Third Adam, Fourth Adam

Third Adam, Fourth Adam (제3 아담 / 제4차 아담권 / Je-Sam Adam, Je-Sacha Adamgwon): The Architecture of Adamic Succession in Unification Doctrine

제3 아담 / 제4차 아담권 · 第三 아담 / 第四次 아담圈 · The Adamic Succession in the Completed Testament Age

What Are the Third Adam and the Fourth Adam?

The Third Adam is the Unification doctrinal identification of Rev. Sun Myung Moon as the perfected Adamic figure who completes the providence that the First Adam (Adam in Eden) abandoned through the Fall and the Second Adam (Jesus Christ) could not finish because of the crucifixion.

The Fourth Adam is not a fourth person but the providential epoch — declared October 10, 1999, in Uruguay as Ssang Shib Jeol (쌍십절, Double Ten Day) — in which the victory accomplished by the Third Adam is inherited by Blessed Families as the era of natural restoration, freedom, and autonomy.

The two terms function as a doctrinal pair within a single fourfold typology: First Adam (formation stage, fallen), Second Adam (formation completed, growth interrupted), Third Adam (all three stages perfected in one lineage), and Fourth Adam (the universal sphere in which what the Third Adam achieved becomes the inheritance of every Blessed Family).

I argue that the Adamic succession is not four parallel typological identifications but a single architectural unit of providential completion: the Third Adam exists structurally for the Fourth Adam, and the Fourth Adam is the historical actualization of what the Third Adam accomplished.

The shift from the third Adam to the fourth Adam is the shift from typological-providential to ecclesial-historical — from one perfected person to the universal sphere of perfected families.

The reading defended below traces this through the doctrinal pairing in the Cheon Seong Gyeong, the July 2, 1991, sermon establishing the Third Adam's completion of Jesus and Adam, the Ssang Shib Jeol declaration of October 10, 1999, and the nine-sermon Fourth Adam Realm cycle of 1999–2000.

To combine the formation and growth levels and perfect them is to become the third Adam. When we say the foundation for the completion of the third Adam, it includes Jesus and Adam.

— Sun Myung Moon (CSG Book 8; July 2, 1991), Cheon Seong Gyeong

This passage is doctrinally decisive: the Third Adam is not a discrete third typological figure standing alongside the First and Second Adams but the figure who combines, contains, and completes the work of the previous two.

The same logic projects forward to the Fourth Adam, in which the perfection accomplished by the Third Adam becomes the inheritable condition of every Blessed Family.

The Adamic Succession Is a Single Architecture of Providential Completion

The Adamic succession in Unification doctrine should not be read as four sequential typological honorifics, each substituting for the previous. It is best read as a single architecture in which each stage carries forward and partially completes what the previous stage left unfinished, and in which the Fourth Adam is not the close of the sequence but its universalization.

The structural argument is straightforward.

The First Adam was created to traverse the three stages of growth — formation, growth, and completion — and to enter, at the threshold of completion, the Blessing in which God's family would be established on earth. He fell during the growth stage, before completion.

The Second Adam came to recover what the First Adam had lost, but his mission was cut short by the crucifixion before the family-level completion could be achieved.

The Third Adam, at the Second Advent, completed both what the First Adam abandoned and what the Second Adam could not finish — and did so in the lineage that produces the family God had originally sought.

The Fourth Adam is the providential sphere in which every family that has received the Blessing through True Parents stands in the structural position the First Adam was supposed to bequeath: the position of perfected Adam in the Garden of Eden, now restored.

The third Adam came to save the second Adam and first Adam. The third Adam is also one set of parents.

— Sun Myung Moon (CSG Book 8; July 2, 1991), Cheon Seong Gyeong

That single sentence — “the third Adam is also one set of parents” — performs an enormous doctrinal compression. It identifies the Third Adam not as an individual but as the True Parents couple, in which the perfected Adam and the perfected Eve together stand where the First Adam and the First Eve, and (typologically) Jesus and his unrealized Bride, were supposed to stand.

The Adamic typology is therefore not single-male; it is fundamentally spousal from the moment of the Third Adam's emergence, and this is the structural reason the Blessing Ceremony stands at the center of Unification practice.

The First Adam Fell at the Growth Stage and Left the Providence in Recovery Mode

The First Adam, in the Exposition of the Divine Principle, was created to grow through the three stages of formation, growth, and completion (DP 1996, “Principle of Creation”).

At the close of the growth stage, before he reached the perfection of individual character — what the doctrine calls the completion of the First Blessing — Adam fell with Eve through the unprincipled love-union that produced the lineage of Satan rather than the lineage of God. This is the central event from which all subsequent providence is reverse-engineered.

The doctrinal precision matters. The First Adam did not fail to grow; he reached the growth stage. He failed to complete the growth stage, which means he failed to enter the completion stage as the perfected individual able to receive the Blessing of true marriage.

The whole subsequent providence — six thousand biblical years of restoration through indemnity — is the labor required to reach the same threshold the First Adam stood at, but now from the position of fallen lineage requiring re-creation.

This is also why the doctrine of indemnity is correlated to the Adamic succession. Had the First Adam not fallen, no Second Adam would have been needed; the universal sphere of the Fourth Adam would have unfolded naturally from the First Adam's family.

The entire fourfold typology exists because the First Adam's Fall installed indemnity as the mode of every subsequent stage, until the Third Adam's victory closes the indemnity course and the Fourth Adam sphere opens as the era of natural restoration.

The Second Adam Completed Formation but Could Not Establish the Family

The Second Adam in Unification doctrine is Jesus of Nazareth, whose providential mission was to complete what the First Adam left unfinished.

The doctrine reads Jesus' three-and-a-half-year ministry as the completion of the formation-stage providence on the foundation of the four-thousand-year Israelite preparation — and reads the crucifixion as the interruption of what was to follow: the growth stage, in which Jesus would have received his Bride, established the family of perfected Adam and Eve, and thereby substantiated God's family on earth.

Originally, Adam and Eve were supposed to achieve unity as substantial father and mother and complete the perfection of the family of love. Yet since this was not accomplished, Jesus had to come in order to complete it.

— Sun Myung Moon (CSG Book 12; May 11, 1969), Cheon Seong Gyeong

Jesus is the Second Adam not merely as a Pauline title (cf. 1 Cor 15:45) but as a structural placeholder in the providence: he stands where the First Adam was supposed to stand, on the foundation of John the Baptist (analogous to Archangel) and a chosen people prepared over four thousand years. The Marriage Supper of the Lamb (Rev 19:9), which the Christian tradition reads eschatologically as the consummation of Christ with his Church, is read in Unification doctrine as the providential family-establishment that Jesus did not complete in his earthly mission and that must therefore be substantiated at the Second Advent.

The doctrine is not anti-Christian here but exegetically precise: Jesus accomplished what he was able to accomplish — the spiritual salvation of those who attach to him in faith, the founding of the New Testament Age, the four-hundred-year persecution history that expanded the Christian sphere to the global level — but the physical foundation of God's family on earth was deferred. The deferral entails the Second Advent, and the Second Advent entails the Third Adam.

The Third Adam Combines Formation, Growth, and Completion in One Lineage

The defining theological move of the Third Adam doctrine is the combination of stages in one figure. Where the First Adam reached formation and failed in growth, and the Second Adam completed formation but was severed before growth, the Third Adam — at the Second Advent — completes all three stages in one lineage.

This requires both vertical victory (the recovery of the right of the eldest son, the right of the parent, and the right of kingship from Satan) and horizontal extension (the establishment of the perfected family on earth).

Only the returning Lord can exercise the authority of Jesus and the authority of Adam in parallel. So the returning Lord is the representative of the perfected Adam and the perfected Jesus.

— Sun Myung Moon (CSG Book 8; July 2, 1991), Cheon Seong Gyeong

The Third Adam's victory is not solitary. It is achieved within the True Parents' family in the lineage that bears children untainted by Satan's claim — what the doctrine of the Blessing calls the new lineage.

The Third Adam, therefore, is structurally a couple, not an individual: True Father and True Mother together as the perfected Adam and Eve who could not appear in Eden because of the Fall and could not appear in the New Testament Age because of the crucifixion.

This explains a feature of Unification teaching that is sometimes misread. The doctrine of True Parents is not the elevation of one human figure to typological centrality, displacing other religious figures or theological structures. It is the structural completion of the Adamic typology that the First Adam and the Second Adam left unfinished.

The Adamic typology demands a perfected Adam-couple at the close of providential history; the doctrine of True Parents is the claim that this typological demand has been met.

The verified Korean archive shows the Coronation of God's Kingship cycle of 2000–2001 (Moon 2001a–b, vols. 342, 343) consolidating the public providential framework within which the Third Adam's victory becomes institutionally definitive — but the victory itself is dated earlier, with the Pal Jeong Sik of 1989 (Moon 1989a, vol. 193, sermon 4) and the Proclamation of True Parents of April 30, 1990.

The Fourth Adam Is Not a Fourth Person but the Era of Inherited Victory

The most precise Korean term is Je-Sacha Adamgwon (제4차 아담권) — literally, the fourth-round Adam realm or fourth-round Adamic sphere. The character 권 (gwon, 圈) means “sphere” or “domain” — not the same as the 권 (權) that means “right” or “authority” (as in wanggwon, kingship).

Reading the Korean precisely, the Fourth Adam is the fourth-round Adamic sphere, that is, the providential epoch organized around the universalization of the Adamic completion that the Third Adam accomplished individually.

The doctrinal force of this distinction is considerable.

If the Fourth Adam were a fourth person — a fourth typological figure standing alongside the First, Second, and Third Adams — the providence would require yet another individual perfection beyond Rev. Sun Myung Moon. This is not what the doctrine teaches.

The Fourth Adam is not a person who appears after the Third Adam; it is the sphere in which the Third Adam's victory becomes the inheritance of every Blessed Family, with each Blessed couple standing in the structural position of the perfected Adam-and-Eve within their own family, tribe, and lineage.

When the fourth Adam is established, everyone would inherit the position of Adam's children, and expand their families.

— Sun Myung Moon (CSG Book 10; September 8, 1998), Cheon Seong Gyeong

The grammatical subject of the inheritance is plural — everyone — and the position inherited is Adam's children, that is, the family-of-Adam position rather than the typological-Adam position.

The Fourth Adam Realm is therefore the sphere in which the universal Adamic family unfolds across thousands of generations of Blessed descendants.

This also clarifies what the Fourth Adam is not. It is not the deification of Blessed Families; the Third Adam's typological singularity is preserved. It is not the abolition of True Parents' centrality; the centrality of True Parents is what makes the Fourth Adam Realm possible. It is not a free-of-effort utopia; the doctrine specifies that the Fourth Adam Realm has its responsibilities, articulated in the March 20, 2000, sermon Je-Sacha Adam-ui Chaegim — “The Responsibility of the Fourth Adam” (Moon 2000d, vol. 319, sermon 9).

The Double Ten Day of 1999 Declares the Transition from Third to Fourth

The Fourth Adam Realm is publicly inaugurated by a specific declaration on a specific date. On October 10, 1999, in Uruguay, Rev. Moon proclaimed Ssang Shib Jeol (쌍십절) — Double Ten Day — as the inaugural declaration of the Era of the Fourth Adam Realm. The verified Korean archive registers the sermon Ssang Shib Jeol Seonpo — Declaration of Double Ten Day — as the fourth sermon of volume 304 (Moon 1999, vol. 304, sermon 4).

The chronological clustering after this declaration is the strongest single piece of evidence for reading the Fourth Adam as a distinct providential epoch with its programme. The verified archive registers nine sermons whose titles foreground the term Je-Sacha Adamgwon between October 29, 1999, and September 27, 2000: Je-Sacha Adamgwon Sidae-ui Dorae — “The Coming of the Era of the Fourth Adam Realm” (Moon 1999a, vol. 312, sermon 11; Moon 1999b, vol. 313, sermon 6); Je-Sacha Adamgwon Sidae-reul Saneun Chukbok Gajeong-ui Jase — “The Posture of Blessed Families Living in the Era of the Fourth Adam Realm” (Moon 1999c, vol. 313, sermon 2); Je-Sacha Adamgwon Sidae-wa Joguk Gwangbok — “The Era of the Fourth Adam Realm and the Restoration of the Homeland” (Moon 2000a, vol. 315, sermon 3); Je-Sacha Adam-ui Chaegim — “The Responsibility of the Fourth Adam” (Moon 2000b, vol. 319, sermon 9); Je-Sacha Adamgwon Jeongchak-sidae — “The Settlement Era of the Fourth Adam Realm” (Moon 2000c, vol. 321, sermon 5); Je-Sacha Adamgwon Sidae-reul Hyanghayeo — “Toward the Era of the Fourth Adam Realm” (Moon 2000d, vol. 327, sermon 3); Sacha Adamgwon-sidae-wa Uri-ui Gal Gil — “The Era of the Fourth Adam Realm and Our Path” (Moon 2000e, vol. 333, sermon 6). The term Third Adam, by contrast, does not appear as a sermon title in the indexed corpus — a diagnostic finding: the Third Adam is a doctrinal identification woven through the providence-of-restoration teaching, while the Fourth Adam has a discrete late-period sermon cycle of its own.

The numerological logic of the Double Ten is doctrinally explicit. The number nine, in Unification reading, was Satan's “number of perfection” — the limit of the satanic possession of providential history.

The 9.9 Jeol of September 9, 1999 — Cheonji Bumo Cheonju Tongil Haebanggwon Seonpo, Declaration of the Realm of Liberation of Cosmic Unification by the Parents of Heaven and Earth (Moon 1999, vol. 303, sermon 7) — cleared the satanic number nine.

The Double Ten of October 10, 1999, marks the entry into the new providential numerology — ten paired with ten, indicating completion-of-completion — and the inauguration of the Fourth Adam Realm.

In the Fourth Adam Realm, Blessed Families Pray in Their Names

The clearest practical sign of the transition into the Fourth Adam Realm is a change in the form of prayer. On September 14, 1999, five days after the 9.9 Jeol declaration, Rev. Moon announced that Blessed Families would henceforth pray in their names rather than in the name of True Parents — the practice that had governed Unification prayer for the preceding decades.

In this era of cosmic unity and liberation, we are entering the era of freedom and autonomy in the domain of the fourth Adam.

— Sun Myung Moon (CSG Book 10; October 10, 1999), Cheon Seong Gyeong

The shift in prayer form is not a minor ritual adjustment. It is a doctrinal statement about the status of Blessed Families after the inauguration of the Fourth Adam Realm. Praying in True Parents' name expressed the necessary mediation of True Parents' victory in the era when Blessed Families were still completing the indemnity course on their later legs.

Praying in one's own name expresses the inheritance: each Blessed Family standing as a perfected Adam-and-Eve in its own right, addressing the Heavenly Parent directly, on the foundation of True Parents' completed victory.

This is also why the Fourth Adam Realm is called the era of the second creator.

Within the doctrine of creation, God is the First Creator, and Adam and Eve, as the perfected family, were to stand in the position of the second creator — those through whom God's creative work continues through procreation, family-building, and the cultivation of the cosmos.

The Fall blocked this; the Third Adam's victory restores it; the Fourth Adam Realm is the sphere in which Blessed Families occupy the second-creator position substantively rather than potentially.

God is the First Creator, Adam is the second. Even Adam and Eve need the third creators, as it is through them that the festival of God's kingdom can be celebrated in this world.

— Sun Myung Moon (CSG Book 10; September 8, 1998), Cheon Seong Gyeong

The third creators referenced here are the children of the Blessed Families — the third generation through whom the Fourth Adam Realm extends in actual genealogical continuity.

The doctrine of three generations becomes a structural requirement of the Fourth Adam Realm: a single Blessed couple is the second creator; the third creator is the child born into untainted lineage; and the realm becomes substantive only through the multigenerational continuation that this couple-child-grandchild structure makes possible.

Interreligious Resonance

The Adamic succession in Unification doctrine has resonances across the religious traditions that maintain a strong Adam-figure or successor-of-Adam motif. The comparisons illuminate both genuine parallels and where the specific Unification configuration diverges.

In Christianity, the most direct parallel is the Pauline doctrine of the Second Adam developed in 1 Cor 15 and Rom 5 — Christ as the new head of humanity who reverses what the first Adam set in motion.

The Unification doctrine builds on this Pauline foundation, adopts its language, and adds two structural extensions: the recognition that Christ's mission was interrupted before family establishment (an exegetical reading of the crucifixion that is distinctive but not without antecedents in early Christian speculation about the unrealized eschatological marriage) and the further recognition that the unrealized growth stage of the Second Adam requires a Third Adam at the Second Advent.

The first man Adam was made a living soul; the last Adam was made a quickening spirit.

The Pauline term last Adam (eschatos Adam) is read in Unification doctrine as referring to the typological role rather than as a final closure: there is one Adamic typology that requires its completion in history, and the figure who appears at the Second Advent is the last Adam in the sense of completing the Adamic typology Paul announced.

In Islam, the doctrine of Adam khalifa — Adam as God's vicegerent on earth (Q 2:30) — supplies a strong Adam-typology in which the Adamic role is one of representation and stewardship rather than of original sin in the Augustinian sense. Adam is the prototype of every prophet, and the prophetic succession through Noah, Abraham, Moses, Jesus, and Muhammad enacts a successor logic with structural resemblances to the Adamic succession in Unification doctrine.

And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth.

The doctrine of Muhammad as Khatam al-Nabiyyin (Seal of the Prophets, Q 33:40) parallels structurally — though not theologically — the closure function of the Third Adam in the Unification succession: a final figure who completes a prophetic-typological succession.

The genuine Islamic-Unification divergence is on the question of the family-establishment dimension, which is structurally central to Unification doctrine and not typologically central in the Islamic prophetic tradition.

In Buddhism, the Mahāyāna doctrine of the Maitreya Buddha—the future Buddha who appears when the dispensation of Śākyamuni has been exhausted—supplies a structural analogue to the Second-Advent-as-Third-Adam logic. The Maitreya does not contradict Śākyamuni; he completes the dispensational cycle Śākyamuni inaugurated.

The Unification reading of Christ-and-Second-Advent has comparable architecture, with the Third Adam standing in a structural position analogous to the Maitreya in relation to Śākyamuni.

In Confucianism, the doctrine of the sage-king succession from the legendary Yao and Shun through Yu, Tang, and the founders of Zhou supplies the moral-political form of the Adamic succession motif.

Each successive sage-king completes and consolidates what the previous tradition handed down, and the legitimacy of each rests on the unbroken succession from Heaven.

From Yao and Shun down to Tang were five hundred years and more. From Tang to King Wen were five hundred years and more.

The Confucian sage-succession runs through historical figures in a transmission of moral pattern; the Unification Adamic succession runs through typological figures in a transmission of providential mission.

The structural resemblance is the unbroken-succession logic; the difference is the explicit eschatological closure that the Adamic succession reaches in the Third-and-Fourth-Adam moment and that the Confucian succession tradition does not impose.

What is doctrinally distinctive in the Unification configuration is the combination of three features: the typological-not-merely-personal reading of the Adamic figure, the explicit family-establishment dimension that requires a perfected Adam-and-Eve couple at each stage, and the universalization of the typology into a sphere — the Fourth Adam Realm — in which the perfected family is not one perfected family but every Blessed Family. None of the parallel traditions holds all three of these features together in the same configuration.

Analytical Synthesis

The reading defended in this entry is that the Adamic succession in Unification doctrine forms a single architecture of providential completion, with the Third Adam and the Fourth Adam standing as a structurally inseparable pair — the Third Adam as the typological individual perfection, the Fourth Adam as the universal sphere into which that perfection is opened.

The most plausible alternative reading within the tradition would treat the four Adamic figures as four independent typological identifications, each fully meaningful in itself, with the relations between them being incidental rather than structural.

On this alternative reading, “Third Adam” would be primarily a title for Rev. Sun Myung Moon, “Fourth Adam” would be primarily a name for the post-1999 era, and the doctrine of the Adamic succession would be a useful classificatory device rather than a generative theological architecture.

The reading has surface plausibility because both terms can be used in isolation and because not every sermon that invokes one of them invokes the other.

The evidence assembled in this entry counts against this alternative on three grounds.

First, the canonical structure: the Cheon Seong Gyeong treats the Adamic succession in unified chapters that progress from the First Adam's Fall through the Second Adam's mission, the Third Adam's victory, and the Fourth Adam Realm's inauguration.

The compilation editors organised the material this way because Rev. Moon repeatedly taught it as a single sequence rather than as four separable topics.

The July 2, 1991, sermon, in which the Third Adam is identified as the figure who combines and contains the First and Second Adams, makes the unity of the architecture explicit.

Second, the doctrinal logic: each successive Adamic stage exists because of the unfinished work of the previous stage.

The Second Adam exists because the First Adam fails to complete the growth stage; the Third Adam exists because of the Second Adam's inability to enter the family-establishment dimension; the Fourth Adam exists because of the universalization of what the Third Adam accomplished. Strip the doctrine of these structural dependencies, and the individual identifications become arbitrary.

Third, the chronological evidence: the Fourth Adam Realm sermon cycle of 1999–2000 explicitly frames the new era as the actualization of the Third Adam's prior victory.

The October 10, 1999, Ssang Shib Jeol declaration is not a free-standing announcement of a new doctrine; it is a transition-declaration that names the providential moment at which the Third Adam's accomplishments become universally inheritable.

The argument does not entail that the four Adamic figures are interchangeable or fungible. The First Adam is the failed prototype; the Second Adam is the Christological re-attempt; the Third Adam is the substantive completion; the Fourth Adam is the universal sphere of inheritance. These are distinct typological positions with distinct doctrinal weights.

What the argument does entail is that the meaning of each position is supplied in part by its relation to the others — that there is no doctrinally complete account of the Third Adam without the Fourth Adam, just as there is no doctrinally complete account of the Second Adam without the Third Adam at the Second Advent.

A second clarification concerns the relation between the Third Adam doctrine and the broader doctrine of the Returning Lord. The Returning Lord category in Unification doctrine has multiple registers — Christological (the Lord at the Second Advent), eschatological (the figure who completes the providence of restoration), and Adamic (the perfected Adam who reverses the Fall). The Third Adam doctrine names the Adamic register of this multi-register identification. To collapse “Third Adam” into “Returning Lord” simpliciter would be to lose the specific structural function of the Adamic succession; to separate them would be to miss that they refer to the same providential figure.

What the argument leaves open is the question of what the Fourth Adam Realm requires of Blessed Families in concrete practice. The 1999–2000 sermon cycle is rich in framing — the era of natural restoration, freedom, autonomy, prayer in one's own name, and second-creator status — but Rev. Moon's late teaching continues to specify the practical content through the Cheon Il Guk doctrine that emerges from 2001 onward.

The Fourth Adam Realm and Cheon Il Guk are not the same doctrine, but they are structurally aligned: the Fourth Adam Realm is the typological-Adamic description of the era that Cheon Il Guk describes as the political-ecclesial nation. This pairing is doctrinally generative for further study but lies outside the scope of the present entry.

Key Takeaway

• The Adamic succession in Unification doctrine — First Adam, Second Adam, Third Adam, Fourth Adam — is a single architecture of providential completion, not four parallel typological identifications.
• The First Adam fell at the growth stage in Eden, before reaching the completion stage at which the Blessing of true marriage was to take place.
• The Second Adam (Jesus) completed the formation stage on the Israelite foundation but was severed by the crucifixion before establishing the family at the growth stage.
• The Third Adam (Rev. Sun Myung Moon at the Second Advent) combines formation, growth, and completion in one lineage and stands as the perfected Adam-and-Eve couple in the True Parents' position.
• The Third Adam is structurally spousal, not single-male — “the third Adam is also one set of parents” (CSG; July 2, 1991).
• The Fourth Adam is not a fourth person but a providential epoch — the Je-Sacha Adamgwon or Fourth Adam Realm — in which the Third Adam's victory becomes the inheritable condition of every Blessed Family.
• The Fourth Adam Realm was publicly inaugurated on October 10, 1999, in Uruguay through the Declaration of Ssang Shib Jeol (Double Ten Day), and developed through nine verified sermons titled Je-Sacha Adamgwon in 1999–2000.
• In the Fourth Adam Realm, Blessed Families pray in their names rather than in True Parents' names, signaling the substantive inheritance of the perfected Adam-and-Eve position.
• The era of the second creator—Blessed Families exercising creative authority in their families and lineages — is the practical content of the Fourth Adam Realm.

References

Cheon Seong Gyeong: Selections from the Speeches of Sun Myung Moon. 2003. 2nd ed. Seoul: Family Federation for World Peace and Unification.

Exposition of the Divine Principle. 1996. New York: Holy Spirit Association for the Unification of World Christianity.

Moon, Sun Myung. 1989a. “팔정식 [Pal Jeong Sik / Ceremony of the Settlement of the Eight Stages].” Sermon delivered August 31, 1989, Kodiak, Alaska.

Moon, Sun Myung. 1999. “천지부모 천주통일 해방권 선포 [Cheonji Bumo Cheonju Tongil Haebanggwon Seonpo / Declaration of the Realm of Liberation of Cosmic Unification by the Parents of Heaven and Earth].”

Moon, Sun Myung. 1999a. “쌍십절 선포 [Ssang Shib Jeol Seonpo / Declaration of Double Ten Day].” Sermon delivered October 10, 1999, Uruguay.

Moon, Sun Myung. 1999b. “제4차 아담권 시대의 도래 [Je-Sacha Adamgwon Sidae-ui Dorae / The Coming of the Era of the Fourth Adam Realm].”

Moon, Sun Myung. 1999c. “제4차 아담권 시대를 사는 축복가정의 자세 [Je-Sacha Adamgwon Sidae-reul Saneun Chukbok Gajeong-ui Jase / The Posture of Blessed Families Living in the Era of the Fourth Adam Realm].”

Moon, Sun Myung. 1999d. “제4차 아담권 시대의 도래 [Je-Sacha Adamgwon Sidae-ui Dorae / The Coming of the Era of the Fourth Adam Realm].”

Moon, Sun Myung. 2000a. “제4차 아담권 시대와 조국광복 [Je-Sacha Adamgwon Sidae-wa Joguk Gwangbok / The Era of the Fourth Adam Realm and the Restoration of the Homeland].” Sermon delivered January 25, 2000.

Moon, Sun Myung. 2000b. “제4차 아담의 책임 [Je-Sacha Adam-ui Chaegim / The Responsibility of the Fourth Adam].” Sermon delivered March 20, 2000.

Moon, Sun Myung. 2000c. “제4차 아담권 정착시대 [Je-Sacha Adamgwon Jeongchak-sidae / The Settlement Era of the Fourth Adam Realm].”