Indebtedness

“And forgive us our debts, as we also have forgiven our debtors.” Matthew 6:12

Christmas was drawing near and as newcomers to our neighborhood, we thought it would be a nice gesture to take a gift of homemade Christmas cookies to each of our neighbors. We should have known better. Within hours of dispensing our holiday goodies, our doorbell started ringing. It was payback time. Through our unsolicited gifts, we had unintentionally obligated our neighbors to correspond in kind. Therefore, several of them responded to our meager gift by reciprocating with something of equal value. In Japan, no one wants to be put in the awkward position of indebtedness to someone else.

After many years of living in Japan, we were well aware of this value, but we didn’t think the rule would apply to a half dozen home made cookies that cost us almost nothing to produce. Instead, my wife’s cookies were received as works of art that were created through great personal sacrifice, so the principle of “kaesu” kicked in and each recipient felt indebted to match our gesture. Kaesu (返す) means literally “to return” or “give something back” to another person as there are other words that express the related concept of simply putting something back in place. In many cases, kaesu also has the underlying meaning of repaying a debt when you give something to return a favor.

Kaesu is a powerful force in Japan and accounts for much of the gift giving that is grounded more in the complex motives of obligation and duty, rather than uncomplicated generosity. The act of kaesu relieves one of lingering too long in the undesired position of being indebted to another person and serves to restores equilibrium in the relationship. This concept was vividly made real to me when I stopped one day to assist a woman who had been in a traffic accident and was desperately trying to retrieve her dog despite her own injuries. She profusely thanked me for my efforts and then I resumed my travel once the police and ambulance arrived. Less than 24 hours later, a package was delivered to our doorstep which contained some expensive cookies and a note of appreciation sent from the hospital. That was kaesu in action and a good reminder of the need for wisdom in walking the very fine line of genuinely helping people without unnecessarily placing the heavy burden of kaesu upon them. Sometimes this is unavoidable, but it is good to think through the possible repercussions of our well-intended actions.

Although the concept of indebtedness manifests itself differently from culture to culture, as a general principle, no one likes the idea of owing something to someone else for an extended period of time. Debts of both a financial nature and other forms can become a heavy burden that have the potential to harm relationships and restrict freedom. The most serious form of debt, though, is to sin against another person and God Himself. There is no simple kaesu in any culture for these kinds of deficits or transgressions. We may seek forgiveness of these debts through various means, but in the end, mercy plays a critical role in any such transaction. We certainly cannot easily erase our own personal debts and sins, but we have the power to offer forgiveness to others if we are so inclined. That is why Jesus taught His disciples to pray: “forgive us our debts, as we also have forgiven our debtors.” (Matthew 6:12) This act is a much higher form of kaesu, where something of much greater value is given without merit or any expectation of reciprocation. In any culture, that is called grace.

Japanese/English

“In the beginning was the Word…” John 1:1a

Japanese has a reputation for being a very difficult language for native English speakers to master, but it actually incorporates a considerable number of English words in its vocabulary. Unfortunately, many of these words are often unrecognizable. Called gairaigo (外来語), meaning literally “words from outside,” these loanwords are usually written in the special katakana alphabet that is exclusively used for adopted foreign words. All such borrowed words undergo an initial form of transformation just to fit the standard Japanese pronunciation pattern of consonant-vowel-consonant-vowel which in itself tends to elongate the original word. An example of this is the single syllable word “desk” which becomes “de-su-ku” in Japanese. In addition to this adaptation, certain English sounds are not available in the Japanese language so this invites an even further departure from the original pronunciation. A good portion of this borrowed vocabulary is also truncated and often uniquely combined with other gairaigo to form an entirely new word not normally found in English lexicons. The now internationally used term “cosplay” (コスプレ), which is used to describe the practice of dressing up as a character in a movie or comic book, was created by the Japanese using a combination of the English terms “costume” and “play.” Perhaps the following story, using a number of gairaigo terms, will serve to illustrate how the Japanese curiously incorporate English into their everyday speech.

A day in the life…

I left my apa-to¹ and got on my baiku² to go shopping at the depa-to³. On the way, I stopped at the gasorinstando⁴ to get gas and then pulled into the local konbini⁵ to pick up a snack and a carton of miruku⁶. After parking my baiku at the station, I purchased a chiketto⁷, waited at the correct ho-mu⁸ for my train, and along with the other sarari-man⁹, I was careful not to sit in the designated shiruba-shito¹⁰ located in every train car. At the depa-to, I found several ba-gen¹¹ and bought some hankachi¹² for my father. In the electronic section of the store, I briefly watched a show featuring my favorite aidoru¹³ and then using the rimokon¹⁴, I switched channels to an amefuto¹⁴ game on the large screen terebi¹⁵. So much shopping made me tired, so I went to the food court, ordered a sarada¹⁶, drank some ko-hi-¹⁷ and munched on some furaidopoteto¹⁸ while enjoying the eakon¹⁹ as it was hot outside. On the way home, I passed many biru²⁰ and then went to work on my pasukon²¹ while enjoying a cold bi-ru²².

Words are essential to effective communication no matter what language we use. This is why Jesus is called the “Word” (John 1:1) as God amazingly sought to communicate with mankind and freely offered redemption through His Son. In many ways, this form of communication seems like a foreign language to those of us who think we can earn God’s favor by our actions and efforts. Instead, God extends grace and truth through the Word, who became flesh and dwelt among us to convey God’s message of love (John 1:14) for all people. This is truly an utterance that speaks to the desperate needs of our heart in any language.

apa-to¹ (apartment)

baiku² (motorbike)

depa-to³ (department store)

gasorinstando⁴ (gas station)

konbini⁵ (convenience store)

miruku⁶ (milk)

chiketto⁷ (ticket)

ho-mu⁸ (home-platform)

sarari-man⁹ (salary men)

shiruba-shito¹⁰ (silver/elderly seating)

ba-gen¹¹ (bargain)

hankachi¹² (handkerchief)

aidoru¹³ (idol-singer)

rimokon¹⁴ (remote control)

amefuto¹⁴ (American football)

terebi¹⁵ (TV)

sarada¹⁶ (salad)

ko-hi-¹⁷ (coffee)

furaidopoteto¹⁸ (fried potato-french fries)

eakon¹⁹ (air conditioning)

biru²⁰ (buildings)

pasukon²¹ (personal computer)

bi-ru²² (beer

Boasting

“In God we make our boast all day long, and we will praise your name forever.” Psalm 44:8

Soon after our initial arrival in Japan, we were a little bewildered by some things we observed when we joined a Japanese family who had kindly invited us over for a meal. Before we even sat down to eat, the husband proceeded to demean his wife’s efforts in cooking and house cleaning. Unlike the typical American domicile, we didn’t notice any family photos capturing activities of the children or anything commemorating their individual achievements. Little mention was actually made of the children outside of our hosts’ minimal responses to our polite inquiries. We also thought it odd when they referred to their son as a “baka musuko” (stupid son). We went home that evening rather puzzled by our experience, but later learned that it is considered socially taboo to praise one’s own family.

This experience certainly cut across the grain of what we had been taught to do within Christian circles in the West, where praise and encouragement of family members is actively promoted. While it may be acceptable to directly compliment people you are close to, in Japan, it is perceived as boasting when you make such comments to others outside of your personal circle. One may have a beautiful wife, who’s a great cook, and intelligent children who excel in many activities, but it would be interpreted as bragging or arrogant to express such sentiments to others. This explains why many Japanese adopt a self-depreciating attitude and communication pattern when it comes to the accomplishments of one’s family and even employer.

This tendency to avoid self-promotion is enhanced by humble Japanese language patterns that are routinely used in certain social settings and one is expected to downplay any personal action that might have benefited others. It is quite common in Japan to give a gift when someone has done something for you, but we soon learned the appropriate phrases to be said when presenting such items are: “tsumaranai mono desu ga…” (“this is a boring, uninteresting item…”) or “sasayakana mono desu ga…” (“this is something very meager…”). There is obviously a very fine line between truth telling and false humility, but in Japan, we learned it is better to err on the latter end of the spectrum when communicating with others.

Boasting is usually associated with pride, which is frowned upon in most cultures and certainly condemned in the Bible. For example, boasting is an identifying characteristic of the beast (Daniel 7:11) who is the antithesis of all that God represents. When the Apostle Paul succinctly defines the nature of love in I Corinthians 13, he used a number of negative behaviors to describe what love is not, and among them is a propensity to boast (v. 4). Boasting about one’s own righteousness to claim good standing before a holy God is equally castigated (Romans 3:27-28) as we all stand impoverished in the presence of God because of our sinfulness.

The root motivation behind an inclination to boast is self-promotion, but there is another form of boasting that is actually encouraged in the Scriptures: the promotion of God instead of self. In taking up the topic of boasting again in the 2^nd Letter to the Corinthians, Paul advises: “Let the one who boasts boast in the Lord.” (10:17) Such boasting is another form of praise as we ascribe credit to God for all His works and gifts on our behalf, instead of claiming anything for ourselves. This is not false humility, but rather, an honest declaration of who we are and what we have been given before a gracious and generous God.

Saving Face

“Do your best to present yourself to God as one approved, a worker who does not need to be ashamed.”

II Timothy 2:15

Saving Face

Like many men, I am not inclined to linger long in front of a mirror for visual inspections. However, during the long, cold winters in northern Japan when I often let my beard grow, I became more preoccupied with my face as it required more attention. Most Japanese give a lot of attention to another kind of “face” that is sociological in nature. In this usage, “face” represents the honor, dignity, status or reputation of an individual that one strives to protect or maintain at all costs. This concept is somewhat similar to what we refer to as “having a good name” in western culture.

In Japan, one can save face (menboku o tomatsu—面目を保つ), lose face (menboku o ushinau—面目を失う), give face, show face, fix face and even loan face. All of these variations are centered on the personal goal of maintaining respect or the opposite incentive of avoiding shame and humiliation. Japan’s shame culture, which is also prevalent in other parts of Asia, is perhaps the main driving force that prompts this extensive preoccupation with one’s “face.” No one wants to lose face or be embarrassed in front of others, which also motivates people to be careful to maintain the face of others. Therefore, public disagreements are often avoided as someone could lose face in such an encounter. One might refrain from asking direct questions or making requests that may inconvenience the other person. It is also generally considered socially unacceptable to publicly declare someone has made a mistake. Personal relationships and social harmony are considered to be the bedrock of Japanese society, so great care is usually taken to protect each other’s face.

Such a concern for others is commendable in many regards, but taken too far, this kind of superficial interaction can lead to potential misunderstandings and fractured relationships. In the famous song “Eleanor Rigby,” the Beatles sang of a woman who “wore a face in a jar that she kept by the door,” that somewhat reflects the common practice in Japan to put on different faces for different situations. One’s “face” then, is not just what other’s see, but what we want them to see. This projected face may not be in true alignment with the feelings and thoughts that lie underneath, which in turn, makes the art of saving face and maintaining relationships in Japan a rather complex endeavor.

Behind the efforts to save one’s personal face or reputation is often a latent desire to earn the approval of others which can unwittingly invite other negative, or even sinful outcomes. While it is good to be considerate of others, taking into account their opinions and feelings, we must be careful as to who and to what extent we empower with such control over our lives. Our efforts to save face, or not to lose face, can lead us down a dangerous path where the approval of others becomes more important than the approval of our Creator. As the Apostle Paul reminds his young protégé Timothy, there is no shame if we have the approval of God (II Timothy 2:15). This “face” requires our utmost attention and should never be placed in a jar by the door.

Group Photos

“I will remember the deeds of the Lord.” Psalm 77:11a

Long before the term “selfie” carved out a unique niche in our lexicons, the Japanese used an alternative word that eventually became a part of our personal vocabulary and history. It is called “kinen shashin” (記念写真) and it is roughly translated as “commemorative photograph.” Whenever a group assembles for a particular occasion, someone inevitably calls for a kinen shashin to be taken to commemorate the event. If you browse through our personal photo albums (back in the day when we collected physical photographs), you will discover quite a few of these kinen shashin scattered among other pictures portraying family and friends in various locations and activities.

A few of these kinen shashin are now framed and hang on our walls, or sit on our shelves, reminding us of days gone by and God’s grace in our lives. Such events may include baptisms, church anniversaries, a farewell of a coworker, training events, a church dedication, a wedding, an induction of a pastor, a graduation, conferences, the launching of a new church plant, a special concert or a group reunion. Each kinen shashin speaks volumes about God’s faithfulness throughout a jumble of times and circumstances as we walked through life and our paths crossed with those of many others.

But this is where the nuance of kinen shashin departs from our typical preoccupation with selfies. A selfie is generally photographic evidence that you did something, ate something, went somewhere or were with someone in particular. The focus is centered more on ME and things that are related to ME at the time the picture was taken. That is undoubtedly why the term “selfie” was coined to capture the essence of this particular form of photography. Of course, there is nothing wrong with this approach and we ourselves frequently take selfies. However, if given a choice, I would much rather be included in a kinen shashin, where my face may be lost in the crowd, but something much greater than me is being recorded as part of my ongoing faith journal.

In the days before the invention of cameras and cell phones, the psalmist testified “I will remember the deeds of the Lord.” (Psalm 77:11a) which is how we are prompted to respond when we view some of the kinen shashin from our past that depict various people and ministries. When we take the time to peruse through such photos, they serve to remind us of the many “deeds of the Lord” that have transpired over the years, but may have slipped from our memories. We would do well to fondly remember such people and events with thankfulness, but also with expectation for the things yet to come that we can only see now through eyes of faith. While it is sometimes unwise to linger too long in the past, we should certainly learn from it and apply those lessons to new challenges ahead. Kinen shashin can serve such a purpose as they beckon us to focus on community and God, which a selfie often fails to capture.

Know Your Place

“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” Galatians 3:28

sumo

America is generally, a land of informalities as evidenced by our dress, speech and lack of class distinctions. Therefore, the somewhat hierarchical nature of Japan was a new experience for us when we first arrived. This distinction became obvious once we commenced language study, where we learned that communication patterns in Japan vary according to one’s social position and the person with whom you are speaking. There are respectful language forms (sonkeigo 尊敬語), humble language patterns (kenjōgo 謙譲語), and polite language forms (teineigo 丁寧語), that, together, reflect a person’s social standing in relation to their conversational partner.

When we made our first visit to the city ward office, this tendency towards hierarchy was also conspicuous in the working world as we observed the unusual layout of the employees’ work places. In typical Japanese fashion, there were no partitions or cubicles, but instead, everyone’s desk was neatly positioned among rows of other desks facing the manager’s working area so he could easily monitor them. We also learned that it is common to use both name and title when addressing superiors within one’s company, where everyone knows their place. This ranges from the chairman, or the kaichō (会長), who is often an elderly figurehead, down to the lowest staff member known as a shain (社員). In between these two extremes, you have the president (shachō), general manager (buchō), section manager (kachō), team leader (kakarichō) and supervisor (shunin) with many additional sub categories. These positions are clearly indicated using nametags, desk name plates and personal business cards.

This proclivity towards ranking is particularly noticeable in the traditional sport of sumo. There are six divisions of sumo with multiple ranks within them. Life in the sumo world is akin to a commune where all the wrestlers live, work and eat together. However, there are huge distinctions in privileges and duties between higher and lower ranked wrestlers. The differences are evident in the clothing they are allowed to wear, free time allotted to them, required chores, the degree of privacy they enjoy and training opportunities. These distinctions reflect the general sense of senior (sempai) and junior (kohai) relationships that permeate all levels of Japanese society.

In ancient cultures and still in many countries, the tendency to draw lines between people based on factors such as economics, ethnicity, power, religion and gender is not unusual, and sometimes, it is even necessary. But it becomes a problem when individual rights are violated and those deemed to be at the top of this artificially constructed pyramid take advantage of those considered beneath them. Jesus came to break down such biased barriers that can disrupt relationships and lead to divisiveness. Of course, the greatest barrier of all is the one that existed between men and God, which Jesus broke down through His sacrificial death on the cross. In so doing, He also offers healing to the nations, the removal of prejudicial classifications and the redemption of damaged relationships. While it is important to know our place in this world, it is far more important to know our place in the world to come.

Capsule Hotels

“I will dwell in the house of the Lord forever.” Psalm 23:6b

Capsule hotel

In observing a capsule hotel in Japan, one’s initial impressions may be that the capsules resemble drawers designed to store corpses in a morgue or appear to be a collection of human cryogenic vaults depicted in a science fiction movie. Called “kapuseru hoteru” (カプセルホテル) in Japanese, the capsule hotel concept started in Osaka in 1979 before spreading to major cities in Japan and eventually to other parts of the world. Around 300 such hotels now exist in Japan, servicing weary customers who are looking for simple, inexpensive lodging for the night.

Kapuseru hoteru come in various sizes with some hosting up to 700 sleeping units. Each compartment is approximately the size of a single bed with a height of about one meter, allowing sufficient space for the guest to crawl into the chamber and sit up. They are usually made out of plastic, but other materials are also utilized. Amenities in the capsule ordinarily include air conditioning, adjustable lighting, a small TV, WIFI and an electric socket. Upgraded versions are a bit larger, with added perks, and many incorporate a miniature workspace. Toilets, bathing facilities, dining and lounge areas are communally shared like a hostel. Other services, like restaurants, bars and a pool, are provided in the more upscale capsule hotel complexes.

When guests check into a kapuseru hoteru, they usually store their belongings, including their clothing, in lockers and are provided with a yukata (Japanese robe) and slippers. Such hotels routinely cater to Japanese businessmen, who may have missed the last available commuter train from work or were too intoxicated to return home safely. The prices average around ¥2000–4000 ($20-40) a night and they are not recommended for individuals who struggle with claustrophobia. A frequent complaint regarding the older models is that the walls tend to be so thin that noise from neighboring capsules, like snoring, carries easily and may disrupt sleep. One writer, following his first stay in a kapuseru hoteru, wrote in his review: “I’d give this Pillbox Hilton four stars for cleanliness, three stars for efficiency and one meteorite for comfort.” (Mark Schreiber The Japan Times January 16, 2001).

Capsule hotels are obviously, just a temporary and minimal provision for those needing some kind of housing on short notice and working with a limited budget. Comfort, space and other elements that are typically part of a normal residence are either non-existent or are a far cry from one’s usual expectations. But even the most opulent and grandeur lodging available here on earth cannot compare to what awaits us in our eternal home in heaven. The Bible provides some vivid descriptions of what our heavenly “house of the Lord” might look like, but far more important than appearances and creature comforts is what we stand to gain from being in the presence of the Lord. The author of Revelation, in his review of heaven, described such housing in the following manner: “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain.” (Revelation 21:3-4) That sounds like a great place to get a good night’s sleep and much, much more.

Car Names

“and whatever the man called each living creature, that was its name.” Genesis 2:19b

Car Names

A few years ago, we bought a used two cylinder, 660cc Honda mini car to match our new Tokyo lifestyle. (Imagine a classic VW Beetle and think smaller.) The name of our car, N-One, initially puzzled us, but we soon learned that the “N” stood for “New,” “Next,” “Nippon” (“Japan”) and “Norimono” (“vehicle”). Apparently, we were driving a car with an identity crisis! We didn’t mind the intriguing name as it was a great car that served us well for several years. We soon nicknamed it “Panda” as the color scheme reminded us of a giant panda. A few years later, I discovered that there are actually websites to help owners come up with nicknames for their cars as they become like members of our families.

Car names in Japan have actually been a continuous source of humor among foreign residents. We couldn’t help but chuckle sometimes when we pulled up behind a Dunk (Honda), a Scat (Daihatsu) a Lettuce (Mitsubishi), a Homy (Nissan), a Bongo (Mazda), a Joypop (Suzuki), a Noah (Toyota) a That’s (Honda), a Scrum Wagon (Mazda), a Charade (Daihatsu) and the prize-winning, Naked (Daihatsu). I’m sure there were many good reasons for selecting these particular names and the attributes they supposedly represented, but not all such choices successfully stand the test of time.

For a few years we owned a Subaru (スバル) and wondered about the symbolism of its logo on the back of the car. Someone eventually informed us that “Subaru” is the Japanese name for the constellation Pleiades, which is cleverly represented by the six stars in the Subaru logo. A little further investigation into the name origin of various Japanese car companies reveals the following:

The Toyota (トヨタ) Company was founded by Kiichiro Toyoda, whose slightly modified surname was used for his new car company founded in 1937. Toyoda means literally “fertile farm field.”
The Nissan (日産) name comes from the combination of two Japanese kanji. The first one, 日 (ni), meaning “sun,” is also the first character for Nihon (日本), which means “” The second kanji, 産 (san), means “production.” Taken together, Nissan translates to “made in Japan,” a very appropriate name.
Honda (ホンダ) is less interesting as its name is derived from its founder, Soichiro Honda.
Mitsubishi (三菱) Motors is actually a collection of companies, which explains why the word “mitsu,” meaning “three,” is incorporated in the name and stylistically represented by the three red diamond Mitsubishi logo.

The power of name giving was one of the first responsibilities God entrusted to Adam when all the animals were brought to him in the Garden of Eden (Genesis 2:19). This ritual symbolized the authority that mankind was granted over all of God’s creation and man’s supreme position, as he alone was created in the image of God. The pattern of name giving is particularly highlighted in the Book of Genesis as each generation gave way to the next one with many of the names steeped in symbolism or prophetic significance. But the unparalleled name of God, “I AM,” first revealed to Moses (Exodus 3:14), stands out among them all. This name is described as “holy,” “majestic,” “powerful,” “glorious,” “praiseworthy,” “awesome,” “fearsome,” “merciful” and “good.” It is a Name we would do well to remember, and to revere.

Personal Seal

“A good name is more desirable than great riches;” Proverbs 22:1a

hanko

Shortly after our initial arrival in Japan many years ago, we visited a local shop to have our personal seal or “hanko” (判子) made. We had been informed that a simple signature would no longer suffice to open bank accounts or enter into any contractual relationship, but instead, a personal seal was required for all such transactions in Japan. Once it was decided how our name would be written in Japanese, a hanko was ordered and we were soon ready for business. We used that same seal for 34 years to sign for deliveries, purchase cars, register for health insurance, enter into cell phone contracts, withdraw cash from the bank and sign rental agreements.

Each hanko, like a signature, is unique and they can be made of wood, plastic, ivory or stone. The cheaper ones cost $10-20 USD, but more expensive versions sell for a few hundred dollars. The word inkan (印鑑) is often used interchangeably with hanko, but technically an inkan is the actual stamp on the paper whereas a hanko is the physical object used to make the stamp. Only red ink is used with the hanko and businesses or local government offices generally provide the stamp pad when you are requested to affix your seal to a document. These personal seals are usually protected in specially designed cases and it is important to register your hanko with the local municipal office. The government officials will in turn provide a document called an “inkanshomeisho” (印鑑証明書) required for important transactions, as it serves to verify that is your legal seal.

All businesses, organizations and even churches have their own official seals which are carefully protected due to legal liabilities if they are misused. As the representative of our mission organization, I was required to use a specially designed square hanko to authorize certain official documents. However, our religious registration as a mission changed, which called for the creation of a new hanko that was supposed to be round in shape. This anomaly confirmed what I had long suspected… I was a square peg placed in a round hole!

The author of Proverbs highlights the importance of maintaining a good name (Proverbs 22:1) in reference to our character or reputation. A hanko is designed to represent its owner, but how do our actions, words and attitudes represent us? This is a critical question we must periodically ask ourselves since the possession of a good name is far more valuable than great riches, power or influence. A good name can last well beyond our short existence here on earth and it potentially puts us in a position to in turn, have a meaningful impact on the lives of others. In contrast to this, a person with a bad name, who manifests an ignoble character, is not only judged by men, but by God Himself who alone can accurately evaluate such matters. A hanko serves to represent us legally, but a good heart is the best indicator that we are healthy spiritually. “Let love and faithfulness never leave you; bind them around your neck, write them on the tablet of your heart. Then you will win favor and a good name in the sight of God and man.” (Proverbs 3:3,4)

Pounding Rice

“By the sweat of your brow you will eat your food until you return to the ground…” Genesis 3:19a

We watched with admiration at the efficiency and precision of two people engaged in the Japanese tradition of making mochi. Mochi is a rice cake made from a particular strain of rice and it is customary to eat it with the coming of the new year. The traditional method for making it is called mochitsuki (餅つき), where one individual rhythmically beats the rice placed in a large mortar (usu) with a two-handed wooden mallet (kine) while the other person deftly turns the rice anticipating the next blow.

The preparation of mochi actually begins the previous day by soaking the rice for several hours before steaming it. Then, the ritual pounding begins, usually taking place in a festive atmosphere at schools or neighborhood gatherings. When the rice has reached the right consistency and no individual grains remain, it is finally removed and divided into edible portions. This ancient form of preparation is usually associated with the new year, but mochi is actually eaten year-round and modern machinery has for the most part replaced the more traditional, labor-intensive process. Hundreds of years ago, mochi was offered as a special food to the gods in Shinto rituals and the practice still continues today in many homes and shrines.

Mochi is often eaten as a form of dessert, along with a sweet red bean paste (anko) and various confectionary powders are typically added. One of the most famous variations is the sakuramochi, or “cherry blossom” mochi, sold in the spring with the onset of cherry blossom season. Because of its thick consistency, mochi presents a potential choking hazard, so it is not uncommon to hear of fatalities connected to its consumption.

The general activity of eating seems to be an important theme at the outset of human history as indicated in the early chapters of Genesis. For example, the first created humans, Adam and Eve, were told by God that they were “free to eat from any tree in the garden” (2:16) but then an additional instruction warned them that they “must not eat from the tree of the knowledge of good and evil.” (2:17) After their disobedience, the serpent who tempted them, is cursed and is doomed to “eat dust” for the remainder of its existence. (3:14) Following that, the ground itself is cursed because of the man and woman’s disregard for God’s command and it is only “through painful toil [they] will eat food from it.” (3:17) Before they are cast out of the Garden of Eden they are told once again: “By the sweat of your brow you will eat your food until you return to the ground.” (3:19)

Anyone who watches the traditional process of mochitsuki will certainly take away the impression that considerable toil is a prerequisite to actually eating it. Since that initial sin in the Garden, the same is essentially true for everything we consume, as it is only through our labor that we have money to purchase food or the physical labor of others to produce and prepare it. Taken in this light, our daily consumption of food and other necessities in life serves as a subtle reminder of the consequences of sin and how the choices we make can reverberate for eternity. Sadly, every year, some people will die from eating mochi and much more sadly, many more will perish because of their utter disregard for God’s truth.