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761:, due to the teaching from Tenchi Kane no Kami that Konkōkyō churches shouldn't be a place that people feel pressured to donate to receive protection from omamori, or need to donate for an ofuda to call to the power of Tenchi Kane no Kami. In addition, if one has the financial ability and wishes to receive the items, it is taught that it is good to support the other kamis and Buddha's shrines or temples instead. This is also why Konkōkyō does not have set ritual fees, nor requires donations from visitors or parishioners.
513:, or living kami - one who helps others unconditionally and has inner peace. An ikigami is not an exalted being or someone with mysterious, spiritual powers. It is the ideal human being who strives to save people from suffering and problems and to make the world a happier place to live in. It is believed that after death, the spirits of those who have passed on remain of the universe, as mitama-no-kami (divine ancestral spirits) in connection with Tenchi Kane No Kami.
416:(unlucky age year). He believed he had received a good omen, yet that year suffered from a serious throat ailment, rendering him in a chronic condition and unable to speak or move. He could not receive help from doctors, so he turned to ancient Shinto ritual with the help of his brother in law, Furukawa Jiro, to find the reason of his illness. The deity of Ishizuchi revealed through an oracle that Bunjirō was supposed to die from his illness for offending the deity
524:
return, Tenchi Kane No Kami asks that people help others, live in harmony with the ways of the
Universe, and make the world a peaceful place to live for everyone. By fulfilling Tenchi Kane No Kami's wishes to help others, people bring Tenchi Kane No Kami's virtue to life. Through this mutually reliant and interdependent relationship, both Tenchi Kane No Kami and people can continue to exist and work together to make the world a more peaceful place.
66:
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399:) to a farming family. Urami was a small quiet village located about two kilometers northwest of present-day Konkōkyō Headquarters. Genshichi was often carried on his father's back and visited various shrines and temples. Given the name Genshichi, he was the second son of Kandori Juhei (Father) and Kandori Shimo (Mother). When Bunji was 13, he received education from Ono Mitsuemon, the village headman for two years.
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expectations, unwillingness to compromise, impatience, arrogance, and disregard between the relationship between all things. Konkōkyō's beliefs center around the betterment of human life in this world by showing appreciation for all things, living upright, and providing mutual help, and prayer for others. By embodying these virtues, it is taught anyone can become an
420:. Realizing his mistakes, Bunjirō wanted to apologize to the deity. By this sincere desire to do so, he was able to gain his voice back, and was able to apologize to the deity with his own voice. From that time, he then gradually recovered from his illness completely, the experience impacting his faith and beliefs.
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Thus, Bunjirō practiced his faith in this deity, Tenchi Kane no Kami, who revealed to him many teachings through spiritual experiences. On
November 15, 1859 (The date understood as the founding date of the Konkōkyō way) Tenchi Kane no Kami asked Bunjirō to give up his farming career, and help people
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New Konkōkyō-unique prayers were also written in 1985 from the original traditional Shintō prayers — Amatsu Norito and Ōharae no Kotoba— to
Shinzen Haishi , Reizen Haishi . Despite this, some churches overseas and in Japan, keep traditional Shinto ritual, worship, and prayers. It varies greatly from
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The faith also differs in that it does not believe in taboos including beliefs related to unlucky days, unlucky years (age), and ominous directions. There are no distinctions between pure and impure things or sacred and non-sacred places. There is the concept of places where there is more amount of
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Through its various churches and missions, Konkōkyō has a number of activities and organizations that help fulfill the necessities of modern-day society: Konkōkyō Peace
Activity Center, Konkō Library, Konkō Church of Izuo Miyake Homes (India, Bangladesh, and Nepal), Yatsunami Foundation, Shinkō-kai
402:
As
Genshichi was the second son and thus not expected to take over the family lineage or farm, he was arranged to be adopted in the fall of 1825. At age twelve, Genshichi was adopted into the Kawate household by Kawate Kumejiro (Father) and Kawate Iwa (Mother), and he was renamed Kawate Bunjiro, or
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The faith believes that all people came from and are connected by the universe. This means that all people are connected by Tenchi Kane no Kami and there is no one that does not belong. Konkōkyō desires to have all people, regardless of race, creed, gender, and occupation, work together to resolve
333:
The sole interest of Tenchi Kane no Kami is the happiness of individual humans. Konkōkyō's ideal is the alleviation of human suffering through two means; firstly, realizing all occurrences and parts of human life are gifts of kami and part of the natural order and maintenance of the universe, and
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Konkōkyō believes there is a mutually dependent relationship between Tenchi Kane No Kami and people. People cannot exist without Tenchi Kane No Kami, and Tenchi Kane No Kami cannot exist without people. With air, water, food, and other blessings of the universe, all living things can thrive. In
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Tenchi Kane No Kami asks people to understand their teachings, thus to make people become aware of their relationship with the
Universe and the ways of the Universe. By working within the framework of the laws of the Universe instead of going against it, people can avoid troubles which lead to
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The relationship between Kami and humanity is a benevolent and interdependent one. Kami is often seen as a divine ideal parent - offering love, affection, support, protection, and nurturing us through his blessings. Konkōkyō teaches that Kami loves all people of the world no matter their race,
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He taught others who came to his worship space that Tenchi Kane no Kami "Wishes to help and save people. But can do so only through other people. By helping people, one performs the work of this deity. This deity depends on people, and at the same time, people depend on this deity, in mutual
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In Konkōkyō, everything is seen as being in profound interrelation with each other. Kami is not seen as distant or residing in heaven, but present within this world. The universe is perceived to be the body of Tenchi Kane no Kami. Suffering is seen as being caused by an individual's high
780:, who is the required most revered deity in Jinja Shinto teachings, Konkōkyō places a focus on Tenchi Kane no Kami, and to have an equal respect for all deities, not placing importance on one kami or the other; since they are all part of the universe and should all be equally respected.
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Since Jinja Shinto is the more common organization of Shinto way in Japan, it is thought that Konkōkyō is different than Shinto. But it is more accurate to say it only differs from Jinja Shinto, but is still Shinto. The only few main differences between Jinja Shinto and Konkōkyō are:
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However, since Konkōkyō is not dogmatic; interpretations and understandings in regard to connection to Shinto varies between individuals and regions. However historically and within its nature, as well as rituals and ceremonies, Konkōkyō is deeply connected to Shinto practices.
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in their daily lives to help others. When they meet people who are suffering, the Konkōkyō way is to listen to their problems, support them, and pray for their wellbeing and happiness. Tenchi Kane no Kami wishes for all people to become a mediator and help others.
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Konkōkyō has churches where people can go to worship and pray. Though Konkōkyō believes that Tenchi Kane No Kami is everywhere, and followers of the way can talk to the deity anytime and anywhere, the church is a place to receive assistance and guidance through
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of
Ushitora no Konjin). Ultimately, however, this deity revealed themselves through an oracle that they were not a composite deity, but the deity that was the spirit/soul that was the Universal workings and energy (not unlike the Hindu concept of
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and is essentially the energy that penetrates (and/or manifests) the universe and gives all things a consciousness; a non-omnipotent director of the workings of nature. The physical universe is referred to as "Kami’s body" within Konko texts.
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Konkōkyō has also centralized the Tenchi
Kakitsuke as its main focus on the altar and in prayers. Some churches only have a Tenchi Kakitsuke, while others have additional traditional items seen in Shinto shrines, such as sacred mirrors, or
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secondly, realizing the identity of the self and the universe as undying and part of Tenchi Kane No Kami. Humans are to serve their role in the universe with inner peace, and bring joy to themselves through healthy and natural indulgence.
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Tenchi Kane No Kami is also referred to as "Tenchi No Kami-Sama", "Oyagami-Sama," "Kami-Sama," and "Kami." In
English, Kami can also be called "Divine Parent of the Universe," "Principle Parent," "Parent Kami," "Kami-Sama," or "Kami."
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The philosophy, practices, and beliefs of Konkōkyō are aligned very similar to Shrine Shinto; since they both are Shinto practices. Therefore, there are many Konkō followers who also consider themselves Shinja (Followers of Shinto).
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It should also be noted that some churches, especially overseas, have been making modern changes to worship style that are different than traditional Shintō style to be more welcoming to those unfamiliar with
Japanese
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All people are regarded as equal regardless of race, religion, gender, occupation, social status, and wealth. Women in Konkōkyō are also held in high esteem with many women serving as head ministers at its churches.
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by a Konkōkyō minister, generally at a Konkōkyō church. A visitor enters the church, sits in front of the minister, and says whatever is on their mind. It can be a request to resolve a problem, or a word of thanks.
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Subsequently, the Konko family line has retained their leadership roles and have been responsible for spiritually guiding the followers of Konkōkyō - the teachings of Tenchi Kane no Kami - since Bunjirō's passing.
482:(the only deities allowed worship and shrines in the Meiji era), however, this provided an opportunity to develop important aspects that ended up preserving Konkōkyo's history and teachings, such as the memoir
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Celibacy is also not a requirement for the clergy or anyone. There are no restrictions for Konkōkyō believers. Additionally, believers are not obligated or required to pay any dues or make any donations.
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By understanding the message of Tenchi Kane No Kami's teachings and advice, the visitor can receive guidance to their issues, or feel relieved from anxieties knowing the deity has heard their words.
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after the visitor says everything they have wanted to say, the minister relays the visitor's words to the spirit of Ikigami Konko Daijin (the spiritual formal name of Bunjirō, who was first taught
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He was succeeded by his son, Konko Ieyoshi, who became regarded as the successor and spiritual leader to pass on the Konkōkyō way of helping others, who was supported by the disciples of Bunjirō.
531:" which means mediation. In Konkōkyō, Toritsugi (Mediation) is a spiritual practice for people to establish a communication link between themselves and Tenchi Kane no Kami. One can receive
1055:
Arai, K., Kawabata, Y., Matsumoto, S., Matsuno, J., Miyake, H., Suzuki, H., Tamaru, N., Tomikura, M., & Ueda, K. (1972). In I. Hori, F. Ikado, T. Wakimoto, & K. Yanagawa (Eds.),
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and for people to focus their prayers, to appreciate blessings, apologize for any irreverences they may feel they have made, as well as be a safe and calming center for people to visit.
699:'s new laws on Shinto practices, Konkōkyō was classified as a sect of Shintō. This allowed Konkōkyō to continue practicing as a spiritual way without persecution from the government.
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year and apologizing for his irreverence to this deity. Over time, his faith led him to pray to multiple kami at once as a composite deity. He understood this composite deity as
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Lessons learned after parting the Pacific: A phenomenological study on the experiences of American-born ministers in preparation for real-world ministry at the Konkōkyō Gakuin.
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spiritual power, but the amount of spiritual power is not seen as determining its sacredness, as all is within the universe/nature which is seen as sacred in itself.
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by listening to them and praying for their troubles or requests, and become a priest. In a response, Bunjirō gave up farming and devoted himself to helping others.
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Handout of facts on Konkōkyō as of June, 1994, given to American exchange students from Kwansei University taking a course on Japanese religions, Ōsaka, Japan.
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of 1868, religious policies of the new government temporarily placed limits on Konkōkyō teachings, due to Tenchi Kane no Kami not being a formal deity of the
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Bunjirō taught that one could receive the help of Tenchi Kane no Kami by "having faith in the Kami out of a sincere mind" (known in Japanese as the phrase
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written by Bunjirō documenting his spiritual experiences and daily living with his faith in Tenchi Kane no Kami. In his later years, he compiled the
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religion, gender, and so on. Although mentioned as 'He' in materials for linguistic convenience, Tenchi Kane no Kami is neither male or female.
490:(Record of Revelations) which documented the spiritual experiences clearly. On October 10, 1883, Bunjirō passed away at the age of seventy.
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Konkōkyō also does not impose any restrictions on food and drink. Konkōkyō believers are permitted to consume alcohol, caffeine, meat, etc.
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by Tenchi Kane no Kami) in prayer. Ikigami Konko Daijin then helps the minister to further relay the words to Tenchi Kane No Kami.
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Before long, the number of visitors seeking advice and spiritual guidance grew, and as well a group of disciples called the
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is recognized as the founder of Konkōkyō, beginning in 1859. He was born on September 29, 1814, in the village of Urami in
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Bunji. He worked assiduously for the prosperity and welfare of his family, and he gained the respect of those around him.
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Inoue, Nobutaka. (2006, Dec. 16). Encyclopedia of Shintō-home: Modern sectarian groups: §Shintō-derived religions.
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Green, Ronald S. (2018). Konkōkyō Religious Ideas in the Writings of Ogawa Yōko. Japanese Studies, 38(2), 189–205.
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As he continued his faith practice from that day, more spiritual experiences occurred, and his faith grew in the
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Medical Foundation, Konkō Academy, Wakaba Orphanage, and Katsuragi Memorial Park (cemetery) (Takahashi, 1994).
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860:"Online-Religion in Japan: Websites and Religious Counseling from a Comparative Cross-Cultural Perspective"
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Tenchi Kane no Kami then replies their message to the minister, who will then relay it back to the person.
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While Konkōkyō is hard to define with any one particular theology, Tenchi Kane no Kami is understood to be
318:, or the Golden Kami of the Heavens and Earth (in Japanese, "Heavens and Earth" also means the Universe).
116:
189:
1072:
Fukushima, Shinkichi. (2006, Dec 16). Encyclopedia of Shintō-home: Modern sectarian groups: Konkōkyo.
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ways, traditions, and rituals - many of which still are present in the ceremonies in the present day.
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998:. United States of America: Konko Churches of North America, USA. 1981. pp. 15, 16, 17, 18, 19.
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Another difference is, while some Konkōkyō followers are able to and may revere other Kami, such as
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can help the person put a problem into perspective and find solutions from within their own hearts.
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the problems of the world. The faith also respects and accepts all ethnic groups and religions.
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Konkōkyō has never renounced this classification even after it was free to do so at the end of
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can be, and have been, used to describe the faith depending on one' definition of those terms.
1100:
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In 1855, at the age of forty-two, Bunjirō went to the important shrine of Okayama Prefecture
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at churches is typically performed by ministers, lay members are also encouraged to perform
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The 6th generation son, Hiromichi Konko, became the spiritual leader of Konkōkyō in 2021.
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984:. United States of America: Konko Churches of North America, USA. 1981. pp. 16, 17.
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The following information is current as of December 1, 2012 (Kondō, 2013, p. 39)
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672:. Due to the Japanese cultural nature of Konkōkyō, it has limited churches overseas.
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Konkōkyō believers worship the spirit and energy that flows through all things (
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1069:, The Journal of Religion, Vol. 13, No. 3 (Jul., 1933), pp. 279–300
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The rush hour of the gods: A study of new religious movements in Japan.
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Defining Konkōkyō's theology in western terminology is complex, but
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at the time of Bunjirō, the founder, Konkōkyō is deeply rooted in
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456:), to which Bunjirō understood the name to be Tenchi Kane no Kami.
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Not offering items commonly seen in Jinja Shinto shrines; such as
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Religion of Japanese origin originating in Shinbutsu-shūgō beliefs
758:
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http://eos.kokugakuin.ac.jp/modules/xwords/entry.pho?entryID=612
447:(The Buddhist understanding of the Moon), and Kane no Kami (Nigi
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Japanese religion: A survey by the agency for cultural affairs.
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was formed to help Bunjirō spread the teachings of this deity.
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1137:. (pp. 890–917). Konkō-cho, Japan: Konkōkyō Honbu Kyōcho.
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Toritsugi Mediation, which is a practice unique to Konkōkyō.
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https://eos.kokugakuin.ac.jp/modules/xwords/entry.phoID=354
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Because of Japanese society being deeply intertwined with
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As of January 2020, Konkōkyō maintains membership in the
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Konkokyo at Religious Movements, University of Virginia
1133:
Satō, Norio. (1983). Naiden. In Konkōkyō Honbu Kyōcho.
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An aspect that separates Konkōkyō as a unique way is "
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to do a divination and prayer ceremony as it was his
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may contain excessive or inappropriate references to
1126:Kondō, Kaneo. (2013, January). Konkōkyō no genjo .
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church to church, and a minister by minister basis.
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858:Kawabata, Akira; Tamura, Takanori (April 2007).
644:Konkōkyō churches and missions are found in the
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1140:Satō, Norio. (1993). Special stories: Naiden.
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710:and organization turning into shrine-based or
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1084:https://doi.org/10.1080/10371397.2018.1509670
350:Central Worship Hall (Konkōkyō Headquarters)
1366:Religious organizations established in 1859
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435:due to the spiritual experience during his
53:Learn how and when to remove these messages
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1144:. Konkō-cho, Japan: Konkōkyō Headquarters.
864:Journal of Computer-Mediated Communication
358:Grand Service Hall (Konkōkyō Headquarters)
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431:. In particular, he prayed most often to
226:Learn how and when to remove this message
208:Learn how and when to remove this message
150:Learn how and when to remove this message
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771:, to indicate the presence of the deity.
637:Ministerʻs assistants/Deacons (補教) 1,855
443:(The Buddhist understanding of the Sun)
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1067:Konko Kyo: A Modern Japanese Monotheism
1361:Religious organizations based in Japan
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1092:(19th ed.). Tōkyō, Japan: Natsume-sha.
86:Please improve this article by adding
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1059:Tōkyō, Japan: Kodansha International.
188:by removing references to unreliable
1109:, Princeton University Press, 1992,
958:"The Life of The Founder | KONKOKYO"
192:where they are used inappropriately.
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59:
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913:"Religious Beliefs | KONKOKYO"
641:There are about 450,000 adherents.
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1107:On Understanding Japanese Religion
730:, Association of Sectarian Shinto)
292:, Association of Sectarian Shinto)
14:
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34:This article has multiple issues.
1123:New York: The Macmillan Company.
877:10.1111/j.1083-6101.2007.00360.x
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42:or discuss these issues on the
1371:Shinto new religious movements
1169:Konkokyo Headquarters in Japan
1147:Takahashi, T. (1994, July 1).
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1010:"Sixth and Current Konko-Sama"
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934:"Religious Beliefs | KONKOKYO"
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1179:Konko Church of North America
1174:Konkokyo International Center
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706:, alongside the abolition of
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301:, one of the core beliefs of
88:secondary or tertiary sources
1351:1859 establishments in Japan
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1158:Argosy University, Hawaiʻi.
1034:"Basic Precepts | KONKOKYO"
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279:beliefs. It is part of the
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1119:McFarland, H. N. (1967).
1088:Inoue, Nobutaka. (2006).
996:Konko Daijin: A Biography
982:Konko Daijin: A Biography
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1325:Bureau of Shinto Affairs
1313:Historical organizations
834:Shinto sects and schools
1356:Japanese new religions
1154:Takahashi, T. (2011).
1097:Kokugakuin University.
1074:Kokugakuin University.
824:New religious movement
680:Relationship to Shintō
484:Konkō Daijin Oboegaki,
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179:self-published sources
75:relies excessively on
1128:Konkōkyōhō Ametsuchi,
720:Kyoha Shintō Rengōkai
712:Shrine (Jinja) Shinto
518:Jitsui Teinei Shinjin
488:Oshirase-goto oboechō
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282:Kyoha Shintō Rengōkai
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1381:Shinto denominations
634:Ministers (教師) 3,909
1142:Kyōten: Gorikai III
628:Churches (教会) 1,550
307:Tenchi Kane No Kami
1038:www.konkokyo.or.jp
962:www.konkokyo.or.jp
938:www.konkokyo.or.jp
397:Okayama Prefecture
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1269:Shinshu-kyo
1234:Kurozumikyō
1220:Sect Shinto
695:Due to the
666:South Korea
598:panentheism
366: [
323:omnipresent
273:Shinto sect
245:of Konkōkyō
1340:Categories
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1043:2017-02-03
1019:2022-09-10
967:2017-02-03
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898:2018-12-23
845:References
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541:Toritsugi,
474:After the
186:improve it
110:newspapers
99:"Konkokyo"
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289:教派神道連合会
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