The Unification Church Is a Church of Indemnity

Former Headquarters Church.

Today, it seems the family members of the Third Church have gathered in the greatest numbers. At any rate, the Third Church is zealous.

The Teacher commends the family members of the Third Church, who gathered in large numbers even though they were notified only this morning, more than the members of the churches that knew in advance and gathered.

The First Church is like the roots of a tree, the Second Church like the trunk, and the Third Church like the branches or the leaves.

So I thought the family members of the Third Church would be aflutter, and, sure enough, the family members of the Third Church are aflutter.

People do not delight in looking at the roots or the trunk of a tree; they delight in looking at the leaves.

Thus, we have divided the Seoul church into three.

The Purpose of Church Activity

A religious person goes forward, centered on the spiritual world. A religious person puts first the perfection of spiritual character, and there are more of those of the spiritually attuned faction in the Second Church than in the First Church. Those who have come here for the first time will not know well what the spiritually attuned faction is.

The spiritually attuned faction refers to people who hold question-and-answer sessions with the spiritual world and move according to what the spiritual world tells them to do, this and that. The point is that there are many such people in the Second Church.

But it is a problem if only the Third Church keeps spreading. In spreading, one must become a trunk belonging to the root, a branch belonging to the trunk, and a leaf belonging to the branch.

If the root and the trunk stay still while only the leaves keep fluttering, what will happen? Can they come forth? They cannot.

Therefore, the family members of the Third Church must know how great the grace and merit of the First Church and the Second Church are and must know how to give thanks. (laughter) Why do you laugh? The point is that the principle is so.

Can plucking the leaves off another’s tree and sticking them onto your tree make them the leaves of your tree?

Even if one grafts tens of thousands of leaves in a day, if they are not supplied with the nutrients rising from the root, however much one grafts, it is of no use.

When the Teacher observes quietly, it seems that, whatever becomes of the First Church and the Second Church, things proceed by a Third-Church-ism. Numerically, does the order run Third, Second, First, like this? That seems to be the Third-Church way.

Even in counting numbers, one counts one, two, three… so the Third Church family members ought to hold that notion a little. That is not to say the Teacher dislikes gathering and being active together. Such a temperament suits the Teacher too. The only point is that one must value the bond of the whole.

Our going forward centered on this will be to move the Republic of Korea and the world. And thereby to move Heaven. Therefore, Heaven must come down, and we must go up. And it is when what comes down presses down strongly that what goes up shoots up.

You must value the historical bond we have cultivated until now.

If you are placed in the Third Church, you must render full loyalty to the Third Church. But there is something to bear in mind there.

For example, however much a person rises in the world and becomes a leader who moves the world and governs a nation, there is something that person must not forget, and that is his hometown and the bond of his parents.

Likewise, you must value the bonds that have been formed. If one forgets these, that person cannot become the leader of that nation.

Once the Teacher heard Pastor Lee say that when he meets the members of the Third Church, they only greet him and, without even asking anything further, go off with a whoosh. In the old days, they would follow him, wanting to discuss their circumstances with each other, and, when spoken to, would be grateful; but that heart (심정) is gone, and only a lonely wind blows past. Why is that? Perhaps because they fear that if Pastor Lee learns of their church’s progress, he will be stimulated and move vigorously, they only greet him and go off with a whisk.

Even if the Teacher stays still, he knows everything about how you have acted. And even if you do not report, he knows it.

Points of Caution in Church Activity

The Teacher supports the Third Church in his heart. And the Third Church has the character of formation, growth, and completion—how good is that? This number three is good indeed.

This character “sam” (三), written upright, symbolizes the three-stage period of growth, and set on its side, it becomes the character “cheon” (川), meaning “stream.” Therefore, one must first set up a principled standard by which this number three can perform its function as the number three.

Even if the family members of the Third Church move by the representative standard of our Unification Church and carry out exemplary activity, they must not move from a place of losing Heaven’s tradition. To the very end, they must go forward because of that tradition, centered on that principled foundation.

And when their church develops, the leaders are supposed to come to the headquarters and report all of that development to the Teacher. But until now, I have not seen a single church leader who tried to come to the Teacher and report.

Perhaps because they fear what will happen if the Teacher learns of it, they do not even appear.

So today too, it would be good if the Teacher spoke to you, but once he starts, it will take at least three, four, or five hours. There is a record of my having spoken for as long as twelve hours, but if I do that, it seems you would all grow exhausted and flee.

Would you like me to speak? (Yes.) How much would be good? It is the Teacher’s wish to speak much, but for that, one, two, or three hours will not do. It would have to be five or six hours or so, but would that be all right? (Yes.) If it is all right to do so, I may speak, but would you not be tired?

Because the Teacher has not yet heard the reports, I would first like to hear the reports. The reports will take three or four hours, and if, after the reports are finished, the Teacher speaks for three more hours, it will take six hours.

So anyone who cannot sit here continuously for six hours may leave now without it being discourteous; you may stay at the back and go without a greeting. Do you understand? (Yes.)

Then, report starting from the Third Church. Speak of the wrong things with the Teacher privately, and speak centered on the good things.

For the host to play the host, for the host to be praised, he must serve all the tasty food to the guests and eat the leftover scraps himself. Therefore, if you remove the bad talk, the good talk will not be so much. Come out and report briefly. (Reports were given in the order of the Third Church, the Second Church, and the First Church.)

To Guide People

Now shall the Teacher speak a little? (Yes.)

To guide many people, one must not feed them only sugar water and honey water. Then side effects arise. Occasionally, one must, without mercy, insert the needle too. When one pricks, one must not prick the fingertip. One must prick the center, the very middle.

Sometimes one must drive from behind, but sometimes one must pull even by grabbing the nose from in front. Such times are many. So if, like the world, one systematizes it and, equipping organized and principled content, forms an organization and makes it move, it would be easy.

But the spiritual work cannot be done with such a thing. Occasionally, one must set a seated person upside down. Even though he is a dignified elder, sometimes one must treat that person as a worthless fellow and beat him into submission.

When one who does not know such facts looks from the standard of a person who has lived a normal life in a systematized society, there are many things he cannot understand.

If it is a matter they can understand and can welcome, then it does not connect with the Kingdom of Heaven. Sometimes one must rebuke people who are old in years, and sometimes one must seize young adolescents and put them through discipline. Do you understand?

The weather is very hot. Everyone, it is very hot, isn't it? It is not easy for the Teacher to speak either. It is harder for you who are sitting.

The Teacher has another place he must go, but you are holding onto me tight and not letting me go, and since the Teacher told you to come today, he has the responsibility to speak.

So, knowing that, there must be no one dozing. Once you come here, all must listen—the meek, the worthless, the fine, no exceptions.

And in going this path, there are times of tightening the screws hard. When the Teacher scolds, he will do it very severely so that affection drops away entirely.

Even so, will you understand? (Yes.) In fact, one ought to do it without asking to be understood…. Words are perfect indeed.

Set down one word, and everyone stays quiet; when I praise, they stay quiet; when I say one displeasing word, a strange sign arises. It is one of two things: either a sign of opposition or a sign of coming to one’s senses.

To move this whole, there must be opponents too, and there must be those who come to their senses. Cursing is also needed. Only by joking like this and scolding like this does all your drowsiness flee. To guide the masses, such things are needed.

When the Teacher went to America and held a gathering, the Americans were so tensely nervous that their eyes became triangular. They had very grave expressions, wondering what the young teacher who had come from the East would say.

At such a time, one absolutely cannot speak grave talk. At such a time, one must turn it over. So I asked, “All of you here, you all like songs, don’t you?” Then they all answered that they liked them. So I asked, “I like songs too, so I hope one of you will do one. Will you sing a song?” Then a certain family member sang a song. Next, everyone was made to sing. But it will not do only to make others sing.

So next I asked, “Shall I sing a song?” and everyone was delighted. Once you do it like that with a flourish, they warm up that much.

If, with a person you meet for the first time, you observe circumstance and formality and try to make friends, it takes ten years to make a friend of ten years. But if, upon first meeting, you at once, without reserve, say, “Hey, you rascal! What’s the matter with you?” and, butting foreheads and throwing punches, talk, you become close in no time. In a busy life, when is there time to greet according to circumstance and observe formality?

Even when speaking to an assembled crowd, to say, decorously, “Because you are originally good people, you must become good people. But because Satan entered, because there is an element of evil, you became evil people, and I dislike evil people.

So it is all right for me to curse ”you"—that is the established-church style. When would one do that? The Unification Church style is a direct hit. It is a Unification-shell. It goes straight to the main point.

Now then, the Teacher will write today’s Message title on the blackboard—shall I write it downward or sideways? Writing it downward is because the fortune of Heaven comes down, so I write it downward; and writing it sideways—think of it as being written so because the Unification Church must cross over to restore the world.

The title of the Message I wish to give you this hour is “The Unification Church Is a Church of Indemnity.” What does this mean? The Teacher most dislikes the word “indemnity.” You dislike it too, do you not? (Yes.)

Then why are you sitting here?

You are sitting here because you have no choice, are you not? But there is no help for it. Because indemnity must be done. The Unification Church is a church of indemnity.

Song Is the Fundamental Material for Uniting with God

Knowing that, the Teacher will sing a song once. But the Teacher is not doing it first. You must do it together too. But when I look quietly, it seems the wish that the Teacher alone would do it exceeds thirty percent, forty percent, fifty percent. Well, shall the Teacher try doing it alone once? (Yes.)

Then, if the Teacher is in the position of the baby’s elder sibling and you are in the position of the baby’s younger sibling, I will sing. I will sing, having taken off entirely the mind of an adult. All right? (Yes.) What song shall I sing? You decide the title.

When you sing and come to “winding, winding,” you must really do it with your whole body winding. So, what did it say it does? (Gives birth to loyal subjects!) And the bend-by-bend streams—what do they do? (Gives birth to faithful women!) Thereafter, what? (Hewing the trees of the mountain!)

After hewing the trees of the mountain and building a house, we bring in the bridegroom and bride and live ten thousand years, a thousand years. That is what it is. You understand? (the second verse is sung again)

Once before, when the Teacher went to America, he heard the American women singing this song, the line “beautiful rivers and mountains”—how did they do it? They rendered the word “areumdaun” (beautiful) as “arundarun.” You must not do “arundarun,” but sing attentively. (The second verse is sung once more.)

We must all live in such a world, must we not?

Countless people live upon this earth, but the point is that until now, there has been no true hometown in which they have truly loved and lived.

The Standard of Restoration

You have this nation in which you now live and the hometown land in which you once lived. In this nation, there are its leaders, its people, and its territory.

And in your hometown, there are your parents, your relatives, and your brothers, whom you cannot forget. There you grew up, and you have formed a bond of the heart you cannot forget, however you try.

But when we consider whether God has ever, at any time, felt such a thing to the measure of the standard by which you feel, centered on the nation you live in or on your hometown—the point is that until now there has never once been such a time. Our ancestors never had such a day.

That is because the first human ancestors fell. Because of that, countless descendants have woven a historical course of sorrow and until now have passed their lives in a sorrowful environment.

God has never once had a time when He could love human beings to the measure of the standard by which they love their hometown and nation and when He could set up His sovereignty and govern this world. Therefore, the word restoration must come forth.

We must be restored, but from what must we be restored first?

I must be restored to myself as an individual first. To restore myself as an individual, I must long for myself as an individual. You must know that.

For restoration, there must be a standard. There must be a standard of how I wish to become. That I must become like this. My individual self must be restored, my family must be restored, and my kindred, my people, my nation, the world, and the whole Cosmos (천주) must be restored. This is the destiny of the fallen world.

What must be done to pioneer this path of destiny?

From the individual, one must cross over every ridge of restoration up to the Cosmos-historical level. You must know clearly that this is the path fallen human beings must walk.

You stand, for better or worse, on the path of the destiny of restoration you must walk, and it cannot be denied that it is the wish of human beings to meet a victorious day when, having trodden and passed over this path of destiny, from a liberated place they can set themselves before all families and all peoples and the Cosmos and say, “Emulate me.” For this purpose, we must go forward.

Then what standard must there be for restoration?

That standard is not a standard that you call good, nor a standard that the countless humans living in this world call good. Nor is it any standard of character that the sages and wise men who came and went in the past set forth.

That standard is not a standard set up by any human thought but a standard set up centered on the absolute God. And the motive of human history too ought to have been God’s heart, but because human beings fell, God’s heart could not become the motive of human history. Therefore, God has come forth until now bearing han (한).

The Original Standard

You must know what the original absolute standard centered on God’s heart is. Had human beings originally, standing in the place of communing with God’s heart, not fallen, they would have become True Parents, given birth to true children, formed a true family, and the standard of a true kindred, people, nation, world, and a true Cosmos would have been formed.

But in today’s fallen human world, no one knows that standard. Therefore, we must know that, to restore the original family, kindred, people, nation, world, and Cosmos-level standard from the individual, God has, until now, embraced fallen humanity and carried out the providence of salvation centered on the noun “restoration.” It is God’s wish to seek and find the nation and the world first and to seek and find the family before myself.

God, more than anything, wishes for a greater absolute standard to come forth, one that can accord with the original standard. When it comes to where the standard greater than anything which God wishes for is to be accomplished, you must know that from a great place it is absolutely impossible.

God’s standing in a great place, having dominion over the Cosmos, setting up the bond of heaven and earth, and loving humanity and the Cosmos—that was the original purpose of creation; but because human beings fell, He had to cast off the great place and set up the bond of heart anew, beginning from the tiniest place.

Then, from where must restoration begin?

It must begin from the very bottom. If restoration were to proceed from the middle, the lower part would remain, so it must begin from the very bottom. The word recorded in the Bible, that where sin abounds, grace abounds all the more, is a word that applies in this aspect too.

Then what kind of place is the bottom?

If we quietly turn back through history, we can see that in the course of history, a new culture invariably arises at the place where it meets the culture of a declining age. Therefore, the center of an old cultural sphere cannot be the center of the new age.

We can glimpse in the course of history that the boundary line where, in a position of opposition to the old cultural sphere, a new cultural sphere strove to form itself becomes the center of the new age.

Seen from this viewpoint, the more it becomes the Last Days of this world, the more aiming toward one world is a natural thing. Then, when we look at today’s historical end time that aims toward one world, it is a great misunderstanding to think that this world must simply remain as it is.

Unless one sets up the law of governing according to God’s design and will to restore this world from the very bottom, Satan is not removed.

Therefore, what you must thoroughly understand is that, to restore this world, one must not begin centered on the standard of God’s ideal of creation, the original standard, but must begin from the very bottom. And it must be an ideology not centered on one’s own individual self, but an ideology for this world.

Jesus, too, coming to this earth, introduced the ideology of the new age centered on the Last Days. Jesus promised that on the day I return, the Kingdom of Heaven will unfold on earth, and centered on that, he led Christianity for two thousand years.

But although in the earliest days he taught an ideology that could transcend the world, you must know that in the course of the process, one must go forward, setting up the law called indemnity.

That is how the term “church of indemnity” came forth—a church of indemnity!

The Standard of Indemnity

Then what does God want?

He wants the family more than you as an individual. He wants the kindred more than the family and the people more than the kindred. And He wants the nation more than the people.

Everyone, centered on whom is the national history of a country recorded? Generally, it is recorded centered on the sovereign.

You must know that a nation’s history is not recounted (論謂) centered on the people but is recounted centered on the history of the sovereign. The history of the sovereign is that in which the past, present, and future are connected on the national standard.

That the history of the sovereign can be connected in this way is because the law of heaven’s fortune is so; and even in a fallen world, what moved centered on that nation’s sovereign remains as the mainstream of history.

Even at the cost of sacrificing the people, one must build up the nation. Even if it means making the thirty million people of the Republic of Korea suffer, one must make this nation into a sovereign nation that can be boasted of before the world.

And what does God want more than that nation?

The world. Seeking and establishing that nation is done for the sake of the world.

As you all know, restoration through indemnity absolutely cannot be done from an individual standpoint. In acting centered on oneself, indemnity is not accomplished.

For indemnity, there must be a standard. Even to indemnify myself individually, there must be an absolute standard.

The people sent as the representatives of that standard are the representatives who bore responsibility for God’s mission in the ages of history. Noah, in the case of Noah, and Abraham, in the case of Abraham—in that age they are the absolute standard.

So even if one goes to a place harder than Noah’s, there must be no one who complains. In the age of following Abraham, even if one goes to a place harder than Abraham’s, if one complains, one cannot pass through the law of indemnity.

In the age of Moses, because Moses came as the one with the mission of national redemption, even if they suffered hardship greater than the hardship he suffered, they must not complain. To complain is to become Satan. Therefore, the Israelite people who complained all perished.

Likewise, when it came to the age of Jesus, if the Jewish people, centered on Jesus, had all united and stood on the standard that could harmonize with Jesus-ism, and had gone forward to a place of absolute obedience without complaint or discontent, it would have succeeded. But they did not pass over that standard.

From this viewpoint, when it comes to what position the responsible individuals God sent stood in, they stand at the center of that age. They cannot depart from this.

Therefore, even if he lives an individual life, for what must he live?

He must live to find the family God seeks. God’s setting up an individual, too, is to perfect that individual and, at the same time, perfect the family. Therefore, upon him is imposed a twofold indemnity—indemnity for the individual and indemnity for the family.

To receive twofold indemnity, one must bear a twofold cross. In a comfortable place, indemnity is not accomplished. One must, without fail, bear the cross.

Because twofold indemnity is thus needed for us, Jesus too said, “The members of your household are your enemies.”

Who Lays the Cross Upon Me?

But when it comes to who lays the cross upon me, in my own individual case, it is my body that lays the cross upon me. It says, “Hey, God and all that—when is that ever going to be accomplished?

After death, you go to heaven or hell anyway, so what is there to suffer for?” The point is that the body becomes an enemy to me. Next, the closest household member is the enemy.

So that person strikes at me to the extent that indemnity can be made. Today’s Unification members must know this clearly.

Just because one has won a victory centered on one’s own body and mind, God does not acknowledge, “Ah, you are one qualified as a victor.” To stand as a victorious individual, one must first cultivate the environmental foundation.

As we see in the process of creation, just as God made the human being only after making all things, so too, in the course of the providence of restoration, God opened the way to set out as the center of the providence only after one had won victory not over the individual cross but even over the family cross.

Without bearing the family cross together as well, however much one has won individually, one will again be persecuted and made to fight. But if one indemnifies the individual cross and the family cross all at once, the environment for setting out on the path to the perfection of the family is cultivated, and one’s individual self comes to determine the standard of perfection. You must know this content clearly.

Jesus, when he came to this earth, came to complete four thousand years of historical restoration through indemnity, and so he was the fruit of four thousand years of history.

But why did he, who came as God’s perfected son, have to be persecuted?

He was not persecuted because that individual self was deficient, nor because he was imperfect. It was because the course of indemnity for the family cross had not been resolved that Jesus had to walk such a path.

In the end, Jesus bore the cross and departed, leaving behind the relational ideology of bridegroom and bride. And that course of indemnity for the cross remains until now. That is, the condition of indemnity was not completely set up.

Then who must indemnify it?

The bride on this earth must indemnify it in his stead. All the human beings living on the earth who betrayed Jesus, who had come as the historically responsible person—that is, who expelled the bridegroom who had come—must stand in the position of the bride and once again carry out the historical indemnity.

Therefore, because Jesus came as the responsible person on a world-historical scale, until the course of world-level restoration is completed, today’s Christian believers must, in pioneering from the individual cross to the family cross, the national cross, and the world cross, grapple with that twofold cross and writhe.

Therefore, even if some person has become qualified to set up a will centered on one person, centered on one nation, God expels him to raise him into a world-level figure.

In every age, a nation has not welcomed the person raised for that nation’s sake. Why is that? Because it is God’s wish to entrust him with a mission for the world rather than a mission for that nation, and it is God’s wish to make him bear a greater cross rather than a small one. Only so is the world restored the sooner.

Today, the Jewish people, scattered throughout the world, have woven a history of being an offering of indemnity, and so no one likes the Jews.

The Meaning of God’s Setting Up an Individual

When people offer a sacrifice, they like it because they think the offering is a condition for their atonement; there is no one who likes the offering itself. For it to be presented as an offering, one must see blood. It is dreadful. One must grimace.

Because God called and set up the Israelite people, the Israelite people had to set up God’s total condition of indemnity. On the day they completed that indemnity, they could stand in the position of indemnifying in the stead of the world’s countless peoples. Then they would become a people that distributes blessings to the world’s countless peoples. This was God’s purpose in setting up the Israelite people.

But the Israelite people had Jesus hung on the cross and killed. So they were expelled to the Gentiles to indemnify. Only by doing so can they receive grace when the Lord comes again.

Simultaneously with Jesus’ death, the believers who believe in Jesus have groped along the course of individual restoration, prepared the course of family restoration on a world scale, or have groped partially along the course of national restoration, the course of restoration for the nation, and the world-level course of restoration, without knowing them.

When the Israelite people, who were to act in the stead of God’s will, disbelieved, God set them up on the world-level stage of trial and made them indemnify. Until all that history of trial ended and the Lord came again, the Israelite people had no way to escape the course of the cross.

Therefore, that Israel gained independence in 1948 is proof that the foundation on which a new world-historical age of providence could set out anew upon the earth has begun.

God demands the greater rather than the smaller. In order for an individual to win as an individual, bearing only the individual cross will absolutely not do. One must bear the family cross. To become established as a family, one must receive the opposition of all the relatives. And to become established as a clan, if a clan, or as a kindred, if a kindred, one must receive the opposition of that nation, that people.

Seen from this viewpoint, our Unification Church has until now stood in the stead of the work (役事) of horizontally indemnifying the six thousand years of history that have flowed down vertically. But what the responsible Teacher — the Teacher, that is—must always bear in mind in carrying out this work of indemnity is that God deals with an individual not for the sake of that individual himself, but because He wishes for the family behind him.

After that individual has completely stood before the will and become an unchanging self, God commands him to take family-level responsibility and carry out the central mission. This is the direction in which God operates.

Therefore, when you yourselves, as individual selves, have become able to set up the condition of restoration through indemnity before God, the family cross is connected.

Of course, you must bear your own individual cross, but next, you must receive the opposition of the whole—relatives, church, kindred, and nation.

Seen in this respect, we Unification members received persecution not only individually but also family-wise, relative-wise, church-wise, and nationally—how blessed that is, one cannot know.

That everyone persecuted the Unification Church means that it prepared for us, all at once, the foundation on which individual perfection, family perfection, kindred perfection, national perfection, and the nation’s perfection could be accomplished. God has until now been preparing this foundation.

Now the internal and external standards of victory must be determined. Therefore, centered on the year 1960, the internal standard of victory has been determined.

The individual standard of victory must be restored through indemnity, and the family, kindred, and national standards of victory must be restored through indemnity. The point is to gather these together within seven years and push forward.

When the Person of Mission of Each Age Wins Victory

Seen in terms of age, the age of Moses was the age of the people. But for him to stand before the people, he had to bear the individual cross, the family cross, the kindred cross, the people’s cross, and even the national cross. He had to carry out the responsibility of the five stages. Why did it have to be so? Because Moses was the center.

Among the Israelite people of that time, there was no individual perfected one, no family-level perfected one, no kindred-level perfected one, no people-level perfected one, and no national-level perfected one.

But Moses confronted Satan, who represented the entire satanic side, and won the victory. And Moses did not win victory centered on the individual. Because he won victory on a world-historical, Cosmos-historical scale, representing all humankind, the victory of Moses’ single individual self could become an individual, family-level, kindred-level, and people-level victory.

Because he won even amid the opposition of the Jewish people and the state, it was determined as a people-level victory.

Then, when did those people participate in the individual age, the family age, the kindred age, and the people age?

They did not participate, but if only they had completely believed in Moses, who stood upon the foundation of the people-level victory, and been grafted, they could have entered together within the sphere of benefit. A forty-year condition of indemnity could have been indemnified in four days.

For example, suppose there is a thousand-year-old pine and a one-year-old pine. The thousand-year-old pine, its roots deep, is tall and has luxuriantly spreading branches. But the one-year-old pine, its roots shallow, has weak branches and only a few leaves.

Yet the one-year-old is undoubtedly also a pine. In its growing environment, it is undoubtedly a thing belonging to the pine family of the same age, able to grow while drinking in the same sun, the same air, and the same nutrients.

Why, in carrying out the providence, did God set up so many individuals on a mission of the ages?

It was to broaden it stage by stage. Since one must broaden it stage by stage—individual, family, kindred, people—when the person of the mission of that age wins victory, the people who follow him, centered on him, though they did not win victory at the individual or family stage, can, by following him, set up the condition of victory.

That is, you must know clearly that until now God has set up such leaders of the providence as the standard central beings who could complete the standard of Cain and Abel and restore it through indemnity.

Jesus came with the mission of world restoration, but through the disbelief of the Jewish people, he accomplished the spiritual Canaan restoration and departed.

Even so, if one completely believes in Jesus—though until now one was within the satanic sphere—if one completely believes in Jesus, from that point one can ride over into the world-level spiritual Israelite sphere.

In this way, one must tread upon the foundation of merit that countless ancestors have bridged over countless courses of history. What must be done for that? Indemnity is needed.

Be for the Greater

Now the age in which the object of the Teacher’s concern was limited to Korea alone has passed. It is so even in prayer. In the old days, I prayed two-thirds for Korea and one-third for the world, but now it has been reversed. I pray one-third for Korea and two-thirds for the world. The time has come to prepare for the world. Therefore, I am striving to bear the world-level cross of trial and persecution.

And I have considerable concern about the recent international situation and the movements of the communist party. To solve such world-level problems, we must fight spiritually and go forward bearing spiritual responsibility.

The proper direction the one who bears responsibility for God’s will must take is to go forward centered on some absolute standard.

Since the path God aims for is thus, on the path taken centered on that standard, there must not be the slightest divergence. There, no private individual emotion may intervene.

Unless one is thoroughly grounded in principle, unless one goes forward in accordance with that standard, the Unification Church cannot achieve world-level development.

Then what must you do?

Because you are in a position of having to cross over from the national mission to the world mission, at the present stage, you must not try to carry out activity centered on the Republic of Korea alone.

So we have designated Holy Grounds in a hundred and twenty places, centered on forty countries. And before the time comes when Satan can accuse us on the world stage, we must set up in advance the condition of indemnity before the world. Only so, is there no failure.

So, to set up the internal standard, one must write centered on world-level problems. In actuality, the time when we can keep step with the Unification Church family members on the world standard has not yet come. But by your going out first and receiving trial and suffering, centered on the Teacher, you come to set up the world-level condition of indemnity that can guard against Satan before he accuses. Do you understand what this means?

And in the age of individual restoration, if you bear not only the family cross but the kindred cross and the people’s cross added on, the course of individual restoration is naturally passed over. This seven-year course is a course to which such content can be applied.

This period is a period in which the course of indemnity walked for the perfection of my single individual self can enjoy the privilege of being connected even to the family, kindred, and people-level standard of indemnity. But hereafter it will not be so.

After the time is fully come and the persecution has all passed—that is, once one stands on the national standard—one cannot establish merit. One becomes merely a people that follows along.

Therefore, God wants the world church more than the Unification Church and wants the world’s humanity. God wishes to seek and set up not only this earth but also Heaven’s countless spiritual worlds and even the descendants yet to come.

Then what must you do?

You must pray for the spiritual world. But if you pray recklessly, you easily have your blessing taken away. You must know that too.

If you know that you yourself have stood on the people-level standard, it is all right to pray for spirits up to the kindred-level standard. But if you yourself stand on the people-level standard, you must not give a national-level blessing to spirits.

Therefore, one cannot recklessly give a blessing prayer. Before knowing what rank that person is at, one cannot recklessly give a blessing prayer.

Hardship and Indemnity

When you receive grace and come into contact with the spiritual world, prayer topics naturally arise. If you take statistics of what you have prayed, you can see that the method and content of prayer develop by a formula.

When fallen human beings pray for the very first time, if they try to pray, placing before them a world-level problem, they collapse with a thud. At first, the point is that they pray to save the closest people—that is, their parents and their beloved sons and daughters and husbands.

As that stage passes and one develops, the content of prayer changes. For what do those who know God’s will pray?

The point is that they pray not for their family but for the world.

Furthermore, knowing what kind of place they stand in and what kind of place God wishes for, they resolve to pioneer the course of indemnity in the place God wishes for. Such a person is a wise person.

Before such a person, even God cannot budge. That person comes to stand in the position of the number-one loyal subject before God. When, without God having commanded, one acts substantially and appears to bear results, God cannot but treat him well. Through such a person, the people of that age all ride over.

The Teacher has walked such a path. Even when dragged off to prison, I go into the very bottom of that prison. Because it is the course of restoration through indemnity, if what must be indemnified is a hundred, one must set up before God a standard of heart beyond that—that is, of a thousand, of ten thousand—and pass over.

Among those who go out to the provinces to witness centered on our Unification Church today, some, when they enter a place of hardship, grow discouraged, saying, “Aigo, I witnessed for that village, and yet the whole village opposes it and not a single person enters the church.” But not at all! Do not be discouraged that they do not listen to the Word. The point is that they are set up not to listen. That is because the course of indemnity you must walk remains.

Some people, even when sent to a place where they cannot but suffer terribly, do not suffer. While there are such people, there are also people who, having learning and good looks and being equipped inside and out, seem as though they would become a representative wherever they go, yet suffer terribly.

Why is that?

It is because that person, though he as an individual has become bonded with the Unification Church, has an ancestor who has not yet entered a place where he can completely contact the center. That person is doing the indemnity for that ancestor. That one is indemnified only after doing the indemnity of the ancestors—this is the principle of the history of restoration.

Nevertheless, one must not, without thinking of that, only curse the people of the world. At such a time, one must repent for the sin of the ancestor.

Among the countless ancestors who came and went in the course of history until now, there would have been believers belonging to Heaven who were acknowledged as righteous before God. Then one must repent for the faults of the ancestors beyond the standard of devotion that those good ancestors offered. There must be such a period.

Only by thus standing in a place of historical recognition and receiving one’s own indemnity is the foundation on which one can achieve individual restoration cultivated.

One must depart from the normal way of thinking one now holds. And only by quickly setting up, centered on oneself, the condition of indemnity for past and present unfolds individual perfection.

When God made the human being, He made the human being after making all the elements. Only so does it become normal. If the foundation is not made normal, it cannot become normal.

Therefore, one must honestly repent, in full, both the sin flowing down from the ancestors and the sin one has committed oneself. However long such a period may take, one must indemnify it and pass over.

If a person who has not done so receives the Blessing, even after receiving the Blessing, he suffers terribly. The ridge of indemnity must be crossed one way or another.

In the course of restoration through indemnity, only after indemnifying both the sins of the past ancestors and my present sins can one meet one’s own age. This is just the same as how, in the world, any person can present himself in society as a person of character in a well-rounded way only when the tradition and life of the family are upright.

Thus, for me alone to set out, one must know that the condition of indemnity for the past and present remains.

If one does not do this, one keeps going back around. And the next time one goes back around, one does not rise higher than the standard from which one first set out but keeps sinking lower than the first standard.

The Meaning of Dispersing the Seoul Church

So what phenomenon arises?

While the will of the Unification Church, with the Teacher standing at the head, unfolds ever more worldwide, those who follow the Teacher, as the days pass, come to feel in their hearts, Why did I do that in the old days—going to the old-established church was actually better?”—and grow dazed.

Their strength drains away so much that, try as they may to rouse themselves, they cannot. However good a thing anyone says, they feel no sweetness in it.

But when God is together with one, strength arises, and one does not know hunger, and it is always new. Like young men and women in adolescence, whether the content of the poem one has written is good or bad, in one’s own mind it feels like a loftier poem than anything some world-famous poet wrote. The point is that one feels such beauty.

That we have now divided the Seoul church into the First Church, the Second Church, and the Third Church, too, has, providentially seen, a certain content. The point is that you cannot be left as you are.

The more you stay only here like this, the more the spirit to take responsibility for national and world-level problems and act is lost, so there was no choice but to divide.

So if development advances further, hereafter we will divide again on a family basis.

That one has split off from the headquarters, which means, in a certain sense, that one has dropped one stage. Even so, when one cannot fulfill the responsibility, one drops down family-wise.

Next, in a group activity, one descends to an individual standpoint from which one cannot go out under the name of the Unification Church, even if one tries. Then one must set out again. Providentially seen, now is such a time.

And for those who go forward standing at the front toward the will, now is the time to cross over nationally. Therefore, the activity goes better in Japan than in Korea. God intended to give a blessing to Korea, but when Korea fails to receive the blessing, that blessing may depart.

This is similar to how, in a family, when the husband cannot fulfill his responsibility, the wife is set up, and when the wife cannot fulfill her responsibility, the sons and daughters are set up.

In the providence of restoration, too, when the parents cannot fulfill their responsibility, the work of seeking the parents centered on the sons and daughters arises.

When the father cannot fulfill his responsibility, hope is placed in his wife, and when that wife cannot fulfill her responsibility, hope is placed in her children, and when those children too cannot fulfill their responsibility, He departs.

In the same way, providentially seen, the grace that moved centered on Korea may, of course, bear its fruit in Korea too, but there is a greater possibility that it will bear fruit faster in Japan. Then what should be done about this? One must quickly bring about interchange.

So the Teacher is now about to go to Japan with more than twelve executives. This is to let us interchange with one another and dwell within the sphere of the same grace.

When the Teacher told the Japanese family members to raise their hands if they could go abroad, two-thirds raised their hands. But among the young Korean family members, there was not a single one. This already tells that they have taken the lead. If we go on just like this, we will be helplessly pushed aside by Japan. So I am carrying out a strategy by this method and that.

In What Position Are You Now?

If you fall into a position of having failed responsibility in the seven-year course, then the Teacher will forbid the Blessed Families to come to the headquarters and will say, in the course of history, not to call the Teacher “Teacher.”

Just as the Teacher, born as one of the chosen people, came setting up conditions of indemnity, so when you fail to set up conditions of indemnity, the Teacher will say he does not know you at all. The point is that one must treat the Korean family members mercilessly.

You are now placed in such a course, and only if there are even a few people who can connect what has not been fulfilled until now and fulfill the way of loyalty can it be salvaged again.

God thinks to treat the person who has now come in more closely than the person who came in first, received the Blessing, and failed responsibility.

While the Unification Church is doing indemnity as a church of indemnity, in what position are you?

You must clearly know the time. Providentially seen, now is the time of crossing over into the national age centered on the people, so what must I do here?

Here you must become a self who thinks of the nation and thinks of the world, rather than thinking centered on yourself. To try to push another person forward into a place of hardship in one’s own stead is a foolish thought.

The Teacher, too, when walking this path, the course of restoration, after coming to know the principle of restoration through indemnity, prayed to God, “If there be a place of hardship, send me there.”

Then have you yourselves tried to take responsibility for the Unification Church? If you think quietly, the point is that you yourself know well what kind of place you are now in.

The present time is urgent. It is God’s earnest heart to restore the world all at once, rather than Korea.

But how must one restore?

Many people must pay the price. One must sacrifice. One must shed blood and sweat and tears.

Then, through whom will it be done?

Will it be done through your ancestors or through your descendants? It must be done through you, who are right here. But after walking for some five or six years, you all grew exhausted and collapsed. The Teacher, however, did not grow tired.

The Teacher did not teach the method of growing tired. Then who taught it? The point is that one induced the method of growing tired oneself and got caught in Satan’s stratagem of attack.

Therefore, one cannot but drive them mercilessly into the place of hardship. In this age, we must set up the standard of the people’s restoration and even the standard of national restoration and, by whatever means, cultivate the foundation on which we can ideologically confront and win victory over the communist world.

What is for cultivating this foundation is the fourfold-increase movement.

Advance or Retreat?

You must, without fail, walk the course of restoration through indemnity. Not to go will not do. If you do not go, you will be accused by your descendants.

The Teacher felt many things upon seeing the film “Exodus.” Seen centered on the will, when I came to think that the reason a people who ought to receive God’s blessing became so miserable is that the sin against the heavenly order (천륜) that the ancient patriarchs of Israel failed to fulfill remains un-indemnified, I felt keenly that, when today’s Unification Church fails to fulfill the responsibility entrusted to it, it will again hand down such a burden to later generations.

Likewise, when you fail to accomplish the problems you must take responsibility for in your age, they pass over to your descendants. To keep that from happening, even if you cannot fulfill the whole responsibility, you must hold the mind that you will absolutely fulfill and pass over your own individual responsibility. But the point is, how many people hold such a mind?

Ask and answer for yourselves in your minds.

Ask, in what position and bearing, what responsibility am I now?

Since now is the time when people-level restoration, national restoration, and world restoration must be done, what kind of person does Heaven wish to come forth?

Heaven wishes for vanguards to come forth who love the nation more than the people, the world more than the nation, and who would save the world. Who will take responsibility for world restoration? Will you bear it?

You are in a position of being negligent even about individual restoration through indemnity and negligent even about the restoration through indemnity of the family and kindred.

How much less would you think of people-level and national restoration through indemnity?

Your conduct has the before and after reversed.

But the Teacher, in leading the Unification Church, absolutely does not think of the present position. Centered on the problem of what to do from now on, there is absolutely no pardon. Waking or sleeping, wherever he goes, he thinks such thoughts, and when he looks at anything, he tries to look from that viewpoint.

Therefore, the Teacher, in devotion, tries not to lose to anyone. In the matter of the heart, too, he only gives; he absolutely does not receive.

Hereafter, the responsible individuals must set up at least a condition of heart for the responsibility they bear. Otherwise, the Unification Church cannot develop.

Your thinking of the Teacher, too, grows faint. There even arise people who think, the Teacher is the Teacher, but what has that to do with me?

If there are people among you standing in such a position, those people are people who have fallen ill and have no sensation at all. Such people cannot participate centered on the bond of the age of restoration.

In that case, now there are only two paths. Advance, or retreat? You know how the Unification Church will turn out hereafter. Then what will you do now? Will you go forward, will you stay still, or will you retreat? You must not stay still.

If you stay still, you will drop away. The providence keeps developing from the people-level age to the world-level age, so you must not stay still.

You must put out more zeal than when you stayed still in the old days, but if that zeal becomes less than in the old days, you keep dropping away. The point is that you have the before and after reversed.

What you must know here is that indemnity must not have its before and after reversed. When we consider Cain and Abel, indemnity is accomplished through Abel, not through Cain.

Whatever world-level restoration through indemnity one carries out, one must go forward centered on God. One must go forward together with God with single-hearted devotion.

Even in walking the path, the standard by which one walks the path must accord with God’s goal. One must stand in a relational position toward God. Placing this mission before one, one must take a relational position toward God.

Even when eating, one must have that thought, and one must sleep for that purpose. All one’s coming and going, all one’s thinking, and all the feelings one feels must be for that purpose. In such a relationship, the point is: do not reverse the before and after.

Relationship and Indemnity

In walking the course of restoration, restoration through indemnity absolutely cannot be done centered on oneself. There, one must remain centered on a relational relationship.

Then what is restoration through indemnity?

One must become Abel. And what position must Abel become? An Abel of the individual position, an Abel of the family position, an Abel of the kindred position, or an Abel of the people position, or an Abel of the national, world position?

How much have you, centered on your body, prayed for these people and this nation? Have you prayed with such a grave heart that your children are dying for the sake of three billion people?

When some miserable thing happens in the world, have you ever held a heart more miserable than the very person undergoing the misery?

Have you lived such a life of thinking, in God’s stead, of the world’s humanity? Have you held such an attitude of faith? — That is what I ask.

You are all vague and conceptual. In a vague place, restoration through indemnity absolutely cannot be done. One must set the before-and-after relationship right.

One must sacrifice the family to save the kindred, sacrifice the kindred to save the people, sacrifice the people to save the nation, and sacrifice the nation to save the world. This is the iron rule of restoration through indemnity.

How much devotion have you offered to sacrifice yourself as an individual and save the family, save the kindred, save the people, save the nation, and save the world?

Placing this problem before us, you have no confidence. Therefore, you need a representative who stands by the standard. The one who comes as such a representative of the standard, as the absolute standard of all humankind, is the returning Lord.

When we think of how much of a foundation of heart you have cultivated centered on him and how much you have writhed to support or to salvage the course of the destiny of indemnity, the point is that you are still at a far distance.

If you have resolved for the sake of the will, you must be able to lay down your life for the sake of the family or of the people. But the point is, all are vague. There is no one who acts in that way even upon entering a position of real danger. This must not be. One’s own path to walk must be distinct.

In the advancing providence of restoration, how you will handle the before-after, left-right, and up-down relationships, centered on the two conditions of indemnity—the vertical condition of indemnity and the horizontal condition of indemnity—is the problem you presently face.

Have students who study loved these people more than they study?

Have husbands lived with the mind of loving the nation more than their wives, and wives more than their husbands? Did you love the nation more than you love your body, and love the world more than you love your own individual self?

Everything hangs on this. When you look at everything, it is self-centered.

Only after indemnifying all these does one finally take one’s place. Jesus, too, has still not taken his individual place. Jesus is bearing world-historical indemnity, and until he has walked all that path and set up the condition that he has won victory, he can never enter the individual place. Therefore, Jesus too has walked the course of indemnity for two thousand years.

Jesus wished that the saints on earth would fulfill the responsibility of walking that course of indemnity and make for him a resting nest of repose. But the human beings on this earth did not fulfill that responsibility. Therefore, the conclusion emerges that the Lord who comes again must again walk the path of the cross.

How Many Unification Members Pass the Standard of Restoration Through Indemnity?

You have not yet passed even the standard of individual restoration through indemnity, nor the standard of family-level restoration through indemnity, yet you try to slump down in that place.

Though you ought to be able to unite the direction of the will with your heart, offer every devotion centered on the will, become completely one centered on God and have dominion over that environment, and, knowing the social cross or the people-level and national cross to be something you rightly ought to receive, pass over it with gratitude—despite that, how many Unification members actually pass such a standard?

Even if you live with a family, you must not think of your family first. Centered on the will, you must think first of these people, this nation, and the world’s humanity. Only after shedding tears on such a standard and then shedding tears for your family do you not get caught in Heaven’s law.

Only after rendering full loyalty centered on such a standard do you not get caught even when you offer full devotion to your family.

Seen from this viewpoint, among the members of the Church of Restoration through Indemnity who walk the course of restoration through indemnity today, the point is that there are not many who pass such a standard.

So these days, the Teacher is praying to mobilize your ancestors in the spiritual world. I intend to mobilize your ancestors and have them assist you as you walk the path of indemnity.

Therefore, hereafter, if there are many family members who resolve to go unchanged toward the will, I foresee that at some point, many misfortunes will arise by way of such family members.

Hereafter, even when one tries to indemnify centered on oneself, there will arise the phenomenon of indemnifying not centered on one’s own individual self but centered on the family, centered on the kindred, centered on the household of Kim, if it is Kim.

When a few Unification members pray, resolving to take responsibility, the phenomenon of kindred-level indemnity arises. This happens because the ancestors return and assist.

The point is that the ancestors, to restore quickly, beat and sacrificed their descendants—such things arise. Such things arise for the Unification members who fail their individual responsibility. Watch and see whether such things do not arise. The principle is so.

The Teacher makes you suffer because he knows such a time will come. Only when you set up the condition of suffering for the will’s sake do you escape.

Until world restoration is completed, you must not think of taking off the burden of indemnity.

If there is something good, if a blessing is about to return to this nation and these people, the point is to go to the satanic world and distribute that blessing. Then restoration comes quickly. Then the satanic world keeps retreating.

The point is that the method is so. God works in this way, but the point is that human beings are stubborn. If they lose even a little, they dislike it.

The closer the time comes, the more it is the Teacher’s view that I must make you suffer without mercy. That is in order that the Teacher may make you participate in the world-level course of restoration through indemnity. In setting up the condition of such value, hardship is unavoidable. Is it all right?

One Must First Think of and Love the People of the World

Hereafter, when this seven-year course ends, the Teacher will be liberated. It will be a full twenty-one years since the Teacher set out for the sake of the will.

Providentially seen too, a full twenty-one years becomes a matter, so, seen in terms of the will, from this year to next year, one must set up and pass over a standard that can be on a par with the satanic world.

In the Republic of Korea, hereafter, the Unification Church cannot but come forward in the ideological aspect. However, the sovereignty may change; it must be so. If that is not done, the Teacher will make it be done.

Now, what you must clearly know and think is to regard your present place as a world-level altar. Though you are in the home, you are not a wife who simply stays only in the home; though you are at the workplace, you are not a husband who simply stays only at the workplace.

You must not forget that you are God’s warriors standing in the stead of the world-level workplace. At that workplace, though at first everyone disliked you, in the end, you must bring them all into submission and receive their praise. You must cultivate such a foundation.

Again, even when you eat, you must not eat alone. Even when you eat, you must eat with the people set before you and say that you eat attending God, together with God. The steps of Cain and the steps of Abel are different.

As for the Cain-Abel relationship, do you suppose that whoever came in first, centered on the body, is all Abel? It is not so. If you ask your conscience, you can know it plainly.

Then what is the path by which one can come into contact with the will? It is to distance what is near to me and to think of the far person. The nearer it is, the more the point is: do not take an interest in it.

If you send a near person into the world and save the world, this becomes a world-level condition of indemnity.

Jesus, too, when he came to this earth and witnessed, did not first try to witness centered on the closest family, but tried to witness first to the farthest people.

Of course, if the near people fulfilled their responsibility, he would set them forward and try to save the far people. Thereafter, Christianity cultivated the foundation of restoration centered on the gentile people.

Therefore, even though the place you are in is an individual place, since now, in the fortune of this age, is the time of crossing over the standard of people-level restoration, your every thought must be directed to the thirty million people. God has, over six thousand years, labored and cultivated the foundation on which He can meet the thirty million people.

You must, with all the devotion you have, love these people to the measure of the standard by which God looks upon these people and shed tears for these people.

You must regard all the pitiable people of society beyond the standard by which you regard your parents, your brothers, and your children.

Even when you try to do so, when your mind does not truly move that way, what must you do?

At that time, you must change the mind you wish to give to your parents or children and try to give it to them.

With such a mind, you must form a relationship with the Teacher, tie a cord with the Teacher, and cross over hanging on the cord. You must keep up with the standard of the Teacher who goes ahead.

Otherwise, however much you labor, you cannot set up the condition of restoration through indemnity.

If I am told to state plainly the Teacher’s inner life of faith, the answer is simple.

The Teacher distinguishes the priority of all things and returns what comes first to God and takes what comes after to himself.

Therefore, even when you love your children, you must first love the people of the satanic world and the people bonded to you in faith, and only then love your children. You must not love your children first.

Wherever you go, you must think that all those people are not strangers. You must think that they are your family. When you see aged old people, you must consider them to be your parents, and when they have a pitiable matter, you must always have a heart that can hold onto them and wail together.

Think by Connecting the Bond of Heart with God

A short while ago, there was a report in the newspaper about an incident of a whole family’s suicide, but do not consider such a matter to be only someone else’s affair.

Those who have borne and raised a baby would have felt it more vividly, but when the beloved children, having gone hungry for several days, cried out for food, how must the parents’ hearts have been? Being unable to do anything, they must have taken their lives.

If one, bearing the mission of restoration, stood in such a heartbreaking parent’s position, what would one do?

Furthermore, how many times has God been in such a distressing position, and how many times has He been in such a mortifying position of having to endure and go on without being able to lay a hand, even while watching countless people go to the place of death in the course of restoration?

When you have such a distressing matter, do not think of it alone. Think by connecting the bond of the heart with God. Wherever you go, you must take a position in which you can become one with God.

When your lifelong course is difficult, you must, even by praying with tears and praying while writhing, bring that matter to a knot and pass over.

If you appeal before God—that, together with the Father, together with that matter, you form a bond and pass over and ask that it be set up as a condition of indemnity—then that becomes a condition of indemnity before you.

You must pile up many such things. Otherwise, you will always live the life of a debtor.

The teacher often goes to our factory these days, and occasionally, when the weather is hot and he is tired, he sleeps there for about thirty minutes. Then, according to the young people who work at the factory, he feels only like a sinner and uneasy in mind. So now, however tired he is, he does not sleep at the factory.

If I do not have such a resolve of mind, the Unification Church members will absolutely not think of the Teacher. And if that is severed, the Unification Church cannot develop.

You are now witnessing a center focused on the various meeting places in the provinces, but how is that heart? Does such a heart arise: “What shall I do if those people die this evening! Will they go to hell…?

If those people were your elder brother and your son, what would you do? Is there such heartache within your heart?

Everyone, go once to the Hongje-dong crematorium. How empty a human being is! You, too, will all die before long. They are all the multitude placed in the destiny of having to walk the course of restoration, yet if those people go on like that, what will become of them in the end? Thinking of such problems, the Teacher had many times when he could not eat and wailed. But now such times have passed.

When the Teacher was raising you, who are here too, he led you through, staying up all night, did he not?

That was because I thought that if these people were to die this evening, it would become a han that the Teacher had not said all he had to say. So I offered all the devotion I had.

Now the Teacher has fulfilled his responsibility before the Korean people. But you have not yet fulfilled your responsibility. You must tread the traditional succession of generations (繼代) and go forward. For that, you must pray diligently.

Unification Church members think everything will be done even without praying, but you must pray. And so, binding it up in heart, you must knot the fortune of the age together with your tears and pass over; otherwise, you must clearly know that restoration through indemnity is not accomplished.

Indemnity Is Through Practice

This time, a certain elderly person who had received the Blessing passed away, and his son seems to have come by; quietly thinking of his departed father, he seems to have felt forlorn.

While the father was alive, he had not been able to serve him even a single bowl of noodles, and only after the father’s death did it come to his mind, it seems. Thus, regretting after death is the habit of fallen human beings.

The Teacher felt many things after going there. Now you, too, and the Teacher, too, will go to the spiritual world before long—and how will it be then?

While one is presently alive, one can attend them, but if one stands in the position of having failed responsibility and parting forever, unable to do this or that, what will one do? The point is that such a time certainly comes.

The point is that it is so for you. When God, centered on such a wish, exhorts a thousand and ten thousand times, those who did not act come to a time when, in the other world, unable to budge, they are bound up tight and cannot go however they try.

What will you do? You have heard the words, and they are becoming a burden on your mind, and you have not acted as the will directs….

Even so, will those words liberate you?

Indemnity is not something accomplished by words alone but is accomplished through substantial action. Therefore, you must know that while you are in a good place where you can receive blessings, you are, on the other hand, in the most fearful place. On Sundays too, one sees people coming late and sitting at the very back…. That must not be.

Therefore, the Unification Church is a church of indemnity, and Unification Church members are members who do indemnity. Ask and answer for yourselves whether you have decided in what position you will do indemnity.

Can you say that, representing the family or representing the kindred, you yourself have fulfilled responsibility and become one who has completed indemnity?

Because you have not, you go forward grafted onto the Teacher. To do so, you must listen well to the Teacher’s Message.

The Teacher does not have many people to whom he can speak openly. It is just as Jesus said that, though he had much to say, he could not say it all, lest they be unable to bear it.

In restoration through indemnity, one must lay everything open and pass over. To indemnify centered on the family, one must lay open beyond the family’s secrets; to indemnify centered on the kindred, beyond the kindred’s secrets; to indemnify centered on the people, beyond the people’s secrets; to indemnify centered on the nation, beyond the nation’s secrets; to indemnify centered on the world, one must lay open beyond the world’s secrets.

In the course of restoration, the relationship between the Teacher and God, too, must proceed from such a position.

Being such a Teacher, he has much he has not told you and does many things you could not imagine. Therefore, you must have much concern for the Teacher. Even scattered in all directions, you must long for Cheongpa-dong and have a heart that longs so that even the thought of it makes you writhe. There must remain in you the impression of going up and down this hill and shedding tears while gazing at these walls and telephone poles.

When the Teacher, centered on God, says “the will,” even without explaining, there is only the feeling of his breast being pierced. How much I have wept while thinking of the will!

The Teacher still has much of the path he must walk ahead of him, but he doubts that the path is hard. He thinks it is a path he rightly ought to walk.

Our Unification Church members, too, must go forward with such a mind. How heavy a bundle of the indemnity of the people and the world is you bearing on your back?

Is this going forward for the sake of my individual self or for the sake of the people?

If you ask and answer in your own mind, you will know well. There is no need for a supervisor, no need for a master. One’s own mind is at once the supervisor and the master.

One Must Advance Toward the Center

When the Teacher goes to the factory and looks at the young people working, he can tell their standard of faith at once. When making a single article at the factory, there must be tear-filled devotion. Why did this article, among the countless factories, come into the Unification Church’s factory?

Why did it come into my hand and become able to be required before God’s will, and become able to assist in cultivating the economic foundation?

If one thinks of this, one cannot but make it with a devoted heart. There must be such a mind within the mind of every person.

The Teacher, going often to the factory these days, has something he thinks. Whatever anyone in the world may say, the Teacher thinks he must walk the path he must walk as the Teacher.

On that standard, he does not try to entrust the responsibility he must fulfill to anyone else. Even the people at home do not know it at all. He does not tell anyone. What he goes about thinking….

The people at the factory will think, “The Teacher is busy — what does he keep coming to the factory every day for?

He need not come every day,” but it is not so. What I saw last evening and what I see this morning may be a little different, but if there is something that has developed today over yesterday, I feel a thrill at that difference. Even making the same machine, I look at how much better it turned out than yesterday, and if there is even a little development, it is exciting. This is our planting the flag.

Only so can one praise God, and set up some condition before God. So, up to a certain standard, the point is that the Teacher must be like that.

As we go forward like this, if there is something that obstructs what we plan, the way is set to open, whether by something getting cut off or by some incident arising. Depending on your cooperation, the way is set to open or to be blocked.

You do not understand the path the Teacher walks. The Teacher now seems to be taking a risk, but in the end, it will all be accomplished.

It is only when you yourself say, “God, grant me some indemnity centered on myself,” that indemnity is accomplished. Even when you offer an offering to God, it does not end with offering the offering because God told you to offer it.

You must be able to offer an offering of your own accord as well. Why is that? Because while the offering one offers because God told one to offer it is an offering for the sake of indemnity, the offering one offers of one’s own accord becomes a condition by which one can receive glory.

The Teacher himself, bearing the people-level responsibility, has walked the path of tears going round the three-thousand-li peninsula centered on this nation, this people; but how close a place, how beloved a place before the Father is this nation, this people! A day on which this nation, this people, rejoicing, can praise the Father has not yet come.

In order to meet such a day, one must not center on the Republic of Korea alone. One must pass by way of the world. Knowing that one must do such a tremendous thing, each must go forward in the position of taking responsibility for the burden of indemnity.

If there is someone who cannot go out to witness, then pray even at the workplace. Of course, you work to receive a salary, but do not think of it as being only for yourself; hold the thought that you work for the thirty million people, and exert yourself toward a higher place.

It is God’s love to drive you quickly into such a position. Therefore, you must know that the more agonizingly you are made to suffer, the closer you come to the center.

Now you must always advance through this center, and for that you must pray.

Prayer

That the days of going toward the will might become days of Thy glory, Father, we longed for greatly in our hearts; but in this year too, having passed many days without many such days, a sorrowful heart rises first, so we beseech Thee to understand this heart that can find no words before Thee.

But knowing that we must, one way or another, walk the path Thou hast willed, we give thanks that Thou hast enabled us this hour once more to pledge the mind to go, today and tomorrow.

We give thanks that Thou hast granted such a day, on which Thy children who had scattered in all directions gather again at this Cheongpa-dong church and can resolve anew from a new standpoint.

Father! How many sorrowful things there have been in the history of the course of restoration! We come once more to think how great was the sorrow of this altar, built up with the piteous tears and the blood and sweat of the countless Christian believers who were driven, bound in the fetters that hastened the path of death, and of our ancestors who came in the course of history.

Father, the more we think about how tremendous the mission of this age is, the more we bow our heads before the ten thousand affairs and shed tears before Thee, repenting once more of our past insufficiency. We beseech Thee to allow us today, who cannot but lament such an irresponsible self.

Because Thou art the Father of mercy and the Father of heart, we earnestly beseech Thee to let us know that Thou dost always seek out and remember the one who, rather than the one who brings many achievements and boasts, bows his head and, with a tear-filled mind — unable to dare to lift his head and gaze before the Father — holds onto the sorrowful mind of his own lament and calls upon Thee as Father.

Even the heart of the parents of the fallen world, after whipping their child, wishes to hold a mind beyond the love they had before the whipping and to be for that child; how much more, then, we beseech Thee to let us know how great is the Father’s heart, which wishes to comfort us when we are struck and driven in the very place where Thou didst command us to take responsibility in the course of restoration.

And we beseech Thee not to let us forget that it is the Father’s mind to raise up, in that place, the figure of a filial child who can call the Father “Father” and comfort the Father, and to have us praise the Father forever in the world of heart.

Until now, the course of the Unification Church has been a sorrowful one. I know well how piteous were the steps of following along according to the Father’s command, amid others’ failure to understand.

It was such a course that one could but sink into a sorrow that could not be stilled even by words of comfort; but we have come to know that now is a time when it must not be so, and we have come to know that it is not Thy wish, in tracing back the history, to remember the past with sorrow.

Therefore, a day must come on which we can boast of the sorrowful history with joy; but because we have not had such a day, we feel all the more a sorrowful mind, and the more we think that the Father too must feel likewise, the more awe-struck we are.

Until Thou couldst, today, gather the Unification multitude and move an altar such as this, how much labor hast Thou borne, Father? We know that Thou didst whip and exhort the idler, and didst wake the drowsy and command him to go.

We know that even now there remains the Father’s circumstance of having to make us pledge and having to drive us forth in such an adverse environment.

We know that this sorrow remains as a universe-historical course of indemnity, and we beseech Thee to let us know that Thou art a Father who must command us — having set the individual in order, to go in the stead of the family; having set the family in order, in the stead of the kindred; having set the kindred in order, in the stead of the people; having set the people in order, in the stead of the nation; and having set the nation in order, in the stead of the world.

And we beseech Thee to let us know how distressing is the position of the Father, who looks upon the course of restoration that remains — the course that cannot but pass through the bitter course of indemnity on that path.

Because there is no filial child who knows the position of the Father, we know the Father’s grieving mind, unable to command though He would. We beseech Thee to make many in this place of Thy true children who, toward the purpose Thou wouldst command, prepare of themselves before the command and can call the Father “Father.”

Father! If there be such sons and daughters in the three-thousand-li peninsula, we beseech Thee to grant Thy love. Since some call upon Thee as Father in such a place, we earnestly beseech and desire that Thou wouldst hold onto them and, with all the heart of wailing, comfort them, and, raising the shield of victory, avenge them upon the enemy who mocked them.

Rather than avenging the enemy against me, I desire that Thou wouldst avenge the enemy of Thy children; rather than my own request, I am awaiting, Father, that Thou wouldst grant their request.

That day must come quickly. When we come to realize that we human beings — who dislike even a tedious rainy spell that continues but a few days — could not, not one of us, have remained in such a tedious place as the one in which the Father has endured through the six-thousand-year course of restoration, we beseech Thee to enable us quickly to bring that tedious historical course of indemnity to an end.

For that, we know there must be many of Thy true children of loyalty and filial piety who, having come out first, can, while receiving the pelting rain of persecution, give thanks, and, receiving even the storm before them, writhe with the resolve to walk that path alone. We beseech Thee to grant that we may know this.

Each time the age is recalled when, in the very place where the people betrayed countless times, we cried out for the Father together with the small band that followed along the lonely path, we beseech Thee to make this a place where we can once more recall how sorrowful is the environment in which, even having gathered a great multitude, we cannot draw near to the Father’s heart.

When we think of the true heart with which in bygone days we longed for the Father, we beseech Thee to let us come of ourselves to realize how much more unfortunate a position, before us, is the free environment that is not so today.

For that, we must become Thy children who know how to strike our own body, rather than the persecution pressing in from without, and to dash ourselves against the environmental cross.

We must become Thy children who know how to realize of themselves that this path now remaining is a path that cannot but be walked as a course of indemnity.

Father! How much hast Thou endured through the countless courses of history! How great was the sorrow of the Father, who traced through four thousand years of history to raise Israel; and the labor Thou didst undertake to make for the Jewish people, betrayed before countless peoples, a foundation of blessing called Israel, a foundation of the people’s victory, Thou didst seek to conclude through Jesus — yet we earnestly beseech Thee once more to embrace the piteous peoples who do not know how great were the sorrow and grief of the Father when Jesus was driven and the people-level foundation collapsed.

A day on which Israel could be liberated has come, but we know that a day of a second founding must come, on which the Israelite people can again attend the Father, offer praise, and live together with the Father.

Father, when we come to think that we must now meet that one day again here, we earnestly beseech Thee to grant that we may hold the thoroughgoing thought that, in that process, we must become a support and a help. Even though we are placed in a limited place, we beseech Thee to let us know that that place is not a limited place.

We earnestly beseech Thee to make us children who, feeling that we ourselves stand in such a focal place — connecting the destiny of the world and weighing heaven and earth in the balance — can take responsibility and go forward in a greater sphere along the course of indemnity, the course of restoration, that we must walk.

As the fortune of the age grows greater, we beseech Thee to increase our earnest mind before the Father, our impatient minds increasing along with it.

We give thanks that Thou hast made us gather thus today, and we beseech Thee to grant that, when we meet again, we may gather bearing some condition of which we can boast before the Father.

We beseech Thee to grant that all the collective works in which Thy children throughout South Korea fight centered on the will may be accomplished according to the will Thou dost administer; and since there are many children who, scattered throughout the world and even in lonely places, are praying for the Father’s will, we beseech Thee to bless them, and quickly to fulfill the desire they wish for, that we may meet the one day of Thy accomplishment of the resolution of han.

We earnestly entreat Thee to receive this day in glory, and to make us Thy children who know how to pledge ourselves and walk the course of indemnity with a new resolve; and, upholding all these words in the holy name of the True Parents, we have spoken. Amen.