karl Barth in Today’s Japan –
Table of Contents
Karl Barth: Weihnachtsgruss 1960 ........................................................................... 2
For original audiotape see:
http://www.karlbarth.unibas.ch/fileadmin/downloads/Christmas_Message_1960_KB.mp3
How Karl Barth’s Christmas Message Came To Be by Keiko Watanabe ......... 3
Karl Barth Society in Japan ........................................................................................ 5
Acceptance by the Laity – Some Examples .......................................................... 7
A Professor of German Literature: Honorary Dr. Takashi Oshio.................................... 7
A Surgeon: Dr. Junichi Wakizaka .................................................................................. 7
A Critic: Mr. Koichiro Tomioka ....................................................................................... 7
A Book Publisher: Mr. Katsuyoshi Nishimura................................................................. 8
Internet Lectures & Blogs............................................................................................... 8
A Faithful Laywoman: Mrs. Yoriko Niiya ........................................................................ 8
HAIKU poems by Yoriko Niiya ........................................................................................9
Professors of Theology .............................................................................................. 10
Mr. Toru Sasaki: Karl Barth und wir. Weihnachtsgruss 2010....................................... 10
Mr. Tomiyasu Kakegawa: Why do I read Karl Barth works? From the dark valley to
the light of resurrection ................................................................................................ 14
Acceptance by MUKYOKAI ....................................................................................... 16
Markus Barth as a Karl Barth Messenger
Three Accounts by the Kumano Family................................................................ 21
Some Thoughts in the Villaz Châlet by Katsuyuki Kumano, lawyer ............................. 21
Barth san and Baruch san by Mrs. Yuko Kumano ....................................................... 26
Sweet Memory by Ms Noa Kumano ............................................................................ 26
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Letter from the Karl Barth-Archives
Karl Barth: Weihnachtsgruss 1960
Ich habe auf dem Weg über Amerika erfahren, dass es euch freuen würde, einen
Weihnachtsgruss von mir zu bekommen. Hier bin ich, aber bitte nicht als der Mann mit dem
bekannten Namen, der die vielen auch in eurem Land gelesenen Bücher geschrieben hat.
Vor dem Kind, das vor bald zweitausend Jahren in Bethlehem geboren wurde, weil Gott uns
alle liebte und bis auf diesen Tag liebt, gibt es keine grossen, sondern in Europa und in Asien
nur kleine Menschen. Vor ihm darf es aber dankbare und fröhliche Menschen geben. Ein
solcher möchte ich immer noch mehr werden. Und dass ihr das auch werden möchtet, das
wünsche ich auch euch.
Ich höre, dass viele von euch noch keine Christen sind. Vielleicht werden sie es noch.
Aber der Heiland ist auch für die geboren und sein Vater ist der Vater auch derer, die ihn
noch nicht kennen.
Hiroshima war und ist auch für mich ein schreckliches Zeichen der menschlichen
Finsternis. Aber von einer Taufe mit der Atombombe solltet ihr nicht reden – die NichtChristen unter euch nicht und die Christen unter euch erst recht nicht. Lasst uns vielmehr
alle miteinander bitten um die Taufe mit dem heiligen Geist der Gerechtigkeit und des
Friedens. Ihn auf die Menschen in Amerika, Asien und Europa auszugiessen, dazu ist Jesus
Christus, Gottes Sohn, ein Mensch und unser aller Bruder geworden.
Wo ein Mensch ihn zu sich reden lässt, da fängt in aller Stille, aber in grosser Kraft eine
neue Welt an.
Christmas Greeting 1960
From America, I have heard that you would like to receive a Christmas greeting from me.
Here I am, but please, not as the man with the famous name who has written the
numerous books that are also read in your country. Face to face with the child that was
born in Bethlehem nearly two thousand years ago because God loved us all and still
loves us today, there ARE no great men, but only small men, both in Europe and in Asia.
Face to face with Him, we can be thankful and joyful people and I still wish to become
more of such a person. And I wish for you, too, to become such a person.
I hear that many of you are not yet Christians. Maybe they will become one one day.
But the Savior was also born for those - and his Father is also the Father of those - who
do not know him yet.
Hiroshima was and still is for me, too, an appalling sign of human darkness. But do
not speak of a baptism by the atom bomb - the non-Christians should not and still less
the Christians among you. Let us, moreover, all together ask for the Baptism of the Holy
Spirit of Justice and Peace. Jesus Christ, God’s Son, became a human being and a
brother to us all for this reason – that the Holy Spirit may be poured out onto the people
of America, Asia, and Europe.
Wherever a person allows Him to speak to himself, there, silently but in full force, a
new world begins.
December 21, 2010 – Nr. 12
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I. How Karl Barth’s Christmas Message Came To Be
by Keiko Watanabe
It was about half a century ago when I saw the Bible for the first time in my life. I was a high
school girl in a small town in Shikoku, one of Japan's four largest islands. My interest in the
English language brought me to the Bible class given by an American missionary. Her class
satisfied me with its foreign atmosphere and the fact that we spoke English all the time. I was
interested in the English language and culture and not at all in the deep meanings of the
scripture.
Through the intermediary of this teacher, I wrote to the Chicago First Baptist Church
asking for a pen pal. Anna Barth was the very person who answered my letter. How happy I
was! Since then we have often exchanged letters to talk about our families, school lives and
future plans.
Two years later I entered TOKYO JOSHI DAIGAKU (Tokyo Woman’s Christian College)
located in Tokyo. This college was especially built by the overseas mission board of seven
different Christian denominations from Canada and the United States for the purpose of
higher education for Asian women. I was fortunate to get many opportunities to study
Christianity through western literature, music history and even theology. These subjects were
taught by excellent leading scholars. Slowly, slowly my eyes opened towards the Christian
God. I attended chapel hours and Bible classes given by teachers of various Christian
denominations.
Anna was so kind as to answer my questions about the Scriptures, for example, about
Jesus’ miracles. Later I learned that she usually asked her father, Markus Barth, a professor
of the New Testament, for help.
After encountering God and having hard struggles with Him, I also asked for redemption
and decided to become a Christian. I am grateful to Anna and her parents, Markus and Rose
Marie Barth, for their good guidance. I was baptized at the age of nineteen.
One day I happened to write Anna that our philosophy professor, Keiji Ogawa, was going
to Basel to study the next autumn. She replied saying that his teacher would probably be Karl
Barth, her grandfather. This news surprised all the professors!
Around Advent time when I was asked to prepare the chapel hour, a fantastic idea hit
me: a Christmas Message from Karl Barth! I wrote a letter to Anna to ask if she thought that
this was at all possible. My dearest Anna in America wrote a lovely letter to her grandfather,
Karl Barth, in Switzerland asking for a Christmas message to a Japanese college.
Our dream was answered very quickly. Owing to the great help from Professor Ogawa,
who was studying under Karl Barth by then, the tape of Karl Barth's message to us was sent
to us together with Ogawa's translation into Japanese.
At the worship service on December 20, 1960, we students and professors were able to
listen to Karl Barth’s message. It was indeed a special Christmas for all of us. We are very
grateful to Karl Barth, to his family and of course to Professor Ogawa.
I would like to add my appreciation to God for the miraculous relationship I have had with
the Barth family. After graduation, I was allowed to stay with professor Markus Barth’s family
in Pittsburgh, Pennsylvania for two years. My home stay was such an indescribable
experience and my understanding about Christianity from the Barth point of view grew and
grew. I was treated so nicely and the whole family accepted me as a family member. Now
Markus Barth's family and my family have kept close contact with each other for more than
40 years. I really thank Our Lord for my life with the Barths and I surely believe in His
wonderful MIRACLE.
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Letter from the Karl Barth-Archives
How Karl Barth’s Christmas Message Came To Be
by Keiko Watanabe
December 21, 2010 – Nr. 12
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II. Karl Barth Society in Japan
Founder:
Chairman:
Professor Keiji Ogawa
Professor Yoshiki Terazono
This society is the center of Karl Barth study in Japan. It consists over one hundred members
who are theologians, professors and students from seminaries or theology departments of
different universities as well as various denominational ministers and lay persons. They make
some presentations of Karl Barth study and other topics and discuss them. It is a small
society but works very actively.
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Letter from the Karl Barth-Archives
This year the meeting was held from September 13th-15th, 2010 at a hotel in Hakone. The
people attending came from many places in Japan. The special lecturer was Dr. B. Klappert
from Germany. This time the subject was "Calvin and his Present-Day Meaning".
In 2002, Dr. & Mrs. Eberhard Busch were invited to the meeting.
The Karl Barth Society in Japan owes so much to Professor and Mrs.Keiji Ogawa. He
studied theology under Karl Barth in Basel and translated many Barth books into Japanese
such as "Romasho koukai" ("Der Römerbrief"), Heibonsha, 2001. He also wrote the reference
book "Karl Barth and His Sermon". He is a leading Japanese scholar who carries the main
responsibility for introducing Karl Barth to Japan. For an article by Karl Barth Society member
Prof. Toru Sasaki, see Part IV: Professors of Theology.
December 21, 2010 – Nr. 12
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III. Acceptance by the Laity – Some Examples
A. A Professor of German Literature: Honorary Dr. Takashi Oshio
Professor Takashi Oshio translated Karl Barth’s "Wolfgang Amadeus Mozart 1756/1956"
(TVZ, Zürich, 1956) into Japanese. It is called "Karl Barth ‚Mozart’" (Shinkyo Shuppansha,
1957/1994).
In his "NHK DEUTSCH" text (Nippon Broadcasting Society, German Conversation
Program) of August 2009, he introduced the "Dankbrief an Mozart" by Karl Barth. He quoted
Karl Barth’s words: "Mit ihrer musikalischen Dialektik im Ohr kann man jung sein und alt
werden, arbeiten und ausruhen, vergnügt und traurig sein, kurz: leben." The professor added
a short explanation on "Die Dialektik". Thus many Japanese students become familiar with
Karl Barth.
B. A Surgeon: Dr. Junichi Wakizaka
Dr. Junichi Wakizaka was a surgeon and a
specialist for internal organs at the Kurume
University Hospital. As a faithful Christian he
respected Karl Barth very much. He stayed in
Africa for a few months to help Albert Schweitzer
from whom he learned Brotherhood and Service.
His hobby was mountain climbing and he was
especially fond of the Swiss Alps. In fact, he
succeeded in climbing the Matterhorn 11 times. In
1960 or so Dr. Wakizaka visited Karl Barth at his
house in Basel and he was allowed to take a good
photo of the theologian. We do not know how he
got this special opportunity.
C. A Critic: Mr. Koichiro Tomioka
Professor Koichiro Tomioka is a university teacher as well as a literary critic. In 2003 he
started a lecture on "Der Römerbrief" written by Karl Barth. The lecture was held once a
month every Saturday at a hall called IMAIKAIKAN and Mukyokai people also meet here for
the Bible study. His approach is different from that of usual theologians or scholars of
bibliology. He has a wider viewpoint based on history. The lay participants studied "Romans"
and had good discussions after the lectures. The lecture series became a book called
"YOROKOBASHIKI SHINGAKU" (Engl. Enjoyable Theology). He wrote several books not
only about Karl Barth but also critical comments on today’s society.
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Letter from the Karl Barth-Archives
D. A Book Publisher: Mr. Katsuyoshi Nishimura
According to the Japanese National Diet Library’s Book List, it seems that Karl Barth’s
writings were first translated into Japanese in 1932, when Nagasaki Shoten (a book
publishing company) published his "Justification and Sanctification". Since then, many of his
works have been published in Japan.
It should be emphasized, however, that in the early period it was the non-Christian
publishing companies that printed the books. Their translation of his "Romans" was
especially well known. Although the reason for this is not clear, it is certain that his ideas
caught the attention of educated people in various Japanese academic fields. According to
an internet search, there are about 100 translations of Karl Barth writings and 130 reference
books.
Shuichi Kato is considered to be a famous Japanese thinker and writer who was
influenced by Barth’s thoughts. He published a paper entitled "Karl Barth and Ethics of
Protestantism" (1958) in a leading Japanese academic magazine called "SEKAI" (Engl. "The
World"). In this paper Kato mentions Barth’s "Christliche Gemeinde im Wechsel der
Staatsordnungen. Dokumente einer Ungarnreise", 1948, and insists that Barth’s ideas were
worth being paid attention to, even though Japanese readers had not realized it yet.
According to Kato, Barth’s appeal was strong in analyzing a problem from the viewpoint of
theological aspects as well as humanistic aspects. Perhaps Kato’s comment summarizes
Barth’s stance. We are surprised to learn that Kato was baptized several months before his
death. He died as a Catholic.
E. Internet Lectures & Blogs
Former diplomat Masaru Sato has given his own thirty-one lectures on "Introduction to
Theology" through the internet and he also refers to Karl Barth (see
http://webheibon.jp/blog/satomasaru [webmagazine@heibonsha.co.jp]). He is very active as
a writer and he has just published the New Testament with his own interpretation (Bunshun
Shinsho 774, October 2010).
He has also written another, unique book called "What is Theology Department? for NonChristians" (Shinkyo Shuppan Publishers, 2009).
There are some other internet pages which introduce Barth books and thoughts. MIXI is an
example now used by Japanese young people. They talk and share their opinions about
today’s matters and have discussions with each other. We can even find a chat page about
Karl Barth. It is interesting to watch ordinary youngsters talking about such sophisticated
matters as naturally as about their daily topics. Whether they interprete Barth appropriately or
not is not the question here. (See MIXI Karl Barth).
F. A Faithful Laywoman: Mrs. Yoriko Niiya
Mrs. Niiya was born in a Christian home and she belongs to the Protestant Church "United
Church of Christ" (Jap. NIHON KIRISUTO KYODAN). She has often heard about Karl Barth
in sermons as the minister often quotes Barth’s "Dogmatics" and other writings. In this way
she got to know Karl Barth very closely. Many churches usually hold weekly meetings for
reading and study. They often take up Karl Barth’s books such as "Church Dogmatics" and
"The Epistle to the Romans".
In 1987, she met Dr. & Mrs. Markus Barth in Osaka. She wrote several HAIKU poems to
express her joy about this wonderful encounter. Through these poems we can see that her
faith is based on her understanding of Barth. Below are ten of her HAIKU poems in her
calligraphy and their translation into English.
December 21, 2010 – Nr. 12
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HAIKU poems
by Yoriko Niiya
(1)
New Year’s decision:
to play Mozart with violin
and to read the Bible.
(6)
In May breeze
Karl with Barmen Declaration
in his hands.
(2)
Fine spring day,
Markus, Rose Marie Barth and I
walk in a Japanese garden.
(7)
Autumn night
again and again
I try
DIE KIRCHLICHE DOGMATIK.
(3)
Baby clothes
from Mistress
celebrated
the little angel’s birthday.
(8)
Baking Christmas cookies,
the Epistle to the Romans
I read.
(4)
Easter day,
the old scholar
in front of the CRUCIFIXION.
(9)
In the twilight
sits the graveyard
in Basel.
(5)
On the full moon night
a new-born baby HARUKA
named after BARTH.
(10)
Oh God’s Grace!
Plum blossoming
like dancing angels
brings fruit;
So unto us a child is born.
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Letter from the Karl Barth-Archives
IV. Professors of Theology
Only 1 % of the Japanese are Christians, but there are seminaries, university faculties of
theology and special institutions for theological study where Barth is studied. Some ministers
lead Karl Barth Study Groups at their churches or in their own homes. Mrs. Rev. Haruko
Nagai, for example, attended Karl Barth's lectures in Germany as a student and after
returning to Japan, she organised weekly study meetings on Barth in her house in Osaka.
Below you will find two papers written by two professors of theology living in Japan.
A. Mr. Toru Sasaki
Karl Barth und wir. Weihnachtsgruss 2010
Seit langem beschäftige ich mich mit der Theologie Karl Barths. Als Student studierte ich die
Theologie Karl Barths in Japan und in Deutschland. Danach studierte ich intensiv in Japan
und noch einmal in Deutschland Barths Trinitätslehre. Hinsichtlich meines Studiums der
dogmatischen Theologie muss ich vielen Kollegen dankbar sein, ohne deren freundliche Hilfe
meine Barth-Forschung gescheitert wäre. Es würde mich freuen, wenn es mir erlaubt ist, zu
sagen, dass in diesem Dank die Gnade Gottes spürbar sei.
Was hat Karl Barth uns, den nachkommenden theologischen Generationen hinterlassen?
Man muss mit ihm in der Sache nachdenken, in der er als Theologe nachgedacht hat. Sein
Denken umkreiste den einen Punkt, dessen Name Jesus Christus ist, in dem Gott sich selbst
entscheidend offenbarte und damit den tiefsten und zugleich höchsten Grund der
wahrhaftigen Menschlichkeit stiftete. In unsrem Leben muß Gott Wahrheit werden, also muß
die Wahrheit Gottes wirklich in unsrem täglichen Leben Wahrheit werden. Das folgende
Predigtwort des jungen Karl Barth aus seiner Safenwiler Zeit klingt heute noch sehr
erfrischend und eindrücklich: "Es ist durchaus nicht etwas Leichtes und Selbstverständliches,
dass einem Gott zur Wahrheit wird. Das kleine Sätzlein: Gott ist! bedeutet eine Revolution,
eine Umwälzung in einem Menschenleben." Das Wahrheitswerden Gottes ist für uns das von
Gott geschehende Ereignis unserer Freiheit und Befreiung schlechthin. Das ist die
Wirklichkeit der freien Liebe Gottes und bleibt zugleich unsere fröhliche Aufgabe. Die
Weihnachtsfeier in der Kirche ist für alle Welt die frohe Einladung zu solcher Freiheit und
Befreiung, d.h. zur Umwälzung im Menschenleben, mit der auch die Theologie der von Gott
redenden Kirche anfangen soll. Gottes Wahrheitswerden als unsere Freiheit erzeugt für uns
machtvolle Kraft der Liebe. Das ist eben Gottes Weihnachtsgeschenk und Weihnachtssegen,
indem diese Liebe bei uns wirklich geschieht!
Heute wird manchmal im japanischen Christentum über die Art und Weise diskutiert, wie
Karl Barths Theologie in Japan aufgenommen und an ihr gearbeitet werden soll. Es soll
dabei nicht vergessen werden, dass die Frage nach der Arbeitsweise in engem
Zusammenhang mit dem Arbeitsinhalt steht und mithin den Gegenstand Barthscher
Theologie nicht aus dem Blick verlieren darf. Gerade dadurch, dass die Sache seiner
Theologie gut berücksichtigt und respektiert wird, können wir in seiner Schule in Bezug auf
das kirchlich und theologisch Entscheidende etwas Wertvolles lernen. Karl Barth ist
zweifellos der evangelische Theologe der Bekennenden Kirche gewesen. Deshalb soll er als
eine der wichtigen und repräsentativen Figuren der Gewissenhaftigkeit des gegenwärtigen
europäischen Christentums anerkannt werden. Dazu möchte ich als katholischer Theologe
noch hinzufügen, dass Karl Barth ein guter evangelischer Gesprächspartner für die
katholische Theologie war.
Was meine Forschung betrifft, konzentriere ich mich zur Zeit auf die mittelalterliche
Theologie. Besonders auf die Theologie des hl. Anselm von Canterbury, den man den Vater
December 21, 2010 – Nr. 12
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der Scholastik nennt. Zweifellos ist Karl Barth auch einer der wichtigen Gelehrten, die uns die
Theologie des hl. Anselm von Canterbury gelehrt haben. Es ist interessant und lehrreich für
mich, mich mit Barths Meinungen über die Gedanken des hl. Anselm auseinanderzusetzen.
In der gegenwärtigen Situation des 21. Jahrhunderts taste ich mich in den lateinischen
Texten der mittelalterlichen Theologen nach dem Lichtglanz jenes Wahrheitswerdens Gottes
für uns heutigen Menschen umher.
Hinsichtlich der Barth-Forschung ist es bestimmt auch interessant und lehrreich, darüber
nachzudenken, welche Bedeutung für Barths theologische Entwicklung die Theologie des hl.
Anselm von Canterbury hatte. Was lernte Karl Barth in der Schule dieses Heiligen? Soweit
ich mich jetzt erinnere, erwähnte er schon in seinem zweiten "Römerbrief" und in seiner
"Christlichen Dogmatik im Entwurf" diesen Heiligen. Die Beschäftigung mit den Gedanken
des hl. Anselm war Barth wahrscheinlich wichtig, um zur Sicherheit in Bezug auf seine
eigene, für seine Theologie bedeutsamste "Denkbewegung" zu kommen, wie es aus dem
Vorwort zur zweiten Auflage seines Anselmbuchs erschlossen werden kann. Sie ist die
Denkbewegung der christologischen Konzentration in seiner "Kirchlichen Dogmatik". Sie
kann als mit der "rectitudo voluntatis" des hl. Anselm übereinstimmend verstanden werden,
indem diese rectitudo in den Kreis der typisch Barthschen Theologie des Wortes Gottes
hineingezogen und dort als die des "Täters des Wortes" im "Leben der Kinder Gottes"
aufgenommen worden ist. Die rectitudo voluntatis bedeutet dabei die Rechtheit des Liebens
des Gott suchenden Menschen, dessen Freiheit durch Gottes Gnade auch die Notwendigkeit
der Liebe im Reich des Sohnes Gottes oder in der Erfüllung des Gesetzes ist (vgl. KD I/2).
Die Denkbewegung in der Dogmatik Karl Barths ist folgerichtig die dynamische
Existenzbewegung der Theologischen Existenz! Wenn man Barths Aussagen in "How my
mind has changed" berücksichtigt, so kann man sagen, dass diese seine Denkbewegung
heute noch dazu dienen kann, "die christliche Kirche in der Welt zu erbauen, wie sie als
christliche Kirche erbaut sein will". Es war eine solche evangelische Kirche, die im
stürmischen Zeitalter des Nazismus zur Gestaltung der Bekennenden Kirche Kraft hatte.
PS: Hier danke ich Frau Lektorin Gerda Yuasa für ihre guten sprachlichen Ratschläge.
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Letter from the Karl Barth-Archives
Karl Barth und wir. Weihnachtsgruss 2010
von Toru Sasaki
December 21, 2010 – Nr. 12
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Letter from the Karl Barth-Archives
B. Mr. Tomiyasu Kakegawa
Why do I read Karl Barth works?
From the dark valley to the light of resurrection
It was in my youth that I first came in contact with Karl Barth’s works. Especially his "The
Epistle to the Romans" gave me some hope and courage at a time when I was in spiritual
hardship with a no-way-out situation for my life and future. I soon also became interested in
the world of the light of resurrection shown in this book. I was able to accept Barth’s Christian
thoughts with its references to Marxism and existentialism. My acceptance of Karl Barth was
different from my acceptance of these two "isms" but full of confident satisfaction.
Now I am teaching courses called "An Introduction to Christianity", "Modern History of
Christian Thinking" and "Theology" at a Christian College called Ibaragi Christian University
near Tokyo. I base my teaching on Barth’s views.
I was fortunate to meet many outstanding teachers at graduate school and also during my
studies abroad. It was there that I started focusing on the subject "Why do I read Karl Barth?"
I remember that in the summer of 1982 I met Dr. Hinrich Stoevesandt, who is an close
disciple of Karl Barth. I told him about my interest in Barth. Below I would like to shortly
summarize the letter which I wrote to him some 20 years ago.
There are three reasons why I read Barth works:
1. In my life, I wish to deepen my spiritual understanding rather than reach any physical
achievement. For this reason I studied devotional works by Kierkegaard, "The Epistle to
the Romans" by Adolf Schlatter, or "The Gospel of Mathew" by Julius Schniewind.
2. I want to learn about theology for its own sake, especially about its relation to German
philosophy, seen in the context of "Wissenschaftsgeschichte". It seems to me that
although Karl Barth has written so many books, those who do not agree with his thoughts
are apt to consider him to be a little illogical. In other words, they wrongly see him as a
theologian standing on a weak academic base. For this reason I would like to explain Karl
Barth's insights and dogmatical implications in a way that the Japanese can more easily
understand him.
3. I want to learn how to acquire knowledge about God and human beings and learn more
about the relationship between the Christian faith, theology and culture in general.
Hans Urs von Balthasar, Karl Barth’s friend, wrote "Christlicher Universalismus" in 1956,
and in this essay we can see culture and humanity in Barth’s theological way. Barth’s positive
attitude towards non-Christian culture can be found in the section entitled "the Light" of KD
IV/3. But he has not treated oriental religions. Barth’s writings may be considered rather oldfashioned today, however, the power coming from their contents still leads us today to a new
and better understanding of our problems.
For all these reasons I will continue reading Barth works.
December 21, 2010 – Nr. 12
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Why do I read Karl Barth's works?
From the dark valley to the light of resurrection
by Tomiyasu Kakegawa
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Letter from the Karl Barth-Archives
V. Acceptance by MUKYOKAI
The MUKYOKAI church is known as a kind of Japanese independent church which is
generally called Non-Church. Kanzo Uchimura (1861-1930) was the founder of this group.
His famous motto summarizes the spirit of MUKYOKAI:
"I for Japan, Japan for the world, the world for Christ, and All for God."
This group refuses all formal Christian institutions such as sacraments, liturgy,
professional ministers, church buildings, membership rolls and headquarters. It appeals to
the highly educated people such as scholars, writers, university professors and students.
The influential leaders Tadao Yanaihara (1893-1961) and Shigeru Nanbara (1889-1974)
served as presidents of the prestigious Tokyo University. Once Nanbara met Karl Barth in
Germany. His ideas of anti-imperialism and militarism was probably influenced by Barth.
Today we can still see traces of their influence among the students and graduates of Tokyo
University.
Usually the members have Bible Study Meetings (sometimes like a worship service) at
private houses or in special halls. The number of the House Churches is very high but it is
not known. The participants often read books by Karl Barth.
Yoshinosuke Konishi was a follower of Uchimura and established his own house church in
Tokyo. He wrote a letter to Karl Barth in 1961 and an answer came quickly from his son,
Markus Barth, who was in Basel on vacation at the time. The letter is introduced in the book
"Diplomat in Heaven" published by Koenji House Church in April 2010.
Letter to Dr. Karl Barth
by Rev. Yoshinosuke Dogen Konishi
You will be surprised to receive a letter from a minister of a little church in Tokyo whom you
don't know at all. I have been preaching in my church about the book of Romans since
January of this year. Your "The Epistle to the Romans", translated by Edwyn C. Hoskyns has
been teaching me very much. I must thank you very much for this.
In the book I find the following sentences on page 91:
Jesus: III. 21-26
III.v.21a. But now apart from the law the righteousness of God hath been manifested,
being witnessed by the law and prophets; even the righteousness of God through his
faithfulness in Jesus Christ unto all them that believe.
And on page 96 you say, "The righteousness of God is manifested - through his
faithfulness in Jesus Christ. The faithfulness of God is the divine patience according to which
He provides, at sundry times and at many diverse points in human history, occasions and
possibilities and witnesses of the knowledge of His righteousness."
22a says δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας.
I should think you translate διὰ πίστεως Ἰησοῦ Χριστοῦ into through the faithfulness of God
in Jesus Christ". Am I wrong in understanding you in this way?
But I want to translate it into "through the cross of Jesus Christ", because as some A.V.
commentators do, I wish to understand Ἰησοῦ Χριστοῦ as subjective. Jesus Christ was
faithful unto his death on the cross, following God's will. So I want to describe the faithfulness
which Jesus had as his cross.
Most commentators - except you I think – translate it into "man's faith in Jesus Christ",
understanding Ἰησοῦ Χριστοῦ as objective. I should think it is a mistake, because in
δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ we must not put man's faith on account of the
following words: εἰς πάντας τοὺς πιστεύοντας. For in the object of man's faith we must not
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have anything about man's faith but only the atonement of Jesus Christ, as 24 clearly shows
it.
I know well you are busy, but would you kindly teach me about this when you have time?
Finishing this letter, I must tell you that no word can express how much I was impressed
when I first read your preface to the first edition of "The Epistle to Romans".
May He bless you abundantly after you retire.
Yours sincerely,
Yoshinosuke Dogen Konishi
August 11, 1961
Reply by Markus Barth
with Greetings from Karl Barth
Dear Rev. Konishi,
My father asked me to answer your letter of Aug 11th. Since the commentary on Romans
was written so long ago, more exegesis and deep thinking had to be done than you have
found now in the printed interpretation of 3:21 ff and other passages.
While I do not believe that the words διὰ πίστεως Ἰησοῦ Χριστοῦ may be translated by
"through the cross" (ἐν τῷ αὐτοῦ αἵματι 3:25 or διὰ τοῦ σταυροῦ Eph. 2:16), I think that you
are right in suggesting that the faith of Jesus Christ, not in Jesus Christ (genit.subj. not obj.)
is meant in this passage.
You find references to the decisive place of this faith of Jesus Christ in Galat. 2:16, 20,
Phil: 3:9, perphaps Eph. 3:12 and a certainly whenever Paul speaks of Jesus Christ's
obedience, in Rom. 5:18-19; Phil 2:6 ff. The Old Testament background of the emphasis
upon Jesus Christ's faith is to be found in what is said in I Sam. about the faithful priest
Samuel and the faithful king David πιστός LXX as opposed to the disobedient Eli and Saul.
Also the righteous servants of God, Abraham, Moses, Hesekiah, the Unknown of Isaiah
53(:11), The Psalmists, Job may help to understand how it pleases God to save many by the
faith of one elect (not: in him). In Hebrews, in turn, this faithfulness of Jesus Christ (a) toward
God (2:11, 3:2), b) toward God's people (3:5) is much emphasized. No other but a faithful
priest can make that eternal intercession which is heard and accepted by God (5:1-10; 7:25).
It is true that the majority of commentaries on Paul do not translate, in Rom. 3:22f. "faith of
Christ". The reason for this lies less in an ambiguity of Paul himself, than in a certain
hypostasation of saving faith or justifying faith which flourished since The Reformation.
However, if we learned again to read and understand Paul on the background of the Old
Testament to which he so undoubtedly refers, we would boldly, more often, and thankfully
speak of Jesus Christ's faith - just as you intended to do. Our faith in God and Christ is not
excluded or weakened by this. But as Paul calls Jesus Christ both God's Yes and our Amen
(2Cor. 1:20), - Jesus Christ is not God urging us to believe in him, but he is also the leader,
the first fruit, the king and representative of man's, of our, response to God in obedience of
faith.
You will find a lot of this in my father's Doctrine of Atonement in his Church Dogmatics Vol.
IV, 1 and 2. Also in the last few years his shorter Commentary on Romans was published in
English which contains some of his major criticism of this earlier exegesis. Finally his brief
booklet Christ and Adam (an interpretation of Rom. 5:12-21) might help you to continue your
studies on this issue. P.Y. Forsyth said corresponding things on Jesus Christ's repentance.
I hope that you find a way to let the members of your church share in your studies,
discoveries, surprising insight.
With best regards, Yours sincerely, Markus Barth
August 1961
With my best greetings and wishes for your person and your work.
Karl Barth
Basel, Switzerland
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VI. Markus Barth as a Karl Barth Messenger
Three Accounts by the Kumano Family
1. Some Thoughts in the Villaz Châlet
by Katsuyuki Kumano, lawyer
There is an old sepia colored book on my desk. It is the textbook used for German Language
class in my university days. The title is "DOSTOEVSKII" by Eduard Thurneysen and it was
published in 1957. Half of the whole 94 pages is filled with Japanese meanings and memo
notes. Strange to say, this book later lead me to the Barth world.
In 1958, I entered the Law School of Tokyo University. I was full of hope to be able to
study under the great scholar, TADAO YANAIHARA. In my sophomore year in September
1959, I came across a handwritten paper on the bulletin board at Komaba campus. It said:
"Those who want to study the Bible sincerely,
Come to the HAKUINSHA Bible Class."
Leader: SUGIYAMA YOSHI
Professor Sugiyama was the person who had taught us Thurneysen’s book. The textbook
had been too difficult to read in German, but the professor’s interpretation had been very
attractive. And here was his name. I was so excited to attend the class which was to be held
on a Saturday afternoon.
When I entered the room, I was very much surprised to see Professor Nishimura instead
of Professor Sugiyama sitting on the floor, meditating quietly. He was an associate professor
who worked very hard to help students having spiritual or physical problems. At first glance,
he did not look like a Christian with that certain different air. Before long I was allowed to join
in the well known IMAIKAN BIBLE LECTURE, held by YANAIHARA who, succeeded KANZO
UCHIMURA, founder of MUKYOKAI. Gradually my eyes opened towards the faith of this
denomination.
In those days, university students participated in several violent political movements such
as the one against the A & H Bomb experiments by the U.S.A. and the U.K. as well as the
one opposed to reforming the Japan-U.S. Security Treaty.
After graduating from the university in 1960, I became a lawyer in Osaka. At that time
there was a serious incident caused by high school students. They fabricated petrol bombs
and planned to blockade their school. This plan ended in failure. Rev. Toshikazu Tanetani
tried to help a young suspect whom he had already looked after. But he was afraid that the
police might restrain him. So he asked his colleague minister to take care of this boy in order
to keep him out of the hands of the police.
Rev. Tanetani was finally accused of concealing this suspect. The Osaka lawyers Aoki,
Tawara, Kawanishi, Kumano (the author of these lines) and later Nakahira worked together
to support the minister as his defense attorneys. Professor Takenaka at Doshisha University
corroborated this case as "Concern of Soul" by quoting Thurneysen’s pastoral theology.
Professor Mitsuo Miyata at Tohoku University explained the meaning of "the state" with
"Barmen damals und heute 5: State issue and its Meaning". Professor Yoshio Inoue at Tokyo
Theological Seminary described the details of the relation between the nation and the Church
based on Karl Barth’s "Rechtfertigung und Recht" (1938) and "Christengemeinde und
Bürgergemeinde" (1946). The prosecutor countered Rev. Tanetani by quoting Romans 13:1:
"Let every soul be subject to the governing authorities." The minister, however, then
explained the meaning of this passage properly.
Finally the judge, Mr. Sekiya Kazunori of the Kobe Summary Court, declared Rev.
Tanetani to be innocent. He justified his decision as follows:
"Because the government rules over the outer physical field, while ministers are concerned
with metaphysical inner matter. The government and the ministers rarely meet in a social
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Letter from the Karl Barth-Archives
function but each has its own territory. Therefore both can complement each other to the
good of public welfare. They could, possibly coexist. The government authority should have
remained quiet in face of the ministry rather than have intervened".
Thus Rev. Tanetani’s action was admitted as having been right. This is truely a very
special case in Japan’s court history. The action against the state was evaluated as RIGHT.
Also Barthian theology was applied as the basic assertion of the defense.
Now to another, last topic: in August 1992 I got the opportunity to visit the U.N. Human
Rights Center in Geneva. On my way to the next stop, the European Human Rights Court in
Strasbourg, France, I took a train to Sion, Switzerland near the border of Italy and visited
Professor and Mrs. Markus Barth in their châlet in a village called Villaz in the Wallis.
I had already met them in Osaka in 1987 during their two-month stay in Japan where Dr.
Barth held lectures at universities and churches. Professor Markus Barth showed his
favorable understanding of MUKYOKAI Christianity when I explained it to him. I was very
grateful for his invitation to his holiday home so that we continue our discussion on this topic.
Thus my dream came true. I was able to stay one night with the Barths and we continued
the discussion on MUKYOKAI as well as liberation theology at length. Professor Barth told
me that reformers like Luther read the Bible from the viewpoint of redemption of the individual
soul. Whereas liberation theology read the Bible not only from this personal standpoint but
also from that of liberation of Israel by God from the slavery situation in Egypt.
I agreed wholeheartedly to his viewpoint because I had had a query for a long time
concerning this kind of Christian tendency to put too much emphasis on the personal
salvation of the soul and easily forget the other problems such as the slavery situation that
creates such hardship.
After dinner the professor told me an episode of his marriage. He met his wife Rose Marie
in his father’s theology class. She always sat in the first row between him at the back and
Karl Barth, his father, in front. She stood out among the very few women students and
attracted Markus. It came as a surprise to me that Thurneysen married them. At the wedding
ceremony Karl arrived just in time wearing battle dress. He had been on duty as a border
guard on the Rhein during World War II. During the ceremony he fell asleep and his helmet
fell loudly down on the stone floor of the church. While telling me this story, Prof. Barth
looked delighted, sitting there with his pipe in his hand.
I will never forget this happy moment and I will always appreciate their hospitality.
Liberation theology, as it was explained to me in Villaz, still leads me to the conclusion that I
should consider the matter historically and geographically, with the millenium scale in mind.
Recently I got a greeting card from Rev. Tanetani. He is now over 80 years old and yet he
is still reading and wrestling with Barthian theology. He wrote that he was studying Karl
Barth’s books. Why can’t I take up the challenge and plunge into Barth’s work, too?
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2. Barth san and Baruch san
by Mrs. Yuko Kumano
One day in 1987 we visited a resort hotel in Arima near Osaka to meet Dr. & Mrs. Markus
Barth and their daughter Rose-Marie. This meeting was planned by our friends, Mr. & Mrs.
Ken & Keiko Watanabe and they were there too. I recalled my college days when I heard
about Karl Barth in my class called Christianity. It was a required subject in a so-called
mission school. For this reason I was a bit nervous before the meeting.
Dr. Markus Barth, however, was a friendly gentleman with a lovely smile. Mrs. Rose Marie
Barth was a quiet, modest lady. Rose Marie Jr. looked like a very lively, a cheerful young girl.
Chatting and having tea with them made us feel at home. Dr. Barth showed a big interest in
MUKYOKAI and asked my husband many questions for we are MUKYOKAI church
members. While a question and answer type of discussion was going on, I noticed that Mrs.
Barth was making many notes of this conversation with something like shorthand writing.
This reminds me of BARUCH in the Old Testament. He is the person who followed
Jeremiah and described his master’s life. In this way the book of Jeremiah came out. I was
very much moved by Mrs. Barth’s thoughtful support for I also do a similar thing for my
husband. I am sure Dr. Barth’s works were born with her memos.
The next day we had a pleasant tea party with the Barths, our children and my mother-inlaw. Later a good photo was taken. I was astonished to hear Rose-Marie Jr. was fond of
MIYAMOTO MUSASHI. While talking about this topic, Dr. Barth was kind to speak to my son
and they had a good talk about cars. He said happily, "Oh, your son has changed your
father’s hard topic into a simple one. Very good!" We had such a nice conversation. Our
daughter, Noa, was quite small at that time but she remembers this meeting very well. In
particular, she felt love for Rose-Marie Jr. and even now regrets that she was not able to talk
with her then.
Several years later my husband had a wonderful chance to visit Dr. Markus Barth’s châlet.
Mrs. Barth was so kind to take care of him, driving him back and forth and preparing meals
and a bed for him.
We still remember our wonderful encounter with Dr. & Mrs. Barth and Rose-Marie Jr. We
are grateful to them for their guidance to the Barth world as well as to western culture.
3. Sweet Memory
by Ms Noa Kumano
When I was in 5th grade or so, I remember that my whole family went to see Prof. & Mrs.
Markus Barth and their daughter, Rose-Marie at a gorgeous hot spring hotel called the
Diamond Hotel. The group included Mr. & Mrs. Ken Watanabe, my parents, my older brother,
my grandmother (my father’s mother) and me. At first I had no idea about the people we
would meet. My curiosity of meeting with foreign guests in such fancy place and also my
strong desire of trying a cup of fancy hot chocolate with whipped cream (which was a novelty
at the time) made me decide to join in the party.
Prof. Markus Barth looked like a good-natured yet somehow dignified old gentleman. I
have often overlapped his image with the painter Bartus shown on TV. My first impression of
Mrs. Barth was that of very quiet, decent lady. The young lady with an ash-blond pony tail
had the same name as her mother, Rose Marie. She was a nice, charming girl. She smiled at
me in such a friendly way that she could have even played with me, I thought, in spite of no
language communication. After a while I found out that she was fond of MIYAMOTO
MUSASHI.
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Nowadays Japanese culture is spreading overseas among young people, especially the
pop culture called OTAKU nerd. A unique mismatch between a European girl and Musashi
with a wooden sword interested me a lot as well at the time. But even the Japanese seldom
read his GORIN NO SHO today. This book tells us about "practice" and Musashi tells his
experience with deep sympathy for those killing or being killed. But HAGAKURE became
famous because Tarantino’s "Kill Bill" and "The Last Samurai" with Tom Cruise were based
on this book. Musashi’s books are considered to be about the SAMURAI’s way of life.
Hagakure, however, writes about the spirit of BUSHI which is related with the new SAMURAI
generation which does not face real battle.
If I apply this to the Bible, the latter HAGAKURE seems to be Matthew, Luke and John
because these scriptures tell us about the life of Jesus, in other words, what Jesus himself
said.
Some time later we had lunch together with the Barth family but I thought it was not a
suitable meal for foreign guests. Anyway, my brother and I had to leave with my grandmother
before the farewell photo. My father took a picture of us for a good memory. This was a
special day for me.
Later I told my experience to a Korean minister who is an excellent scholar of Paul Tillich.
He often sends me some copies of Tillich’s prayers. Unfortunately, I am not a Christian and
am not qualified to understand them. He told me what a precious, important time I had been
given. I learned that Karl and Markus Barth are excellent theologians who are still today
respected and loved by ministers.
Lastly I would like to add that my father is a follower of MUKYOKAI Church. He explained
his denomination to Prof. Markus Barth by using the word "CHURCHLESS" instead of "NON
CHURCH" because he considers "NON CHURCH" or "UNCHURCH" to sound like a negative
attitude towards church. He thinks the term "CHURCHLESS" was probably used for the first
time by Emil Brunner.
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Letter from the Karl Barth-Archives
Our thanks go to the people who helped make this message possible:
How Karl Barths Christmas Message
Came To Be
Publication of Barth Books
Haiku Contribution
Professors of Theology in Japan
Letter to Karl Barth
Some Thoughts in the Villaz Châlet
Barth san & Baruch san
Sweet Memory
Other Information
Translation
Proofreading
Photo Contribution
Tape Contribution
Keiko Watanabe
Katsuyoshi Nishimura
Yoriko Niiya
Toru Sasaki
Tomiyasu Kakegawa
Yoshinosuke Konishi
Katsuyuki Kumano
Yuko Kumano
Noa Kumano
Keiko Watanabe
Motoi Ishidate
Keiko Watanabe
Rose-Marie Barth Haefeli
Rose-Marie Barth Haefeli
Keiko Watanabe
Itsuko Mikami
Junichi Wakizaka
Katsuyuki Kumano
Keiko Watanabe