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Shinsenheihakuryokyoshin-sha(a type of village shrine that was able to receive fees/offering for the gods, 神饌幣帛料供進神社) is a shrine that received offerings of divine offerings(神饌幣帛料, Shinsen Heihaku Ryō) from local governments from the Meiji period until the end of World War II.
Divine Offering Fee (Shinsen Heihaku Ryō, 神饌幣帛料) refers to shinsen (offerings offered to the gods) and heihaku (money offered to the gods). Rice, sake, fish, vegetables, fruits, etc. were used as food for the gods, and banknotes and gold coins were used as coins.
According to the Modern Shrine Ranking System (近代社格制度, Kindai Shakaku Seido) in the early Meiji period, shrines were classified into 官国幣社(Kankokuheisha), 国幣社(Kokuheisha), 府県社(Fukensha), 郷社(Gosha), and 村社(Sonsha), depending on their status and size. Shinsenheihakuryokyoshin-sha is one of these shrines that falls under the category of Gosha and Sonsha.
Modern Shrine Ranking System (近代社格制度, Kindai Shakaku Seido) is a classification system based on the rank and size of shrines, which was established as a result of the shrine system reform in the early Meiji period.
After the Meiji Restoration, shrines and Buddhist temples were separated according to the Shinto and Buddhism Separation Order. As a result, shrines were positioned as national ritual institutions, and the system was developed.
According to the modern shrine rank system, shrines across the country were classified into the following five ranks:
Shrines received financial support from the government based on their rank.
The Modern Shrine Ranking System was abolished after the end of World War II. Post-war, Shinto shrines gained independence as religious corporations, no longer relying on government support, rendering the shrine ranking system unnecessary.
The Modern Shrine Ranking System aimed to regulate shrines and instill a sense of belonging to the nation. However, with the independence of Shinto after the war, its role became obsolete, leading to its discontinuation.
The designation of a shrine as a Shinsenheihakuryokyoshin-sha did not apply to all community and village shrines. To be designated as a Shinsenheihakuryokyoshin-sha, the following criteria had to be met:
Additionally, the shrine itself needed to apply for designation as a Shinsenheihakuryokyoshin-sha.
Specifically, the following types of shrines were designated as Shinsenheihakuryokyoshin-sha:
Therefore, among community and village shrines, those meeting these criteria were limited.
It’s worth noting that while the Shinsenheihakuryokyoshin-sha system was established in the early Meiji era, from 1907 onward, an imperial decree allowed prefectural shrines and below to receive offerings of Shinsen Heihatsu Ryō, gradually expanding the reception of public funds. Additionally, from April 1914, these shrines were permitted to receive offerings of Shinsen Heihatsu Ryō during the three festivals of Niiname-sai, Shinkō-sai, and regular festivals.
The designation of Shinsenheihakuryokyoshin-sha existed for two main reasons:
After the Meiji Restoration, the Shinto-Buddhist Separation Edict led to the separation of Shinto shrines and Buddhist temples. As a result, shrines were positioned as the nation’s ceremonial institutions, and efforts were made to refine their system.
Shinsenheihakuryokyoshin-sha was established as part of this system. Shrines were classified into five categories according to their formality and scale. Shinsenheihakuryokyoshin-sha is one of these shrines that falls under the category of Gosha and Sonsha.
The offering of Shinsen Heihaku Ryō contributed to various aspects of shrine activities, including rituals and the salaries of Shinto priests. Therefore, the designation as a SShinsenheihakuryokyoshin-sha was crucial for ensuring the financial stability of shrines.
Furthermore, being a Shinsenheihakuryokyoshin-sha meant receiving financial support from the government, signifying that the shrine operated under the control of the state. Therefore, the designation of Shinsenheihakuryokyoshin-sha served as a means to regulate and control shrines.
While there were approximately 20,000 Shinsenheihakuryokyoshin-sha across the country, the designation of these shrines was abolished due to the following factors:
During the early Meiji era, shrines were positioned as the nation’s ceremonial institutions, and efforts were made to refine their system. However, after the war, Shinto gained independence as a separate religion, no longer relying on government support. Consequently, the designation of Shinsenheihakuryokyoshin-sha became unnecessary.
Furthermore, after World War II, the General Headquarters (GHQ) implemented religious policies with the aim of dismantling the Shinto state and ensuring religious freedom. As part of these policies, the designation of Shinsenheihakuryokyoshin-sha was abolished as it symbolized the government’s religious involvement.
Specifically, on December 28, 1945, the GHQ issued a memorandum titled “Regarding the Abolition of the Promotion of State Shinto, Government Guarantees, Support, Preservation, Supervision, and the Propagation of Shinto.” This memorandum led to the independence of shrines as religious corporations, no longer receiving support from the government, resulting in the abolition of the designation of Shinsenheihakuryokyoshin-sha.
After the abolition of the designation, shrines took on new roles as centers of faith in various regions.
