Editing Tenrikyo (section)

===God===
{{see also|God in Tenrikyo}}

The sacred name of the [[monotheism|single]] [[God]] and [[creator deity|creator]] of the entire universe in Tenrikyo is {{nihongo|Tenri-Ō-no-Mikoto|天理王命}}. Tenri-Ō-no-Mikoto created humankind so that humans may live joyously and to partake in that joy. The body is a thing borrowed, but the mind alone is one's own, thus it is commonly accepted that Tenri-Ō-no-Mikoto is not omnipotent.

Other gods are considered instruments, such as the Divine Providences, and were also created by Tenri-Ō-no-Mikoto.

Tenrikyo's doctrine names four properties of Tenri-O-no-Mikoto: as the God who became openly revealed in the world, as the creator who created the world and humankind, as the sustainer and protector who gives existence and life to all creation, and as the savior whose intention in becoming revealed is to save all humankind.<ref>A Glossary of Tenrikyo Terms, p.110.</ref>

Through her scriptures (the {{Transliteration|ja|[[Mikagura-uta]]}}, {{Transliteration|ja|[[Ofudesaki]]}}, and {{Transliteration|ja|[[Osashizu]]}}), Nakayama conveyed the concept of the divine to her followers in steps:<ref>Tenrikyo, Its History and Teachings, 47-8.</ref><ref>Fukaya, Yoshikazu. Words of the Path: A Guide to Tenrikyo Terms and Expressions 4–5.</ref>

*Firstly as {{nihongo3|{{lit|spirit/god/deity}}|神|Kami}}. {{Transliteration|ja|[[Kami]]}} was a familiar term for her followers since they commonly referred to the spirits of the [[ethnic religion]] of [[Shinto]], which were worshipped and venerated in [[Japan]]. To differentiate this divinity from the Shinto spirits, Oyasama clarified its characteristics with phrases such as {{nihongo3|"God of Origin"|元の神|moto no kami}} and {{nihongo3|"God in Truth"|実の神|jitsu no kami}}.<ref>''A Glossary of Tenrikyo Terms,'' 105, 108–9.</ref><ref>The ''Doctrine of Tenrikyo'' opens with the line, "I am God of Origin, God in Truth."</ref>
*Secondly as {{nihongo3|{{lit|Moon-Sun}}|月日|Tsukihi}}. The moon and sun could be understood as visual manifestations of the divine. Just as those bodies impartially give the world light and warmth at all times of the day, the workings of the divine are also impartial and constant.<ref>''A Glossary of Tenrikyo Terms,'' 454-5.</ref>
*Finally as {{nihongo3|{{lit|Parent}}|{{not a typo|をや}}|Oya}}. The relationship between the divine and human beings is the mutual feeling of love between a parent and his or her children. The divine does not want to command and punish human beings, but rather to guide and nurture them so that they may live joyfully and cheerfully together. {{Transliteration|ja|Oya}} (親) is both paternal and maternal, not simply one or the other.<ref>''A Glossary of Tenrikyo Terms,'' 274-5.</ref><ref>''Tenrikyo Christian Dialogue,'' 55.</ref>

These steps have been described as an "unfolding in the revelation of God's nature in keeping with the developing capacity of human understanding, from an all-powerful God, to a nourishing God, and finally to an intimate God."<ref>Kisala, Robert (2001). "Images of God in Japanese New Religions." Bulletin of the Nanzan Institute for Religion & Culture, 25, p. 23.</ref>

Followers use the phrase {{nihongo|"God the Parent"||Oyagami-sama}} (親神様) to refer to God, and the divine name "Tenri-O-no-Mikoto" when praising or worshipping God through prayer or ritual.<ref>A Glossary of Tenrikyo Terms, p.109.</ref>