A Study of Ancestor Worship in the new religious movements in Japan.

日本的新宗教运动是在大正时代之后发展起来的，是从祭祀先人的教义和实践中发展起来的。然而，这样的仪式与日本传统家庭的做法不同。此外，这种对祖先的敬意现在既包括妻子也包括丈夫。此外，它也让我们看到了一个事实，即精神的话是一个无限扩大的词。从一个人的祖先总是在保护一个人的信念中可以得出结论，一些人会说，我们作为他们的后裔的不幸福是因为那些祖先的痛苦，或者是对应该尊重他们的仪式重视不够。这些所谓的家庭祖先纪念仪式并不遵循出于社会动机的限制，而是表明了一种私下和自由解释的可能性。此外，在当今世俗化的社会中，根深蒂固的祖先崇拜仪式的继续，由于所谓的家庭自治而产生的日常活动的扩大领域，除了对当代家庭本身的关注，以及身份的持续丧失，亲身存在的祖先的存在可以被认为是对自我肯定的渴望。此外，关于亲属关系，解释人类苦难的制度可以被认为是提供稳定的。

The new religious movement in Japan developed in paticular follwing the Taisho Era from instruction in and the practice of rites commemorating deceased ancestors. However, such rites are a departure from the practices of traditional Japanese households. Moreover, this honoring of one's ancestors now includes both the wifes and the husbands. In addition, it also gives us a glimpse of the fact that the word of the spirit is an infinitelly expanding one. From this belief that one's ancestors are always protecting one it follows that some will say that the unhappiness of we, their desendents, resuts from the suffering of those ancestors or an insufficiency of attention to the rites which should honor them. These so-called houseld ancestor commemorative rites do not adhere to socially motivated restrictions, but rather indicate the possibility of a private and free interpretation. Moreover, in todays secularized society, the continuation of deep-rooted, ancestral worship rites, the enlarged domain of daily activites derived from the so-called autonomy of the household, in addition to concern for the contemporary family itself, and the continuing loss of identity, the existenece of eyernally existing ancestors can be thought of a desire for self-affirmation. Furthemore, as regards relgions, the system for explaining human suffering can be thought of as providing stability.