著者

赤松 徹真

出版者

佛教大学総合研究所

雑誌

佛教大学総合研究所紀要 (ISSN:13405942)

巻号頁・発行日

vol.1998, no.1, pp.277-305, 1998-03-14

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'Bukkyo Seito Doshikai 仏教清徒同志会 was inaugurated in February, 1899 (Meiji 32) in order to part with the existing Buddhist orders which have been propelling the movement of Koninkyo 公認教運動. This organization depended on the state for protection. It insisted on normalization of relations between politics and religion, criticizing some Buddhist orders which took the stance of exclusivism against Christianity, the use of religion for governmental purposes and govermental interference in religious matters. However, this organization's fundamental posture went no further than the 'Constitution of the Empire of Japan (1889) '. Its idea of freedom of religion was based on the Article 28 in Chapter II 'Rights and Duties of Subject' : Japanese subjects shall, within limits not prejudicial to peace and order, and not antagonistic to their duties as subjects, enjoy freedom of religious belief. The philosophy of this organization was based on the principle of "Protection for and interference in religion should be expelled"; yet, its demand for freedom of religion did not necessarily mean the demand for human rights ensuring human dignity. The 1912 (Meiji 45) anti-Sankyokaido movement 「三協会同」反対運動 exhorted the policy of freedom of religion, but 'Bukkyo Seito Doshikai' accepted the theory that Shinto was not counted as religion, in the same manner as other Bukkyo organizations, without criticizing the system of State Shinto. As was observed in the issue of propagation of the Buddhist faith in inland China 支那内地布教権問題 , the reformative stance held by this movement at its conception had disappeared, and they now positively approved of the division of the colonized land in China by the Japanese Empire. Moreover, when the Japanese government tried to delete the Fifth of the Twenty-one Requests as to 'negotiate at a later date' thus practically trying to eradicate the matter, a member of the New Buddhist Movement made great efforts to acquire the right for propagation of the faith in China, and censured the weak-kneed diplomacy of the government. The transfiguration of New Buddhists who took an active part in imperialist foreign policy was revealed. The New Buddhist Movement lost its meaning and finally its identity in the changing situation; and this movement ceased activities in August 1915 (Taisho 4). As described above, this New Buddhist Movement began and ended with a focus on mundane affairs. Its ideology, reform of New Buddhism had vanished in the changing circumstances, and its raison d'etre finally disintegrated as the imperialist movement became firmly established. Consequently it was clear that the movement itself lacked a universal ideology and the ability to grasp the situation objectively, despite their declaration that the movement was based on New Religion and New Faith. The New Buddhist Movement raised questions about the problems between politics and religion, particularly Buddhism, in modern Japan, which have yet to be answered with regard to historical and Buddhist ideological ideas.