requestId:68499a9786ef33.01583311.
The “infamous” of the sect: How can China’s religious management get out of the dilemma?
Author: Chen Jinguo
Source: This article was published in the 1st issue of “Civilization” in 2017, with the original title ““How can religious management get out of the dilemma?——Taking economic religion as an example“.
Time: Confucius was in the 2568th year of the first month of Dingyou Renshen
� Since the in-depth transformation of national/social structures, the number of religious worshipers in China has grown rapidly, including the revival of common sects and the roots of foreign religions in China; the application of foreign religions to new communication technology, and the self-adjustment of foreign religions to adapt to Chinese civilization. At the same time, the Chinese authorities have continued the 20th century and the 50th anniversary of the old administrative religious governance system, and the contradictions between new logic and old system are becoming increasingly frequent. The results of the “Yongxin Reported” survey recently were announced, and the current dilemma of religious management in China is highlighted by the Shaolin Temple. Mr. Chen Jin recently published an article in this magazine, deeply analyzing the current situation and legal policies of religious management, and provided us with a certain borrowing for understanding the above issues.
What is the saying about “economic religion”
From the Qing Dynasty to the National Day, Chinese society has set off a new religious thought that has had a profound impact, such as “Confucian religious movement”, “human education movement”, and “minister sect movement”. The religious movements of sects or sects (Church, Taoist) have the greatest influence in China’s basic society and the Chinese society in China, and have had a lot of conflicts with the political structure of modern ethnic-states. Since the Shunxue period, sects such as Principle and Education, Tongshan Society, Moral Society, Wushan Society (Salvation Protestantism), Wanguo Moral Society, Taoist Court, Yishuo, Vacuum, and Moral Buddhism have been criticized and reformed and taken by the National People’s Administration as “reverse associations” and “feudal scientific organizations that are against the people and against the people”. But Taiwan onlyIn the region, as many as 15 sects and religions have been registered by the Taiwan authorities in accordance with the laws. Among them, the religions belonging to the “post-Heaven Dao Relationship” include the Tao, the Tao of Haizi, the Tao of the Great Dao, and the Holy Teaching of the Central Chinese. Since the transformation and opening up, sectarian religions have been resurrected, spread and expanded in many parts of China due to their large number of beliefs.
In the new book “Salvation: Suburban Study on Contemporary Economic Religion”, a new book that will be released recently, the author calls the recent sectarian movement or Taoist movement “Salvationism religion” (Salvationist) Religions), because it is more suitable for the connotation of the energy and the theme of the spiritual connotation and practice of the Chinese religious tradition that combines the sacred and secular, and the sacred and secular principles, [1] The modern Chinese “economic religion” can be regarded as a “family similarity” that is directed by rejuvenation and inheriting civilized traditions, and is involved in the globalized religious thinking dialogue and the spiritual practice of modernization at a different level. Of course, this economic and religious movement is also difficult to conflict with the development path of modern China and surrounding ethnic-states and diverse political ideas, and thus fall into a variety of legal dilemma.
The contemporary Chinese language structures about Taoism, Popular Sects, Popular Religions, etc. are complex and diverse. There are not only regional management differences, but also differences in concepts in the two political circles, as well as the habituality and infamous social imprints of linear history. If the name is not right, it is not smooth. The development of economic religion in contemporary China and the surrounding areas and the “old water tide” mainland are the remnants and derivative and initiation of this religious foreign country movement, and have a profound impact on China’s religious ecological format. How to strengthen the useful management of sects is not only the main link towards “religious good governance” but also concerns the religious security of the country. We need to pay close attention to the preservation of sects and religions.
Overview of the revival of economic religion around China and the mainland
The economic religion (Daomen) in the country during the period was under long-term pressure from the political consciousness form, and the overall development space was not large, and there was a lack of the main position to change the five large number of religions and civilians in the format of religious ecologies in China. However, since modern times, the economic religion preserved among the Chinese in Hong Kong, Macao and Taiwan and the mainland have formed a tide of “reverence and feeding back” and have shown a rejuvenation attitude. There are no timely investigations and solutions for the existing religious management methods in the premises. Here the authors try some practical examples.
One is one way. In TaiwanThe inland structure has formed a Taoist organization mainly composed of the Brotherhood Sect (the Ming Line, led by Zhang Shi Ge, and his son Zhang Ying) and the Master Mother Sect (the secret line, led by Sun Suzhen). The Master Mother Sect has entered the Drunbi Hong Kong and Taiwan to Hongdao, becoming the main energy of a Taoist organization and becoming the mother of the new religious movements of the Ministry, such as the Haizi Road and the Tsubasa Dao. The brothers sent important messages to Japan and South Korea. Taiwan Yifudao is based on the support groups in various parts of the country, and has formed more than 20 groups (such as the basic group, civilization group, Dharma Saint Group, Qian Yi group, etc.). Each group has many level branch lines. For example, the Xingyi group reaches 31 branches, forming a development situation of level cracks. According to the information published by Yifudao, Yifudao has expanded to more than 80 countries and regions around the world. There are only nearly 4 million travelers in Taiwan, an estimated 10 million travelers around the world, and a conference in 14 countries and regions. Among them, the development of Southeast Asia is the most agile. Based on the relationship between the two sides of the Sea Mountains, the two sides of the Sea Mountains have the same origin and the same sacred family. One Tao regards “Dao to Propagate the Shenzhou” and “Old Waters to Tide” as the keys of “connecting the Taoist system”, which is extremely popular in China’s agricultural and urban areas, and the spread scope covers almost all provinces in China. The old-fashioned buildings in Guangdong, Fujian, Zhejiang and Shanghai are estimated to be more than one million. With the tide of traditional civilization revival in mainland China, Yiluo has gained a faster spread space through “reading” and “national classes”. Today, the domestic religious governance departments and academic institutions have basically been spreading the mainland, lacking real country surveys and sensitive attention.
The second is the Moral Education Society. Originated from the Chaoshan area of Guangdong, it has been founded in the late 1930s of the 20th century and has become a religious organization that gathers Chinese people’s traditional moral character and advocates merciful welfare. In recent years, moral education has been spread in Guangdong, Fujian, Zhejiang and even Beijing. Among them, there are more than 30 halls in Guangdong, where the Moral Education Hall or Shanshe Hall have been set up.
The third is vacuum teaching. Also known as Kong Taoism, Kong Taoism, Kong Taoism, Kong Buddhism, etc., are the new sects founded by Hakka people in Yunzhou, Jiangxi. In the late Qing Dynasty, hundreds of Taoist temples were established south of Changjiang, and they were spread far to the baozhuang Xinmatai Indigenous Region, and still retain more than 130 Taoist temples. In recent years, vacuum halls in Fujian, Guangdong, Jiangxi and other places have been rebuilt, reaching 40-50. With the help of modern networks, Vacuum Buddhism has formed a cross-regional worship network, presenting a slow and exciting state, especially the customs of revival in the village or community, and has formed an organic combination with the civilized structure of the common people. Some vacuum sects in Fujian were governed locally by the Naghe Taoist activities, but in Guangdong, they were still regarded as a reactionary gate.
Fourth, all
發佈留言