Among us living human beings, there are various roads. There is a road one goes for oneself, or a road one goes for the family, a road one goes for the nation, a road one goes for the world, and various other roads. The great majority of people wish to go for themselves and for their side. There are not many people who live for others.
The Road Jesus Had to Go
When we look back upon the historical process, we can know that the people who lived for others generally became historic figures. Of course, among them there will be those who remained on God’s side and those who remained on the enemy’s side. Seen from this viewpoint, our Unification Church must go for the enemy’s side first rather than going for our side. Only so can we meet the terminal point of the road we must go.
In the Bible there are the words,
“And a man’s foes shall be they of his own household (Matt. 10:36).”
We know well that as long as that enemy remains an eternal enemy, that religion cannot go to the final road it must go as a religion.
The inevitable course Jesus had to go upon coming to this earth was that he had to go first on the road the people had to go on rather than his road and had to go first on the road the nation had to go on.
Furthermore, he had to go first on the road the world and humankind had sought to go through countless historical processes. But if we ask whether with that the road Jesus himself had to go all ended, it is not so. In addition to that, he could not but pass through even the road the enemies had to go on.
Because Jesus had to go such a road, even to the final moment when he expired on the cross, he prayed for the enemy,
“Father, forgive them; for they know not what they do (Luke 23:34).”
Jesus could not but pray with such content, not hypothetically but because a road of destiny remained that he inevitably had to go.
Israel is a name obtained through Jacob. It is a noun given because he was victorious in the course of the fight that unfolded through Jacob’s snatching Esau’s blessing. If he had not been victorious, God would be sorrowful and grieved. Why? Because the content that the word “Israel” holds symbolically is another thing.
Within the word “Israel” is contained the content not only that Jacob himself was victorious but also that Jesus too would be set in a position where he could be victorious. From such a position, the name “Israel” first appeared.
Inferring from such a fact, just as the individual Israel passed through such a position, the Israel family too stands in a destiny of not being able but to pass through such a road. Furthermore, the Israeli people and the Israeli nation must pass through such a road, and the ruler who must lead the Israeli nation too is placed in a position of having to pass through such a road of destiny. That is why Jesus, being the representative responsible person who came to govern Israel, had to go in their place on the road of destiny that Israel, from the individual through the clan, people, and nation, had to go.
Achieving the sphere of Israel is not achieving an authority by which one can rule only the limited Israel called the nation of Israel. Therefore, we must know that it was the road Jesus had to go to set even the sphere outside the nation of Israel in the position of the Israel sphere.
This is likewise the same for God, who must push forward the providence with the proposition called “restoration” before Him. It means that God too, in walking the course of restoration, does not go centering only on the love of God’s side, but that when the people of God’s side have been formed to a certain standard, centering on that standard, He must restore in the enemy world the individual if an individual or the family if a family, corresponding to that standard. To put it another way, it means it is the road religion must go on that, after building a foundation of victory centered on one’s own side, one must go on applying the authority of victory even to the enemy’s world. You must know that.
God too, in the process of walking the course of restoration until now, spreads the Will for Heaven’s side, but the purposed result cannot be held by Heaven’s side alone. Here, without fail, making the enemy’s side submit and holding a standard by which one can become one centering on that enemy’s side, one cannot accomplish the Will Thou desirest.
The Road of Restoration Seen Through the Providence of Cain and Abel
This begins from Abel of Adam’s family. But though God called and set up Abel, it is not made so that one centers on Abel alone. Abel must without fail go ahead on the road; he himself must go and grope for the road. Cain must go. For Cain to grope for the road, Cain must go. Abel himself must stand in a submissive position before Cain.
Then what must be done for Abel to stand in a subjective position?
One must achieve some limit-point purpose. That is because only by standing in a position of having completed one’s own responsibility can one stand in place of the subject center. And when one comes to a certain limit point of one’s own road, that is, to the boundary line of the individual, if one is an individual, it is not that one departs again centering on the family, but that one must pull up Cain, who is in a conflicting position in the enemy world, to the same position as oneself. You must know that if one does not become one with Cain here, the road Abel goes on is blocked.
In a family, there are parents, and there are brothers centering on those parents. That is why, to go toward a happy family, Abel cannot go alone. This is the road of restoration.
However much Abel has achieved a standard of a family that can attend to the parents, without facing Cain, he cannot return before the parents.
Only in a position where Cain and Abel have become one can one welcome the parents, and can the parents be restored, and can the parents at last occupy the terminal point. This is the teaching of the Principle.
Such a destiny is likewise the same not only for Abel but for Noah too. When we set out, Noah had a road he himself had to go as an individual centering on the people, and we know that he toiled for a hundred twenty years to pass through this individual course. Noah had a responsibility to pull his family up upon this foundation of toil. To pull it up to the standard God wishes for, inside and outside must be in accord. Only when Noah went from an inner position did his family go from an outer position, and one set up one standard by which one could say that individual and family had gone as one could the family itself be saved.
Abraham too is likewise the same. Abraham too could not go by himself alone. He had, without fail, to pass through a position in which inside and outside became one, whether he went to Egypt or to some other place, being equipped with the content of the children or all things belonging to Abraham. You must know that this is an inevitable course in going the road of destiny of having to restore from the individual to the family, clan, people, nation, and world.
Then when we set out our Unification Church itself today, what kind of road is the road the Unification Church must go? That is, that road which remains as an inevitable destiny?
If there remains a road the Unification Church must go for this nation and these people, and if that be a road that goes toward Heaven’s side only, it could end simply. But it is not that it ends with our having gone all the road we must go; one cannot but return to that starting point from which one first set out and guide the people who have become our enemies. You must know that this is the road the Unification Church must go today.
Seen from this viewpoint, in order for us today to go the road of restoration, we must first, as set out in the Principle, establish the foundation of faith. The foundation of faith is necessary so that one may build a firm foundation on which one can take one’s place and stand in a subjective position. Next, even though one has become a self who can go toward the purpose by oneself, because that alone will not do, one must return and establish the foundation of substance.
Then what is the foundation of substance?
It is making Cain submit before Abel. Who is Cain? He is the child of the enemy. Through this, Cain's historic struggle has unfolded, and through Cain, the matrix of evil has struck root, and through Cain, the waves of death have until now been rushing toward the historical age.
Inferring from such a fact, it means that to prevent all these requisites of evil and the side of evil here, a person in the Abel-type position, that is, one who stands on Heaven’s side, must without fail make the person in Cain’s position submit.
The Road an Abel-Type Religion Must Go
What must be done to make him submit?
Because in submitting, Cain does not submit of himself, one who stands in an Abel-type position must present content by which he can be made to submit. Here, to make Cain completely submit, Abel must pass through a course of being completely made to submit tens of times, hundreds of times. We must know the fact that, otherwise, he does not submit.
You will know the parable of the prodigal son. When the prodigal son has squandered all his property and at last, recalling his parents, sets out seeking the road home, that position is a position of entrusting everything to the parents and relying on them and following them. Then what is it the elder son who faces such a prodigal son must do? Though he be a younger brother who stands in a position like an enemy, a younger brother who cannot be trusted, a younger brother who has damaged the reputation of the house, to settle the name of a filial son as a complete son before the parents, he must become an elder brother who has the magnanimity to welcome the prodigal younger brother. Only then can those parents gladly bequeath their great enterprise to him for a thousand and ten thousand years.
When we set out such a problem, what is the Will that is sought to be shown through the parable of the prodigal son? It teaches the fact that on the road of faith of going forth revering God, there is yet another road. That is why our Unification Church today cannot but be equipped inside and out.
When we set out our individual selves today, we must pass through the body centering on the standard of the mind. It will not do for the mind alone to go. The mind is on the side of goodness, but with that side of goodness alone, one cannot bear fruit in one’s own purpose. One cannot but lead the body along while presenting the road it must go. Only then does the body not go on an independent road but follow the ground the mind has built. When here, they perform the same action and hold the same purpose; at last, what one purposes is accomplished. It means it is made so from our individual selves to the family, clan, people, nation, and world.
Therefore, however much the Unification Church, which has appeared in place of the true, is on Abel’s side, one cannot go by Abel’s side alone. You must know that the road Abel must go is a road one cannot go without fail, gathering Cain’s side and pioneering the road to go in Cain’s place.
When we set out our Unification Church itself, before us there are enemies. There will be individuals, families, peoples, and nations that can be on our side, but we must know that there remain even individuals, families, or nations that are in an opposing position.
That is why one must know that people who go the heavenly road must bear a double cross. Not only a double cross but also infighting, facing the enemy, one cannot but be resolved to stake one’s life. This enemy is always keeping watch to attack us at any moment, having equipment prepared for a surprise attack or a planned attack. Therefore, we must know the fact that unless we appear holding a heavenly mind that can rather save those who are in such a position, we cannot save them.
Only by paying the price of being chased and driven and trampled and sacrificed in this fight can one without fail find one person there. It is the work God has done until now to find such a person and send that person again into the enemy camp or the enemy nation and, there, have him carry out operations through the people of that side, thereby turning that foundation to Heaven’s side. You must know this.
Here there is without fail expenditure. It means one does not gain profit but suffers loss of everything one has held until now. That is why the road religion must go is a road gone suffering loss. It is a road gone squandering everything one holds. The road to evil must go too is likewise a road gone squandering everything of one’s own. In the end, in a world where evil governs, evil squanders everything it holds. In the world of goodness too, one squanders everything one holds. To put it another way, in a world where evil governs, one squanders everything of one’s own by oneself, and likewise, in achieving this standard of goodness, which has reached the extreme point of goodness, one cannot go without squandering everything of one’s own upon the earth. You must know this.
But the difference here is the fact that evil sees its end at such a base, and goodness makes a new departure at the position of squandering. We must know that evil sees its end at the position of squandering everything of its own, but goodness comes to make a new departure at the position of squandering everything of its own.
The Road of Restoration We Must Go
The history of Christianity, too, has developed through such a method. In whatever nation, in order for a new gospel to be propagated, one must without fail come through a process of squandering. In that process one cannot but be resolved to sacrifice not only all the individual’s possessions but even one’s own life.
If countless people had not been martyred and had not shed blood, Christianity would not have developed. Seen thus, we must know that goodness without fail comes forth, making a new departure toward an advanced position after passing through a position of losing everything.
In order for an individual to depart toward the family, one must pay an individual price of sacrifice for the family; and in order for a family to depart for the clan, that family must pay a price of sacrifice for the clan. We must know the fact that without the clan paying a price of sacrifice for the people, and the people for the nation, and the nation for the world, the road to the nation of goodness is blocked.
That is why the road we must go is not a one-way road, but one must return after going and, entering the enemy camp, reproduce all the conditions by which I fought and was victorious on the course I have gone until now and hold an achievement of victory. That is the road of restoration we must go, that is, the road a true religion must go.
Seen from this viewpoint, when we set out the present point in which our Unification Church stands today, before us there is the established church. It means that in our going, unless we grope for a plan of victory by which we can break through this, centering not on a lesser enemy but on the enemy among enemies, one cannot say one has gone all the road one must go as a religion. This is the inevitable road of destiny that human beings must go on, seen from a providential viewpoint today.
It will not do for the Unification Church to go only for the Unification Church itself, or for a nation to go only for that nation. You must know that even supposing the Unification Church itself went the road of the world in that manner, it is placed in a destiny of not being able but to return and gather the nation and gather the world.
When we look at the world situation drawing near before our eyes today, I feel that this is approaching indescribably close before our Will. We must not be happy at feeling so but must know the fact that the nearer this situation draws to us, the more a compounded responsibility is imposed upon us.
To put it another way, it is our road of destiny that we cannot cast off the established church today and go. It is Abel’s road of destiny that one must without fail lead Cain along. But in Abel’s leading Cain along, it is not that Cain can simply come because Abel calls him. It is because Cain does not know the road by which he can go to Abel that he cannot come. So Abel must present the road Cain must go.
You must know that to present that road, there remains the problem of having to pass through a process of trial once again. To put it another way, it means Abel must go the sacrificial road of the cross for his liberation and, at the same time, must carry out even the responsibility of the opposing Cain. Without carrying this out, one cannot say one has gone all the road of destiny one must go as Abel.
Seen from this viewpoint, even though the Unification Church today has stood in a state where the nation can receive it at the present point, the road one must go does not end with that. What is it one must without fail do before going that road?
It is that the Unification Church, which is in the position of the Abel denomination, must without fail gather the established denomination, which is in a Cain-type position, and go.
For that, we must stand at the head and present the road the established church must go and pray blessings upon them in Heaven’s place and sacrifice in Heaven’s place. You must know that this is the responsibility that must be resolved in the second course of restoration today. And thus, when these two cross beyond the position of enemies and become one and step forth in the same direction, at last one nation is found before them. It means that through becoming one, one nation that God requires is formed.
When that one nation has been completely formed, what must one do?
From the position of an Abel-type nation centered on Heaven’s side, one must grope for a plan by which the nation can go and build that road. Thereafter, it is a road of destiny gone through this Will that one must again bear responsibility for the original nation the world must go. Because this is the inevitable course Abel must go, these are people who taste the sorrow of two worlds. These are people who go back and forth on the trials and pains of two worlds and the roads of death of two worlds. When we come to think of such things, you must know that God is in such a position.
The Person Who Can Be Said to Have Gone All the Road He Must Go
For God, Abel too is a son, and Cain too is a son. Because God is a God who holds the heart (심정) of a parent who sets out seeking one lost sheep rather than ninety-nine sheep, Cain too is a son and Abel too is a son, but He sets out seeking Cain, who is like the one lost sheep, rather than Abel, who is embraced in God’s bosom like the ninety-nine sheep. It means, is this not the heart of a parent like a true shepherd? Seen through such a heart of a parent, because Abel too is a son and Cain too is a son, that parent must go the road of Abel’s death in his place and must go the road of Cain’s death in his place. This is a parent’s love. But you must know that it is God’s position that He cannot go in Abel’s place, though He would, and God’s position that He cannot go in Cain’s place, though He would.
Why? Because the human being betrayed God, God cannot go directly until the human being presents the content of indemnity and forms a bond with God. That is why the countless Abels who follow God’s heart (심정) cannot meet the Parent without going in Cain’s place and cannot become the foremost one who can uphold the Parent’s Will. Therefore, the countless people who go the road of religion build not only their road but also the road of the people of the evil world.
You must clearly know that this is the road religious people must go. That is why one reveres Heaven, and also history comes forth, changing direction through such people and developing into a new world.
Seen from this viewpoint, we who have sent off the 1960s and welcomed the 1970s must know that we have come to a point at which we cannot but newly grope for our attitude of living. To put it another way, it means that even though the Unification Church today holds some expectation before this nation and this people, or has become the center of hope in Asia if Asia, one must not rejoice with that. A person who goes the road of religion while raising high a flag by which he can boast of facing the world of the enemy and asserting that you are enemies who opposed us and that a good time has come to avenge this enemy is a person of whom one cannot say he has gone all the road he must go.
Then what kind of person is a person who can rejoice there?
It is a person who can say he has gone all the true road in one field he must go.
Jesus is one who went such a road. Because Jesus was one who came shouldering such responsibility and mission, one must know the fact that he died at a position where, at the same time as completing the responsibility entrusted through death, he prepared a two-sided course for the enemy even on that road of death. That is why even to the last moment he prayed for the enemy.
What does the final word Jesus said, “It is finished,” mean?
The road Jesus goes is an inevitable course not only he himself must go, but the enemy too must go. To put it another way, it means it is an inevitable course Israel too must go. That is why, setting out the future, he said the words “It is finished” from a position of having inwardly presented a condition of indemnity to himself.
It is not that the road Abel must go all ends because a foundation of faith of offering a sacrifice has been established. There one must make Cain submit.
In making him submit, one must make him submit not with force but with a parent’s love. It means that unless Abel holds that heart (심정) of the Parent who came forth seeking Abel and passes it through before Cain, it will not do.
Just as God has wholly raised Abel, Abel, as a being in God’s place before Cain, cannot restore Cain without passing through a position of being wholly for Cain.
The Position in Which the Unification Church and the Established Church Are Placed
Then, in restoring fallen Adam’s family, centering on whom must one restore?
Here there is none but Abel. Because Adam is the very originator of the Fall and Cain is one who betrayed God’s Will, one cannot but unavoidably restore it through Abel. In order for Abel to restore the parents, one cannot restore the fallen parents merely because Abel himself has fulfilled his responsibility. To put it another way, it means that because the one who is in a position of having to make the archangel submit in Adam’s place is Abel, and the one who is in that archangel’s position is Cain, one must make Cain submit centering on Abel.
That is done not by force but by making him submit with love. That love is not the love of the satanic world. Only by centering on God’s love does a new origin of life arise. Without love, one cannot see the departure of new life. Furthermore, without love, human beings who are in a position of death cannot hold a new heavenly hope.
That is why only through Abel does a foundation at last unfold on which God’s love beyond human love can be reproduced. Through that, God’s love comes to dwell between two people, and here at last the bond of subject and object in a principled position is settled so that one can carry out give-and-take action centering on God’s love. Only in such a position is a foundation prepared on which something new can be re-created.
Through these two becoming one, only when God sees this and can rejoice and wholly support it can Eve, the very originator of the Fall, be restored. This is the providential view by which He has restored until now. Seen from such a position, it means that the Unification Church and the established church today are exactly in such a position.
If there be one plan by which one can attend to God and can give Him rest, what is it? It is that the Abel-type denomination makes the Cain-type denomination submit. One must make it submit not by force but by conformable reason, not by some means but by heavenly love. Just as God loves Abel, only when Abel, who stands before Cain, stands in a position where he can make Cain submit, holding love in God’s place, can one restore Cain.
Today the Unification Church and the established church are in the position of brothers like Cain and Abel. This is the same as the position of Joseph and the eleven brothers when we set out Jacob’s sons. As for the destiny of Cain and Abel, Abel is bound to prosper, and Cain is bound to perish. God has led history until now, holding such providential content.
Then why does God drive Cain into a corner?
It is because unless Cain falls into a corner, he does not require the foremost one who can save him or a relative world. To put it another way, it means that unless Cain is driven into a position of perishing, he does not hold the wish of seeking to be saved. That is why, when the time comes at which Abel can appear, God without fail drives Cain into a corner. That is why, if there be a church that has grace, a time without fail comes when it completely loses that grace.
Furthermore, though they united centering on a minister, when the time comes at which Abel can appear, the matter without fail unfolds there of splitting off, centering on a new center. You must know that.
We must know that the established church today is placed in such a position. Not only the church but the world situation too is likewise the same. Hereafter, a time will come when everything of the satanic world that has been regarded as life in the providential historical process until now can all be severed and loosened.
What is it that has enabled history to be sustained until today?
It is the family system of the satanic world. That is why no history could break human ethics and morality centering on that standard of parent and husband and wife and children. Though this has been upheld in the historical process until now, it means that when the Last Days come, this will all be broken.
This is a time that will come not only in Korea but worldwide. It means such a current of thought will attack this world of today at once. When such an actual state unfolds in the Cain-type world, you must know that a new Abel-type world has come seeking. This is God’s strategy for saving the world. You must know the fact that God saves even the enemy who curses God.
Today there are people who say of this world, “Let this wretched world perish”; it means such a person comes to be punished. What is it for the world to perish? It means it is a providence for making a natural environment in which one can welcome Abel holding a new hope.
The Road of the Principle
When one looks at the people who have entered the Unification Church, all are paupers. This is formulaic. It means it must be so. To go down this road, one must cast away even the nation and cast away friends and cast away family and parents and relatives and appear here as a solitary and lonely figure. To put it another way, it means one must not be in the same position as one in which, until now, one demanded in one’s own manner and moved, holding some wish.
One must abandon everything of one’s own for the sake of something new that can save this nation and grope for one standard by which one can entrust the whole before it. Making one do so is God’s strategy.
When we look at the content of the providence today, Korea has come forth wretchedly until now. Though it has walked such a wretched road through the historical process, one cannot know whether that wretched process may afterward appear as something joyful. Even while passing through a wretched historical process, one must think that one time of hope will without fail come to our nation.
When a people that has sustained the historical process holding such hope remains, that people can inevitably welcome a new worldwide fortune. To put it another way, it means an age comes to that people in which it can inherit the Abel-type world.
From such a viewpoint, when we set out our Unification Church and the established church today, religion and Korea, or Korea and the world, religion and the world, this time is undoubtedly the Last Days.
It is the reality that the people who are in Abel’s position too are in a state of utter exhaustion, and the people who are in Cain’s position too are in a state of exhaustion. When we look at America, which is in a position of leading the world today and running at the forefront of the democratic world, can America bring the hope of days ahead to its society or to the nations of the world? It is running up against a point at which it cannot give hope even to its own single nation, let alone worldwide hope. It means it is truly running up against a wall. This cannot be done by any individual and cannot be blocked by the strength of any society or any nation. It has entered such a road of destiny.
Then what is it that is inevitably required in such a world?
It is a new Abel-type worldview. One must grope for a new person, a new view of life, a new family, a new nation, and a new worldview. To put it another way, it means the world history that is in Cain’s position has reached a road of destiny, that is, a boundary line, at which it must inevitably seek an Abel-type center and become one. Because God has come forth, conducting such history until now, one must know that the present point is one of approaching a boundary line at which one cannot but naturally submit. We who know such a Will of God must unite at this very time.
This road is not a road our individual selves must go on. Even though one has gone all the road one must go as an individual, that individual must again go Abel’s road. And one must pioneer Cain’s road. Even though one says that from the position of an Abel-type family one has gone all the road, that family alone must go; with that one cannot enter the heavenly kingdom. One must without fail gather a Cain-type family and go. This is the road of the Principle taught in the Unification Church. Heaven’s traditional history until now is made so.
The road Jesus goes alone, that road is not a road gone only for the individual. The road Jesus must go is a road gone for the individual and, at the same time, a road gone for the family, a road gone for the people, and for the nation and for the world. That is why, centering on a worldwide extent and the form of that nation, after establishing one people within the national sphere, one clan within the people’s sphere, and one family within the clan’s sphere, one must spread this out on a plane and connect it to the individual, family, clan, and further even to the Cosmos. The individual’s purpose, too, is this, and the family’s purpose, too, is this, and the whole purpose of people and nations, too, is this.
If only an environmental sphere had been equipped in which subject and object could keep step with each other, Jesus would not have died but would have founded a world-historical nation of victory, a world of victory. However fine a subject may be, without its object it will not do.
The First Object Abel Must Face
Who is the first object Abel must face today?
It is not the parents. Then who is it? It is not the parents but Cain. If in the Unification Church the Teacher is in the position of parent, who is the first object the Unification Church members must face? It is not the Teacher. One cannot but first grope for a road by which brothers can become one with each other. That is why the Unification Church Principle teaches that one must establish children of faith.
What are children of faith?
They are the sons and daughters the enemy loves most. Just as God took away Abraham, the son of Zerah the idol merchant whom Satan loved most, we too must take away the enemy’s son and set him before God. One must take him away not by force but by moving him with the power of love. There is no road of avenging the enemy beyond this. It means there is no road beyond making the enemy’s son one’s own servant.
At present President Park is crying out for economic revival, but with the economy alone one cannot settle all the problems one faces. Before the worldwide situation pressing in, it will not do with material problems. With material things, one cannot save the world. Nor is it that a person can save the world. Because God exists, God saves the world. That is why a person centering on God can save the world. A person who has integrated material centering on God can save the world. With material or with people alone, it will not do.
Through humanism developing with the Renaissance as its base, a history of expelling God has been woven until now. Since they concluded that God is completely dead and expelled God, now a movement of re-excavating God must unfold. Even if the Unification Church does not do this, a time will come when the world can do so. When such a time comes, the age of Abel’s world, Abel’s nation, comes seeking. You must know that it is the Unification Church that prepares for such a time.
Though we have until now fought vertically centering on Korea, everything does not end with this. We have fought until now while receiving the slander of the established church. Now there remains before us only the problem of how the Unification Church, as an Abel-type denomination, embraces the Cain-type established church. On the day we and the established church become one, it is not impossible to present a plan that the people must go and achieve: one nation centered on God. It means it is possible. On the day this is settled, South Korea itself becomes an Abel nation. It does not end as an Abel nation; one must save the Cain nation.
Seen from such a viewpoint, one can conclude that North and South being divided is because of God’s love. It means it is because of God’s love. If the Cain-type nation had been Japan or the Soviet Union, what would have happened? If it had become so, Cain's restoration would be impossible.
You must know the fact that because it is divided north and south upon a foundation of a people who are the same race with the same historical root, one can restore Cain. In restoring Cain, the state in which this nation is now placed is the best condition. On the day North and South Korea thus become one, the whole nation, called the Republic of Korea, will be equipped with the form of an Abel-type nation and, shouldering a world-historical mission, will emerge as a subject nation representing all the nations of the world.
Then what road must this Abel-type nation go?
It must go the road of embracing Cain nations. In embracing Cain nations, one embraces not one nation but must embrace three nations. Seen from a principled position, on the day one thus embraces three nations, all the nations of the world come to submit automatically. Though this road is a road our Unification Church must without fail go on, one cannot go on it by the Unification Church alone. That is why this problem is not a problem of our Unification Church itself. Then where does the problem lie? The enemy is the problem.
When the eleven brothers who had sold Joseph as a slave met a seven-year famine and came to Egypt to buy grain, how indignant Joseph, who met the eleven brothers, must have been! He would have said that the time had now come to avenge his bitter resentment. But Joseph thought of his parents. He thought, “However much I have risen in the world in a foreign land, are not those who have lived until now attending my parents, my brothers?”
The Inevitable Road the Unification Church Must Go
Our Unification Church and the established church are in precisely such a position. It will not do to boast that the Unification Church, like Joseph, came out to a foreign place and built a foundation. It means, is it not the established church that, from a position like the eleven brothers, has even so been taking responsibility until now, facing the nations of the world?
When the time comes, this established church will without fail bow its head before us. It will undoubtedly become so. A famine will draw near to the established church, and they will gradually become a naked lot. Furthermore, grace will reach its limit, and everything will be divided, and such an environment will unfold in which opinions differ from one another.
We must not be glad at seeing such a thing. You must know that unless we hold the magnanimity to open the door of our storehouse and hand over everything for them, we cannot fulfill our responsibility as Abel, and cannot go the heavenly road as Joseph, and cannot build Israel, the nation of hope. It means such a road of destiny will without fail appear before the road the Unification Church goes on.
Seen from this viewpoint, we can infer that after the 1970s, a time has come when our Unification Church can revive in every respect inside and out. Now, a leader who, because material has become abundant for us, uses that material for the Unification Church cannot be a true leader.
Furthermore, even though one may be a Unification Church member, if there is a person who wishes it to be done so, that person is not a Unification Church member. Rather than using all the possessions Unification Church members hold for the development of the Unification Church, one must use them for the development of the established church. That is using them for the Unification Church. Do you understand what I mean? “Yes.”
When one uses them, they can become ours, but if one does not use them, one comes to lose even what we hold. It means that on the day it becomes so, one loses even one’s own religion and comes to lose even one’s own nation too. You must know such things.
Then what is it the Teacher must do hereafter?
Until now I have toiled for you. Now it has reached a certain limit point. The time has come when, even if I do not take responsibility, you must take responsibility and go. Until now it was a time of coming forth toward the enemy camp. It was a time of fighting. But now it is a time the same as being in an armistice. Now the time has come when you yourselves must go by yourselves.
The mission of the Unification Church is not the Teacher’s mission alone. Because it is precisely the mission you must do, you must take over that mission and do it. And thus you yourselves must emerge as Abel. Until now, to build such a foundation, I have carried on a war of attrition of indemnifying from an Abel-type position.
If one says that in this war of attrition I have at last stood upon a victorious foundation from an Abel-type position, you must, centering on the Teacher, inherit the succession of Abel’s position and do the work of making the established church submit. Only by doing so does a time come when one can resolve the han of the Unification Church, just as Cain and Abel had to resolve the han of Adam and Eve in the Garden of Eden. You must know that this is the inevitable road the Unification Church must go.
That is why hereafter, when we come to hold something, if we use it for ourselves, we cannot restore the world quickly. When one has worked from a position of being only for oneself, one must return and go again. Then what must one do?
One must use it not for oneself but for Cain. One must go forward holding the conviction that one works for Cain. Therefore, it means let us work for the Republic of Korea. The Republic of Korea is in the position of the second Cain before us. The first Cain is the established church.
When we set out in Jesus’ time, because Jesus came to take responsibility for a new Christianity, Judaism was in a Cain-type position before Jesus. Jesus had to make Judaism submit and make it one and lead it along.
If they become completely one, it is made so that one leads them, holding something new. From there, a new world, that is, a new Christianity, ought to have departed. Because it did not become so, we must restore this today.
When we set out the Unification Church and the established church from such a position, the established church is in a position like Judaism in Jesus’ time, and the Unification Church is in a position like the new religion Jesus sought to establish. Here, if Jesus comes to be isolated alone, one perishes. Is that not why he bore the cross?
Likewise, our Unification Church too, if isolated by the Unification Church alone, perishes. It means one cannot achieve the Will.
Bear a Double Cross and Go
That is why now, in this position of having raised the Unification denomination to an Abel-type denomination, the question is how one makes the established denomination submit. The Unification Church and the established church are in a relationship of inner and outer, inside and outside.
What is it that the established church members, who are in an outer position, aim at?
It is the problem of eating and clothing and sleeping centering on the person. To put it another way, it means they are in a position of regarding outer problems such as food, clothing, and shelter.
If one were to resolve this problem, it would be enough if we only did a little well. In a position where, when there is something good, one says one will have it oneself, a fight unfolds. Even though one enters the world of the enemy and is placed in a servant’s position, one must gain credit from the master and receive praise. For that, when there is something to eat, one must give it to the enemy even though one does not eat oneself. Seeing that, though outwardly they dislike it and rebuke it, inwardly they are moved. It means they come to trust someone, saying, “That fellow is a fellow I can trust.”
If good food comes to hand, it is not that I eat it, but one must give it to Cain, and if there be good clothing, one must clothe Cain first. Furthermore, when one can go to a good place, it means yielding it for Cain. If one carries out such an operation, the problem of making Cain submit is simple.
The strategy by which Jacob made Esau submit is precisely that. Jacob offered before Esau everything by which one could eat and clothe oneself, saying, “All this is my elder brother’s. All the property I obtained by struggling amid the adversity of suffering for decades is for my elder brother. Whether servants, or flocks, or children, I will give everything. Settle accounts with our relationship of an enemy position until now and receive me as a new younger brother centered on love.”
When it becomes so, not only the elder brother but even the elder sister is found. Since one finds the elder brother, one finds the elder brother’s family too, and all the property the elder brother holds becomes one’s own. To put it another way, everything becomes the possession of Isaac’s family, centered on Isaac. You must know that God carries out such an operation.
Seen from this viewpoint, it means that Christianity, even so, has contributed to founding a new worldwide world of culture until now while passing through a road of suffering and adversity for two thousand years. In that respect, Christians are historically meritorious subjects. That is why we must, even though Christianity once committed a wrong, not lay on the whip to indemnify that but embrace it with love and reproduce the standard God wished for and expected. You must know that this is the road the Unification Church must take.
That is why hereafter one must become one with the established church, and next one must become one with the Republic of Korea. On the day the thirty million people arm themselves with a thought centered on God’s Will, centering on the Christian sphere and unite, North Korea is no problem. After we have completely put things in order inside and out, we must fight Kim Il Sung of North Korea with words. There remains at the last stage a problem of settling it openly. A time will come when Kim Il Sung cannot but take our hand; however, he would not. It means the world situation unfolds so. That is, a time will come when he cannot but yield his position. The communists will remain in this world until then.
Only when it becomes so do the Cain and Abel nations at last become one, centering on the Republic of Korea. You must know that only then does a time draw near before our eyes when an Abel nation equipped with the form of a subject nation centering on the Unification Church, that is, the Republic of Korea, can depart toward the world. That is why, knowing clearly the road Abel must go, one must bear a double cross.
Though until now you have fought centering on the Will and led a pioneering life, that road is also a road you must go hereafter. One must go and be equipped with everything and build it up. One must stand in a position the same as Jacob’s.
Therefore, the question is how one leaves behind the result of which one can say one did it for Esau.
You must know that this is a road that can determine the destiny of the world and this nation hereafter. Knowing that this is the road we must inevitably go, one must pray from this viewpoint.
Move Holding Subjective and Active Authority
That is why one must give thanks that Christianity within Korea opposes us, and must give thanks that this Republic of Korea is divided north and south. It means one must say thank you because one is within a sphere in which one can carry out Restoration through Indemnity centering on the same race.
Knowing such things, in this year, 1970, one must devote special sincerity for six months from May to October. It means one must offer special prayer. It is not to make North Korea perish but to grope for a road by which North Korea can submit before Heaven. For that, one must first pray for the established church. Next, one must pray for the Republic of Korea. The Unification Church must thus move, holding a subjective and active authority that can digest the established church and South and North Korea.
To achieve this, one must carry out an encirclement operation. One must connect three nations. When we look at Korea, North and South stand opposed, but seen inwardly, the standard the Unification Church goes forth centering on and what North Korea is now bringing forth stand exactly opposed. When we set out from the Soviet Union, Communist China, and North Korea, Korea is isolated alone. Restoration does not come about by Adam alone. One must restore by connecting from Adam to Eve and from Eve to the archangel.
Korea is the Adam nation, and Japan is the Eve nation, and China is the archangel nation. Seeing this, it means that being equipped with a form of restoration among Asians is quicker for restoring than including Westerners. From this viewpoint, one must love Cain.
Just as in the Unification Church one calls upon True Parents, in North Korea, which is the satanic world, they likewise call Kim Il Sung father. It is made into a relative relationship. Satan’s side is connected, with the Soviet Union as its base, through Communist China to North Korea, and Heaven’s side is connected, with Korea as its base, to Japan and Free China. If one thus makes a connecting point of Asia, communism will decline.
Seen from a principled viewpoint, on the day the sovereign changes just three times, a good time will come seeking before our Will. The road we must go is by no means a road only for Korea. It is a road on which one must pass through North Korea and take responsibility even for the world. Because we are one body who must bear such a double responsibility, we cannot but be weary and cannot but be busy.
You must, knowing that you are in a position where you cannot but bear a double cross, become one who goes forward bearing responsibility for the people and humankind of the world while gladly accepting all hardship and adversity in going this road. One must go this road while cultivating one’s own capacity in the present course of living and praying with all sincerity.
Welcoming these 1970s, you must not become dropouts in going this road of pain while devoting sincerity to building a firm foundation. I ask that you become so.
