T. S. Eliot was raised and educated under the influence of his Unitarian parents and family. Thanks to William Greenleaf Eliot, the founder who is Washington University in St. Louis and the Church of the Messiah, which is the first Unitarian church, Eliot’s father and mother practised and inculcated the family religion to T. S. Eliot. His mother, Charlotte Champe Eliot, was a writer and a reformer and committed to father-in-law’s decrees. But Eliot criticized radicalism of Christianity―it made it too tepid, too liberal, too much like the enlightened Unitarianism of his family. Eliot also worried about the Church as an institution. Eliot’s denounced empty idolatry of forms with the reforming zeal that his forebears had. Eliot took up a position opposite to the humanitarian attitude of his mother and grandfather, the faith that one tries to approach God through human effort. Everytime he went back during these undergraduate years to join in his family’s Sunday’s worship, he found it an increasingly stifling ritual. Eliot suffered religious experiences “as though traversing the Boston street were like wading through time” in undergraduate years at Harvard which are described in his Four Quartets. Eliot divorced his wife through his attorney in spite of her refusal to recognize a divorce. Eliot repented his wrongdoing due to the consciousness of guilty to her and marriage life since his former wife died lonely in mental hospital. During the rest of his life he suffered from his deeds, for which he was possessed of the consciousness of guilty and sin to his dead wife. The sense of damnation, the remorse and guilt that Vivienne evoked were essential to Eliot’s long purgatorial journey that continued long after his formal conversion and their separation six years later. He could escape from her, morally, only by embracing the ascetic Way of the Catholic mystics. In “Little Gidding” of Four Quartets written during in remorse and the sense of guilt due to the debt to Vivienne, we can find the opposite meanings that are both the fire of bomb implying the death of desire and the fire of Christ implying the love of Spirit. Eliot showed a sense of sin through the protagonists of his later poetic plays. In his poetic plays, Eliot sought human love, which was the fruit of blessings of his second marriage free from guilty consciousness after revealing his sin to his family.

The baptism and confirmation in June 1927 is surely the most important event in Eliot’s life. To think first and most of the “supernatural order” became the prime principle of his new life and thought. It is an indispensable task, therefore, for Eliot scholars to assess why he decided to join the Church of England’s Anglo-Catholic wing, and what sort of effect his belief exerted upon his literary works. In this paper I intend to do two things: firstly, to present a thesis how Eliot came to espouse Anglo-Catholicism; I will look into the influence of the Oxford Movement, the solidification of his faith manifested in his vehement attack on the scheme for the Church Union in South India, and his freeing himself from the prejudices against Roman Catholicism that he encountered at first hand in St. Louis, Boston, and London. Catholicism was fixed with the image of unintellectual Irish immigrants, and totally alien to the English Protestant identity. He chose the Established, and national, Church of England because he believed it was “the Catholic Church in England”, and in his adopted country, Roman Catholic Church was only “a sect”. Secondly, I consider the “limits” of Eliot’s Christian faith. So far, the problem of his faith has not been fully addressed. It looms large, however, in a postcolonial context. The claim I should like to make is that the world of Eliot’s Christianity is closed to the ‘other’ worlds. This I discuss looking into the world of The Cocktail Party. Set in a post-Vatican II context, Eliot’s Anglo-Catholicism looks very restricted.

후지신앙(富士信仰)은 에도(江戶)시대 후기에 에도와 관동(關東)지역에 있었 던 대표적인 서민신앙이라고 할 수 있다. 후지강(富士講)의 원류가 된 후지신앙 은 修驗道系의 廻國修行者였던 角行藤佛을 시조로 전개됐다. 본 논문에서는 寬保 2년(1742) 9월부터 享和 2년(1802) 7월까지 있었던 후 지강 단속령을 검토하였다. 그리고 막부의 이러한 단속 정책이 후지신앙의 어 떠한 실태를 반영한 것인가? 후지산 北口師職에게는 어떠한 영향을 미쳤는가? 등을 살펴보았다.

青藏高原 동쪽 언저리를 따라 솟아있는 고산 縱谷지대에 藏族, 羌族, 漢族이 거주하고 있다. 높은 산과 계곡 때문에 각 집단들의 거주지가 각각 독립된 생태 구역으로 분리되어 있어 각 집단의 자원영역과 그 경계를 표시하고 보호하기 위해, “山神”이 각 집단을 구분하는 일종의 표식과 신앙이 되고 있다. 원주민들 은 크고 작은 여러 산신들이 가까운 곳에서 먼 곳까지 각각의 집단자원경계를 지키는 것으로 여긴다. 이 뿐만 아니라, 漢藏문화의 영향을 받아 본 지역의 지위가 비교적 높은 산신 들이 漢藏문화 중의 “명산(예를 들어 한족문화 중의 ‘峨眉山’이나 장족문화 중 의 ‘墨爾多神山” 체계 속에 포함되어 있다. 본 논문은 青藏高原의 동쪽주변의 민강유역 藏族, 羌族의 산신신앙을 연구하여 그들이 어떻게 漢.藏族문화 중의 신산신앙과 결합시키는지를 소개하였다. 아울러 산신과 신산신앙이 인류경제 와 사회, 종교생활에서의 의의를 설명하고 있다.