nntsuzu/KFTT huggingface dataset:
English: After World War II, GHQ issued the 'Shinto Directive' (termination of State Shinto), and State Shinto was abolished, but debate over the relationship between the state and Shinto has continued up until today.
Japanese: 第二次世界大戦後、GHQにより「神道指令」（国家神道の終焉）が出され、国家神道は解体へ向かったが、国家と神道を巡る政教関係については今日に至るまで議論の的となっている。
English: Yasukuni-jinja Shrine was founded based on Goryo-shinko (a folk religious belief in avenging spirits) and was at first mainly intended for the repose of souls, but later evolved into a memorial and place to honor the dead.
Japanese: 靖国神社は御霊信仰を基盤とし、初めは主に鎮魂を目的としたが、やがて慰霊、さらに顕彰へと展開した。
English: Yasukuni-jinja Shrine was the spiritual core for the unification of the people, and made them accept death in battle by deifying the war dead.
Japanese: 靖国神社は国民統合の精神的中核であり、戦死者を「神」とすることによって戦死を国民に肯定的に受け入れさせた。
English: Furthermore, criticism against this was prohibited and Yasukuni-jinja Shrine strongly supported the formation of the national polity that deified the Emperor.
Japanese: しかもこれに対する批判は禁止されており、天皇を神格化する国家体制形成を大きく支えた。
English: On the premise that, based on ancient classics such as "Kojiki" (The Records of Ancient Matters) and "Nihonshoki" (Chronicles of Japan), the Emperor ruled Japan as part of an unbroken imperial line, and that there were traditional strong connections between the Emperor at the center of the nation and the people, shrines all over the country were organized under the control of the Jingikan (Department of Divinities) and various institutions were established.
Japanese: 『古事記』『日本書紀』等の古典を根拠として万世一系の天皇が日本を統治すること、国家の中心に存在する天皇と国民との間に伝統的な強い紐帯があることを前提に、全国の神社は神祇官の元に組織化され、諸制度が整備された。
English: At the beginning, all shrines in the country were brought under government ownership and all Shinto priests were treated as government officials (shinkan).
Japanese: 当初、全国の神社は全て官有となり、全神職は官吏待遇（神官）となった。
English: However, some of the institutions remained undeveloped and only the priests who served at Ise-jingu Shrine became shinkan government officials.
Japanese: だが、制度面として未成熟な部分があり、神官と呼ばれる官吏としての神職は伊勢神宮に奉仕する者のみとなった。
English: Most of them were treated as junior officials, but some were treated as high-level bureaucrats, received a court rank as a special privilege, and a pension system after retirement was also established.
Japanese: その多くは判任待遇としたが、一部は奏任官待遇（高等官）とし、叙位の恩典も与え、退職後の恩給制度も整備した。
English: Since freedom of religion was necessary to build a modern state, it was included in the Constitution of the Empire of Japan promulgated in 1889.
Japanese: 信教の自由は近代国家を樹立する上で必要とされたため、1889年発布の大日本帝国憲法下でも認められていた。
English: Article 28 of the Constitution of the Empire of Japan stipulated that "Japanese subjects shall, within limits not prejudicial to peace and order, and not antagonistic to their duties as subjects, enjoy freedom of religious belief," but the scope of their 'duties as subjects' was a topic of debate at the lawmaking stage, with Hirobumi ITO and Kowashi INOUE, who helped draft the constitution, of the opinion that the veneration of shrines was not included in the duties of subjects.
Japanese: 大日本帝国憲法第28条の条文では「日本臣民ハ安寧秩序ヲ妨ケス及臣民タルノ義務ニ背カサル限ニ於テ信教ノ自由ヲ有ス」となっていたが、この「臣民タルノ義務」の範囲は立法段階で議論の的となっており、起草者である伊藤博文・井上毅は神社への崇敬は臣民の義務に含まれないという見解を持っていた。
English: In the Showa period, Tatsukichi MINOBE and the Bureau of Shinto shrines considered that shrine veneration was one of the constitutional duties of subjects, but it was not issued as a formal constitutional interpretation by the prewar Ministry of Home Affairs.
Japanese: 昭和に入ってから美濃部達吉や神社局には神社崇敬を憲法上の臣民の義務ととらえる姿勢があったが、内務省の公式の憲法解釈として発せられることはなかった。
English: Religious belief was differentiated from paying reverence in shrines or in shrine rituals, but it caused discord among Christians, who were totally monotheistic and repudiated the worship of other religions, or followers of Jodo Shinshu (the True Pure Land Sect of Buddhism), which insisted on the strict separation of government and religion.
Japanese: 宗教的な信仰と、神社と神社で行われる祭祀への敬礼は区分されたが、他宗教への礼拝を一切否定した完全一神教の視点を持つキリスト教徒や、厳格な政教分離を主張した浄土真宗との間に軋轢を生んだ面もある。
English: Religious education in all public and private schools was prohibited by Imperial Edict 12 in 1889, and State Shinto, which was said to be 'not a religion,' was used as the basis for education that transcended religion.
Japanese: また1889年の勅令第12号によって官立・私立の全ての学校での宗教教育が禁止され、「宗教ではない」とされた国家神道は宗教を超越した教育の基礎とされた。
English: The following year, 1890, the Imperial Rescript on Education was issued, pointing out the basics of national morality and State Shinto integrated religion, politics and education.
Japanese: 翌1890年には教育勅語が発布され、国民道徳の基本が示され、国家神道は宗教・政治・教育を一体のものとした。
English: The building that housed the Jingikan, which managed shrines under the Ritsuryo system, was burned down in the Onin War and the Yoshida family and the Shirakawahakuo family continued to manage religious services and shrines with their private houses as Jingikandai.
Japanese: 応仁の乱の際に、律令制のもとで神社を管掌した神祇官の庁舎が焼失してしまい、以来吉田家・白川伯王家が私邸を神祇官代として祭祀と神社管掌を継続していた。
English: In particular, the Yoshida family, by the enactment of Jisha Hatto (Acts governing temples and shrines) which gave it authorization from the Edo bakufu to manage shrines, assumed all the responsibilities.
Japanese: 特に吉田家は寺社法度の制定によって江戸幕府より神社管掌を公認されていたため、これを一手に引き受けていた。
English: Also the public, due to a flourishing of the study of Japanese classical literature, called for the revival of the Jingikan to save the nation in a time of crisis.
Japanese: また、民間では国学の隆盛から国難打開のために神祇官再興論が浮上していた。
English: In particular, the bakufu reported the arrival of Perry to the Emperor immediately, and thereafter came to seek Imperial Court's decisions concerning diplomatic issues, which revived the Imperial Court's authority and, together with the Sonno Joi (Revere the Emperor, Expel the Barbarians) and anti-shogunate movements, led to the realization of the restoration of imperial rule.
Japanese: 特にペリーの来航について幕府は直に朝廷に奏聞し、以後、幕府は外交問題について朝廷の判断を仰ぐようになったことから朝廷の権威にふたたび日が差すようになり、尊王攘夷思想・討幕運動と相まって王政復古(日本)の実現へと繋がった。
English: Thus, after the bakufu transferred power back to the Emperor, the Meiji Restoration began with a declaration of the restoration of imperial rule on December 9, 1867.
Japanese: かくなる上で、幕府の大政奉還の後、明治維新は慶応三年十二月九日の王政復古の大号令によってその幕を開いた。
English: In order to realize 'saisei icchi,' which was the basic spirit of the Meiji Government, and to prevent an influx of Christianity which, since the opening up of the country, had created public order problems (such as the Urakami Yoban Kuzure crackdown on Christians), the new government restored the Jingikan, which had been in decline since the collapse of the Ritsuryo system and reorganized Shinto, which had been in a state of chaos since the Medieval Period.
Japanese: 明治政府は新政府樹立の基本精神である祭政一致の実現と、開国以来の治安問題(浦上四番崩れなど)に発展していたキリスト教流入の防御のため、律令制の崩壊以降衰えていた神祇官を復興させ、中世以来混沌とした様相を見せていた神道の組織整備をおこなった。
English: The term 'State Shinto' existed before World War II and there are some examples of the term or its synonyms being used in assemblies, Shinto studies, the prewar Ministry of Home Affairs, and the Department of War.
Japanese: 「国家神道」の語彙は第二次世界大戦前より存在し、議会や神道学、内務省、陸軍省などでは「国家神道」およびその同義語を用いている例がみられる。
English: In February 1911, House of Representatives member Kanichi ODA said in a speech to the Imperial Diet, "It was clearly understood what was meant by State Shinto...the Bureau of Shinto Shrines treats State Shinto and the Bureau of Religions manages Christianity, Buddhism and the various sects of Shinto, that is, religious Shinto."
Japanese: 1911年（明治44年）2月、小田貫一衆議院議員「国家神道ト云フモノハ明カニ分ツテ居タ」「神社局ニ於テハ国家神道ナルモノヲ扱ヒ、宗教局ニ於テハ耶蘇、仏法及神道ノ各派ニ属スルトコロノ、即チ宗教神道ヲ支配スル」（帝国議会における発言）
English: In 1924, Genchi KATO (a professor at the Imperial Japanese Army Academy and associate professor of Shinto at Tokyo Imperial University) advocated a theory that divided 'Shinto' into 'religious Shinto' and 'national Shinto' and further divided 'national Shinto' into 'Jinja (or Shrine) Shinto' and 'Kokutai (or national structure) Shinto.'
Japanese: 1924年（大正13年）、加藤玄知（陸軍士官学校教授・東京帝国大学神道講座助教授）は「神道」を「宗派的神道」と「国家的神道」とに分け、さらに「国家的神道」を「神社神道」と「国体神道」とに区分する説を立てた。
English: In 1941, Naoichi MIYAJI (head of the historical research section at the Ministry of Home Affairs' Bureau of Shinto Shrines and a professor at Tokyo Imperial University) used the term 'State Shinto' on several occasions, such as "beginning with religious services, the Taika Reform accomplished the great achievement of reviving the country in accordance with 'kannagara no michi' (the Way of the Gods), and the spirit of State Shinto cultivated at this time will last perpetually."
Japanese: 1941年（昭和16年）、宮地直一（内務省(日本)神社局考証課課長、東京帝国大学教授など）は「大化改新は、祭祀に始まり、惟神の道によりて樹立せられし国家中興の大業にして、此時に振起せられし国家神道の精神は、此後久しきに亘り持続せられて」などと、「国家神道」の語を頻繁に用いている。
English: However, "though it was the 'Way of the Gods,' distinct from 'each Shinto sect' of Sect Shinto, in particular that was called State Shinto, it was customarily known as 'shrines' (jinja) by lawyers and administrators," the term 'State Shinto' being a technical term used by the Bureau of Shinto Shrines, the top brass in the army, Shinto scholars and so on, and not by the general public.
Japanese: ただし、教派神道の「『神道各派』から区別された神ながらの道は特に国家神道とも呼ばれるが、法律家や行政実務家は以前からそれを神社と呼ぶのが例」であり、「国家神道」の語は政治家や内務省(日本)、その神社局、陸軍上層部、神道学などの場での専門用語であって、一般民衆に流通した語彙ではなかった。
English: Since the meaning of 'jinja' is currently changing,, it is usually the case that the term 'State Shinto' is used rather than 'jinja.'
Japanese: 現在では「神社」の語義が変化しているため、「神社」ではなく「国家神道」の語をもちいるのが通例である。
English: The non-religion theory says that piety is a duty of the people and this duty is one category of morality, therefore piety towards shrines, the army, schools and public offices is not a religion.
Japanese: 非宗教説は、敬神を国民の義務とし、この義務は道徳の範疇にあるので、神社・軍隊・学校・官公庁などにおける敬神は宗教ではないとする説である。
English: Masaharu HISHIKI said that some religions in the world place little value on expressing doctrine in words, but using the results of religious studies and cultural anthropology, State Shinto doctrines can be extracted without difficulty, and summarizes them as follows:
Japanese: 菱木政晴は世界には言語による教義表現を軽視する宗教もあり、宗教学や文化人類学の成果をもちいることによって困難なく抽出可能であるとして以下のようにまとめている。
English: - hostile acts by one's own country are always right and participation in them is a noble duty.
Japanese: -自国の戦闘行為は常に正しく、それに参加することは崇高な義務である。
English: He pointed out that 'the political purpose of mobilizing people for invasion, which was embedded in the doctrine of honoring, was embellished with the religious tricks of the crusade and Eirei doctrines.'
Japanese: そして、「顕彰教義に埋め込まれた侵略への動員という政治目的を、聖戦教義・英霊教義の宗教的トリックで粉飾するもの」と指摘している。
English: Some say that the core of State Shinto doctrine is the 'idea of the Emperor Arahitogami (kami who appears in this world in human form)' and the 'idea of an unbroken imperial line.'
Japanese: また、国家神道の教義の中心を「天皇現人神思想」や「万世一系思想」とする意見もある。
English: Keiichi YANAGAWA said that 'State Shinto had clear doctrines' and offered the following four.
Japanese: 柳川啓一は「国家神道は明確な教義を有していた」として以下の4点を挙げている。
English: The Emperor is descended from the gods in an unbroken imperial line going back to the mythical ancestor, Amaterasu Omikami (the Sun Goddess), and he himself is an arahitogami.
Japanese: 天皇は、神話的祖先である天照大神から万世一系の血統をつぐ神の子孫であり、自ら現人神である。
English: As shown in the Tenjumukyu oracle and the creation myths in "Kojiki" (The Records of Ancient Matters) and "Nihonshoki" (Chronicles of Japan), Japan is a land of the gods and is specially protected by them.
Japanese: 『古事記』、『日本書紀』の神話の国土の形成、天壌無窮の神勅にみえるように、日本は特別に神の保護を受けた神国である。
English: From a moral aspect, the Emperor is a parent and his subjects are children so following the theory that loyalty to your lord is the same as filial piety, loyalty to the Emperor is filial piety.
Japanese: 道徳の面においては、天皇は親であり、臣民は子であるから、天皇への忠は孝ともなるという忠孝一本説。
English: A lot of shrines were built to enshrine emperors and the imperial family, such as Kashihara-jingu Shrine, Heian-jingu Shrine and Meiji-jingu Shrine, and to enshrine meritorious people, such as Minatogawa-jinja Shrine and Shijonawate-jinja Shrine (as well as the fifteen 'Kenmu Chuko' shrines that enshrine royalty and military commanders from the Southern Court side who contributed to the Kenmu Restoration).
Japanese: 橿原神宮、平安神宮、明治神宮などの天皇や皇族を祀る神社や湊川神社、四條畷神社などの功績のある人物をまつる神社（建武中興十五社など）が数多く造営された。
English: Yasukuni-jinja Shrine was given special benefits, such as tax exemption, a grant of money for religious services, delivery of annual 'donations' and an imperial donation from the imperial family.
Japanese: 靖國神社は国家からの免税、祭祀料の支給、毎年の「寄付金」の交付、天皇家よりの下賜金など、特別な優遇を与えられた。
English: In the Edo period, amidst discussion and criticism, Aizu, Okayama, Mito, Choshu and Tsuwano domains abolished or integrated shoshi (small shrines) and shrines to evil deities.
Japanese: 江戸時代、会津藩や岡山藩、水戸藩、長州藩、津和野藩では、批判論が出るなどの議論が続く中で、小祠や淫祠の廃止・統合がおこなわれていた。
English: This movement destroyed Hachiman-jinja Shrine, which was worshipped by the former governors, the Satake Clan, and replaced it with Kashima-jingu Shrine, which was revered by the Mito Clan.
Japanese: これは旧支配者佐竹氏が尊崇した八幡神社を破壊し、みずから崇拝する鹿島神宮に置き換える運動である。
English: In the Meiji period, the Jingikan adopted a policy of not reorganizing shrines until its investigations were finished.
Japanese: 明治になると、神祇官は神社の調査が済むまで神社の整理をおこなわない方針をとった。
English: In 1876, the Kyobusho (Ministry of Religion) changed this policy and started to reorganize the modern Shrine Ranking System and butsu-do (Buddha statue halls).
Japanese: 1876年以降、教部省はこの方針を変更して近代社格制度や仏堂の整理を開始した。
English: In December 1906, a 'Shrine Merger order' was issued to integrate or abolish shrines so that there was, in principle, one shrine in each town or village.
Japanese: 1906年(明治39年)12月、一町村一社を原則に統廃合をおこなうとする「神社合祀令」が出された。
English: Shrine mergers were performed significantly in Mie and Wakayama Prefectures; 6500 shrines in Mie Prefecture decreased by at least 6/7 and 3700 shrines in Wakayama Prefecture decreased by at least 5/6.
Japanese: 合祀が著しかったのが三重県と和歌山県で、三重県の6500社の神社が7分の一以下に、和歌山県の3700社の神社が6分の1以下に合祀された。
English: The project was almost finished by about 1913, with the number of shrines greatly reduced from 190,000 to 120,000.
Japanese: 1913年頃に事業はほぼ完了し、社数は19万社から12万社に激減した。
English: The purpose of the project was to restore the sanctity of shrines as national religious services by abolishing or integrating ruined shoshi and shrines to evil deities.
Japanese: 事業の目的は荒廃した小祠や淫祠を廃止・統合して国家の祭祀として神社の尊厳を高めることにあった。
English: On the other hand, as it greatly affected belief in local guardian gods, many objections were raised.
Japanese: 一方で、地域の氏神信仰に大きな打撃を与えるなどの理由で反対意見も多く出された。
English: The folklorist and naturalist, Kumagusu MINAKATA, carried on a campaign against it for ten years in works such as "Nippon oyobi Nipponjin" (Japan and The Japanese).
Japanese: 民俗学者・博物学者の南方熊楠は『日本及び日本人』などで10年間にわたって反対運動をおこなった。
English: Some say that one of the aims of this destruction was to tap a new source of revenue by selling trees in the woods owned by shrines.
Japanese: そのため、神社が保有する森林を材木とし財源とすることが一つの狙いであったといわれるようにもなる。
English: They were originally built by Japanese living in the territories for themselves.
Japanese: これはもともとは統治領に在留する日本人が自分たちのために建てたものであった。
English: Many Shintoists insisted that local gods should be revered when building shrines in the territories, but the government did not agree and, like the western powers that preached Christianity in their colonies to erase indigenous beliefs, enshrined Emperor Meiji and Amaterasu Omikami.
Japanese: 統治領下の神社建立にあたり、多くの神道家らは現地の神々をまつるべきだと主張したが、政府は同意せず、欧米列強の植民地へのキリスト教伝道、土着信仰の残滓の払拭といった発想と同様に多く明治天皇、天照大神を祭神とした。
English: This indicates that the Meiji government was, even among developed countries, a rare secular government, which succeeded in subordinating religious groups, bringing them completely under control of the nation and eliminating their intentions from the policy making process, but it is also a basis of the opinion that this period was, paradoxically, a 'dark age of Shinto.'
Japanese: これは明治政府が宗教勢力を完全に国家の従属化に置き、宗教勢力の意向を政策立案過程から排除することに成功した先進国の中でも稀有な世俗政権だったことも示しているが同時にこれら時期を逆説的に「神道の暗黒時代」とする意見の根拠ともなっている。
English: Major shrines built in overseas territories include Chosen-jingu Shrine, Taiwan-jinja Shrine, Nanyo-jinja Shrine, Kanto-jingu Shrine, and Karafuto-jinja Shrine (Karafuto, the Japanese name for Sakhalin, was later incorporated into the mainland in 1943).
Japanese: 外地に建立されたおもな神社としては朝鮮神宮、台湾神社、南洋神社、関東神宮、樺太神社（樺太は後に1943年内地編入）などが挙げられる。
English: In the early Meiji period, possession by divine spirits and acts to obtain oracles from that possession, belief in sex gods and so on were rejected as vulgar or superstitious and many folk customs were prohibited.
Japanese: 明治初期において、神霊の憑依やそれによって託宣を得る行為、性神信仰などが低俗なものや迷信として否定され、多くの民俗行事が禁止された。
English: Enshrined deities were changed from gods worshipped locally since old times to gods that connected with the imperial genealogies of the "Kojiki" and "Nihonshoki."
Japanese: また、神社の祭神も、その土地で古来からまつられていた神々ではなく、『古事記』、『日本書紀』などの皇統譜につながる神々に変更されたものが多い。
English: Thus, if a local tradition ceased, ancient deities of the local shrines often became unknown.
Japanese: そのため、地域での伝承が途絶えた場合にはその神社の古来の祭神が不明になってしまっている場合がある。
English: Various aspects of the Emperor's divinity had been discussed from ancient times but, influenced by the pre-Meiji Sonno Joi and anti-Shogunate movements and based on descriptions in the "Kojiki" and "Nihonshoki," the Emperor began to be described as 'Arahitogami.'
Japanese: 古来より天皇の神格性は多岐に渡って主張されるところであったが、明治維新以前の尊皇攘夷・倒幕運動と相まって、古事記・日本書紀等の記述を根拠とする天皇の神格性は、現人神（あらひとがみ）として言説化された。
English: During the process of realizing 'saisei icchi' as conceived by scholars of ancient Japanese literature and culture from the Tsuwano school, such as Bisei FUKUBA, the Emperor was positioned as 'a kind of religious founder in charge of Shinto.'
Japanese: また、福羽美静ら津和野派国学者が構想していた祭政一致の具現化の過程では、天皇が「神道を司る一種の教主的な存在」としても位置づけられた。
English: The movement to overthrow the Shogunate arose because the system of coexistence between the bakufu and the Imperial Court was not appropriate for creating Japan as a modern nation, and it agreed with the new Meiji government's intentions to build a powerful monarchy centered around the Emperor, therefore giving rise to the idea of the Emperor, coming from an unbroken imperial line, being the head of both Shinto and the state.
Japanese: 幕府と朝廷の両立体制は近代国家としての日本を創成していくには不都合であったが故の倒幕運動であり、天皇を中心とする強力な君主国家を築いていきたい明治新政府の意向とも一致したため、万世一系の天皇を祭政の両面でこれの頂点とする思想が形成されていった。
English: After the system of senkyoshi (Shinto missionaries), which had failed to teach the specifics to the people, was abolished, the 'sanjo no kyosoku' (Three Teachings) was established for the public's education, which was carried out by the Ministry of Religion and involved Shinto, Buddhism and Confucianism.
Japanese: 具体的な国民教導に失敗した宣教使が廃止された後、神仏儒合同でおこなわれた教部省による国民教導では「三条ノ教則」が設定された。
English: Its contents were 'piety and patriotism should be realized,' 'the ways of heaven, earth and man should be made clear,' and 'the Emperor should be respected and the intention of the Imperial court should be observed.'
Japanese: その内容は、「敬神愛国の旨を体すべきこと」、「天地人道を明らかにすべきこと」、「皇上を奉戴し朝旨（ちょうし）を遵守（じゅんしゅ）せしむべきこと」であった。
English: Many commentaries on 'sanjo no kyosoku,' such as "Sansoku-oshie no chikamichi" (Shortcut to Teachings, 1873) written by Robun KANAGAKI, were published.
Japanese: この「三条ノ教則」を巡る解説書は仮名垣魯文『三則教の棲道』（1873年）など多数が出された。
English: Amongst these, there are several instances of 'descendents of the gods are called Arahitogami.'
Japanese: これらのなかには「神孫だから現人神と称し奉る」とする例が複数存在した。
English: Even after the abolition of the Ministry of Religion, this ideological development continued, with Genchi KATO, who lectured in philosophy of religion at Tokyo University, said that the Emperor 'was an arahitogami and therefore a god himself, not a child of a god, which was a being one level lower than the god' in "Waga Kokutai no Hongi" (Meaning of Our National Polity) in 1912.
Japanese: また、教部省廃止以降もその思想的展開として、東京大学で宗教学を講じた加藤玄智は『我が国体の本義』（1912年）で「現人神とも申し上げてをるのでありまして、神より一段低い神の子ではなくして、神それ自身である」と述べている。
English: In 'Kodo gaisetsu' (Overview of the Imperial Way) which appeared in 'Kokkagakkai-zasshi' Volume 27, Number 1, (1913), Shinkichi UESUGI, a constitutional scholar and professor at Tokyo University, said that 'conceptually, only the Emperor ought to be called a god' and this was used as orthodox constitutional theory by the army in the early Showa period.
Japanese: 憲法学者で東京大学教授の上杉慎吉の「皇道概説」（1913年「国家学会雑誌」27巻1号）は「概念上神とすべきは唯一天皇」などと述べ、これは昭和初期には陸軍における正統憲法学説となっていった。
English: In "Saishu Sensoron, Sensoshi Taikan" (On the Final War and a General Outline History of War) (which was based on the "lecture outline" in Changchun, China in July, 1929), Lieutenant General Kanji ISHIWARA went as far as to say that when human beings believe in arahitogami from the bottom of their hearts, then the true value of a civilization of the righteous monarch will be seen.
Japanese: 陸軍中将石原莞爾は『』（原型は1929年7月の中国の長春での「講話要領」）のなかで人類が心から現人神（あらひとがみ）の信仰に悟入したところに、王道文明は初めてその真価を発揮する。
English: The final battle, that is, the decisive war between righteous monarchy and military rule, is the final battle between those who worship the Emperor and those who do not; specifically, it will be the most important incident in the history of mankind, determining whether the Emperor will be the Emperor of the world or whether Western presidents will lead the world" and with the rise of militarism after the Showa Restoration movement, the military appropriated the authority of the Emperor to intervene in politics.
Japanese: 最終戦争即ち王道・覇道の決勝戦は結局、天皇を信仰するものと然らざるものの決勝戦であり、具体的には天皇が世界の天皇とならせられるか、西洋の大統領が世界の指導者となるかを決定するところの、人類歴史の中で空前絶後の大事件である。と極論を展開するなど、昭和維新運動以後の軍国主義の台頭によって、天皇の威を借りた軍部による政治介入が頻発した。
English: General Headquarters (GHQ) regarded Shinto as dangerous due to ideas such as Shinkoku (land of the gods), arahitogami and holy war, and it is considered that the Emperor's Humanity declaration was made against such a background.
Japanese: 連合国軍最高司令官総司令部による神道への危険視は、神国・現人神・聖戦などの思想が対象となっており、天皇の人間宣言もこのような背景で出されたものと考えられている。
English: A raging debate arose in Shinto circles over the deities of the Shinto Jimukyoku's shrine in Hibiya, Tokyo.
Japanese: 東京の日比谷に設けられた神道事務局神殿の祭神をめぐって神道界に激しい教理論争が起こった。
English: Priests of the 'Ise-ha school,' including the chief priest of Ise-jingu Shrine, Yoritsune TANAKA, played a central role in choosing the four gods, the Zokasanshin, or Three Gods of Creation (Ame no Minakanushi no Kami, Takamimusubi no kami, Kamimusubi no kami) and Amaterasu Omikami, enshrined at the Shinto Jimukyoku's shrine.
Japanese: 神道事務局は事務局の神殿における祭神として造化三神（天之御中主神、高御産巣日神、神産巣日神）と天照大神の四柱を祀ることとしたが、その中心を担っていたのは伊勢神宮大宮司の田中頼庸ら「伊勢派」の神官であった。
English: However, the 'Izumo-ha' school centered on Takatomi SENGE advocated 'Yuken ichinyo' and insisted that Okuni nushi no okami should be added, making five deities.
Japanese: これに対して千家尊福を中心とする「出雲派」は「幽顕一如」を掲げ、祭神を大国主大神を加えた五柱にすべきとした。
English: Since many priests of the Ise-ha school supported the Izumo-ha school, some leaders of the Ise-ha school had misgivings about the situation and solved the problem with an imperial decision by Emperor Meiji (it was decided to practice 'yohaiden', or worship from afar, at the Three Palace Shrines, which was in reality a defeat for the Izumo-ha school).
Japanese: 伊勢派のなかにも出雲派支持者が多く出たが、伊勢派の幹部はこれを危惧し、明治天皇の勅裁により収拾（宮中三殿の遙拝殿と決定、事実上の出雲派敗北）した。
English: It is said that the government considered it impossible to create a system of common creeds for Shinto or to control people directly with creeds of the ancient Shinto.
Japanese: 政府は、神道に共通する教義体系の創造の不可能性と、近代国家が復古神道的な教説によって直接に民衆を統制することの不可能性を認識したといわれている。
English: In 1919, the government decided that Emperor Meiji and Amaterasu Omikami should be the enshrined deities when building Chosen-jingu Shrine in Keijo (Japan's colonial name for Seoul).
Japanese: 1919年、朝鮮神宮(京城)の造営に際して政府は明治天皇と天照大神とを祭神とした。
English: However, the third head priest, Momoki KAMO, insisted that 'Dangun', the 'ancestor of the Korean people' should also be enshrined.
Japanese: これに対して靖国神社の三代目宮司の賀茂百樹は「朝鮮民族の祖神」の「檀君」もまつるべきであると主張した。
English: On August 15, 1945, the situation around Shinto changed drastically after the defeat of the Pacific War.
Japanese: 1945年8月15日、太平洋戦争の敗戦以後、神道周辺の状況は一変した。
English: General Headquarters (GHQ) notified the Japanese government that all restrictions on political, social and religious freedoms would be removed in October of the same year.
Japanese: 連合国最高司令部から、同年10月に政治的、社会的及宗教的自由に対する制限除去の件が通達された。