Among the ten Relocation Centers, Gila River in central Arizona was perhaps the most well-kept and therefore ideal for publicity.[1] Temperatures still reached 105 degrees or hotter in July. As Tom Bodine recalled a humorous story about a visit from First Lady Eleanor Roosevelt: “It was a hot day, as were most summer days at Gila River, and she asked the chef at one of the mess halls for a glass of milk. He brought it. She tasted it and said, ‘But this milk is sour.’ The chef replied, ‘But Madam, what did you expect? All our milk is sour.’[2] Roosevelt would write about the eye-opening experience both in her “My Day” syndicated column and her longer article in Collier’s magazine:
We shared a meal that was served to the staff, minus meat, butter, sugar and coffee. The people work and around almost every barracks you can see the results of their labor. Sometimes there are little Japanese gardens, sometimes vegetables or flowers bloom, sometimes bushes transplanted from the desert grow high enough to afford a little shade. Makeshift porches and shades have been improvised by some out of gunny sacks and bits of wood salvaged from packing cases. . . Great ingenuity has been used in planning schools. They have organized nursery, elementary, grade and high schools. They have no school buildings, so they use the barracks which are scattered all over the place. . . . Many of the young American born and educated men are now joining the Army division made up of men from Hawaii and from these evacuation camps. Some of the sons of the older people were already in the Army before the evacuation took place and many of the American born girls asked me whether they would have an opportunity in the women’s auxiliary services.[3]
Rivers Christian Church
As was the case with camp life, the church also learned to adapt in those desert conditions. Gila River was divided into two camps, thus requiring two separate churches: the Canal Christian Church and the Butte Christian Church. Due to space limitations, preachers rotated between four different chapels in the two camps. Like the other centers, Gila River offered Sunday morning worship services in both Japanese and English, Sunday school, evening services for the young people, a mid-week Bible study, and youth socials on Friday nights. According to one observer,
The morning service is a general devotional service replete with hymns, an order of service, a sermon, and various benedictions. The evening service is designed primarily for the young people. It is a prayer meeting at which Bible discussions and catechumen classes are held. A similar service usually takes place on Wednesday nights.[4]
The Butte Christian Church offered additional ministries including a high school youth group called the Pilgrim Fellowship, a Young People’s Fellowship, the Christian Endeavor Society, and DVBS during the summers.[5] At Gila River, many young people committed themselves to the Lord for ministry. Clifford Nakadegawa was even ordained in camp after serving faithfully for over a year. The church called many others also as the Lord granted them grace:
“If any man serve me, let him follow me; and where I am, there shall also my servant be; if any man serve me, him will myFather honor” (John 12:26). Today, as always, God is calling for men and women to dedicate their lives in service for Him. The need for Christian workers is greater than ever before. The true Christian service comes from the heart filled with the love of our Lord Christ. You may wonder, “What can I do for Him”, others say, “Why should I do this or that, I’m not that religious. The true believer in Christ serves God for the purpose of carrying out the divine will of God—even so far as to die in that purpose. No matter how limited you may feel in your capabilities God has a plan for your life. Won’t you pray for God’s leading hand? Your services are needed.[6]
The church consisted mostly of second-generation Nisei who made significant efforts to convert their Buddhist parents. Spencer conceded, however, “I have heard of no cases in which Christians have returned to the Buddhist fold. The Japanese Christians are in the main quite intolerant, almost willing to accept a social martyrdom in defense of their religious stand.”[7] In addition, “Gila River was one of the only camps to benefit from a WRA-built church.”[8] One newsletter offered a glimpse of the meeting place for the Rivers Christian Church:
From empty barrack rooms and scrap lumber, we have made a place to worship where we can unite in prayer and praise to our Lord and Savior. We have made our own equipment such as pulpits, benches, tables, curtains, etc. Our churches are decorated with fresh flowers when we can get them, otherwise, beautiful artificial flowers created by members of the church are used up on the altars. A beautiful cross made from tin cans adorns one of the chapels.[9]
Church buildings in the camps were functional with much simpler features than pre-internment churches. As Rev. Susu-Mago wrote,
In keeping with the humble aspect of our homes here, our new churches have little in common with the great cathedrals of the big cities. . . . We hold in common with our sister churches a spirit of communion which does not depend upon silver and gold and velvet, but rather on a unity of like minds and the presence of Him whom we worship.[10]
The Episcopal Church at Gila River
The ecumenical chapel was not suitable for the Episcopalians, however, so Rev. John H. M. Yamazaki hired a Buddhist carpenter to build an altar and a cross to his specifications to create a more “Episcopal-looking” chapel interior in Block 32. His host bishop, Walter Mitchell of Arizona, supplied the hangings and eucharistic vessels and the building was topped by a wooden Celtic cross.[11] Such ingenuity characterized church life in the camps. Interned ministers also did not have private offices for study or pastoral counseling, so Yamazaki “wore his new clerical collar as he pedaled his bicycle on his parish calls. His ordained status and natural optimism earned him instant respect as a leader.”[12] “Japanese Episcopal priests themselves were the daily pastoral embodiment of the Episcopal Church in the camps, visible symbols of its presence in their enforced displacement.”[13] His report to Bishop W. Bertrand Stevens was recorded in the April 1944 issue of the Episcopal magazine Forth,
Here in our chapel on Sundays, Issei and Nisei communicants have an early celebration, the only service in the center where the older and younger generations worship together. Church school follows. A schoolteacher in the center, Miss Camilla Butterfield from the Diocese of Texas, is an invaluable assistant, loved by all. During the year, eleven were baptized, four confirmed; there were five marriages and three burials. . . . My most time-consuming function has been helping prepare for relocation outside, in employment and in school.[14]
Surmounting Opposition
Ministry in the camps soon became difficult, however, as followers of Christ were persecuted by pro-Japanese factions. According to community analyst, G. Gordon Brown,
It is said that the Christians lost in numbers during life in the center. At the time of registration, a well-known Japanese American minister spoke publicly supporting volunteering for the Army. He incurred the wrath of many and was labelled a “dog.” This opprobrium was extended to all Christians and some extremists even today say that “all Christians are dogs.” Many half-hearted Christians ceased to identify themselves as such and would not permit their children to attend Christian Sunday school. They were afraid of the consequences of being considered dogs.[15]
Despite such opposition, the church at Gila River continued to minister to those in need. They also received help from outside as non-Japanese Christians ministered to their fellow believers behind barbed wire. Neighboring churches not only sent numerous guest preachers to speak at Gila River, but also invited Japanese Americans to preach or sing in their churches.[16] Local youth groups visited the center and friends from all over the country sent presents at Christmas. According to Esther Rhoads, “The packing of these gifts is one of the happiest experiences for those of us here in the Pasadena office”[17] and the camp newsletter joyously exclaimed,
From literally the four corners of the nation, from more than forty states, from more than 350 cities, gifts have flooded the center to bring Christmas cheer to the center. There are more than enough gifts for everyone of the 9,700 odd residents. More than 900 church groups, Friend’s societies, and individuals from Maine to California had a hand in the avalanche of packages.[18]
Christmas gifts came for every child in Gila River that year, prompting Rev. Yasuburo Tsuda to pen a letter of thanks:
Not only children were made happy, but parents, lonely widows, bachelors, young men and women etc. also experienced the spirit of Christmas joy. One bachelor said, “I have been in America thirty years but this is the first time I have received a gift from a Christian.” After the block parties, a group of one-hundred fifty young people joined the church caroling group and made the rounds of the camp. . . . We cannot fully express to you the deep gratitude and thankfulness in our hearts. I believe that through the Christmas spirit which reigned here, as well as in your hearts, we have come closer in the realization of His great love that binds us altogether as brothers and sisters in Christ.[19]
The church at Gila River continued to mature as special holiday service and conference speakers called believers to practice an even greater commitment to Christ. Rev. Tsuda wrote a word of encouragement to prepare the church for its first Lent:
“Faith in spite of” was the faith of our Lord Jesus. His life revealed God and love. He taught and practiced His love in spite of crucifixion. Jesus’ decision to go to Jerusalem was not unpremeditated. He had long contemplated that course, and was aware of all that it involved. He knew He must walk the way of the cross if His Father’s will was to be done. So He set His face toward Jerusalem in spite of the cross [Luke 9:51]. Knowing well the outcome of His course, He was content to leave the result with God. His faith in the Father was faith in spite of everything.
Lent gives us opportunity to enter into a deepening experience of fellowship with our God through meditation, devotion, prayer and helpful service to others. True followers should set themselves during this Lenten Season, to share in both the Faith and the Suffering of the Master, and to achieve something of His serene inward confidence and calm.[20]
Only God’s love could transcend the hatred and injustices of others. As one resident quoted 1 Corinthians 13:13, “And now abideth faith, hope and charity, these three; but the greatest of these is charity.” She then explained, “If we have Christ in our hearts, we have LOVE. That love can envelope our personality so that others will see in us our sincerity and earnestness as Christians to serve our God.”[21]
The Preaching Mission in October 1943 centered on a theme from James 1:22, “But be ye doers of the word, and not hearers only.” The church behind barbed wire sought to practice Jesus’s teachings in both word and deed:
Christians must be a good influence on the community [and] . . . good examples for others to follow. It is our duty to reconcile, to create friendliness, to avoid gossip. We must never turn a person against another by word or deed. How miserable we fail is not an indictment on Christianity, but on our inability to be Christian in reality.[22]
Rev. S. A. Stewart, who preached often in the Rivers Christian Church, also called them to dedicate their lives to God: “Sometimes it takes ill-fortunes or crisis in our lives to bring us to the altar of the church to reconsecrate and rededicate ourselves to Jesus so that we can bear our hardships as a good soldier. Paul says in Romans [2:4] that just the goodness of God should lead us to repentance. Shall we not dedicate ourselves wholly to Christ?”[23]
The Christians at Gila River, who were generally fundamental in doctrine, proclaimed the gospel message in preparation for Easter 1944:
As we approach Easter, it would do us good to read the events that led up to Christ’s death on the Cross. We will understand Easter if we admit that we are sinners before God, that we are just as much responsible for His crucifixion as those men were. The great sin today is that many still deny the existence of Christ. He is living! He is yours if you believe on Him by faith. He is not just a great man or an ideal. He is your Saviour and Friend. Let us not doubt or deny Him any longer. He is a reality! He is GOD.[24]
Easter celebrated their Savior’s resurrection from the dead and his victory over sin and death. It represented not only their freedom in Christ, but also their Christian unity with each of the other relocation center churches and with Christian worshippers around the world.
Early Easter morning will find faithful Christian worshippers on top of one of our hills to welcome the glad day of Resurrection. Once more, our hearts will unite with Christians throughout the world in giving all honor and glory to our risen Lord.
Last year, after witnessing the beautiful Arizona sunrise following the service, the worshippers turned to see the story of resurrection written upon the majestic Saguaro cactus plant. The blossoms had burst into magnificent pure-white blooms, a symbol of new life. Even in nature—the simple and glorious message of Easter was revealed.
Christ’s resurrection is literal. There are many eye-witnesses that testify to this fact in the Bible. Our God is living! But throughout the ages there have been doubters, skeptics, and scoffers on this point. The proof is in the Bible. The proof is in the lives of earnest Christian men and women who have experienced his power of saving grace.
Why was Christ’s resurrection necessary? “And if Christ be not risen, then is our preaching vain, and your faith is also vain.” He arose that sinners might be saved. “If thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved” [Romans 10:8-10].[25]
On the week of Mother’s Day in 1944, Mrs. Helen Kimura and Rev. Tsuda held an evening vespers service for the mothers of soldiers going off to war: “For many this is the first and last opportunity to worship with their mothers for many sons and daughters are planning for the army or for resettlement.”[26] The church also presented Army New Testaments to all the soldiers going to war and resolved to pray regularly for the enlisted troops. Quoting Psalm 5:1-2, they pressed for still more urgent prayer after D-Day on June 6, 1944: “Hearken unto the voice of my cry, my King, and my God; For unto thee do I pray.”[27] The church knew the life-and-death import of their prayers as they regularly held public memorial services for those killed in action.[28]
By the close of camp, many had begun gathering for prayer meetings and morning devotionals at the camp monument. According to Rev. Nakadegawa, “Every morning a group of young people have been assembling at the Monument for an hour of worship.”[29] Then, as their time at Gila River came to an end, the church celebrated its final Easter with another sunrise service. They greeted the Lord that morning in prayer and worship, remembering the words of Lamentations 3:22-23, “The steadfast love of the LORD never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness.”
[1] “The WRA built Gila River as a model camp with its double roof to protect the residents form the heat of the desert sun with distinctive red roof shingles, lending to an otherwise drab environment” (Okihiro, Encyclopedia, 253). It was built on an Akimel O’otham and Maricopa Indian reservation.
[2] Tom Bodine, “Memories of Struggle,” Friends Journal: Quaker Thought and Life Today 38, no. 11 (November 1992), 11.
[3] Eleanor Roosevelt, “My Day,” syndicated column (April 26 and 27, 1943), Eleanor Roosevelt Papers, FDRL.
[4] Robert F. Spencer, “Religious Life in the Gila Community,” JAER Records, BANC MSS 67/14c. They also offered special seminars such as “Can We be Christian in Wartime?” (Rivers Christian Church Tidings 12 [5 March 1943]).
[5] “Daily Vacation Bible School,” Rivers Christian Church Tidings 80 (23 June 1944).
[6] Rivers Christian Church Tidings 92 (15 September 1944).
[7] Spencer, “Religious Life in the Gila Community.”
[8] Blankenship, Social Justice, 106, citing “Center Churches to be Constructed by WRA,” Gila News Courier (12 September 1942), 3; Royden Susu-Mago, “A Letter to the Editor,” Gila News Courier (14 October 1942), 2. The other centers conducted worship services in existing structures or former CCC buildings transported to the camps. The efforts to construct designated church buildings within the camps was a point of frustration and bureaucracy.
[9] “Glimpse of Gila,” WRA miscellaneous documents. “Sympathetic camp administrators [eventually] found spaces where Roman Catholics, Episcopalians, and Buddhists could erect permanent altars where adherents could offer devotions at any time of the day” (Blankenship, Social Justice, 107-108).
[10] Royden Susu-Mago, letter to the editor, Gila News Courier 1, no. 10 (14 October 1942). Despite lacking permanent quarters, he encouraged church members to “make the Rivers Church a beacon pointing the way to faith in Christ and loyalty to His life.”
[11] Personal recollection of J. H. M. Yamazaki (May 1996), cited in Gillespie, “Japanese-American Episcopalians,” 151. Bishop Mitchell welcomed the Rev. and Mrs. Yamazaki and “some ninety-plus members from St. Mary’s” as an “opportunity” to expand diocesan-wide Christian brotherhood. Even if Arizona State University had just ruled that “the Japanese in those settlements” were enemies and denied admission to their college-age students, he hoped the convention would quickly censure that act, as had the recent meeting of the Presbyterian synod. (Journal of 49th Annual Convocation, Missionary District of Arizona [Phoenix, 1942], 24-27).
[12] Gillespie, “Japanese-American Episcopalians,” 148.
[13] Ibid., 169.
[14] Cited in For 75 Years: The Spirit of St. Mary’s (Los Angeles: St. Mary’s Episcopal Church, 1982), 30-31.
[15] G. Gordon Brown, “Final Report on the Gila River Relocation Center as of May 20, 1945,” Carr Papers, Box 55, Folder 5, JARP Collection. In 1942, Robert Spencer estimated approximately 80% of the residents were at least nominally Buddhist (Spencer, “Religious Life in the Gila Community”).
[16] See Rivers Tidings 22 (14 May 1943) and Rivers Tidings 23 (21 May 1943).
[17] Rivers Christian Church Tidings 105 (15 December 1944).
[18] “Thousands of Christmas Presents Flood Rivers,” Gila News Courier 3.54 (24 December 1943).
[19] Letter from Rev. Yasuburo Tsuda to “Friends in Christ” on behalf of the Rivers Christian Church (Christmas 1943).
[20] Yasuburo Tsuda, “Faith, In Spite Of,” Rivers Tidings 14 (19 March 1943).
[21] Rivers Christian Church Tidings 66 (17 March 1944).
[22] “Be Ye Doers,” Rivers Tidings 47 (5 November 1943).
[23] S. A. Stewart, “Dedication,” Rivers Christian Church Tidings 66 (17 March 1944).
[24] Rivers Christian Church Tidings 67 (24 March 1944). On Easter Sunday, Rev. S. A. Stewart would preach on “The Drawing Power of Christ.”
[25] “River’s Easter,” Rivers Christian Church Tidings 68 (31 March 1944).
[26] “Evening Vesper to be Held with Mothers,” Rivers Christian Church Tidings 74 (12 May 1944).
[27] “D-Day,” Rivers Christian Church Tidings 78 (9 June 1944).
[28] Rivers Christian Church Tidings 88 (18 August 1944).
[29] “Morning Devotionals,” Rivers Christian Church Tidings 120 (30 March 1945).
