Bad Bears

“…there before me was a fourth beast—terrifying and frightening and very powerful.” Daniel 7:7a

After decades of reigning unchallenged as public enemy #1, Godzilla has recently given way to a new threat in Japan: bears. Incidents of bear attacks and fatalities set new records in 2025 and continue to dominate the Japanese news cycle. According to numerous reports, many hungry and agitated bears seem to have lost their fear of humans and are boldly invading urban areas, spreading panic among the inhabitants. Just like Godzilla! One adult bear even entered a supermarket, where after mauling two men, it took time to leisurely gorge on fish and fruits for sale within the store. Another bear, nicknamed the “Houdini Bear,” broke into a local office building and then managed to escape hunters by turning a latch and pushing open a locked window to make his getaway. Security cameras also recorded the bear operating a water faucet to quench his thirst following his shenanigans.

Japan is home to two species of bear (known as kuma in Japanese) – the Brown bear, found exclusively in Japan’s most northern island of Hokkaido, and the smaller Asiatic Black bear that resides further south on the islands of Honshu and Shikoku. Wildlife experts attribute the increase in bear activity to numerous factors, but one of the primary ones is the steady depopulation of Japan, which has apparently emboldened bears to expand their range of activity. The growing trend of warmer weather in recent years has also impacted the bears’ normal food sources and hibernation patterns. Coupled with these changes is a notable decline in hunters who were routinely hired in the past by local officials to track and shoot invasive kuma. Therefore, people are increasingly nervous to venture outdoors in areas where bears have been sighted and ambitious newscasters keep stirring this pot of anxiety with graphic reports of bear attacks. In response, an enterprising website called “Kumamap” has been developed to track bear sightings with the goal of helping people avoid possible bear encounters.

Hikers in remote areas have traditionally utilized “bear bells” to frighten away bears who typically don’t like noise. Some residents and farmers put out ammonia or bleach as deterrents since bears have powerful olfactory senses that are 2,000 times that of a human. We actually ran into a bear one day while on a hike and lacking the customary bear bells to frighten him off, we improvised by playing at full volume the silly pop song “Dooh Wa Diddy Diddy” on my iPhone as we continued our trek. But newer, more innovative measures are now being implemented, including so-called monster wolf robots. These are basically animatronic scarecrows of fur-covered frames that come with additional intimidating features such as flashing red LED eyes and fearsome sounds emanating from implanted speakers. At the cost of approximately $4,000, these monster wolf robots are now being deployed in a number of areas.

However, Japan is not the only place with a beast problem. The prophet Daniel shared his vision of four terrifying beasts (Daniel 7) symbolizing future events and one of them was even said to resemble a bear (v.5). The bears in Japan have become a nuisance and a danger in certain locales, but the beasts portrayed by Daniel foretell the rise and fall of great empires impacting millions of lives. Yet even these beasts pale in comparison to the great beast depicted in Revelation 13 who will be given great authority over the earth and will stand in opposition to the people and things of God. Such future events can be alarming, but the Scriptures also compare evil men among us to beasts who threaten harm to us (Psalm 57:4). Perhaps that is why we are reminded more than 81 times in the Word of God “do not be afraid,” as the prospect of harm, difficult circumstances, or even death can paralyze us and stand in the way of pursuing the will of God. No monster wolf robot can save us, but “we have put our hope in the living God, who is the Savior of all people, and especially of those who believe” (I Timothy 4:10).

Ippo Ippo book release

Dear Ippo Ippo Steps subscribers,

I want to thank all of you who have followed my blogs. It has been my intention for quite some time to compile all of these thoughts on Japan into a single book which is now available to purchase through Amazon. Most of you are well acquainted by now with the phrase Ippo Ippo, which means “step by step” in Japanese. These simple words serve to capture the many experiences of my wife and I in Japan and reflect our extended sojourn among a people living in a land extremely different from our own. This book was written for those who want to know more about Japan and with that objective in mind, it attempts to creatively peel back some of the layers of a very unique country that currently attracts millions of curious visitors every year. Many cultural items distinctive to Japan are covered in the book and each is linked to a devotional thought rooted in the Bible.

The following is a summary of the book by the lead pastor of our home church, Jason Wolin. “Mike McGinty offers a masterful bridge between the intricate traditions of the Land of the Rising Sun and the timeless truths of the Risen Son. Drawing from over 34 years of life and ministry in Japan, McGinty transforms everyday cultural observations, from the precision of a hanko personal seal to the stoicism of gaman, into profound spiritual lessons that resonate far beyond the Japanese archipelago. The book is structured with the accessibility of a travelogue and the depth of a seasoned theological devotional. Whether he is navigating the unspoken etiquette of Japanese slippers, the “meishi dance” of business card exchange, or the heartbreaking landscape of “empty foundations” following the 2011 tsunami, McGinty’s voice remains grounded, witty, and authentically humble. He captures the beautiful complexity of a nation where high-tech “Sound Princess” toilets and millions of vending machines coexist with ancient Shinto rituals and a deep-seated cultural longing for “reading the air.” Each of the 100+ vignettes pairs a unique Japanese concept with a relevant biblical passage, encouraging readers to walk “step by step” (ippo ippo) in their own faith journey. McGinty doesn’t just explain Japan; he uses its culture as a mirror to examine the human heart, our need for community, and God’s unwavering faithfulness. This is an essential read for missionaries, travelers, or any “sojourner” seeking to find God’s presence in the nuances of a foreign land. It is a truly enlightening, heart-stirring, and culturally rich guidebook for the soul.”

To order:

Click on this link to purchase the paperback version of the book on Amazon ($13).

Clink on this link to purchase the Kindle version of the book on Amazon ($5).

If you enjoy the book, please feel free to add a review on the Amazon site and pass this information on to your own circle of friends. Thanks so much!

P.S. I will also soon reformat the existing blogs on my site to make them more accessible and easy to find by topic.

Proxy Quitters

“For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard.” Matthew 20:1

Kimura san* felt trapped. He desperately wanted to leave his job due to unrealistic expectations in his workplace, extremely long working hours and an unreasonable boss, but he found it very difficult to quit. He knew that such an action would immediately prompt an awkward confrontation with his supervisor who, along with the company, would apply enormous pressure on him to suck it up and continue. Therefore, Kimura san chose an alternative route. He engaged the services of a particular company to take care of such unpleasant details by hiring them to resign on his behalf. In taking this step, Kimura san had entered into a contractual relationship with what is now known as a taishoku daikō (退職代行), or a “proxy quitter.”

Unlike previous generations of workers who usually were committed to lifetime employment with a single company, younger Japanese are now leaving their jobs in increasing numbers. The recent pandemic served to escalate this trend. Coupled with a steadily shrinking workforce, the balance of power between employees and employers has gradually shifted to the employees’ favor. Despite these changes in circumstances, however, the natural tendency of Japanese is to avoid confrontational situations. Terminating one’s employment would likely lead to a pathway full of uncomfortable conversations and unpredictable outcomes, something to be avoided at all costs. This scenario is where the taishoku daikō enter the picture by serving as an important middle man between an exasperated worker and a company hierarchy with completely different objectives.

New startup companies like Mō Muri, translated “I can’t take it anymore,” now offer a service that benefits such disgruntled workers and provides a helpful passage through the potentially explosive minefield of traditional, cultural and personal hazards. For a reasonable fee of up to ¥50,000 (approximately $350), a professional will be dispatched to the employer and quit on the worker’s behalf, saving face and a potential ugly confrontation for both parties. Taking this unusual course of action is still relatively rare in Japan and is largely restricted to a younger demographic, but perhaps this new social trend will begin to decline as companies become better at compensating and supervising their employees.

The drastic action of hiring a proxy quitter usually arises from an acrimonious or unsatisfying relationship between a seemingly unreasonable boss and a disgruntled employee. On one occasion in the Bible, Jesus used a comparable analogy to describe the kingdom of heaven, introducing radically new values and actions that were quite incongruous with standard business patterns and expectations. In Matthew 20:1-16, he described a landowner, representing God, as paying all of the hired laborers in his vineyard a full day’s wage regardless of the hours they worked. Through this simple but profound parable, Jesus cast a spotlight on the almost scandalous generosity of God, going far beyond traditional applications of fairness rooted within normal contractual relationships. In economic and social constructs where everyone is typically preoccupied with their personal rights, Jesus spoke of a higher way, pointing to a radically different kingdom where “the last will be first, and the first last (v.16).” Just a few days later, Jesus surrendered his life as the supreme example of God’s unmeasurable generosity by becoming our proxy on a cross. Like Kimura san, we were trapped, not by our work circumstances, but by our own sin. We needed a “middle man” to intervene for us. His name is Jesus.

*Fictional character

Scary Phone Calls

“But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you.”

Matthew 12:28

Do you, or someone you know, experience difficulty in getting your child to take a nap, brush their teeth or clean their room? If so, Japan has the perfect parenting app just for these kinds of situations. It’s called “Oni Kara Denwa” (鬼から電話), or “Phone Call from a Demon/Ogre.” This highly unusual, and rather controversial, concept straddles the line between creepy psychological abuse and facetious fun. However, the clear and laudable intention of this unique parenting approach is to promote better behavior among disobedient children. Surprisingly, over ten million desperate Japanese parents have downloaded the somewhat questionable Oni Kara Denwa app in an attempt to raise socially responsible children.

Oni, often translated as ogres or demons,are usually depicted in Japanese folklore and modern stories as malevolent, fearsome creatures who dispense misfortune or act as agents of divine justice when unwittingly provoked. Over the centuries, well-meaning parents have routinely tapped into these semi-benign stories by subtly invoking the threat of demons to their uncooperative children with the goal of promoting better behavior from them. For example, if one’s child refuses to do their homework, eat their vegetables, throws a tantrum, or is caught in the act of lying, a tech-savvy parent can just download the app and choose an ogre who seems best suited for that particular problem. The phone then rings, is handed over to the child, and the oni will proceed with warnings and threats in an attempt to scare the child towards improved conduct. The variety of characters available for such an assignment may include a number of characters ranging from traditional ogres to witches, ghosts, zombies, aliens, wolfmen, scary ninjas and even a frightful old hag. The content and tone of the threat will vary according to the conscripted character and the nature of the misbehavior. The app also employs the partly humorous, yet frightful facial expressions of a famous comedian known as Kintaro, as well as several animated creatures whose images are equally unsettling.

The idea of employing fraudulent ogres to terrorize a child into better behavior seems to be an abhorrent and rather dubious parenting technique, particularly if one’s worldview includes the actual existence and activities of demons. Scriptures tell us that one of the identifying signs of the promised Messiah was that he would have unprecedented authority over both the physical and spiritual realms, enabling him to heal all manner of illnesses and cast out demons (Luke 7:18-23). Jesus himself testified that such an exhibition of power over evil was an important indicator of the imminence of God’s kingdom (Matthew 12:28). He further affirmed this truth through an analogy where he compared himself to one who “ties up the strong man,” in reference to Satan, in order to “plunder his house” (v.29). Possessing such knowledge, as children of God, we should not live in fear of darker entities and their evil intentions. Instead, we are repeatedly exhorted in the Scriptures to fear God, not because He is capricious and needs to be placated, but because He is worthy of our worship. Solomon arrived at the same conclusion noting: “Fear God and keep his commandments, for this is the duty of all mankind.” (Ecclesiastes 12:13) Therefore, rather than utilizing an app based on terror, we should revere our holy, omnipotent and omniscient Heavenly Father who desires our well-being above all else. We can approach Him anytime, anywhere, even without an app.

Gestures

“with a gesture of extreme devotion, she broke the flask and poured out the precious oil on him.” Mark 14:3b

A cursory glance through our old family photos soon reveals that the McGinty gene pool contains a number of unique features, including noses that often range in XL to XXL sizes. Living in Japan, a land typified by smaller noses, I sometimes felt a little self-conscious of this feature, so I was slightly offended one day when someone pointed to their nose while talking to me. I initially thought that the individual was singling my nose out, but after considering the context, I grasped that she was merely pointing to herself. In Japanese culture, it is common for a person to indicate themselves in a conversation by pointing to their own nose.

Every culture has an array of gestures to communicate certain things and Japan is no exception. For example, one of the more common hand signals in Japan is to cross one’s index fingers or forearms when facing someone indicating a response of “stop” or “no.” When wanting to make my way through a crowd, I soon learned to use a hand chop sort of motion to politely encourage people to move aside. If one is unsure of how to answer a question, a simple tilting of the head will convey their uncertainty to their conversation partner. Conversely, if the answer is a clear “yes,” or “okay” when talking to a group of people, you can make a big O with your arms while bringing your hands together above your head.

Below are a few gestures that are commonly used in Japan:

Asking for a favor or forgiveness—place your palms together in a praying motion in front of your chest
Beckoning someone to come—extend one hand with the palm down and move fingers back and forth
Indicating your answer is “no” or “something different”—hold an open hand at a 90° angle in front of your face and wave back and forth
Communicating that someone is smart or well educated—use two fingers to wiggle a pair of pretend glasses up and down
Counting—hold one hand open and fold in the thumb to indicate the number “one.” To indicate the number “two” fold in your index finger along with your thumb. Proceed in order with the other fingers when counting three, four and five.
Demonstrating anger—place your fists with the index fingers pointing up on both sides of your head which represent demon horns.
Expressing determination—Flex one arm while placing the opposite hand on the bicep
Signaling rejection or taunting— pull down your lower eyelid to expose the red underside and stick your tongue out. This particularly strange gesture is called akanbe or “red eye” in Japanese.

One of the more memorable gestures recorded in the Bible was the anointing of Jesus by Mary shortly before His crucifixion. Breaking open a flask of pure nard, representing a year’s wages, she poured the entire contents on Jesus’ head and feet (Mark 14:3-9). She then proceeded to wipe his feet with her hair which represented her glory as a woman. Mary’s sacrificial act of worship of her Lord, while misunderstood by others in the room, was commended by Jesus and is commemorated to this day. Unknowingly, she was preparing Jesus’ body for burial following God’s ultimate gesture, His Son’s death on a cross. Through this unparalleled event, God extends His hand to us, beckoning us to come to Him and believe.

Airport Opposition

“Now there was no water for the community, and the people gathered in opposition to Moses and Aaron.” Numbers 20:22

In the middle of Narita Airport, Japan’s busiest air transportation hub, sits an isolated building on a piece of farmland, like a tiny island lost in a vast ocean. This plot of land, like a few others scattered within the massive airport complex, is one of the few remaining holdovers from a decades-long fight against the airfield’s construction, known as the Sanrizuka Struggle. Our first personal experience with this prolonged controversy was back in the 1980s when we took a bus to Narita Airport to fly home to America. At that time, we were unexpectedly stopped by heavily armed police near the airport, allowing them to board and examine each passenger’s identification and belongings before entering the contested area.

This ongoing conflict traces its origin to the rapid expansion of Japan’s airline travel and the realization that Tokyo’s Haneda Airport would soon reach its capacity to keep up with ever-growing demands. As a result, the government decided in 1966 to construct an additional international airport near Tokyo. The predominantly agricultural area of Sanrizuka in Chiba Prefecture was chosen as the site for this ambitious venture. The imperial family owned and offered a substantial amount of farmland in the designated region, so it was assumed that loyal local farmers and residents would quietly fall in line and support the project. That proved to be a huge miscalculation.

An unanticipated series of clashes led by farmers, local residents and various left-leaning groups quickly united under a common cause and soon escalated to open conflict. Significant delays to the construction project shortly followed and even a number of fatalities occurred as the strife continued to intensify. The failure of the government to adequately consult the people who would be directly impacted by the project, coupled with its aggressive efforts to displace them from their land, further served to heighten tensions and deepen mistrust. However, in spite of the many delays and violent clashes between opposing sides, the airport finally began operations in May 1978. Even now, almost fifty years later, vestiges of this once forceful resistance are still visible as evidenced by a small handful of intractable landowners whose isolated properties stubbornly cling to their existence within the extensive airport complex.

Opposition to the construction of the Narita Airport enlisted passionate sympathizers on both sides which led to a prolonged and destructive conflict. The nature of such oppositional efforts can be obscure when they occur, but history can sometimes provide a helpful perspective and may serve to identify which side’s cause was just or misguided. However, an accurate appraisal of some struggles, even with the passing of time, is often difficult to discern. But this is certainly not true for the majority of conflicts recorded in the Bible that typically involve a stark contrast between good and evil.

The turmoil between tribes, individuals, families and nations are typically recorded in the Bible in a bifurcated manner to warn God’s people of the folly of opposing God in comparison to the benefits of obeying Him. This dichotomy is captured clearly in Numbers 22 when the Israelites lacked water to quench their thirst, which drove them to openly oppose the leadership of Moses and Aaron. While securing water for themselves and their livestock was certainly a valid concern, the people’s knee-jerk reaction was to foolishly oppose God and His appointed leaders. Their flagrant disobedience serves as a reminder that we live in a world that tends to divide all too quickly into opposing camps, but we must choose our sides carefully and make sure that our objectives align with God’s.

Kanji of the Year

“The Word became flesh and made his dwelling among us.” John 1:14a

The year 2024 was a relatively good year for Japan. Athletically, its Olympic athletes placed third in the overall medal count. In addition, superstar Japanese baseball player, Shohei Ohtani, was the overwhelming choice for MVP in the Major League Baseball after a record-breaking season. But there was also a downside element to the year as the country’s ruling political party was caught up in a major financial scandal. On top of this bad news, skyrocketing inflation negatively impacted many household budgets. Taken together, these events explain why the general populace collectively chose the Chinese character kin (金), meaning “gold” or “money,” to represent the year. Every year a single kanji, or Chinese character, is identified through a national ballot sponsored by the Japanese Kanji Proficiency Society to symbolize the major events that transpired that year. The results of this survey are annually announced on December 12 at the Kiyomizu Temple in Kyōto.

According to historical records, kanji (漢字) were introduced to Japan around the fifth century AD from China and quickly became the mainstay of the country’s writing system. Over time, Japan also incorporated two other phonetic systems, or alphabets, known as hiragana and katakana. Over 2,000 kanji are now commonly used and they are best described as ideograms that represent specific concepts. Many of these kanji are rather complex to write. However, hiragana and katakana are much simpler and fewer in number. There are only 46 hiragana which are normally written in combination with kanji for Japanese words and an equal number of katakana are used for foreign loanwords and names.

One of the most memorable “kanji of the year” selections was kizuna (絆), meaning “bonds” or “relationships,” which was chosen in 2011 following the devastating East Japan earthquake, tsunami and nuclear disaster. During that time period, people from across Japan and around the world united on many levels to help one another in the midst of great loss. In that same year, the women’s national football team won its first FIFA World Cup through selfless teamwork, so kizuna was a very appropriate choice in light of those developments. In a different vein, the kanji for war, translated as “sen” (戦), has actually been chosen twice. Once in 2001 when the terrorist attack on the US Trade Towers on 9/11 dominated current affairs and again in 2022, following Russia’s invasion of Ukraine. Most appropriately, matsu (末), meaning “end,” was the kanji of the year in 1999 as one century came to an end and a new one began.

Sometimes it takes just a single word to powerfully capture one’s thoughts, feelings or experiences during a critical juncture in our lives. On rare occasions, one word can convey such a depth of meaning that it resonates within our souls and expresses multiple profound nuances all at once. In writing his account of Jesus’ life, the Apostle John employed this concept when he introduced Jesus as the “Word” at the beginning of his Gospel. The very God who is depicted in Genesis as the One who spoke the entire universe into being is now interacting intimately with all mankind through the incarnation of His Only Son. As John so eloquently expressed it: “The Word became flesh and made his dwelling among us.” In taking up residence among men, Jesus changed history forever. God has spoken and acted. Forgiveness and salvation are now freely available. This “Word” or “Kotoba” (言葉) should be on everyone’s lips as the appropriate kanji for the ages and exalted forevermore.

Omikuji

“but God has surely listened and has heard my prayer.” Psalm 66:19

The neatly folded strips of paper carefully arrayed in the temple grounds fluttered in the gentle breeze like hundreds of white-winged butterflies moving in unison. Written on them were the prayers or predictions for visitors who sought a change in their fortune or a glimpse of their future. Good health. New love. Success in business. Physical protection. High test score. Well-paying job. Recovery of a lost item. Healthy children. Nice housing. Profitable investments. The list of wants and needs by the serious believer to even the most casual devotee are both varied and endless. Everybody wants something for a minimal investment.

Known as omikuji (御御籤), these strips of paper offering guidance or predictions, are available throughout Japan in both Shinto shrines and Buddhist temples. Meaning literally “sacred lot,” omikuji are acquired by contributing a small donation. They are particularly popular around New Year’s when people are keen to ascertain their fortune for the coming year. The omikuji, with their previously recorded transcriptions, are dutifully placed in a special box and from there randomly chosen by a fortune seeker. These days it is now quite common to purchase omikuji dispensed through conveniently located vending machines. Possible fortunes written on the omikuji fall within the following categories:

Great blessing (dai kichi)
Blessing (kichi)
Small blessing (shō-kichi)
Half-blessing (han-kichi)
Future blessing (sue-kichi)
Future small blessing (sue-shō-kichi)
Misfortune (kyō)

If a person is unfortunate to draw an omikuji that portends bad news, they are likely to rid themselves of the ill fortune by attaching the paper to a nearby pine tree or a specially prepared place within the temple or shrine grounds alongside other unfavorable predictions. The desired outcome is that the bad luck, in an obvious play on words, will wait (待つmatsu) by the tree (松matsu) rather than attach itself to the bearer. If the fortune is good, the owner may likewise choose to leave their omikuji in a designated sacred area for greater effect or take it home for good luck.

The power of the omikuji is considered to be effective for only one year, at which time it must be properly destroyed. The origin of omikuji is traditionally dated back to the Heian period to a monk named Ryōgen, who lived from 912-985, but the custom started to flourish in the Kamakura period (1185-1333) as omikuji were increasingly used for making decisions.

Having been made in the image of God, the natural inclination of the human heart from the beginning of time is to seek communion with God. Not only do we have practical needs that we want filled, as social creatures, we also long to be seen and heard by an all-knowing and all-caring God. As a result, we tend to create and maintain inadequate traditions to facilitate communication with God (or gods). In Japan, omikuji is a popular form to enhance dialogue between mortals and the immortal. But the Bible does not portray a God who needs to be coerced or helped in communicating with His creation. Instead, by His very nature, God delights to hear our prayers and act upon them because of His boundless love for us. Such care is not random, limited by time and certainly cannot be manipulated. As the psalmist testifies: “God has surely listened and has heard my prayer.” (Psalm 66:19)

Obon

“Remember Jesus Christ, raised from the dead, descended from David. This is my gospel.” II Timothy 2:8

The festive atmosphere associated with the local bon odori beckoned our young family to join in, but we held back, wondering if we should participate in this unfamiliar cultural activity. However, the sound of laughter and merry music were like a magnet pulling us in as we watched neighbors of all ages dancing in rhythm while wearing colorful, traditional attire. From previous research, we understood that the celebration historically centered on acknowledging the return of one’s dead ancestors. However, the majority of the participants were probably unaware of the festival’s origins. Over the years, obon had steadily evolved into a quasi-family reunion where people return to their ancestral homes to pay homage to their deceased ancestors and reconnect with family.

The exact etymology of the term bon (盆) remains unclear and the “o” is an honorific prefix that was added at some point. This annual celebration primarily traces its roots outside of Japan, as it includes elements of Buddhism and Daoism. Many scholars believe “bon” is actually a transliteration of an ancient Sanskrit word. Similar festivals in other cultures are commonly called “lantern festivals” and that same terminology is sometimes used in association with obon practices in Japan. The Japan version usually spans a three-day period in the middle of August, but the exact starting date differs slightly from region to region. Obon is generally regarded as a time when ancestral spirits visit their respective household altars and graves, which prompts relatives to make preparations to welcome them back. Such preparations will include the gathering of family members, cleaning family graves and stocking them with food and flowers. In addition, communities throughout Japan host obon dances, called bon odori to invite the spirits home. The participants in the dance typically wear a yukata, which is a light cotton kimono, and in addition to dancing, they enjoy simple carnival games and local foods served for the crowd.

At the outset of obon, small fires are often lit to guide the spirits home and at the conclusion of the three days another fire is used to send the spirits back. Some localities may sponsor a much larger communal fire for the same purpose while others customarily place floating lanterns in bodies of water to help the spirits return to their world. People who have lost a family member within the past year may give special attention to the annual obon preparations and take extra measures to attend.

Although few Japanese believe in the religious overtones of obon, many continue to dutifully follow the traditions handed down to them by their family and everyone enjoys the rare three-day break from work routines. Technically, obon is not a public holiday, but most businesses give their employees the time off, which in turn results in massive transportation issues with large numbers of people seeking to travel home at the same time.

While it is a good thing to acknowledge and express thankfulness for the lives of ancestors who contributed to our present existence, we must be careful in where we draw the lines in such activities. Well-intended celebrations and ceremonies centered on deceased loved ones can easily spill over into alternative forms of idolatry that the Scriptures clearly forbid. For example, attending a graveside ceremony can be an acceptable sign of respect and love, but the offering of food or incense to the dead crosses a line that morphs into an act of worship and betrays our devotion to the One True God. But there is one exception to this practice who we much clearly remember and honor. (II Timothy 2:8) Jesus Christ was truly raised from the dead. This is our gospel. His life and death are worth celebrating and sharing.

Honorifics

“So in Christ Jesus you are all children of God through faith.” Galatians 3:26

Every society utilizes standardized language patterns and cultural behaviors to help identify an individual’s place within society and Japan is no exception to this rule. Visible in children’s playgrounds, educational institutions, corporate structures and family interactions, these social and language cues serve to govern life. More importantly, they help to facilitate community. In Japan, this common practice can be clearly seen in the use of honorifics embedded in daily communication. Generally known as keishō (敬称), certain suffixes or prefixes are routinely utilized when referring to or addressing others in conversation.

The suffix of “san” (さん), attached to a person’s name, is by far the most common honorific employed in every day speech. San is typically translated as “Mr., Mrs., Ms. or Miss” and is generally used as a title of respect between adult equals in both formal and informal contexts. It is also applied to senior family members such as fathers, mothers, aunts, uncles and grandparents as a sign of respect. A higher level of esteem is indicated through the suffix “sama” (様), which is applied to people of greater status within society, a group or an organization. This particular honorific is also customarily utilized in formal correspondence and standardly attached to the addressee’s name on an envelope.

In contrast to san and sama, the suffixes kun (君) and chan (ちゃん) are informally used for a generally younger demographic and tend to be more gender specific. For example, kun is often attached to the name of younger men or boys by an older speaker or someone within the same age group. Kun can also indicate a junior status within the workplace or an academic circle. Both males and females may refer to someone using the kun suffix if they feel an emotional or other attachment to the individual. Unlike the designation kun which is commonly applied to boys, chan is most frequently used for girls, small children, babies, female friends or for women who seem young in the eyes of the speaker. Among young people, chan can connotate a close relationship or a feeling of affinity. In addition, “o” and “go” are often used as honorific prefixes to nouns that indicate certain positions such as a customer or a doctor.

Titles such as senpai, kōhai and sensei are neither suffixes nor prefixes, but rather, honorific terms which are frequently used to indicate relationship. A senpai (先輩) is a senior colleague or classmate because of their age or experience and literally means “former born.” Opposite of a senpai is a kōhai (後輩), who is a junior in the relationship within an informal hierarchy commonly found in schools, clubs and businesses. Probably the most common honorific term is sensei (先生) which is not an age indicator but rather, highlights an individual’s level of expertise within their respective field, such as a doctor, an artist or a scholar. Sensei is usually translated as “teacher,” as some kind of teaching role is often involved.

The world in which we live sometimes seems to be overly preoccupied with separating people into categories that can often produce negative results such as prejudice, discrimination, injustice and intolerance. But the New Testament clearly teaches that all such prejudicial constructs and categories that typically divide us are abolished at the foot of the cross. It is not our skin color, gender, economic status or occupation that earns us any favor with God, but solely our faith in what He has done through His Son Jesus. Manmade efforts to create and foster community are no longer needed when we become children of God. (Galatians 3:26) Through the grace and work of God, everyone has a seat at the table.