Writings from the Zen Masters

Those are specified tales of undying knowledge and figuring out from the Zen Masters. With wealthy and interesting stories of swords, tigers, tea, plants and canines, the writings of the Masters problem each belief - and search to deliver all readers towards enlightenment. all through historical past, a few books have replaced the realm. they've got remodeled the best way we see ourselves - and every different. they've got encouraged debate, dissent, battle and revolution. they've got enlightened, outraged, provoked and comforted. they've got enriched lives - and destroyed them. Now Penguin brings you the works of the good thinkers, pioneers, radicals and visionaries whose rules shook civilization and helped make us who we're.

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Those are specified tales of undying knowledge and figuring out from the Zen Masters. With wealthy and interesting stories of swords, tigers, tea, plants and canines, the writings of the Masters problem each belief - and search to deliver all readers towards enlightenment. all through historical past, a few books have replaced the realm. they've got remodeled the best way we see ourselves - and every different. they've got encouraged debate, dissent, battle and revolution. they've got enlightened, outraged, provoked and comforted. they've got enriched lives - and destroyed them. Now Penguin brings you the works of the good thinkers, pioneers, radicals and visionaries whose rules shook civilization and helped make us who we're.

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Sample text

In the following chapters we will explore in more detail how different streams of foreign influence (reformed theology, pentecostalism, dispensationalism, Unitarianism) have been mixed in unique ways with indigenous elements to produce these alternative Japanese Christian traditions.

Christianity and various new religions that emerged from the war's aftermath provided one means of coping with this crisis. With the establishment of religious freedom by the Occupation Forces in 1946, many groups left the Kyodan* to reestablish their prewar denominational identities.  Between 1949 and 1953 over fifteen hundred new missionaries arrived in Japan, and the churches began to show signs of recovery.  Indigenous new religious movements, on the other hand, have capitalized on the new demographic profile and deregulated religious economy and, according to the most reliable Japanese scholarship, have memberships totaling between 10 and 20 percent of the population.

Even many Japanese who made a commitment to the Christian faith struggled with lingering doubts about the "absoluteness" of missionary versions of Christianity.  The fact that numerous denominations were competing for converts on Japanese soil (each with its own doctrinal peculiarities and forms of government) indicated to many leaders that there might be room for Japanese interpretations and cultural expressions of Christianity. For the founders of independent Christian movements, the transplanted missionary traditions, though a valuable resource to draw upon, were hardly the absolute truth.

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