Towards a Community of Unconditional Inclusion and Equality: A Critical Study of Neo-Nationalism of Churches in Japan from a Cosmopolitan Perspective A Dissertation presented to the Faculty of Claremont School of Theology In Partial Fulfillment of the Requirements for the Degree Doctor of Ministry by Sawook Park May 2017 Copyright © 2017 by Sawook Park This dissertation completed by Sawook Park has been presented to and accepted by the faculty of Claremont School of Theology in partial fulfillment of the requirements of the DOCTOR OF MINISTRY Faculty Committee Namsoon Kang, Chairperson K. Samuel Lee Dean of the Faculty Sheryl A. Kujawa-Holbrook May 2017 ABSTRACT Towards a Community of Unconditional Inclusion and Equality: A Critical Study of Neo-Nationalism of Churches in Japan from a Cosmopolitan Perspective by Sawook Park Neo-nationalism has emerged in Japanese society, in the midst of globalization, since the 1990s. Historical revisionism, which is one of the characteristics of neo-nationalism, is constituted of theories that they try to deny Japanese war crimes and responsibility of World War II, justify their acts of aggression, and re-interpret history on ethnocentric grounds. As a result, neo-nationalism which includes the thought of exclusion and discrimination against neighboring countries and foreigners has gradually influenced in Japanese society. In such a context, Japanese churches which tend to be affected by the idea of this era are in trouble with disputes due to the difference of historical recognition. The purpose of this study is to present an inclusive nationalism, based on cosmopolitanism values of unconditional inclusion and equality for all in the Japanese context. For the purpose, this study explores not only background, characteristics, and effects of neo-nationalism, but also the reason why it is called an exclusive nationalism. In particular, this study aims to examine the problems of neo-nationalism in the light of values of cosmopolitanism and provide an appropriate recognition of nationalism in the 21st-century modern society. This Doctor of Ministry project shows that the role of church leaders is important to share the thought of an inclusive nationalism which contains cosmopolitanism values for church members. Transformation of consciousness of the church leaders will lead them to a new paradigm of thought and faith in the era of globalization. It will be possible to change the consciousness of church members by messages from church leaders which inspired by such cosmopolitan values: inclusion, equality, neighbor-love, hospitality, and solidarity. KEYWORDS: Cosmopolitanism, Exclusive Nationalism, Inclusive Nationalism, Neo-nationalism in Japan, Historical revisionism SUMMARY This Doctor of Ministry project is a critical study of Neo-nationalism of churches in Japan from a cosmopolitan perspective. The main purpose of this study is to suggest an ‘open’ nationalism, based on cosmopolitan values of inclusion and hospitality for all in the Japanese context. The contents of this study are as follows: First, this study explores not only background, characteristics, and effects of neo-nationalism which has influenced Japanese society since the 1990s but also the reason why it is called a ‘closed’ nationalism, which contains the thought of exclusion and discrimination. Second, this study is also to propose an inclusive nationalism, based on cosmopolitanism values of unconditional inclusion and equality for all in the Japanese context. Third, this study suggests practical methods which exercise the spirit of cosmopolitanism in the context of Japanese church. In general, the term ‘historical revisionism’ means an attempt to redefine history by reinterpreting newly discovered materials or existing information. While the term ‘revision’ is an affirmative meaning of “correcting correctly,” in a negative sense, it would be regarded as “falsification.” For which reason, those who stand in traditional historical views may also refer to historical revisionism as “historical falsifications.” The so-called ‘revisionists’ argue that the perspective of traditional history is wrong in many areas and that there is a need to reinterpret and correct it. They tend to ignore the outcome of objective research of history, modify the descriptions of the past so as to obey their ideology by exaggerating or fabricating the convenient past for themselves, underestimating or deleting the inconvenient past. i Japanese historical revisionism involves theories that deny war crimes and responsibility for World War II, justify their acts of aggression, and re-interpret history on ethnocentric grounds. I, in this project, define historical revisionism as nationalistic re-interpretation by a de-nationalized view of history that has been built with the establishment of Japan’s post-war system, and affirmative interpretation of the performance of the Japan in World War II. The Association for Advancement of Unbiased View of History, which was set up in 1995, and The Japanese Society for History Textbook Reform, which started in 1996, defined the description of the Japanese war of aggression as a ‘Masochistic view of history.’ To raise the patriotism and legitimacy of their people, they increased the publishing of the textbook, which it titled “The History of the New Japan Begins.” They utilize popular culture, as an instrument of propaganda, such as cartoons and movies. As a result of this cause, ‘closed nationalism’ including ethnocentrism, exclusion, and discrimination had increased its power and influences over a large extent of Japanese society, politically and socially. Such a phenomenon also appears the church in Japan, and within the church, there is always an inherent conflict due to the difference in history recognition against war responsibility. Nationalism is a concept with an ambivalence that cannot be denied or affirmed by itself. As long as the capitalist world structure of the nation-state persists, the role of nationalism is indispensable for the maintaining of interests and identity of people around the world. The important thing on this issue is how open and inclusive the nationalism is. To overcome ethnocentric nationalism and to maintain open and sound nationalism is the basis for understanding and accepting multi-ethnic groups and multiculturalism. It is useful to consider the primary value of cosmopolitanism to aim for open nationalism ii including consideration and respect for multicultural, multi-ethnic groups. Because it is possible for people to understand the primary meaning and emphasis of cosmopolitanism, which has been handed down from the ancient Greek philosophy through modern and post-modern philosophers, such as Immanuel Kant and Jacques Derrida. I attempted a historical overview of cosmopolitanism from ancient Greek philosophical thought through medieval Christian thought to Kant’s ‘Perpetual Peace,’ which is the source of modern cosmopolitanism. Through such an overview, I tried to find cosmopolitan elements expressed in each era, including the origin and conceptual changes of cosmopolitanism in the history of philosophy. And, after a brief review of philosophical cosmopolitanism, I also have studied the Bible to present the biblical basis of cosmopolitanism. Through the Law and regulations in the Old Testament, the teaching of Jesus and Apostle Paul’s thought, we can sufficiently confirm the idea of cosmopolitanism in the Bible. In other words, the Biblical concepts that “everyone is created in the form of God and equal before God” and “God has no partiality” are the core ideas of cosmopolitanism. It is nothing more than representing the concrete realization of the ‘arrival of the Kingdom of God’ that the Bible shows in a practical sociological way. I have presented five major elements of cosmopolitanism based on philosophical overviews and biblical studies. In conclusion, cosmopolitanism is meaningful for modern society, and it can be practically applied. Based on philosophical overviews and biblical studies, I summarize the main values of cosmopolitanism, which is an important idea in understanding modern society, in five ways. Specifically, the core values of cosmopolitanism that I am dealing with in this paper are Ontological Equality, iii Unconditional Inclusion, Planetary Hospitality, Radical Neighbor-Love and Solidarity of Alterity. These five core values are an essential part of this study, an ideological foundation, which is towards a community of unconditional inclusion and equality. As a practical method, I presented the theological reflection, the education of the cosmopolitan citizenship, and the program for the leader. Among the practical methods presented in this paper, I emphasize that the role of the pulpit is the most important element. One of the most important things in the role of the pulpit is to share the consciousness of open nationalism in the church based on the cosmopolitan spirit. I expect that the consciousness of the church members will gradually experience change through the message conveyed through sermons in the pulpit. What is most necessary for such practice is a theological consideration. Theological consideration means to see if the theological paradigm adapts to the times in the most practical way. In other words, it is to consider whether the concrete or implicit theological system that serves as the foundation of the theological view of the world can understand and interpret the experiences of faith. It is also to verify that it presents a direction that meets the desires and expectations of today's rapidly changing society. As a part of such theological considerations, a theological paradigm shift is an important task. In other words, we should deconstruct traditional human-centered theology, and reconstruct a new ecclesiology and missiology based on the idea that human beings are just ‘guests’ invited to existence and salvation by God the creator, the ‘Host.’ Through such theological considerations, the horizon of understanding the Bible will spread, and it will be possible to expand circles of inclusion for compassion and consideration to others. It is a great encouragement for Japanese churches to find a clue iv of ‘open nationalism’ from the spirit of the non-church movement to harmonize their identity and cosmopolitanism. What the open nationalism that Japanese churches have to aim for is to expand the scope of inclusion and hospitality as it solidifies self-identity. Along with theological considerations, it is important to learn about cosmopolitan citizenship. Education for cosmopolitan citizenship means: 1) to know human-centrism and equality consciousness 2) to know global consciousness and sense of responsibility 3) to know communitarianism and participation awareness 4) to know efforts to harmonize uniqueness of the state citizens and universality of cosmopolitan citizenship. Besides, it is important to know Martha Nussbaum’s ‘literary imagination’ to concretely experience and acquire such consciousness in everyday life. Sensibility obtained through experiencing diverse aspects of humanity through a novel is the necessary essential characteristic that cosmopolitan citizens must get. This study is also an attempt to resolve conflicts between Korean pastors working in Japanese churches and Japanese church members due to differences in their historical awareness. I hope that this Doctor of Ministry project will help Korean pastors, who are working in Japanese churches, understand the ambivalence of nationalism, and they also have a balanced historical awareness. I also propose to the Japanese Church the way of life appropriate for the era of globalization. Furthermore, by spreading and sharing such perceptions through pastoral training and educational programs for the church, the Japanese church will have a sense of responding to the era of globalization. Thus, Korean pastors as well contribute to minimizing conflicts. Also, I expect that this study will stimulate Japanese pastors and Japanese members to become more sensitive to exclusive elements of the neo-nationalism that is latent in the church. This Doctor of Ministry v