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Umeboshi (pickled plum) is a flavor that embodies Japanese culture for many.
The moment it touches the tongue, an intense saltiness rushes through the taste buds. As the sharpness gradually fades, a tart acidity emerges, making one instinctively furrow their brow. Somewhere between the salt and the sour, a faint sweetness subtly lingers.
Savoring an umeboshi is like experiencing the full spectrum of Japanese society. The overwhelming sense of collectivism comes first, followed by the quiet struggles of individuals caught within the gears of a vast system. Yet hidden within the crevices of society, delicate traces of warmth and kindness still shine through.
Before we begin praying for Japan, let us first pause—with hearts full of respect—and taste an umeboshi.
Umeboshi (pickled plum) is a flavor that embodies Japanese culture for many.
The moment it touches the tongue, an intense saltiness rushes through the taste buds. As the sharpness gradually fades, a tart acidity emerges, making one instinctively furrow their brow. Somewhere between the salt and the sour, a faint sweetness subtly lingers.
Savoring an umeboshi is like experiencing the full spectrum of Japanese society. The overwhelming sense of collectivism comes first, followed by the quiet struggles of individuals caught within the gears of a vast system. Yet hidden within the crevices of society, delicate traces of warmth and kindness still shine through.
Before we begin praying for Japan, let us first pause—with hearts full of respect—and taste an umeboshi.
In a country where Christians make up just 1% of the population, Japan may not be as distant from Christianity as you might think. As early as the late 16th century, Portuguese missionary Francis Xavier introduced the faith to Japan, marking its first significant encounter with Christianity. Over the centuries, Japanese Christians have developed diverse and creative evangelism strategies that seamlessly integrate with the warmth and simplicity of everyday life in Japan.
At Kugenuma Beach, in front of a well-known statue, Mr. Yabe sets up a small tent. Every Monday and Friday, this tent appears like clockwork, serving as a refreshment station for surfers. Inside, visitors can find drinks, charging stations, and surfboards, but more importantly, it provides Mr. Yabe with an opportunity to build relationships with the surfing community. Even pastors who love surfing have been drawn to this space, gathering to connect and share their faith.
Held alternately in Japan and South Korea, this literary exchange conference fosters dialogue between Christian literary scholars from both countries, encouraging them to reflect on literature from each other's perspectives. While renowned Japanese authors such as Ryūnosuke Akutagawa and Kenji Miyazawa were not Christians, their works often carry themes resonant with the Christian faith. Through literary study, Christian scholars uncover connections between literature and the gospel.
Kokoro Kitchen operates at two regular locations each week and also participates in monthly outreach efforts to serve the homeless. Their mission is to build connections through food, offering both physical and emotional nourishment. As this ministry is still in its early stages, we invite Mission Pathway readers to support Kokoro Kitchen through prayer.
"Bread of Life" provides food packages to support vulnerable communities. Volunteers regularly collect bread from Costco, which missionaries then personally deliver to those in need. Along with distributing food, these missionaries also care for people's spiritual well-being, taking time to pray with them and offer encouragement.
International relief organization Operation Blessing partners with local churches and mission agencies to host monthly outreach events at Kōtōdai Park. These events include distributing bento meals prepared by Kitchen of the Heart, providing essential supplies, and singing worship songs. Volunteers also assist the homeless with job applications and housing support. Beyond meeting material needs, these consistent acts of kindness have helped local residents see the church as a trustworthy presence, preparing the soil for the gospel to take root.
Japanese people love festivals. However, since most festivals involve religious rituals honoring deities, churches tend to avoid them. But Tone Christ Church took a different approach, launching the "Christ Festival" (キリ祭り)—an event that adopts the familiar format of traditional festivals. This creative outreach draws in passersby, both young and old, offering them a chance to step inside the church, engage in casual conversations with members and pastors, and build bridges between the church and the community.
With a simple curtain covering the pulpit, the church transforms into a dance studio. Inspired by a relative’s professional dance background, the pastor came up with this ingenious idea. Since many Japanese people are wary of religious settings, repurposing the space as a dance studio helps lower that barrier. It also allows church members to invite others under a neutral, non-religious pretense, creating natural opportunities for connection.
Language learning has long been a trusted approach in missionary work. In Japan, beyond the common English classes, Korean language courses have been growing in popularity—largely due to the significant presence of Korean missionaries. Additionally, as the number of Japanese pastors remains low, many churches in Japan are now led by Korean pastors.
Public sports facilities are scarce in Japan, creating a unique ministry opportunity for One Mission Society. They converted the church’s open space into a sports field, making it accessible to local residents. Its proximity to a seminary has turned it into a natural meeting point for church members, theology students, and the community. The mission also uses LINE to manage the field and periodically share updates about gospel-related events with regular visitors.
Aside from weddings, few Japanese people willingly step into a church. Acknowledging this reality, Pastor Nakamura decided to bring the church to them—by becoming a bartender. Twice each evening, he delivers short talks, making his bar an unexpected but meaningful space for connection. Here, people shed their facades and speak from the heart. Though the bar itself is small, it has become a warm and welcoming refuge. (See April 14 article for more details.)
During Martin Luther’s call for reformation, the Catholic Church experienced its own wave of reform. Led by Ignatius of Loyola and Francis Xavier, the Jesuits were founded in France, committed to a life of poverty and chastity, and a mission to evangelize.
At the same time, the Age of Exploration saw Portuguese and Spanish ships frequently traveling to the East. In 1540, Francis Xavier seized the opportunity to accompany one of these ships, starting his mission in Asia. During his journey, he met a Japanese samurai and decided to go to Japan.
In 1549, Xavier arrived in Kagoshima, Japan, and began preaching in Kyushu, San'in, and Kansai regions. He became Japan’s pioneering missionary. Following his lead, other Catholic missionaries came to Japan with European merchant fleets.
The seeds of the Gospel quickly bore fruit—dozens of prominent daimyōs* were baptized, and nearly a million commoners became believers, making up about 4% of Japan’s population. The success of the mission had two main factors: first, European ships brought needed supplies like rifles, gunpowder, and textiles; second, missionaries lived in strict poverty, engaged in charity, and earned the support of local daimyōs.
However, the success of the Gospel eventually led to opposition from the ruling powers. In 1612, the Tokugawa Shogunate issued an edict banning Christianity, marking the end of this golden missionary period.
*Daimyōs were feudal lords in the Sengoku period of Japan.
At the beginning of the Meiji government, despite maintaining the Tokugawa Shogunate’s ban on Christianity, Japan was forced to shift its stance under pressure from Western powers. In 1873, Japan abolished the ban and began actively adopting Western ideas and culture. Many Protestant denominations sent missionaries, especially those with medical and educational backgrounds. As a result, the focus of missionary work was primarily on students and intellectuals.
However, the development of Christianity soon faced serious challenges. In 1890, with the rise of nationalism, the government issued several laws, including the Meiji Constitution, The Imperial Rescript on Education, and Rituals for the Celebration of School and National Holidays. These laws required people to salute the emperor and bow to the Rescript, strengthening the divinity of the emperor and removing religious freedom.
To protect itself from the Western powers, the Japanese government pursued aggressive foreign expansion while suppressing internal dissent. They banned anti-war speech, arrested foreign missionaries, and forced the formation of a state-run Christian organization that required the church to cooperate with the government. Japanese Christians faced an uncertain future, church activities dwindled, and the number of believers sharply declined.
Uchimura Kanzo
Refused to salute the Imperial Rescript on Education in class, which led to a tarnished reputation and the end of educational career.
Ebina Danjo
Advocated through speeches and preaching that Japan opening up to other nations was a righteous cause.
Joseph Hardy Neesima and Niijima Yae
Founded Doshisha University, incorporating Christian faith into the curriculum. Both were significant educators in Japan.
After Japan's defeat in 1945, General Douglas MacArthur, the Supreme Commander for the Allied Powers, took responsibility for rebuilding Japan's war-torn society. He revised the constitution, ensuring religious freedom for the people, and stripped the Japanese emperor of his divine status.
Due to MacArthur’s pro-Christian policies and the aid efforts of American and Canadian missionary organizations, the number of Christians in Japan steadily increased. Unfortunately, this wave of missionary zeal was largely dependent on aid, and the faith never truly took root in the hearts of the Japanese people.
In 1954, the U.S. military’s nuclear testing led to radiation injuries for Japanese fishing boats, which extinguished the missionary fervor. This event sparked intense anti-American sentiment in Japan and indirectly affected public attitudes toward Christianity. Since then, the number of Christians in Japan has steadily declined.
1. In North Korea, a person’s social status is determined by the songbun system, which classifies individuals based on their family’s background before they reached economic independence (see Nothing to Envy).
2. Known as Zainichi Koreans or North Koreans in Japan, these were Koreans who had been conscripted as laborers, migrated, or studied in Japan during the colonial era. After World War II, many were persuaded by propaganda that North Korea was a "paradise on earth" or returned out of patriotic fervor, only to find themselves trapped in a starkly different reality.
"If the medicine can only treat two patients, should I give it to the most critically ill? If they are certain to die, should I give it to the one with a better chance of survival?" In the 1990s, when healthcare collapsed, doctors had to make wartime-like decisions every day, weighing life and death in a matter of moments. No matter what choice was made, it was always an excruciating one.
Dr. Yi graduated from the Pyongyang University of Medical Sciences and was assigned to a hospital in one of the most remote provinces. She has donated skin grafts to treat burn victims multiple times. When there were not enough laboratory rabbits to test medicines, she risked injecting herself with the drugs, which caused her to develop jaundice. She worked diligently to prove her loyalty and to secure membership in the Party, hoping to gain promotion at the hospital to offset her disadvantageous family background.
In the hospital’s pediatric ward, children with weak necks struggled to hold up their large heads. Their bodies were emaciated, but their bellies were swollen from severe protein deficiency. Their hair had faded to a reddish-brown color, growing thinner and thinner, and their skin peeled in patches. The doctor stood by the window, writing patient records by the sunlight. The hospital didn’t have drip bottles, so patients brought their own beer bottles to use for intravenous drips.
In 2017, renowned model Kiko Mizuhara became the face of a campaign for the beverage company Suntory. The endorsement sparked a wave of hateful comments from Japanese netizens, branding her a "fake Japanese" and declaring that the beer had suddenly become "undrinkable."1 This reaction shed light on the deep-seated prejudice against Zainichi Koreans—ethnic Koreans residing in Japan.
Korea was once a colony of Japan. After the signing of the Japan-Korea Annexation Treaty in 1910, Japan’s colonial rule drove Korea into poverty, prompting many Koreans to migrate voluntarily in search of better opportunities. Later, as Japan faced labor shortages during the Second Sino-Japanese War and the Pacific War, it forcibly brought hundreds of thousands of Koreans to work in Japan. By 1945, there were approximately two million Koreans living in Japan.
After Japan’s defeat in World War II, about 1.5 million Koreans returned to the Korean Peninsula. However, around 500,000 remained in Japan—some unable to afford the journey home, others deterred by the political turmoil of Korea’s division into two nations. These individuals were neither Japanese citizens nor nationals of North or South Korea; instead, they were granted permanent residency and came to be known as Zainichi Koreans.2
In a society with a strong sense of national identity, many Zainichi Koreans chose to conceal their origins, adopting Japanese names and naturalizing as Japanese citizens to blend in. In recent years, as North Korea’s missile tests have heightened security concerns in Japan, the Zainichi Koreans' already tenuous existence has grown even more precarious.
Notes:
1: Kiko Mizuhara's father is American, and her mother is Zainichi Korean.
2: The Zainichi Koreans who remained in Japan after 1945 did not hold citizenship in either North or South Korea.
Heavenly Father, throughout history, You have reached out to the suffering—the lepers, the tax collector Matthew, the paralyzed, the centurion’s servant, and the widow’s son—offering healing and comfort through Jesus Christ. Today, we ask for Your mercy and loving hand to uphold the Zainichi Koreans who have lived in Japan for generations. May You reveal Yourself to them so that, even in the depths of despair, their eyes may be opened, and they may find rest and belonging in You. We also pray for nonprofit organizations and government agencies to take notice of the challenges faced by the Zainichi Koreans and work together to eliminate racial discrimination. Lord, send missionaries to North Korea and Japan to proclaim the message of reconciliation, so that these two nations may one day become a reflection of Your glory. In Jesus' name, we pray, Amen.
Hokkaido is Japan’s only administrative region designated as a "dō" (circuit), a term that not only reflects its vast expanse but also hints at its remote and distinct nature. Historically known as Ezochi, Hokkaido bears deep traces of the indigenous Ainu people.
In the 19th century, as Russia expanded southward, Russian ships increasingly appeared in Hokkaido’s waters, heightening Japan’s sense of national security. From the late Edo period to the Meiji era, the Japanese government gradually tightened its control over Hokkaido. On one hand, it imposed assimilation policies on the Ainu, forcing them to learn the Japanese language and writing system while banning traditional customs such as tattooing and wearing earrings. On the other hand, the government encouraged mass migration of the Yamato people to develop the region, reinforcing Japan’s territorial claim over Hokkaido. Meanwhile, discriminatory policies further marginalized the Ainu, as land and fishing grounds were quietly transferred to Yamato settlers, squeezing the Ainu out of their own homeland.
After World War II, as Japan pursued rapid economic growth, it fostered a socially uniform structure and instilled a collective sense of national effort. The notion of Japan as a "homogeneous nation" took hold in public discourse, leading many Japanese to believe their country was ethnically singular, effectively denying the existence of the Ainu. It was not until 2008 that the Japanese government officially recognized the Ainu as an indigenous people.
According to the 2024 Hokkaido Ainu Living Conditions Survey, many Ainu still face discrimination in Japanese society, with "online harassment" being the most commonly reported issue.
Heavenly Father, for over a century, Japan has taken pride in its identity as a homogeneous nation. Now, the recognition of the Ainu marks an important first step toward a more inclusive and open society. Though the traditional Ainu villages have long disappeared, we thank You for raising up scholars—both in Japan and abroad—who have dedicated themselves to preserving and studying Ainu culture, yielding rich academic insights. We pray for the Japanese church, that it would break free from cultural constraints and learn to embrace all people, including the Ainu. May Your healing power be upon the Ainu community, giving them pride in their identity and the courage to build relationships with people of other ethnic backgrounds. We also pray for Japanese society, that it may reflect Your glory and become a place where people are free to appreciate the richness of Your creation. In Jesus’ name, we pray, Amen.
"Sachiko, forget about Aum and leave in peace. What I want to tell you is that for 25 years, you were incredibly strong. You’ve been through so much. From now on, you don’t have to keep fighting—rest well.” These were the words of Asakawa Sachiko’s older brother upon her passing in 2020. A victim of the 1995 Tokyo subway sarin gas attack, she endured its lasting effects for years before her health finally gave way.
On March 20, 1995, during rush hour, Aum Shinrikyo members released sarin nerve gas on the Tokyo subway, killing 14 people and injuring over 6,000. The group’s leader, Shoko Asahara, and nine key members were executed in 2018. The attack sent shockwaves through Japanese society, triggering widespread fear and hostility. Overnight, Aum Shinrikyo’s roughly 15,000 followers became pariahs—landlords refused to rent to them, businesses refused to sell to them, and schools even barred Asahara’s children from enrollment.
The Tokyo subway attack reinforced Japan’s collective consciousness, making the society even less accepting of minority groups and fueling a rise in bullying. Aum Shinrikyo became such a taboo subject that even academia avoided researching it for fear of being stigmatized. As a result, key questions—such as what drove seemingly promising young people to join the cult, what lay at the heart of Asahara’s ideology, and what truly led to the attack—remain deeply buried.
Furthermore, the incident reinforced negative perceptions of religion in Japan, where faith has increasingly become synonymous with danger, cults, and anti-social behavior.
Note: In addition to the Tokyo subway attack, Aum Shinrikyo was responsible for several other crimes, including the 1994 Matsumoto sarin attack, the 1989 murder of lawyer Tsutsumi Sakamoto and his family, and multiple cases of torture and killings of its own followers.
Heavenly Father, we ask for Your comfort to be upon those who lost loved ones in the Tokyo subway sarin attack, as well as the survivors who continue to bear its scars. May You bring them healing, strength, and hope. We also pray for those who were on the other side of this tragedy—the perpetrators, Aum Shinrikyo followers, and their families—who have faced deep societal rejection. Lord, have mercy on them. Lift the heavy burdens they carry, and let them find new life in Your love. God, we ask for Your gospel to bring healing to Japan, mending the collective trauma left by this tragedy. Grant scholars wisdom and courage to investigate the root causes of this event, allowing society to learn and grow from the past. We also lift up Japan’s law enforcement and government officials in prayer. May they faithfully safeguard the nation and work effectively to prevent future crimes. In Jesus’ name, we pray, Amen.
In 2013, The Asahi Shimbun (a Japanese newspaper) launched a column titled The Approaching 2025 Crisis, bringing what became known as the "2025 Problem" into public discourse. By 2025, Japan’s post-war baby boomers (born between 1947 and 1949) will have all reached the age of 75. This will bring the number of people aged 75 and older to 21.79 million—20% of the total population—concentrated mainly in six major metropolitan areas (Tokyo, Kanagawa, Saitama, Chiba, Osaka, and Aichi).
This surge in the elderly population is set to place immense strain on Japan’s already overstretched healthcare and caregiving systems. Pressing issues such as intergenerational financial burdens, end-of-life care, elder abuse, tube feeding (via nasogastric tubes or gastrostomy), and gaps in the caregiving system remain unresolved.
In response, Japan’s government agencies and medical associations have been working to promote home-based medical care, allowing patients to spend their final days in familiar surroundings. Meanwhile, community organizations have been actively coordinating with local governments, healthcare providers, and caregivers to host educational seminars, raise awareness, and build support networks. These efforts include initiatives such as ensuring dementia patients who wander off can be safely located and providing social spaces for elderly individuals living alone. However, the effectiveness of these initiatives varies significantly across regions due to differing levels of commitment from local governments and medical associations.
Experts predict that by 2040, Japan’s elderly population will peak, placing an even greater strain on healthcare and social welfare systems. At the same time, a shrinking workforce threatens to weaken the economy, compounding the challenges ahead.
Heavenly Father, we thank You for using The Asahi Shimbun to bring public attention to the challenges of an aging society. We lift up in prayer the local governments, medical associations, and community organizations that are working tirelessly to improve elder care through home-based medical services and support networks. Please grant wisdom, strength, and foresight to Japan’s leaders as they coordinate resources and develop policies to bridge regional disparities. As Japan prepares for the 2040 Problem, we pray that scholars and policymakers will work together to find sustainable solutions for healthcare and social welfare while addressing the labor shortage with innovation. May Japan’s society and economy continue to thrive amid these challenges. In Jesus’ name, we pray, Amen.
“Drive! What are you waiting for?” Sumiko shouted.
Moichi remained silent and pressed the gas pedal.
Late-night drives had become a routine over the past month. Ever since Sumiko developed dementia, she had become an entirely different person—aggressive, foul-mouthed, and constantly yelling at her husband. “Take me for a drive! Get lost already!” she would scream. On one sweltering summer night, a cooling towel draped around her neck, Moichi acted on impulse. Grabbing both ends of the towel, he crossed them tightly until she stopped breathing.
The Kobe District Court sentenced Moichi to three years in prison, suspended for five years, acknowledging that caregiver fatigue had driven him to commit the crime. The judge explained, “The defendant cared for his wife with complete devotion. While taking a life is a grave matter, it is difficult to condemn him harshly.” Between 2011 and 2021, Japan recorded 437 cases of kaigo satsujin—homicides committed by caregivers—averaging one case every eight days.
With nursing home beds in short supply and prohibitively expensive, nearly 100,000 people in Japan leave the workforce each year to care for ailing family members. Home caregiving is an arduous, unrelenting responsibility, often stretching on with no end in sight. Many caregivers become isolated, losing touch with friends, suffering from chronic sleep deprivation, and struggling financially. The immense physical and emotional toll can drive some to the darkest depths of despair.
Heavenly Father, we pray for Japan’s national and local leaders, that You would grant them wisdom to integrate caregiving support resources and develop solutions tailored to each region’s needs. May they establish counseling services for caregivers and those who have committed kaigo satsujin, as well as make long-term care facilities more affordable. We ask for Your guidance over businesses, that they may create work environments that allow employees to balance their jobs and caregiving responsibilities. Lord, inspire both public and private institutions to establish overnight and emergency caregiving services, offering immediate relief to families in need. May churches in Japan become sanctuaries for weary caregivers, providing them with a place of rest and renewal. We also lift up young caregivers in prayer—may both believers and non-believers alike recognize their struggles and support them as they navigate school, employment, and family responsibilities. In Jesus’ name, we pray, Amen.
“My name is Shinnosuke Nohara. I’m five years old, and I hate green peppers!” Since its debut in 1992, the animated series Crayon Shin-chan has been beloved by audiences. It not only embodied Japan’s “middle-class society”1 myth but also reflected many people’s aspirations for an ideal family life.
The Nohara family lives in a single-family home in the Tokyo metropolitan area (worth 60 million yen) and owns a car. The father, Hiroshi, is a mid-level manager at a trading company, earning about 8 million yen a year, while the mother, Misae, is a homemaker. Their household also includes Shin-chan’s baby sister, Himawari, and their pet dog, Shiro. In postwar Japan, this was a typical middle-class family. However, after the collapse of the economic bubble and the global financial crisis, the myth of a universally middle-class Japan crumbled. Income inequality deepened, and the wealth gap widened.
Economist Toshiaki Tachibanaki coined the term kakusa shakai (divided society). Kakusa means disparity, and kakusa shakai describes a society with rigid class divisions, where a stark contrast exists between the “winners” and the “losers” in terms of consumption, education, income, and social status. Moreover, social mobility is extremely limited—once someone falls into the “losers” category, it becomes increasingly difficult to change their socioeconomic status.
What’s more troubling is that the Japanese government has leaned toward market liberalization, loosening regulations, promoting competition, and scaling back social welfare while reducing the progressive nature of the tax system.2 These policies have only exacerbated disparities, turning Japan into a winner-takes-all society.
Notes:
1. Under Japan’s lifetime employment system, about 90% of the population considered themselves middle class.
2. Japan has reduced the progressivity of income and inheritance taxes, a system that benefits high-income earners while disadvantaging lower-income groups.
Heavenly Father, we pray that You would call upon brothers and sisters with expertise in economics, law, and social policy to advise the government and advocate for justice. May they effectively push for tax reforms that increase progressivity and work to improve labor conditions for non-regular employees. We ask You to raise up capable government officials who will strengthen social welfare programs and collaborate with businesses and nonprofits to create a solid safety net, ensuring timely support for those in poverty. Lord, transform Japanese society—help people move beyond an excessive work culture and learn to seek help without shame. O God of justice, may Japan, under Your hand, become a society where “the one who gathered much did not have too much, and the one who gathered little did not have too little.” In Jesus’ name, we pray, Amen.
Modern Japanese society reflects a strong historical legacy. Schools emphasize rigid senior-junior relationships, companies expect unwavering employee loyalty, and a deeply ingrained culture of shame shapes social behavior. People strive to avoid ridicule, uphold dignity, and refrain from inconveniencing others—all values rooted in Japan’s past. To understand how the Japanese came to be who they are today, one must trace their roots back to Japan’s feudal era. Spanning nearly 700 years from the Kamakura period to the Tokugawa shogunate, this era gave rise to Bushidō.
Bushidō was not a doctrine established by a single philosopher or ruler but rather a fusion of values shaped through the lived experiences of generations of samurai. It blended various philosophies, including the Buddhist acceptance of death, the Shinto reverence for ancestors and family lineage, the Confucian emphasis on ethics and hierarchical relationships, and the nationalistic devotion to the emperor as the divine ruler.1
Within Bushidō, righteousness (義) refers to fulfilling one’s duties toward elders, subordinates, parents, and society at large; courtesy (礼) emphasizes behavior that aligns with one’s social status and proper etiquette; honor (名誉) is essential for preserving personal and family reputation; loyalty (忠誠) demands absolute devotion to one’s lord; and self-discipline (克己) is reflected in emotional restraint, maintaining composure regardless of circumstances.2 These values were not only expected of men but also encouraged in women, fostering virtues of sacrifice, strength, and courage.
As a core element of Japanese culture, Bushidō continues to exert influence far beyond its historical origins. Understanding Bushidō offers key insights into many of the unique aspects of contemporary Japanese society.
Notes:
1. After the teachings of Confucius and Mencius were introduced to Japan, their emphasis on the "Five Cardinal Relationships" (ruler-subject, parent-child, husband-wife, elder-younger, and friend-friend) and personal moral cultivation became integral to Bushidō.
2. In Bushidō, openly expressing deep personal thoughts and emotions, especially regarding religious beliefs, is seen as lacking depth and sincerity. A samurai proverb states, “One who displays his innermost thoughts as soon as he speaks is like a pomegranate”—a reminder that words expose one's inner self and should be used with caution.
Heavenly Father, may Your Spirit move in the hearts of the Japanese people, transforming their hearts of stone into hearts of flesh so that they may seek and embrace Your truth. May the gospel renew the spirit of Bushidō, directing their loyalty and courage toward the pursuit of You. Let them experience the depth of Your love and channel their virtues of sacrifice and selflessness into serving others. We pray for missionaries in Japan—grant them wisdom to deeply understand the Japanese worldview and build bridges for the gospel, leading people to You. We also lift up Japanese Christians, asking You to strengthen and empower them. In a society so deeply shaped by collective values, may they have the courage to stand as faithful witnesses in the places where You have called them. In the name of Jesus Christ, we pray, Amen.
According to a 2018 nationwide religious survey conducted by NHK, 62% of respondents identified as having "no religious faith," while 31% identified as Buddhist, and only 3% and 1% identified as Shinto and Christian, respectively. In other words, more than half of Japanese people consider themselves non-religious. However, many of these self-proclaimed nonbelievers still press their hands together in prayer when encountering roadside Jizō statues, clap and bow at Shinto shrines to pray for peace, and even prefer to hold weddings in churches. These seemingly contradictory behaviors reveal that Japan’s "lack of religion" is not simply atheism but rather a cultural characteristic of not classifying oneself under a specific religion. This unique religious perspective is closely related to the historical evolution of Japan.
Japan's traditional faith is Shinto, which is based on the belief that all things possess spirits. However, when Buddhism was introduced in 552 AD, it quickly garnered widespread reverence in Japanese society, causing Shinto to wane for a time. By the Meiji Restoration (1868), in order to foster national unity and resist the influence of foreign religions, the government promoted a state Shinto that combined Shinto faith with reverence for the imperial family. Due to constitutional guarantees of religious freedom, the government defined state Shinto as a "ceremonial practice" rather than a religious faith, reinforcing the uniqueness of the Japanese character, which seeks deities yet identifies as "non-religious."
Heavenly Father, thank You for allowing us to better understand the unique religious views of the Japanese people and the historical context of the development of religion in Japan. We pray that You will raise up more scholars in anthropology, sociology, history, and ethnology to utilize their expertise in helping us gain a more comprehensive understanding of Japanese culture. May You grant these researchers sharp insight, so that their findings will open new opportunities for evangelistic work. In a society filled with religious rituals, we pray for Your true light to shine, touching the hearts of the Japanese people in a deep way, instilling in them a desire to seek ultimate and eternal answers in life. Prepare and send forth more servants who love You into Japan, granting them wisdom, gentleness, and humility, so that they may build genuine friendships with the Japanese people and naturally share the gospel in their daily lives. In the name of the Lord Jesus Christ, we pray, Amen.
Dazaifu Tenmangu Shrine, dedicated to Sugawara no Michizane
Religious culture is like the background color of a painting, subtly and unexpectedly influencing people's thoughts and behaviors in hidden ways. Japanese society is no exception, with examples such as Shinto beliefs in Goryō Shinko (御霊信仰) and the concept of Kegare or "impurity" (穢れ).
In Japanese culture, people who die with unresolved grudges may become harmful vengeful spirits. The higher the status and power of an individual in life, the stronger their ability to cause harm after death. One famous example is Sugawara no Michizane, a capable minister who was exiled and died in depression in Kyushu.1 After his death, Kyoto experienced a series of natural disasters, epidemics, and the premature deaths of several members of the imperial family. To appease Sugawara’s anger, the imperial court not only restored his official position but also posthumously elevated his status and built the Tenmangu Shrine to worship him, turning his "vengeful spirit" into a beneficial "spirit of the sacred." Today, many students visit Tenmangu Shrine during exam season, praying for success in their studies.
Another significant influence is the concept of Kegare or "impurity" (穢れ), which originates from Shinto and is related to the belief in things being "unclean." In ancient times, death, corpses, and the blood associated with menstruation or childbirth were seen as sources of impurity. This belief has persisted into modern times, leading the Japanese to place great importance on cleanliness, sometimes to an extreme degree. However, the concept of Kegare also has negative consequences, leading many Japanese people to strongly reject others, particularly those perceived as distant from themselves, considering them as "impure." Kegare can be seen as the root cause of discrimination in Japanese society.
Notes:
1. Sugawara no Michizane, Taira no Masakado, and Emperor Sutoku are considered Japan’s three famous vengeful spirits.
Heavenly Father, thank You for allowing us to see the deep religious influence embedded in Japanese society from an outsider’s perspective. May this unique viewpoint not only become a powerful tool in our prayers but also help missionaries gain deeper insight in cross-cultural ministry. We pray that the gospel may renew Japanese culture, so that people no longer fear the vengeful spirits, for You have set Jesus as the perfect atoning sacrifice, appeasing Your wrath. May the Japanese people, with new understanding, grasp true cleanliness—that though our sins are like scarlet, You have completely washed us, making us white as snow. In the name of the Lord Jesus Christ, we pray, Amen.
"I don’t want to read the air anymore. Air shouldn’t be something to read; it should be something to breathe.”
The Fresh Start of Nagi (凪のお暇) is a Japanese TV drama aired in the summer of 2019, adapted from a manga of the same name. The main character, Nagi Ōshima, is a 28-year-old office worker in Tokyo with straight hair and a talent for "reading the air." She always greets people with a smile, constantly observing the expressions of others, and strives to respond appropriately. However, her excessive concern for others’ opinions leads her to suppress her own true self. Her colleagues, aware of her personality, often assign her tasks. In the midst of this distressing life, Nagi’s only hope is to marry her boyfriend, Shinji, who also works at the same company.
One day, Nagi overhears Shinji laughing with a colleague, saying he doesn't want to get married and that his girlfriend is only there to satisfy his sexual desires. This revelation devastates her, causing her to hyperventilate and faint, requiring medical attention.
After being discharged from the hospital, Nagi quits her job and moves to the suburbs of Tokyo. She throws away all her belongings from her old apartment, stops straightening her naturally curly hair, and cuts ties with her past relationships. She gives herself an extended break to rediscover who she is and begins learning how to “breathe."
In Japanese, a person who "reads the air" (空気を読める人) refers to someone who is skilled at observing the atmosphere and knows how to gauge the appropriate level of interaction. On the other hand, someone who doesn’t consider others' feelings is humorously called "KY," which stands for "kūki yomenai" (空気読めない), meaning "unable to read the air.”1
Since its manga debut in 2016, The Fresh Start of Nagi has sold over 2.5 million copies. Its popularity may reflect the overwhelming emphasis on collective harmony in Japanese society and the struggles of individuals trying to survive in complex interpersonal relationships, feeling suffocated by their need to conform.
Notes:
1. “KY” is derived from the first letters of the Romanized Japanese words "Kūki" (空気) for "air" and "Yomenai" (読めない) for "unable to read."
Heavenly Father, after the flood, You blessed humanity, spreading the generations across the earth, allowing each group to thrive in the world You created. You made it possible for people to interact freely, appreciate each other’s strengths, and tolerate differences. The world You created is so rich and diverse, yet we often fail to see the beauty in others due to our narrow vision. May the gospel break our preconceptions and transform Japan’s culture of reading the air. While reading the air is a good skill that reflects gentleness and thoughtfulness, when emphasized too much, it can stifle individuality, accumulate psychological pressure, and ultimately crush oneself while hurting others. We pray that You help the Japanese people appreciate the diversity in others, learning to admire the richness of what You have created. This is Your will and Your blessing. In the name of Jesus Christ, we pray, Amen.
Katsushika Hokusai, Thirty-Six Views of Mount Fuji – Fine Wind, Clear Morning
Ukiyo-e refers to the colorful woodblock prints popular in Japan’s Edo period (1601–1867), covering a wide range of themes, including beautiful courtesans, kabuki actors, spring delights, and landscapes with birds and flowers. These prints vividly captured the diverse lives and fashion trends of different social classes at the time, effectively serving as an encyclopedia of Japanese folk culture.
The term “Ukiyo” originally referred to the mundane world, with connotations of a floating, unstable existence marked by continuous misfortune. Over time, it evolved into a life-affirming attitude of living for the moment—a mindset captured in the joyful scenes depicted in ukiyo-e. The rise of ukiyo-e was inseparable from the economic prosperity of the Edo period.
The peaceful era fostered by the Tokugawa shogunate's civil policies created a stable and prosperous society, encouraging economic growth and nurturing a wealthy merchant class. Compared to the ancient capital of Kyoto, the emerging city of Edo continuously attracted talent, creating a vibrant artistic atmosphere that allowed Japanese art to break free from traditional constraints and move from the nobility to the common people.
The unique charm of ukiyo-e not only captivated the commoners of Edo, but also fascinated European artists such as Manet, Monet, Van Gogh, and Gauguin. In the 17th century, ukiyo-e, originally used as packaging and filling for Japanese porcelain and lacquerware, made its way across the sea to Europe, making a significant impact on Western art history and profoundly influencing the techniques of Impressionism and Post-Impressionism.
Heavenly Father, in the pragmatic, commerce-driven atmosphere of Chinese culture, we often overlook the value of art. God, You are the source of beauty; You are the first and greatest artist. You wove this world with creativity and beauty, and You have given us the ability to appreciate and create. Thank You, Lord, for ukiyo-e, which allows us to glimpse the elegance and depth of Japanese culture. Ukiyo-e not only showcases humanity but also reminds us that this land longs for redemption. We pray for the rise of artists who, through their creations, can engage with the Japanese people and use art as a channel to share the Gospel. We lift up Japanese artists in prayer, asking that they rediscover the sacred calling in their work and worship You freely through their creativity. May the Holy Spirit inspire us to have deeper reflections and revelations at the intersection of art and faith, so that our understanding of You may be more complete. In the name of our Lord Jesus Christ, we pray. Amen.
When people think of theological seminaries in Asia, places like Hong Kong, Singapore, South Korea, and Taiwan often come to mind. But what about Japan? Does Japan have seminaries? Yes—and quite a few. Since the founding of Doshisha University in 1875, Japan has established dozens of theological institutions.
Looking back, theological education in Japan has had several key characteristics. Much of the curriculum was directly transplanted from foreign institutions with little contextualization, failing to adapt Western theological content and educational structures to Japan’s unique needs. Another ongoing debate has been whether seminaries should integrate into the national education system, a decision that comes with both advantages and challenges.1
Today, Japanese theological education recognizes that full-time church ministry alone cannot meet society’s needs. Many seminaries now offer programs in education, social welfare, and humanitarian aid. In terms of teaching methods, seminaries have also adapted to modern demands by introducing part-time and online courses. However, apart from a few institutions in major cities, most seminaries face declining student enrollment and financial struggles.
In response to these challenges, scholar Satoshi Nakamura has proposed three key recommendations: 1) Develop theological education from a Japanese cultural perspective, making it more relevant to the local context. 2) Strengthen collaboration among seminaries to collectively address common challenges. 3) Most importantly, return to the essence of Christ’s model of discipleship—focusing not only on knowledge but also on character formation.
Notes:
1. Integrating into the national education system requires seminaries to comply with government regulations, handle extensive administrative work, and maintain a minimum number of students. However, it also allows them to access government resources, hire more qualified faculty, and improve facilities.
Heavenly Father, You created the heavens and the earth in Your wisdom and revealed Your truth to us. In Christ, all mysteries are hidden, and through the guidance of the Holy Spirit, we gain understanding. We lift up theological education in Japan to You—may Your wisdom guide Your servants in developing a gospel narrative that resonates with the Japanese people. We pray that seminaries in Japan would break through cultural barriers, fostering collaboration to overcome declining enrollment and financial difficulties. May they continue to expand their curricula to meet social needs while remaining rooted in their true purpose—not only imparting knowledge but also cultivating Christlike character. In Jesus' name, Amen.
With Japan’s rural churches facing declining congregations due to youth migration, many aging pastors are left shepherding multiple churches alone. In response, Pastor Kōichi Ōtomo of Shiogama Bible Baptist Church in Miyagi Prefecture has proposed a new model based on his years of ministry experience—house churches.
Unlike traditional churches centered around a physical building, house churches empower believers to take the lead. Members open their homes and invite neighbors to gather for worship, with meetings held flexibly beyond Sunday services and outside church buildings. In this model, the pastor’s role shifts to equipping and mentoring lay leaders while providing essential pastoral authority, particularly in administering sacraments.1
Pastor Ōtomo believes that compared to traditional churches with dedicated buildings and clergy, house churches offer greater flexibility in church planting, making them especially suited for rural areas and disaster-stricken regions. Moreover, for non-believers who feel that "church is not a place for them," house churches help lower barriers to participation.
Notes:
1. The pastor primarily assists in conducting baptisms. Since Japanese culture places high value on authority figures, pastors still play a crucial authoritative role.
Heavenly Father, in Your infinite wisdom, You created the world as Your home and first opened it to us. In Your grace, You have also given each of us a home, teaching us to open it to others as You have done. Thank You for the vision and work of Pastor Ōtomo, showing us new possibilities for the church in Japan. May Your Word stir the hearts of more believers, raising up leaders in every village and community who are willing to open their homes as places of fellowship and love. May Japanese Christians bear witness to Your beauty through their lives, drawing friends and neighbors to seek and experience Your love in house churches. In the name of Jesus, Amen.
The Pub Church
Tokyo’s Golden Gai in Shinjuku is a well-known bar district, its dimly lit alleys packed with tiny drinking establishments. Tucked away on the second floor of one such building is a bar with a sign that reads "Pastor’s Bar." Climbing up a narrow staircase, you’ll find a cozy space with just six seats lined up in a row. Inside, light rock music plays in the background. At the bar, a middle-aged man and a young foreign couple are chatting with Pastor Nakamura, who also serves as the bartender.
I took a seat, and the man beside me leaned over and whispered, “Do you speak English? Can we swap seats?” He nodded toward the foreign couple, his embarrassment evident. I obliged and switched seats with him.
As we made small talk, I mentioned to Pastor Nakamura that I was a seminary student from Taiwan. It happened to be time for his short talk, and he began sharing how God had called him to become a pastor—the struggles, the uncertainties, and his journey of faith. When he finished, I shared my own story—how I waited seven years between receiving my calling and finally stepping foot in Japan as a short-term missionary. Everyone listened intently. In that moment, I was reminded of something Pastor Nakamura once said in an interview: "Even if they don’t come to church, I can still meet them. I want to reach those who would never step into a church."
Heavenly Father, You are not bound by space—heaven is Your throne, and the earth is Your footstool. No temple built by human hands could ever contain Your glory, yet Your presence fills all things. Even here, in this bar, we see Your glory at work. In Japan, bars are places where people lower their defenses and speak from the heart. Thank You for breaking our preconceptions through this pub church, showing us such a unique and contextualized way of sharing the gospel. Lord, we pray for Your blessing upon the Pastor’s Bar. Provide for Pastor Nakamura’s needs so that he has enough to cover his living expenses each month. Guide him to more people who need to hear about You, and grant him wisdom as he teaches, encourages, and leads others toward You. May lives be transformed and grow to maturity in Christ. In Jesus’ name, Amen.
In a land where Christians make up only 1% of the population, Christianity remains a distant and unfamiliar concept to most Japanese people.
Surveys indicate that as many as 37% of Japanese respondents consider Christianity to be “somewhat unreliable” or “completely unreliable,” while another 34% say they are “unsure.” In contrast, Buddhism and Shinto enjoy much higher levels of trust, at 61% and 42%, respectively.
When asked about their perception of Christianity, some simply replied, “Mysterious.”
Unreliable, unknown, mysterious—these are the impressions many Japanese hold about Christianity today. Yet few realize that the history of Christian missions in Japan did not begin in the 21st century. It stretches back to the 16th century, spanning over 400 years. However, the footprints of those early missionaries seem to have been swallowed up by thorns—each time they took a step forward, the overgrown thickets of history obscured their path.
On April 15, let us put on the full armor of God, push aside the thorns, and seek out the traces of His work in Japan’s missionary history.
Heavenly Father, through history, You have continually shown us that You are at work. From the very beginning, Scripture reveals You as a missionary God—choosing Abraham, setting into motion Your plan to bless and redeem all nations, and bringing holistic salvation that transforms societies politically, economically, and spiritually. May the Holy Spirit stir our hearts so that, wherever You have placed us, we may participate in Your mission. We ask You to open the doors for the gospel in Japan, sending workers who will creatively and diversely expand Your kingdom across the nation. We also lift up the Japanese church, praying that You would provide for all their needs—workers, gospel resources, and financial support. In Jesus’ name, Amen.
North Korea was once like a triumphant march, its nationwide power grid illuminated by Soviet support, fueling rapid industrialization and giving light to tens of millions of households. Even its barren land yielded abundant harvests through fertilizers and mechanized farming. At the time its per capita income, food supply, and electricity production surpassed that of South Korea.
But by the late ’80s, the Soviet Union’s pulse weakened, and with it, the supply of cheap oil, raw materials, and machinery. Suddenly, North Korea—the clock ticking ever forward—had its batteries ripped out. Factories and farms came to a standstill, and the country slid backward into a pre-industrial age reliant on human and animal labor. Prolonged sanctions over its nuclear program further choked energy imports, making blackouts and power rationing the new normal.
Electricity, food, and national finances—these three shortages became North Korea’s greatest struggles. Of them, energy scarcity crippled production, repelled foreign investment, and set agriculture back decades. The nation’s future flickers like a candle in the wind, fragile and uncertain.
Heavenly Father, though North Korea is cloaked in darkness, nothing can hide its people from Your loving gaze. May they lift their eyes to the heavens and recognize the wonder of their Creator, that their lives may be illuminated by Your eternal light. We pray for North Korea’s leaders—that they would have both the wisdom and the compassion to address the nation’s energy crisis, plan resources wisely, and ensure stable electricity for daily life. May even the most remote villages be warmed through the winter, and may industries find revival. In the name of Jesus Christ, Amen.
A People's Survival Strategy
Across North Korea, households rig up solar panels, and a single power bank is never enough. The government has turned to nature, exploring hydro, wind, and thermal power, but with outdated infrastructure and limited funds, progress remains sluggish. Today, Pyongyang ensures electricity during dinnertime, but after 11 p.m., only a few dim lights remain—illuminating statues of the nation’s leaders. Pitch-black darkness reigns in the countryside. A flashlight is essential, backup lighting a necessity, and winter heating a constant struggle.
"If I hadn’t gone into politics, I might have been a director or a film critic." North Korea’s second-generation leader, Kim Jong-il, was a devoted cinephile. By age 26, he had already directed a film about his father’s anti-Japanese struggle. At 30, he took charge of the Propaganda and Agitation Department, overseeing film production. Recognizing early on the power of media and the arts, he famously declared, "Cinema is an ideological weapon," turning theaters into classrooms for cultivating patriotism.
North Korean films revolve around themes of resistance—against Japan, against America. Yet, despite strict censorship, South Korean pop culture and pirated films smuggled across the Chinese border continue to erode state control. In Crash Landing on You, the scene of a young North Korean soldier weeping over Choi Ji-woo’s performance in a South Korean drama reflects a hidden reality: people long for a glimpse of the outside world. Likewise, shortwave gospel broadcasts slip through the cracks of North Korea’s barriers, stirring hearts. Please pray especially for Far East Broadcasting Company, which has labored faithfully for years to reach North Koreans with the gospel.
Heavenly Father, may Your love and truth break through every barrier. Let music and images reach North Korean homes, meeting them in their artistic expressions and awakening their hearts to freedom and hope. May Your word, sharper than any double-edged sword, pierce through darkness, bringing redemption and release. Bless media ministries with wisdom and creativity to produce gospel resources and worship songs that stir souls in North Korea. In Jesus’ name, Amen.
A Leader’s Little Indulgences
Kim Jong-il had a boyish side—he was a fan of Godzilla and personally owned a collection of thousands of foreign films. His obsession with cinema led him to abduct famed South Korean actress Choi Eun-hee and her director husband, forcing them to make films for North Korea. He even indulged his dream of producing a monster movie, resulting in Pulgasari, North Korea’s very own kaiju film.A flashlight is essential, backup lighting a necessity, and winter heating a constant struggle.
In 1958, Kim Il-sung implemented the songbun (출신성분) system, which categorized people based on two factors: family background (loyalty of three generations) and occupational background (with workers generally considered more favorable). The system divided North Koreans into three main classes and 51 subcategories, determining their access to welfare, education, and employment—shaping their fate from age 17 onward.
Core Class: This group includes Kim Il-sung’s anti-Japanese comrades, government officials, military officers, teachers, and families of national heroes. Most live in Pyongyang and are eligible to apply to Kim Il-sung University. They make up 10–15% of the population but can be demoted if found guilty of wrongdoing.
Wavering Class: This broad category includes ordinary citizens and laborers, as well as repatriated Koreans from China and Japan. They constitute about half of the population and must prove their loyalty and work diligently to earn a higher status.
Hostile Class: This group includes people with ties to the U.S., Japan, or South Korea, as well as former landlords, merchants, and Christians. They are barred from joining the ruling party, forbidden from living in Pyongyang or the more hospitable southern regions. Instead, they are often exiled to the cold, barren northern mountains, assigned to hard labor, with no hope of social mobility.
Pray for the Social Classification System
May God transform North Korea’s political and social structures into a system that is just, open, and fair. Grant those in the core class hearts that seek justice and love mercy, so they may bring blessings to others. May they, like Nicodemus, come seeking Jesus in the night and find true fulfillment in Him.
As they strive for approval and recognition from the state, may they encounter the unwavering and unconditional love of Christ. Let their hearts turn toward serving the Lord and seeking His pleasure, shifting their focus from human validation to divine purpose. May they faithfully intercede for those in power, praying according to God’s will.
The Lord watches over the humble and sets the oppressed free. May those in the hostile class find hope in the gospel even amid hardship and limited resources. Let them experience God’s comfort and healing, turning their ashes into a crown of beauty, their mourning into joy, and their despair into praise.
In Jesus’ name, Amen.
Mi-ran did not distrust Jun-sang. She simply never knew who might be listening. In the countryside, harmonica houses—tiny dwellings arranged like the reeds of a harmonica—were separated only by thin walls, allowing every sound to carry from one home to the next. Every 30 households formed a people’s unit, where neighbors kept watch over one another, and the unit leader was required to regularly report any suspicious behavior to the security department.
Established in the 1960s, the people’s unit system functioned much like the ancient Chinese idea of collective punishment1, designed to safeguard state control but at the cost of trust and intimacy. With betrayal an ever-present possibility, even among loved ones, people lived in constant vigilance.
Political economist Francis Fukuyama has argued that high-trust societies foster cooperation and economic strength. Yet North Korea, shaped by international isolation, Japanese colonial rule, and threats from the U.S. and South Korea, has developed a siege mentality. This collective sense of victimhood and defensive posture has built an invisible psychological fortress, shutting out anything perceived as a threat to survival. Authoritarian leaders often exploit this mentality to maintain power, keeping the people isolated and dependent on the regime. On the surface, it may seem that foreign enemies, political leaders, or state policies have shaped this mindset—but at its core, the true force driving it all is an unseen enemy: fear.
Notes:
1. Under “Interdicts and Encouragements” in the Book of Lord Shang, an ancient Chinese legalist text, it states that even the closest spouses and friends must report each other’s wrongdoings to the government to ensure that no crime goes unpunished.
Heavenly Father, only You are perfect, and only Your pure and unfailing love can drive out fear. Only Christ’s ultimate sacrifice and boundless love can truly satisfy the hearts of the North Korean people. May they come to know Jesus as the Good Shepherd, who willingly lays down His life for His sheep, and entrust themselves to His protection. Let the healing and forgiveness of the Gospel mend the wounds of betrayal between nations and individuals alike, so that the people of North Korea may be reborn in love, finding their security in Your faithfulness. In the name of Jesus Christ, Amen.
For North Korean defectors who risk their lives to cross the border into China, survival is only the first step in a long and uncertain journey. Many live in China as undocumented migrants, forced into marriages with rural Chinese farmers. Others are lured into the shadows of human trafficking and smuggling networks. Some attempt the perilous route to South Korea, hoping for a better future.
South Korea, once among the world's top ten economies, presents a reality beyond the imagination of most defectors. The fierce competition in society leaves them struggling to adapt, even with initial assistance from the government’s Unification Ministry. But after just three months, they must step into the real world—where every step feels like walking on broken glass. The gap in education and job skills is especially stark. Even former top students from Pyongyang find themselves relegated to low-skilled labor, barely scraping by. In South Korea’s dazzling, fast-paced society, their distinct accents and undernourished frames mark them as outsiders, making them easy targets for discrimination—deepening their frustration and sense of inferiority.
Even in South Korean churches, defectors often struggle to belong. Though they may transfer their past devotion to North Korean leaders into their newfound faith, true inner transformation is a long journey. Recognizing this, a Taiwanese missionary known as M has established a church in South Korea specifically for defectors—a refuge for these wandering souls, helping them rebuild their lives and write a new story.
Heavenly Father, may Your love, expressed through the church and fellow believers, anchor North Korean defectors so they do not sink into despair or lose themselves in the pursuit of worldly success. Grant them resilience—like seeds breaking through the soil—and eyes fixed on You, that they may walk step by step out of the wilderness and into the inheritance You have prepared. Graft them into the true Vine, Christ, that they may bear abundant spiritual fruit, testifying to Your presence among them. In the name of Jesus Christ, Amen.
In the 1980s, every morning at 7 a.m., Mrs. Song would dutifully take her child to the garment factory. To enable women to focus on building the nation, the state established daycare centers within factories. After their shifts, these women would gather in the factory hall for lessons on anti-American ideology, party doctrines, and the teachings of Kim Il-sung. Each week, they participated in self-criticism meetings, taking turns to confess and analyze their own mistakes. This ideological training shaped a uniform set of national values:
Juche (Self-Reliance): People are the masters of their own destiny! This ideology emphasizes political independence, economic self-sufficiency, and national self-defense. The opposite of Juche is dependence—North Koreans see South Korea as a weak sibling reliant on the United States.
Songun (Military-First Policy): Military development takes priority over all else.
Collectivist Spirit: The individual exists to serve the state, even at the cost of personal sacrifice.
These defiant, deeply ingrained beliefs took root in historical suffering. Korea was once colonized by Japan while the world stood by, and after World War II, the peninsula was divided. In response, North Koreans resolved to arm themselves and seize control of their own fate. By continually revisiting past traumas, reinforcing hostility toward the U.S. and South Korea, and emphasizing national security, the regime consolidates unity and tightens its grip on power. For the people of this isolated nation, the vision painted by their leaders is the only light they see.
Heavenly Father, may Your love soften the hearts of the North Korean people, so they no longer see dependence as shameful. Lead them out of isolation and into the true path of blessing: ‘Blessed is the one who trusts in the Lord, whose confidence is in Him.’ Your ways are perfect, Your word is pure, and Your decrees are true. May they hunger to learn the ways of Christ and the principles of Your kingdom, rather than placing their hope in military might or political power. In Jesus’ name, Amen.
The battle over "free channel selection" has long been a point of contention between the North Korean people and their government. In the past, purchasing a television or radio required government approval and registration. Today, these devices have become more common in households, yet their channel selection remains welded shut, allowing access only to state-approved broadcasts. The Radio Wave Inspection Bureau certifies compliant devices with security seals and conducts home inspections, but the people persist in finding ways to bypass restrictions, secretly tuning into South Korean and Chinese signals.
As an economic journalist in the 1980s, Changbo had firsthand experience with state-controlled information. He analyzed industry reports daily, filtered foreign media coverage, and understood the gap between reality and the official news. While most North Koreans believed South Korea was impoverished and backward, he knew that North Korea had long fallen behind, unable to even glimpse the tail lights of South Korea’s progress.
In the 21st century, North Koreans still rely on "limited-edition" televisions and radios, with internal networks cut off from the outside world. Yet, cracks are forming in the information barrier. As public demand for freedom grows, the government faces a mounting challenge—how tightly should it hold the reins of control?
Editorial Note:
In 2023, North Korea passed the Pyongyang Cultural Language Protection Act, banning the use of South Korean or foreign-style expressions. Violators face up to six years of forced labor, or even the death penalty—an indication of the regime’s deep-seated fear of outside cultural influence.
Heavenly Father, as the tides of change become inevitable, grant North Korea’s leaders the wisdom to respond with openness and foresight. May the people have the opportunity to see the world as it truly is and engage with diversity with peace and reason. May the authorities, as they witness shifts in public thinking, break free from outdated systems of control and discover new ways to unite their nation. In Jesus’ name, Amen.
From 1994 to 1998, North Korea endured a devastating famine, euphemistically called the Arduous March1, which claimed between 1.5 to 3 million lives. For the first time, the country was forced to seek international aid, allowing UN relief efforts to enter. The famine was not just a consequence of political shifts and natural disasters—it was deeply rooted in North Korea’s geographical disadvantages.
Historically, the Korean Peninsula’s most fertile land lies in the south. The division at the 38th parallel deprived North Korea of its agricultural heartland. Determined to survive, the regime carved farmland out of mountains and, with Soviet support, developed four pillars of agriculture: irrigation, electricity, mechanization, and fertilizers. By 1991, North Korea had not only achieved food self-sufficiency but also boasted grain yields surpassing those of China. However, when the Soviet Union collapsed, these achievements unraveled. Annual grain production plummeted from 10 million tons to just 3–4 million tons. As famine took hold, millions suffered a slow death from hunger, resorting to digging up tree roots and stripping bark from the hillsides.
Though the tears of the 1990s have faded, food insecurity remains a constant threat.2 In 2024, the UN World Food Programme reported that over 40% of North Koreans are malnourished, with 18% of children suffering from stunted growth. Every grain of rice harvested is a matter of survival—droughts or floods can trigger months of shortages. Compounding the crisis, North Korea ranks among the 11 nations most vulnerable to climate change, facing an increasingly precarious future.
Notes:
1: The term "Arduous March" was used to encourage citizens to emulate Kim Il Sung’s resilience during his wartime struggles against hunger and cold.
2: Due to inadequate state rations, many must rely on black markets or foraging to obtain food.
70% of land
Mountainous and hilly terrain
60% of soil
Volcanic, acidic, and low in fertility
40% of arable land with slopes exceeding 15°
Prone to soil erosion and landslides
70% of annual rainfall
Concentrated in summer
Food Production Decline
2,200kg/hm2
4,900kg/hm2
Following the Soviet collapse, grain yields plummet every year
1,900kg/hm2
Compared to 1991: down 60%
3,800kg/hm2
70% of China’s and 52% of South Korea’s water levels
Pray for leaders working to improve food security
Pray for North Korea’s breadbasket
Seventy percent of North Korea’s food supply comes from its western and southern regions: South Hwanghae, North Hwanghae, South Pyongan, North Pyongan, and Kangwon.
Currently, North Korea can only sustain a single harvest per year, but South Hwanghae has the potential for two harvests annually, while South Pyongan, North Hwanghae, and southern South Hamgyong could support three harvests over two years. Pray for breakthroughs in farming techniques that would increase yields and feed more people.
Pray for those enduring the “spring famine,” when food supplies have been depleted, planting season has yet to begin, and foraging for edible wild plants becomes increasingly difficult.
Ask for God’s watchful care over this land from the first day of the year to the last, blessing both planting and harvest so that every household has enough to eat and more to share. Pray that Christian agricultural experts will have opportunities to bring sustainable solutions and God’s provision to North Korea.
In Jesus’ name, Amen.
The North Korean Dining Table
Opening a bento box in North Korea reveals more than just a meal—it tells a story of daily survival. White rice, a rare and precious staple, is reserved for head of households and boys, while yellow corn, a more accessible food, is ground into various forms. With meat scarce, tofu and soy-based products serve as primary protein sources. Coastal families occasionally add fish or shrimp to their plates. The harsh climate and unreliable electricity supply make refrigeration difficult, so North Koreans have perfected the art of kimchi-making to preserve their precious vegetables.
When a family member falls ill, where can they seek help? Since the founding of North Korea, the people have taken pride in their free healthcare system. With assistance from socialist countries such as the Soviet Union, the country established a medical system and infrastructure. They cleverly utilized limited resources, focusing on preventive care, incorporating traditional remedies, and mobilizing the entire population to participate in health and hygiene campaigns. The government promoted a “devotion movement," encouraging healthcare workers to serve selflessly, standing on equal footing with laborers. Every doctor was assigned a specific area to care for, conducting regular home visits, health education, and safeguarding the health of the people.
However, the economic crisis of the 1990s severely damaged the ideal system. Hospitals faced power outages, and there was a shortage of medicines. The close connections previously established between doctors and patients helped fill small gaps in healthcare. People visited doctors' homes for consultations or requested house calls. In exchange, patients would pay with money, food, or goods. Medicines brought in from China were secretly sold in the black market or by medical personnel in their homes.
Today, North Korea has a mix of private and official healthcare services. Interestingly, many defectors, though they have experienced advanced medical care in South Korea, still yearn for the socialist ideals of their hometown hospitals, especially the deep, personal care provided by family doctors. This warmth, a precious legacy in the midst of hardship, remains a reminder of the caring spirit that still exists in North Korean healthcare.
Heavenly Father, we ask You to raise up compassionate healers for North Korea. Stabilize the prices of medicines in the market and open opportunities for international medical exchange, so that both public and private healthcare systems may reach the remote, impoverished, and ailing people. May the people encounter the healing power of the Lord, touching the hem of His garment in faith and experiencing complete restoration of body and soul. May the sick and weak, through the power of Christ's victory over death and the hope of eternal life, find unexpected peace. In the name of Jesus Christ, we pray, Amen.
Health Hazards
North Korea’s average life expectancy has been steadily increasing, but as of 2024, it has remained a high-risk country for tuberculosis for seven consecutive years. Please pray especially for the following points: child malnutrition, infectious disease prevention and control, improving the sewage system, strengthening the healthcare system, and extending medical coverage to vulnerable populations and remote areas.
In the face of national change, famine, and economic sanctions, North Korean women have consistently demonstrated remarkable resilience, rising to challenges and fulfilling the expectations of both family and country.
In 1945, the North Korean socialist movement called on women to join men in pushing the revolution forward. In 1946, the Law on Equal Rights for Men and Women opened doors for women in education, voting, and inheritance. North Korean women stepped out of the Confucian framework of "women in the home," taking laboring women heroes from illustrations as role models, balancing both factory and family duties day and night.
When famine hit in the 1990s, men were stuck with unpaid government positions, and the food distribution system collapsed. Women became the economic pillars, collecting food, trading on the black market, and supporting their families. The state tacitly allowed women to relieve family pressures in this way, unintentionally strengthening the market economy.
While many North Korean men were drafted into the military or state positions, women continued to charge ahead on the frontlines of life, carrying the weight of the family. A 2015 Reuters news report revealed that 70% of North Korean family income comes from women (most working as street vendors). Although they complain about their husbands' ineffectiveness, these sighs carry tenderness and a longing for support.
Heavenly Father, You understand the challenges faced by every North Korean woman. May they encounter Your abundant grace and the love of Jesus, their Lord. Jesus said, "Come to me, all who are weary and burdened, and I will give you rest." May North Korean women come before the Lord to lay down their burdens and find rest for their souls. They often have no one to confide in, but may they know that You are a God who is eager to listen and respond to them. In the name of Jesus Christ, we pray, Amen.
Pyongyang – North Korea’s showcase to the outside world.
By the 21st century, the middle class in Pyongyang continued to expand, with more people aspiring to a refined lifestyle and entertainment. Locally, they are called Donju (돈주) or “Money Masters", as they control wealth opportunities arising from the black market trade that emerged after the 1990s economic collapse (see April 25). These individuals accumulated funds through small businesses, gradually expanding their ventures.
This unexpected shift left the socialist government in a difficult position. At first, they tried to suppress it, but ultimately had to tolerate its growth. Before the legalization of markets in 2002, the daily rent for a stall at the Sunam Market in Chongjin City equaled about one kilogram of rice. Today, it is North Korea’s largest market, covering more than four football fields and generating about $850,000 USD annually for the cash-strapped government. National market taxes amount to over $56.8 million USD per year.
Since Kim Jong-un’s leadership, there has been a desire to prosper economically, even relaxing private enterprise policies and incorporating the Donju as partners. Their investments and spending power have contributed to the new urban landscape in Pyongyang, adding previously unseen features like karaoke, cafes, spas, amusement parks, and ski resorts. However, this economic boon is still only available to a select few, and beyond Pyongyang, a different world exists. We pray that North Korea’s economic development benefits more of the people and reduces the wealth gap.
Heavenly Father, we ask You to grant wisdom to the North Korean government in establishing a fair economic system where all can share in the fruits of development. We pray that the government improves infrastructure, such as electricity and transportation, to create a better environment for businesses to thrive. May fair regulations protect the rights of both employers and workers and open opportunities for international economic cooperation. We pray that the middle class in North Korea becomes a blessing driving economic transformation, and that the impoverished are also given a fair chance to rise. May the leaders and wealthy take note of the needs of the disadvantaged and serve their neighbors with the prosperity and influence You bestow. We ask that the people of North Korea not only prosper materially but also seek spiritual richness from You. May they humbly recognize that You are the source of all blessing and give You praise. In Jesus Christ’s name, Amen.
Kim Il-sung witnessed firsthand the power of the atomic bomb in changing the course of World War II. During the Korean War, the United States twice threatened North Korea with nuclear weapons, prompting Kim Il-sung to make a bold bet and launch the country’s nuclear program. Despite initial setbacks in seeking help from the Soviet Union and China, North Korea seized the opportunity when Moscow offered civilian nuclear technology, sending 300 researchers to train at Soviet nuclear power plants. Later, North Korea obtained centrifuges for uranium enrichment from Pakistan and partnered with China, Iran, and Egypt to develop ballistic missiles (to carry nuclear warheads).
In 1987, North Korea began mass-producing missiles, and by 2012, it had launched a satellite ahead of South Korea. In 2017, North Korea achieved its ultimate goal—testing an intercontinental missile capable of reaching the United States. North Korea poured resources into building its nuclear capabilities, supporting expensive military research through missile trade, while also using the shutdown of the Nyongbyon nuclear facility as leverage in food aid negotiations.
Nuclear weapons brought power, but they also brought isolation and the decline of the people's quality of life. As North Korea flexed its muscle, it also longed for normal relations with the international community. President Kim Jong-un expressed a dream of "parallel progress in economy and military," yet this is fraught with contradictions—economic reforms require funding and openness, but the vast military development is a stumbling block.
While we cannot make decisions for North Korea, we can pray for their future. Perhaps one day, North Korea will lay down its guard and boldly walk down a new path.
Heavenly Father, You are the Prince of Peace, the Wonderful Counselor, and You deeply understand North Korea’s longing for security and prosperity. We ask You to lead them in finding new paths amidst their dilemma. We pray for the leadership to move beyond the old sense of survival, not relying on the false security of military power, but focusing on improving domestic policies, the economy, and addressing the needs of the people. May they enhance infrastructure, balance national development, and ensure that the people are fed, winning their hearts through progress. We ask for Your help in guiding the authorities to properly manage nuclear weapons, balancing their international relations, mending tensions with the United States and South Korea, and breaking the deadlock in peace negotiations. We also pray that North Korea's leaders will understand that trusting in the Lord is better than relying on princes, for You are the most vital ally they need. We pray this in the name of our Lord Jesus Christ, Amen.
Kim Jong-un's "dog execution" of his uncle, the defense minister being executed by anti-aircraft fire, and reports of the North Korean leader’s failing health—these absurd North Korean fake news stories frequently make headlines. The Western world is also accustomed to portraying North Korea’s leader as a madman. These narratives penetrate minds and create a dark image of North Korea.
Bruce Cumings, a U.S. expert on North Korea, warns not to forget that the Korean War armistice has never been replaced by a peace treaty (no formal peace agreement has been signed). Information warfare has become a powerful tool for psychological warfare and propaganda. Both Koreas are factories of rumors, with South Korean embassies and intelligence units often spreading fake news about North Korea.
Even seasoned experts and reporters on North Korea struggle to grasp the true nature of the country, especially when it comes to understanding the intricate structures and operations of its political parties and military. Faced with discrepancies in data, researchers can only compare multiple sources and use satellite imagery to glimpse a portion of the picture. Information from defectors may also be distorted due to personal trauma or influenced by publishers, human rights, or religious organizations. Perhaps the truth about North Korea will only be fully revealed when its doors are eventually opened.
Juliette Morillot, a French expert on North Korean affairs, once expressed in her writing that she hoped to approach North Korea without the bias of dark glasses. We pray that God continually guard the hearts of intercessors, allowing mercy to surpass judgment and preconceived notions. May we seek the heart of Christ in our prayers for North Korea and its leaders.
Heavenly Father, our understanding of North Korea is limited, but You are all-knowing, just, and fair. Help us, with our limited perspective, to approach news and prayer for North Korea with open hearts, free from bias and prejudice. May we pray with Your tender mercy and wisdom for a country with such a different system of life, hoping earnestly for them to experience Your blessings and guidance. In this age of information overload, grant us discernment so we are not misled by rumors. Help media workers to carefully filter their sources and not sacrifice truth in the pursuit of sensationalism. Bless the day when the two Koreas will reconcile, like two dry branches that come together in Your hand, as if they had never been separated (Ezekiel 37:19). We pray this in the name of our Lord Jesus Christ, Amen.
In 2011, in the midst of heavy snow and temperatures of -9°C in Pyongyang, Kim Jong-un took off his gloves to help guide his father's funeral procession along the long road. Born in 1984 and having studied in Switzerland, this young leader, with the support of his father's designated regency council, efficiently completed the rare dynastic succession of North Korea, before swiftly purging the senior regents and appointing new faces.
The Kim dynasty has had distinct focuses: Kim Il-sung laid the foundation of North Korea's political system, Kim Jong-il strengthened its military development, and now Kim Jong-un is confronting the ailing economy, vowing to free his people from hunger and restore the glory of his grandfather's era.
While international media often depict the Kim family as unpredictable tyrants, joint observations from South Korea's KBS, the BBC, and Germany's ZDF have revealed a calm and intelligent Kim Jong-un. He has appointed practical experts and scientists, like Ma Won-chun, a construction mastermind who can estimate the details and costs of a project with a mere glance. To pave the way for economic cooperation, Kim Jong-un has sought communication with the outside world, leading to three landmark summits with China, South Korea, and the United States. He also became the first North Korean leader to cross the military demarcation line.
Who can change North Korea? Undoubtedly, the key lies in the Supreme Leader. A small decision or reflection by Kim Jong-un and his inner circle can lead to enormous change for countless people. May God place His thoughts and intentions in the hearts of the leaders.
Heavenly Father, Your word teaches us to pray for those in authority, so that we may live peaceful and godly lives (1 Timothy 2:1). We pray for the leaders of North Korea, asking You to grant them the heart of a good shepherd, as David had when he saw the people suffer and felt compassion for them, humbling himself and calling out to You. In this atheistic environment, may You reveal Your sovereign existence to the North Korean leaders, just as You made King Nebuchadnezzar aware of Your supreme authority. We bless Kim Jong-un and his inner circle, praying they use their power with integrity and fairness, for the welfare of the people. May every decision they make align with Your will. In the name of Jesus Christ, we pray, Amen.
A mural in Pyongyang's subway
They are the employers' favorites—diligent, conscientious, obedient, and disciplined. "They never refuse overtime." "The toughest, most exhausting jobs are given to them." "They have great skills, learn quickly, and rarely make mistakes.”
But the price of such praise is not small. North Korean migrant workers endure 12 to 15 hours of grueling work each day, earning a salary far below that of others. In Sarawak, they bravely enter dangerous mining areas where others fear to tread; in Vladivostok and Poland, they shoulder heavy labor, navigating shaky scaffolds and hazardous logging zones, yet few have proper safety gear. In China, their wages are lower than those of other migrant workers, and they have no insurance, yet they never complain.
Even after being carefully selected by the state, North Korean migrant workers are still segregated from others once abroad. They live in strictly guarded dormitories, eat in designated areas, and do not engage in conversation. Seventy to ninety percent of their wages are remitted to the government. Though little remains, it is still an improvement compared to their monthly salary of $30-$50 USD back home, making overseas work a path to better living conditions.
Under international sanctions, migrant workers generate foreign currency for the North Korean government and help alleviate its financial strain. Despite the UN's attempts to cut off this funding source by prohibiting member countries from employing them, the strong ties between China, Russia, and North Korea, as well as labor demand, have allowed these workers to continue using their sweat to nourish foreign lands and their homeland’s economy.
Heavenly Father, we ask You to watch over North Korean migrant workers around the world. Though they remain silent and unseen, You will not overlook them. As Psalm 140 says, “…the Lord secures justice for the poor and upholds the cause of the needy.” (NIV) We pray You will raise up voices to advocate for them, improving the system of dispatch and management. May the North Korean government and the countries receiving these workers prioritize their safety and protect their rights.
We also pray that North Korean migrant workers will encounter Christian believers in foreign lands who will pray for them and share Your word, allowing them to experience Your faithfulness and care. When they are weary in body and spirit, may the Good Shepherd lead them to green pastures and grant them rest and renewal. We ask You to bridge the emotional distance between them and their families, as they are unable to be together. In Jesus' name, we pray, Amen.
