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The Seicho-No-Ie 2011 Germany Special Conference for World Peace

President Emphasizes Commonalities with Christian Environmental Thinking

From July 30-31 at the Martim Hotel Frankfurt in Frankfurt, Germany, the Seicho-No-Ie 2011 Germany Special Conference for World Peace guided by President of Seicho-No-Ie, Rev. Masanobu Taniguchi; and President of Seicho-No-Ie White Dove Association, Mrs. Junko Taniguchi, was held. This was the first time for the Special Conference for World Peace to be held in Europe.

The theme for the Special Conference was Learning from Hermeneutics for Nature and Man to Live Together and Coexist. On July 31, Rev. Taniguchi delivered the closing lecture, and on July 30, Mrs. Junko Taniguchi lectured. In addition, four Ordained (Assistant) Ministers presented on assigned themes. On July 30, the guest lecturer, Prof. Dr. Markus Vogt, Professor at the Catholic Department of Ludwig-Maximilians-Universität München, delivered the keynote lecture. Beginning with the lectures by Rev. and Mrs. Taniguchi, all the presentations were done in English. These were interpreted simultaneously into Portuguese, Spanish, German and Japanese.

One hundred forty three participants came from eleven countries. By country there were 80 from Brazil, 22 from the United States, 10 from Germany, 8 from Spain, 7 from England, 5 from Switzerland, 4 from Portugal, 3 from Panama, 2 from Canada, 1 from France and 1 from Austria.

In his Closing Lecture the President spoke on the theme of hermeneutics. He taught that in the Bible there are four levels of interpretation: a literal, allegorical, tropological and anagogical. In Seicho-No-Ie there is an analysis that divides the teachings into the central part and the periphery. He explained that the analytic method that leads to different interpretations from the same scriptural verse is called hermeneutics. As reasons to study Christian hermeneutics the President cited three points: (1) Christianity is one of the world’s major religions and, therefore, its influence on man’s effort to alleviate global problems is very significant; (2) Christian hermeneutics on the subject of the man-nature relationship has much to do with our Movement; and (3) Recent development in the Vatican and Germany with regard to environmental policies may be seen as a good and positive example of Christian hermeneutics.

Rev. Taniguchi next reviewed the history of Christian hermeneutics for environmental problems that was presented at the 2009 Special Conference for World Peace in Brazil. He observed that it was an article by an American historian that the main cause for the environmental problem is the Christian world view that the earth is for the consumption of human beings, and it was through the effort by the Christian community that a new environmental thinking was born.

He next introduced three major elements of environmental thinking: (1) ecojustice, (2) Christian stewardship, and (3) creation spirituality. The President explained the first and second in detail.

To begin with, he explained that the “ecojustice” means “justice for the non-human creations” to seek to make “respect for nature an integral part of life with God”.

On the other hand, “stewardship,” is the re-interpretation based on Genesis that God demanded man to assume the role of steward for His creation.

As an explanation of “stewardship,” Rev. Taniguchi referred to the accident at the Fukushima Daiichi nuclear power plant. He explained that from the standpoint of “stewardship” humans are allowed, or even demanded to control nuclear energy, which is a part of God’s creation, who were created in the image of God. He observed that it is why the Vatican had supported the peaceful use of nuclear energy but decided to withdraw its support after the accident.

Rev. Taniguchi showed a diagram of a “food chain” and explained that if God is placed in this diagram where human beings are at the top, in the thinking of “stewardship,” God is above human beings who share rationality with God. Therefore, the “stewardship” has a possible tendency to shift toward anthropocentricism.

Moreover, as for the significance of the Pope’s remarks to “respect the balance between man and nature” in June of this year, Rev. Taniguchi pointed out that it means to raise the position of non-human creations which have been treated by us “unjustly” and “unfairly” despite the fact that God praised them to be “very good,” it is from the thinking of “ecojustice.” He observed that we seem to be witnessing a shift in emphasis from “stewardship” to “ecojustice” within the hermeneutics of Catholic church.

Furthermore, the President made reference to the problems of anthropocentricism, which are inherent in the “stewardship” that was explained by Prof. Dr. Markus Vogt, who delivered the keynote lecture. He stressed that the thinking in the professor’s article that “the recognition of the inseparability of the protection of humanity and the protection of nature” was not always seem to be included in arguments employing the “stewardship” theology. In addition, “ecojustice” mitigates the anthropocentricism of “stewardship,” but too much emphasis on “ecojustice” tends to negate the unique role of humanity in the “stewardship” argument. Rev. Taniguchi taught that the balance between the two is crucial.

He explained that at Seicho-No-Ie we express “ecojustice” and “stewardship” with different terminology, and he pointed to the commonalities with Christian environmental thinking.

The President taught that the teaching that “Being grateful to everything in the universe” should be the basis of “stewardship” theology. Noting that by emphasizing on this point would ameliorate extreme anthropocentricism, he taught that the teaching that “everything is one in God” is obviously similar to the “ecojustice,” which seeks to make respect for nature an integral part of life with God.

At the end of his message the President read from a passage of the “Prayer to Awaken to the Truth that Sentient and Insentient Beings Are All Our Brothers and Sisters” by Rev. Masaharu Taniguchi, and he strongly emphasized that Seicho-No-Ie and Christianity are both walking the path to alleviate the environmental crisis, and he ended by expressing his sincere gratitude to Prof. Dr. Vogt and those who have worked to realize the Special Conference for World Peace.

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In the Advanced Environmental Nation of Germany on the Theme of Coexistence of Nature and Man

Realization of A Sustainable Society by the Sundial Way of Life

Mrs. Junko Taniguchi Emphasizes

The President of Seicho-No-Ie White Dove Association, Mrs. Junko Taniguchi, spoke for 40 minutes on July 30 beginning at 3:00 p.m.

At the start of her message Mrs. Taniguchi said that in promoting the “movement that grows with nature” Seicho-No-Ie’s environmental protection movement is not just a movement to protect nature but it is to help us understand the expression in the phenomenal world of God’s design that has been drawn in the True-Image World.

A day after the March 11 great earthquake Mrs. Taniguchi traveled to Otsu city to guide the Public Lecture. She mentioned that at that time she could not help but to ponder over the lesson of the destructive earthquake. It seemed to her that Nature was warning us about the way of life in Japan where people equate material wealth or abundance with happiness, and have continued to be focused and intent on economic growth.

After mentioning that it was a significant coincidence that the Special Conference for World Peace is held in Germany, which has changed its policy to phase out nuclear power after the great earthquake, she observed that although being a nation that was defeated in war like Japan, Germany seems to have rebuilt its country by reflecting in the board-range measures that focus not solely on economic development, but also take social welfare, environments, and human rights into consideration because of their remorse for their mistakes and indiscretions during the Nagi period and the unfortunate experience of the division of the nation.

Mrs. Taniguchi introduced a book that discussed the differences between German and Japanese culture: Kankyo ni Yasashii no wa Dare?—Nihon to Doitsu no Hikaku (Who Is Caring About the Environment?: A Comparison of Japan and Germany) by K.H. Feuerherd and Katsuko Nakano. She introduced Ms. Nakano’s observation that the people of Japan should learn from their history that had realized a recycling-oriented society where nature and human beings coexisted.

She observed that the possible reason for the loss of the traditional thinking for coexistence with nature and the advancement of environmental destruction is the aggrandizement of human greed, which has grown to the extent of surpassing traditional wisdom by the abundant life from economic development and fossil fuel through advancement in scientific technology.

Mrs. Taniguchi asserted that what we now aim for is “A Movement That Grows With Nature.” Specifically speaking, it is to manage our greed by not wasting resources or energy, to not eat meat, keeping “local production for local consumption” in mind, and at the base of this way of life there must be the faith that “human beings are children of God and the goodness of God resides within them.”

Mrs. Taniguchi next introduced the rebuilding of the Grand Shrine of Ise. She explained that the Grand Shrine is rebuilt every twenty years, which forms a cycle of bringing down timber from the mountains, tree planting and growth. Among these activities the techniques for the felling of trees and their sawing, carpentry and ornamentation are passed on to the next generation, and the old materials are recycled and used to build the subordinate shrines.

If Japan seeks to build a sustainable society in the 21st century, the most reasonable environmental measure is to effectively use its abundant forest resources, which have not been much used in spite of being called the “ultimate solar energy.”

Mrs. Taniguchi pointed out that when we know that we are already given abundant blessings, we can be grateful to all things and use them with care. In order for humankind to realize a sustainable society it is essential to powerfully move forward the sundial way of life.

In closing, the President of Seicho-No-Ie White Dove Association expressed her hope that we deepen our faith in the God of only goodness and that, through our practice of the sundial way of life, we move forward powerfully for the realization of an abundant world that grows with nature.

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The Place of God is Not Outside of Nature

The Relationship Between God, Nature and Man

Prof. Dr. Markus Vogt Lectures

On July 30, Prof. Dr. Markus Vogt, Professor at the Catholic Department of Ludwig-Maximilians-Universität München and a specialist on environmental and social ethics, delivered the keynote lecture as a guest speaker.

His lecture was framed as a response to the 50 questions that had been received from the participants in advance.

Prof. Dr. Vogt began by acknowledging that interreligious dialogue and cooperation is a precondition for justice and survival for all and, therefore, ecology provides a driving force for ecumenism and consequently represents a duty but a chance for interreligious dialogue.

He stated that what is important for the environmental problem is an ethical approach that uses positive concept to spread motivation instead of instigating fears. It should require a realistic assessment of human weakness and social constraints instead of unworldly utopias and the balance between faith and rationality is one of the most important aspects.

Turning to the subject of hermeneutics, Prof. Dr. Vogt made mention of the fact that the verse of Genesis (1, 28) “fill the earth and subdue it” has frequently been interpreted as the cultural-historical program for environmental destruction. While the original word of “subdue,” the Hebrew rdh or kbs, is used to also mean to trample down or to conquer, within this context it ought to be interpreted in the sense of responsible care as a royal rule and the translation should be “to appropriate.”

He next summarized the three core terms of Christian ethics of creation: (1) Man as image of God (Man can conform with the value system of God if he acts freely and dutifully.), (2) Community of God’s creations (Man shares a common destiny with all other living creatures, each of which holds its own place in the big house of God’s creation), and (3) Reverence (Reverence for creation implies reverence for the creator.)

Prof. Dr. Vogt stressed that the responsibility for nature in the time of climate change is, in the first place, not a problem of knowledge, but a problem of faith. We are not able to react adequately, because we do not have experience with such a deep, complex change of living conditions. He explained that it is necessary to translate scientific data we have into descriptions of what they mean for society in terms of values and lifestyles, thus, the cultural sciences (including theology) would be of crutial help for overcoming that deep gap between knowledge and belief in that very specific meaning.

While introducing the central argument of his work Prinzip Nachhaltigkeit (The Principle of Sustainability, 2009), he asserted that since the Catholic magisterium concerning the discourse on ecology will not be found in specifically ecological aspect, therefore, the sustainability should be recognized as a social principle in the terms of the systematic aspects of Catholic social ethics. Moreover, sustainability needs an accompanying critical ideology, to be provided by philosophy, theology, sociology and cultural and historical studies. He urged Seicho-No-Ie as a worldwide interreligious congregation could contribute important aspects to that discourse.

He ranked the Fukushima nuclear power accident as being most serious incident for the environmental history for 2011 and introduced the fact that the churches were involved intensively in the decision by the German government to phase out nuclear power by 2022. And he taught that those who speak about responsibility for creation have to speak about nuclear energy as well. Otherwise it remains empty and without any consequence for the reality of every day life.

Furthermore, Prof. Dr. Vogt emphasized that the environmental crisis is not just a challenge for political negotiation and technical innovation, but a question of changing society’s values. After touching on the serious situation of climate change from the increase in CO2 emissions, he stated that the primary function of religion is the management of contingency. He concluded by saying that in the relation between God, nature and man in Catholic theology, the place of God is not outside of nature.

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Learning from German Catholic Theology and Christian Environmental Ethics of South and North America

Four Ordained (Assistant) Ministers Present (Japan, United States and Brazil)


The German View of Nature and Environmental Protection

Rev. Dean Takao Makinodan, Ordained Minister, International Department, International Headquarters

In ancient times there were Germanic religious beliefs. For example, religious rituals were performed before sacred trees. Trees were regarded as sacred. With the entrance of the Roman empire there followed the transmission of Christianity, and while the sacred trees were completely felled, the intellectuals and artists of the late 18th century Romantics glorified the forest as the place for the intimate meeting of man and God, and the forest became the symbol of the German nation.

On the other hand, in the 19th century the monocultural planting of conifers was carried out which ruined the ecosystem. At the start of the 20th century intellectuals who deplored these circumstances insisted on the planting of a mixed forest, which was bolstered by the Nazi government. Although this remained at a standstill due to the influence of the war and economic development, with the spread of forest destruction during the 1980s from acid rain and so forth, due to the comparatively less damage to the mixed forest, forestry, which aimed for natural ecosystem, was reconsidered. This type of forestry spread to all parts of the nation. It can be thought that the affinity that the German people feel for their forest echoes with a sense of the sacred trees.


The Path of Environmental Policies of the Federal Republic of Germany and Public Movement

Rev. Toshiko May, Ordained Minister, International Department, International Headquarters

Among the industrial countries of the world, Germany is the only nation that stipulates the protection of nature in its constitution. In the backdrop of their constitution is the willingness of the citizens to accept the high taxes and government regulations to promote environmental protection.

The history of the environmental movement is old, stemming from moves to improve the pollution of a stream in the early 18th century. In the late 18th century there began movements to stop excessive logging. And in the latter half of the 20th century the anti-nuclear movement thrived. In the course of these developments, in 1979 an ecology party, the Greens was born. Boosted by the tailwinds of the Chernobyl nuclear accident and the forest dieback the party quickly gained votes, and in 1998 a coalition government was formed with the Social Democratic Party. It gave birth to the introduction of ecological tax and the trend to phase out nuclear power. The government also became a driving force in international environmental policy negotiations.

On the other hand, the churches, which share around 65 percent of the German population, also influence the public movement from an ethical perspective.


Catholics in Brazil and Other Latin American Countries

Rev. Junji Miyaura, Ordained Minister, Brazil Missionary Headquarters

For Brazil and the countries of Latin America Catholicism was the major religion from the colonial period. In those days there was no concern for environmental protection, but from the latter half of the 20th century, with the establishment of various international environmental protection organizations such as the WWF, the National Conference of Brazilian Bishops, set forth a Fraternity Campaign in 1979, 2004 and 2007 with the environment as one of its themes, and this resulted in the 2011 holding of the same campaign with environmental protection as its main objective.

On the other hand, in the countries of Latin America, since 1979 there are various documents that convey the churches’ concern for environmental protection. At the 2007 General Conference of Bishops of Latin America and the Caribbean touched on environmental conservation, while most of the discussions involved social difference, poverty and other problems. We can see their attempts to raise awareness for environmental problems.


Protestants in the United States

Rev. Hideki Takao, Assistant Minister, International Spiritual Training Center

In America during the first half of the 19th century, Emerson advocated the thinking that nature was indispensable to man. He greatly influenced Thoreau, Muir and those of the New Thought movement.

During the 1960s to 70s the environmental problem gained attention also in America. Beginning with the Evangelicals, many Protestant groups started to grapple with the environmental problem. Among these there are also groups that abide by the “anthropocentric” stance that among God’s creations humanity alone can develop and enrich the earth. At present among the Protestants there are differences in biblical interpretation and understanding of global warming.

Rev. Takao observed that while it might be difficult for Protestants to accept the teachings that everything is one in God and to be grateful to everything in the universe, they should broaden their interpretation of the Bible’s teaching of “Love your neighbor as yourself.”

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Workshop

Presentations of Environmental Preservation Activities in Seicho-No-Ie from Five Countries

On the first day of the Special Conference, a workshop was held for 90 minutes from 4:00 p.m. on the theme, “Environmental Preservation Activities in Seicho-No-Ie.” Presented were the environmental preservation activities in five countries: Japan, South America, North America, Germany, and Canada.

The first presenter was Rev. Tatsufumi Yukishima (Ordained Minister, Chief of International Department). He touched upon the “Movement that Grows with Nature,” which has entered its fifth year in Japan. He continued, saying that the thinking behind this Movement is that we try to deal with the problems facing the modern times based on the teachings, “Only God-Created perfect world exists,” “All phenomena are manifestations of only mind,” and “all religions emanate from one universal God” and aim at the realization of world peace by faith. He then explained the purpose and vision behind the International Headquarters’ planned move to the “Office in the Forest” and its surrounding environment.

The next presenter was Rev. Yoshio Mukai (Ordained Minister, Bishop of Seicho-No-Ie Latin America.) He introduced the fact that with the acquisition of the ISO14001 in 2009, the Brazil Missionary Headquarters reviewed how public lectures and workshops were being held and adopted the transmission of images via the Internet and hence reduced CO2 emissions from the movement of the lecturers and attendees, while doubling the number of attendees.

Rev. Yoshiko Teshigawara (Ordained Minister, Bishop of Seicho-No-Ie United States Missionary Headquarters) next talked about the fact that the United States Missionary Headquarters purchased green electricity in 2007 and helped to deepen the employees’ awareness through ISO study classes for the staff, and tried to reduce paper, electricity consumption as well as CO2 emissions resulting from human movement. This led to the acquisition of ISO14001 certification last year.

This was followed by Rev. Yuji Otsuka (Resident Ordained Minister in Europe). He introduced the fact that at the 20th Seicho-No-Ie Europe Leaders’ Workshop held in March of last year they offset the CO2 emissions with donations and also planted a tree in Frankfurt. This was covered in a local newspaper.

The last presenter was Rev. Toshiro Kobayashi (Ordained Minister, Chief of Toronto Missionary Area). He introduced the fact that at the Seicho-No-Ie Centers in Toronto and Vancouver in Canada they hold a bazaar once a year to promote the recycling of unnecessary things. They also carry around their own re-usable stainless steel cups and water containers in order to reduce rubbish.

As the presenter from each country introduced their activities, the attendees from that country gave applause of blessing and praise. Comments received included: “I was impressed that each country is working very hard in this area”; and “I learned a lot from the activities introduced. I would like to try them in my daily life.”

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The President’s Speech at the Lunch Party

Explains the Significance of the OFFICE IN THE FOREST

In the afternoon of August 31, after the conclusion of the Special Conference for World Peace, a lunch party was held with the President and Mrs. Taniguchi at the cafeteria of the same hotel. At the start of the event Ms. Tomoko Ozaki, Chairperson of Seicho-No-Ie Freundeskreis in Deutschland e.V. expressed her gratitude to Rev. and Mrs. Taniguchi and the lecturers who made presentations and to the participants.

The President next greeted the participants and addressed the question that was raised on the previous day of why we are going to the forest instead of bringing the forest to the city.

After emphasizing the urgency of preventing global warming and rapidly changing to a lifestyle of coexistence with nature, he carefully explained that because of cost it would be impossible to plant trees in Tokyo. Since the price of land is inexpensive in Hokuto city, we can acquire extensive land for building and tree planting, and we have assessed that we can be energy independent without depending on nuclear power like Tokyo by making use of the fact that the site has the longest period of sunlight in Japan and also an abundance of biomass resources.

During the lunch party the table of Rev. and Mrs. Taniguchi was surrounded by participants who sought a photograph and an opportunity to shake hands with them. From beginning to end the event was filled with a congenial atmosphere.

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Rev. and Mrs. Masanobu Taniguchi Visit Freiburg, Germany, An Environmentally Advanced City

From August 1 to 2, Rev. and Mrs. Masanobu Taniguchi traveled about 200 km southwest from Frankfurt, the site of the Seicho-No-Ie Special Conference, to the City of Freiburg, Germany, which is situated near the border with France and known as an environmentally advanced city. They saw and studied the city’s environmental measures.

Freiburg prohibits citizens from driving their automobiles in the central part of the city. The “Park and Drive” system allows them to change to streetcars and buses at stations in the suburb. The use of bicycles is encouraged. Also, in the area of natural energy usage, solar panels are installed at public facilities and other buildings.

The decay of the Schwarzwald Forest due to acid rain in the 1970’s and the movement against the nuclear power stations prompted Freiburg to work hard for environmental policies. It now attracts attention of people around the world.

Rev. and Mrs. Taniguchi visited various facilities and observed actual examples of the City’s measures. One of them was Boban Housing Complex. This housing complex was built with a plan to house 2,000 units and about 5,000 residents. Residents are encouraged to use public transportation systems and bicycles. If one owns a car, parking is expensive. Also, non-residents’ vehicles are prohibited from entering the Complex.

Also, there is a limit as to how much energy each unit can consume. Each unit has a built-in solar panel on the roof.

In addition, Rev. and Mrs. Taniguchi visited Kleingarten, a citizens’ farm located in the suburb; Freiburg Forest House engaged in promotional activities for natural environment education; Nature House located on the Schwarzwald, offering education on nature and programs to experience the forest, and other places. They visited a total of eight facilities in two days.