The New Testament Age

신약시대 · 新約時代 · Sinyak Sidae, the Age of the Son, the Age of Adopted Sons, the Christian Era, the Age of Faith

What Is the New Testament Age?

The New Testament Age was the two-thousand-year providential era — from the birth of Jesus Christ to the inauguration of the Completed Testament Age in 1993 — during which God carried forward the providence of restoration through the spiritual victory of the cross, the foundation of the Christian church, and the sustained preparation of a worldwide bride to receive the Lord at the Second Advent. In Unification theology, it was the age of adopted sons (양자의 시대), the age of the son offered as sacrifice (아들 제물시대), and the age of faith (믿음의 시대) — the second of three providential ages that frame the whole arc of human history.

The Exposition of the Divine Principle treats the New Testament Age as a real historical period with a precise beginning, a definable internal structure, and — most importantly for Unification theology — a definite end.

The age opened with the birth of a Son who could not complete his mission and closed with the Second Advent of a Lord who finally did.

What lay between was two thousand years of providential repair work: the foundation of substance that John the Baptist had failed to transmit had to be rebuilt at the global level, through Christianity, before the Messiah of the Second Advent could appear.

The Old Testament Age was the age of providence walked while looking toward hope, the New Testament Age was the age walked seeking faith, and the coming Completed Testament Age is the age walked seeking love. The Old Testament Age established the condition of a chosen people through circumcision; the New Testament Age established faith before God through the baptism of water and the baptism of fire and the Holy Spirit; and the Completed Testament Age enters into the relationship of love with God by meeting the bond of God's love.

— Sun Myung Moon (005-109, 01/04/1959) Cham Bumo Gyeong

This early sermon — among the oldest references in the Unification corpus — captures the structural placement of the age. The New Testament Age had its own sacrament (baptism in water, fire, and Spirit), its own primary virtue (faith), and its own mode of relationship with God (adopted son).

What the Old Testament Age had done by promise, the New Testament Age did by indwelling: the believer was no longer waiting for a Messiah who would come; he was being inhabited by a Spirit who had come. But adopted sonship is not the same as direct sonship, and that gap is what the third age would have to close.

The doctrinal grounding for this reading lies in the Exposition of the Divine Principle, Part II, Chapters 4 through 6, which treat the providence of restoration centered on Jesus, the parallels between the Old and New Testament Ages, and the period of preparation for the Second Advent.

Etymological Analysis

The Korean theological term 신약시대 (Sinyak Sidae) is composed of three Sino-Korean elements: 신 (新), “new”; 약 (約), “covenant” or “binding agreement”; and 시대 (時代), “age” or “era.”

The composite word translates literally as “the age of the new covenant” — the dispensation governed by the covenant Jesus inaugurated at the Last Supper, when he identified the cup as “the new testament in my blood, which is shed for you” (Luke 22:20).

In ordinary Korean Christian usage, Sinyak Sidae refers without controversy to the age following the birth of Christ — the period covered by the New Testament documents and the era of the Christian church up to the present day.

Korean Protestants, Catholics, and Orthodox Christians use the term identically with their counterparts in other languages. For nearly all of mainstream Christianity, the New Testament Age is the age in which we still live.

In Unification theological usage, the term names something more specific and more closed. Sinyak Sidae is the second of three structurally distinct providential ages, with a precise terminus. It opened at the birth of Jesus and closed in 1993, when Rev. Sun Myung Moon and Dr. Hak Ja Han Moon proclaimed the Completed Testament Age.

Whenever Rev. Moon spoke of Sinyak Sidae, he was naming an era that had already concluded in his own lifetime — an era whose work was substantially done, even if its inheritance had not yet been fully internalized by the world's religious bodies.

The gap between common Christian usage and Unification usage is, therefore, eschatological. Mainstream Christianity treats the New Testament Age as continuing until the Parousia, which is held to lie in the future.

Unification thought treats the Parousia as already accomplished in the person and mission of Rev. Moon, and the New Testament Age as therefore already complete.

To call the New Testament Age past is one of the most distinctive and consequential moves in Unification theology.

Theological Definition: The Age of Adopted Sons and the Offered Son

Three structural definitions, taken together, capture what the New Testament Age was.

It was the age of adopted sons (양자의 시대). Where the Old Testament Age had related humanity to God as servants, the New Testament Age elevated that relationship by one stage.

Through Jesus's spiritual victory on the cross and the descent of the Holy Spirit at Pentecost, believers became adopted into God's family—not yet by direct lineage, but by legal incorporation.

The Pauline letters speak of this elevation explicitly:

“Ye have received the Spirit of adoption, whereby we cry, Abba, Father” (Romans 8:15).

The status was real, and the privilege was real, but adopted sons do not share the bloodline of the parent; they are admitted to the family by an act of will, not by birth.

The Old Testament Age is the age of servants, and the New Testament Age is the age of adopted sons. What the Unification Church proclaims is the Completed Testament Age. In the New Testament Age one had to become an adopted son and rise to the position of a son in order to meet the parents. But in the Completed Testament Age one becomes not an adopted son but a direct child. The adopted son's bloodline differs; he has no relation to the parent except through a chosen agreement.

— Sun Myung Moon (024-322, 09/14/1969) Cham Bumo Gyeong

The bloodline distinction is what makes the New Testament Age structurally incomplete. An adopted child enjoys every legal right of a natural child but does not share the family's genetic substance. Spiritual rebirth through the Holy Spirit gave Christian believers a new spiritual bloodline, but it did not yet restore the original physical lineage that Adam's Fall had defiled.

This is why Unification Thought speaks of the New Testament Age as accomplishing spiritual salvation only, and why a third age was required to accomplish what spiritual salvation alone could not.

It was the age of the offered son (아들 제물시대). Each providential age, in Unification typology, is named after what is offered as its central sacrifice.

In the Old Testament Age, animals and material conditions stood in for the human worshipper. In the New Testament Age, the sacrifice was elevated to the human person himself: Jesus, the Son of God, offered himself up not as a substitute for someone else but as the providential figure himself.

Calvary was not a planned culmination but a forced one — the cross became necessary because John the Baptist's failure had collapsed the foundation Jesus was meant to inherit. Once the foundation was lost, only the offering of the Son himself could ransom the spiritual half of the providence.

It was the age of faith (믿음의 시대). Where the Old Testament Age oriented the heart toward hope (a future promise), the New Testament Age oriented it toward faith (a present trust).

The central acts of the age were acts of belief: belief that the crucified Jesus was the Christ, belief that the Holy Spirit indwelt the believer, belief that the resurrection was real, and belief that the Second Advent would come. The age moved forward not by what believers could see — Jesus had ascended; the Kingdom remained invisible—but by what they trusted in the testimony of the Spirit and the apostles.

These three definitions are not three separate descriptions but three faces of a single reality. The age was the age of adopted sons because adoption was the highest relationship the Son's spiritual victory could secure; the age was the age of the offered son because adoption required the Son to die to bestow it; the age was the age of faith because the believer's relationship to that adoption was one of trust rather than direct experience.

The Internal Structure: Sub-Periods of the New Testament Age

The Unification doctrine of dispensational time-identity (시대 동시성) holds that the providential pattern unfolded across the four thousand years of the Old Testament Age recurred structurally within the two thousand years of the New Testament Age. Each Old Testament sub-period had a New Testament counterpart, performing an analogous providential function.

The period of persecution under the Roman Empire (the first three centuries CE) corresponded to the four hundred years of slavery in Egypt. As the Israelites had been oppressed by a Gentile empire while their identity was forged, so the early Christians were oppressed by Rome while the church coalesced around the canon of scripture, the rule of faith, and the apostolic succession. Both periods ended in deliverance: the Exodus under Moses and the Edict of Milan under Constantine in 313 CE.

The period of Christian Patriarchs and Councils (313–800 CE) corresponded to the period of the Judges and the early monarchy. In both, a community newly delivered from external oppression worked to consolidate its identity through doctrinal definition, legal codification, and the establishment of central institutions.

The seven ecumenical councils, the writings of the Latin and Greek Fathers, and the conversions of the Germanic peoples—all served the same providential function as the Mosaic Law and the Davidic kingdom in the Old Testament Age.

The period of the Christian Empire (800–1517) corresponded to the period of the United and Divided Kingdoms. The crowning of Charlemagne in 800 CE inaugurated the Holy Roman Empire as the political-religious counterpart to the kingdom of David and Solomon. The schism of 1054 between Rome and Constantinople paralleled the division of the Davidic kingdom into Israel and Judah.

The corruption of the medieval papacy and the Avignon Captivity (1309–1377) paralleled the Babylonian Captivity of Israel—both were periods in which the central religious institution was held in exile from its proper seat.

The period of the Reformation (1517–1648) corresponded to the period of return from Babylon and the rebuilding of the Temple. As Ezra and Nehemiah had rebuilt the Jewish religious community on the foundation of the law after the exile, so Luther, Calvin, and the Reformers rebuilt Christian faith on the foundation of scripture after the medieval corruption.

The period of preparation for the Second Advent (1648–1918) corresponded to the four hundred years between Malachi and John the Baptist. Across both periods, the prophetic voice was largely silent in the strict sense, while the broader cultural conditions for the Messiah's coming were prepared.

The Enlightenment, the industrial and scientific revolutions, the spread of democracy, and the global missionary movement—all created the worldwide conditions in which a Lord at the Second Advent could be received not by a single nation but by humanity as a whole.

The final period of the New Testament Age (1918–1992) corresponded to the immediate prelude to the first coming of Christ.

The two World Wars are read in Unification thought as providential conflicts that purified the world's religious and political systems and brought the Christian-cultural sphere into a position of victory.

The 1945 liberation of Korea was meant to be the moment when the worldwide bride received the Bridegroom; instead, as the entry on John the Baptist sets out, the Korean Christian leadership failed to recognize Rev. Moon, forcing a forty-year extension of the age into the period of restoration centered on the True Parents.

The Two Halves: Spiritual Victory and Physical Failure

The most consequential structural fact about the New Testament Age, in Unification reading, is that it accomplished only half of what it was meant to accomplish.

Jesus's mission was twofold. Spiritually, he was to redeem the human heart and open the way for the indwelling of the Holy Spirit; physically, he was to marry, establish a true family, and beget a sinless lineage that would gradually replace the fallen lineage of Adam.

The first half of this mission, he completed at the cross and in the resurrection. The second half was prevented by the unbelief of Israel and the failure of John the Baptist; he died unmarried and without natural children, leaving the physical restoration to a Lord at the Second Advent.

This is why the Exposition of the Divine Principle distinguishes carefully between spiritual salvation (영적 구원) and physical salvation (육적 구원). The New Testament Age accomplished the former completely — every Christian who has lived since Pentecost has had access to genuine spiritual rebirth through the Holy Spirit. But the latter was deferred.

The body of the Christian, even after the most intense spiritual rebirth, remained subject to the lineage of original sin and would remain so until the Lord at the Second Advent established the true lineage on earth.

The providence of spiritual salvation has been completed and humanity has been spiritually reborn, but that alone is not enough. We must be reborn spiritually and physically together. The Lord who is to come is coming as the True Parent, coming as the father of humanity in physical substance, coming as the bridegroom in physical substance to seek a bride from among humanity in physical substance. The Lord at the Second Advent must complete what was not completed — the giving birth to spiritually and physically perfected sons and daughters, on the foundation of Jesus's spiritual salvation.

— Sun Myung Moon (012-228, 05/15/1963) Cham Bumo Gyeong

This sermon — delivered three years after the Holy Wedding of 1960—names the architecture explicitly. The New Testament Age stood on Jesus's spiritual victory but did not yet possess his physical victory.

Christianity, the institution that grew out of the spiritual victory, accumulated 2,000 years of devotion, missionary expansion, and ecclesial structure based on that incomplete foundation. What it did not have, and could not give itself, was the physical inheritance that only a returning Lord could bring.

Christianity as the Bride: The Providential Vehicle of the Age

If the Old Testament Age had Israel as its central providential nation, the New Testament Age had Christianity as its central providential community.

The relationship between Christianity and the returning Lord was meant to mirror the relationship Israel was meant to have with Jesus: a worldwide bride preparing herself for the Bridegroom, ready to receive him when he arrived and to direct humanity to him.

The shift from a nation to a transnational community was structurally significant.

The Old Testament foundation had been built within a single ethnic and territorial people; the New Testament foundation had to be built across nations, languages, and cultures, because the Lord at the Second Advent would come not for one chosen race but for the human family as a whole.

The two thousand years of Christian missionary expansion — from the apostolic journeys of Paul, through the conversion of Europe, the Spanish and Portuguese missions to the New World, the Protestant missionary societies of the nineteenth century, and the Pentecostal explosions of the twentieth — were the providential mechanism by which a worldwide bride was prepared.

The United States held a particular position in this scheme. As Israel had been the central providential nation of the Old Testament Age, America was the central providential nation of the New Testament Age — the heir to the Christian foundation, the Cain-position elder brother who was meant to lead the world's nations toward the returning Lord.

Rev. Moon's American ministry from 1971 to 1985, including the Yankee Stadium and Washington Monument rallies, the Christian–Unification dialogue, and the imprisonment at Danbury, was a sustained attempt to call America into its providential responsibility before the New Testament Age closed.

The Closing of the Age: Why 1993 Matters

The end of the New Testament Age was neither sudden nor merely symbolic. It was the cumulative outcome of a forty-year extension that had itself been the cumulative outcome of a 2,000-year preparation.

The Liberation of Korea on August 15, 1945, was meant, in Unification reading, to be the moment when the New Testament Age reached its fulfillment. Within seven years of that date—by 1952—the worldwide Christian bride, with Korean Christianity at its hinge, was meant to have received Rev. Moon and inaugurated the Kingdom on earth.

As the Cham Bumo Gyeong narrative makes plain, this did not happen. The Korean Christian leadership did not receive him; the seven years that should have completed the providence ended instead in the Korean War, the imprisonment of Rev. Moon at Heungnam, and the necessity of starting the providence over from a foundation of zero.

The forty-year period that followed—from 1952 to 1992 — was the wilderness extension of the New Testament Age. Rev. Moon and Dr. Hak Ja Han Moon, married in 1960, spent these decades rebuilding at the worldwide level the foundation that Christianity had been meant to deliver in 1945.

The first seven-year course (1960–1967), the second (1968–1974), the third (1975–1981), the period of American ministry (1971–1985), the international expansion of the movement, and the final years of completion through the international Holy Marriage Blessings—all served to substitute, within a single forty-year period, for the work Christianity had failed to complete across forty years.

The proclamation of the Completed Testament Age took place across three dates in 1993.

On January 3 in Seoul, at the former headquarters church in Cheongpa-dong, Rev. Moon delivered the address “Providential Retrospection and the Completed Testament Age,” declaring the completion of the New Testament Age and the opening of the new era.

On January 10 at Belvedere in New York, he confirmed the proclamation, framing it explicitly as the victorious conclusion of the forty-year re-indemnity course from 1952 to 1992.

On April 10, the message “True Parents and the Completed Testament Age” was simultaneously proclaimed in 160 nations, marking the worldwide opening of the new dispensation.

What this means theologically is precise: the New Testament Age, which began with the birth of Jesus, ended in 1993. Its work is complete. Christians who continue to live within its framework — who continue to wait for a Lord still to come and to relate to God as adopted sons rather than as direct children — are doing so without the structural support the age once provided. They are, in Unification reading, living in an age that is no longer there.

Looking at the providence of restoration, the Completed Testament Age must complete the New Testament Age, and the New Testament Age must complete the Old Testament Age. Because the will was not completed in the Old Testament Age, that will was carried over into the Completed Testament Age. In this respect, the Completed Testament Age is the era that must take responsibility for every historical mission.

— Sun Myung Moon (046-113, 08/13/1971) Cham Bumo Gyeong

The same logic that held the New Testament Age responsible for completing the Old now holds the Completed Testament Age responsible for completing the New. The age was not abolished — its conditions remain constitutive of present spiritual life — but its forward motion has stopped. Whatever has not been finished by 1993 has been carried forward, and the responsibility now belongs to the age that follows.

What the New Testament Age Bequeathed: The Permanent Inheritance

To call the New Testament Age past is not to call it irrelevant. The age bequeathed an inheritance that the Completed Testament Age now stewards.

It bequeathed the spiritual rebirth of believers. Every Christian who has been genuinely reborn in the Holy Spirit across two thousand years of Christianity entered into a relationship with God that was real and that endures. Unification thought does not deny the reality of this rebirth; it places it in context. Spiritual rebirth is necessary; it was not sufficient.

It bequeathed the worldwide bride. The two thousand years of Christian missionary expansion produced a worldwide community ready, in principle, to receive the Lord. The fact that most of this community has not yet recognized the Second Advent does not negate its providential preparation; it means that the work of recognition is the work the Completed Testament Age must do, on the foundation Christianity has built.

It bequeathed the canonical scriptures. The New Testament documents — the four Gospels, Acts, the Pauline and Catholic letters, Revelation — remain authoritative within their age and remain inheritances within the age that follows.

The Completed Testament Age does not abolish the New Testament; it adds to it the Cham Bumo Gyeong, the Cheon Seong Gyeong, and the Pyeong Hwa Gyeong, which complete what the earlier scriptures could only foreshadow.

It bequeathed the cross. The cross was not God's primary will; it was the product of John the Baptist's failure. But once embraced, it became the most enduring symbol of self-giving love in human history, and the spiritual victory it secured is the foundation on which every subsequent providence rests.

The Completed Testament Age does not erase the cross; it completes the work the cross began.

Practical Dimension: How a Past Age Shapes Present Life

That the New Testament Age has ended changes the disposition of the believer in concrete ways.

It changes how Blessed Families relate to Christianity itself. The New Testament Age's signature institution is no longer the providential center; it has been superseded by the providence of the True Parents. But this does not mean Christianity is to be despised — it means it is to be loved as an elder brother who was prepared to receive what it could not yet recognize.

Rev. Moon's repeated emphasis on Christian–Unification dialogue, on financing interfaith conferences, and on respecting the Christian foundations of Western civilization all flow from this disposition.

It changes how members read scripture. The Old and New Testaments remain inspired and authoritative, but each within its own age. The New Testament's silences — the unmarried Jesus, the unfulfilled Kingdom, the deferred parousia — are read not as mysteries to be reverently set aside but as evidence that the New Testament Age was incomplete by design and required a third age to fulfill it.

It changes how members understand their own salvation. Spiritual rebirth, real as it is, no longer suffices on its own. The Holy Marriage Blessing is required to graft the believer into the new lineage of the True Parents, completing the physical work that the New Testament Age was unable to finish. Without the Blessing, the believer remains an adopted son; with it, he becomes a direct child.

The most consequential application is dispositional. To live wisely in the Completed Testament Age, a Blessed Family must remember that two thousand years of Christian devotion stand behind it — that the cross of Jesus, the witness of the apostles, the labors of the Reformers, the sacrifices of countless missionaries, all helped lay the foundation on which the present age now builds. To despise the New Testament Age is to despise one's own inheritance. To absolutize the New Testament Age is to refuse the inheritance's completion.

The right disposition is gratitude for what the age accomplished and clear recognition that its accomplishment, though real, is past.

Academic Note: How Scholars Read the Closure of the New Testament Age

The Unification claim that the New Testament Age has already ended — that the world has entered the Completed Testament Age — is among the most theologically demanding claims in New Religious Movements scholarship, because it directly challenges the central eschatological framework of mainstream Christianity.

George Chryssides, in The Advent of Sun Myung Moon: The Origins, Beliefs and Practices of the Unification Church (1991), notes that the doctrine places Unification thought in the lineage of realized eschatologies — traditions, including some currents within Quakerism and the early Latter-day Saint movement, that hold the eschaton already to have arrived in some real sense. He argues that the Unification version is unusually structured because it ties the closure of the New Testament Age to specific historical events (the Holy Wedding of 1960, the proclamations of 1993) rather than to a generalized spiritual claim.

Frederick Sontag, in Sun Myung Moon and the Unification Church (1977), reads the doctrine as evidence of Unificationism's commitment to providential historicism: ages have beginnings and ends in real time, the present moment occupies a specific position in a definable sequence, and the believer's responsibilities are shaped by where in the sequence he stands. Sontag argues that this position is closer to classical Reformed historicism than to the dispensationalism of the modern American evangelical mainstream, despite the surface similarity in language.

Massimo Introvigne, writing on Unificationism in The Unification Church (Studies in Contemporary Religion, 2000), situates the closure of the New Testament Age within the broader doctrine of progressive revelation: each age reveals what could be revealed under its conditions, and the closure of one age opens the conditions under which the next can reveal more.

On this reading, the closure of the New Testament Age is not a denigration of Christianity but a hermeneutic claim about how revelation unfolds.

Eileen Barker, in The Making of a Moonie (1984), notes the practical effect: members who internalize the closure understand themselves as living in a uniquely demanding moment — the founding period of the Completed Testament Age — which intensifies the sense of providential responsibility.

Among internal Unification theologians, Young Oon Kim, in Unification Theology (1980), and Sang Hun Lee, whose Unification Thought is developed across volumes available at uthought.org, treat the relationship between the New Testament Age and the Completed Testament Age as the central interpretive key for reading both Christian history and contemporary religious life.

Comparative Religion

Christianity — Mainstream Christianity holds that the New Testament Age continues until the Second Coming, which is variously understood as a future bodily return (premillennialism), a future return after a millennium of Christian advance (postmillennialism), or a continuing spiritual presence of Christ in the church (amillennialism).

The closest historical Christian parallels to the Unification claim of an already-closed New Testament Age are found in certain currents of Joachimite thought, in some Anabaptist eschatologies, and in early Quakerism — all of which have tended to be marginal within the Christian mainstream.

Judaism — Rabbinic Judaism does not recognize a “New Testament Age” at all, since it does not accept the messianic claim of Jesus. The closest internal Jewish parallel to the Unification framework is the rabbinic distinction between olam ha-zeh (this age) and olam ha-ba (the age to come), with the Messianic Age as the hinge — a structurally similar division of providential time, but populated with different content.

Islam — Islamic theology recognizes Jesus (ʿĪsā) as a great prophet who brought the Injīl, but holds that his dispensation was completed and superseded by the prophethood of Muḥammad and the Qurʾānic revelation in the seventh century.

Islam thus shares with Unification thought the conviction that the dispensation initiated by Jesus has ended, while differing on what closed it: for Islam, the Qurʾān; for Unification thought, the True Parents.

Buddhism — There is no direct parallel; the providential-age framework is intrinsically Abrahamic. The Mahāyāna doctrine of the Three Turnings of the Wheel of Dharma is structurally similar in treating later teachings as completions of earlier ones, but operates within a non-historical metaphysics.

What makes the Unification concept of the New Testament Age distinctive is its specificity. It is not merely that Jesus's age has been completed — it is that the completion happened on a specific date, in specific places, through specific events, and that the world has entered a new dispensation whose conditions can be named and lived under. Other traditions can affirm transition; only Unification thought specifies when, where, and through whom the transition occurred.

Key Takeaway

The New Testament Age was the two-thousand-year providential era from the birth of Jesus to the proclamation of the Completed Testament Age in 1993, during which God carried forward the providence of restoration through the spiritual victory of the cross and the sustained preparation of a worldwide Christian bride.
It was structurally defined as the age of adopted sons (relationship to God), the age of the offered son (mode of sacrifice), and the age of faith (orientation of the heart), elevating the Old Testament Age's servant-relationship while still falling short of direct sonship.
The age accomplished spiritual salvation completely but was unable to accomplish physical salvation — Jesus completed the spiritual half of his mission at the cross but was prevented from completing the physical half, leaving the establishment of a sinless lineage to a Lord at the Second Advent.
The age was closed in three proclamations in 1993 — January 3 in Seoul, January 10 at Belvedere, and April 10 worldwide in 160 nations — following a forty-year extension (1952–1992) that re-indemnified the failure of Korean Christianity to receive Rev. Moon at the 1945 Liberation.
The age is past, but its inheritance remains permanent: the spiritual rebirth of believers, the worldwide Christian community as a foundation for the Second Advent, the canonical scriptures, and the cross — all carried forward by the Completed Testament Age that completes them.

When exactly did the New Testament Age end?

Unification thought identifies three proclamation dates in 1993 — January 3 in Seoul, January 10 at Belvedere, and April 10 worldwide — but the providential transition itself is dated to the completion of the forty-year re-indemnity course at the end of 1992.

If the New Testament Age has ended, is Christianity still valid?

Christianity remains valid as the providential vehicle of the New Testament Age and as the inheritance on which the Completed Testament Age builds; what has ended is its forward providential motion, not the reality of the spiritual rebirth it has mediated.

How does the New Testament Age relate to the dispensational time-identity doctrine?

The same providential pattern that unfolded across the four thousand years of the Old Testament Age was telescoped into the two thousand years of the New Testament Age, with each Old Testament sub-period having a structural counterpart in the Christian era.

Key Texts

The Exposition of the Divine Principle — The Period of Preparation for the Second Advent — The systematic treatment of the New Testament Age's internal structure and its parallel relationship to the Old Testament Age.
Cham Bumo Gyeong — Contains the most extensive teaching on the closure of the New Testament Age and the inauguration of the Completed Testament Age in 1993.
Cheon Seong Gyeong — Anthologized teachings of Rev. Sun Myung Moon on Christianity, providence, and the meaning of the cross.
Pyeong Hwa Gyeong — Public declarations on the role of Christianity in the providence and the dawning of the Completed Testament Age.