Prayers

Rev. Moon's prayers constitute one of the most unusual collections of devotional literature in modern religious history. Unlike conventional prayers that focus primarily on personal petition — asking God for help, health, or blessings — his prayers are characteristically directed outward: toward God's own sorrow, God's own longing, and the unresolved pain of history. They are prayers that comfort God rather than ask God for comfort. Spanning over six decades from the 1950s through the 2010s, they are organized by theme: prayers for hope, restoration, victory, resurrection, faith, the heart, filial piety, devotion, loyalty, unification, determination, the True Family, the spirit world, peace, and Cheon Il Guk. This breadth reflects a man who prayed not only for himself and his congregation, but for all of humanity, for the cosmos, and for God Himself — whom he saw as the most sorrowful being in the universe.

The most distinctive and recurring theme across Rev. Moon's prayers is what he called the Heart of Heaven — God's own heart of grief, loneliness, and longing. In prayer after prayer, particularly in the early 1950s and 1960s, Rev. Moon returns to this theme: the sorrow of a Father who created humanity out of love and lost His children through the Fall, and who has been waiting in anguish ever since. Titles like "Please Let Us Communicate With Your Heart," "Oh, Sorrowful Father, Please Let Us Comfort You," "Please Let Us Be Moved By The Heart Of Heaven And Shed Tears," and "Please Let Us Feel Your Sorrow In Place Of You, Father" reveal a prayer life oriented not toward receiving from God but toward giving to God — offering God the one thing He has been denied for thousands of years: the love and understanding of His own children. What we can learn from this is that the deepest form of prayer is not petition but empathy — entering into God's own heart and responding to His longing.

At the center of Rev. Moon's prayer life is a revolutionary understanding of God: not as a remote, all-powerful ruler, but as a Parent whose heart is filled with grief over the loss of His children through the Fall. Prayer, in this understanding, is not primarily about making requests — it is about restoring the broken relationship of heart between God and humanity. In one prayer from June 14, 1959, Rev. Moon addresses this directly: "We know that the greatest sorrows of humankind are: not having been able to form a relationship with your love, having lost our original consciences which could communicate with your heart." True prayer means entering into God's own inner world, feeling what He feels, and offering one's entire self as a means by which God's loneliness can be resolved. This orientation — toward comforting God rather than being comforted by God — is perhaps the most radical and distinctive feature of the Unification tradition's devotional life.

Rev. Moon was known throughout his life for an extraordinarily intense and consistent prayer life, and this set the standard for the entire movement. From his youth in Korea, through his years in prison camps, and through decades of global ministry, he maintained the practice of early morning prayer — typically rising before dawn to spend time in deep communion with God before beginning his daily work. He often prayed in the mountains, in isolated places, and during the darkest moments of persecution and imprisonment. Even in the Hungnam labor camp, he maintained his inner connection with God. He once described the moments of extreme suffering — when his life seemed on the verge of ending — as the moments when he could most clearly hear God's voice. His prayers were not composed texts read from paper; they were spontaneous, deeply personal outpourings of heart, many of which were recorded and preserved. This tradition of early morning prayer before Hoon Dok Hae reading remains the daily devotional standard for families in the movement worldwide — the collection spans prayers from the 1950s through the 2010s, over sixty years of documented prayer life.

In the Unification tradition, prayer is not a religious formality — it is the primary means by which a person enters into a living, personal relationship with God as their Parent. Rev. Moon taught that God is not far away, but present within our hearts, our bodies, and our surroundings — and that the purpose of prayer is to become aware of that presence and respond to it with the whole self. In one of his earliest prayers from 1956, he addresses God directly: "Our Father, who is not far away from us but in our hearts, in our bodies, and our surroundings — we have hearts that adore Your love, hearts that desire to be immersed in Your love." This orientation transforms prayer from a duty into a longing — something closer to a child reaching toward a parent than a believer reciting words. The relationship deepens not through occasional prayer but through consistent, daily return: coming before God in the early morning, bringing one's real inner state, and learning over time to sense God's own heart rather than only one's own needs. Rev. Moon described this growing sensitivity to God's heart as the hallmark of a true life of faith — the foundation from which all else follows.

Prayers in the Unification tradition typically begin with an address to God as "Heavenly Father" or "Heavenly Parent" — and end with the closing word "Aju" rather than "Amen." "Aju" is a Korean expression of affirmation and receptivity, meaning something close to "so be it" or "it is so" — carrying the sense that the prayer is not only sent upward but received and embraced. Rev. Moon's own prayers consistently open by acknowledging God's nature and the situation of humanity before Him: "Father, on this day that You have granted us, we are gathered before You on our knees, concerned that we are unworthy." This tone of humility and awareness — standing before God as children who recognize their limitations yet come sincerely — sets the inner atmosphere that makes true prayer possible. The prayers are spoken aloud, from the heart, without fixed written scripts. Rather than reciting predetermined words, the tradition encourages each person to bring their genuine inner state before God — what Rev. Moon called "spontaneous, deeply personal outpourings of heart." Reading the collected prayers on this site is one of the most direct ways to learn this tradition: not only to understand it intellectually, but to absorb its posture, its vocabulary, and its orientation toward God.

One of the most theologically rich aspects of the prayer tradition in the Unification movement is the consistent use of the language of filial piety — the deep Confucian and biblical ethic of devotion between parent and child — to describe the proper human relationship with God. Entire categories of Rev. Moon's prayers are devoted to filial piety and loyalty. In these prayers, the believer is presented not merely as a servant or follower of God, but as a child whose highest calling is to bring joy to their Father. Just as a devoted child takes on the burdens of an aging parent, Rev. Moon prayed to take on God's historical sorrow — to feel it in place of God, to resolve it on God's behalf, and to finally allow God to experience the love and devotion He had longed for since the beginning of creation. This framework — of human beings as God's children called to liberate their Parent — is one of the most original contributions of the Unification tradition to world religious thought.

Rev. Moon gave a striking answer to this question. He taught that prayer as we know it today — petition, repentance, crying out to a distant God — belongs to the age of the Fall, not to God's original ideal. In one of his speeches he stated plainly: "Once you reach this state of perfection you don't need prayer. Why should you? You meet God face to face, and you live heart to heart with Him. You converse with God. You no longer need religion, and you don't need a savior. All these things of religion are part of the mending process, the process of restoration." In the ideal world — when human beings have fully restored their relationship with God as His true sons and daughters — prayer in the religious sense would dissolve into something far more natural: a continuous, living conversation between a parent and child who are never separated. Just as a child living with a loving parent does not need to send formal petitions but simply speaks openly and freely, a perfected person would live in constant, unmediated communion with God. Rev. Moon compared this to the difference between a physician and a perfectly healthy person: the physician is necessary precisely because something is wrong. "A person of perfect health does not need a physician," he taught. "The person in perfect union with God does not need a savior." Prayer today, in this understanding, is not a permanent feature of the spiritual life — it is the effort of a child trying to find their way home. Once home, the effort gives way to simply being together.