Author

Dr Midori Horiuchi has been teaching and re-searching Religious Studies and Gender Studies in relation to religion, tradition, and culture since 1989. After graduating from the Department of Religion, Faculty of Arts, Tenri University (in Nara, Japan), and the M.A. in Philosophy, Graduate School of Letters, Ryukoku University (in Kyoto), she went to Banaras Hindu University (BHU) in Varanasi, India, in September 1984 as a government-invited student, and received a Ph.D. degree in Indian Philosophy and Religion from BHU in January 1988. In April 1988 she joined the Oyasato Institute for the Study of Religion, Tenri University, currently Professor (Chief Research Scholar) at the Institute. She has written three books and published many articles, and specializes in Religious Studies, current Indian religious thoughts and movements, Gender Studies, and Tenrikyo Studies.

JDTREA 2025,5(1): 101–120

Introduction

These words from the Foundress encouraged religious activities among women of that time, who traditionally had a low social status. Women, characterized by menstruation and childbirth, were considered “unclean” and “polluted.” This prejudicial view of impurity had the adverse effect of excluding women from religious activities. For example, they were not allowed to participate in festivals. The Foundress Nakayama Miki left the following anecdote, conveyed by Yamamoto Rihachi.

“That is it. Did you notice those pumpkins and eggplants? They are big, aren't they? The plants bear fruit because the flowers bloom. Not a single plant bears fruit without its flower. Now ponder deeply. The world says that woman is unclean, but there is nothing unclean about woman. Men and women are equally children of God and there is no discrimination. Woman has a duty, a duty to bear children. Her monthly period is the flower. Without the flower there is no fruit. Understand this well. Take the example of the pumpkin; if its big flower is gone, that is the end of it. In many things, there are flowers that bear no fruit. But to bear fruit without any flower is impossible. Ponder deeply. There is nothing unclean about it.”( Tenrikyo Overseas Department 1976 , 127–128) ²

Furthermore, when she bestows the “Obiya Yurushi, (Grant for Safe Children)” ³ to Moroi Kunisaburō, she instructed him as follows:

“This is for the Grant of Safe Children. A high pillow ⁴ or a binder ⁵ is not necessary. And, as this is the season of persimmons, ⁶ do not be afraid to eat them.” ⁷

This showed that there were many sayings (customs) that had to be observed during childbirth, and that the mothers could have an easy delivery without worrying about the folklore legends concerning childbirth. These words and actions which are a total affirmation of the way women are, also taught that woman, who were considered as being born with impurities, were no different from men as “children of God.” Considering that the image of women in the Onna Daigaku, ⁸ published in the Edo period, was considered the feminine ideal during this time, it can be said that this “image of women” has been fundamentally overturned. However, in reality, women were still not treated the same as men in society. In the Rongo to Soroban (`The Analects and the Abacus'), written in the Taishō period (1912–1926), Shibusawa Eiichi pointed out that before the Meiji period (1868–1912), spiritual education was provided (by the Onna Daigaku), but knowledge such as wisdom, scholarship, and theory was not recommended or taught. Further, he stated, “In the Meiji period, women's education also progressed, but only a small number of people received this new education, and it is no exaggeration to say that the true nature of women in society did not coincide with the Onna Daigaku( Moriya 2018 , 196–197). In order to change ingrained customs and ways of thinking, women as the people involved needed to relentlessly put it into practice, and continue to make their presence visible, in society.

What Does Verse 7:21 in the Ofudesaki (The Tip of the Writing Brush)^9 Teach to Humans?

Of these trees, I do not say whether male pine or female pine.

Tsukihi has an intention for any tree. (Ofudesaki 7:21)

Before and after this verse the Foundress has taught the following:

As it is Tsukihi who rules over all,

Never say that this is large or that is small. (7:14)

Even until now, from My desire for useful timber,

I have searched most everywhere. (7:15)

This time, in the low valleys

I see promising trees in abundance. (7:16)

When Tsukihi enters these trees and brings them to

Completion step by step, they will become pillars of nations. (7:17)

Then, looking closely day by day,

Tsukihi will prepare for more timber. (7:18)

Step by step, I shall nurture trees, starting with aged ones,

And assemble them in preparation for the future. (7:19)

Day after day, as the intent of Tsukihi is deep,

Two or three trees will be found even at one place. (7:20)

Tsukihi has an intention for any tree. (7:21)

What I shall talk about in the time to come

Will be nothing but the preparations for My timber. (7:22)

Of these timbers, it is not to be just a few.

I desire fifty or sixty in numbers of people. (7:23)

According to the Ofudesaki-tyūshaku (Tenrikyo Church Headquarters ed. 2001, 116–117), everything is under the protection of God the Parent, so there is no point in measuring it by human standards like big or small, strong or weak. God the Parent nurtures those who work as God's hands and feet, and trains those who are now at the bottom of the valley (those considered lowly socially) to become God's tools (yoboku, useful timber). Men and women alike can become God's youboku, and there is no gender discrimination. In other words, those who become tools of God and work in the real world can be used by God as yoboku or yogi [用木], regardless of age or gender, as long as they are in line with God's will. In the current teachings, a person who has received the principle of sazuke is called a yoboku, and a yoboku contributes to the salvation of mind and body by passing on the principle of sazuke (a grant bestowed by Oyasama) to the sick, and thus also conveys the will of God the Parent. In addition, the Ofudesaki teaches as follows:

Step by step, the Parent, who began the world,

Will enter all of these useful timbers. (15:60)

When the Parent, who began this world, enters them,

There is no knowing what I shall do. (15:61)

These verses and the Osashizu ¹⁰ states, “Everyone must agree and be convinced. It is not enough for each individual to understand and be convinced. This is not in everyone's heart. If the heart does not feel it, there is nothing. If, regardless of gender, one purifies one's mind at one time and walks the path of faith, there is no distinction between men and women. It is the same no matter how many people there are. I speak of it as being like tools. Some do rough things, some do fine things, and some do things in between. Unless you understand this principle, you cannot go on. [. . .] Is it a man or a woman who begins on this path? If you attain enlightenment from this, you will understand anything. (March 25, Meiji 31)” and “If, regardless of gender, one purifies one's mind at one time and walks the path of faith, there is no distinction between men and women. (March 26, Meiji 31).”

Activities of the First Female Believers

Teachers (教人, kyōto) and Female Church Head Ministers (教会長, kyōkai-chō) in Tenrikyo

Yoboku is one of the terms used to refer to Tenrikyo believers. It can also be understood as the equivalent of a believer in other religious organizations. The term likens the construction of God the Parent's ideal world of “Yōki Gurashi (Joyous Life)” to the construction of a building, and those engaged in missionary work to the lumber called Yoboku. In Tenrikyo, it refers to human resources in the field of missionary work. As mentioned above, the Foundress herself emphasized the necessity of Yoboku. The term Yoboku began to be used as a term within the Tenrikyo Church Headquarters after the publication of the Tenrikyō Kyōten (The Doctrine of Tenrikyo) in 1949. In 1959 (Shōwa 34), the religious rules were revised to refer to believers at the following stages: “shin'ia (信者),” “yoboku,” and “kyōto (教人).” Once a “yoboku” has completed further training in faith through attending seminars and other courses, they reach the stage of “kyōto.” This “kyōto” is a necessary qualification to become a church head minister and is considered to be the equivalent of a “teacher” in Tenrikyo. According to the Tenrikyo Statistical Yearbook, the number of kyōto was 58,728 at the end of fiscal year 1931, of which 21,994 (37.8%) were women. In 1947, the number of kyōto who became women exceeded that of men, and since 1956, the total number of female kyōto has exceeded that of male kyōto, and thereafter women have accounted for approximately 60% of the kyōto.

As of December 2024, Tenrikyo has 14,029 active churches ¹¹ of which 15.3% ¹² are headed by women. In the Tenrikyo Women's Association magazine, Michi no Dai, the serial stories “Women Described in the “Traces of Predecessors” (issues no.1–no.100, [1954–1988]) describe the journeys of faith of 116 women who converted to Tenrikyo. Of these women, 21 (18%) became church head ministers and 77 (66%) became wives of church head ministers and were involved in the establishment and management of churches. ¹³ All of the first female believers described here heard about Tenrikyo, organized their affairs, and started afresh. Among these women, including the Second generation and later generations, 54 became missionaries, 33 supported missionary work by raising funds for missionary work or making a living (in cases where they were married couples), and 44 worked as housewives to support their husbands((Horiuchi 1994, 74) They lived a life of missionary work with great joy. For example, it is noted that they have recounted:

* If you make people happy, God will be happy too. That's what Oyasan ¹⁴ said ( Tenrikyo Women's Association 1960 October, no.20, 37).

* “It would be a shame to waste time on sewing and laundry when there is no time left for saving others,” my mother said, and she researched ways to sew kimonos quickly and devised various methods to tackle household chores. (Tenrikyo Women's Association 1964 October, no.29, 61)

* My mother always walked by holding my hand. I wondered how she could look so happy in the midst of such hardship. ...All she said was “Oh, God the Parent, thank you, so much,” and there was never a trace of complaint or lack of praise. Every time I heard my mother speak, I couldn't help but marvel(Tenrikyo Women's Association 1981 October, no.80, 79).

* Even as a child, I thought she was a wonderful woman, admonishing men in her own Kumamoto dialect in this exclusive, male-dominated land. (Tenrikyo Women's Association 1982 January, no.82, 77)

* There were days when the birds didn't sing, but not a day went by when she wasn't there to help others(Tenrikyo Women's Association 1983 May, no.85, 68)

* “Even someone like me, a country female who knows nothing, can perform tsutome (service) and pray to God the Parent, and then anyone with any illness can be saved. It's interesting and I'm grateful...” (Tenrikyo Women's Association 1985 October, no.92, 41).

There are many stories like this. A female believer said, “If I rely on God the Parent, I can't go wrong,” and even in her old age, she gave loud speeches day and night at places where many people gathered, such as Toji Temple, Kyōto Station, and Kitano Tenmangū Shrine (Tenrikyo Women's Association 1985 October, no.92, 44). Another 80-year-old woman went on a missionary trip to Sendai, saying, “God has a mission for me, so I must carry it out. As long as I am carrying out this mission, I cannot stop helping others.” (Tenrikyo Women's Association 1986 January, no.93, 126).

The women's ability to spread the teaching was remarkable, and it was backed by their confidence and joy in their faith.

On the other hand, when one looks at the “descriptions about wifely support,” one can see that the number of descriptions of wives supporting husbands increases as time goes on, and at the same time, expressions such as “do as your husband says” and “the power of the shadows,” which place emphasis on the ideal image of a woman that was spoken about in society in general, rather than on the image of a believer specific to Tenrikyo, come to be used. It can be said that the writers were influenced by such social conditions. Shinkō ni ikiru joseitachi: Michi no sendatsu to shite tsuma to shite (信仰に生きる女性たち：道の先達として妻として [The Women Who Lived by Faith: As Pioneers and Wives]) compiled and published by Tenrikyo Doyusha in 1990, this book depicts the female figure of a “wife,” and in its preface it is written,

There are as many churches that have been established in the 100 years since the founding of the Tenrikyo Church Headquarters as there are lanterns offered every year at the Spring and Autumn Services and on the Foundress's Birthday. Hidden in each of those lanterns is the infinite sincerity of our predecessors, and there is as many dramas of struggle, blood and sweat. The majority of the protagonists in these dramas have been men. However, these dramas would not have been possible without supporting characters. Rather, it must be said that it was because of the supporting characters that the drama of the principles of each and every name was born.

The main text describes the conversion stories of 22 female believers and their subsequent religious lives. While these are accounts of the lives of individual believers, the subtitles of their stories seem to emphasize the role of women as supporting characters. For example, there are titles such as `The Unsung Efforts of a Woman Who Was Said to Be “One Step Ahead” of Her Husband' (Umetani Tane), `The Loving Words of a Wife Who Encouraged Her Husband on the Path of Awa' (Tosa Masa), `The Person Who Became a Dai' (Yamanaka Sono), `The Devoted and Tender Care for Parents' (Uehara Sato), and `The Gentle Endurance and Fierce Protection' (Ike Hana). Regarding Umetani Tane, who was regarded as a model of faith to be passed down to future generations, the following description is provided:

The faith of Tane who has devoted herself entirely to working behind the scenes is too modest. In place of Shirobei, Tane's husband, who was often away, she supported `Senba's (later, Senba Grand Church) household by her own self. It was this, her work behind the foundation of Shirobei's fierce faith for blossoming in the open. Furthermore, it is precisely because of the nurturing work that connects people with kindness that Shirobei's strict training has come to shine. [. . .] Not only did she support her husband behind the scenes, but she also believed the Truth of Jiba and steadfastly walked the path of gratitude. ( Tenrikyo Doyusha 1990 , 46–47)

At the same time, the women described in this book lived their lives according to their own beliefs and decisions. Some of them lived in different areas from their husbands, spreading the teachings and laying the foundations for what would later become grand churches. It is clear that they lived their lives not according to what they `had to do' but according to what they `could do' based on their beliefs. Their hardships were transformed into joy.

The teachings of the Foundress which appeared during the end of the Edo period (1603–1868) and spread through the Meiji period (1868–1912), changed the way people lived and caused great ripples in the surrounding society. For women, it was the realization of “women's liberation,” or in modern terms, “gender equality.” It can be said that the joy of faith, which fully affirmed the way women were, enabled women to take action.

Even today, as can be seen from statistics, women can become church leaders in Tenrikyo with few obstacles. However, the way in which they are perceived seems to be the image of women described in the Women Who Live by Faith. This suggests an ideal marital relationship, and at the same time, a relationship in which the wife and husband reciprocally support each other. To put it simply, isn't it because men expect women to be “wives” (as supporters of their husbands) and to play the role of “mothers (parents)?”

Construction of the Image of Women in Tenrikyo?

At the 25th International Congress of Oriental Studies held in Moscow in 1960, the Second Shinbashira, ¹⁵ Nakayama Shōzen gave a speech entitled “Woman's Position Viewed by Tenrikyo,” which began with the following statement:

Nowadays, when woman's status in society has been remarkably raised, equality of sexes is regarded as an everyday affair in all civilized countries. But the fact is that women are still held in low esteem by some religions, especially by established religions, in which both sexes are deemed equal only intellectually.

And he continued that “Tenrikyo was unique in regarding women's status originally as important and its doctrine demonstrated this fact as follows:”( Tenrikyo Church Headquarters 1961 , 420–421)

1. The first step Tenrikyo took for salvation was to protect woman in childbirth.

2. The Foundress of Tenrikyo did not teach that women were more unclean than men. Women had been associated with pollution in the older religions on account of the menstruation peculiar to their sex.

3. Woman is in no sense lower in social standing than man, but both are originally equal. If they live with well-governed minds, there is no essential difference in personal values between both sexes.

4. Woman is not an evil spirit, but an important foundation of the religious faith of her family members. In short, “woman is the foundation of the faith.”

5. The main difference was the primary duty of woman is to give birth to a child and bring it up.

6. Woman is passive by nature in contrast to the activeness of the other sex.…Yet the female sex has an expansible nature and an inquisitive mind, whereas the male is characterized by motivity, activity and dynamics.

7. The essential nature of a woman should be mildness and kind-heartedness.

8. Woman is attributed a natural inclination toward joining and perseverance. ( Tenrikyo Church Headquarters 1961 , 423–427)

Nakayama stated that these views of woman in Tenrikyo are also seen in actual practice. The first place is that the Tsutome or Service, the most important of the Tenrikyo rites, is performed by the ten people (five men and five women). And as mentioned before, many females act as heads of branch churches and female kyōto are more numerous than male ones, and so on.

He concludes “What I really mean is, that both sexes should help each other—each with its own sense of responsibility and its own peculiarity.” ( Tenrikyo Church Headquarters 1961 , 430) These eight characteristics, especially the first three, are shown in song 7:21 of the Ofudesaki, and directly refer to the teachings on women in the Anecdotes of Oyasama, the Foundress of Tenrikyo section. The following characteristics seem to incorporate theories on the essence and roles of sex. The Second Shinbashira further spoke as follows in a speech at the 36th Tenrikyo Women's Association General Meeting:

God created humans, dividing them into male and female, and protects them so that new life is born through each and every action of both. From the perspective of the two, there is no difference between high and low, and both female and male pines are equal. However, although men can conceive children, only women are allowed to give birth. As a result, although both men and women are equally parents to their children, when children look at their parents, it seems natural that they feel a stronger sense of parenthood towards their mothers than their fathers. (...) The special skill of a mother is the role of giving birth. It is also the joy of raising children. When this special skill is joyfully carried out in accordance with the teachings of nature, does not a harmonious bond between parent and child naturally arise? ( Nakayama 1954 , 2–3).

In this way, the precepts by the Second Shinbashira for women, which were based on the idea of “mother,” created an image of women who were privileged with the “role of mother,” and gradually came to preach the importance of men and women cooperating while fulfilling their respective positions and roles. However, it is difficult to find lectures to men based on the concept of `fatherhood,' while the privilege of the “role of mother” is taken for granted and linked to `motherhood.' For example, there is little discussion of women who cannot become mothers or who choose not to become mothers. Since `motherhood' <sup>16</sup> is often perceived as an innate quality of women, acts such as `giving birth' and `raising children' are easily recognized as part of a woman's role. As a result, childcare can become a `privilege' for women. Women in the midst of childcare anxiety may feel self-doubt.

The aforementioned lecture by the Second Shinbashira at the annual meeting of the Tenrikyo Women's Association considered why women came to be called `the foundation of the path (michi [=Tenrikyo])' and shared the process and results of that consideration with the members of the Tenrikyo Women's Association. In the latter half, the Second Shinbashira stated that this was related to the fact that the founder was a woman.

The Second Shinbashira's Precepts of the Third and Fourth Shinbashira also continued this trend and based on the “Moto no Ri (Truth of Origin),” ¹⁷ they emphasized the importance of women's position and role. In other words, the role of “giving birth and raising children” is the role that women should play. In terms of faith, this leads to the upbringing of the next generation of yoboku.

In the Osashizu concerning child raising, it is advised, “If you approach with a big heart, a child will become great; if you approach with a small heart, a child will become small. How can children grow up if their parents are angry? Everyone must take the place of Oya, God the Parent. It is the role of parents to satisfy their children and guide them along the way.” (7 July, 1888) This is not for mothers but for parents. Raising children ¹⁸ is the role of parents.

About Kagami-yashiki (The Mirror Residence): A Mirror Reflecting Society and a Mirror Reflected in Society

The “good wife, wise mother” education that began in the latter half of the Meiji era emphasized women's roles in the home, and this value is thought to have created a division of roles based on gender, which seems to have led to the valuing of men and women differently in society. A notable example of this is “universal suffrage.” Women did not have the right to vote or to be elected. The division of roles based on gender in society continued unchanged after World War II, and since it was a system that was convenient for industrial development, it is said to have become popular during the period of high economic growth in the 1960s. For a long time, the system in which the husband worked at a company and the wife played the role of housewife at home continued. In Japan, people's lives are viewed in terms of households and couples, and the differences in the social positions of individuals - husbands and wives - that had been buried in these units and became invisible, can be said to have been incorporated as the basis of the broader social structure.

As seen in the previous section, the description of “Traces of Predecessors” in the Michi no Dai tends to emphasize the importance of `the contributions of women behind the scenes' as time goes on. The fact that the Second Shinbashira highlighted `motherhood' as a female privilege may be interpreted as demonstrating a gender-based approach to faith, which ended up discussing faith in terms of gender roles. It cannot be said that this trend was not influenced by the social trends of the time.

In his aforementioned presentation, the Second Shinbashira stated that one-third of Tenrikyo's church head ministers are women, reflecting the teaching of “no distinction between male and female pine.” However, the current number of female church head ministers has now fallen to 15.3%. How to interpret this fact is a matter of faith, but it may also reflect the current state of the organization. In Japan, since the enactment of the Basic Act for Gender Equality, Japanese society has promoted women's participation in society and is promoting policies such as gender equality and awareness of unconscious gender bias. In this situation, how can female (and male) believers realize the religious conviction of `no distinction between male and female,' which delighted them and would have surprised society? The following advice is given in the Osashizu. The Mirror Residence (kagami-yashiki) reflects society, but the reverse is also possible.

“There is no distinction between men and women. Everyone understands this principle. Every day, we have our own tasks to perform. Depending on the circumstances, some tasks are necessary, and others are not. However, when the time comes, we are all of one mind. From the perspective of the world, this is truly the case. A pure heart is truly the way, and it can be explained later in the Mirror Residence. If it cannot be explained, it cannot be called the Mirror Residence. Understand this. There is no need to worry about your illness. If you are truly convinced in your heart, your illness will be cured. Everyone is the same, regardless of gender. There is no distinction between men and women. When reason is established, reality is settled. This is called an obstacle. Regardless of the type of obstacle, understand that reason is sufficient. No matter how difficult it may seem, it will be settled. Obstacles are not easily overcome. All reason is the same. There is no distinction between men and women. Understand this well.” (19th May 1900)

And the Osashizu teaches, “This residence ¹⁹ is called the Four-fronted Mirror Residence ²⁰ “ (January 11, 1897) and “The world is a mirror, here is the Mirror Residence. If the World's foundation becomes cloudy, the world will also become cloudy. Think of it as shining again” (December 7, 1896). If the teaching of “there is no distinction between female and male pines” can be reflected in the world as it is, then it is possible for the world to change in the same way. In situations where people are considered to be female or male, it will be necessary to visualize and show the “state in which there is no distinction between female and male pines” in the “Mirror Residence” even in situations other than religious rituals.

Conclusion

In Shi-shūkyō no suitai to jendāmondai: Ōmoto no jireikara 新宗教の 衰退とジェンダー問題: 大本の事例から[The Decline of Japanese New Religions and the Problems of Gender: From an Example of Omoto], Kumata Kazuo (2025) states that “Since the 1970s, the decline of new religions up to the third stage (those that had completed their expansion by the 1960s) has been noticeable. It's been explained by linking it to the increasing individualization of society. However, the article suggests that gender issues may also be significantly involved, and discusses the example of Oomoto, whose influence on a religious organization has not declined.” He argues that one of the reasons Oomoto has not declined is that its Foundress, Deguchi Nao, instituted matrilineal succession, the “unintended consequence” of which was that wives were guaranteed equal voice with their husbands. He also states that the gender issue of “deep-rooted male chauvinism” is also related to this background and has led to the decline of the new religion. It also points out that many religious orders may have failed to break away from the family ethic of the “modern family” (a nuclear family with a husband who is a full-time employee of a company, a wife who is a housewife and two or three children), which was compatible with society until the 1960s.

Fujiwara Masato, who serves as the director of the Tenrikyo missionary post in Lyon, France, said, “While engaged in missionary work for Tenrikyo in France, I have often heard women say, “It is wonderful that the founder is a woman.” Recently, at the missionary post's lecture of monthly service in Lyon, I gave a brief introduction to the life of the Foundress, Nakayama Miki, and what Tenrikyo refers to as “hinagata” (divine model). Apparently, the story caught their attention, an elderly woman remarked, “Why haven't you shared such stories before? I would like to hear more about this.” I had only briefly touched on the subject, but the unexpected reaction left me surprised. It seems that the significance of having a female founder in France is greater than I had imagined, and after more than 20 years in France, I am beginning to understand this”( Fujihawa 2025 , 4).

Fujiwara stated, `There are many French women who are interested in the fact that the founder of a religion that advocates gender equality was a woman, and moreover, a woman born in feudal Japan at the end of the 18th century.' He further stated that the doctrine of gender equality taught by the female founder had been established as a doctrine and ideology since the time of Miki Nakayama's lifetime. The highest ritual of faith practice, the `tsutome,' is a ceremony directly taught by the Foundress, where men and women perform together in the same place. Additionally, he points out that the `十全の守護 Ju-zen no Shugo [ten aspects of complete providence] ' ²¹ , which forms the core of the teachings, contains equal parts male and female elements. He then states the following.

“On the other hand, it could be said that gender equality in Tenrikyo is not as clearly achieved as the teachings suggest. It is not uncommon to feel a male-centred bias in various situations, and this tendency is likely reinforced by the conservatism inherent in religion. The degree of gender equality within Tenrikyo is lower than that found in modern Japanese companies, families, and society in general. There are female church ministers. However, it is questionable whether male and female church ministers are treated as completely equal. While I do not have sufficient statistical data, it should not be difficult to demonstrate that even if the head of a local religious organization (church) is a woman, there are few women among the members of the larger organizational body that holds decision-making authority.” ( Fujihawa 2025 , 4)

In Tenrikyo, it is clear that “the teachings about sexes are equal” and with regard to men and women, “there is no institutional distinction between them.” How do people react when this assertion is put forward more strongly than in general society? Do they “see” the teachings being put into practice?

It will be possible to reflect the joy of the first female member of the Tenrikyo faith, who started from scratch and relied solely on her personal faith to preach, in the present day, not only through the activities of individual believers, but also through the Mirror Residence reflecting the joy of faith from a gender equality perspective to the world.

Conflict of Interest

No potential conflict of interest relevant to this article was reported.

Notes