Rel 101 Web Midterm (Shinto) Bos

Ryobu

"Two-Aspect Shinto," a combination of Shinto and Buddhism that developed in Japan between the sixth and ninth centuries CE. An identification gradually developed between the various Shinto kami and the Buddhist deities. Little by little, the boundaries between the two religions disappeared. Buddhist priests began to officiate at Shinto shrines. The rituals performed in these sanctuaries made little distinction between the two religions. Buddhist architectural elements were added to Shinto temples. Generally, Japanese life began to be divided into two spheres. The concerns of day-to-day life became the domain of the Shinto side of the religion, and concerns for the afterlife were served by the Buddhists. Thus, a traditional citizen of Japan might be said to have been born a Shintoist but to have died a Buddhist. For ten centuries, Shinto and Buddhism lived side by side in Japan, each serving a special need of the people.

Tenrikyo

A second category developed from the basic practices of shamanism and divination of the Japanese peasants. The basic appeal of these sects in modern Japan is their promise of faith healing. Representative of such sects is - (Teaching of Heavenly Reason). - was founded in the nineteenth century by a peasant named Nakayama Miki. When she was forty-one years old, she felt she was possessed by the kami of Divine Reason. She believed she had been miraculously healed from a serious illness and began to teach others as a result of this experience. Her religion emphasized various elements that had always been a part of the basic religion of the Japanese peasants, such as shamanism, ecstatic dance, and faith healing. Today, this sect emphasizes volunteer labor for public charity and, of course, faith healing.

Which of the following terms refers to the samurai code of conduct? a. Boshido b. Tokugawa c. Kojiki d. Tenrikyo

A. Boshido

The shrine of Amaterasu at Ise is the home of which version of Shinto? a. State Shinto b. Sectarian Shinto c. Domestic Shinto

A. State Shinto

After Buddhism and Shinto had almost entirely assimilated, which Japanese regime began to promote Shinto as the official state religion as it sought to isolate Japan from the rest of the world? a. The Tokugawa regime b. The Meiji regime c. The Taisho regime d. The showa regime

A. The Tokugawa regime

State Shinto

After a period of some confusion over what role religion was to play in the new Japan, it was decided, in the Constitution of 1889, that the nation would follow the pattern of many Western nations in that there would be a - -supported religion but that all other religions would be allowed to exist and propagate. There would be - -supported Shinto that would essentially consist of patriotic rituals at certain shrines. In addition, those who wished could develop Shinto sects, which would be supported by their adherents. Further, Shinto could be carried on in every home around simple domestic shrines. Beyond these forms of Shinto, any other religion—Buddhism, Christianity, and so on—was free to exist in Japan. However, only the patriotic rituals at the - shrines would receive financial support from the government of Japan. Following the Constitution of 1889, the - took over the support of some 110,000 Shinto shrines and approximately 16,000 priests who tended these shrines throughout the nation. This version of Shinto (sectarian) became known as Jinja (shrine) to distinguish it from the more religious Skuha versions. Each shrine supported by the - was dedicated to some local deity, hero, or event.

Domestic Shinto

As for -, in addition to the organized forms of sectarian State Shinto is another, more basic form that takes place in many Japanese homes. The basic unit of - Shinto is the kami-dana (god shelf), which is found in many Japanese homes. The kami-dana, whether it is elaborate or simple, contains the symbols of whatever may be of religious significance to the family. It usually contains the names of the ancestors of the family, because a part of the religion of the household is filial piety. The kami-dana might contain statues of the kami that have been beneficial to the family or are highly regarded. In the homes and shops of many Japanese artisans are the images of the various patron deities. The literature of Japan contains many stories of skilled workers creating masterpieces under the direction of an unseen patron kami.

Sectarian Shinto

As for -, the major - of Shinto may be divided into three categories. First are the - whose primary emphasis is on mountain worship. The beautiful, graceful mountains of Japan have always been objects of reverence to its people. A second category developed from the basic practices of shamanism and divination of the Japanese peasants. The basic appeal of these - in modern Japan is their promise of faith healing. Representative of such - is Tenrikyo (Teaching of Heavenly Reason). Tenrikyo was founded in the nineteenth century by a peasant named Nakayama Miki. When she was forty-one years old, she felt she was possessed by the kami of Divine Reason. She believed she had been miraculously healed from a serious illness and began to teach others as a result of this experience. Her religion emphasized various elements that had always been a part of the basic religion of the Japanese peasants, such as shamanism, ecstatic dance, and faith healing. Today, this - emphasizes volunteer labor for public charity and, of course, faith healing. A third type of - Shinto includes - that focus on personal purification. When the rulers of Japan took over the shrines of Shinto in the Meiji era and used them for political purposes, this left behind a basic residue of the religious tradition of Shinto, its mythology, and its rituals. Three major - developed to emphasize these religious elements and revived the myths of the origin of Japan from the ancient chronicles. They believed that there were religious, ethical, and political aspects of Shinto. They emphasized purification of the body through fasting, breath control, bathing in cold water, and chanting.

To what does the term torii refer? a. A goddess in Japanese forest shrines b. An arch-like structure that is found in front of most Shinto shrines c. A class of evil spirits d. A verse within the Kojiki

B. An arch-like structure that is found in front of most Shinto shrines

In what country is Shinto primary practiced? a. China b. Japan c. Vietnam d. Korea

B. Japan

What does the term "Shinto" translate as? a. The proper way b. The way of the gods c. The gods are great d. the holy nation

B. The way of the gods

Which of the following terms refers to the transcendent forces that adherents of Shinto believe emanate from objects in the natural world? a. torii b. Kojiki c. kami d. samauri

C. Kami

Which of the following terms refers to a sectarian version of Shinto that emphasizes faith healing? a. Bushido b. Kojiki c. Tenrikyo d. Meiji

C. Tenrikyo

Inside a Japanese home, where does the family worship the spirits/gods? a. In their beds b. Behind a screen c. Under the torii d. At the kami-dana

D. At the Kami-dana

Which of the following is NOT true of Amaterasu? a. She is the Sun Goddess b. She is represented on the Japanese flag as a red disc c. She is believed to be the ancestor of all Japanese emperors d. She has no parents

D. She has no parents

Torii

Each shrine supported by the state was dedicated to some local deity, hero, or event; the grand imperial shrine at Ise was dedicated to the mother goddess of Japan, Amaterasu. The visitor approaches the shrine through a distinctive Japanese archway, called a -, which is so inseparably connected to Shinto that it has become known worldwide as its symbol. The typical major shrine consists of two buildings, an inner and an outer shrine. Both are built of unpainted wood and must be torn down and rebuilt once every twenty years. Anyone may visit the outer shrine, but the inner one is reserved for priests and government officials. The inner shrine contains objects of importance to the deity or event it commemorates. The visitor who enters the outer shrine meditates on the importance of the deity or the event celebrated there and offers a modest offering and perhaps a brief prayer.

Butsu-Dan

On such special occasions as holidays, weddings, or anniversaries, more elaborate ceremonies may be held at the kami-dana. However, if the occasion is decidedly religious—a funeral, for example—the Japanese family turns not to the Shinto deities or priest but to the Buddhist priest. In the special religious environment of Japan, Shinto is for this life but Buddhism is for the life beyond. Therefore, in addition to their kami-dana, many Japanese homes have a - -, a Buddhist household altar, where worship of the Buddhist deities is also held.

Samurai

One of the most colorful aspects of Japanese life during the Tokugawa era was the feudal knight, called the -. Throughout the history of Japan, individual warriors hired themselves out as bodyguards or mercenary soldiers to lords; but in the Tokugawa era, the - was idealized, and a code of conduct was established for him. In the seventeenth century, the government set up the Chu His (Shushi) School of Confucianism as the orthodox model for the conduct of the upper classes. A leader of this school, Yamaga Soko, led in combining Shinto and Confucianism to develop the warrior code called Bushido, "the way of the fighting knight." The standard of conduct established for the Japanese feudal knight was similar in many respects to that of the idealized Christian knight of medieval Europe, except for the absence of romantic love. Generally, Bushido may be summarized under the following categories: 1: the - is bound to be loyal to his master in the hierarchy of the feudal system. 2: the - must have great courage in life, in battle, and in his willingness to lay down his life for his master. 3: above all, the - is to be a man of honor. 4: like a true Confucian, the - is expected to be polite to his master and to people in a position of authority. 5: Despite his attitude toward peasants, the - is expected to be a gentleman in every sense of the word.

Bushido

One of the most colorful aspects of Japanese life during the Tokugawa era was the feudal knight, called the samurai. Throughout the history of Japan, individual warriors hired themselves out as bodyguards or mercenary soldiers to lords; but in the Tokugawa era, the samurai was idealized, and a code of conduct was established for him. In the seventeenth century, the government set up the Chu His (Shushi) School of Confucianism as the orthodox model for the conduct of the upper classes. A leader of this school, Yamaga Soko, led in combining Shinto and Confucianism to develop the warrior code called -, "the way of the fighting knight." The standard of conduct established for the Japanese feudal knight was similar in many respects to that of the idealized Christian knight of medieval Europe, except for the absence of romantic love. Generally, - may be summarized under the following categories: 1: the samurai is bound to be loyal to his master in the hierarchy of the feudal system. 2: the samurai must have great courage in life, in battle, and in his willingness to lay down his life for his master. 3: above all, the samurai is to be a man of honor. 4: like a true Confucian, the samurai is expected to be polite to his master and to people in a position of authority. 5: Despite his attitude toward peasants, the samurai is expected to be a gentleman in every sense of the word.

Amaterasu

The Kojiki includes stories that describe the special creation of the Japanese islands by two kami, Izanagi and his consort Izanami. These two become the divine parents of the other kami in Japanese mythology. The chief of these spirits is -, the sun goddess. All of the Japanese emperors are believed to have descended from the line of -. - and Susa-No-O, the kami of the sea and storms, were probably the most popular kami and received more than their share of attention at the shrines built for them and in private homes.

Kami-Dana

The basic unit of domestic Shinto is the - - (god shelf), which is found in many Japanese homes. The - -, whether it is elaborate or simple, contains the symbols of whatever may be of religious significance to the family. It usually contains the names of the ancestors of the family, because a part of the religion of the household is filial piety. The - - might contain statues of the kami that have been beneficial to the family or are highly regarded. In the homes and shops of many Japanese artisans are the images of the various patron deities. The literature of Japan contains many stories of skilled workers creating masterpieces under the direction of an unseen patron kami. The traditional - - contains objects that have been bought at the great shrines, such as the one at Ise. Any object the family considers sacred is fit for veneration at the god shelf. Worship at the - - in the Japanese home is a simple affair. Offerings of flowers, lanterns, incense, food, and drink may be placed before this altar each day. A simple daily service in which the worshippers wash their hands, make an offering, clap their hands as a symbol of communication with the spirits, and offer a brief prayer may also be held here. On such special occasions as holidays, weddings, or anniversaries, more elaborate ceremonies may be held at the - -. However, if the occasion is decidedly religious—a funeral, for example—the Japanese family turns not to the Shinto deities or priest but to the Buddhist priest. In the special religious environment of Japan, Shinto is for this life but Buddhism is for the life beyond. Therefore, in addition to their - -, many Japanese homes have a butsu-dan, a Buddhist household altar, where worship of the Buddhist deities is also held.

Kojiki

The major source for our knowledge of Japanese mythology is the -, "Chronicles of Ancient Events." These chronicles were collected in the seventh and eighth centuries CE as a response to the entrance of Chinese culture and religions. In these centuries, the Japanese, although willing to accept the advanced culture of the Chinese, sought to define and celebrate their own heritage. The results of this search yielded the chronicles, which contain a section called "The Age of the Gods." In this material, one finds the mythological background of Japanese culture. The - includes stories that describe the special creation of the Japanese islands by two kami, Izanagi and his consort Izanami. These two become the divine parents of the other kami in Japanese mythology. The chief of these spirits is Amaterasu, the sun goddess. All of the Japanese emperors are believed to have descended from the line of Amaterasu.

Shogatsu

The most widely celebrated holiday is the Japanese New Year. In the past, when a lunar calendar was used, this holiday was kept in February, but today, it is celebrated January 1 through January 6. During this period, businesses close and people gather with their families. Each family purifies and cleans the house in preparation for the new year. On New Year's Eve, special food is eaten, and offerings are made to the ancestors. At Buddhist temples at midnight, gongs are struck 108 times for 108 kinds of passions to be purged in the new year. On New Year's Day, families visit places of worship. Some go to Buddhist temples, but most go to Shinto shrines. At the end of the season, the New Year's decorations are burned in bonfires.

Meaning of the Word Shinto

The word itself was not officially coined until the sixth century CE. It was developed then to distinguish between native Japanese religion from the newer religions—Buddhism, Daoism, and Confucianism—being imported from China and Korea during the period. The word - actually comes from the Chinese words shen and dao, which may be roughly translated in this context as "the way of the gods."

Kami

Usually defined as "gods," which is inexact. There are thousands of -. A few of them appear as personified beings in Japanese mythology, but the vast majority are unnamed entities who inhabit specific places in the Japanese landscape. Other - are spirits of deceased ancestors and national figures. - have power to help people and are often called on to protect and oversee those who worship them. However, their essence continues to defy easy classification and definition.