1. Cultural Isolation of Churches
• “Insular” Church Communities: Many Christian churches in Japan tend to be inward-looking, focusing heavily on maintaining the existing community rather than reaching out to non-believers. This creates a situation where churches become isolated from broader Japanese society, with their activities confined to church members rather than engaging in meaningful outreach. The structure of Japanese society, which emphasizes conformity and strong social groups, makes it difficult for outsiders to enter these church circles.
• Westernized Worship and Practices: Some Japanese churches, particularly those connected to Western denominations, often adopt Western worship styles, cultural practices, and church structures. This can feel foreign and culturally alienating to many Japanese people, making it difficult for them to connect with Christianity on a personal or cultural level. The focus on foreign worship practices, rather than contextualizing the faith for Japanese culture, has been a barrier to wider adoption.
2. Lack of Cultural Adaptation in Evangelism
• Failure to Contextualize the Gospel: While Christianity has been in Japan for centuries, many churches and missionaries have struggled to present the gospel in a way that resonates deeply with Japanese culture and societal values. The Christian message is often framed in Western terms, using foreign theological concepts that may not align with Japanese worldviews. For example, Western Christianity often emphasizes individualism and personal salvation, which contrasts with Japan’s collectivist society that values community harmony (wa).
• Cultural Disconnect in Evangelistic Methods: Evangelistic efforts have often employed methods that are not suited to the Japanese mindset. Street evangelism, door-to-door preaching, or direct confrontation about faith can be seen as intrusive in Japanese culture, which values politeness, subtlety, and indirect communication. Many Japanese people are uncomfortable with these approaches, leading to resistance or avoidance of Christian outreach.
3. Small Congregation Sizes and Limited Influence
• Small and Fragmented Christian Communities: The majority of churches in Japan are small, with many congregations having fewer than 50 members. These small churches lack the resources, manpower, and influence needed to engage in large-scale outreach efforts. Additionally, the small size of congregations can make them feel like “exclusive clubs,” further isolating them from broader Japanese society.
• Lack of Unity Among Churches: Christian denominations in Japan are often fragmented, with limited cooperation between different groups. Protestant, Catholic, Orthodox, and various evangelical groups rarely collaborate on a national scale, leading to a fragmented Christian witness. This lack of unity weakens the overall Christian presence and makes it harder for the church to present a cohesive message to Japanese society.
4. Perception of Christianity as a Foreign Religion
• Historical Legacy of Christianity as a “Western Religion”: Even within Christian churches in Japan, the faith is often seen as a Western import rather than something intrinsically Japanese. This has created an image problem, where Christianity is associated with foreignness and colonialism. Despite centuries of missionary activity, churches have struggled to shake off this perception.
• Resistance to Missionary Influence: Some Japanese Christians may feel conflicted about the influence of foreign missionaries and Western churches. There can be a lingering sense of dependency on foreign mission organizations for financial and theological support, which may hinder the development of an indigenous Japanese Christianity. Many Japanese people, including Christians, may feel that embracing Christianity means embracing a foreign identity, which is unappealing to a society with strong national and cultural pride.
5. The Role of Christian Schools and Institutions
• Christian Schools vs. Churches: While Christian schools and universities (such as Sophia University and Kwansei Gakuin University) have made significant contributions to Japanese society, they do not always translate into church growth. These schools are often respected for their academic achievements, but many students and staff see them as secular institutions rather than places for religious formation. The education provided by Christian schools may reflect Christian values, but it does not necessarily lead to conversions or church involvement.
• Disconnect Between Social Services and Evangelism: Many Christian institutions in Japan are involved in social welfare, education, and healthcare, areas where they have made positive contributions to Japanese society. However, these social services are often perceived as separate from religious belief, and many beneficiaries of Christian charity do not feel the need to explore Christianity as a faith. The division between Christian social work and evangelistic efforts has limited the potential for these services to attract people to the church.
6. Social and Psychological Barriers to Conversion
• Cultural Pressure to Conform: Japan’s society places a high value on group harmony and conformity. Christianity, which calls for a significant personal transformation and often requires a break from traditional cultural practices, can create tension for Japanese individuals who feel pressured to conform to societal norms. Converts to Christianity may face alienation from their families, friends, or communities, leading to a high social cost for becoming Christian. This makes conversion less appealing, especially for individuals embedded in traditional cultural and religious practices.
• Stigma Against Religion: Organized religion, in general, is viewed with some suspicion in modern Japan, partly due to the influence of secularism and negative experiences with religious movements like Aum Shinrikyo (the cult responsible for the 1995 Tokyo subway sarin attack). Many Japanese are wary of religious groups that appear overly zealous or demanding, and Christianity can sometimes be perceived as one of those groups. This stigma against religion, combined with Japan’s deeply secular and materialistic society, makes it difficult for churches to grow.
7. Leadership and Lay Involvement
• Shortage of Well-Trained Christian Leaders: There is a shortage of well-trained, theologically educated pastors in Japan. Many pastors serve small congregations and are underpaid, limiting their capacity to invest in outreach or innovation. Additionally, many pastors are overburdened with the administrative and pastoral care duties of small churches, leaving little time or energy for mission work. This has hindered the growth and effectiveness of church leadership in evangelism.
• Lack of Lay Involvement: Japanese churches often place a heavy reliance on pastors and clergy for spiritual leadership and evangelistic work, with limited involvement from laypeople. This creates a bottleneck in terms of the church’s outreach efforts, as the burden falls on a few individuals rather than being shared across the congregation. Without a strong culture of lay involvement, the church’s ability to expand its influence is limited.
8. Spiritual Perception of Christianity
• Perception of Christianity as Demanding and Exclusive: Many Japanese perceive Christianity as a demanding religion, requiring believers to make significant lifestyle changes. The exclusivity of Christianity, which teaches salvation through Christ alone, can be off-putting in a culture that is generally open to multiple religious practices and spiritual paths. This contrasts with the flexible nature of Shinto and Buddhism, where participation in religious rituals does not usually require deep personal commitment or significant changes in one’s beliefs or lifestyle.
• Focus on Doctrine Over Practicality: Some churches in Japan emphasize doctrine and theology over practical and everyday issues that resonate with Japanese people’s daily lives. This doctrinal focus can alienate potential converts who are looking for spiritual guidance on practical matters, such as family, work, or social relationships. By focusing more on abstract theological concepts rather than the immediate concerns of the community, churches may fail to attract new members.
9. Economic and Social Changes in Japan
• Focus on Material Success: Post-war Japan has become one of the most economically prosperous countries in the world. The focus on material success, hard work, and education has led many Japanese to place their faith in secular institutions rather than religious ones. For many, religion is seen as irrelevant in an age where economic progress and scientific advancements are prioritized.
• Secularization of Society: As in many developed countries, Japan has experienced a significant degree of secularization. Religion, including Christianity, is often seen as a private matter, unrelated to public or social life. This secular outlook is particularly strong among younger generations, who are less likely to seek meaning or purpose through traditional religious frameworks, including Christianity.
Minor Factors
• Overworked Pastors and Clergy Burnout: Many pastors in Japan are bi-vocational, meaning they work other jobs to support themselves. This leaves them with limited time and energy to focus on evangelism and church growth, contributing to the stagnation of the Christian community.
• Limited Use of Modern Technology and Media: While some churches in Japan are using modern technology and social media for outreach, many are slow to adopt these tools. In an increasingly digital society, the failure to leverage these platforms limits the church’s ability to engage with younger generations.
Conclusion
The slow growth of Christianity in Japan, despite the presence of churches and Christians, is due to a combination of cultural isolation, failure to contextualize the gospel, limited resources, and the perception of Christianity as a foreign religion. Furthermore, Japan’s deeply rooted cultural and religious traditions, combined with social pressures and secular values, create significant barriers for Christian churches to engage in effective evangelism. While there are Christians spread across the country, the structures and methods in place often limit the potential for the faith to expand.