Citation

Imaoka, Shin’ichirō. The Position of a Free-Religious Person. Translated by Andrew James Brown, 1951, https://docs.google.com/document/d/e/2PACX-1vTgvwLgEa8a258r6GYosYiGzEHL0i-GP5JkDRDylt9cvd86eQtzE6G5Kco8f1AuuhrgLgbydOBYX356/pub#h.94t8ueyn79qy.

Quotes

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Literature notes

Prompts

Per Imaoka (1951), what does Shinran Shonin's statement “Amida’s salvation is for oneself alone” emphasize? :: Religion is a matter of individual experience

Per Imaoka (1951), what happens the more an individual delves into their personal religious experience? :: Religion becomes a social matter.

Imaoka (1951) described the position of a free religious person as (hint: Sino, Unitarian-Universalist) :: Uniquely individual yet universally comprehensive.

Per Imaoka (1951), church sovereignty will be shared among ??? with the clergy serving as ???. :: church members, executive authorities

Per Imaoka (1951), if fellow church members become truly close and intimately interconnected, what will happen to the church founder and its officials? :: Fade into the background.

For Imaoka (1951), what should church leaders do beyond their "on-stage" activities to be truly great? :: Provide guidance and inspiration outside on-stage activities.

Per Imaoka (1951), since beliefs are individual, they should never be used as what? :: Instruments of coercion

Per Imaoka (1951), what is the free religious person's position on intellectual expressions of beliefs, such as creeds? (Hint: four adjectives) :: These are personal, diverse, evolving, and partial.

Per Imaoka (1951), while a free religious church may not have a creed, what form of organizing document can it use? :: A manifesto.

Per Imaoka (1951), what is the use of a church manifesto? :: Clarifies the basis for a church's unity.

Per Imaoka (1951), a church manifesto should not be ??? but rather a ??? :: a statement of specific beliefs, a declaration of shared purposes or guidelines for practice

Per Imaoka (1951), why may free religious people have rituals? :: Religious beliefs are always embodied.

Per Imaoka (1951), why do religious rituals vary? :: Materials and forms vary

Per Imaoka (1951), for free religion to be universal, what should its position on rituals be? :: Transcend differences in rituals.