The word "Shinto" derives from two Chinese words- shen, which means "deity," and dao, which means "way." In Japanese it reads as "Kami no michi," which means "the path of the "Kami," or "the way of the Gods." For centuries, Japanese people have acknowledged the sacred presence and power numinous beings called "kami" which is translated as "high or superior beings" (John Renard, The Handy Religion Answer Book (New York: Barnes and Noble, 2002), p. 479. Shinto is as old as Japan itself, in the same way that Hinduism is as old as India. At its core, the way of the Kami enshrines profound insights into the sacred character of all created nature. Shinto calls people to a deep awareness of the divine presence suffusing all things, to the challenge of personal and corporate responsibility for the stewardship of the world that is home, to unending gratitude for all that is good, and to a willingness to seek purification and forgiveness for humanly inevitable but avoidable lapses. (Renard, p. 479).
Unlike many other major religious traditions, Shinto had neither a founder nor a single foundational figure who represents concrete historical origins. Subsequently, it is difficult to say when Shinto began as an organized religion.
It appears that there are elements of Shinto dating back to at least the eighth century A.D. It appears to run concurrently with Hinduism in terms of chronological time.
There are two sacred texts in Shinto. They are The Records of Ancient Matters (Kojiki), dating back to 712 A.D. This text , composed by Yasumoro, deals with the events that begin with the creation of the Japanese islands and continuing down to 628 A.D. The other text is Chronicles of Japan, written about 720 A.D., also recounts the recounts the ancient cosmogonic myth, but in less detailed fashion. (Renard, p. 480). This book is called Nihongi and Nihon Shoki in Japanese.
There are no central creeds as such in Shinto, but their beliefs can be summarized as follows:
1. Belief that all sacredness surrounds us.
2. Sacredness pervades all things, including ourselves.
3. The all-suffusing divine presence is ultimately benevolent and meant to assure well-being and happiness for all who acknowledge it and strive to live in harmony with it.
Regarding the ultimate spiritual reality (God), Kami is the most important term in Shinto theology. Its general meaning is "high or superior being, and it can be applied to a host of spiritual presences and powers. Every kami is said to emanate its own distinctive divine energy or force. (Renard, p. 489).
There are other details about Shinto that I could touch on in this essay. But in order to avoid lengthy details, I will limit myself to the above mentioned beliefs. You the reader, are now invited to compare your own beliefs with those of Shinto as stated above. Tell us if there is anything in Shinto belief that reminds you of your own. Also, tell us if you think that anything in Shinto can be affirmed and embraced by Christians.
Grace and peace,
Rev. Dr. Juan A. Ayala-Carmona
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