Former Headquarters Church
Scripture reading: Matthew 25:29–46
Prayer
We know that on the course of history, whenever human beings were scattered, Thou didst call them together again. Whenever they lost their direction, Thou didst show them that direction, even by sending enemies to strike them.
Two thousand years ago as well, Thou didst send the Messiah as the leader of all people, to gather the scattered multitude, to gather the nation, and to gather the world, that the glory of Heaven might be exalted in highest praise.
Yet the Messiah and the people of Israel did not become one; the scattered people of Israel went their own way and the Messiah went his, and so we know that for the two thousand years since, a history of bloodshed has continued. The suffering of the cross has continued.
We know that this present day is like the forty years in which the people of Israel wandered in the wilderness, unable to find the way they should go; and that it is like the time when the history of the people of Israel was brought to its end under the scourge of Heaven because of their disbelief. From whatever angle we look, we know that the present age is such a time.
Both Thou, Father, and we ourselves long for a work to arise that can set right such a time as this; yet we know that if we cannot first gather our minds, set our direction, and resolve which path we must walk, then even should one appear who teaches us the direction we must take and bids us go there, we will be unable to go.
We know that the problem is not that all things on this earth are scattered, but that the center of my mind is scattered—that we have lost the position we are to take and the direction we are to go.
We who gaze upon the phenomena of the end while not knowing the position we are to take nor the direction we are to go—now that we have come to know that Thou, Father, art the center, we must of ourselves bend our knees, bow our heads, and offer devotion, that we may meet the position and standard Thou desirest.
Here's a prayer, incorporating the Korean terms you provided:Prayer: Prayer: Father, in these Last Days (끝날) we must anoint our heads with oil and enter the inner room to pray. Grant that we may set ourselves in the place where the standard of the Father’s heart (심정) and the standard of our heart become one, that we may find the conditions of victory in our daily life and there reckon their worth; and if we cannot achieve this unity and victory, please let us know that we cannot stand before the Father.
Such is the place in which we are set; such are we, who gaze upon the present condition of this society and this world; such are we, whose bodies and minds suffer affliction in this environment. Therefore, re-fashion us once more and establish in us the standard of heart; set before us the central work of the Father; and sanctify the center of our minds. Sanctify our bodies and our surroundings, that we may come into contact with Thee.
Father, grant the touch of Thy compassion and the grace of Thy mercy to this people. Yet if there is a Will of Thine that must be accomplished through a multitude that is driven and pursued, then let this people be driven and pursued still more.
We know that Thou art waiting for a band of young people to come forth out of such circumstances, who would take up responsibility and stand in the place of this people’s suffering and in the place of this people’s hardship.
Let us come to know the sorrow of the Father, who gazes with tears upon a humanity that struggles on the front line of death, and the sorrow of this nation and this people.
We earnestly beseech Thee, Father, that we may come to know that a fearful time is coming, when those sorrows, congealed in the heart, will come before this people as the han (한) of Heaven, together with a weeping bound up with blood, and together with sighing.
We have come to know that, before this people meets hardship, we ourselves must first meet hardship; and that before humanity meets hardship, we ourselves must first cross over the way of the cross. Even Jesus first walked the way toward the nature of Heaven amid a confused environment, and then bade us walk that way.
Since we know that this is the content of the gospel Jesus left behind, grant that we may become figures who can take responsibility for all things, standing at the forefront of this course of history.
Let us not be those who collide and break and fall; rather, we earnestly beseech Thee, Father, that at every collision we may bind ourselves firmly in a relationship of heart with the Father, and so become those who can stand before Him.
Bless this day. We do not wish to speak any words standing upon this platform today; but since the Father, caring for these and concerned for the way they must go, has granted this hour, be Thou together with us.
Raise a work of grace through which the heart may be communicated and the mind and body may harmonize; and let the mind of the one who delivers and the mind of those who receive become one.
Let our bodies and minds become utterly one with Thee, so that when Thou goest to the right (右), we too go to the right; when Thou goest to the left (左), we too go to the left; when Thou movest (動), we too move; and when Thou art still (靜), we too are still—grant that this may be an hour of victory in which we can prepare in the garden of our minds the holy foundation of Thy life. This insufficient one makes his plea before the Father.
Through the Word read aloud today, let us come to know how forlorn and earnest was the very figure of Jesus as he gazed upon the scattered multitude two thousand years ago.
Jesus was hungry; Jesus was thirsty; Jesus became a stranger; Jesus was naked; Jesus was sick; Jesus was cast into prison. Because such a way, walked for the sake of the true, was not cut off but was handed down even to us today, we too are hungry, we are thirsty, we have become strangers, we are naked, we are sick, and we are shut in the prison of death.
Though we are in the midst of such hunger and nakedness and wretched circumstances, grant that a movement may arise here, in this very place—a movement in which we help one another, joining from mind to body and from body to mind, hand linked to hand, embracing one another, exalting the name of the Father, singing the glory of the Father, and making our vow before the Father. We earnestly ask and beseech that Thou wouldst send down the grace of love, so that the more time passes, the thicker this bond may grow.
Entrusting all things to Thee, we earnestly beseech that this hour may not become an hour in which Satan finds an opening. In the name of the Lord, we have prayed. Amen.
The title of the Word I would consider together with you this hour is “We, Who Stand on God’s Front Line.”
The Created World, Which Has Failed to Form a Relationship With the Absolute Center
We feel keenly that there must be a center in heaven and earth. Even when we consider the individual, everyone wishes to be sustained by some absolute thought or principle—one whose own character cannot be disputed this way or that by anyone at all. The family is the same.
Whatever organization we consider, that organization too becomes one with its center, moving together when the center moves, and advancing toward a single purpose by way of a course of struggle. Going further, the nation is the same. A nation that has a center as firm as bedrock, one that cannot be shifted by any force—no one can swallow such a nation up.
All the people living in this world alike possess a conscience. Historically, too, human beings have lived their lives following goodness centered upon this conscience, and have striven to create a new history. And yet we come to see the reality in which human beings, unable to escape the yoke of evil, suffer under the pursuit of goodness.
Seeing this, we cannot deny that there is some unchanging center that moves the world, and that this center seeks to connect human beings to a single absolute standard.
If that is so, then from my own small self all the way to this broad and great world, although the forms and phenomena of connection to that center may each differ, the direction in principle must be the same. We ourselves must be set in such a position, and this world must be set there too.
Therefore, only when the world’s humanity and the universe living upon this earth take their place, equipped with a single unchanging center and an unchanging foundation that can never be altered, can the point of solution to the problem be found.
If this is so of the world, it is so of the Absolute Being who created heaven and earth as well. The created world may be regarded as a world that reflects the ideal of the Absolute Being.
Therefore, this created world must become utterly one with the Subject who created it, must become one with the unchanging center, must take an eternal position, and must be able to rejoice when Heaven rejoices and to move when Heaven moves.
On the day the created world finds such an absolute and unchanging center, our conscience will take its position and find a resting place, and even without our intending it, we will accomplish the resultant purpose and be able to delight in it.
Then has every single entity existing in this world today—and further, in heaven and earth, that is, in the Cosmos (天宙)—taken its position, equipped with an unchanging center, and shown forth its worth on the course of life? It has not.
Even the smallest molecule exists by forming a relative relationship with a center. No one can deny this absolute principle.
If the Absolute Being created the created things as their Subject, then it is an inevitable fact that the Absolute Being, who is the subject and the created thing that is the object, must stand in an unchanging relationship that can never be severed.
Had heaven and earth been so from the very beginning, then we human beings today would have had no relation whatsoever to a painful environment; even the words “anxiety” and “terror” would have had no relation to us; and no historic tragedy, no wretched war, no history of struggle would have come to pass.
Had it been so, we would have lived attaining the worth we aimed at, and that worth would have come to fruition, and we would have entered an environment where we could delight together with that worth.
Moreover, a boundlessly peaceful and boundlessly free, ideal world would have been spread out before us. But it is you yourselves—your families, your societies, your nations, your world—who are placed in a reality where it is not so.
The Reality in Which Human Beings Are Placed, and the Absolute Being
What is the reason for this grievous circumstance, in which the tears one weeps at the crucial pass cannot be avoided as one carries forward the Will of the Providence (섭리)?
It is because human beings failed to seize the single position toward which the Absolute Being aims, and failed to form an unchanging relationship in that unchangeable position. We can only conclude that it is for this reason that such a result came about.
No matter how excellent a person may be, no matter how he may raise his name throughout the whole world and issue commands, when the turning-over comes, he too is set in the fate of falling. And so, on the course of history, there were central figures, or patriots, who led their peoples, and there were many sages and wise men who, centered upon Heaven, set forth a truth by which the world’s humanity could draw near to goodness; yet they too became objects of historical criticism and vanished as sacrifices of history.
Then what of the principles or ideologies we now hold, the notions we possess, the goals of life we are setting up?
Such things too are nothing more than something transitional, until an unchanging, thoroughgoing, principled center appears. Transitional things do not merge into one.
We must know that when a flawless center is established, the more one boasts before the whole world of what one possesses, the more it becomes a shame. Even one who has succeeded enough to move the whole world cannot but feel something surging in like waves and shaking his heart.
This is because some absolute, perfect being—a single, distinct core being that can never be changed—has penetrated this world and is moving even at this very moment. The good people who possess a conscience are advancing toward it.
You are human beings who have lost the center. To put this in religious terms, it may be called the retribution of the Fall. It is the bitter and indignant retribution of the Fall.
This was not desired by our ancestors, who passed through the historical course of the Fall after the Creation; it is not desired by present-day human beings; and it will not be desired in the future.
Because of this han-laden blemish and this han-laden retribution of the Fall, humanity has been driven in every direction, falling this way and that, torn this way and crushed that way, walking the road of death. Because we are human beings born in the midst of this, it is painful.
We must know that we are the ones placed in such a position.
Then, since a Fall that Heaven did not desire has occurred, what is to be done about it? If there were no God who could resolve this for us, it would be an exceedingly sorrowful thing.
Today, the world is split into the two great camps of left and right, confronting one another, yet it cannot resolve this historic pain. We are placed in the position of having to give birth to a single new world, but this is impossible by anything human beings have conceived or planned.
We cannot turn back our minds, which are steeped in ideology, steeped in thought, steeped in principle. We cannot, of ourselves, mobilizing every cell and nerve of our bodies and exerting all our strength, make ourselves run toward a new garden, a new world of ideals.
This work cannot be resolved except through the One who is not human but the Absolute Being, the One who can determine the value of the center of the Cosmos.
Therefore, the thing to be thankful for is not some principle of this world, nor any organization, nor any leader. It is the fact that there is an Absolute Being who possesses the means to resolve such a wretched environment.
There is no more thankful thing than the fact that there is a God who can save humanity that has lost its center and lost its homeland and perished, with no worth to be found in it at all.
For this reason, we must, transcending any principle or thought and transcending our character and worth, hold God in reverence. As long as one has a conscience, one cannot deny this.
For Whom Do I Exist?
And so history has come tumbling over and over. Left has become right and right has become left; front has become back and back has become front; what was above has become below and what was below has become above—it has come tumbling over in every direction. Is it not so? Your single day’s life was such a life; your one year was so, and your whole life is the same. Family life and social life, too, are tumbling over in such an environment.
On this course of history, where left becomes right and right becomes left, where above becomes below and below becomes above, where front and back tumble over and change, Heaven is seeking a single point of solution.
For us, the question is: for whom are we living, and for whom are we working?
Even though above should become below and below above, even though front and back should be reversed and left and right tumble over—even though, when one ought to stand in the place of the right, one should be toppled unjustly to the left—we must become people who exist for the sake of Heaven.
Human beings did not know the fact that there is a God who has carried out this campaign even while falling and falling again. And so the people who aimed at goodness—the good people who followed the Way (도)—met with cruel things in age after age.
Each time their position changed, they became fertilizer; each time their age changed, they became fertilizer. With the changing of the ages, they unjustly shed much blood and sweat and tears. In their time, they seemed to be those who were ruined, who were pitiable, who deserved to be resented, vanishing as enemies of their people.
Yet their goal, their center, the feeling of their lives, was directed solely toward the center of the Providence that seeks a single ideal, and, further, toward God. It was the people who held to this thoroughly who overturned history. That the one who seemed to be ruined breaks open history, and the one who seemed to have failed sets history right, is a fact attested by the course of history.
Where are we ourselves today?
However much we may be set in a confused environment where we cannot grasp a center, and into whatever place of death we may have entered, we must know for whom we ourselves exist. It is the heart of God to wish to teach us this. It is to teach this to all people that God, through the history of religion, has set forth such things as the Messiah and the idea of salvation. And so, for whom must we ourselves exist? We must exist for the sake of Heaven.
In death, we must die for the sake of Heaven; and in life, we must live for the sake of Heaven. Such a one, even if he dies, has not died.
In any case, history, passing through century after century and age after age, is overturned and broken. However great a success one may achieve in one’s own age, if it cannot contact the center of heaven and earth and does not communicate with the purpose of God, it breaks apart. And even if it does not break in that very time, it is only a matter of a difference in timing—after ten years, a hundred years, or after some centuries, it will surely break apart. You are the ones placed on this course of history, which is thus changed over.
Because you are the ones placed on such a course of history, however you may hold onto your family, hold onto your children, and love them, that too will at some point be changed.
Six thousand years of history have passed, so this center of the heart, whenever it is to change, must change at some point.
Until now, on the course of human history, the circumstances lived out through life have been changed year by year, changed century by century, changed age by age. All of it has been changed at some point.
What kind of time is the Last Days?
The Last Days are the time when the center of the heart is changed even without the human being himself knowing it. At that time, everything in this world will be changed.
The morality of human relations up to today has held that parents love their children, children are filial to their parents, and husband and wife must be distinct. This has come down to us until now as the cornerstone of the Three Bonds and Five Moral Relationships, but this too is being changed.
The day when such a force—by which existing customs and norms are changed of themselves—penetrates the social environment and the living environment, that day is the Last Days.
If a worldwide leader, or the Messiah, appears upon this earth, that one must set this matter right. This is why Jesus came to this earth and said to love him more than anyone else.
Then, in this time, which with one voice everyone calls the Last Days, you must know for whom you yourselves exist. You must not exist for your own sake. You must exist for the nation, for the world. And further, you must exist for the sake of heaven and earth, making some principle or thought your footing.
You must become a multitude that comes forth with the pride of existing for the sake of heaven and earth.
Today, all religions call the earth an enemy. But the “earth” is not to be treated as an enemy; it is to be treated as an object for accomplishing a single purpose. And so we must be able to take pride, saying that heaven and earth are mine, and that I exist for the sake of heaven and earth.
If there is an Absolute Being, what are the principle, the thought, and the ideal that He would establish?
They are: be for the sake of heaven and earth. And further, there must come forth upon this earth a multitude who say that they exist for the sake of God and humanity, who themselves hold that worth in reverence, who themselves esteem that position highly, and who, doing so, take pride and come forward, resolved to go thoroughly toward that direction. Heaven desires this, and the whole of human history until now desires this.
Up until the Second World War, the fight was a fight to seize material things; from then until today, it has been a fight to seize people; and now, at last, a fight to seize God breaks out. To seize God, each side insists, “I am orthodox (삼단) and you are heretical (이단).” You will have seen even in yesterday’s newspaper that, from now on, problems greater than that will arise.
Until now, Heaven has left religious organizations alone, but from now on, it will sweep up the worldwide current of thought and the worldwide tide of fortune and set them swirling. It will resolve the problem either by setting matters in the position of a shared motive or by driving them into a relative position. Therefore, until that work is accomplished, many sects will break apart.
If God’s Providence Is to Be Concluded
In the course of human history’s advance toward a single world of purpose, countless peoples have been broken and changed over.
The Providence of God, who seeks to establish a single point of conclusion, also passes through such a course.
The ideal that remains to the very end here and can set history right is an ideal that is for the sake of Heaven, for the sake of the earth, and for the sake of humanity.
And so there must come forth people who possess a standard of heart by which they can pass through humanity, through God, and through heaven and earth—people who can boast of their worth to all of heaven and earth and sing of it. And further, there must come forth a multitude who can say with confidence that the earth, heaven, and God are ours, that God is our Father, and that I am His son.
How joyful it would be if God—who until now has never had a family, never had a nation, never moved a world—were to find such an individual! Centered upon that person, God could form the family that is the foundation of society; centered upon that family, He could form a society; centered upon that society, He could form a people and establish a nation, and set out toward a new world of sovereignty.
God sent the Messiah upon this earth and called him the bridegroom, and called humanity his bride.
What does this mean?
We must know that it was set up as the starting point for recording a new page of history, by establishing the first standard that God sought on the course of history—the standard of Father and son and daughter, that is, of True Parents and true sons and daughters.
Now is the time to come to our senses. It is time to think once again about what we possess. We must take hold of our rice spoon and think once more. We must take up everything in sight before our eyes and criticize it anew.
We must gather all the conditions of our living once again. Through the heart of Heaven, we must coolly judge and decide what is right and what is wrong, take what is right, and be able to cut away what is wrong.
At the final time, such a thing must take place. For whom? Not for one’s own sake, but for the sake of God.
For the sake of God, if oneself is wrong, one must cut oneself away; if one’s family is wrong, one must cut one’s family away; and one must be able to cut away even nation, people, and world without regret, and step over them.
One must oneself abandon all that has gone wrong, equip oneself with a position and direction by which one can communicate with a single unchanging center, and be able, in the midst of daily life, to sing of the worth of God, who is the Subject of the purpose.
If there is such a person, he is a great victor in the course of human life. Human beings must pass through such a process. Even though many people are ruined and many peoples perish, if the Will of God’s Providence is to be concluded, it must pass through such a core process.
Whether because your lot is good or because your fortune is good, you have received the benefit of the times and been born in a good age. You have been born in a time when, if you are struck, you are struck directly; if you receive a prize, you receive it directly; if you hear words, you hear them directly; and if you receive rebuke, you receive it directly.
You were born as the Korean people (한민족), that is, as the people of Korea; yet you cannot depart from the position of being a people standing in the place of the world, not merely as the people of Korea.
The time of living only for my people, only for my nation, is past. Now is an age in which globalism has arisen. In the process of mutual confrontation and struggle, unless one appears equipped with a position and direction of worth beyond that—beyond the principle or thought of any one society—one can by no means advance toward a new age. And one may become a people that is ruled, but one cannot become a people that rules.
What have human beings ruled over on this earth until now?
They have devoted all their strength to ruling over material things and ruling over the body. Religion, on the other hand, has cut off material things and the body and ruled over the conscience. These are the two branches of the historical course.
Though we did not know it, in the course of history, God has come forth to broaden the bond of a conscientious history, establishing a being with a single central ideal, and making human beings become one with him.
Two thousand years ago—that is, four thousand years after the Fall—the one who appeared, like a magnet, as a plus (+) type of conscience before human beings who had lost the direction of conscience, was Jesus. He was a true person, a good person.
The Outcome of History and the Path of the Way
Then what will become of this history?
Centered upon what will be concluded? A historical view or ideal, a principle or thought, centered upon material things and the body, cannot become the foundation of the world.
It is the people who have cut off the bonds of the world and, following their conscience, set out aiming at goodness—that is, the people who walk the path of the Way—who can become the foundation of the world. The figures of those who go this way are forlorn. They are pitiable. Whether you look at their faces or at their situations, they are pitiable people.
The road they walk is a silent, desolate wilderness. On that road, even one’s family cannot follow. It is a road one must go alone, alone. It is a road from which, once you go, you cannot return. On that road, if one fails to accomplish the purpose, one falls and is ruined. Such, we are saying, is the path of the Way.
Even when we examine the history of Israel, we will see that it is a road from which, once gone, one cannot return. On the day one turns back, one dies. When the people of Israel escaped the palace court of Pharaoh of Egypt with joy and ran with strength toward the desolate wilderness, they were overflowing with indescribable hope and longing; yet that road was a wretched road.
It was a road on which they could not take a bundle, a road on which they could not take even a single quilt to sleep comfortably under. It was a road on which they had to fling everything away and set out. That road was a road of hunger, a road of thirst, a stranger’s road, a road of nakedness, a road of death in which one falls sick.
Throughout the course of human history until today, countless people who loved the Way have walked such a road. It is a road on which one must abandon one’s beloved sons and daughters; a road on which, holding a heavenly bond, one must die if one is to die on that road; a road one must walk with one’s whole life staked upon it. It is a road of destiny on which one must turn one’s back on one’s beloved family and go alone, shedding tears in pain as though flesh and bone were being carved away. And it is not as though there is a distinct purpose in walking this road. It is a vague road.
The person who wanders searching for the path of the Way is truly pitiable. At the same time, the family that goes seeking such a road is pitiable. And if there is such a people, that people too is pitiable.
It was the people of Israel who directly betrayed Heaven, and it was the people of Israel who ruined Heaven’s work. They are a pitiable people.
Holding the ideal of the one God, never losing that center wherever they went, they were massacred and abused wherever they went, and they have wandered as forlorn exiles until now. It is a pitiable course of history.
We must know that the history of Heaven is like this. That road cannot be walked by two. It is a road one must walk alone.
On such a course of history, it will not do for the world to go its own way and Heaven to go its own way.
One must establish an individual, set up a standard by which it may be said that a family has been established, and then draw that individual out once more and send him back. The one who, in place of the entire worth of those who walked such a road for four thousand years, was sent forth once again is none other than the Messiah. He is the Messiah.
This Messiah is the fruit of the blood our ancestors shed, the fruit of their sacrifice, the fruit of their suffering, the fruit of their tears, the fruit of their sweat. He is also the resurrected body of our ancestors, the central being who must strike the enemy and resolve the han of the ancestors, and the one who has inherited the promise of Canaan.
The Age of the Equality of God and Humanity (神人平等) Must Come
Today’s world is a world that fights for the sake of the body and material things.
However much economics, science, and thought may develop, that cannot bring peace to our humanity. By that, it cannot be done.
Unless some principle or heavenly movement appears in the historic age of the end—one that can enter into the world of the mind and re-discern this body and these material things—this world will perish. Now we have come up against the final age, in which Heaven truly must settle upon a single center.
We who live in such an age—from what standpoint shall we resolve and settle these many problems? This problem has broken out worldwide and appeared as two currents of thought: one is the materialist view of history, and the other is the spiritualist view of history. They have been split apart distinctly.
If one goes along with the earth, along with the body, one is ruined. Therefore, one must settle accounts with God.
Here, what we must proclaim is the mind, and who is the subject of this mind? This is what we must come forward with. The subject of the mind is God. But it is not a vague God.
The time has come to make God central. We have passed through a course of history of several thousand years, but when has there ever appeared a principle or thought that says we should advance, making God central?
It has not appeared. The ideal, principle, or thought of no people and no nation has made its claim with God as the center. What present-day democracy is is something as vague as a shadow.
From now on, passing beyond the age of advocating human rights and beyond the age of asserting the equal rights of men and women, we must advance even to the place of upholding the authority of God and of saying that God and we human beings are equal. The point is that until now, He has not been able to do the work of God.
What does it mean that God has not been able to do the work of God?
It means that God and human beings have not been able to enter a position of equality. This is a thing gone wrong. The authority of God must be upheld. The authority of God must be upheld.
While we are in a position where we cannot make contact at all with the Subject who made us—where, try as we might, we cannot come into contact—what equality is there, what freedom?
We must go to a position of equality with God. To go to that place, it must be by tears, and it cannot be without contrition and beating of the breast.
We must go to the place where, passing beyond the position of being unable to behold God rightly, we sing of freedom and equality, and where, when we say “My Father!” He can answer “Yes!” That, after his resurrection, Jesus said to Mary Magdalene when she tried to take hold of him, “Do not touch me,” was because the time had not yet come.
The Last Days are the time when God comes, stretching out the hand of love and saying, “My sons and daughters!” to embrace all people. And so we must cry out for the upholding of the authority of God, and cry out for the equality of God and humanity (神人).
Thus, when there comes a time when God and human beings can together sing in a free heaven and earth, the history of God’s Restoration (복귀) will be ended, and the hope of our humanity too will all be accomplished.
Until now, human beings have only been sleeping, not knowing that God is moving for the sake of this. They live loving their children, but they did not know that there is a God who sheds tears as He gazes upon such human beings.
Human beings sang of a peaceful family, a free family, but God came forth shedding tears. He wept, saying, “You are my sons and daughters, yet you have entered the family of the enemy and are singing of peace.
You are laboring as a sacrifice for the enemy.” He says that when He gazed upon the multitude who, embraced in the bosom of Satan, their sworn enemy, not knowing the way to go, lived holding their children, it was as though He would go mad. Who knew such a thing?
God’s Wish and the Path the Central Figures Walked
What is it that God wishes to show before the enemy? It is the figure of a human being of whom He can say, “You are my beloved son, you are my beloved daughter.” He wished to boast before Satan of the figure of a human being who, holding a heart of love beyond that of any person in the course of history, has become utterly one in the bond of father and son. But this wish of God has not been fulfilled from the Creation until today.
The whole of the world’s humanity ought to have lived joyfully as the sons and daughters of God, in a garden of happiness filled with freedom and peace, singing together with God of the upholding of the authority of God and of the equality of God and humanity; yet now they struggle in the midst of lamentation and despair. They struggle, taken captive by the enemy who blocks God, the Subject of hope—the enemy who throws the way of conscience into confusion.
Our ancestors, who came forth silently searching for the true and in silence sought goodness, longed throughout their lives, with single-minded devotion, for the one day of hope in which God could rejoice; yet even down to this time called the Last Days, they have not met that one day.
If we cannot meet and attend the One who will accomplish that one day, what will become of humanity?
When we think of this, we must awaken anew. We must make a new resolve and determination.
We must know the fact that there is an indignant and grievous God, that there are our forlorn and pitiable brethren, and that there remains the grievance of having failed to establish the single sovereignty and ideal that God sought to accomplish. The people who went forward searching for the Way all had no family. They were all strangers, all naked. They were a pitiable multitude.
The people who walked a road on which they could not sleep even one night in comfort anywhere—they are the so-called people who came forth calling God their Father. It is a bitter, bitter thing.
Noah of old was full of grievance, and Abraham was full of grievance. And those who, without knowing the twists and circumstances, were chosen as the objects of those twists and circumstances likewise walked a grievous course. Jacob, too, advancing with the single thought of being for the sake of God, passed through a course of weeping with a stone for his pillow as he went toward Haran. It is a grievous thing. Moses was the same. None of the manifold conditions of Pharaoh’s palace—splendid and resplendent, equipped with every outward thing—could make his heart peaceful, could make him happy and satisfied.
The place in which he was set was the place of the enemy. This is why you must know that Moses, with single-hearted devotion, bent his knees before Heaven and did not cease praying, shedding tears unseen by others.
Moses’ heart turned toward Heaven and grew earnest and welled up, until at last he kicked his way out of the palace. Moses, who had awaited the time Heaven would permit, kicked his way out of the palace toward the people of Israel in the year he turned forty—an age when one can reckon the ways of the world and discern before and after.
What kind of road did he go on?
He who had eaten splendidly three times a day and worn splendid, resplendent garments sought the pitiable people of Israel, worn down by harsh toil, with single-hearted devotion, with a single suit of clothes and a single pair of shoes, his heart pierced with a shining loyalty toward the purpose. You must know that the steps of such a Moses were solemn and grave.
Moses’ whole forty years of life were grievous; but to be betrayed by the very people of Israel he had gone to seek was a still more grievous thing. And so we must consider the sorrow of Moses, who, unable to keep his body even in Egypt, the land of the enemy, went out into the wilderness of Midian. Yet even though his environment changed and his body became forlorn and of no account, his single-hearted devotion did not change.
Moses, who knew that the road he walked was the road of a historic sacrifice, the historic course left behind by those who go the way of the Way, strove to become a friend of the people who walk the historic road, and, in the position of the one responsible for pioneering the course of the Way that countless human beings of the future must walk, lived the life of a shepherd tending sheep for forty years.
You must know that Moses saw the grassland spread before him as the land of Canaan, thought of the flock of sheep cropping the grass as the people of Israel, and wept, embracing the sheep.
God, who gazed upon Moses weeping as he held that land and embraced the flock and cried, “O God!”—because the foundation of Moses’ heart had become one He could bless—came to him, saying, “The place where you stand is holy ground; take off the shoes from your feet.” Though he was in a pitiable place, because it was the heart of Moses crying out, pierced with earnest longing, he became bound to God.
We have come to know that the road of being for the sake of God is such a grievous road. This road was not walked by Moses alone.
The Saints, Who Must Walk a Bitter and Grievous Road
The heart of Jesus, who was sent as the Messiah, as the fruit of four thousand years, to set right the history of the people of Israel and to resolve the han of God, was glad on the one hand; but his situation, having come upon this earth, was sorrowful and grievous.
Why did he not have people like others?
Why was he not born possessing authority?
It was because he had to walk the inevitable course of indemnity (탕감). God, who knew this, indignant though He was, sent Jesus to the cross and sent the Holy Spirit upon this earth as a single center.
The earth is the symbol of the mother; so, in place of the ascended Jesus, the mother spirit must come. And so it is the Christian history until now that came to this earth, built an altar, scattered tears, and came forth equipped with the bond of mother and child with human beings. It is a bitter and indignant thing. It is a bitter and indignant thing.
The multitude who, longing for the one day of hope, struggle on the six-thousand-year course of history clad in tattered garments like orphans, like strangers—they are the Christian believers. The multitude who cannot sleep a single comfortable night, even one day—they are the Christian believers.
The people of Israel, who used to say, “I am the great one and you are the lesser,” became food for crows and food for eagles in the wilderness. When we think of such things, we today must awaken.
Let us awaken and, in our age, resolve the grievous facts of history.
Let us pour out all our strength. Before the world’s current thought that discusses democratic society and asserts that there is a God, we must become a sacrifice.
Who in this age is the one to receive the blessing of Heaven?
It is not the one who sleeps in comfort. If one knows the fact that Heaven has not yet been able to rest, we cannot rest here. The multitude that walks the grievous road before this world can rule this world. We must feel grievance.
For whose sake must we feel grievance?
Not for the sake of myself, but for the sake of God, we must feel grievance. The Last Days are the time of resolving grievances. God feels grievance because He cannot share the heart of love He longs to give; He feels grievance because He cannot establish the people He longs to establish; He feels grievance because He cannot find the family He longs to find.
We must become a multitude who, thinking of a God who feels such grievance, can rise and hold high the beacon toward the world with a piercing heart. God desires that such a multitude appear.
History is colliding and revolving to bring about a single point of conclusion between East and West. God longs for a multitude who will not fall here but will spring up out of the center of the wretched whirlpool and be able to say, “O God! Send me into the course of Thy sorrow, Thy pain, and Thy han”—a multitude with the same fidelity as Moses, who tended sheep in the wilderness. God longs for a band of people like Abraham, who was loyal to God at Ur of the Chaldees, and a band of people like Jacob, who prepared facing God for twenty-one years at Haran. Such a multitude must indeed come forth.
You—do not lose heart because you shed tears today. Even if you shed blood and sweat, do not lose heart. The destiny of the world has come precisely to the time of concluding life and death. In such a time, where will you go?
Will you remain in Pharaoh’s palace?
This place where we live is not our homeland. There is surely a homeland we must go to. There is a homeland in which even our ancestors—from Adam and Eve to the very enemy—can say “Hallelujah!”
You must know that there remains a road by which we must go to that homeland. The one who goes, leaving this behind, is ruined. He is ruined.
We, Who Must Adorn Ourselves With Heart
You! Make yourselves clearly known. Re-analyze yourselves. Fix your gaze upon yourselves and know whose blood my blood is, whose lump of flesh my lump of flesh is, whose bone my bone is.
You must become people who can declare for themselves, “O hand, you are the hand God will take hold of. O body, on the day you fall, all people may mock you, but God will take hold of you and shed tears.”
You must become people of whom, even though your body be torn, and you be struck and shut behind iron bars, God can reach His hand through the bars and say, “My son!” If you wish to pass beyond the historic current of thought, the point is that you must indeed become so.
The time comes. We who await the time are busy, but you must know that God, who comes seeking the time, is even busier. You must know that the heart of God, who must remain in a position of forbearance, unable to resolve such a situation, is more anxious still than the one who, unable to endure, grows exhausted and falls.
Do not take these words merely as the words of the young person standing here; set up logical grounds, and from that standpoint, criticize and judge them. There must be something different from what has been until now, or humanity cannot live again.
If there is no such thing, it is ruined. Try living however you wish to live. Try living, in a slipshod way, as though you had equipped yourselves with a foundation of happiness. You are ruined.
Who would have known that a kite would swoop down out of nowhere upon the carcasses of the offerings Abraham had taken to present before God?
Do you suppose it is an easy thing to build and live in an eternal, everlasting palace of peace? It is by no means an easy thing.
Since the present time is a time when such a world must be brought about, just as Moses adorned himself, Jacob adorned himself, Abraham adorned himself, and Jesus adorned himself, we too must adorn ourselves and come forth.
For the sake of what?
Not for the sake of my nation, but for the sake of the world, and further, for the sake of Heaven, we must adorn ourselves.
O brides who must greet the bridegroom! You must adorn yourselves, equipped within and without, with every furnishing. The adorning is not done with material things. It must be done with heart. It must be done with the heart of humanity, the heart of God, and the heart of the Lord.
The heart of Heaven has become the motive within me, and the heart of the earth has become the result within me; so I must adorn myself as the fruit of the heart of Alpha and Omega. Thus, unless there appears upon this earth a person who can draw near the history God beheld from afar and behold it close at hand, and a person before whom a humanity that has sought hope casts away every principle and thought it has held until now and says, “You cannot be exchanged even for the world,” the world is ruined. This is not empty talk.
Now is the final time when life and death are tumbling over. It is the time to stand on the front-line course of God and bring about the final decision, the time to settle victory and defeat. That is, we are now standing on God’s front line.
Then what kind of fight is that fight?
It is not a material, outward fight. It is a fight of the mind, a fight of the heart. In this heart, there are many enemies. All the affairs of the world that have appeared outwardly are the enemy.
God’s Front Line and the Purpose for Which That Front Line Was Made
For one hundred and twenty years—the period in which one could set up against Satan every condition for rebuking, accusing, cursing, and testing him, and so fight—Noah fought, utterly alone, against a great multitude of enemies. He fought alone against countless enemies. He fought not with a spear but with his heart. It was not his body that was struck by the enemies’ spears, but his heart.
In place of God, who had been wounded for the sixteen hundred years since Adam, he was wounded in his heart. And because he thereby stood in a position where God could sympathize with him, God sought him out. And because even after that he did not let the front line, over which God had labored for sixteen hundred years, be seized by the enemy—because he did not let the height of that ark be seized by Satan—God was able, centering upon that, to mobilize the angels and carry out the judgment of the flood.
Thus God barely set up Noah’s ark as the very front line that God alone could take; but when a front line of Satan arose there once again, what must the heart of God have been?
It is too grievous a thing that, in the family of Noah—where God ought to have set in order all the facts of having been unjustly attacked and made to receive Satan’s arrows for sixteen hundred years, and ought to have equipped a single victorious front line and built a garden of peace—a front line of Satan arose once again.
Ham’s mistake did not end as an individual mistake but was a historic mistake, and Noah’s indignation was not an individual indignation but a cosmic indignation. Yet Ham did not know this fact.
Even Noah, set up as a single individual, did not know that he was being so greatly used and was a being of such great worth. They did not know the utterly devoted love of God, who, even while He judged the whole earth and swept countless peoples into the maw as food for the fish, yet kept alive the eight souls of Noah’s household.
The place where Noah’s eight family members were was God’s front line of love. It was God’s front line of love. This is why Ham’s mistake brought about so great a han.
Once the front line of God’s love had been violated, since God could not remain in that violated place, He gave them all up to Satan and, taking hold of that people, suffered injustice for four hundred years.
And so, after two thousand years, He sought and established Abraham. It is God’s Will to set up a human being in God’s place upon the front line that God has barely established, and to have the human being subjugate Satan. And so God established Abraham, and then, passing through three generations—Isaac and Jacob—barely set up a footing on which He could begin the campaign facing human beings. And thus, only when He came to the time of Jacob, He set up upon the earth, in God’s place, a chief of staff who could move a single family. The point is that the family of Jacob became God’s front line.
Then, passing through the individual and through the family to the people, who is Moses, whom He sought and established, and what kind of people are the people of Israel?
Moses was the chief of staff of God’s front line, and the people of Israel who followed Moses were the elite soldiers who were to guard God’s front line. Yet the people of Israel did not heed God’s command to sound the trumpet of the march and to fight, and they refused the words of Moses, the chief of staff, who cried out to them earnestly.
We must know the grievous fact that they were thus buried in the desolate wilderness as sorrowful sacrifices.
God, who had sought and established a people, entrusted Satan to that people and meant only to look on, intending not to do the fighting Himself. But because the people did not fulfill their responsibility, God joins in and once again drags history forward.
It is God’s Will that, without God Himself joining in the front line of the fight against Satan, human beings should gather among themselves, strike down the citadel of Satan, and bring about a single world.
Therefore, the people of Israel were not to act with God’s authority on the ground that God was with them; rather, they had to stand in the position of the most pitiable people. To lead a people, one must stand in that people’s most pitiable position. To lead the satanic world, one must stand at the very bottom of the satanic world.
God established Moses as the one responsible for the people, and expected him to reveal His heart from the most pitiable place.
Having dragged history forward for sixteen hundred years and met the time, God at last established Noah. Next, He established a family and a people, and then He established the nation of Israel.
Coming forth in this way, God had to remain in a position where He had not lost the individual front line, had not lost the family front line, had not lost the national front line, and had not lost the front line of the nation-state. It is for this reason that God has come forth bearing compounded suffering.
When the people fail to take responsibility before God, the family’s failure to take responsibility is added (+), and the individual’s failure to take responsibility is added (+).
That God sent Jesus upon this earth was so that, as a person upon the earth, he might take responsibility for God’s front line and wage the spiritual fight as a substantial fight. But because the human beings upon the earth killed Jesus, Jesus and the Holy Spirit were split apart, and the spiritual fight has continued until now, and upon that the fight of the flesh too has been compounded. This is why it is said to strike the flesh.
Since Satan writhes within this flesh, it is said to strike it. It is a grievous thing.
The Final Front Line
Thereafter, two thousand years passed, and the Last Days came. The time has come to mobilize the Christian believers, to establish a new Second Israel through whom God can move, and to cross over toward a new age.
The people of Israel ought to have become the Heaven-side chosen people who built the kingdom of heaven through the words of Jesus, but they lost that age.
And so the suffering of the nation, the suffering of the people, the suffering of the family, and the suffering of the individual are borne by God, Jesus, and the Holy Spirit—that is, by the three divine individuals.
Until now, the three divine individuals have come forth as the Father of the wronged upon this earth and the Master of the driven multitude—how pitiable and grievous a fact is this!
You hope for blessing from the Father, but first you must know what kind of Father the Father is; you must know what kind of Lord the Lord you believe in is; and you must know what kind of Holy Spirit the Holy Spirit you believe in is.
If you know such things, you cannot pray, “O God, heal this,” simply because there is a wound on your hand; and even though you are struck and fall, it is difficult to offer a prayer of petition to God.
In the worldwide age of the end, God must once again seek and establish a final heavenly front line to set up a standard of victory together with a historic destiny. In such a time, we must hold high the beacon before the world’s humanity.
We must hang out a placard: “Christians spread throughout the whole world! People of the Way! Unite.
Let all who have a conscience be mobilized.” The time is drawing near when we, as God’s elite soldiers, must climb to the height of the front line and stand on the field of the final, decisive battle with Satan. It is a thankful thing.
On the one hand, it is indignant, unjust, and grievous; but that the time has come when we can take responsibility for it and avenge the enemy is a thankful thing. Now is precisely such a time. Historically, the point is that this is such a time.
Heaven will ask each one of you, “So-and-so, as a heavenly person (天民) of the Second Israel, have you occupied the enemy upon this earth, and do you possess the land of victory and the people of victory?”
Now is such a time. It is not a time for quarreling over who is the great one and who is the lesser. It is the time when the religious people of the whole world must be mobilized and seek the ranks of Israel.
For that, what kind of view must be established?
As I said earlier, who am I, and for whom do I exist? For whom do my eyes, for whom do all my sense organs, exist? The body is the enemy, and the mind is Heaven. You are the front line of good and evil. This has unfolded vertically, from the individual through the family, society, nation, and world.
Now is the time for you to unfold horizontally what has come down vertically, thus, and to stand in the same place as Noah of old, to stand in the same place as Abraham, to stand in the same place as Jacob, to stand in the same place as Moses and Joshua and Caleb, and, going further, to stand in the same place as Jesus. You—will you stand in such a place? Such a time has come. It is certain. You must resolve firmly. These words are not the words of the person standing here.
The Korean people, who have come forth bearing much han! These people have done all that the words of the Bible said: “Be hungry. Be naked. Become strangers.”
The people of old who went forward for the sake of Heaven were like that.
If there is a Will of God to found a worldwide Israel in this age of the end, then in this final age, a sacrificial nation that is driven and pursued must appear. The time has come when the weeping voice of hunger must be heard.
The time has come when the sound of sighing and weeping in parched thirst must be heard. A people must come forth that has become the lot of strangers with no place to stay.
Are our people not so now?
We are strangers. So we have no choice but to beg to eat, do we? We are starving and sick. And we are shut in. Regionally, it is so.
If there is a God in heaven who beholds such things, then, according to the spirit of the times, He will establish such a people before the world as Heaven’s elite soldiers.
Standing before such a destiny, what figure must the thirty million people become?
Even the least one must become a pitiable filial son, a filial daughter, a loyal subject who, holding to the blood-stained heart of God, sheds tears and moves together with the heart of God—a people whom God can embrace and over whom He can weep aloud. If they become so, there is a way of life for these people.
You! Do not lose heart. That we are naked is not for our own sake; that we are hungry is not for our own sake; that we are in a position of thirst is not for our own sake; that we have become strangers is not for our own sake. That we are sick, too, is not for our own sake. It is for the sake of the world.
For these people placed in such a position, there is but a single road: let us not weep that we cannot eat. Let us not weep that we are naked. Let us not sigh that we are sick, nor lose heart that we are shut in.
Such was the step of the people who came forth seeking God’s Will and goodness on the six-thousand-year course of history, and God too, from the very day of the Fall until now, has labored, passing through such a history.
Therefore this thirty-million people must become a people of God who can remove and comfort the sorrowful footprints of God strewn upon the six-thousand-year course of history.
If, taking hold of God as a people, we move while hungering—for the sake of our Father’s nation, to pave the way by which our Father may be present, to build the house in which our Father may dwell, to adorn the land through which our Father may make His progress—how great would that glory be! With that situation of hunger and thirst, we must pioneer the foundation of the Father. Though we be the figure of an unspeakably forlorn stranger, we must become a multitude who, walking a road of suffering greater than that stranger’s, are concerned for the Father who comes seeking His sons and daughters, who forget about their selves and labor to comfort the Father.
You must become people who can comfort the heart of God, who suffers as He gazes upon a rotting world of death, and who can lessen that God’s pain and suffering. If we are so, we will by no means be ruined.
Unification believers! The one who speaks here does not wish to assert any one denomination. The signboard of a denomination is not the issue. Being handsome or homely is not the issue, and being learned or unlearned, knowing or not knowing, is not the issue.
The issue is one thing only: whether we have an offering to present before God. To prepare that offering, you must become people who, knowing the hungry situation of God the Father and shedding tears, can offer Him a single piece of bread even from a place of hunger; who, in a place of thirst, can offer God a single mouthful of the water you long to drink; who, as strangers, can sell even your only suit of clothes to give to God; who, even on a sickbed, struggle to bear God’s pain in His place; and who, even in the confined and unfree circumstances of imprisonment, seek to suffer in God’s place.
God the Father will come seeking these people, but among them, what sort of one does He come seeking?
He comes seeking the hungry one. He comes not as the Father of the one in the splendid, resplendent place of eating and dancing, but as the Father of the hungry one. Therefore, we must become hungry ones. He comes seeking the thirsty one.
This is because He Himself has passed through such a course of history. He comes seeking the stranger. Therefore, you must pass through the place of the stranger. He comes seeking the imprisoned one. He comes seeking the sick one. This is because the heart of God can dwell in such a place. You must know this. He is a Father who struggles, holding a love for humanity centered upon the original mind, heavenly affection (천정), and the heart of Heaven.
I want these people to be so, I want our religious body to be so, and I want our believers to be so. Seen from one side, I may be a cruel teacher, a cruel one in charge; but seen by the heavenly principle, because I am in a position where I must drive you out into such a place—because if I fail in this responsibility, calamity returns upon all humanity—it cannot but be so. You must know this.
Stand on God’s Front Line and Become Victorious Soldiers
What is the purpose of driving you out in this way?
It is not so that I alone may live well. It is so that, on the course toward building the kingdom of heaven, on the front-line course of God, you may sing the song of triumph as victorious elite soldiers and return glory before God. Because, if we do not go, God Himself must go; it cannot but be said: go.
If there is one who, grudging his life, turns back from this road, he will become the enemy of the tens of millions of the heavenly household who have become martyrs and gone to the spirit world.
If they should vent their indignation, they will vent it not upon the enemy but upon the one who does the driving out here. So it is a road one cannot but go, try as one might to avoid it.
If there is a person who can resolve, “As a sacrifice of Heaven, embraced in the bosom of God the Father, I will scatter red blood together with God; as an elite soldier standing on God’s front line, taking hold of my comrades’ hands and arms and embracing their bodies, weeping, beholding blood and shedding tears, I will go even to the place of death,” that person will rule the world.
We must know that if there is a person who attends God as his Father and gives his whole loyal heart before Heaven, that person becomes an apostle who can be recorded on the first page of a new history.
Our red blood, even without our knowing it, urges us on to the road we must go, whether asleep or awake. The human being is a being who cannot escape the destiny of having to go, a being who must, in any case, at some point settle the question of life and death.
So we must decide where we will go. We know that the fierce battle at White Horse Hill has been highly esteemed. This will be recorded in history and remain forever and ever.
Now is a time that requires sacrifices like the soldiers who fell at White Horse Hill, for the building of the kingdom of heaven. You! In any case, yours is a body that must die and become a handful of earth, a body that must fill a few square yards of the common graveyard.
You, who bear the han of history in your bodies, must conclude the final history that remains and unfold a new history.
We must inherit the great achievement of the heavenly history of struggle, which Heaven has long, long held and cherished; and even though we have failed in ninety-nine battles until now, we must win the victory in this one battle that remains.
We must wash away the grievance of defeat until now, strike down Satan who boasts of historic victory and receive his surrender, and return glory before God. You must know clearly that you cannot but become such people.
The environment you face is the battlefield. The single spoonful of rice you eat, the single suit of clothes I wear, all the myriad things of the world you behold—all of these hang upon the conditions of the fight.
Knowing that all these things await, through the work of your hands, the one day when they will be released from the lament of the fight, I ask that you set up the dignity of God’s front-line elite soldiers, become victorious soldiers, and become people who receive the blessing of God.
Father! We have come seeking the place Thou didst bid us go. As we came, we have come to know that a final fight remains. Just as the Jordan River lay across the path of the people of Israel as they advanced, beholding with joy the promised land, the blessed land of Canaan, we have come to know that a final fight remains on our path as well.
We have come to know that before that multitude, who, meeting the time, received the command to go toward a certain region and were advancing toward the foundation of hope, there lay a three-day course of struggle to cross the Jordan River.
We know that the wretched bloodline of history, which has flowed unbroken down to us today, must this day be harvested into a thing of victory in us. We have come to know that the tears Jesus shed in the garden of Gethsemane must be harvested and become a new Gethsemane, and that the blood Jesus shed at Golgotha must be harvested as the blood of victory and become a worldwide Golgotha.
We know that this hour is a grave moment in which, receiving the final special command, with a solemn resolve, we must set our steps toward the throne of God the Father. We have come to know that our bodies and minds are not our own.
Whose are we, and for whose sake are we in this place?
We are the Father’s, and we exist for the sake of the Father. We have come to know that our supply base is not the earth. The body’s supply-base is equipped on every side, but the mind’s supply-base is hardship and sorrow and grief.
We have come to know that this is a moment in which we have arrived at the final wall that we must break through and where we must take our place, and must await the final command to charge; therefore, we earnestly beseech and desire that in this moment Thou wouldst grant us the grave resolve, the vow, and the conviction that we will blossom and fall.
We fear lest this day’s cry should become a condition of judgment upon these. Just as Elijah’s prayer was answered, we fear lest this day’s plea should become a condition of judgment upon the course of these.
Grant that we may become those who know to fear the Father, who strikes those who, betraying the Will, added sorrow upon a sorrowful course of history. Grant that we may become those whose appointed resolve does not change, even though our flesh be carved and our bones be broken, and who can remain to the very end. If this body and mind are all offered up for the sake of the unchanging center, what grievance could there be?
We have come to know that the foundation on which heaven and earth take their place and rest is the throne of the Father, and at the same time, the foundation on which our bodies and minds may rest.
We have come to know that in the place where the Father cannot take hold of us and we cannot take hold of the Father, there is Satan. Now we must subjugate that Satan. Grant that, centered upon the Father, our bodies and minds may set out toward a world of peace, a world of victory; and we earnestly beseech that Thou wouldst grant us to become children who, meeting the day that world is brought about, can sing the glory of the Father.
Grant that, asleep or awake, eating or hungering, we may not forget that we are elite soldiers who must guard God’s front line. Grant that, even though we be in the lot of hungry, thirsty, and sick strangers, we may become those who embrace one another, shed tears, offer comfort, and know how to share. And we earnestly desire that Thou wouldst make these become a multitude who, becoming one, make their vow toward the Father.
Accomplish it according to the Father’s Will, and let the Will Thou hast exhorted come to fruition in these. In the name of the Lord, we have prayed. Amen.We, Who Stand on God’s Front Line