新宗教の日常化

「大本」京都本苑四支部の事例

抄録

　Oomoto, a new religion founded in 1892, is notable for its charismatic leaders and two harsh suppressions by militarist governments (1921, 1935). after World war II the order has been rebuilt,and now has about 160,000 affiliates.
　The findings of our research (in 1979; number of the subjects: 76 families, 181 persons) are as follows.
　There is not much difference in social characterbetween our subjects and the rest of the citizens. Our subjects comprise members of the first generation (43%), second (29%) and third (21%).
　They have the fundamental beliefs common to Japanese traditional religious patterns. Those beliefs and services are practised among them at a high rate. The membership of the families is almost stationary.
　' The deprivation theory" of conversion is not applicable to most of the members. Through the influence of the family, most of them accept Oomoto as the family religion.
　As for the degrees of the commitment,these fall into three groups. 1. Deeply committed (24%). They have the title "Missionary", but are not necessarily eager about the mission. Their average age is high. 2. Committed (54%) Theyobserve everyday services strictly or loosely. Two-thirds of them are women. 3. Indifferent (23%).
　One of the most notable teachings of Oomoto is "to renew and rebuild theworld". It was a messianistic appeal and wasconnected with the Buddhist millenarian belief in the world of "Miroku". There have been various interpretations of this teaching in the order. Today the most dominant (33 %) is one that lays emphasis on the renewal of each individual'ssoul.(A few have the eschatological interpretation : 5%). This interpretation does not deny logically the implication of social change. But practically, most of our subjects have lost interest in social change. Most of them are content with their life and work. And the belief in their god is characterized by the gratitude and intimacy foward him who support^their everyday life and the continuity of their amcestry.
　The portrait of the Oomoto affiliates by our research is much different from that of the prewar period, based mainly on literary documents.
　We can see at least that the teachings' once considered "the most radical idea of reformation by modern Japanese populace", have, in the interpretation and practice of the affiliates, been reconciled with the everyday life of today. We do not intend to estimate negatively this state of belief. We might then not study the problem of belief from the dualistic vieue,ie. sacred vs profane, but inguire into everyday life as something which embraces the sacred, dynamically and historically.