Tenrin-Ō Meisei Kyōdan

Early Tenrikyo missionaries in the Kyoto region and its vicinities such as {{Nihongo|Tatekawa Wasuke|立川和助|}} and {{Nihongo|Yamanoto Genshichi|山本源七|}} were active{{cite book |author= |editor-last1= Nakamura |editor-first1= Hajime |editor-link1= Hajime Nakamura |editor-last2= Kazuo |editor-first2= Kasahara |editor-link2= :ja:笠原一男 |editor-last3= Kanaoka |editor-first3= Shūyū |editor-link3= :ja:金岡秀友 |date= 1972 |title= 近代仏教: 政治と宗教と民衆 (「アジア仏教史」の第19巻) |trans-title= Late Modern Buddhism: Politics, Religions, and the Masses (19th Vol. of 'History of Asian Buddhism' Series) |url= https://books.google.com/books?id=YbMEAAAAYAAJ |language= Japanese |location= Suginami |publisher= Kōsei Shuppansha (佼成出版社) |page= 51 |isbn= 978-4333001279 |quote= 京都の町には、その一、二年前から天理教の布教が開始され、すでに、立川和助・山本源七などの草分け的信者が活動していものしいた。 |trans-quote= In a town in Kyoto, the propagation of Tenrikyo was commenced 1-2 years ago, thus followers like Tatekawa Wasuke, Yamanoto Genshichi, etc, were already working as missionary activists.}} due to the relative proximity from the founding place of Tenrikyo to the particular missionary areas in the early Meiji era. Oku Rokubē later became involved in Tenrikyo and became acquainted with one of the two, Tatekawa Wasuke.{{cite book |last= Junko |first= Oguri |author-link= :ja:小栗純子 |date= 1976 |title= 日本の近代社会と天理敎 |trans-title= Modern Time Japanese Society and Tenrikyo |url= https://books.google.com/books?id=-5IjAAAAMAAJ |language= Japanese |publisher= 評論社 (Hyoronsha) |page= 93 |quote= 立川和助は奥六兵衛の義父にあたる人であった。息子の和三郎が神経痛で苦しんでいたところを六兵衛に救けられて入信した。 |trans-quote= Tatekawa Wasuke was a much older individual in contrast to Oku Rokubē. He joined the faith as Rokubē saved his son, Wasaburō, who suffered from neuralgia.}} Oku had a different view on how the Terikyo doctrine, particularly in the name of the deity. Oku believed the name of God is {{nihongo|Tenrin-Ō-no-Mikoto|天輪王命}}, in which it is a much more Buddhist-oriented term, while mainstream Tenrikyo doctrine expresses that the name of God is {{nihongo|Tenri-Ō-no-Mikoto|天理王命}}.{{#tag:ref|See the difference between Tenrin and Tenri.|group=n}} Oku's other influence was his additional background in Onmyōdō.{{cite book |author= |date= 1959 |title= 日本宗教史講座: 宗教の改革 |trans-title= History of Japanese Religion Lectures: Reforming of Religions |url= https://books.google.com/books?id=94cDAAAAMAAJ |language= Japanese |location= Chiyoda, Tokyo |publisher= San-ichi Publishing Co., Ltd. (三一書房) |page= 268 |quote= また京都では陰陽道の影響をうけた西陣の奥六兵衛を中心とする明誠社があったが、これと対立して分れた深谷源治郎らは同年斯道会を結成し、ここから近江、越前、若狭、丹波、丹後に教線が及んだ。 |trans-quote= As well as in Kyoto, there was {{Nihongo||誠講社|Meiseisha}} that centered around the Onmyōdō-influenced and Nishijin-based figure, Oku Rokubē, and {{Nihongo||深谷源治郎|Fukaya Genjirō}} (also written as {{Nihongo||深谷源次郎|Fukaya Genjirō}}) who created the schism against Oku with his organization, Shidōkai, during that same year; had reaching its influences in Ōmi, Echizen, Wakasa, Tanba, and Tango Provinces.}}

Oku received the name of his confraternity in Kyoto from the Tenrikyo foundress, Nakayama Miki, as {{Nihongo|Meisei|明聖|}}.{{cite book |last= Aoyama (青山) |first= Nakaba (央) |date= 1996 |title= だれもが気になる新宗教分派勢力地図 |trans-title= Map of Distribution of Influences among (Japanese) New Religions that Everyone Wants to Know about |url= https://books.google.com/books?id=J1yvAAAAIAAJ |language= Japanese |location= Tokyo |publisher= べストブック (Besuto Bukku) |page= 171 |isbn= 978-4831492562 |quote= 天理教の教祖・中山みきから、「この講社は親神より明誠と講名をいただいた。明誠とは月日の言葉なり」と賜り「明誠講社」を開莚しました。関東、大阪、京都にと布教を広めていきますが、中山みきが亡くなり、政府の圧力が強くなると、本教は「神習教」に所属する形で明治21年「神習教天輪王明誠講社」(後に明誠講社分教会と改称)として活動を続けることになりました。昭和 16 年に神習教から独立し、昭和 30 年「明誠教団」として宗教法人の認可を受けました。 |trans-quote= According to the foundress of Tenrikyo, Nakayama Miki, she said "This {{Nihongo|congregation|講社|kosha}} shall receive the name, {{Nihongo||明聖|Meisei}}, by the {{Nihongo|God the Parent|親神|Oyagami}} and Meisei means a phrase that denotes the moon and the sun" and therefore {{Nihongo|Meisei Confraternal Shrine|明聖講社|Meiseikosha}} became operational by greeting with an opening ceremony in public. It spread the faith in Kantō region, Osaka, and Kyoto, but as Nakayama Miki passed away as well as the growing pressure from the government became immense, the religious group became a part of Shinshu-kyo, it survived as {{Nihongo||神習教天輪王明誠講社|Shinshūkyō Tenrin-Ō-Meisei Kosha}} in 1888 (Meiji 21), then later as {{Nihongo||明誠講社分教会|Meisei Kosha Bunkyōkai}}. It became independent from Shinshu-kyo in 1941 (Shōwa 16); later received the religious corporation permit in 1955 (Shōwa 30) as {{Nihongo||明誠教団|Meisei Kyōdan}}.}}

The name coined by the foundress symbolized the core Tenrikyo theology of the underlying natural causality as shown via {{Nihongo|the moon and the sun|月日|Tsukihi}}. There were disputes with the Tenrikyo headquarters during his tenure as a head of the confraternity. However, despite the uncomfortable relationship, he managed to preserve the legacies of the Tenrikyo's foundress.{{cite book |author= |date= 1995 |title= 宗敎年鑑 |trans-title= Religion Almanac |url= https://books.google.com/books?id=WFK3AAAAIAAJ |language= Japanese |location= Tokyo |publisher= Ministry of the Treasury Printing Office (大蔵省印刷局) |page= 31 |quote= 天輪王命の教義を以て、京都を中心に宣教を開始した「明誠講社」が草分で,教祖没後事情あって天理教と別れたが,明治,大義,慣行を変えず,教祖の立教精神を守り続けたものである。 |trans-quote= Under the {{Nihongo|doctrine|教義|kyōki}} of Tenrin-Ō-no-Mikoto and being centered in Kyoto; despite the aftermath of the foundress' death, the {{Nihongo|Meisei Confraternal Shrine|明聖講社|Meiseikosha}} departed from Tenrikyo during its very early pioneering stage, but nevertheless preserved the good governance, principles, and customs while preserved the foundress' philosophy of her founding of the religion.}}

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