When we recall the Providence of Restoration, we come to know the fact that the word "restoration" is not a noun that the human being of the original creation hoped for, but a noun that became necessary as a result of the human being’s fall.
We must know that, because of this, not only human beings but heaven and earth too grieved.
If there was an original world in which restoration was unnecessary, we can surmise that there will be a time when the fallen world must be restored. Seen thus, there must be a time when the Providence of Restoration can be completed.
The Hour of Hope and the Hour of Misfortune
When God created heaven and earth, restoration was unnecessary. What God hoped for, centering on Adam in the world of the original creation, is essentially different from the kind of hope awaited in the world that must be restored today. The whole hope in creating Adam and Eve was, more than anything, to manifest God Himself. To put it another way, He wished, through Adam and Eve, to unfold God’s inner elements as an outer substance and thereby to welcome an hour in which God’s far-reaching hope and the human being’s hope were in accord.
Seen thus, Adam and Eve were created to be for God and to connect themselves to God’s hour of hope. Until just before such an Adam fell, he was in a position where he could be in accord with God and in a position where he could be in accord with God’s hope, but from the day he fell, he came to have neither a position where he could be in accord with God nor a position where he could be in accord with God’s hope. This is precisely the fallen position.
Because the human being is in such a position, the fact that God must gaze upon the fallen human being cannot but be a grievous fact within the history of heaven and earth. When we consider how sorrowful that fact is even conceptually, or whether it makes one hold an unbearable sorrow, there is here content we cannot imagine.
When God, to go seeking the original position, sends His beloved only begotten Son into an unfortunate environment and then comes to stand in a position of having lost that child, the pained mind that God undergoes cannot be told in words. Before one has undergone such a thing, one cannot know it by explanation. But though such a thing ought not to happen to you, is it not perhaps necessary, to know the content over which God grieved because of the human being’s fall, to seek a state in which one can experience such a thing?
A child does not know to what degree his parents love him. The dimension of the child, who thinks the parents love him by the standard by which he follows and likes his parents, and the dimension in which parents love their child are different. Because God, from such a position of a parent, made Adam and Eve, having set up an absolute standard that He could never create again, we know the fact that from the moment they fell He has held it as an absolute iron rule that the human being cannot set out by himself.
God hoped for an hour of the ideal, but through Adam and Eve’s fall He came to welcome an hour of misfortune. This is the reason a history of misfortune has been woven until now.
For God, the question is how to remove from within His mind this grievous heart caused by the Fall, and for humankind too, the question is how to settle such a wretched destiny and find the original position again. To put it another way, for ourselves the question is liberating ourselves, who are bound in eternal chains, and for God the question is how to remove the grief that is within Thy mind.
When Is the Hour That Can Comfort the Grieving God?
Then who can resolve that problem?
Human beings have wives and husbands and children and relatives, so when they run up against a sorrowful environment, they can be comforted and can also overcome that environment. But God has no environment whatever and no one at all who can be so.
You can receive comfort when a person in a position more mortifying than yours comforts you. But because God is undergoing grief more than anyone, there is no one at all in a position who can comfort God. Because the beginning too is God Himself and the end too is God Himself, how to unravel the bitter resentment knotted within that mind has been God’s inner situation until now. God has conducted the Providence of Restoration until now, bearing such a situation.
Because the spiritual world is a world transcending time and space, the sorrow of six thousand years ago too remains eternally within the sphere of the historical age.
If one felt joy through an experience of having offered oneself as an offering, whether it be content of the sphere of time or content of the sphere of living, it is unforgettable in one’s lifetime. As the years pass, its breadth and width grow greater, and it becomes an object of admiration, and it means it is bound in a relationship with an infinite source.
If hereafter you have such a spiritual experience and hold such content and put it into practice, you will be able to know that the sorrow God has undergone until now was not something temporary but has come forth continuously connected. That is an unmistakable fact.
God has until now not found one method by which He can unravel His sorrowful mind, and remains bearing that mind. And yet, to liberate the human being who wanders in the fallen environment today and is placed in a wretched environment, He rather forgets Himself and toils from the position of a parent. You must know how wretched God is, who is in such a position.
Seen from this viewpoint, in the process of God’s coming seeking you, you must hold a final hour centering on yourself that cannot be forgotten, a final hour in which the bond of the Fall can be severed. And one must have an environment in which one can comfort God. But when we consider the question of how we, who until now have not held such an hour and environment, can comfort God, who holds twists of heart (심정), we must know the fact that from our present position we cannot comfort God.
To resolve the han of what has fallen and accomplish it, one must oneself become the substance of the ideal that unfallen Adam and Eve hoped for. One must become a substance of hope that has become one and not two, who does not consider himself to be a fallen son but holds a mind that can go straight with an original heart (심정) and can collide directly with anything just as it is. Seen centering on oneself, without crossing over a position beyond the fallen standard, one cannot prepare a final hour in which one can comfort God. That is, it means one cannot pull out the root of misfortune from which Adam and Eve were driven out. That is why the question cannot but arise of when the hour will be that can dissolve this.
The Providence of Restoration Centering on Adam’s Family and Noah’s Family
We know that history has flowed for six thousand years until now. We know, too, the fact that there have been countless twists in the course of the history of Restoration. God earnestly wished that what Adam had failed in would be restored, centering on Abel, but at the moment when Cain killed Abel, what must God’s heart (심정) have been? It means it was dark.
That Adam fell was itself a sorrowful matter, but before God, who with hope had built and raised a foundation of hope to find the standard of the lost children and gazed upon an hour of restoration, Cain killed Abel, so even the second hope of restoration came to fail, and we must know the fact that Cain came to leave a repeated nail-mark in God’s inner heart. That the ancestors of humankind were the originators of sorrow before God is itself a heart-rending fact, but through Abel’s being murdered in a ghastly form, another nail-mark was inflicted upon God. God has come forth bearing such compounded bitter resentment.
It was likewise the same, centering on Noah. He walked a road of suffering for a hundred twenty years. He was driven into a lonely position that no one at all could follow in terms of environment. He was driven to a state that no one at all could follow, whether an ordinary person or a particular person, if he were a fallen human being.
Noah could not but be so driven. Why? Because he must not go to a position where there are two. It means one must go to a position of oneself alone. Without entering such a position, restoration is not achieved. That is why Abel too faced God from a position of himself alone, and Noah too faced God from a position of himself alone. Though He created the two people, Adam and Eve, the providence is conducted centering on the man.
It is seen centering on the history of Restoration, because it is the principle that the man must find this in the process of coming forth. Restoring the position Noah goes seeking must likewise be a position where only the two, God and Noah himself, can face each other. How one leads such a state along becomes the question.
Here Noah must set up a bond by which he can become one body with the goal God plans and instructs and hold one absolute relationship. Noah had to hold absolute faith toward God and, from a position like a substance in whom God is manifested, set up a condition of indemnity by which he could be in accord with God, the subject. That is why we must know the fact that God drove Noah out for a hundred twenty years, wishing that he would establish an absolute standard of faith. It was a period not of one day nor of ten years but of a hundred twenty years. Nor is it that during that period God came to Noah and always told him to endure and overcome.
Once one had believed, one had to know how to keep that fidelity eternally, and once one had believed, one had to become a self who could cross over that environment, however much the environment shook.
In such a position, Noah, after passing the hundred-twenty-year period, met the judgment of the flood. Noah believed that from here there would be a new accomplishment of God’s wish. But seen centering on Noah, Noah alone as an individual is not restored.
Just as, for Adam to be restored, his son Abel was necessary, so unless Noah’s son sets up a standard by which he can be in accord with his father centering on a bond that will restore the father, one not only cannot restore the fallen bond of parent and child but also cannot be equipped with a posture by which one can enter the original world. The child carries out the departure of the providence of salvation. Originally the father had to do it, but because he fell, the child came to do it.
That is why, centering on Noah, to have him set up a standard by which father and son could be in accord in the Will, He made him pass through every adversity of suffering and carried out the forty-day judgment of the flood. Upon this earth after the judgment, the environment was such that there were only the father and his family and no one at all who opposed them. Even though it was an environment in which they could thus listen to the words of their father Noah, because Ham unexpectedly brought about an hour of disbelief, on the second course of restoration it came again to add sorrow to God.
God’s Providence Centering on Abraham, Moses, and Jesus
It was likewise the same centering on Abraham. Until He set up Zerah’s son and told him to leave Ur of the Chaldees, it was not an easy matter. To select and set up Abraham, who had grown up in a habitual living environment until then and had had many experiences, was not an easy matter. God came bearing all the inner sorrow that had been in the historical process until then and set up Abraham to unravel the han He bore.
That is why He commanded him to pull out the beloved son who was in the enemy’s hands and cast away his native mountains and streams and leave Ur of the Chaldees and make him walk the course of Egypt. The moment Abraham offered the sacrifice was, for God, who had passed through the adversity of suffering of the two-thousand-year period after Adam fell, one moment of hope in which restoration could be achieved. And yet, because Abraham made a mistake in offering the sacrifice, from a position of having to carry out a third restoration, he came to leave bitter resentment that again drove a nail into God.
Moses came to gather this up while leading the people forth. God set up Moses in order to gather the people, but Moses, while leading the people of Israel forth, failed by striking the rock twice.
So God, when Jesus came, again sent John the Baptist first to build the foundation, and when Jesus came, centering on Joseph’s family, He sent the wise men from the East. God’s sending the wise men from the East was not to attest to Jesus. It was to make them, as representatives of the Gentiles, submit before the Messiah who came as the representative of one nation, and the three wise men’s offering gifts were to restore the fact that the three great archangels had failed to submit to God and Adam. It was God’s Will that, through their crossing borders and carrying out such a principle, the national standard of Israel might be equipped with a worldwide scope.
Though the wise men from the East offered gifts to Jesus, what Jesus needed were not gifts. It was not gifts as conditional objects that were needed but the substance of the wise men from the East.
If at that time the wise men from the East had been in accord in will with Jesus and stood in a position where they could exert influence upon King Herod centering on the nation of Judea, they could primarily have sought a new road. The wise men from the East, whom God specially selected and made cross borders, ought to have informed the people of Israel that a righteous one had been born and guided them.
But that the wise men from the East, centering on the worldly wish they desired, thought as intermediate individuals on a mission for one hour, they had fulfilled their mission by offering gifts to Jesus is the historic misfortune.
If here the three wise men from the East had been in accord with Jesus, they could have crossed beyond the nation and gone on to achieve the heavenly kingdom.
Furthermore, if, upon such a standard, Joseph and Mary had gone on being equipped with a prepared environment so that Jesus could fulfill his mission, Jesus would have welcomed an hour of restoration; but because that did not happen, from there the road of suffering began.
The wise men from the East departed from Jesus, and Joseph’s family disbelieved him. So he placed hope in John the Baptist, but because he too failed in his responsibility, a road of church-level suffering unfolded for Jesus. Through a road of church-level suffering unfolding, a road of national-level suffering unfolded. At this time, if the family-level standard had been in accord with Joseph’s family, John the Baptist would automatically have been restored. Because John the Baptist was in a position the same as representing the clan standard, if Joseph’s family had come forth in accord, John the Baptist would naturally have crossed the environment and been gathered. Even in terms of bloodline, John the Baptist was in a position where he could not but be so.
God’s Sorrow at Not Welcoming an Hour of Victory Through Jesus’ Death
For Jesus, who had lost the family-level standard, the step of stepping forth to establish the church-level standard was the first step of his public life, and Jesus’ position immediately after the forty-day fast was the position of John the Baptist.
For Jesus, this first course was necessary to gather the lost family-level standard. There, even though the church-level foundation collapsed, if people such as the high priest Caiaphas had, upon a national foundation and centering on God, acted in place of John the Baptist’s mission and gone on being equipped with that foundation, Jesus could have stood upon a national standard. But because that too collapsed, Jesus, who had lost the family-level standard and lost the church-level standard, could not be equipped with a national standard.
That is why, since God’s Will, which had conducted the providence for four thousand years centering on a national standard, was in a position where it could not advance, you must know the fact that God could not but put Jesus forth to the cross.
God, to welcome an hour of victory after four thousand years and pull out the nail-mark of bitter resentment driven into His breast, set up a son of hope, but human beings nailed that son to the cross.
God prepared the nation of Judea for Jesus and prepared Judaism. Also for Him He prepared Joseph’s family and prepared the three wise men from the East, centering on the Gentile nations. Even though every environment was thus prepared, because the representatives of that environment failed to fulfill their responsibility and failed, Jesus came to die on the cross.
We must know the fact that because of this grievous fact, God felt a sorrow greater than when Adam and Eve fell in the Garden of Eden.
Because God, who had walked a road of suffering to seek a foundation of restoration for restoring the lost Adam, had, through Jesus’ failure, to seek a road for a second restoration again, no one could imagine how wretched God’s position was. This is not known by words alone. It cannot be known except by God, who is in that position.
Furthermore, we must know how sorrowful and grievous a fact was God’s heart (심정) as He resurrected after Jesus died on the cross.
That is why, to indemnify such a position, one must shed blood. One must shed blood worldwide. Even though God sent Jesus to pioneer a road that crosses beyond the nation toward the world, because Jesus could not cross beyond the nation and was not equipped with a road by which one could go to the world, Christianity, which must cross beyond the nation and go to the world, must shed blood. So you must know the fact that Christianity cannot but become a religion of martyrdom.
Then did God rejoice each time such martyrdom arose? No. Those who were martyred all had at their center the individualistic thought of heaven. When we look at the believers who have believed in Christianity until now, or the people who led Christianity in each age and bore responsibility for the Providence of Restoration, it means that for all of them the wish was to believe in God from their position and obtain salvation, and there was not one who said he would believe and accomplish the Will for Him. They always came forth from a viewpoint of individual faith. We must know that this is the two-thousand-year history of Christianity until now.
Then who connected the national or worldwide scope behind those who set up a purpose of salvation centering on the individual?
God took responsibility and came forth. Dispatching countless missionaries abroad, He made them realize that to receive special protection before God, rather than holding a mind that wishes for their own individual salvation, they must save the Gentile people. But the more a nation was a special nation charged with the Providence of Restoration, the more it walked a road of suffering in the development of Christianity. Without that, one cannot carry out a precious duty in the course of the Providence of Restoration. Why is that? Because Jesus died without crossing from the nation to the world and thereby spreading worldwide the substantial standard of indemnity knotted upon the earth today, to become a nation that can traditionally inherit the Will of Christianity, one must without fail shed the blood of suffering.
Only by leaving such a historical background does one become the central people of the providence, and so it is inevitable that such a people, in a position of going toward the nation, is driven into some denominational position and sacrificed, and also that it wanders back and forth in a wretched position of undergoing national suffering.
God’s Method of Conducting the Providence of Restoration
Until now the Providence of Restoration has passed through such an environment as the individual environment, such an environment as the family environment, and the clan too, such an environment; the people, such an environment; and the nation too, such an environment. But what would happen if, even though one were equipped with such content and established, the family established disappeared, and the clan disappeared, and the nation disappeared? Is the Will not achieved? No.
When those things disappear, He selects and establishes them again and has them pay at once the indemnity that the nation has paid until then. When there is a people or a nation that has realized the reason for indemnifying, one comes to feel that that people or nation is in a position where it can take charge of the Providence of Restoration.
When we look at God’s Providence of Restoration, we must know that in age after age God welcomed a final, sorrowful hour. That is why, each time we call the name Abel, we must hear God’s sorrowful breathing and must feel God’s pulse. We must know that if it be Grandfather Noah, the history concerning Grandfather Noah is not a history that has passed but a history manifested in reality. Why? Because the spiritual world transcends temporality; several thousand years ago is the same as today. Though it seems to have passed through a long historical process, that is precisely today.
Content centering on Abraham, or content centering on Moses, or content centering on Jesus, though seen in terms of ages, there is a historical distance, must not be felt environmentally from a different position. For us who are within the limited sphere of history, it is several thousand years ago, but in Heaven it is felt as the same as one day.
The one moment when Adam and Eve fell is for us a moment of unpardonable bitter resentment. That is an unmistakable fact. Through their falling, the han-laden noun restoration came to be necessary. That God came seeking in a process where the bitterly resentful noun restoration was necessary is the first restoration.
In that process Cain left a nail mark of han before God, and Ham too was so, and Abraham, who failed in the sacrifice, was so, and Moses, who struck the rock twice, was so. Also the wise men from the East and Joseph’s family were so, and John the Baptist and the priests of the nation of Judea were so, and the people of Israel and Judaism were so.
When we look at such facts, upon what nation would God gaze and hold hope?
Upon what religion would He gaze and hold hope? Upon what family, upon what individual, would He gaze and hold hope? However much He gathers strength and however much He pledges hope, God cannot but be in a position where He cannot trust anything at all, however He would trust. But because God must dissolve all that disbelief and settle it Himself and cross over, He could not but go on setting up conditions.
God has not set up conditions of hope at a high stage but has pushed forward the Providence of Restoration by setting up conditions of hope from a low stage. When we think of such things, you must know that if a person bearing a special mission of facing the Will comes forth the nearer the Last Days approach, until God can trust him, one cannot but restore all the circumstances knotted through six thousand years until now, that is, all the content of six thousand years of disbelieving environment.
To put it another way, the nearer the Last Days approach, it seems outwardly that the religious foundation widens so that the foundation of attending God widens, but in fact it is not so. That is why you must know that there is a sorrow of the Father, who cannot but make one pass through trial to set up one condition that can become a model, centering on the standard of faith that individuals held historically, to establish a person who can face the Will. You must know that behind Jesus’ words asking whether in the Last Days he would find faith, even though it would be an environment in which Christianity was equipped with a worldwide scope, such content is contained.
Seen from this viewpoint, that position is not a position where one can love, though one would wish to love. Though He would embrace the loyal figure, facing the Will and notifying it of Thy circumstances, because notifying it of such circumstances would put Him in a position of leaving greater sorrow, He cannot do so. That is why the Father comes forth, widening the heart (심정) of restoration from a low position.
To put it another way, you must know the fact that God cannot but put the chosen person out upon a course of trial until He unravels the bitter resentment of six thousand years that has been committed until now in terms of heart (심정) and crosses beyond the ideal standard by which He can again guide Abel upon a foundation of heart. And thus you must know the fact that in order at last to leave a condition by which He can say, “You are trustworthy,” that is, a condition that says, “Now even if you fall, you will fall no further,” God comes forth facing such special children in such a position the nearer the Last Days approach.
The Road the Lord Who Comes Again Goes
In the Unification Church today, when we look centering on the Teacher, the Teacher too cannot be an exception to the standard of his person.
If the Teacher has shouldered the whole responsibility in the same position as Jesus, ought they not to have been sent to the Teacher too, just as wise men from the East were sent when Jesus was born?
Ought he not to have been sent to a family like Joseph’s, and ought not a person like John the Baptist likewise to have come? But God cannot conduct the Providence of Restoration in an environment through those historic descendants who betrayed Jesus. He cannot but convey the providence in an environment more wretched than that. That is why the reason the Lord who comes again must go must be placed in a destiny more wretched than Jesus’ lies here.
I have walked this road alone and solitary without receiving cooperation from anyone at all. Without being equipped with a one-to-one position, one cannot settle the center of restoration. Only when this center is settled can one at last set up relative conditions upon the earth. Without the center being settled, a relative environment or a nation or a world is unthinkable.
When we look at the content of the Principle of Restoration we are learning in our Unification Church, this is not a natural flow like water flowing out from a spring and stream joining stream to form a great river and entering the great sea, but it is like that river water going up in reverse. Going up in reverse in this way from the great sea and going seeking the spring is the road of Restoration.
Then what must the Lord who comes do?
His aspiration and hope must be worldwide more than anyone’s. One must stand in a worldwide position and, standing in a position more wretched than anyone’s, go even to a position of despair that can represent the people in the lowest position. To put it another way, it means that unless one passes through the highest position if it be great and even the utterly small position if it be small, one cannot gather the whole story of restoration and turn it over. You must know the fact that behind the Principle today there are many such twists.
God has not welcomed an hour that can unravel the sorrow He came to hold through the human being’s fall, an hour that can unravel the han of restoration.
The hour when He came seeking Abel but was made to forsake that hope; the hour when at the third time He sought to restore centering on Noah; the hour when He sought once again to gather centering on Abraham; and though He conducted the providence to gather the whole centering on Jesus, God did not welcome that hour of restoration. Through not welcoming this, countless prophets and noble forebears until now have, without minding the road of death, paid the price of blood on a road of suffering and are toiling even after going to the spiritual world toward one day of the resolution of han and its accomplishment. Each time He gazed upon such bands, God had passed through two thousand years of history in a grievous position where He could not face them with joy.
When we think of such things, it means that the religion of restoration, centering on the thought of the Second Advent, must be followed by suffering that no one at all knows, behind the scenes, until it establishes some particular nation or people. We must know that there is such suffering.
The Qualification of the Lord at the Second Advent and His Mission
Then what must you do to bear responsibility for such a mission?
One must hold a hope more tremendous than anyone’s. It means one cannot but weep aloud wretchedly as no one at all has done.
Unless one is equipped with a position where one can take hold of Adam and writhe together with him and weep aloud, one cannot, together with Adam, pull out the nail of han that Adam drove into God; and if Abel drove in a nail, only by being able to take hold of that Abel and weep aloud before God can one pull out that nail.
If Cain-Abel restoration is the principle, unless one stands in Abel’s position and embraces Cain and sheds tears together to attend God, restoration is not achieved. This is the road of restoration Cain and Abel must go on.
To resolve the han of what Noah failed in, you must assume the position of Abel, who has borne Heaven’s whole responsibility in place of Noah, and set the mistaken Noah in a Cain-type position and be able to take hold of him and weep aloud. And thus, without holding an hour in which one can take hold of God and appeal, one cannot resolve Noah’s sorrow. Furthermore, one must be able to take hold of the mistaken Ham and weep aloud.
If it be Abraham, without seeking one road on which one can take hold of Abraham and weep aloud and repent, centering on the hour when Abraham made his mistake, one cannot carry out Restoration through Indemnity.
If it be Moses, without passing through a process of an offering that can be offered to God while taking hold of Moses from an Abel-type position, centering on what Moses failed in, one cannot sift out the circumstances of restoration. This is the principle.
If it be John the Baptist, John the Baptist; if Jesus, Jesus; one must be able to stand in the position of their representative, centering on the content in which they failed, and take hold of them and weep aloud and handle Heaven’s current of thought. You must know the fact that unless such a son comes forth, there is no way to pull out the grief that has been nailed into God’s breast until now.
Furthermore, without taking hold of the sacrificed bands of the Christian body and weeping aloud and repenting and building a foundation on which one can pass through those circumstances, one cannot restore Christianity.
You must know that the one who must come equipped with the qualification to be victorious in such a spiritual fight is the Lord at the Second Advent.
When he sheds tears together with Adam, together with Abel, together with Noah, Abraham, Moses, and further together with Jesus, and also together with the countless histories of martyrdom of those who came and were sacrificed in the historical process of the Providence of Restoration until now, those tears are not tears of the Fall but tears of hope.
Unless one becomes a son who can with these tears of hope call upon the Father and take hold of the Father and weep in His place, the circumstances of restoration cannot be settled. You must clearly know that having groped through such work is the history behind the Unification Church’s coming to be until now.
Jesus’ lifetime, which he walked to indemnify the countless hours lost in the historical process, was a road of suffering. You must know that it was the mission of that One who came to live a lifetime that could stand in place of the whole of history’s every hour.
Seen centering on the Unification Church, the One holding such a mission must bind together and resolve the han of all the circumstances of heaven and earth in which mistakes were made until now. And only when, centering on God, he settles the reckoning before all the spirits in the spiritual world and before Jesus, in place of the whole of religion until now, and comes holding the deciding authority of victory can he be manifested upon the earth.
Why is that? Because God hopes that Adam’s substance be manifested upon the earth, the third Adam who comes again must come bearing God’s inner sorrowful heavenly fortune. That One must hold the whole of the minds of two worlds, the sorrowful mind and the joyful mind, and among them pull out the grieving mind and reproduce the joyful mind.
If originally the creation of Adam was God’s inner expression, God wishes to forget the whole of the han-laden history until now of gazing upon fallen Adam and hopes for an hour in which He can create Adam again. That is precisely the Kingdom of Heaven on earth. For the sake of this work, the Lord who comes again must bear responsibility for the mission of two worlds, that is, the sorrowful world and the world of hope.
You are descendants of fallen Adam. The three billion of humankind living upon the earth are likewise so. Why must they lay down their lives before the Lord who comes and keep pace with the same destiny as that One? It is because the Lord who comes comes bringing all the bonds of earth together with the countless spirits in the spiritual world of successive ages. It is because he comes equipped with a victorious condition by which he can resurrect life with tears, and comes holding not heavenly bonds but earthly bonds.
Because that One holds a standard by which he can take hold of God and, in God’s place, grieve more than God, the place where God’s sorrow can wholly come again is the earth where that One is.
Furthermore, the place where God’s inner Will will wholly be accomplished is the earth. That is why the Lord who comes again must fulfill his mission in the two worlds of sorrow and joy and, in the fight with the spiritual world, from a position where until now he could not stand in place of history, must now become a position that can stand in place of history and must not perish in the fight with reality. You must know that this is the road the Lord who comes must go.
So the position of the Lord who comes again is not a comfortable position. When we look at such content, you must know that the historic mission of having to take charge of the course of Restoration lies in the Unification Church, and lies also in the teacher who is guiding you.
What Kind of Time Are the 1960s and the 1970s Providentially?
Though you face me as a teacher, God will not see it so. Adam too will be so, and Noah too and Moses and Jesus and the countless good people of successive ages who have come and gone until now will be so.
If one today follows the Teacher and then falls away, there is no help for it. Because through the Teacher an opportunity has been prepared for the forebears to be resurrected, in order for the spiritual world to be saved, it must without fail form a bond with the Teacher. That is so for the spirits, and likewise so for you, who were born as descendants of fallen Adam. It means one cannot help but need a bond with the Teacher.
That the Teacher unfolded an individual fight was until the year 1960. And carrying on a family-level fight was until the year 1970. That is, until the time when the first seven-year course ends. Next is a time of carrying on clan-level and people-level fights by putting you forward, centering on the family, and a time of crossing the standard on which Jesus was rejected by Judaism. To put it another way, the 1970s are the stage of crossing beyond the standard that Cain and Abel could not cross, whether in the ideological aspect or the aspect of faith. That is why the 1970s are the period of entering into the Unification Church age.
Then how does one enter?
One must enter into a valley where one minds no environment whatever. When it is said that there is a Unification Church in such a position in Korea, the fortune of Korea will be driven into a worldwide valley. When that time comes, one must know that the Last Days have come. That time is a time when one can die and a time when one can live.
If one splits apart, there one dies, and if one becomes one, one lives. You must know the fact that there have been several times when, through failing to become one, historic misfortune was left behind.
To encounter such content, the Teacher has fought until now, and you have fought in the provinces until now. And to resolve this problem, the Teacher has pioneered alone until now. By doing so, countless problems such as how to rally the religions of Korea, or what form of organization one must be equipped with, or how one must take care in the ideological aspect centering on the Korean government, are being crossed over from the end of the 1960s to the middle of the 1970s without your knowing it.
That is why the 1970s are the age of the Unification Church. Because it is such a time, you must, on the family-level standard, indemnify the bitter resentment for which Joseph’s family failed to take responsibility. That you have received the Blessing is a position the same as inheriting the mission of Joseph’s family and preparing a starting point of victory. That is why the Blessed Families today are being set forth again to indemnify the responsibility for which Joseph’s family failed to gather Judaism.
Blessed Families must become a model before countless peoples and become a model before countless churches. It means that by your families doing well what Joseph’s family failed to take responsibility for, we restore through indemnity, and that we must cross over by restoring through indemnity at the denominational level what Joseph’s clan failed to take responsibility for and what Judaism failed to take responsibility for. And thus it means, let us cross over by restoring through indemnity at once, centering on the national standard, the family-level failure, and the clan-level failure. That was the work your families did last winter. Whose failure of responsibility was that? It was because Mary failed to take responsibility.
When we look at the fact that from such a Principle viewpoint such an hour has been left in the history of the Unification Church, though it is something you cannot understand, for the Teacher it is wretched. You must know that it is an unavoidable strategy for setting up the principle of indemnity in the historical outcome.
Then what kind of time is such a time?
It is a time equipped with a foundation on which Joseph’s family could become one before Jesus, and a time equipped with a foundation centering on John the Baptist, and a time of standing in a natural position where one can be equipped with a foundation on which one can become one with the established churches.
Only when that time comes can one enter within a sphere of the age in which people-level restoration is possible. To put it another way, it means one enters within the same sphere of the age as when Jesus, without dying, could embrace the Judaic body and cross over toward the people and could develop into a victorious nation and a victorious world. The Teacher knows such a fact. You, too, must know such an hour from a Principle viewpoint.
What Becomes the Problem in the Final Hour
Then where does the problem lie?
The nation must be unified. If the nation is unified and gathered, it lives. In a position where the communists always surround it like an iron fortress, there is no road for Korea to live. Now in Asia, Japan is appearing equipped with autonomous authority centering on the Nixon Doctrine. Seen providentially, it is made to be so. Here China follows along in formation. Here Korea too has entered a position where it cannot but naturally join. What is essential here is that one must lead the communists.
Seen by the principle of restoration, Japan is in the position of Eve. Eve, when she fell, drew in the archangel and drew in Adam. To put it another way, everything began centering on Eve. This is the reversal of dominion, and this must be broken down. Then who must restore this? Adam must do it. That is why Korea unfolds a work of indemnity centering on the national standard and aiming at the world.
The Teacher holds special concern for each field in Japan. So this year the Teacher himself reorganized the whole of Japan into fifty regions. Do you understand what I mean? Before, the archangel drew them in, but on the day when here they become one, it means God draws them in. Therefore, we wish that Asia may overcome the archangel and the communists and raise a new banner and go forth to the world.
Then what is it that always becomes the problem in the final hour?
It is precisely I who am the problem. What is the sorrow God has borne, and what is the wish the countless forebears in the historical process bore? There was no hour in which they could indemnify themselves while centering on themselves while facing the nation and facing the world. That is why you must go the road of welcoming that hour in which you can indemnify. For that, your families must become completely one, and you as individuals must become one with the Teacher.
Cain-Abel Restoration through Indemnity cannot but be restored substantially. Is that not so?
You as individuals must be substantially restored from a Cain position centering on the Teacher, and your families must be substantially restored centering on the Teacher’s family. And Blessed Families must without fail hold a central family, an Abel family. That is why children of faith are absolutely necessary.
Now the final hour has come. Then at this time, what must you yourselves do? When we look back upon the course of the two-thousand-year history of indemnity of the people of Israel, did the people of Israel not become a wretched people bearing han? Were their descendants not pierced by spear points and trampled under horses’ hooves and made to fall? And were they not made to suffer hardship at the hands of countless people? When we look at the case of such historic failures, can you stand in a position of seeking the peace of your individuals? No. It will not do to say that I would live well and would seek the pleasure of my person.
Then, when we look centering on our Unification Church, where does the problem lie? It is that we must become one.
If we split apart, we perish. It is absolute that if we cannot become one, we perish. That is why a responsible person who has taken charge of an age must become one with God and go forth to an absolute position of having taken charge of the Providence of Restoration. There's no one at all who can follow. One must go alone. There, the Teacher’s command is absolute. There is no objection. Even though parents oppose and anyone at all opposes, one must stand in an absolute position. This is not the Teacher’s word. It is Heaven’s law.
One must be able to go anywhere according to the command. One must be able to go even on the road of death. It means do not pray such a trivial prayer as,
“Abba Father, if it be possible, remove this cup from me. Nevertheless not as I will, but as the Father wills (Mark 14:16).”
What is my will? There is no my will. Those are words that do not know that the Father’s will and my will must be the same. The Father’s will is precisely my will.
Where are parents who would put their child forth into a place of death?
It means we until now have not known such a heart (심정) of God. Putting me forth into a place of death is not to make me perish but to make me receive blessings several thousand times over. Knowing such a heart of God, you must enter a state of saying, “This is God’s Will,” and be active for three years from now. Then what is it we must hold in this final hour, placed at such a starting point? It is absolute faith. One must hold an absolute heart (심정) and must become an absolute substance.
What is the Fall?
Not holding absolute faith, not becoming an absolute substance, and not holding an absolute heart are the Fall. (Owing to poor recording, some portion of the Message could not be included)
The Time Now Is Our Time
The first Blessing passed, and from the time of the second Blessing, a fight unfolded, but it must be so. The bands who opposed the Unification Church all criticized while dragging out the names of every one of our people. You do not know it, but the Teacher indemnified until before the marriage. At that time those who opposed the Unification Church made a great fuss, saying they would devour Teacher Moon of the Unification Church. So at that time nothing at all worked. Such a crisis was the year 1960.
At the time of the Blessing, we took unmarried young men and women, other people’s sons and daughters, and matched them all without their parents’ knowing and sent out invitations.
Since we said, “Parents, come if you will come and do not if you will not,” how greatly must we have been reviled? It means it was made so that we would be reviled. There were also people whose anger rose to the top of their heads, saying, “Who tells me to wear white clothes or not to when my daughter is marrying? Who do you think I am?
Since we did not let them in unless they wore white clothes, it could not be otherwise. But when they thought that there was a parent who did not even attend his daughter’s wedding, what could be done?
So they asked our members and borrowed formal clothes and put them on and came in, and when they looked, young people were all sitting there. So what could be done? Such a fight is a fight of taking away. It is a fight of taking away sons and daughters. This is substantially taking them away. Is that not so? Because the Teacher received reports, he knows entirely who came in. When he came in and looked, his daughter was undoubtedly standing among them. And when he saw that daughter walking out, he felt such a mortified mind that he cursed like a madman. He could not curse aloud… The Teacher knows it all. Now he can do nothing about his daughter. I said that since I had fulfilled my responsibility, he could take his daughter if he would take her and not if he would not. Now the Will will be established in any case.
This opposition continued until the Blessing of the 72 Families and the 124 Families. But after we blessed the 430 Families, the rumor spread that a joint wedding was good. When we quietly listened to the wives’ words, we came to know the fact that those people liked it. It means that when the wives came back from going out to witness, many people appeared, asking us to take charge of their sons and daughters. It means society has already been turned over.
Now we must set up a strategy inwardly and outwardly centering on such content. Many people are not necessarily there. Even our present number is not a small number. What the Teacher must do here is the work of making Christianity and even the general religions, unite. And thus, one must make it so that the nation too can go toward the world in a new direction and religion too can go in a new direction. Because now the time has come when one can be equipped with a new direction in the fight of the spiritual world and the physical world inwardly and outwardly, the Unification Church must become one with the established churches.
All of you, what kind of time is it now?
Does it seem it has become our time, or not?
The situation keeps becoming our age. That is why we are now putting Japan forward and heading toward the world. That we are holding the World Anti-Communist Rally in Japan this time too is to restore the communists. But what comes next is the problem. It is because you do not know, but Heaven’s providence is all according to law.
