Consider centering on learning; to go forward to a position of authority in some field, one cannot but complete a specialized course in that field. In business too, without passing through a specialized course in that field, one cannot achieve great success. It is the same with a nation: to carry out one policy, the expert personnel of that field must integrate their knowledge. We know that, otherwise, the carrying out of that nation’s policy is impossible.
Seen from such a viewpoint, there is no need to say twice that in God’s solving of the problem called the Providence of Restoration too, an expert whom God desires is without fail necessary here. Seen centering on our Unification Church as well, on the road we walk there must without fail be experts.
The spirit an expert must hold
Then what spirit must we first hold to become experts?
One cannot but pour one’s whole heart and whole strength into the department to which one belongs or into the field one aims at. One must invest all of one’s life force and pour out every devotion. The Bible too says, “Love the Lord your God with all your heart and with all your mind and with all your soul.” That is, even in loving, one must love with one’s whole heart and whole strength. Without a unity of heart (심정), one cannot become an expert of love.
Seen centering on the Providence of Restoration, when we ask who is the highest expert in the process of carrying out the course of the Providence of Restoration from beginning to end, it is God. God is the highest expert. It was God who created all things, and it was likewise God who has carried out the work of re-creation after human beings fell. And so we cannot but consider that the being among beings who has toiled to attain what he purposed cannot but be God. Thus, in the process of history, countless people have been mobilized to complete the mission of their field of expertise. And so there have been people who, each setting one direction of his field among the four directions—east if east, west if west, south if south, or north if north—centering on the 360 degrees, considered that to be the field of expertise entrusted to him and offered his whole life and carried out his responsibility in that field. We come to consider that such people have been linked until now and have developed the historical Providence.
Then has there been an expert who knows the historical foundation through which God has passed until now and the direction in which He is at present moving? And when we asked whether there was a person who found the point of unity concerning the future purpose and strove in every way from the position of an expert to resolve it, there was not. Even among the people who came and went, bearing the responsibility of their age in the process of history until today, there was not one person who took responsibility from a specialized position, in God’s place, for the overall matters God has dispensed, centering on past, present, and future.
God, only after passing through the four thousand years of historical process since Adam, at last established Jesus, centering on the people of Israel. The one specialized inheritor representing the whole field in which God has been working, and the one being who could completely put into practice upon the earth the mission entrusted to him, was precisely Jesus.
So in what position must Jesus Christ first stand to carry out the responsibility of saving all people, which was his field of expertise? He, too, cannot but stand in a position of pouring out his whole heart and whole strength. Waking or sleeping, with single-minded devotion day after day, he cannot but invest all of himself here. Such a thing must be done by oneself, not from a position of receiving some command or of being compelled. Only then does one’s hope sprout through it, and are the conditions of happiness presented, and is one’s victory or defeat thereby decided.
We must know that Jesus Christ was in a position of having to carry out his responsibility with a heart of loving all people, investing his whole life and, going further, offering up his life. When he comes to stand in such a position of facing God, or of facing all people, Jesus reigns as God’s successor.
Moreover, toward posterity, he was in a position of having to hand down his field of expertise—that is, in a position of having to establish a successor.
To inherit God’s field of expertise
To inherit the field of expertise of the true God, it cannot be done except from a true position. One cannot but furnish a relative standard with full devotion. It is the same in striving to accomplish that purpose. One cannot but stand in a fitting position where one can inherit. And thus, when one comes to stand before God as an expert, God recognizes that this one is My substitute.
To stand in such a position, we must strive to know God as much as God knows us. Furthermore, just as God is resolved centering on the responsibility He must hereafter carry out, we too must be resolved. Not only that, just as the purposive notion God desires is thoroughgoing, our purposive notion too must be thoroughgoing. Though we are in a position where the historical background and the environment of the age differ, only when one accompanies history centering on that will and stands in the central position of that age representing the age can God gladly hand down the whole to him.
Then how does Jesus, who stands in such a position, differ from God?
God is in the inner position, and Jesus is in the outer position. In other words, God is in the subject position and Jesus is in the object position. Furthermore, God stands in the vertical position and Jesus stands in the horizontal position. The positions in which they stand differ from each other, but in the field of expertise, they are united, furnishing the motive and all the conditions by which they can become one—such is the relationship of God and Jesus.
That is why, if God is the inner father, Jesus is the outer father. When this bond of inner and outer father becomes one, at last the separated heaven and earth can be integrated. Of course, the subject role that can integrate this is performed by God, who is in the inner position, but the work of deciding from the outer position cannot but be done by Jesus. For the expert Jesus, who shouldered such historical responsibility for the Providence of Restoration, there must without fail be an inheritor like his disciple or son.
Jesus, who could not find a successor
Weighed in terms of a field of expertise, Jesus is, among individuals, a worldwide individual. Among families too, the family in which Jesus was born is a worldwide family. There are countless clans, but among them, the clan that could attend Jesus is a historical clan.
Furthermore, if there is a nation that Jesus pursued through the course of the Providence, that nation is a nation standing in a more valuable position than the nation of any other age. The world he sought, too, cannot but be the highest.
That is why, seen in terms of the field of expertise called the Providence of Restoration, Jesus cannot but stand in a more specialized position than anyone who in any age set up the will of the Providence and came forth shouldering a historical mission. To become a disciple who can stand in the object position that Jesus, in such a position, desires, one must be the highest among disciples; and to become a son, one must be the highest among sons. As a person in a position of being able to commune with Jesus’ inner circumstances, one must be an object partner who can face all the circumstances connected with his reaching a field of expertise—that is, one must become the chief disciple. Jesus had to hand down all of his own to such a person. In other words, whether seen in terms of the inner matter of the heart, or the outer matter of the family, or one hope in the course of Restoration, a successor of the field of expertise who could inherit this in full was necessary.
From this viewpoint, although Jesus appeared as the highest authority on this road of Restoration when he stepped forth to face the whole world, representing the people of Israel, the question of who would be the successor who could inherit his position could not but arise. That is why Jesus himself could not but consider who in the nation of Israel would stand in such a position. In order for Jesus to find such a successor, he could not but perform practical actions in all his living. But when there was no successor around him who could stand at such a representative standard, he had to travel the whole country and find a fitting person.
In order thus to establish a successor who could inherit all of Jesus’ own, God wove four thousand years of history. Nevertheless, the fact that there was no such successor became God’s sorrow and a historical sorrow. Moreover, it became Jesus’ sorrow and a worldwide sorrow.
God, while repeatedly walking a path of suffering through four thousand years of history, raised the chosen people of Israel, hoping that they would become a worldwide foundation that could hereafter inherit Jesus’ will. Yet such chosen people of Israel ended up standing in a position where they could hold no hope before Jesus, who was the expert. Thus, although Jesus stood in a position of holding authority as an expert, because no object partner could face such a self, he had to seek this out anew upon the earth. That is why he came to stand in a position where he could not but educate them again. What is that? It is the road of the public course that Jesus had to walk.
So what had to be done to raise a successor through this road?
Because from the very beginning Jesus was not in a position where anyone could teach him about his field of expertise, he himself had to become such an expert. And the question was how he could hand down that historical task within a short period.
Jesus could not but furnish the quickest road to hand down not only his field of expertise but even matters outside his field. We must know that this was Jesus’ position.
If it did not matter that what could not be done this year could be done next year, or that what could not be done in one’s twenties could be extended to one’s thirties, and what could not be done in one’s thirties even to one’s forties, and that one could take a whole lifetime, there would be no particular problem; but how anxious must the heart of Jesus have been, who was in a position of having to hand this down within some limited period!
As we have learned through the Principle, here a conditional object and a period are without fail necessary, and a central being who can stand in place of Adam is necessary. On the road of the Providence of Restoration, such three great conditions are necessary. Then who becomes a conditional being before Jesus? Who can appear as a conditional substance upon the foundation of having resolved that conditional period?
How do this conditional being and Jesus, who is an Adam-type being, join together? We know that such problems of the Providence of Restoration must be decided centering on the content of indemnity. The foundation of faith and the foundation of substance are precisely that.
The anguished heart of Jesus
Then how does one unite the Abel-type being and the condition that appeared before that Abel-type being?
For them to be united, the subject and object, which are the inner and outer relation, must be united. Unless they are united, the Providence of salvation—inheritance and indemnity—is not brought to fruition. Then who indeed was the one conditional being who could be united before Jesus, who shouldered a cosmic responsibility? There was none. Because there was none, he had to raise one. That is why, though the road Jesus had to walk was far and the hope he held was great, because there was no such person, he had to deal with ignorant and benighted fishermen. We must know how lonely and sorrowful the forlorn plight of such a Jesus must have been.
What was the mission Jesus had to teach through the three-year public course?
It was to teach concerning God. Because Jesus inherited everything from God, he had to teach God centering on that traditional content. Next, he had to teach about himself, and next he had to teach his disciples what sort of beings they were. Seen from this viewpoint, could Jesus indeed teach God? And could he teach himself? During the three-year public course, within that life Jesus could not teach the whole of God, and could not teach the whole of Jesus himself either, and could not fully teach his disciples Peter, James and the other twelve either.
Seen thus, how great must have been the solitude of Jesus, who, from a position of clearly knowing the time when he must go as one expert bearing providential responsibility, did not possess a being who could become the object to whom such things must be handed down! Seen centering on the biblical passage, “If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?” (John 3:12) and “I still have many things to say to you, but you cannot bear them now” (John 16:12), how wretched it must have been that, although Jesus was one who, as an authoritative expert, had without fail to form a bond with earth and heaven before departing, there were no relative conditions and no relative successor by which he could do so!
Let us suppose that you made a worldwide invention in some field of expertise. Since this, which only you know, is a fact brought to light by a heavenly bond and by a heavenly mandate, it must in any case be made clear to the world; yet if the situation is such that it cannot be made clear, what must be done?
If one leaves it only as a record, no person arises who can be handed it and act in one’s place. That is why one must teach this and teach it as substance. Likewise, because it is the course of Restoration that one must resolve things as substance in the position of each encounter, one must not leave it only as a record.
That is why Jesus passed through the public course, struggling to resolve this within his generation. But in that process he did not meet the one day of the fulfillment of his desire and went the road of the cross.
Seen from such a position, Jesus, who came two thousand years ago bearing the responsibility of carrying out the mission of Restoration, departed without fully accomplishing his responsibility upon this earth and without establishing a successor. Because of that, today in that field either a specialized being must appear again upon this earth, or God must send such a being. And who is such a one? He is the Lord of the Second Advent.
Work with full devotion
Then what must that Lord who comes again do when he comes to this earth?
He must gather the specialized content on this road of the Providence of Restoration. He must become an appraiser who can appraise historical content and the content of the age and future content. Jesus had to become the subject in the environment of that age and, from the subject position, had to hand down all of his own to a relative being. Then what were the circumstances Jesus sought to hand down? Jesus is the vertical inheritor. But he could not hand down that mission from a horizontal position. That is why the Lord of the Second Advent came to bear the responsibility of reenacting that again.
Just as Jesus had to teach God and teach Jesus himself and also teach the way of a disciple, so the Lord who comes again bearing specialized responsibility on the road of Restoration must teach the content connected with God, with Jesus, and with himself. Then the disciples must believe in the Lord of the Second Advent and believe in Jesus and believe in God. And, binding all this content together, a national environment and a worldwide environment that can receive it must be accomplished. The six thousand years of the history of Restoration are for preparing this. Christianity too, which for two thousand years since Jesus came and departed has laid a worldwide foundation through a course of suffering, is for this.
The Christianity of today must appear, representing the world, as an expert who can inherit from Jesus all of his own—that is, as a successor who can do so. If not many people, then at least one person must come forth. To accomplish such a standard, one must love the nation on the national dimension and become one with the nation and become one with the people and then be able to become one centered on the national ideology. And thus, one must meet one person whom God can publicly recognize. To make such preparation, the family of Joseph was chosen, but the family of Joseph did not stand in a position where it could do so.
Even among the disciples there was no one who could take over Jesus’ specialized mission in full. There was no one who appeared to have researched beyond that and said that he would take responsibility and carry it out. There was none in the family of Joseph, and none among the Jewish believers of that age, and none among the people of Israel either.
Jesus could not leave in writing alone the historical mission he came to the earth to hand down. A mission cannot be inherited by writing alone. The heart cannot be connected by writing alone. It is the same as how one cannot expressively convey in writing that a rice cake is delicious or that honey is sweet.
The fundamental matter that can settle the condition of an eternal friend is that substance must collide with substance. That is why teaching by writing may become an outward expression and an outward standard, but it is far too distant to connect the standard of saying “we have become one,” having furnished that traditional thought entirely inside and out.
Seen from this viewpoint, it is the same with our Unification Church. If one is to become an expert on the road of Restoration centering on the Teacher, one must become an expert in the inner field God wishes to teach—that is, in the field of heart. The questions are whether one has risen to the level of an expert who, as a specialized proxy of the Providence, can handle those matters upon the basis of the position in which Jesus at that time was overturned to carry out his responsibility even while undergoing shame and insult from enemies and can supplement the uncompleted portion or unfinished portion of that time; and whether one can discover an inheritor more trustworthy than the disciples who were the object of Jesus’ anxiety.
What must be done when the environment is not furnished?
One must raise an inheritor. Then how must one raise him? The attitude an expert takes, the research of an expert, is to love with all one’s heart and all one’s mind and all one’s soul. Then have you done so toward God? Have you loved God with all your heart and all your mind and all your soul? And have you loved that nation and the world with all your heart and all your mind and all your soul? This is the question. When there is no such relative being, one must raise one. In raising one, one must raise him within a short time, centered on a period.
That is why, to raise a successor as a capable expert, one cannot but give still more of one’s heart and mind and soul. That period is not a long-term period. One must carry this out within a limited period. For that, one must give every devotion.
Otherwise, one cannot establish an object partner. Truly, to set him up in a position like a complete concentration of past, present, and future, one cannot but inject devotion from the highest position through every devotion and heart. One must invest devotion beyond the devotion that countless experts who have walked in various fields until now—the academic field or the business field—invested to carry out their purposes. Otherwise, one cannot fulfill that responsibility on the road of the Providence of Restoration today.
Experts by field
When looking at the successor to whom one must hand things down hereafter, one must also know how to criticize coolly. One must know that some parts fit with oneself, whereas some parts do not. And thus, if he is not a fitting person who can completely inherit the whole responsibility, one must teach this whole even by setting up several people. When teaching, what must be done? Because the road that A must walk, the road that B must walk, and the road that C must walk are all different, one must educate each centering on the field that applies to him. Having educated them, one must pass through a process in which they can become one.
If there is an object partner who can be made to inherit the whole field, there is no problem, but when there is no such object partner, one must connect this department by department and lead it forward. And thus, one must pass through the standard of saying that one person has inherited one purpose. For that to happen, time is without fail necessary. Moreover, one cannot but take the conditional expedient of mobilizing many people and of saying that each of those many people has inherited in place of the one person who was to inherit the whole. That road consists of the relative tasks presupposed before a person who carries out specialized responsibility on the road of Restoration.
Seen from this viewpoint, what must you do centering on our Unification Church? Knowing God, and knowing Jesus, and knowing the teacher, you must know yourselves before them. You must clearly know in what sort of position you yourselves are. “Because such a bond has been formed from the forebears, I have come to stand in such a position today, and because I stand in such a position today, I must carry out such a purpose and hand it down”—thus, you cannot but realize that you are in the position of secondary experts. That is why you must become experts of that field, in the position of taking responsibility for a province if a province, or a region if a region, on the road of the Providence of Restoration. And thus, in introducing God, you must become an expert even in the matter of God’s inner heart. Centering on character, it will not do to introduce Him by words alone. As substance, one must hold a subject power that can unite with any environment.
Furthermore, furnishing the character of one who stands in Jesus’ place, one must be able to stand in a position like that of a parent. And, standing in place of the Teacher, one must become a person of whom the people of that province can testify, “There is no one but him in this province. There is no road to walk except through him.” The scope of the field each is entrusted with differs, but in that field one must become an expert. In following the road of Heaven, one must go that way. In living, too, one must be thorough. To carry out such a purpose, one must thus become an expert.
Furthermore, content that can be handed down is necessary here. If only I furnish the content by which I can hand down the whole, the time will come when I can hand down the past, present, and future belonging to this field of expertise. But at present it is far too insufficient to hand all of it down to one person alone, and so one must raise several people to whom it can be handed down sequentially, varying the direction.
If one handed this all at once to one person and that person were broken off, even the road I must walk would be completely blocked. Because God has been carrying out such providential history, He could not teach the whole on the course of the Providence of Restoration until now. Following the age and observing that position, analyzing the advancing content, He presented the content belonging to that field when it came to be a position that could bring a more valuable result.
Therefore, one must aim at one direction rather than the whole field and unfold in 360 degrees. This must be unfolded worldwide, and when one field cannot carry out its responsibility, one supplements it with another field and goes toward one place while adjusting the horizontal plane—this is precisely the providential history of Restoration, which has been developed until now.
To form a clan-level foundation
You, too, must carry on such activity. If you have not found a person who can be set up as my substitute, what must be done? If the field in which responsibility must at present be carried out is the clan-level dimension, then to complete the mission on that clan-level dimension, there must be a clan-level representative who can inherit it. But when there is no such representative, one must make many family-level organizations and lead them forward and have all of them pass through a clan-level foundation. And thus, after settling that victorious foundation together with oneself, one must at last do the work of setting up a clan-level representative.
Because the course of the Providence of Restoration is being advanced by such a method, to complete individual restoration, one is told to bear the family-level cross in its place. Furthermore, to find a family-level resting place, one is told to bear the clan-level cross in its place. Such things must break out.
If there are absolute object partners who can shoulder the family-level responsibility and absolutely carry out the family-level purpose, one need not bear the clan-level cross. One can entrust the clan-level cross to them.
But among fallen human beings there have been no such object partners. Because the course of the Providence of Restoration until now has come down over a long distance, however much one toiled, the price of that toil does not appear at once. It appears a thousand years later, or several thousand years later, in that world where the Lord of the Second Advent has come. But because people have passed through the providential course hoping that the merit and achievement they invested would appear on a flat plane within their generation, every time they began well but brought a poor result in the end.
That is why, to shoulder family-level responsibility and fulfill providential responsibility, one must without fail stand in a position of carrying out even the clan-level mission. And thus, one must lay a foundation for the victory of having fulfilled it. You must know how valuable the content from that victorious result has become. And thus, one must make them recognize the position of wishing to have it eternally as one’s own and hand it down. Without carrying on such business, one cannot leave behind a foundation of complete restoration. That is, one cannot leave behind a victorious standard. You must know that this is the strategy by which God has toiled and fought while shouldering a double cross on the road of the Providence of Restoration.
To pioneer the people-level course upon a clan-level foundation of victory, the one who pioneers and the one who inherits must join and walk the course of a people-level pioneer. If one has made a foundation of victory in that way, one must make them know how valuable that people-level foundation of victory is. By having them confirm and know that result for themselves, when conditions by which they can become one are established, one at last establishes for them the authority to inherit.
Such a history is called the course of the Providence of Restoration. Even in the world, an academic field or any field of expertise develops by passing through a process of being handed over and inherited. Because of this content, the question is how the one who has taken responsibility carries out the purpose.
Then what must be done to indemnify the clan from the family?
To save the clan with the family as the foundation, it cannot be done by saving one family alone. One must exert influence in all four directions upon all of them—ten families if ten families, a hundred families if a hundred families. On the road of Restoration one must inherit such things and go forward, but because there is no successor to inherit, one cannot but guide the person who will take specialized responsibility for such things so that he can walk the road of a successor and lay that foundation for him. One must walk such a historical course.
That is why, for you as individuals to reach perfection, you must pass through the course of family restoration. Because when Adam fell, after the individual fell, the fall was concluded through the family, so in your reaching perfection too, it will not do to perfect the individual alone. The family must reach perfection.
The difference between Heaven’s expert and the world’s expert
Then how does the family reach perfection?
A problem breaks out between the Cain-type family and the Abel-type family, and here one must win victory centering on Heaven, and by thus winning victory, the two families must become one. You must know that when they thus become one and move, the problem of the Abel-type clan and the Cain-type clan is without fail joined here. That is why, in carrying out the purpose as an expert shouldering responsibility on the road of Restoration, one cannot but always operate inwardly and outwardly.
Then at what time must I become God’s successor, and at what time must I become Jesus’ substitute?
From God’s position, it is something that must be handed down, and from the position of standing in Jesus’ place, it is a position of having to inherit.
Accordingly, the conclusion emerges that the one who hands down cannot but add benefit to the one who inherits. This is the difference between the position of authoritative people in fields of expertise in the world until now and the position of an expert who has taken responsibility for Heaven’s Providence.
In the world, when one becomes an authority in some field and appears to hold specialized authority in that field, the environment is gathered centering on that authority. But in the providential history of Restoration, it is not so. Here it is not that one is gathered, but that one must gather. And so one must hand down upon a complete foundation where one is not accused.
You must know clearly that from a position of being accused, inheritance does not take place. That is why here one must take the lead by example. Not only that, one must resolve to shoulder the difficult family cross overall and carry out one’s responsibility. Without making such a resolve, one cannot become a substantial figure who carries out specialized responsibility on the road of Restoration.
Even setting the vertical matter before us, you bear a double responsibility.
First, you must restore through indemnity what Adam failed in. Having restored it through indemnity, this time there remains a responsibility of going forward substantially. That responsibility does not lie with those who come after but with us today. That is why our Blessed Families can inherit before Heaven on the vertical plane. Because I must perfect every unfinished field of history, on the vertical plane we are in a superior position. That is why we are in a superior position to the historical forebears. Therefore, we must stand in a more specialized position.
Next, centering on the mission of the age, I must go further ahead. I must go ahead of the forebears of the past and go ahead in the present position too.
Unless I stand in such a position of being ahead, I cannot indemnify myself from the position of an expert that Heaven requires. That is why, when one looks back, one must be a historical victor, and on the road of the Providence of Restoration passed through until now, one must be united centering on the desire that God and Jesus hope for.
In other words, one must be able to be settled as the successor Jesus desires. And thus, one must make it so that Jesus stands not in a position of saying that he had much to say but could not, but in a position of having said it all.
The formula course the expert must walk
Looking at the relationship between Jesus and the disciples, Jesus is in the position of a parent and the disciples are in the position of sons. Accordingly, because the sons are in a position where they can receive Satan’s accusation, the parent must bear responsibility even for establishing the standard of the sons themselves.
In inheriting, one must establish an environment where Satan’s accusation is not received. Because the position of having to take responsibility for the road the sons walk is the same as God’s position, which has walked the course of the Providence of Restoration until today, Jesus must become one with the disciples. Seen centering on you too, you must know that when you and those who will hereafter be guided by you become one, here a new history is accomplished from a specialized position.
That is why you must always carry out not only the mission of your own first generation but even the mission of the second generation. Seen from a flat position, you must carry out not only the mission of the first generation but even the mission of the second generation.
Further, seen from a three-dimensional position, you must carry out even the mission of the third generation. And seen from the vertical position, because you are in the position of a father, you must conclude even the mission of the son.
Furthermore, seeing myself centered on God’s love, I become a son; so, becoming a son, I must restore the father. If one becomes such a son and lays a victorious foundation by which God’s grievance can be resolved, it becomes the same as the father setting out upon the son’s victorious foundation.
When one comes to stand in a position of winning victory as a son and winning victory as a father, Jesus himself at last becomes one center and becomes the subject who can hand down the heavenly legacy. When such a basis is established, it is not Jesus alone who can hand it down. When one is settled as a son who can inherit, God too must hand it down from the position of Father. Yet who must bear the responsibility of raising and protecting him until he is settled as a son who can inherit—that is, until he can understand the father’s position? The father must bear it.
Then what is the formulaic road that an expert who, from such a position, bears responsibility for the will of Providence and handles the matter of life and death must walk? This is the question. This is not a road one walks merely because one has fulfilled the responsibility of the field entrusted to one. One must conclude even the responsibility of the relative goal. Only then is the bond between you and me formed, and only then does the right of inheritance open. You must know that unless this is furnished, one cannot establish a substitute who can inherit in the course of Providence.
In the world, when one becomes an authority in some field, many disciples arise, and so one can have the disciples do what one must do. But on this road, that cannot be. On this road, in any field whatsoever, the overall responsibility of that field is borne not by the disciples but by the one who has taken responsibility as an expert.
What do these words mean?
They mean that in order for you yourselves to stand in a position of being respected and treated well by the family members, and to stand in the position of a parent who can say “be for me,” you must raise your children well.
In raising children, one must love them more than oneself. That parents sacrifice for their children and raise them, loving them more than themselves, is to raise them well.
Accordingly, because they loved them more than themselves, it is a matter of course that the children inherit that love. Of course, by manifesting a bond of love greater than for oneself, the child grows and develops.
The form of Adam and Eve God desired
In order for a tree to grow, the action of giving and receiving must unfold ever better. Only then can it grow more. Likewise, when raising a child, one must raise him with a love and heart greater than the love with which one loves oneself. When one thus fulfills the responsibility of a parent, that child knows the parent’s circumstances, and when he in turn has his child, he can raise him in that way.
When it becomes so, he at last becomes a child who can say that the parent’s sorrow is his sorrow, the parent’s joy is his joy, the parent’s work is his own work, the parent’s carrying out of responsibility is his own carrying out of responsibility. And thus, even without the parent commanding it, he steps forth saying that he will face the parent’s enemy as his enemy and will bear the parent’s work as his own work, the parent’s responsibility as his responsibility, the parent’s circumstances as his circumstances. To establish such a child was the principle of creation.
What God hoped for, having determined the realm of dominion of the Principle, was not that they would do so because He commanded, “Do this.” He hoped for an Adam and Eve who, even though God remained still, would know it of themselves and step forth automatically. This is precisely the principle of creation. God sought to meet an Adam and Eve who had thus gone beyond the realm of dominion based on the accomplishments of the Principle.
Likewise, a child must appear who acts not because the parent commands him to, but of his own will and who, knowing the parent’s heart, steps forth saying he will fulfill the responsibility even beyond that. Only then is a foundation established upon the earth on which the secret of God, who, as the Father of all humankind, has taken responsibility for the whole Providence of Restoration, can be handed down.
Then who must prepare the motive by which it can be handed down?
Until the foundation of inheritance is laid, it is the parent who does it, but at the moment of inheriting, one must do it oneself. This is the five percent responsibility. Even though Heaven prepares everything for avenging the enemy and winning victory, the victory must be won by oneself. What do these words mean? They mean that, realizing the heart of the parent who bore my responsibility in my place and raised me, and being united with that bond of heart, one must be able to say that his sorrow is my sorrow, his battle is my battle, his enemy is my enemy.
Only when one sets up a standard of being able to step forth resolved that, giving thanks that a Father beyond compare has come seeking with a bond of toil together with the will—if there is a road by which I can accomplish a position beyond that and die, then I must die first—only then does the bond of inheritance open.
The position where the bond of inheritance opens
Jesus, in his course of life, hoped for such a standard through the three people, Peter, James, and John, but they all broke apart. They could not regard Jesus’ enemy as their enemy and could not grasp through experience (체휼) Jesus’ sorrow as their sorrow and did not seek to know Jesus’ loneliness as their loneliness and be together with him in it. In the garden of Gethsemane, Jesus was lonelier and more sorrowful than anyone and was, moreover, in an anxious position of being driven before the enemy more than anyone. Nevertheless, the disciples slept in that situation. No one became a protector for Jesus when he was in a position of solitude and wretchedness and threat to his life. There was not one person who could grieve in Jesus’ place, and be lonely in Jesus’ place, and be sorrowful in Jesus’ place, and die in Jesus’ place.
Had a bond been furnished by which God’s will could be inherited even on the road of death, upon such a spiritual foundation, a flat foundation on which everything could be inherited would have been established. But because that standard was cut off and disappeared, a horizontal foundation was not had, and in a vertical relationship, the work has been carried on until now, centering on God and Jesus and the Holy Spirit. You must know how much hindrance was received on the road of the Providence of Restoration through the absence of such a flat foundation. Had a flat foundation been established, countless vertical standards could have been set up upon that foundation. But because such a standard could not be set up, Heaven’s work has been carrying out the Providence of Restoration until now solely through a vertical road, passing through a road of suffering of thousands and tens of thousands of generations.
Then what is the work you must do as one expert standing in place of God’s will? You must know that work and know how to carry it out. Knowing God’s heart and knowing the circumstances in which He has carried out the Providence of Restoration, one must carry out that will from a stage of grasping it through experience. And thus one must oneself carefully hand down to posterity all the traditions and legacy of the family inherited from God and from the forebears. Are you, who must do so, in the same position as Jesus? That one must be in such a position is no different from of old. The scope and the time may differ, but in content, it is not different. You must know this.
Then, seeing yourselves, have you furnished conditions by which you can inherit? If you have believed well and furnished conditions by which you can be attended to as soon as you go to the spirit world, inheritance takes place from there. God has been preparing such things until now.
In my walking the course of individual restoration, the mission of being able to become a Cain-type fence must be performed by Christianity if Christianity, or the established religions if the established religions. If this is possible, one can cross over the foundation of individual restoration. Only by the two cooperating in that way does the family inherit.
Furthermore, for the family to pass through the clan, the two families—the Abel family and the Cain family—must cooperate. Because this is established as an iron rule before the road we walk, you yourselves must go that way.
Then what must be done when there is no such Cain-type being?
Just as God created Adam in cooperation with the angels, one must give every devotion. One must stand in the same position as when Adam and Eve were made, when, amid the joy of God and the joy of the archangel, all the hours of night and day and all devotion were invested and the bond of creation was built up.
You must live a life of carrying God on your back and, in God’s place, employing the archangel and must do work by which that can be connected to substance. In other words, you must live a life of re-creating.
What is the history of Restoration?
It is the history of re-creation. Then what is the history of re-creation? It means a second creation. To carry out a second creation, one must stand in the Cain-type position. And then what must one do? One must set up a standard of having regarded, in Abel’s place, every matter God aims at as more important than one’s own life.
Furnishing a heart that can be united with the command at any time whatsoever, night or day, one must create a successor who can inherit all of one’s own. And thus one must make him resemble oneself. When you witness, the person witnessed to must resemble you.
When the person you witnessed to comes to know the whole will, he must, from the position of a disciple, resemble you. If there is something for which I would shed tears, he must be able to shed tears in my place; and if I am in a position of dying, he must be able to die in my place. Yet the fall is that this was not so. Is it not Adam’s position that one should hold fast to the determination not to fall, even though one undergoes God’s sorrow in His place? Accordingly, since you must hereafter go forward from such a position, that road is hard.
It is not that parents make a filial child by teaching the child to be filial. One must be able to make the heart of wishing to be filial well up of itself. That is why such a thing is not accomplished in a single morning. One must exert influence over a long period.
Stand in the position of an offering
What does it mean here to exert influence?
It means that one must show the child an example by one’s living so that the child can follow as the father does. One must become an expert concerning the will who puts such things into practice.
And so, centering on the child if a child, or the person witnessed to if a person witnessed to, one is told to make a fence round about. Making such a fence, within the realm of that fence, one must be able to discuss any secret freely. Only when an absolute realm is accomplished in which one can say that even in death we cannot be moved to the satanic world can God unfold His absolute will from here. Because this is a field that you must hereafter take responsibility for as experts and carry out in practice, you must know it well.
Seen centering on our Unification Church today, we are placed at a stage of passing through the individual age and the family age and the clan age and crossing over into the people age. At this stage, the clan must first become one. Our Unification Church—the whole Unification Church—must become one. To restore the clan, we must become one and confront the outer clan.
To decide who is Cain and who is Abel, a preparation period of offering a sacrifice is necessary. Centering on such a period, one must offer devotion and do the work of establishing the authority called Abel.
The clan-level person in charge who must restore the people must bear the people-level cross and offer devotion to make a foundation on which the people can receive blessing. How much devotion must one offer? One must offer it to such a degree that God’s grace descends and one can say it is more gracious and happier than the grace and happiness received until now in the satanic world. Through such devotion, one must make an environment like spring.
What do these words mean? They mean that we must make such an environment in which one can feel a happiness never felt in any environment until now. When an environment like a spring day is accomplished, everything is harmonized here. There, somehow, one does not wish to leave. One must make such a motive of bond. And thus, centering on God and the original foundation of creation, one must make a new religion. And one must make it so that all people can absorb, from one to a hundred, our movements, and words and conduct and everything else as a life force. That must become one living body, and one must lead it to a standard where it knows one and can become one with one.
Because the road of Restoration is like this, we must, holding the heart of a parent and wearing the body of a servant, shed sweat for the earth, tears for humankind, and blood for Heaven. What does it mean here to be for humankind? It is not to shed tears for only one person in the village to which one belongs.
What does it mean to be for the earth?
It means to behold the land of this world from the environment in which one is placed. Then what is blood? It refers to becoming an offering by shedding my blood, when even investing all my tears and sweat to save one life was not enough. Is it not so?
The standard of a person of the kingdom of heaven
If one can die on behalf of the world with a parental heart that can sacrifice for one’s own child, he can go to the kingdom of heaven. Then what is the standard by which one can go to the kingdom of heaven? One must sacrifice for the will just as one sacrifices for one’s child. Accordingly, if only one becomes a person who can sacrifice for a greater world just as a child sacrifices for his parent, the kingdom of heaven is accomplished.
That is why, for what have we until now shed tears and blood and sweat, holding the heart of a parent and wearing the body of a servant? It is for the world. For a person who does not know how to live for his sons and daughters to say he lives for the world is a lie. Only when one can live for the world can one become a representative drawn out from the satanic world. That is why I am doing the work of deciding, from a position of keenly feeling that, the standard that can become an example and a model for accomplishing the kingdom of heaven.
Then what is such a standard?
It is the family. And what is the model that can accomplish the nation? That too is the family. Therefore, centering on love, one must be able to stand in a position of sacrificing for one’s child and, while paying every price, not wanting recompense. Rather, one must hold a heart that can lament not being able to keep giving. When one comes to hold such a heart, those children model upon it and give thanks that the parents did so for them, and come to stand in a position of saying that they too must do so, and say that they will take responsibility in place of the parents for their difficult road. You must make an environment in which that can happen. Without doing so, one cannot leap over that standard of han (한) from the fall in the Garden of Eden.
Such a road is the road you must walk from now on. In words one says this and that about being for the world, but that world comes forth from me. It spreads out in four directions from the family centering on me. It expands in four directions from the family centering on me. That is, even a standard of a single position requires four-directional completeness. From here, the origin from which the world can set out is prepared. That is why one must carry out one’s responsibility as an expert who has taken responsibility for Heaven’s practical work. In other words, centering on the heart of a parent, one must carry out the responsibility of a parent who can block the road of suffering for the children, and must hand it down to the children from a position freed from Satan’s accusation. That is the method by which all the great works can be handed down to the children in joy, and it is also the principled order. That is why you must lay a foundation centering on the family.
The field of expertise and the limit of responsibility
Then who must do the work of forming a bond with that village centering on one family? You must do it. Furthermore, to restore the clan centering on the family, the parent must first set an example. One must show an example of saying, “Because I was saved in this way, you too must walk such and such a road.” By doing so, the family’s victorious foundation is laid. And so one must take responsibility for clan-level victory. Then how does one bear people-level responsibility? To carry out people-level responsibility, one central being must be established. A central being cannot but be settled. For national responsibility too, a central being must be settled.
Seen from this viewpoint, what sort of person must the Lord who comes to this earth today be? He cannot but walk a road of suffering more than anyone in the process of human history. He cannot but be one who goes bearing an indescribably difficult cross on the course of indemnity. Not to speak of the individual cross, he must go carrying out his responsibility while bearing the family cross, the national cross, the worldwide cross, until he completes the mission called cosmic restoration. Because he bears all such responsibility in his person, he must become the greatest expert in the Providence of Restoration, from the very bottom to the very top. That is why he must make experts who can take responsibility for the whole of his mission; but because that has not come about, he binds together the different responsibilities of each field and leads his purpose forward. You must know that he is precisely the one who leads the Providence of Restoration.
Then in what field will you bear responsibility as an expert?
Set that limit. The question is: in what field will I take responsibility today? Accordingly, one must set the limit of one’s responsibility. Individual or family, or how far — clan, people, nation, world, Cosmos — will you take responsibility? Even though you say you will take responsibility for the Cosmos, you cannot go without passing through these stages. However much one says, “I must do it this way,” you must know that one cannot cross over without passing through this road.
The responsibility of Blessed Families
That is why you must set a standard of how far in your field of expertise you will take responsibility throughout your life. Without furnishing such a standard, one cannot reach the destination. That is why an expert must always do research.
Seen from the Principle viewpoint, in order for an individual to be restored and rest, the family must pass through more than three generations. To pass through more than three generations, one must bear children and restore the Four Position Foundation.
This Four Position Foundation is not accomplished merely by bearing sons and daughters. Those sons and daughters must stand in a position where they can stand in place of the parents. And thus, becoming completely one, that family must become an Abel-type family and restore three Cain-type families. Those three families must be multiplied as sons and daughters of faith. Centering on those three families, one must make twelve families, furnishing the number twelve, the twelve directions.
Next, one must again make these twelve families.
What are these 120 families?
They are the clan-level foundation by which one can go toward the foundation of the world. Through such a foundation, one can go forth toward the world. Do you understand what I mean? “Yes.”
In the Unification Church there are 120 Families. What are these 120 Families? They are the representatives of one clan. They must sacrifice for the people. That is why I drove you out to the provinces in your young days and told you to sacrifice for the people. Because I told you to go regarding this three-year witnessing period as the public course Jesus walked, you must not pack your bundles and run away from your assigned place, whatever persecution you undergo.
Whether you witness much or little during those three years is not relevant. Even if you have to dig a cave, if you guide them into the will, that place where you went out witnessing will without fail become our outpost. Had we in this way set up a people-level standard of indemnity and formed oneness with the people, so that the people attended you like teachers, and had that village mobilized as a whole and formed a relationship with you for the sake of the position of the gospel from which you could give commands, our Unification Church today would not have come to this.
And so what are the 430 Families standing upon such a foundation?
These 430 Families are the flat standard of the whole. So this must become one. Now, because a situation has come in which such influence can be exerted centering on the nation, we must go out to the world. That is why we must set up the number 43 and restore the Teacher’s forty years of life. We must set up conditions worldwide. Do you understand what I mean? That is why history is now crossing over into the realm of the age of the Unification Church. Then what is the question here? It is that the clan must unite as one and go forth for the restoration of the people. On the day the people are restored, the nation naturally comes to submit. Is that not so? “Yes.”
Until now, in the earthly realm, people have come forth centering on land or centering on sovereignty. But that will not do. One must go forth centering on the citizens. One must carry out substantial restoration centering on the people. The national foundation of faith has already been established. That is why one must carry out national substantial restoration.
Bear the double cross
Then, in the end, hoping for what must we go forth?
Must we go forth hoping for money, or hoping for something else? Hoping for what must we go forth? We must go forth hoping for the citizens. What have you been hoping for until now? You have been hoping for money, have you not? If so, from now on you must do the opposite. You must go forth hoping for the citizens, not hoping for money. Because we are placed in such a situation, the established churches ought to supply all the money with which we can be active. Not only that, this nation too ought to supply money. But because they could not supply such money, we must shoulder a double cross.
Why is that? It is because the person in charge must take responsibility, and because one must stand at the head of the stage of economic restoration in their place. Hereafter one must absolutely make such conditions for them. In other words, the responsible expert must furnish all such environmental foundations and hand them down from a position of not receiving Satan’s accusation. The Teacher is doing such work day and night in the outer field, centering on economic matters.
The Teacher has much interest in this first training session. How can you be put on the main track to restore the whole of South Korea? He has much interest in the question of how to unite the standard of heart that can do so. There is no other method for this. It is enough for you to stand in the Teacher’s place. Without sleeping, without eating what there is to eat, forgetting all of oneself, one must concentrate wholeheartedly for the one will alone. One must hold a heart of love with all one’s heart and all one’s soul for the will. And thus, one must have the conviction to say, “I was born for the will, and I die for the will.”
Then how does one come to hold such conviction?
To hold such conviction, how much gap must there be between the Teacher and you? There must absolutely be no gap. You must become one. That being so, who must restore the standard by which the nation can be restored, centering on you? It is not you who does it. The Teacher stands at the head and fights. It is the same for world restoration.
Then what kind of people must you become?
As Heaven’s chosen people, what must you do? There must be principles for living as a heavenly family. A Blessed Family must live a wearisome life for the clan to which it belongs. Do you understand? When the families around you sleep, you must not sleep with them.
Furthermore, you must not eat with them just because they eat something. A Blessed Family must raise the families within that clan. From the same position as a parent raising a child, when those families have difficulties, one must feel a difficulty greater than one’s own. If one hears that so-and-so in one’s own village is going hungry, one must become a person who can take food to that person with the heart to say, "I should go hungry; I cannot let that person go hungry; I absolutely cannot eat alone.
The expert and the gathering of materials
Among the Unification Church members today, there are people who say it is enough if only I live well. That is fleeting. Such people are all bound to fall away. Is that not so? Since the Principle is so, must it not be so? Then how can one take responsibility for the people centering on the family? For that, one must bear the cross for the family and the cross for the clan. You must cross this pass. And you must cross the regional boundary line, that is, the provincial boundary line. Then the people emerge. That is why we say we must now carry out a movement of people-level restoration.
Then how must we win over the provincial residents centered on the province? A provincial governor is needed only after the provincial residents have been won over. In a sovereign nation, cabinet ministers exist because there are citizens of that nation. That is, the citizens select the cabinet. If the citizens do not select them, there is no cabinet. Accordingly, the question is that there must be citizens. Because each province gathers to form a nation, the women of each province must carry on organized activity to integrate the whole province. The Teacher’s strategy is to jump. That is why what was lectured on anti-communism in Gangwon Province must be used to form a bond with all the provinces. From now on, wherever and whenever you are put, you must be able to model yourself on the Teacher. To make that, you must go out witnessing and leap into a new field.
Now you have entered an age in which you must take responsibility for the mission of people-level restoration. Do you understand? The clan called the Unification family has a responsibility to carry out the purpose called people-level restoration. We have entered precisely the age in which that must be taken responsibility for.
So how are you to inherit the responsibility the Teacher has borne?
How must you sense the loneliness with which the Teacher bears responsibility and goes forward and the sorrowful circumstances he cannot speak of to anyone? How can you inherit this in secret? Such things are the road you must hereafter seek and, at the same time, the road by which you can be blessed.
Is there among the regional leaders, or the district leaders, anyone who can represent the whole nation and carry out a more specialized responsibility before this altar?
If there are such people—150 if 150, 170 if 170—those personnel must research and strive every day. And thus, they must be able to present a new field. Furnishing the ability to absorb the new material presented, they must take responsibility as specialized inheritors after this age.
To become an expert, one must gather historical materials and must gather present materials. Furthermore, more than present materials, one must gather future materials. Then what are future materials? Seen from the principle of restoration through indemnity, what are future materials? The principle is the same. It is that the relationship of father and son must be established. Seen centering on one family, is there some peculiar shape just because it is a Unification family? The shape of the family is the same. Then what must you do centering on your families in the Unification family? You must raise children from the position of an expert parent.
You will know how difficult a thing it is to witness and make sons and daughters of faith. A parent who says he will give first the bad things to the sons and daughters he has witnessed to is a false one. A parent wishes to give first what he himself likes best. Do you understand? The reason that one wishes to give the very best but cannot is because one cannot manage it. If one gives it, the one who receives it suffers harm. Even if one wishes to give a keenly sharpened blade, if one gives it wrongly, that person himself perishes, and the household perishes, and the whole perishes. That is why one does not give it. A parent’s heart always wishes to give the best. Knowing such a position of the parent, you must model upon it and stand in a position of wishing to go out of your own accord before the parent tells you to go out witnessing.
God is on the side of the one who offers devotion
In 1957, when witnessing went out to 120 regions, the Teacher left it alone for nearly four years. Do you know why? One leaves it alone once. Do you say, “I have come to know the words, so I would like to convey the words; I would like to go out witnessing once”? If so, go out once and sweep through this nation and collide with it. Looking toward the one time when the people can be formed, collide with it.
The Teacher is now carrying on an activity together with you in Korea, and you must bear in mind that it absolutely will not do, just because you are suffering hardship in Korea, to send an official letter to the foreign members in Japan or America or elsewhere instructing them, “The headquarters members are moving and suffering like this, so you too must do as we do.” Do you understand? Even without doing that, word is bound to be heard. It is bound to go around the world and be known to all. Let us work in such a way that we can say to the foreign members, “Come and see for yourselves.”
And so we must show an example—eating barley rice, or going hungry and walking barefoot, and even sleeping in corridors—so that they too may go back and set out in that way. And thus, we must make it so that they can pray and witness day and night, more than the members at headquarters, for the time when they can meet the Teacher. One must bear such a time in mind and match this age to it. It cannot but be done that way. Only when a feeling wells up of itself in their hearts that they will work for God can one obtain a good result from there. Is that not so? Would the history of indemnity unfold by uniting with an offering on which devotion was not offered? It would not, would it?
Even so, would God say to you, “Offer some devotion. Offer an offering”? Would He say, “From the belly of a black cow, if a black cow, or a yellow cow if a yellow cow, such and such a calf will be born, so prepare all of them for offering”? When offering an offering, one must inwardly resolve that all this is the Lord’s and that I will offer it all and go to the temple and ask, “How must I offer the offering to offer it in accord with the will?” And thus, one must offer the offering just as God teaches, telling one to do it this way and that way. What do these words mean? They mean that world restoration is not accomplished by giving commands. Do you understand what I mean? “Yes.”
Because Heaven’s Providence is such a history, even in the Teacher’s receiving Mother, it was absolutely not the Teacher who became the motive in receiving her. Why is that? Because in the fall it was not the subject that became the motive but the object that became the motive.
Accordingly, in the relationship between Adam and the archangel too, who becomes the motive? The archangel becomes the motive. Seen in terms of the father-son relationship, you may hold a mistaken motive. From this viewpoint, seeing the relationship between the Teacher and you as a father-son relationship, you are one stage below the Teacher.
Even if I become the motive of pioneering, I do not become the decisive motive. Then who becomes the decisive motive? The object partner must become it. That is why, in the Teacher’s carrying out such work, the object partner the Teacher needs is bound to appear.
If I am not mistaken, one is bound to appear. Not only one is bound to appear, but a first candidate, a second candidate, and even a third candidate are bound to appear. But one does not face all those candidates. One has each of them carry one third of the relative responsibility, and after a certain period, watching for the timing, one decides. Only by doing so does one become one according to the Principle. Apart from this principle, one does not become one.
The way of loyalty and filial devotion toward Heaven
Then where must you go? Where is your destination?
You must consider what mission you yourselves must carry out. Will you become patriots or filial sons? Will you become loyal subjects or filial sons? Which will you become? “We will become loyal subjects.” And not filial sons? “We will become filial sons too.” A loyal subject must be resolved to offer his body for the nation. Then can a loyal subject come forth from among the present members of the Unification Church, or not? Answer clearly. Can one come forth or not? “No.” Why? Because there is no nation. That is right. That is why the loyal subject is silent. What we would become is not filial sons but loyal subjects. Of course, after obtaining the certificate of a filial son, one must obtain the certificate of a loyal subject. Yet it is bitter that there is no road by which one can fulfill the way of a loyal subject. Accordingly, to walk this road, the believers of the Unification Church are praying and are sacrificing themselves.
Then have human beings until now been filial before their parent? What sort of parent is that parent? That parent was a prince of Heaven and a sovereign of Heaven who could stand in place of the sovereignty of the nation. Moreover, he was a prince and sovereign of the earth. But that sovereign was expelled. So to restore such a position, I must be born as that parent’s son, as that clan.
Then filial devotion is good, but how shall loyalty be taught?
In teaching children hereafter, it will not do to teach filial devotion alone. More than that, one must teach loyalty. Only then can our sons and daughters become complete citizens who can leave a history of loyalty upon this earth. To become such citizens, one must become a family that teaches loyalty; and only by becoming such a family can one eternally offer to God the love centering on that family. Thereby, the word “loyal subject” becomes possible before God.
You will know that people like Yi Sun Sin or Yu Gwan Sun are patriots. Given that they are patriots of this nation, though we have held a heart to say we would be more loyal than they, until now we have not had a substantial standard by which we could do so, so from now on you must walk the road of loyalty. We must become vanguards of liberation to save the nation. That is why, in walking this road, even though we are driven by factions and chased or imprisoned, we must struggle. One must go forth having decided who the adversary to be opposed in this struggle is. This is the road the Unification Church must walk.
One must not boast that one has been filial before one’s father. Filial devotion is one foundation for fulfilling the way of loyalty. I must become one who can fulfill the way of loyalty in the father’s place and who can receive the blessing of love centered on the parents of one family. And thus, the question is how I break through and attain that standard before the Father’s desire to bless eternal love centering on the nation. Knowing this as the work of one’s whole life, one must fulfill that responsibility and mission as the way of a citizen.
The road of the expert who takes responsibility for life
Everyone, can you become a filial son when there is no nation?
If there is no nation, one cannot become a filial son even if one wishes to. If the parent is groaning and sleepless for the nation, the child too must be able to sacrifice for that nation. Standing in a position of being able to rush out resolved upon death for the nation, one must become a son who can receive the right of inheritance of that nation together with the parent. Before that, however much one strives, one cannot become a filial son. Is that not so? “Yes.”
Then what have you done until now?
Do you think you have striven to become filial sons of Heaven and loyal subjects of the nation? The spirit corresponding to this is that one must be able to say that one is filial devotion and loyalty, and two is filial devotion and loyalty, and ten and a hundred and a thousand and ten thousand are filial devotion and loyalty. The question is how, even if I die, I climb to such a position and die. This has been the life of those who have come forth shouldering the will of Providence until now. The conclusion emerges that to reach the position of loyalty, the family must take responsibility, and one must take responsibility even to the clan. Do you understand? “Yes.”
Then how must that responsibility be borne?
Why must Jesus bear the cross? The problem arises from there. Filial devotion can be done in the family, but loyalty is done at the national stage. And one must stand in a public position for the nation.
When one goes forward holding fast to such a principle, though I was ruled by the environment, one can close one's eyes with the pride of having been filial and having been loyal. Moreover, the nation accomplished through such a principle cannot but publicly recognize the one who walked according to that principle as a filial son or as a loyal subject.
In the Japanese colonial period, did Yu Gwan Sun fight in a situation where there was a nation? And did she fight in a situation where there was sovereignty? No. Yet to find the lost nation, she stood in a position of being able to be more loyal than any loyal subject. She stood not in a position of being able to be filial in her family but in a position of being able to be loyal to the nation.
Then what happens when clan-level victory is accomplished through that loyalty? One can go and find the family again. Even if one has lost all one’s family, and even if they are scattered in all directions, on the day the clan wins victory, that clan is moved and gathers the family. If only one does so, the lost family is established again. Is that not so? What those words mean is that any person in charge whatsoever must sacrifice himself and lay a foundation on which everything inside and out can be gathered through him. Otherwise, victory cannot be settled.
Then must you live for the clan or live for the people? “We must live for the people.” If you have become the clan-level messiah of the Kims, if you are a Kim, the responsibility of having become that messiah exists because it requires the people and to love the people. Furthermore, being loyal to the people is because it requires the nation, and being loyal to the nation is because it requires the world. And thus, when one is loyal to the world, the world, the nation, and the people are connected. You must know such things.
From this viewpoint, you must become people who can exert influence centering on a township if a township, a county if a county, a province if a province. You must know that the road an expert who has taken responsibility for life must walk is precisely a road on which one can be filial and a road on which one can be loyal.
You of the Unification Church today, because you are the central pillars who have shouldered responsibility in the theoretical position and in every practical respect, are by no means unhappy people. Do you understand? You are absolutely not unhappy people. Since you have received the Teacher’s love and protection and, crossing over a turbulent and rugged environment, have received the Blessing, you are truly blessed people.
So what must be done to receive the Blessing?
It was said that Cain must submit automatically to Abel, was it not? Then do you submit automatically to the Teacher? Do you or do you not? “We do.” Is it automatic, or is it by exhortation? Think once about whether it is automatic or by exhortation. This is a very grave matter.
To become an Abel-type successor
That is why you must always consider what the will requires of me. Though it required such things in past days, you must always consider what it is requiring today and what it will require in the future. Such preparation must be made. You must know that the standard it requires becomes one’s own subject consciousness.
You are all drifting into an egoism that centers on yourselves and says, “Ah, it is enough if only I live well.” But now you must cast away all egoism and share out love. The family too must be so. In a happy family, when the husband goes out and comes back, he must discuss with his wife all that happened outside and discover factors that can be newly pioneered. A family in which both join their strength and research is a happy family. When the parents become so, the children too add their strength there and join in, saying that we too shall make such a family.
Since we too must walk such a road, we must cooperate. That is why the Teacher has you carry on the activity for three years. To walk this road, there is no way but the road of hardship. If you would perish by suffering hardship, do not do it. But one absolutely does not suffer loss by suffering hardship.
If the world is like wheat flour, you must become the leaven. Leaven contains more of the element that makes things rise than wheat flour does. Is that not so?
Therefore, leaven is something added as a plus to the wheat flour. Likewise, what must you do? You must act in a way that can be a plus to the villagers. Do you understand? How do the people of the world, who are like wheat flour, think? They center on themselves and seek only to live well themselves. But we seek not to live well alone but to die centering on the nation. It is the opposite of the people of the world.
The nation ought to exist for me, but I too must exist for that nation. That does not mean that the nation must exist centering on the individual called “I.” Even without thinking so, it comes to be connected automatically. Hereafter, if there is anyone among Unification Church members who would like to become a member of the National Assembly, do not step forward and advertise yourself for more than ten years. In the Unification Church way, live for others night and day and do work for which you can be praised by them. And thus, when you come to occupy the hearts of the multitude, even if you run away saying you will not become an assemblyman, they will drag you out and try to make you one. It happens automatically. It becomes “natural submission.” The Principle is arranged that way. It is absolutely not “forced submission” or “submission by expediency.” Likewise, one must not forcibly subjugate one’s own children or one’s sons and daughters of faith either. Do you understand? “Yes.”
Then do you submit naturally to the Teacher?
Or do you submit after being taught? Which is it? If you do not submit naturally, you cannot escape from the Cain-type position. That is, you cannot inherit the Abel-type position. Do you understand? A person who does not submit naturally and is not recognized cannot become an Abel-type successor.
The reason is that Satan did not submit first. Accordingly, because Satan’s side is Cain, Cain must submit to Abel’s side. If Cain does not submit, one cannot carry out Abel-type responsibility. Because this principle is certain, hereafter, when the world enters within this realm centering on the ideology of the Unification Church, the world will without fail be unified at once.
Always pray for your object partner
Even when you seek to take responsibility for the nation, you must likewise submit naturally before Abel. These words are the same as what was said a moment ago. You must first become an Abel who can make Cain, who is on Satan’s side, submit naturally.
Because one’s own submitting is the road by which one inherits the parent’s great work, one cannot but submit. Hereafter, when you put the life of faith into practice and put the Abel-type life fully into practice, Heaven’s will develops as the price of that effort. Do you understand? “Yes.” In other words, you are in a doubled position.
When Blessed Families have no provisions and go hungry, the family members must go somewhere and get some rice for them. One is told to take hold of the hand of someone who has rice and ask. And in weeping, one is told to weep for Heaven. One is told to walk such a road of hardship for God. How many times must God have walked such a road! One must be able to pray like this: “Although it is fitting that we, an unworthy couple, should undergo such a thing, this position in which we undergo it is a position about which the Father is anxious and a position in which we can know that the Father Himself walked such a road of suffering, so we give thanks that You have let us stand in such a position.”
Praying with such a fervent heart is a prayer offered not because I am hungry but rather for the sake of those who have rice; so one must know how to pray, “Father, bless them in my place. If there is anything with which to welcome me warmly and sympathize with me, sympathize with them in my place.” If the person who was beaten insists, despite having been beaten, that he was not beaten, the one who beat him is bound to submit. Is that not so?
The tears Jesus shed facing his enemies may, in that sense, have been a tactic for saving them. Everyone, believe these words if you will, and if not, do not.
(Laughter) In fact, that is why he bore the cross of pain and went. Likewise, my saving the family is to save the nation, so one must bear a double cross. Even though my family walks a road more pitiable and wretched than this, one must be able to say to the young people who know me that if they would sympathize with me, they should rather have pity on this nation and this people. Only then does indemnity take place. Do you understand? “Yes.”
In the public field, you must feel the same sorrow as God. In earning money too, it will not do to earn it centering on oneself. If one does so, one is bound to be punished. In the Bible too, there is the content about Ananias and his wife being punished because they deceived God, is there not? The Teacher does not earn money and use it alone. He sympathized with pitiable people and gave all the money he earned to help them. All those things remain as memories.
A person who, when he has something new, thinks of whom to give it to does not perish. Only then does a heart remain that wishes to give still better things to those around him. Natural submission is not achieved by giving commands. Only one who can put it into practice from a hidden position can become a person in charge of the Unification Church.
Moreover, from the position of taking responsibility for that district, if a district, or that region, if a region, one must be able to go before God as an expert who can win victory. And thus, you must know that it is God’s desire that one stand in a position where the kingdom of heaven one has hoped for can be established, and leave that specialized authority eternally in that environment. Do you understand? “Yes.”
Do not be dragged along by material things
Then how will you live? Will you go to the factory and earn money for your family, or will you live for the nation even while eating abuse without receiving the Teacher’s support? Among you there are people who think, “If our Unification Church has money, it ought to pay wages and then have us work; why does it have us work without paying wages?” But if the Teacher paid you wages and had you work, you would feel sorry toward the Teacher. Would you feel sorry or not? If it became so, your toil would flow away together with the material things. It would not become something eternal.
Then what must you do hereafter? You must go forward holding a standard by which you can truly be grateful for any hardship. Hereafter, when our will is all accomplished, I intend to give you the nation and give you even the whole world. If it becomes so, what need will there be for fields and paddies? Do you understand what I mean? “Yes.”
If you need material things, go to the factory and work. Seen in terms of our system, the church is more important than the factory. Yet you may say, "What a contradiction it is that the wages of those at the factory are raised while you are given nothing," but that is a mistaken understanding. There is something still more precious to give you. It is not a material standard but a standard of life. Then will you receive a material blessing or an eternal blessing of life? Which do you wish to receive? When you see people who receive wages and live for themselves, you must live holding the heart that says, “Just wait until the will is accomplished.”
If there is anyone among the regional leaders who wishes to go out and study now because other friends are studying, raise your hand, and I will arrange a transfer at once. There is none? “Yes.” One must always become a person who lives for the time. And one must draw a line and set up a standard and walk the road of one’s entrusted field. From here the road of Restoration begins. Do you understand? “Yes.”
When I have formed a true family and formed a true clan, I must fulfill the responsibility of forming a true people. For that, one must break through centering on the province, if it is a province. Then when will the person in charge of the Unification Church—a district leader, if a district leader—break through that standard? One must consider this. If the Unification Church can gather the scattered family members, it can take charge of national responsibility.
If we compare the president of the Republic of Korea’s loving the nation and the Unification Church’s loving the nation, which side loves the nation more? That is a matter for the people to decide. The period of that judgment is drawn out over several decades, a long time. So do not run about wildly now. Do you understand?
When building a great house, a wise person digs deep into the ground to make the foundation firm. So do you wish to build a building or to build something like a shack on sandy ground? If you have money to build a shack, dig into the ground. Even though others curse you as mad, dig.
Is the one who digs the ground mad, or is the one who curses him mad?
According to the people of the world, the one who curses will be said to be the clever one, but in our eyes the one who curses is the mad one. It is because that house is not yet built that he curses so; just wait and see what happens after the house is built.
Since they are going to their death, the one dragging is in dire straits, and the one being dragged from behind is also in dire straits. But they must not die. If they die, it is a great matter.
I am not yet weary
The Teacher has considered until what age he will do this work. I am now over fifty, but until presently my heart has never slackened or been off guard. I have taken many adventures until now, but hereafter I will take still more adventures. At that time I will set you up as a shield.
Accordingly, you must have a standard by which you can burn yourselves to death for the will. I think that about ninety out of a hundred people who can do so will come forth. Are you confident? Others burn themselves to death for the nation; you too, try it once for the will. Do you wish to try?
The Teacher will watch this to the end, and if you take such action, he will save you. So try it once. If only ninety out of a hundred were such people, would the Teacher be concerned? He would not be concerned even until death. Do you understand what I mean? A person who says, “Ah, how can I die leaving a wife and children?” cannot become a loyal subject. Thus, a loyal subject is settled on the road of death.
Though you are lonely now, you must become regional representatives who can represent the people and represent the Unification Church. And thus, you must not be inferior to Cain in any respect. You must hold a tenacious heart that says, “Am I inferior to you even in loving?”
If you have not furnished such a substantial foundation, you must go forward centering on your relationship with God. Those who are spiritually open know that the Teacher bears the label of the person God loves most in the Republic of Korea. Do you understand? So unification is no problem.
Everything in the world keeps changing, going up and coming down. From this viewpoint, hereafter you must carry out a double strategy. You must know the fact that you must shoulder a double cross. But if there are the family cross and the public cross, you cannot bear those two crosses at once. Accordingly, you must first bear the public cross.
