Korea, Former Headquarters Church.
However near the purpose may have drawn before you, unless you yourself have become one who can welcome and receive that purpose, you have no relation whatsoever with that purpose.
That was so not only in this age but also in Noah’s age, and in Abraham’s age, Moses’ age, and every age whatsoever, all the same.
Therefore, what always becomes the issue is whether, even though an environment has come about in which the purpose can be achieved, you yourself have become one who can be assimilated to it.
Equipping the Inner and Outer Conditions to Relate to the Purpose Is the Issue
So this year the family members of the Unification Church must especially always keep in mind that they must become selves who can be assimilated to such an environment.
However worldwide the purpose may be, if you disregard that purpose, what relation do you and that purpose?
Therefore you must always think of the problem of how, equipping the environmental conditions, or the inner conditions, by which you can relate to that purpose, you go on binding yourself to that purpose.
Now you generally carry on a social life centered on the family. And the people of the world too have, until now, carried on social life centered on the family.
Then what is it that differs between people of faith and people of no faith?
People of no faith need only carry on social life centered on the family, but people of faith must, centered on the family, carry on not only social life but also church life together with it.
A person of no faith wishes, while carrying on social life, to establish himself and win renown (입신양명, 立身揚名). But we people of faith must regard church life as more important than establishing ourselves and winning renown while carrying on social life.
Why is that?
It is because these are in the same standpoint as Cain and Abel. Here the outer social life is Cain-like, and the inner church life is Abel-like. That is why the outer social life must become the symbol-body of the inner life. It must become the object, I mean. Here what becomes the center of the outer social life is the inner church life.
A person who fails to stand, in the inner church life, in a standpoint where he can receive recognition from God, cannot, in the outer social life, live a life standing in for God. Thus, receiving recognition from God in the inner church life is the issue.
Yet when we consider the notion our Unification believers now hold about the church, they are forgetting how precious is the time of gathering and assembling at the church. Because your notion regarding the public assembly of the church is thin, your notion regarding in what direction the purpose is also advancing becomes thin. Because you do not clearly know what the place is on which you can stand inwardly, the outer standard too is not clear.
Where Is God’s Place of Presence?
The place that decides every inner core is precisely the place of the public assembly of the church.
Until now, we have established the traditional standard through the public assembly of the church.
Your notion regarding the morning worship time, or the official assembly time held at our church, is thin. Rather, when we compare the notion regarding social life and the notion regarding church life, there are many times when the notion regarding social life, which will merely flow away, comes ahead of the notion regarding church life, which ought to remain forever.
At such times, problems arise here, and maladies are born. That is why you must clearly distinguish the problem of inner and outer.
Considered centered on the body and mind of us human beings, the mind that governs the body is the issue.
So what you must think about is that you must always think about where the place is that God can be present—that is, the place of presence (or the point of presence).
Then why did a nation, if a nation, perish in the course of history?
Why did the nation of Israel suffer the invasion of the Gentiles again and again, and go into a standpoint at odds with God’s purpose?
It is because it failed to become one with its inner base as a nation—that is, with the place of presence where God can be present. Just as that nation perished when it failed to become one with the place of presence where God can be present, the individual is the same. Therefore, you too are the same.
Why is it that, while carrying on your life of faith, strength does not arise?
It is because you yourselves have failed to decide inwardly the place of presence, that is, the point of presence, that God can be present.
If you fail to decide this, strength automatically does not arise. Whether the individual grows powerless or the nation grows powerless, it is all the same.
Considered in terms of the providence of Restoration of the whole world today, our Unification Church members must indeed examine the outer situation of this world, but they must know that, before that, they must examine the inner situation that can influence the outer situation.
You must know that, in God’s having carried out the Providence for this world until now, there is a providential base.
However large and complex this world may be, all of it is an outer reaction-phenomenon.
Then where is the place of presence, the point of presence, that can raise this inner reaction?
Where is the place where God can be present and place all these motives? The recognition regarding this must be clear. Then is that place America, which sways every situation of the outer world? No.
Then where is that place?
That place is undoubtedly the place that represents the purpose of God’s Providence. The place that represents the purpose of God’s Providence is precisely our Unification Church.
Therefore, within the Unification Church itself, there must be content that can move the whole of God. In fact, as for whether there is such content—such content is in the Unification Church.
Then how I am to be assimilated there is the issue. It is not the issue of how I am assimilated to the outer world; it is the issue of whether I have a self that can be assimilated to the inner base where God can be present.
That is why, even when praying, it is not the issue to pray for such things as the Republic of Korea or the world. Rather, one must pray, placing before oneself the problem of where the presence is that God can be present and with what content He becomes present. In this, the association president or anyone—everyone enters in.
If God Does Not Become Present
God has, until now, carried out the Providence; centered on what did He carry it out? God carried out the Providence through the history of Israel, centered on the Jewish people, but because they failed—that is, because the First Israel people failed—He founded Christianity, the Second Israel, and, centered on that Christianity, carried out the Providence to gather the course of history. But because the Second Israel too likewise failed, in the end He came to carry out the Providence centered on the Unification Church. That is, God came to abide in the Unification Church.
Then where in the Unification Church did He come to abide?
He came to abide in the so-called Word. This has a direct relation centered on the Teacher. It is so, in fact.
When you fail to be united here and come to be far removed from this, without fail a result you did not even think of appears to you, and you merely flow away into a standpoint you did not even think of.
Considered by placing the whole of the social life you have habitually lived until now and the whole of the life you have lived centered on the church, which is the inner? Church life is the inner.
Then how much have you established a standard of the value of the inner life?
Some, though they say they are centered on the purpose, think in their own way, “This that I am doing will probably become the purpose.” Can God be in such a place?
Where has the Teacher, in establishing this purpose until now, placed the greatest emphasis? Where is the place that God is present, that is, the base that God can be present? Centered here, how does one become one?
How does one become assimilated?
How does one establish here a foundation of oneness that God can recognize and adapt to it inwardly? Placing the greatest emphasis on such things, I have fought until now.
In the satanic world, it outwardly hinders this, and Heaven is waging a fight to conquer this satanic world that outwardly blocks it.
Because of this, all the actual conditions of this world unfolding worldwide today are, to the last, outer things.
Where is God within this world?
If He is in Korea, where in Korea is He? God without fail enters into the religious body. Then how must the relation be between the Cheongpa-dong (청파동) headquarters church, where the Teacher lives, and God’s place of presence?
If these are different, the Unification Church, far from developing, is cut off from here.
If this goes awry, it cannot become the point of worldwide assimilation hereafter, I say. Nor can it become the point that can digest the world. It cannot set the inner center in a firm place.
Then how must it be done?
However difficult the environment, the responsible person must always be pierced with the conviction that he must keep, without losing, that point, that position, which decides such a center. When one goes forth holding such a notion, one can resolve the whole of private life and social life.
Your carrying on social life is nothing more than an expression of the inner life.
Whether, within such a life, I come to move toward the purpose the purpose desires is the issue. Just as the body moves centered on the mind, the outer world must move centered on the point of the inner providence, that is, the place of presence of the providence. But because it is not so, it becomes a problem.
Before Hoping to Govern the Universe, Perfect Self-Governance
For you to become historic victors, you cannot but pass through this point. The issue is how many people there are, among our members of the enterprise field here, who have truly done an enterprise that God can recognize.
Even in walking the road, one must relate all things to that point where God is present. So one’s whole living must become a living made one with that point, that is, a living that can be assimilated.
You must know that, when this goes awry, however well things go in your own way and however much you think you have succeeded in your own way, that has no relation whatsoever with God.
When you pray, you say “God,” but where is God?
Where is God, the central being who moves the world and moves all the Providence, present?
Where is the place of presence?
Our Unification Church members all know the place where God is present.
Therefore, that we who are in a place near God must relate to God and live is established as an iron rule that anyone can know without being taught by anyone.
When you came out to the church, it was your original mind that wished to come.
That is why, even when told not to come to the headquarters church, you climbed over the wall to come.
Yet when we compare the living of that time and the living of now, either God’s dispensation has changed, or you have changed—something has changed. Then has the point that God can be present changed, or have you yourselves changed?
One of the two has changed.
If the church itself and the Teacher himself had changed the method of going toward the purpose until now, the Unification Church could not have developed.
Then the spiritual world does not cooperate. When a fluctuation unfolds there, purpose and everything are all cut off. However much one resolves to do well, it does not work.
Because the method by which the church and the Teacher himself go toward the purpose has not gone awry, what has changed is you yourselves.
If you yourselves have changed compared with the old days, where has the malady arisen?
If your living and the point of presence that God can be present are not united, it splits from here. When your living is achieved in a place that is not united with your original mind, the malady is born.
As one year passed, and two years, three years, four years, and seven years passed, what became of you is that you are in a standpoint where you can feel where you must go only after learning it anew. So how far removed you are! Being removed in such a place, however much you try to keep step, you cannot keep step, and so you sit dozing and nodding. That is, the one who speaks stays the speaker, and the one who listens stays the listener. You must clearly realize this.
You must know this one fact: that the Teacher, whether in prison life or in however difficult a place, came forth centered on this one point alone. Whether eating a meal or asleep or awake. Even when praying, I prayed no other prayer.
What good is it if the world is unified?
If one loses that point, one automatically collapses. What is the core content for unifying the world? It is to govern the self. That is why it is said, “Before hoping to govern the universe, perfect self-governance.”
Then how does one perfect the self?
One must always unite with the point of presence, that point at which God can be present. However hard the prison, however difficult the place one enters, one must without fail pass through this. That is, one must pass through what is the gateway of Restoration.
The more difficult this is, the more extreme it is; one must not fail to go because of it but must go all the more diligently. The more difficult it is, and as time grows more pressing, one urges oneself on and grows more serious.
The more difficult it is, the more serious one grows, but you, when it is difficult, rather grow slack, do you not?
The deeper the problem grows and the more difficult it grows, the more the seriousness is added upon you. Why is that? It is because one must decide the point of presence that God can be present. One must make a reciprocal decision upon the earth.
Loyalty Too Must Be Offered at God’s Point of Presence
Look quietly at this providence of Restoration. The Old Testament age of old was an age of offerings, and to offer an offering, one had to consecrate the environment for offering the offering.
That is why, to offer an offering, there must be a holy of holies. Within the tabernacle, there is a holy of holies. To offer an offering, one must without fail make a consecrated environment and offer the offering upon it.
In the Old Testament age, this was a symbolic temple, but coming to the New Testament age, the age of Jesus, it became a substantial temple. Therefore, having come to the age of Jesus, when it became the substantial temple, one had to center on Jesus and always unite, taking him as the point.
The place where God and Jesus become one is the point at which God can be present. We have, until now, fought centered on the problem of whether we can, coming into contact with the way of that point, become united—that is, become assimilated. To become united with that place, one must fight at the risk of death.
If this does not become one, one cannot bring any victory. However much one strives, it is wasted effort, I say.
Then, in walking the road of passing through the Seven-Year Course of the providence of Restoration, if the Seven-Year Course, the issue is how the individual goes on being united to the point of presence that God can be present, and the family goes on being united, the tribe goes on being united, and the nation and world go on being united.
To be united to the point of presence that God can be present, one must not hold such a thought as, “It is enough if I just offer loyalty for the nation; never mind what the center is or what the point of presence is.”
Before offering loyalty for the nation, one must without fail resolve to offer loyalty at that point of presence where God is present. Before serving society, one must enter the place where God is present, serve, and receive recognition. Otherwise, God’s inner bond cannot bear fruit in the outer world, which is the result. This is the essence of the life of faith.
Apart from such a thing, it is neither church nor society; one merely goes back and forth in the middle and stops there. You are now in such a standpoint of going back and forth in the middle. That is why it is not that the purpose has made a malady, but that there is a malady in you yourselves. It is that you yourselves have not become a living foundation that can be assimilated to that point that God can be present. The people living here at the association headquarters are so.
You must realize, however wide this world may be, that the place God can be present is precisely here. And rather than being discouraged and worn out there because it is difficult, a person who feels and lives in every way, thinking, “The place God will be present is nowhere else. The place God will rest is nowhere else but precisely this place! This place is the place where God can rest most of all, and this place is the place that can bring the highest victory!” — Such a person does not grow weary.
Because God relates to and forms a bond with such a person, that person, as the days go on, feels newness and goes on developing. Otherwise, however loudly you shout outwardly, you cannot relate to God.
You say, “I serve for the world and offer loyalty for the nation,” do you not?
Then in offering loyalty, where is that point? It must, without fail, set out from the family, from within the mind and body of the parents.
How Much Do You Awaken to the Need for God to Be Present?
That one is born is also through the love of parents. Just as the human being sets out from here, the setting out of all beings too is achieved at that point when God can be present.
If one did not enter a place united with God, how could one exist?
How could your life too come to arise?
You must not think that what exists merely came to arise just as it is. Your recognition regarding existence is uncertain, I say. You must clearly know this.
In fact, our course of restoration through indemnity must also be taught to a person who clearly knows this. Yet, whether raw ones who do not even know what the purpose is have been gathered, they merely sit and doze….
Will it do merely to doze?
Those who are dozing—just once think that God is present in this church. It is because they do not know whether this church, this place, is truly such a place that they are dozing. All of you, if President Johnson of America were seated here now, would you be dozing? Your very notion is already wrong.
What kind of place is this place?
What kind of place is the place where God can be present? Even when you pray, you must pray knowing what kind of place this place is.
Why does God carry out the providence of Restoration?
It is to establish the bond of the original parents, that is, the True Parents.
Then what kind of person are the True Parents?
The True Parents are the substantial temple where God can be present. Do you actually feel this as real? How great would its value be? Would it be about your house?
Or would it be like your body, your sons, and daughters, the nation you live in, the world?
If so, then even to slight God there is a limit, yet you know God as less than the ornaments in the wardrobe of your house, I say. Such people say to God, “Give me blessing,” but can God’s purpose be achieved through such people? Can God’s purpose be achieved, I ask? You must know that.
In God’s achieving the purpose, one must hold the mind to cultivate a road that cannot be exchanged even for the world given in return. Only then is God there; otherwise, if one holds a mind like yours, how could God be there? Just once think this over, all of you—whether God will be together with you.
Come to the church and think about the church holding such a mind. And crave a living assimilated to God’s purpose. Even if you merely bow your head toward the church holding such a mind, that place becomes a place of grace.
If you fail to stop by the Cheongpa-dong headquarters church even once a day, you must without fail repent, saying “Father…,” and, lamenting that you could not go, send one of your family to find out how the church’s situation is going and what the Teacher wishes to be active for. Become a person whose concern for that can be greater than the universe, I say. If a person is such, then even if he says, “God, depart,” God does not depart but is together with him.
You think, “What grace would come out while living as a lodger in someone’s spare room?” but you must not think so. You must know that there is a problem in thinking so. Young people these days say they will study, rise in the world, and then work for the purpose.
However much one rises in the world in one’s own way, it has no relation to the purpose, I say. Only when, in a place that can be united with that point, God can be present, one cultivates a foundation on that basis and rises in the world on that basis, does it become a motive and remain as an environment that can be so. That is why how you awaken to this standard is important, but this is thin in you, I say.
God’s Place of Presence
The Teacher thinks that the most fearful thing in the world is to be told not to come to the Unification Church headquarters.
Considered centered on the Unification Church, there is nothing more fearful than the Teacher’s not meeting one—more than the honor of the world, the power of the world, the wealth, and the rank of the world. Yet you lack such recognition and conviction, I say.
Though the Teacher comes forth bearing the worldwide history of the providence of Restoration, still the Teacher, every single day, thinks about how to return joy before God.
At this point of having carried out the worldwide Providence, what figure must I take to attend God?
Here, there is etiquette one must equip. Therefore, however complicated the etiquette, one must go on equipping it. Even if the family does not know, the responsible person who must lead that family must quickly equip this etiquette, I say. Only then does the purpose come seeking into that world where you carry on activity.
Since it is a history of Restoration carried out over six thousand years, if there is a standard on which the core content is decided, then centered on it, the more history moves, the more the outer standards all come to correspond from every direction. I feel it as real. The Teacher goes forth holding such conviction.
Therefore, because those who commune with the spiritual world without fail relate through the point of presence that God is present, even if told not to teach the Teacher, they are bound to teach him. Because this transcends region, this history unfolds transcending any national border of the world.
God’s point of presence is Korea, but this point of presence is not Korea’s alone.
Because this point of presence is a point of presence that represents the world, whoever offers devotion to be united and assimilated toward this place is bound to know it automatically. You must have such recognition. When you pray, think about where, in the true sense, the place God is present is, I say.
God, having made all things, created Adam and Eve in the Garden of Eden. So He sought to be present centered on this Adam and Eve, but He lost that point.
That is why the history of Restoration has, over six thousand years, passed through the adversity of sorrow and the pioneering course and chosen the gateway of sacrifice in countless historic courses. And through this, in what place has God prepared a point that He can be present?
That place is not Israel but Korea. And in Korea too, it is nowhere else but the Unification Church. Then where in the Unification Church? In conclusion, it is settled upon the Teacher.
Seen from that point, the problem of how much one recognizes the value that God is present becomes, for you, the measure of the life of faith. It becomes an absolute measure.
The Seven-Year Course walked centered on the Teacher until now; it cannot be the Teacher’s course alone, I say.
If it has not become your course, you must inherit it as your course. One cannot say one will not unite with it. I, too, must go to that point of union and become one. Because the power of life works there, to hold life -force, one cannot but enter that place, I say.
Let Us Take Interest in the Headquarters
Yet you, if ten people, all ten, if a hundred people, all hundred, go about packing your own separate bundles. This is a great malady, I say. When it becomes so, however well one does, in the end you go off elsewhere and thereupon perish.
However much one believed in the Unification Church centered on the purpose and died, if that standard is not united, God cannot relate to it. Rather, it remains as something requiring a greater condition of indemnity to be set up.
That is why the issue is how you can unite this point to your inner life. In the end, one must go forth centered on the problem of how, in the internal life more than the external life, one unites with the point that God can be present.
You must always go forth having distinguished that point of resolution, I say.
All of you, hereafter, will the Unification Church members scattered throughout the world come to take interest in the headquarters, or not?
They absolutely cannot help but take interest. Then, between the Unification Church members living in Korea and the Unification Church members living in Japan, God goes seeking the side that holds more interest in the headquarters. This is the same for the individual too.
If you have been in ten years, proportionally ten years, the flesh must fill out, and the bones grow thick, and that content must be rich. And you must hold a mind that can be united with God. That is, single-hearted devotion to that basis that God can be present must be unchanging.
When this changes, a malady unfolds. When doing anything, one must do it centered on this. This is the standard on the road of going for the purpose. And even when witnessing, one must do it centered on that mind. When you always live and carry on activity with the mind, “I am God’s representative,” then wherever you go and open your mouth, you cannot but be, without fail, God’s representative.
It is a natural phenomenon that, when the inner standard is made firm, the outer standard sets out. In other words, it is a principle that when a complete plus arises, a complete minus arises. Therefore, when the inner standard becomes complete, the outer standard automatically spreads out.
Let Us Go Forth, Taking Responsibility for World Restoration
Why is it that, while walking the road of faith, your mind feels stifled?
It is because the inner standard has fallen away. With this inner standard fallen away, whatever one does, one cannot bring a satisfying result. That is why here one’s living must become a living assimilated to, and united with, the inner point of presence of God. One must think about how to secure such a notion.
When it becomes so, at this point the individual is restored through indemnity, and the family is restored through indemnity. The tribe, people, nation, and world too cannot be restored through indemnity apart from this point.
Even if you go out to some province and witness it, you must, centered on this point and connecting this point, indemnify it there environmentally. Family life too must be done centered on this point.
In a place that does not resemble God, God cannot be present. This is what the Principle teaches. You must, without fail, find this again clearly. Do you understand what I mean? “Yes.”
When this grows thin, without fail a different result is borne. To say “Aigo!” after a different result has been borne is already too late. You must recover again the feeling you felt in the old days when you listened to the words of the Principle. You must return to that time. And you must give thanks for the Word. Unless you recover again the shocking impulse you felt in listening to the Word and find that road, however much you strive, it does not work.
One must be restored through indemnity, I say. Such a fight one must, staking one’s whole life, carry on until death. The Teacher too is carrying on so.
The Teacher, even now, whether going to the mountains or anywhere, feels just the same as the serious heart he felt when in prison. The more difficult that environment is, and the more it changes, the more serious the heart feels. One must not, because the environment changes, lose one’s inner point and change.
Always, the more the environment changes, one must without fail gather such a point in that environment and, forming it beyond even the relation of Heaven and earth, face it, I say. That is why you are always living a double life. Even when carrying on a social life, it is always a double life. You cannot part from this double life.
Therefore, you must live a more worthwhile life, a more inner life, in which you can attend to God and God can be present.
At the point that God can be present, there is a responsibility one must fulfill as a son, a responsibility one must fulfill as a family, and a responsibility one must fulfill as the responsible person for the whole church.
There is also a responsibility that the responsible person who goes forth bearing the worldwide providence of Restoration must fulfill. In fulfilling such a responsibility, there is etiquette. When one loses this, the Unification Church is without fail cut off. It does not develop, I say.
Yet even if you stay still, the Unification Church develops. Why is that? Because, attending God, we have prepared that point that God can be present; it cannot but develop. That is why the way of the heavenly order without fail comes worldwide in our time.
When you lose the point that God can be present, you come to have no relation whatsoever with the Teacher. Even though one knows the face and knows the partner, it does not connect there. You understand, do you not? “Yes.”
Our Victory-Over-Communism Activity and Victory-Over-Communism Thought
In 1965 our Unification Church had a great revival. Therefore, now the issue is how to unfold a revival beyond that of 1965. In the past there was a revival, but the inner ordering was not properly done. Therefore, this time we must put our main effort into the inner ordering.
This year—May, June, July, August, September—this period I regard, nationally, as a considerable crisis. North Korea, in this period that becomes the leafy summer (녹음기, 綠陰期), will send many spies (간첩) south and seek to throw the country into confusion. Because I foresee that many untoward incidents will arise, centered on this period, we must put our whole nationwide effort into anti-communist activity.
Until now, we have diligently engaged in anti-communist activity, and I plan that, to achieve the purpose of our anti-communist activity and bring to fruition what we have been active in until now, we must carry out large-scale activity until September.
Next, I am planning the three months of October, November, and December as the fruition period of the Collegiate Association for the Research of Principles.
To connect the internal activity we have carried out until now to external activity, we founded the International Federation for Victory Over Communism (승공연합), the Association of Christian Denominations (초교파협회), and the Collegiate Association for the Research of Principles (원리연구회) as organizations that can represent external activity.
Setting up such organizations, we have until now nurtured a system of activity to connect all internal plans to external relations. Now it has, to some degree, gotten on track.
Fully three years have passed since we began victory-over-communism activity.
When we first did this activity, the authorities kept us at quite a distance. The authorities strongly criticized it, saying that a department responsible for this is doing all of it, so you need not do it.
What business had a mere religious body to do such activity?
When we first did the activity, we suffered much injustice. In pioneering this field, there were truly many sorrowful accounts. Yet, seeing the record of our activity until now, we have entered a stage where the nation cannot but recognize us. And now we have come to have a record that can raise the problem even to Asia.
No social organization did so, nor did the Anti-Communist League, though it exists, do so. They have, until now, opposed us considerably. Because an organization not even thought of made its organization nationwide, firm, and unfolded activity beyond their own, doing what a national organization could not do, they opposed us openly and covertly.
Yet we, without blaming them, steadily pioneered this road and came forth. That is why now the time has come when, in name and reality both, the nation cannot but cooperate with us.
So at this international conference we are pushing forward a plan to bring about, centered on the victory-over-communism problem, a road by which the whole nation can cooperate, within the next two or three years.
We have gained a record such that, centered on the victory-over-communism problem in Korea, one cannot leave us out. There is no such organization.
And that we, a new band, in a situation where democracy and communism confront each other ideologically, criticize communism and present content that can overcome them, will become a world-historic problem hereafter.
Now the foundation has been laid for this victory-over-communism thought that our Unification Church advocates to enter a stage where it can appear on the world stage.
If this is done well, the Teacher thinks it is not so difficult a task to connect it from the problem of Asia to the problem of the world. So we have carried out the activity of this International Federation for Victory Over Communism until now.
The Reason We Created Various Organizations
Next is the trans-denominational movement, which we carried out centered on 1966, and from now on we must unfold the trans-denominational movement in earnest.
Rather than activity for the sake of our church, to carry out a religious-unification movement hereafter centered on all religions, we must carry out the trans-denominational movement from such a progressive viewpoint.
Here there were various complicated problems, inner and outer, such as material problems. Yet for about two years we have led it along well. By doing so, we created a truly trans-denominational atmosphere in the Korean religious world. So we have, until now, carried out activity to the point where this stands out as a greatly threatening activity before the established religious bodies.
Considered in terms of such problems, representing religion, we carried out the movement through the trans-denominational body; representing thought, we carried out activity through the International Federation for Victory Over Communism, and representing the academic world, we carried out activity through the Collegiate Association for the Research of Principles. Now these organizations have all risen to a stage where, in name and reality both, they can be recognized by society.
Then why, while going forth centered on church activity, must one set up such intermediate organizations with such content? You must know this fundamental problem.
The Teacher has come forth until now, establishing this purpose to achieve the purpose of the Providence by Heaven’s will (천의, 天意).
Then how shall this be achieved?
Of course, God desires it to be achieved within a short time. One cannot but consider this. From the standpoint of a leader, what must be done to bring this to accomplishment within a short time?
Considered in terms of such problems, policy problems will be involved. In other words, problems such as moving the academic world, moving the government, moving the world of thought will without fail be involved.
From such a viewpoint, considered in terms of the world of thought, philosophy becomes the issue. Centered on a new philosophical current, a new ideology has come forth. Centered on the ground of philosophy, a new view of history and a new worldview came forth, and centered on this, a new social construction, a new ideal, and a new social organization were carried out. Therefore, one must without fail connect this to the actual problem.
So, considered centered on the problem of thought, because communism is becoming the most threatening object to democracy, the problem of how to handle this is the problem we have agonized over until now.
Centered on such problems, we must stand at the fore and prepare against it. Hereafter such things will become a world-historic problem.
Furthermore, the fact that we have stepped forth holding a substantial system that can overcome communism—this has entered a stage where it can be recognized at present in name and reality both.
At first we passed through various difficulties, but we have thus, until now, stood at the cutting edge in the field of thought. And in the religious problem, though the Unification Church is in the standpoint of one denomination, it is truly running at the highest superiority among all religions.
Because we have carried out activity for seven years holding such a goal, the leaders of the government and of general organizations know us as a powerful organization. They regard us from such a standpoint that they cannot but take interest in what we do.
That is why we have planted the recognition that we are an organization that loves the nation and loves the people, and that, if only there were people like the people of the Unification Church, the nation could be saved. Because we have, through our activity until now, left such a record, we cannot but consider such a viewpoint. The Teacher cannot but consider a fast road to achieving the purpose of these three fields.
Yet in doing this, there is one difficult thing. It is that, while we go forth taking this new standpoint of restoration through indemnity, which no one has known until now, we cannot carry out political activity, cannot carry out social activity, and cannot even carry out activity in the universities.
That People Do Not Know the Direction the Unification Church Is Going Is the Problem
In other words, pioneering such a foundation from a religious standpoint was the greatest problem. And agonizing to pioneer such a foundation is what has been the sorrowful history of our Unification Church until now. While overcoming such difficulties, we cultivated a road by which, dividing it in two, we could influence the academic world and the world of thought.
To do so, we passed through a tearful historic process. Now I regard it that we have entered a stage where we can commence operations toward the standard we aimed at.
Therefore, this year we must carry out victory-over-communism activity and must carry out church activity. And we have set up a plan to carry out the Collegiate Association for the Research of Principles activity. So until May we carry out church activity, and thereafter until September we must unfold victory-over-communism activity entirely.
But one problem now is that the Unification Church family members do not know in what direction our church is now advancing. Therefore, you must clearly know that.
And so our Unification Church family members scattered throughout the country must, when each individual carries out victory-over-communism activity, all become entirely one. In ferreting out spies too, we must stand at the fore.
Hereafter I am planning to reach an agreement with the government and give you training regarding counter-communist matters (대공) as well.
So in Asia, in Hong Kong or a similar place, we must hereafter set up and operate things like worldwide detective and investigation agencies. All the human resources to back up such things I intend to secure are centered on people related to the Korea Collegiate Association for the Research of Principles.
I think we must thus make use of a serious operation. Considering this, the expectation regarding the Collegiate Association for the Research of Principles (대학원리연구회) active in the universities is considerably great, I say.
The influence of church-revival activity and victory-over-communism activity—what must it all be connected to?
It must be connected to the Collegiate Association for the Research of Principles. So from October to December, I intend to move in a direction that can bind this together: the Collegiate Association for the Research of Principles.
Rather than a movement centered on the trans-denominational body, centered on organizations like the YMCA and YWCA in the universities, how our Collegiate Association for the Research of Principles allies with these and carries out activity; and, when we carry out revival-meeting activity and university students in each university are witnessed to, how we form a bond of solidarity with those people—centered on such problems, this year I intend to concentrate on Collegiate Association for the Research of Principles activity until December.
Does that mean that during that period other activities are not carried out? No. Other activities are continued, but one must make full preparation for such a time, I say.
An Effective Plan for Collegiate Association for the Research of Principles Activity
So this time the Teacher intends to depart abroad within ten days and intends to return in May. There are various pressing domestic circumstances, so I intend to return quickly. Hereafter, the Collegiate Association for the Research of Principles activity must not stop merely at activity within the university. A university student, having graduated from middle and high school, without fail has an alma mater.
And there is the school in which he is currently enrolled. In the school, there is not only him; there are schoolmates and friends, I say. Centered on his major, there are seventy or eighty classmates, I say.
The issue is how to strengthen a system of activity that can contact these classmates privately. And one must not confine it merely to activity within the university but must make good use of one’s relations with seniors and juniors and carry out activity that can influence even the alma mater, I say.
Of course the provinces and Seoul may differ in various respects, but one must somehow connect what one is now active in, centered on the Collegiate Association for the Research of Principles, even to the teacher who taught oneself at the alma mater, I say. So one must go on connecting it to the alma mater.
And one must not let this end only in the universities but must somehow, centered on one’s own friends, form a close relation with their families.
How to connect university activity to social activity?
One must not do it just vaguely. Centered on one’s close friends in one’s own department, if a department, one visits those friends’ families. Then, since the child’s friend has come, those parents cannot help but take interest. They come to take interest.
If the child’s friend is a bright young man, at that house they compare him with their son and compare him with this and that relative of theirs. If we thus visit just a few times, we can come to know the atmosphere of that family and that family’s living.
Therefore, hereafter, when you have visited a friend’s house, you must be guided in things such as the etiquette of superior-inferior relations and how to treat those family members, and then be made to visit.
Visiting so, one must not first advertise the Collegiate Association for the Research of Principles but must become close with the family members. Above all, one must draw near, I say.
So, centered on one’s friend, one must create an atmosphere centered on the problem of how to form a bond with the young people behind that family. And if the friend’s father, mother, or uncle and all the relatives come to praise one to everyone they meet, our stage of activity opens automatically.
If one forms bonds and carries out activities with the friend’s younger siblings, cousins, second cousins, and third cousins, one can move to the Republic of Korea.
Generally, considered in terms of the universities, their families will be families of the middle class and above.
From here we must develop a nation-loving, people-loving thought. And, going to that family, one must give one thing of deep impression. Going to that family, one must teach, in an earnest sense, loving the nation, loving the people, and being filial before parents.
One must leave behind the message that, in this vulgar world, we must not be stained by it but live a new life. With one such word, much time is not needed, I say. Fifteen minutes will do, I say. The point is to make an atmosphere in which you, the son’s friend, can be welcomed by the family.
Do Not Become a Burden
Having done so, what shall one do?
That friend’s parents will have jobs. And among the friends there will be descendants of prestigious houses, and people with distinguished fathers.
If they come to hold trust in the students of our Collegiate Association for the Research of Principles, they will seek to employ them as the responsible people of their workplaces, or as their co-workers.
Furthermore, if a friend’s father is the president of a renowned company, he will take interest in and seek to employ the students of our Collegiate Association for the Research of Principles as important personnel. When it becomes so, the relation with that family grows intimate.
Cultivating such a foundation, hereafter the graduates of the Collegiate Association for the Research of Principles must, through those families with whom bonds have been formed, spread and make firm our ideology throughout all the organizations of society.
If it becomes so, in pushing forward our long-range plan, considered in terms of the problem of cultivating and turning out personnel centered on the universities, the economic problem is automatically resolved.
So one must not confine it to activity within the university but must expand the activity centered on society. Then, centered on where shall one expand? One must carry out an expansion movement centered on one’s friends’ families, I say.
To do so, you must, without fail, not become a burden at your friend’s house.
When you go to a friend’s house, you must carry out an activity of returning after leaving behind something and giving help even to the friend, his siblings, parents, and relatives.
If we do so for just a few months, it will become completely as we have planned, I say. If a foundation centered on the family is created here, then centered on that family, we intend hereafter to unfold a movement of inviting university professors. If we do so, it will become as we have planned.
If, while we carry out such wholesome activity, we ask the parents to invite the guiding professor to our home, the parents come to invite him amid joy, with all sincerity and heart, I say.
If, taking that as a bond, we invite the guiding professors and welcome them, it is good for us too, and good for the guiding professors who are welcomed. Then they come to feel grateful to that family that formed the bond, I say. And because they went back having become indebted to us, when the guiding professor meets the student who formed the bond, a foundation is laid on which the professor can, in an earnest sense, take time and talk, I say.
Thus, we must hereafter unfold an operation of connecting university professors with us. Centered on such content, the Teacher has told the students the detailed matters. Upon such a base, one must develop.
Let Us Globalize Our Principle
In turning university activity into social activity, where and how must one build a bridge?
One must do it centered on one’s own family and relatives. And in the universities, the children of distinguished figures of society will attend too.
So, strengthening the system of activity within the school through divided-share activity, one must have those children cooperate with our activity and guide them within the sphere of our Collegiate Association for the Research of Principles activity.
Centered on that family with whom a bond has been connected, the head or officers of our Collegiate Association for the Research of Principles must visit that family and carry out activity.
If we do so with just a few families, naturally the matter grows large. When it becomes so, we can come to influence even the nation and the highest organs, I say.
We must carry out activity to cultivate such a foundation and must connect this to the anti-communist activity we are now doing.
So, within the universities, using as a base the families connected with us, we intend to carry out anti-communist activity and block in advance the routes by which red elements holding communist thought can infiltrate. Seen from this point, you must know how important the things the Collegiate Association for the Research of Principles must do are.
The final victory or defeat of our Principle is decided by the worldwide academic world. Therefore, to present our Principle to the world, we must first introduce our Principle to authoritative professors of the religious studies or philosophy departments of each university within the country.
So we must make it possible for the professors of religious studies or philosophy within the country to present our Principle to the world academic world and, hereafter, globalize it. Before that comes about, let us lay a foundation internally and externally, I say.
The expenses we now incur in carrying out the Association of Christian Denominations and various other activities are considerable; until this year, we carry on activity just as we are, but from next year we must reduce expenses and do it. And hereafter I intend to carry out other economic activity.
Centered on the Collegiate Association for the Research of Principles, I am also devising a scholarship system for the future. A scholarship system—this will show considerable effect. To do so, ten million won a year is needed per person.
If, budgeting ten million won a year, one pays a million won a month to ten people, one can give scholarships to a hundred people a year. Here, the hundred people are core personnel needed for our plan.
If Seoul National University, if Seoul National, one can automatically absorb a hundred core personnel centered on the most excellent people at Seoul National University, I say.
By giving such economic backing to the students who study, we regard that we can hereafter find the human resources we need, and also exert considerable influence on society.
Furthermore, entering this year, our Sunhwa Children’s Dance Troupe has gone to Japan and is performing and is currently receiving considerable welcome in Japan.
Now, another time, Mr. Kuboki (구보끼), the Japan association president, came and told the Teacher to reduce the Little Angels’ performances in Japan to the minimum. Association President Kuboki thought, in his own way, whether Japanese people would take any interest if a Korean children’s dance troupe came and performed.
Yet, since it had been begun by the Teacher’s special order, he could not do it, so, thinking to reduce the number of performances to the minimum somehow, he watched the Teacher’s face. He thought that, if he spoke of his difficulty and got the Teacher to say do as seems good, he would perform in just a few places and, within a week, quietly slip out of the performances.
The Sunhwa Children’s Dance Troupe Performance, a Great Success in Japan
So the Teacher pressed it down before the words even came out, saying, “Association President Kuboki! Even in ssireum, one must hold the match to decide victory or defeat, no?
To stand up and retreat, saying one has lost without even holding the match, is because one is not a proper human being.” At that, whether his worry was mountain-high, that fat man drooped and worried considerably.
So he came again and said, Well then, how much should the admission fee be?
So I asked how much he himself would like to receive. At that he said the most he could receive would be eight hundred won. Special seats eight hundred won, then five hundred, then three hundred—that would do, he said. At such a time, I said one must use a psychological operation. I said that, if in any case success is not to be had, one must at least set up some one condition. It was the Teacher’s thought to set up at least the condition that few came because the tickets were expensive.
If the performance should fail, without even thinking to leave behind a condition that could guard against it, “Aigo! The tickets were cheap, and yet not many came” — if it becomes so, that only brings disgrace. That is completely a disgrace and a total defeat, the Teacher thought.
The Teacher’s thought was that if the audience fell short of ten thousand, then if one said the tickets were cheap so the audience would have reached ten thousand, but because the tickets were expensive, not many could come, one would not suffer disgrace.
Thinking so, I fixed the admission tickets at at least fifteen hundred won and above. So to the Japan association president, who had come asking how much the admission fee should be, I said: receive fifteen hundred won for special seats, then twelve hundred, then a thousand. At such a time, one must use a psychological operation, I said, and he was bewildered and at a loss as to what to do.
Even in investing money, if one looks at this and that, saying, “This is money I earned suffering hardship for years; if I invest it, aigo, won’t I be ruined?” and dithers, one can do nothing.
At such a time, when one puts out money one earned and put in through hardship, one puts it out without even looking. And if it hits, one soars; if it does not hit, one spreads out the bundle and starts over, I say. Yet if, for fear of missing this, one grips and releases, grips and releases, one can do nothing.
Since it was the Teacher’s command, could the Japan association president not do so? And so, at any rate, when he went, he went worrying considerably, I say. The Teacher told him to mobilize all the members of our Collegiate Association for the Research of Principles in Japan and have them sell the admission tickets. Then they could sell them all within the deadline, I said. And the Teacher told them to sell from forty days ahead, but because preparation went wrong, they began selling from twenty days ahead, so it was considerably busy. So these people, all worrying in their minds that it would fail, sold the tickets, I say.
Since it was a task done investing about twenty million won, if it failed and that money flew away, there would be much hindrance to the Teacher’s work. Thinking so, when I asked how much expense he would incur, he said thirty million won would be needed. So the Teacher told him not to use well over eight million won. And I asked him to sell the tickets somehow.
Doing so, they sold all the admission tickets. For three performances, the admission tickets were ten thousand; they sold all ten thousand.
If all were sold, the performance hall could not but be packed to overflowing. The tickets were all sold, but, as with an ordinary performance, people came thinking they could buy tickets if they went to the hall, and, unable to buy admission tickets, a scene of chaos unfolded, and it became packed to overflowing.
Overall, it made a war break out at the door to buy admission tickets. Only by doing so does a stock's price rise, I say. Doing this all hit the mark, I say.
Giving a Great Shock to the Japanese and the Overseas-Korean Community
They also performed in Sendai in the Tohoku region of Japan, and it was packed to overflowing. But the biggest problem was how to make the performances in Osaka and in Kyoto packed to overflowing.
So the Teacher instructed that they begin performing in the small cities, make them packed to overflowing from there, and then perform in the large cities.
Doing so, the distinguished figures of the whole country danced and cooperated with the performance we did, so the matter grew large, I say. And so we hung up a placard saying the Ministry of Culture and Public Information (문화공보부) was a sponsor, at the front of the performance hall, and began the performance.
If this had failed to be welcomed, it would have been completely buried by that. It would end with that.
If it became so, we would lose entirely all the people who had formed bonds with us. The people who formed bonds and sponsored us are bound, if the performance succeeds, to raise their heads and advertise that they did well. It is so, I say.
If it becomes so, hereafter, whatever we do, when we invite such people, they cannot but keep step with our plan, I say. They cannot help but like keeping step with our plan. Thus, wherever it went, the praise of the people who had watched was widespread, I say. When it became so, now a fair wind came to blow as we wished.
Doing so, centered on the Korean Sunhwa Children’s Dance Troupe, we raised a wind among the people who held official caps in the financial and political worlds of Japan, so this is a big matter, I say.
Who did this?
The Unification Church did it, I say. Until now, the Japanese thought the Unification Church sought to grasp Japan in its palm, I say. They thought that, to avenge Korea’s being oppressed by Japan for thirty-six years, a man called Mister Moon seeks to ideologically occupy Japan and fundamentally grasp Japan in his palm, and they have, until now, so advertised. Yet the Teacher is not doing so.
Thus the Japanese family members, in saving Korean culture, without minding what they ate and without regarding their face, put their lives on the line and stood at the fore and sold the admission tickets, I say. And they went and sold in every region, leaving none out, I say.
When it became so, Mindan (민단) was in big trouble, I say. The standpoint of the overseas Koreans was terrible, I say. Until now, when the overseas-Korean community or Mindan took the lead in inviting a Korean dance troupe and performing, it was a free performance.
Even with such a free performance, the adults did not come, and always snot-nosed children came out, made a racket, and ran off without a word of coming or going, I say. Because the Korean dance troupes invited by Mindan had until now suffered only disgrace, they thought our Sunhwa Children’s Dance Troupe too would not be able even to make a greeting in Japan, I say.
Yet when out of the blue the Japanese themselves took the lead and did this task, what became of the face of the overseas Koreans?
So the overseas Koreans living in Sendai, when the performance ended, all came seeking our regional leader and begged forgiveness for not having cooperated, I say.
If it had been the Teacher, he would have thundered, asking whether they too were Korean people.
Did they contribute a single penny to the task we did?
Did they cooperate at all in preparing the place? If this is dug into, they are in the wrong.
This performance became an occasion that could, mobilizing people in the Japanese government and financial world, once display our authority in Japan.
And the Japanese government and the overseas Koreans residing in Japan came to realize much. So the special performance on January 26 was done with the cooperation of distinguished Japanese figures. Our Sunhwa Children’s Dance Troupe performance came to reap such a great success in Japan.
Originally, before the vacation, the Teacher intended to go to the universities, see the students’ reaction, and try setting up even the Communist Party crowd as front men to advertise the Sunhwa Children’s Dance Troupe.
In fact, I intended to set up an operation for the Communist Party crowd so that our Collegiate Association for the Research of Principles would be the host and the Communist Party—all of you—would sponsor it, but because vacation came, I missed the timing. From now on it will become so.
Considering such things, all the outer preparation we have equipped—in other words, that our Sunhwa Children’s Dance Troupe has exalted the nation’s prestige abroad for four years until now—has entered a stage that the whole church within Korea can recognize.
Collegiate Association for the Research of Principles Students Must Hold a Thorough Thought
If the Teacher does not go on the world tour, I intend to hold, hosted by the Collegiate Association for the Research of Principles, a large-scale welcome party for new university students at a place like the Seoul Citizens’ Hall.
Hereafter, I intend to borrow a place like the Citizens’ Hall, invite the new university students, and give a great celebration with a Sunhwa Children’s Dance Troupe performance. If we do so, it is bound to be packed to overflowing.
Having done this, we intend to secure the people we need, educate them, and have them do our work. From that viewpoint, hereafter I intend to coach you so that you can run essentially on the right path (정도, 正道) toward what the Teacher has planned. Do you understand? “Yes.”
So the Teacher must quickly go abroad and return, and hereafter, centered on the Collegiate Association for the Research of Principles, must secure fifty or more distinguished professors in Korea.
If there are fifty excellent professors of the Republic of Korea, then however difficult a matter arises, these professors will become our fence and advertise us in their own specialized fields. Let us make a worldwide foundation that can be so, I say.
The Teacher told the student department head, but the Collegiate Association for the Research of Principles students must become people who hold a thorough and complete thought.
So, regarding some professors, as individuals they are disciples who learn general knowledge, but in the aspect of character and thought they must become core personnel whom the professors can admire and be moved and inspired by. And so, hereafter, if a professor’s theory and assertion are wrong, they must refute that theory and assertion and set up the right theory. But they must not slight or disrespect them. Weighing the whole context reasonably, they must clarify it. The only issue is how many core Collegiate Association for the Research of Principles members there are who can be so.
From such a standard, to connect university activity to social activity, hereafter we have decided to establish a student-residence (학사, 學舍) system. So we must make one student residence before each university. If we do so, it is bound to bring considerable effect.
So, strengthening the relation between the student residences centered on the Collegiate Association for the Research of Principles and the Seonghwa students (성화학생), those who have become third-year and fourth-year students must all become responsible people who can lecture the Principle.
When it becomes so, we must place these people by department in each university and strengthen an organization that can guide our thought. If we strengthen it so, I regard that in a short time there will be rapid development.
The Collegiate Association for the Research of Principles and the Church
The reason the Teacher, entering this year, has come to take an interest in such aspects is that the First Seven-Year Course has passed, and we are walking the Second Seven-Year Course.
In the First Seven-Year Course, the people who came forth sacrificing the whole of their individuality for the purpose until now stood at the fore. The people now in the universities are an exception.
That is why, in the Second Seven-Year Course, I intend to place throughout the country, centered on the university graduates among our association personnel.
In your carrying on church life, I regard this assembly as a good assembly. Until now, the Collegiate Association for the Research of Principles students have been floating in the air. Until now you have not been in a standpoint where you could receive faith-guidance from anyone at the church.
If one is a university student, one must play a leading role in a social organization or in a church organization. Mature adults must do responsible work at their workplaces and are people responsible for social, economic, and family problems, so these people cannot play the role of the master in the church. At such a point, the students are failing to do their responsibility, I say.
You must, coming to know the atmosphere of the church, form an atmosphere in which young people can hereafter become a standard of hope in the church. In the aftereffect of that atmosphere, the elders too turn, and from the middle- and high-school students down to the children’s division can turn.
One must make such an atmosphere, but until now the conditions to be able to be so were not equipped.
Moreover, until now our system was not such that the Teacher could so press it. And, considered centered on our provincial personnel, we have developed until now from a standpoint where it could not be so.
But from now on, what happens is that you must, in the essence of the life of faith, cultivate a foundation of church life beneath a foundation on which you can lead social life.
Yet until now, the Collegiate Association for the Research of Principles students have been floating in the air in church life. In such a state, coming out of the university, entering a workplace, and forming relations with ordinary people, they all fall away, I say. Because those people come to carry on living centered on the workplace, they do not know the value of the life of faith. Because they did not know this, those people all fell away, I say.
From now on it must not be so, I say. So hereafter, in carrying on the life of faith, I intend to make the Collegiate Association for the Research of Principles the core system of activity. And so, among these, I intend to place those who have resolved with thorough and complete resolve as regional personnel, in Seoul if in Seoul, in the provinces if in the provinces, and have them carry out activity. Doing so, if witnessing does not go well, I say bring even your friend and witness.
If we strengthen activity so, I regard that hereafter our church will develop in a short time, and also the Collegiate Association for the Research of Principles will develop considerably.
Therefore, since the Teacher intends hereafter to push forward in such an aspect, you must know the overall content and make a resolve in the new field. Do you understand? “Yes.”
Let Us Build and Make Use of a Worldwide Foundation
This time the Teacher’s going abroad is to attach the signboard of a worldwide International Federation for Victory Over Communism.
Next, organizing the Collegiate Association for the Research of Principles worldwide, we must hold many international conventions, I say. We intend to hold them not only in Korea but also in various nations such as Japan and America.
And, not only the scholarship system in Korea, but also by making our foundation in America, I regard that in the 1970s we will have a foundation on which we can use funds of at least a million dollars.
If it becomes this much, hereafter, to have the important members of the Collegiate Association for the Research of Principles carry out activity as core personnel of each nation, I intend to cultivate them as transnational personnel. To cultivate them as such personnel, I regard that many will be sent to study abroad.
So now, centered on our Sunhwa Children’s Dance Troupe, we have formed relations with all such people as the deans of the state universities of each state of America. The other time, we declined their offer of scholarship support.
Therefore, hereafter, centered on such relations, once we have only cultivated our economic foundation, we intend to send our enormous human resources to study abroad and educate them as core personnel within our system, to use them.
Seeing how the world turns and our activity, once just a few years pass from now, we will enter the main track. So you must stand at the fore and contribute to laying the foundation here.
Now you have prepared a foundation on which, centered on the purpose and centered on the whole environment, equipped both inwardly and outwardly, you can run toward the world. But how you can make use of this as your stage is a problem for you to resolve. And according to your will, the road is open without limit, I say.
Once the Teacher only recommends you, the members of the Collegiate Association for the Research of Principles, you can go abroad anytime. Since we now hold a worldwide organization, hereafter I regard that we will develop such that no organization can follow us.
In that sense, knowing that our demand centered on the universities is great, all of you, keep it in mind, and I ask that in 1969 you go forth united. You understand, do you not? “Yes.”
While the Teacher is absent, I ask that you do well, centered on the university-student department head. Because the university-student department head is now responsible for the Samseon (삼선) church, there will be considerable hindrance to his activity.
He must guide you in faith while carrying on activity, but because he cannot do that, there is considerable hindrance, so now I intend to appoint another person as the responsible person for the Samseon church.
So I am thinking of having the university-student department head devote himself only to the work of the Collegiate Association for the Research of Principles.
Therefore, I ask that, in that aspect, you unite, cooperate well, and, while the Teacher is absent, renew the atmosphere of the church. You understand, do you not? “Yes.”