천리교의 조직과 제도 -현재적 관점에서 본 한계와 가능성-

Abstract

After the Great East Japan Earthquake, which occurred on March 11, 2011, the keyword that has lain in Japanese society so far is “Disaster and Recovery”. In the field of religion, various support projects have been actively developed for the disaster areas and people there, in the field of academy, they have been deeply interested in the social contribution of religion in terms of so-called social capital. This article examines the possibilities and limitations of organization and systems of Tenrikyo as social capital by referring to the flow of present Japanese religious studies based on the perspective of social capital. Tenrikyo has nurtured more than 100 new missionaries every year through the education systems and has contributed to social education through the education of Tenri University, Tenri High School, Tenri Middle School, and Tenri Elementary School. Also, in terms of social welfare, The Social Welfare Foundation Tenri conducts research and support projects on various social issues, including the operation of child protection facilities, the implementation of family foster care, the mission to the Impaired, and human rights education activities and their history is also very long. Tenri Yorozu-sodansho which combines the Tenrikyo faith healing and modern medicine provides professional medical services and faith healing experience as a regional general hospital, and Tenrikyo Disaster Relief Hinokishin Corps as Japan’s largest private salvation organization with 6,000 members is recognized for its professionalism and social function in the event of a disaster. Nevertheless, the drastic reduction in the number of believers will naturally mean the reduction of the human and material resources of Tenrikyo, which will lead to a decrease in the capacity of social contribution. The following points can be pointed out about the possibility and limitation of social contribution through the organization and systems of Tenrikyo. Is Tenrikyo’s active social contribution functioning as a social capital that connects communities and individuals and maintains their social survival? Are religious salvation for individuals linked to individual social activities? Isn’t there any limited aspect that the social contribution activities by Tenrikyo’s organized or individual believers as “additional activities” that are merely reveling their faith practices? These points are not only the limits as social capital of Tenrikyo’s organization and systems, but also the future possibilities for connecting believers with their communities.