Former Headquarters Church.
I give thanks to God, who was with me on the long journey, and I thank you from my heart that, through your many prayers, I have returned safely.
Meanwhile, going around the whole world, I saw many new facts and encountered much new work. I cannot speak of all of it in this hour.
So, putting such talk off for later, in this hour I will speak about the field into which we must go hereafter, among the things I felt while going around the world.
Out of the thought that heaven and earth must again toil, I will speak for a little while under the title “The Place Heaven and Earth Must Without Fail Seek.”
Because the hall is cramped, it will be quite uncomfortable, but I hope that, in a quiet atmosphere, you will help to compose an atmosphere of grace together.
The Direction and Purpose God Goes
Today, whether the individual, the family, our nation, or, further, the whole world, everyone publicly acknowledges that one must not remain in the present life and environment.
What does this mean?
Originally, God existed, and there was a Will He had providentially planned; had it become as His Will intended, a reality such as today’s would not have unfolded.
If, despite God existing, it has become like this, then one cannot but acknowledge here the intervention of some other existence that is not God. Therefore, one cannot but affirm the fact that today we are living in a fallen world.
That is, because it fell, there is no way to deny that there is a world-historical destiny and a realistic circumstance by which one cannot but deny the present and, holding the mission of the pioneer and the mission of the fighter, pass through a course of battle and a course of adversity toward a new hope of tomorrow.
God cannot simply leave such a world as it is. So, leading the countless human beings on the earth, the steps God has groped along until now toward the place heaven and earth must go are human history and the history of the providence—this we know well.
Originally, there had to be a society and world that God providentially planned, and that was accomplished as God desired—that is, one native land that all people in common could hold.
In that native land, setting up the foundation of heart (심정), forming a bond together with beloved parents, equipping the bond of brothers centered on those parents, and passing through the forms of one family, clan, kindred, people, and nation to accomplish one new world—this is what humankind today demands and desires, and it was God’s purpose of creation; this cannot be denied.
Because of whom did the world fail to accomplish such a purpose?
It is because our human ancestors came to err through the temptation of Satan. So we fight to escape from this environment.
We can know, from the course of history until now, that the reason God has fought until now lies here.
When seen from such a viewpoint today, we can know that God has, until now, sought Korea. Not only that, but we can also know the fact that He has sought the countless peoples and countless nations spread throughout all directions. Even until the present, there remains God’s course of having to go and seek.
The One who is in the position of having to go toward one final point of purpose together with humankind and of having to guide that humankind is God—this we know well.
Heaven came seeking toward the earth, and humankind is following toward the purpose Heaven desires. Yet though what Heaven purposes and what humankind purposes ought to coincide so that their direction is the same, until now, in the course of history, we have not seen the point of coincidence of purpose, nor the point of coincidence of direction.
So, though countless ancestors toiled in the course of history, that toil did not become toil for the purpose, and it flowed away without becoming an eternal, unchanging foundation of Heaven’s victory that could coincide with the Will—this I felt keenly, place after place, while touring the world this time.
When we look at the history of the Israelite people, in Adam’s family, centered on Abel and Cain, God sought Abel and made him the starting point of hope, seeking to set up Heaven’s original great purpose—this was God’s footstep. But because Abel, who came to face the providence in such a historical course, could not bear it, he could not receive the God who came seeking. And because he did not prepare the foundation needed before the God who came seeking, the fight of Cain and Abel broke out, and God’s purpose and God’s direction, which had come to Adam’s family centered on Abel, went awry.
When we think centered on God today, it is not that we asked and God came seeking, but that God, desiring it, came seeking us. That the human being must not be in such a position and that one must escape from such an environment is the mission and responsibility of fallen humankind.
Though it is our original duty to attend to the One who came seeking and our mission to remove any difficulty on the path by which He comes seeking, you must know that among our ancestors there was not even one such person.
Abel himself did not know the path by which God came seeking, and he did not prepare a foundation on which he could attend God. Abel himself did not coincide with God’s purpose and God’s direction; moreover, because Cain and Abel, though in a brotherly relationship, broke into a fight, God’s direction and purpose went awry at that time.
And so God came to seek Noah again. Though Noah toiled for 120 years, we must know that behind that toil there was God, who toiled even more than Noah.
In an environment of not one day but the long years of 120—where countless enemies mocked and there was no one to receive him—we must know how grief-stricken was the heart of God, who watched Noah follow on, gazing toward one moment and one purpose God awaited.
God, Who Toils Behind History
We know that Noah himself did not know the step by which God came seeking and that Noah’s family did not know the path Noah had to go.
In this way, we cannot deny the fact that all the individuals, families, or related people who appeared in history, taking charge of God’s providence in place of their age, failed to fully carry out the responsibility they ought to have done before God’s Will and, on the contrary, drew forth sorrow in God.
Because in Noah’s family too the Will of God could not be accomplished, it was again prolonged to Abraham, and passing through Moses to Jesus, over the long history of four thousand years, God came seeking with the mission of a pioneer.
And so we must know how much God toiled, over four thousand years and until now, gazing toward that one day He had not found, to set up the realm of the chosen people of Israel.
For four thousand years, God ceaselessly toiled, God was ceaselessly rejected, and God could not rest in peace of mind. We must consider the fact that our ancestors and the ancestors of Israel, even in the time when God was sorrowing and suffering, far from consoling God, betrayed God.
In four thousand years, among this betraying people, there was not one representative who could greet God, not one person who welcomed God before the foundation cultivated throughout the whole course of history.
We know that the one central being who, representing such a people and representing this land, could attend God to be thankful for God’s toil; the one being who could console God’s suffering; the one central being who came shouldering the overall mission to bring that purpose to a conclusion by making God’s purpose and direction coincide—that one central being whom God sent after toiling for four thousand years—was Jesus Christ.
Jesus was a being to resolve the han (한) of God’s sorrow in place of four thousand years of history and a being who came to make God’s purpose and direction coincide. But though the Israelite people ought to have followed his direction, inherited his purpose, and corrected their errors until then, they did not coincide with the purpose and direction he aimed for.
So Jesus had to greet a historical moment of sorrow that he, for his part, could not but go through. We know that this remains an unspeakably grievous fact for humankind today.
For that reason, we must know that the One who, from when Jesus came and went until now, still stands in the position of having to take responsibility for the toilsome course of history and bear the mission of a pioneer, is God.
So we must not forget the fact of how much blood, tears, and sweat God shed behind the scenes, until, securing this land a second time, He brought about the worldwide development of today.
When we look at the history of Christianity today, we ought to give thanks that, over the course of history, all the prophets and martyrs shed their blood and widened the foothold toward the purpose God desired. But more than that, we must know the fact that God, each time He faced them—gazing toward a moment of hope, before their earnest hearts that aimed at His Will, or facing those who went the path of death, giving their full devotion and loyalty—was unspeakably sorrowful.
We must also know that it was God’s even greater sorrow that the Israelite people, who had toiled for four thousand years and laid the foundation, were broken, and He had to put forward a gentile people and secure it again.
The Person God Calls
Until now, God has also borne the mission of a pioneer. We come to think that until now there has been, on this land, no true multitude, no true single being, who paved a path to welcome God and prepared a foundation to give God rest.
We today, thinking of such a position of God, must know all the better that the wretched history of Christianity hidden within the two thousand years of history is a history that toiled God and grieved Him.
Therefore, Christianity must not be split into countless denominations. It must become one. It was the mission of Christians to be united—above and below, left and right, front and back—and, regardless of which age or which period, to coincide with the providential purpose and direction God aims at. But they, until now, not knowing where God aims at or what God’s purpose is, have been dragged along to the present, tumbling along together with history. Had they coincided with God’s purpose and with the direction He aims at, Christianity today would not have become so powerless.
The one who came as the one responsible to coincide with God’s purpose and direction upon this earth, prepare an environment in which God could come seeking and console Him, and set up before Him the way of filial devotion and the law of loyalty was Jesus. But he went just so, unable to pour out to anyone the heart he held within.
Beholding heaven, Jesus Christ saw that a great crisis of God’s toil remained; beholding earth, he saw that a wandering multitude remained—and so he had to come again, to console God and to guide the wandering humankind upon the earth.
Therefore, Jesus, hanging the noun “Second Advent” upon some future point of goal, comes seeking again. That is why he urged people to become brides who give their full loyalty to God and commanded them to become children who give their full loyalty to God. He commanded them to go on cultivating the way of loyalty toward God.
But because one starting point from which one could set out from God and Jesus was not decided, centered on this land, this world became a world we do not desire, and Christianity, failing to become the Christianity God and Jesus require, is rolling along—and we know well that this reality of today is the Last Days.
When, at such a point, we look back once more, the question is what kind of person God is calling toward this land. God is not calling a person of much learning, nor a person with authority to command the world.
If the path God comes seeking along is a path of the cross, He will call a multitude who can make the path of the cross into level ground. And if that path is thorny, He is calling a multitude who can take responsibility for that thorny path with the mission of a pioneer.
God does not desire a person who, centered on himself, wishes God to come to him, but desires a person who, fully rendering the way of a loyal subject and the way of a filial son and filial daughter, can console the sorrow and suffering of God, who has toiled through the long years of six thousand years.
Therefore, we must decide the position of a true child who can stand in the place of God’s standard of heart—a place that has not existed since the beginning of history, bound together in heart so that one could not part even if one tried.
We must know that this is the historical destination humankind must finally reach today.
Even at this present hour, we hold a han that is not resolved even when we pour out toward Heaven a heart that cries aloud. Furthermore, to bear the mission of a pioneer that others do not know, we have struggled day and night.
If today my strength is insufficient, I must make my condition of vow my condition of faith and offer all of myself and become one who without fail paves the path God must go.
The Person Who Can Truly Console God
Through six thousand years of history, countless multitudes and religious bodies have, until now, demanded of God a path of their salvation and rest, but the multitude of our Unification family cannot be so.
Feeling the shame of being unable to set up one’s own face and dignity before the God who has come seeking until now, one must become a vanguard who pioneers the thorny path and the path of Golgotha left in this nation and the world and shoulder, in God’s stead, the foundation of toil God ought to bear.
One must be able to go, in God’s stead, the thorny path God would go. Therefore, if we cannot become a multitude that says, when God comes seeking, that through ourselves we will find for Him one hour of rest, one day of rest, we come up against the problem of where God will go.
Judging even by today’s historical currents and demonstrable facts, in this age in which the thought of individualism is overflowing (漲溢), it becomes ever harder to find a person who would put himself forward as a sacrificial offering before the whole.
Such a phenomenon appears in every aspect of society, and under such social conditions, God cannot come seeking.
So one must resolve that one will resolutely take responsibility for the path God would toil along and become a guide before the One who comes pioneering it. We must become ones who worry lest dirty earth soil the clothes He comes wearing. We must not become an existence of worry before Him.
It was the responsibility of the countless religious people until now to seek, from among the world’s humankind, and set up before God a multitude who, in preparing the way ahead of the One who comes pledging loyalty before God, can, when there is a fault, say, “So-and-so, you must not do thus,” and worry together. Yet, despite this, when we look around the world, we can vividly feel that things grow ever farther from such a realm and are deviating from their proper orbit. (abridged)
The believers of unification have the responsibility, taking the ideal of creation as their standard and grasping that direction, to achieve victory upon the earth. To suffer hardship for God, one must become—if a man, a man; if a woman, a woman—one who pledges loyalty and can put that vow of loyalty into practice.
God has a hope for one Will and purpose, has a circumstance He must bring against the earth, and holds a heart that must form with us the bond of parent and child.
For us to take charge of the course that connects God’s desire and circumstance and heart, we cannot stop the path we have gone until now, and we must make the conditions in which God can gladly give us His command.
Such conditions in which God can give us His command must not be lacking in the historical course of this age. One must become a person who volunteers for the command before the Father, saying, “Give Thou me a command.”
Jesus prayed thus in the garden of Gethsemane:
“My Father, if it be possible, let this cup pass from me. Yet not as I will, but as Thou wilt.” (Matthew 26:39)
Seeing this, we can know that the Will of Jesus and of God were at a distance from each other. Their circumstances differed. Their standards of heart differed. That is why he prayed, “Not as I will, but as the Father wills.” The Father’s Will is the Will that heaven and earth must seek, that must absolutely be accomplished. One person who must accomplish it for Him must appear.
Therefore, God, through the countless prophets of successive ages, and also through Jesus, had set up upon this earth the way of serving God as one original exemplar to be sought and accomplished from a place where humankind’s ideal and heart and life could coincide.
Despite this, we know that human beings have continued until now at a vague distance, with an uncertain faith.
Jesus’ Han
God is, at the present point, demanding responsibility from us. Therefore, when you go forward for the Will, how you go is important.
One must not stand in the place of dying like Abel, nor stand in the place of overturning the whole Will of Noah like Ham, nor stand in the place of erring in the three offerings like Abraham.
Nor must one enter such an environment as that in which Moses erred by wrongly striking the rock, or in which Jesus, in the garden of Gethsemane, said, “Father, if it be possible, let this cup pass from me.”
Then centered on what must one go forward?
One must seek a firm center more advanced than even Jesus’ place. This time is the Last Days. (abridged)
Centered on God, we must be able to step forward, saying that I will do, in his stead, what Jesus tried to do as a pioneer toward the world. Jesus wished to go east and west to save all the people of the world, but he could not. He could not take responsibility and pave the path before the God who comes seeking this land. He could not advance to the place where he could know in advance the path God would go, pave that path, and say, “Come Thou by this path and rest.”
So Jesus had to go bearing a han.
Then what is the final starting point that heaven demands and earth demands? It is a foundation in which, when God comes seeking me, He can neither go elsewhere even if He tries nor do otherwise even if He tries—that is, a foundation on which I can take responsibility for the path God must go and the work God must do and give God rest. We must pave that upon this earth.
How must this be done?
The path God has toiled along these six thousand years until now has not been a path of glory. God was the One who, shedding blood and sweat for all people, tried to save them even on the crisis-ridden road of death. But Jesus knew well the God who, though always rejected by human beings, sought such environments and, toiling to a wearisome degree, carried out the mission of a pioneer.
Jesus too, when he went bearing the cross on his back toward the summit of Golgotha, though he repeatedly collapsed, worn out by its weight, said, “Though it grieves me that I fall, O God! forgive Thou them.”
Failing to fully render the way of filial piety before God, he collapsed twelve times, and each time he went bearing the mind, “I go this path because I could not give all my blood for the Father and could not fully render filial devotion”—and ”so Satan could not set up a condition of accusation before God.
Before Jesus, who gave his full loyalty to God and offered his life, even Satan, however much a Satan, could not accuse. And so, by the working of a new resurrection being accomplished, Christian faith began—this we know. Therefore, that a father cannot leave his son even if he tries, and a child cannot part from his father even if he tries, is the heavenly order (천륜).
And so the very one who comes to take responsibility for and accomplish the Will not accomplished on this earth is Jesus at the Second Advent.
Coming to this earth, he teaches the way by which one can console God, teaches the way by which one can take responsibility in God’s stead, and teaches the way of a child. And so the victorious being who can remove all activities and conditions God does not require—that is, who can secure the whole environment—is the very central being God requires.
There may come a time when the workers of unification feel that having met the Teacher is, on one side, a han. I know that you have walked, until now, a path of adversity that others do not know. Among you, there will be some who follow gladly and some who, driven by circumstance, follow reluctantly. There will be forms of every kind. But the question is whether, in the position each is placed in, one can bear the mission of the age entrusted to oneself; whether one has become a self who can coincide one’s direction with the purpose that heaven and earth in common require, and, while repaying God, can present a condition of consolation. Thinking thus, one will feel that there is still a long way to go.
Until now, people who believe in Jesus have said,
“Oh, God is upon the throne; let all things of heaven and earth worship Him.”
Do you think it is so arranged? When one’s own sons and daughters are dying at the very edge of life, in a position where a funeral dirge must be sung, and the creatures of heaven and earth are groaning—can God alone say, “Oh, how well you are playing”?
If God were such, one could only see Him as having nothing to do with human beings. Just as, in the fallen world, the child does not grasp through experience (체휼) the heart of the parent, they have no way of knowing how great is the deep heart with which the original Father who created heaven and earth faces His children.
One must be able to say, “Even if one dies a hundred or a thousand times, let one return to God.” My desire and my hope must move centered on God, and we must become ones who wish that, when Thou art at peace for one day, I would have one hour, and when the Father rests for a thousand years, I would have one year of peace. God requires Christians who think that, when He sings of glory for hundreds of millions of ages, I, because of Him, will enjoy and delight in the joy of one lifetime.
God does not want Christians who lead a life of faith centered on their denomination. The teacher, too, has hung out the signboard called “the Unification Church,” but he thinks about when he can take this signboard down.
You are being marked as people of the Unification Church, but the question is when that marking will disappear from the three-thousand-li peninsula.
Our family members spread throughout the world are striving with clenched teeth to resolve the han knotted in God and are running with a heart of loyalty and filial piety, resolving to step forward in place of God’s path of suffering.
The family of the Unification Church is the multitude that goes resolving, as its supreme standard, to fall while doing this work. To go this path is the blessed path.
The Way of Loyalty and Filial Piety Toward God
But when one looks at the world, Christians believe that Jesus at the Second Advent will come again before the Israelite people or will come to the shore of the Sea of Galilee or to the Mount of Olives.
God yearns for a person who can subdue Satan and render the way of loyalty and filial piety. He is not a God who weeps out of longing for hell. The land is not the problem.
This time I went and saw the Mount of Olives, but that Mount of Olives is not the problem. There must be a person who can move the Mount of Olives and set up the way of loyalty and filial piety before God.
The number of Christians is not the problem. What is required is a person who, becoming God’s body, resolves to go anywhere, anytime, at God’s command; the kind of person to whom God would gladly wish to say, “Wait for My command.”
Among the Christians who today boast of hundreds of millions of believers, can such a person indeed be found?
When a knife is held to one’s side and one is asked, “I mean to offer you as a sacrifice on Heaven’s altar; will you give your life?” if one cannot pass that crisis, it is nothing. A person who, staking his life, burns with filial devotion for God; such a multitude as can stake heaven and tumble forward—these are needed in this age.
Such a multitude is, I think, the army of Heaven’s revolution in the Last Days.
For you gathered here today, it is not that everything ends with coming here. It may be important to meet a master, but meeting the Teacher must not become the purpose of faith. Having met the Teacher, you must go again. Because there remains a path of sorrow, God must go further along; you must go that path.
God will seek where there is an individual, family, people, or nation that coincides with a thorough thought able to fully carry out such responsibility before all the world’s humankind. God once came seeking such an individual.
Such an individual must console God’s heart, fully render the way of loyalty before God, and fully render filial devotion. He must unravel all the circumstances of heaven and earth. And he must become one individual of whom God can say, “You are the one who can take responsibility before this age.
Looking at you, I can hope for tomorrow; looking at you, I can lead today’s battle to victory.” Such an individual, I say, is absolutely necessary.
God must be able to take hold of such an individual and say, “You are bone of my bone, flesh of my flesh, heart of my heart.”
However many ancestors there are in history and however many human beings there are across the ages, unless one appears upon this earth of whom, centered on heart, it can be said, “You are in the position of the supreme ancestor, unprecedented and never to be repeated, in history,” the history of sorrow caused by the fall of humankind’s ancestor cannot be liquidated, and we who were born within it must again attend some parent.
The Path of the True Parents
That one, who must fully render the way of loyalty and filial piety upon God’s foundation of heart, must make coincide all that God has bestowed and must make a place in which, in the world of the heart of the Way (道), he can decide the position of the parent representing heaven and earth.
So Jesus, too, because he desired such a standard, used the words “bridegroom and bride.”
The bridegroom means the father. It means the standard of the unfallen father. And the bride means the standard of the unfallen mother. Thus, as unfallen True Parents, to accomplish that ideal of creation, he left behind, in the Last Days, the names “bridegroom and bride.”
The bridegroom and bride must make their hearts coincide. In making the heart coincide, one must not let God’s original sorrowful mind intervene.
One must be able to remove all the historical sorrow until now and accomplish the hope of history.
So one must be able to make them coincide within an environment that can go the path of accomplishment before the Will—an environment that, the more one goes, overflows with joy day by day.
Where is the place we must go today, the place all humankind must absolutely go?
Seeking the place where God’s han can be resolved, accomplishing a day of joy and hope, offering it before God, one must stand in the position of an ancestor at the standard of heart.
Unless one decides on such a position, there can be no resting place of the heart anywhere in this world. When that is not decided, a foundation of peace and happiness does not appear upon the earth.
Even seen from such a viewpoint, the center of love must come forth centered on the names “bridegroom and bride.” That it cannot but be so is because, seen centered on God, the true ancestor of humankind, whom God came seeking—that is, the true parent of humankind—can appear.
Seen from the human standpoint, all non-principled elements caused by a non-principled standard and non-principled bloodline are removed, and one is bonded anew in the flesh and blood of new true parents.
What is salvation?
Salvation is restoration. It is centered on God’s heart to subdue Satan, who has trampled heaven and earth. One must become a person who liquidates all the historical content brought down centered on Satan, renders filial devotion before God beyond even the heart of non-principled worldly parents, and can pave a foundation of happiness before the path God goes. Only such a person can coincide with God and go on forming the bond of His child.
Now humankind must seek the True Parents. Next, one must fully render the way of filial devotion before those True Parents. Adam and Eve failed to fully render the way of filial devotion before God.
Originally, after fully rendering the way of filial devotion to God, they were to multiply children and have those children inherit and uphold the way of filial devotion. That is, a kindred of the law of the heart centered on God ought to have appeared. God has worked through history these six thousand years until now to set up one such kindred.
So, in the history of Christianity, an environment of the adopted son was needed to set up the way of the son. Only when the bond of Cain and Abel is prolonged again and again is a foundation prepared for connecting the worldwide bond and restoring it. To set up an individual Abel, an individual Cain is needed; to set up a family Abel, a family Cain is needed; to set up a national Abel, a national Cain is needed; to set up a worldwide Abel, a worldwide Cain is needed. And so it divides into two camps.
You must know what kind of world the Abel-type world is.
If there is one who has the qualification to judge Adam, saying, “Adam! You trampled God’s heart, violated the heavenly order, and trampled the position of being God’s child,” that one can also judge all the people of history.
Seeking such a one and learning the way from him, when he sorrows, one must be able to sorrow too.
If God has him decide the way of the True Parents, then only by our taking responsibility for the path of the cross the True Parents must go, the cross the True Parents must bear, can we set up the way of loyalty and filial piety and become filial sons and daughters.
Only then is a tradition established.
Even in an environment where a typhoon blows and all around shakes, only by grasping the bond of above and below, left and right, front and back as firm as iron and rock, and setting up an absolute standard not encroached upon here, does God acknowledge it. The one who is encroached upon will not do.
God’s Inner Sorrow
Where is the place humankind must seek today?
One must seek the hometown. Seeking the hometown, one must meet the parents. Until now, what is called idealism or some such -ism has all served as a walking stick in that process.
But, having met the parents, what is one to do?
It is to become children who, holding the bond of the parents’ true love, can receive a hundred percent of those parents’ love. Yet because it was not so, one must go through a procedure. The one who comes to teach this procedure is the Lord at the Second Advent.
All people in common are to learn the procedure from him and, by being grafted onto him, act on behalf of his Will. So Jesus, calling himself the true olive tree, spoke the parable of grafting.
And so, through true parents, a true family, a true kindred, a true people come into being. But the true nation is the problem. Jesus, too, had he had a nation, would not have died.
If the Israelite people had become one and rendered iron-and-rock filial devotion before Jesus, then however much Rome struck down, it would not have perished. (abridged)
For four hundred years after Jesus died, Rome, with soaring spirit, commanded to swallow up Christianity, but eventually it was, conversely, absorbed. Had Jesus lived, he would have conquered Rome within forty years.
Why was there no family before such a Jesus?
Jesus had no parents in the native land of whom he could say “my father and mother.”
If they exist in heaven, they ought naturally to exist on earth too. Coming to this earth, Jesus ought to have left behind a foundation of victory in the battle by which he could decide, “I am your father.” And we ought to have inherited that.
But because Jesus went, leaving behind the han of not having done so, he must come again, setting up a goal that must be resolved of han. This is what is grievous.
God cannot work centered on you, and in that sense, it is so arranged that one cannot but acknowledge the work the Teacher does.
Why could Jesus not personally teach the heavenly law by which one could attend the parent—that is, God?
Originally, had there been no fall, God would have become the parent of Adam, but through the fall, the bond of parent and child was severed.
So, for us to restore through indemnity the failure to render the way of loyalty and filial piety in the bond of parent and child, we render, in its stead, the way of loyalty and the way of filial piety. Before that is done, God cannot teach from the position of a parent.
Why did God not grant the prayer of Jesus, who besought, “Father, if it be possible, let this cup pass from me,” and what bone-deep han was there, that without killing Jesus the way of salvation could not be set up….
What was the inner story of Jesus, who said,
“If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?”
Those ignorant ones, those who did not know the age, thought only of bread….
Who knew the inner sorrow entangled in God?
How much can you fathom the sorrowful heart of Jesus, who alone sought the valley of the Mount of Olives?
You must hold, before the steps he goes, the mind that says, “Thy heart being thus, exhort Thou me and let me fully render the way of filial devotion that can console Thy heart.”
Today, we must think once more from such a position. To liquidate the price of the fall, by which we came to have no parents upon this earth, a crisis has remained at which we cannot but fight. Before this is liquidated, the parents cannot come forth.
If this is not liquidated, God’s historical resolution of han cannot be accomplished. Without bringing God’s resolution of han to accomplishment, the fault of humankind’s ancestors cannot be erased. Such is the heavenly law.
The Accomplishment of the Resolution of Han of God and Jesus
There may be people who, having built a high-rise building, hum a tune and sing of their ease, but you must not be so. However one shows off one’s skill, there is no way to escape the judgment of the Last Days.
That can by no means become a lifeline. Because God must make everything into a battlefield, a time when He can do so must come.
During this world tour, the Teacher anticipated the most ups and downs in history.
If it were not so, the path the Teacher goes would not be the Will. It is because, amid a blowing typhoon, one must be able to pave a path and bring rest.
If one paves a path amid calm, one becomes a person who does not know the typhoon.
One must be able to break through amid the onrushing typhoon and raging waves. There was the drudgery of those waves, surging for six thousand years, sweeping humankind and driving it into the world of death; we must become ones who can still and block those waves. That is why, even today, with a heart that pierces to the bone, while receiving a hard shock within my mind, I am going forward. (abridged)
We must resolve God’s han for Him. Not only God’s han, but, going further, we must resolve even the historical han of Jesus. We must resolve the sorrow knotted by God’s having sent His son to earth, only for him to be killed.
The responsibility for the accomplishment of God’s resolution of han and of Jesus’ resolution of han lies with us. Jesus’ resolution of han is to restore through indemnity what Jesus’ disciples failed to take responsibility for.
Peter avoided the place of death where Jesus went, but you must be able to go that path of your own accord.
Until now, Christianity has taken two thousand years, yet has not conquered the world. Therefore, God could not give the blessing by which, setting Jesus in the position of true parent, He could say,
“All people, follow him. All things of heaven and earth submit before him. Let all the multitudes who came and went in four thousand years of history write a letter of surrender before him.”
Our humankind is seeking the native land. Humankind goes, but goes without knowing the direction well. Though the world ought to go by one path, each goes around by a different path. Though one wishes to seek the native land, it is not the land that is the problem; one must find the parents.
In the way of parent and child, there is the way the parent must do and the way the child must do. After going to the native place and meeting the parents, one must set up the way of the child and the way of the parent. But such a way has not yet been set up.
So you of the Unification Church must do this work. The parent we seek is full of desire. Though we came seeking, struggling, and floundering in dire hardship, He says, “Hey! You must go in my stead,” and sends us out again.
That it cannot but be so is because, unless one sets up a substitute who can, upon this earth, shoulder that responsibility and mission and bring everything to a conclusion—to indemnify the disbelief that Jesus, who came to this earth bearing God’s sorrow, suffered—God's Will absolutely cannot be accomplished.
Whom do the Unification members love?
We do not see God and Jesus as separate. Attending to Jesus and God, forming the bond of parents, we become people who love the native land where those parents are. Unless true parents who can do so appear, the native land does not yet exist.
Then, where in this world is the true native land?
Is it the great denomination where countless multitudes of Christianity gather? No. A true filial son is one who, enduring the pain of blood flowing from his fingertips, can yet call out “Father.” God does not want a person who, in a comfortable seat, sings of his ease and tries to sleep a deep sleep.
The Homeward Path We Must Surely Go
Only a place where, even at this hour, shedding blood from one’s fingertips, one struggles and toils, heedless of the path of blood, saying, “Forgive Thou my insufficiency”—only there can the parent come seeking.
Then, having gone to the native land and met the parents, what is one to do?
What does the One who comes as a parent do? As the substitute for the fallen ancestors Adam and Eve, he must, in their stead, sew up the wound they incurred by their error. Because Adam fell, the world’s humankind became an utter mess. Jesus must sew this up. This must be sewn up by the parent.
That work must be done by the True Parents, but must those parents sew up all three billion of humankind?
No. The filial sons, filial daughters, faithful wives, and loyal subjects who have fully rendered filial devotion to the parents must go out, holding that nameplate, and, as substitutes, sew.
What I felt while returning was, “O Father! Can the Korea Thou lovest truly become the native land of all people?” This nation must become not only the native land of all people but the Father’s native land.
The people of this nation, whom God loves, as sons and daughters who fully render loyalty and filial piety, must make this land of Korea into a foothold that can be connected with an ideal able to save the world.
It is a harsh thing that the thirty million people, harried and torn, meet the cold wind blowing from desolate hills and fields, and fierce beasts of prey rush at them; we must consider that God must make this Korea, in such a plight, into a native land and into the homeland of all people.
By fighting merely for our country, we cannot become the ones responsible for the Kingdom of God. That nation must be a nation that bears the national responsibility of being able to take charge of the path the world is to go, console God’s mind, and pave the thorny path God goes into a level path for the sake of the world.
We have a place we must go. That place is the hometown. Going to the hometown, one must meet the parents. And one must obey the law of the parents. Doing, in the parent’s stead, the responsibility the parent must do, connecting that bond of heart, and guiding the people who are in the realm of death into the path of life, one must form one kindred, people, and nation, and make a kingdom of great peace.
Has this nation become a kingdom of great peace?
Centered on Korea, has it made all people and all nations happy for all ages? It has not. From now on, Korea must pave such a path.
Thus, the path we must go, the path God goes, is the path of the providence of salvation, the path we must without fail go. We must seek the parents, accomplish that nation, and again recover the world. This is the place heaven and earth must without fail go.
What is one to do, having gone to the native land?
One must meet the parents. However much it may be the native land, one must form a connection with the parents. Even if, supposing, the parents have died, one must form a relationship with the native place.
Unless that is so, a kindred does not appear. New parents and new sons and daughters must be unified, centered on a family that has set up a new law, and form a kindred and form a nation.
But that nation must not be centered on its nation alone. One must become a person who, in the Father’s stead, can go even to a place like a gutter without refusing and who, holding the heart of the parents, can fully render the way of loyalty and filial piety. Only then does Satan lift its foot from there and flee.
The place heaven and earth must without fail go is to seek the native land; and having sought the native land, one must become one.
One interesting thing is that when democracy reaches its end stage, it returns to an imperialist monarchical thought, and when communism reaches its end stage, it falls into an imperialist dictatorial state form. And so those who have split off fight among themselves. Democracy fights with democracy, and communism fights with communism.
The Teacher prophesied that, owing to the Kashmir problem, India and Pakistan would without fail come into conflict. Here is the alleyway through which Communist China slips out. Because it has become a realistic strategic point at which a foothold against the Soviet Union must be set up in the Far East, Communist China is setting India and Pakistan to fight.
Our Resolve in Going the Path of Restoration
Going to the Middle East, one finds that Nasser is already entering the stage of integrating the Islamic realm and forming a third power bloc of a united Arab world aimed at one goal. But the fact is that all are exhausted.
If they cannot use the Suez Canal, the whole thing is just like a can of gasoline set alight.
When one reflects on such a unifying line of the Islamic realm, Christianity cannot come forth without raising a unifying ideal centered on the Vatican.
Then what is to be done?
However hard they try, it will not work. Here, the Unification Church is needed. We must do it. So we must not die. We must go. The path of restoration awaits us.
Going around the whole of Europe, praying and thinking, crossing the Alps is not the problem. Crossing the Himalayas is not the problem either. I will go to a more difficult place, the front line, and fight. This is the Teacher’s strategy. Because this path is the path of restoration, unless it accords with the Principle and principles, it cannot be resolved.
We are meeting at an urgent time. This time, meeting former U.S. President Eisenhower, I asked him to wait and see whether what I said was right or not.
Why did the communists, about fifteen years ago, declare that their enemy was religion?
Under the worldwide proposition that “the enemy of religion is the Communist Party,” we are fighting. (abridged)
Ten years ago, when the Dalai Lama came over, the global problem could have been brought to some decisive settlement. (abridged)
At this time when a worldwide providence is moving, there must be people who know how to guard this land. And to guard this land, one must become one body with the Lord who is to come again. That is, becoming one body with the True Parents, one must become a kindred, and that kindred must be able, beyond the ideal of the nation, to coincide with God’s purpose and direction by the ideal of the world.
We must clearly know that such a decision is accomplished precisely in Korea. Knowing such a situation, the family members of the Unification Church must go. So we must clench our fists and grit our teeth. Our time has come.
Only when these people endure countless trials will they be able to break through any difficult crisis. Before the great wave to come, what will become of the workers of unification?
Will they become a kindred of utter defeat or a kindred of victory?
There will be much national trial that rushes upon them and much personal sorrow; the question is whether they will become traitors who, there, forget their very selves and abandon their vow and their integrity. But the Teacher knows the direction one must go. You, too, must surely go. I will teach you and make you go surely.
One must be able, answering and vowing with one’s own mouth, resolving upon one’s life, to rush forth for the sake of the world.
Occasionally, a worldwide event is reduced to a domestic event, and only when this again enters a victorious stage does the restoration-indemnity unfold in which the dead Abel is resurrected and resurrects Cain.
That the Teacher went around forty countries and returned to deploy Unification family members in those nations in the near future. If the Teacher cannot do it, God will do it.
The Teacher, going to Brazil, saw that a certain family member from Japan, though unable to speak the local language, had at a young age voluntarily borne the cross to convey God’s Will. Seeing him come and suffer hardship in that wasteland, in a place where seventy thousand live, the Teacher’s heart ached.
The world of the heart cannot be blocked by any border or armed force or any thought of today. That person was no longer a Japanese person. He was more of a person of the heart than you. I still cannot forget that loyal figure who saw the Teacher off with tears, standing at the airfield at dusk. (abrid
Unless we meet the workers of unification within that foundation of tears that goes out toward the world as an offering, we must know that this Will and this mission become nothing more than something national.
Become the Final Victor
This time, the German family members have come to be deployed in various neighboring nations and to go out on pioneer witnessing. This year, the mission nations must exceed fourteen.
To make, by 1967, a foundation in more than forty nations and set up a worldwide strategy, such materials and plans are needed, and that is why the Teacher visited those nations.
For the sake of our native land, our homeland, and our world, this is the final destination we must seek. Knowing that this path we go is truly a path of help before God’s Will and a path of building a historical foundation that can leave a tradition, we must go this path without hesitation.
Now you, too, must go, making it your hope to shed blood and sweat upon the worldwide stage.
To do so, one must not pray a prayer like that of Jesus, who, receiving the disbelief of human beings in the garden of Gethsemane, said, “Father, if it be possible, let this cup pass from me,” but must pray, “God and all the heavenly army and angels, go Thou forth toward the world, treading upon me.”
Only when you become one who can thus disperse God’s and the spirit world’s cooperation throughout the world does worldwide restoration become swift.
So we must go to the hometown and meet the parents, and, following the way of the parents, set up that law and accomplish the family of Adam and a nation of Adam-ism. That -ism is none other than Godism, and that nation is a nation of Godism.
Two kinds of seed have been sown in the world. They are the positions called Cain and Abel. So there have opened two worlds, one in which Satan can rule the world and one in which God can rule the world. When, at the last, both of these are broken off, then, unless the earth is shattered, a new history sets out.
Certainly, I ask that you become the final victors who can resolve the han of the thirty million and the han of the world’s three billion, and resolve even God’s han, and with this I will end the message.