|
|
|
|
Shinshukyo
|
| |
|
| |
is a term used in Japan to describe new religious movements. They are also known as in Japanese, and are most often called simply Japanese new religions in English. Japanese theologians classify all religious organizations founded since the middle of the 19th century as Shinshukyo. Thus, the term refers to a great diversity and number of organizations. Most came into being in the mid-to-late twentieth century and are influenced by much older traditional religions including Shinto, Buddhism, and Hinduism.
Discussion
Ask a question about 'Shinshukyo' Start a new discussion about 'Shinshukyo' Answer questions from other users |
Encyclopedia
is a term used in Japan to describe new religious movements. They are also known as in Japanese, and are most often called simply Japanese new religions in English. Japanese theologians classify all religious organizations founded since the middle of the 19th century as Shinshukyo. Thus, the term refers to a great diversity and number of organizations. Most came into being in the mid-to-late twentieth century and are influenced by much older traditional religions including Shinto, Buddhism, and Hinduism. Some are syncretic, some share similarities with fundamentalism, and many claim they are not influenced by other religions.
Many regard the Shinshukyo as cults, and warn against associating with them, as a result of being nervous about their beliefs, their methods and goals, and their methods of persuading others to join them. Modern usage of the terms 'cult' or 'sect' is usually associated with negative aspects of such groups, so many people have a negative image of organisations labelled as cults or sects. Even though some new religions have been found to be dangerous, there is no evidence of danger in most of the new religions. In the West, the best-known Shinshukyo is probably Aum Shinrikyo, the group which released a sarin gas attack on the Tokyo subway in 1995.
In the 1860s Japan began to experience great social turmoil and rapid modernization. As social conflicts emerged in this last decade of the Tokugawa period, known as the Bakumatsu period, some new religious movements appeared. Among them were Tenrikyo, Kurozumikyo and Oomoto, sometimes called Nihon Sandai Shinkoshukyo (lit. Japan's three large Shinkoshukyo), which were directly influenced by Shinto (the state religion) and shamanism.
The social tension continued to grow during the Meiji period, affecting religious practices and institutions. Conversion from traditional faith was no longer legally forbidden, officials lifted the 250-year ban on Christianity, and missionaries of established Christian churches reentered Japan. The traditional syncreticism between Shinto and Buddhism ended and Shinto became the national religion. Losing the protection of the Japanese government which Buddhism had enjoyed for centuries, Buddhist monks faced radical difficulties in sustaining their institutions, but their activities also became less restrained by governmental policies and restrictions. During the Meiji period some Buddhism-influenced Shinshukyo also appeared, including Soka Kyoiku Gakkai, an organization based on Nichiren Buddhism, which would later be renamed Soka Gakkai.
The Japanese government was very suspicious toward these religious movements and periodically made attempts to suppress them. Government suppression was especially severe during the early 20th century, particularly from the 1930s until the early 1940s, when the growth of Japanese nationalism and State Shinto were closely linked. Under the Meiji regime lèse majesté protected not only insults against the Emperor and his Imperial House, but also some major Shinto shrines which were believed to be tied strongly to the Emperor. The government strengthened its control over religious institutions that were considered to undermine State Shinto or nationalism, arresting some members and leaders of Shinshukyo, including Onisaburo Deguchi of Oomoto and Tsunesaburo Makiguchi of Soka Kyoiku Gakkai, who typically were charged with violation of lèse majesté and the Peace Preservation Law.
Shinshukyo after World War II
Background
After Japan lost World War II, its government and policy changed radically during occupation by Allied troops. The official status of State Shinto was abolished, and Shinto shrines became religious organisations, losing government protection and financial support. Although the Occupation Army (GHQ) practiced censorship of all types of organizations, specific suppression of Shinshukyo ended.
GHQ invited many Christian missionaries from the United States to Japan, through Douglas MacArthur's famous call for 1,000 missionaries. Missionaries arrived not only from traditional churches, but also from some modern denominations, such as Jehovah's Witnesses. The Jehovah's Witnesses missionaries were so successful that they have become the second largest Christian denomination in Japan, with over 210,000 members (the largest is Catholicism with about 500,000 members). In Japan, Jehovah's Witnesses tend to be considered a Christianity based Shinshukyo, not only because they were founded in the 19th century (as were other major Shinshukyo), but also because of their missionary practices, which involve door-to-door visiting and frequent meetings.
Despite the influx of Christian missionaries, the majority of Shinshukyo are Buddhist- or Shinto-related sects. Major sects include Soka Gakkai, Rissho Kosei Kai and Shinnyo-en.
Influence
After World War II, the structure of the state was changed radically. Prior to WWII, the National Diet was restricted and the real power lay with the executive branch, in which the prime minister was appointed by the emperor. Under the new Constitution of Japan, the Diet had the supreme authority for decision making in state affairs and all its members were elected by the people. Especially in the House of Councillors, one third of whose members were elected through nationwide vote, nationwide organizations found they could influence national policy by supporting certain candidates. Major Shinshukyo became one of the so-called "vote-gathering machines" in Japan, especially for the conservative parties which merged into the Liberal Democratic Party in 1955.
Soka Gakkai has a particular influence to politics, thanks to their affiliated party Komeito, later New Komeito, since 1964.
Analysis
Most scholars agree that the post-war success of Shinshukyo was partly caused by the spiritual void created by Shintoism's loss of official state endorsement that occurred during the occupation period. However, the reason of its success compared to other non-Shinto religions is still not clear. Neil McFarland has attributed the success to wide-spread use of advertising by various Shinshukyo, which range from simple flyers to radio and TV advertising. Worth Grant has further speculated on Christianity's failure to yet make a major impact in Japan; the faithful of Christianity reaches only one percent of the national population. Grant believes it was caused by its focus on education and intellectuals, an emphasis that was caused by severe restrictions on missionary activities in the late Edo to early Meiji period. Additionally, some evangelical Christian denominations, which have a greater focus on evangelism compared to other groups, greatly changed when they were introduced to Japan. For example, the Japan Baptist Convention, created by the Southern Baptist Convention, gradually changed into a liberal denomination under the influence of missionaries such as E. Luther Copeland. Other people have pointed to the general apathy of post-war Japan towards religion and the religious ignorance that emerged as a result. However, the true reason why various Shinshukyo have been successful is still widely debated.
Judeo-Christian Shinshukyo
Although most Shinshukyo are based primarily on Shinto, Buddhist or shamanist beliefs and practices, some Shinshukyo draw upon Judeo-Christian concepts, history, and beliefs. A few consider themselves Jewish or Christian, though they are not recognized as such by the greater communities (or authorities) of these religions. Some Shinshukyo subscribe to some version of the belief that the Japanese people are connected to the Jewish people, culturally if not ethnically. Some claim that Japan is the Garden of Eden, that Abraham, Moses, and Jesus were Japanese and are buried there, or that the Japanese people are descended from one of the Lost Tribes of Israel. There are even some Shinshukyo which believe in a Jewish conspiracy for world domination as described in The Protocols of the Elders of Zion.
Mahikari
Some scholars claim that Mahikari, started by Yoshikazu Okada, is a Jewish-inspired group whose members believe themselves to be descended from the Levites, the priests of Israel and that according to their doctrine, the rest of the Jewish people have failed God and have been punished throughout history. One of the Okada-inspired groups, the Sukyo Mahikari organization considers these views to be distorted, however, claiming that its use of the term 'levites' does not refer to the Jewish people of the Bible and that it is not anti-Semitic.
Makuya
The Makuya, though not affiliated with any Jewish or Christian denominations or authorities around the world, consider themselves Christian, worshipping God and Jesus in much the same way they believe the earliest Christians would have, obeying Jewish laws, and ignoring secondary objects of worship, such as the Christian Cross or the Virgin Mary. They are strongly Zionist, and make regular trips to Jerusalem to worship at the Western Wall.
Aum Shinrikyo
Although Aum Shinrikyo does not claim to draw upon Jewish beliefs or principles, nor to have any ethnic connection to Judaism, its doctrine is based largely on the belief that an apocalypse is coming, and that they are the shepherds who will guide humanity into a new age of light and peace. In 2000, they changed the name of the group to Aleph, the first letter of the Hebrew alphabet.
See also
External links
- : the organization's official website, with an English section
- (Official site)
- Sekai Mahikari Bunmei Kyodan (World Divine Light Organization)
- Encyclopedia of Shinto - Zenrinkyo
|
| |
|
|
