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从纪念先人的仪式的指导和实践中发展起来的。然而，这样的仪式与传统的日本家庭的做法背道而驰。此外，这种对祖先的尊敬现在包括妻子和丈夫。此外，它也让我们瞥见一个事实，那就是圣灵的话语是一个无限扩展的话语。从祖先总是在保护自己这一信念出发，有些人会说，我们这些祖先的后代之所以不幸福，是因为祖先的苦难，或者是对应该纪念他们的仪式没有足够的关注。这些所谓的家庭祖先纪念仪式并不遵循社会动机的限制，而是表明了私人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延续，源于所谓家庭自治的日常活动领域的扩大，以及对当代家庭本身的关注，以及身份的持续丧失，永恒存在的祖先的存在可以被认为是一种自我肯定的欲望。此外，就宗教而言，解释人类苦难的体系可以被认为提供了稳定。

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.