The Advent of Sun Myung Moon: The Origins, Beliefs and by George D. Chryssides
By George D. Chryssides
In writing any account of somebody else's non secular ideals and practices, any writer needs to locate himself among poles: what individuals of the faith desire to inform, and what the general public needs to understand. Nowhere are those polarities extra far away than within the box of recent religions. the general public needs to understand approximately "recruitment", "brainwashing", and fundraising in the Unification Church, whereas the authors dialogue with UC individuals elicited way more fabric on their lonesome internal religious existence. After attention the writer has concluded universal assembly flooring is just not attainable, and that any publication, together with this one, needs to be a compromise. simply as any mainstream Christian will be aggravated through an inquirer's relentless pursuit of questions in terms of the proper elements of the eucharistic wine, it really is comprehensible that UC individuals may still think that the writer has given an excessive amount of awareness to the extra evidently exterior manifestations in their religion in a few of their ceremonies. although, whereas recognising the significance of the insider's definition, the writer nonetheless believes that you will need to resolution a number of the frequently asked outsider's questions too, and it's easily impossible to talk of units of inner spiritual reports which the writer doesn't proportion. If these Unificationists who have been prepared to debate their ideals with the writer was hoping that they could be ready to advise this book's contents, then they're dissatisfied: the account which they sought after can, the writer believes, merely be written by way of themselves. In basic situations a phenomenological account of a faith is comparatively challenge unfastened. the writer reads, listens, observes, and writes so far as attainable with out enforcing his or her personal worth judgments. within the sector of latest spiritual pursuits, in spite of the fact that, it appears no impartial floor is feasible. Even utilizing the word "new spiritual circulation" is a wakeful selection which includes rejecting phrases like "cult", "sect" or "fringe group", phrases which a few commentators could declare to be more desirable substitutes for what they regard as euphemism. during this ebook, although, the writer determined so far as attainable to provide the Unification Church (although no longer uncritically) in phrases which might at the very least be recognisable by way of its contributors, based on the conventional canons of scholarship or except, after all, what the writer observed essentially differed from what they defined to me.
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Extra info for The Advent of Sun Myung Moon: The Origins, Beliefs and Practices of the Unification Church
For example, I declined one member's suggestion of undertaking certain 'prayer conditions' which, he said, would provide me with experiences which would demonstrate conclusively to me that there is a real spirit world. It may be that western scholars should consider more seriously the possibility that spiritual discipline yields truth more reliably than critical analysis, but at least in the meantime the armoury of the researcher is intellectual rigour rather than spiritual advancement, and I have not attempted to change the rules of western scholarship.
The foundation of faith and the foundation of substance had been laid within a family; however Israel was now a nation, 3 9 and foundations at family level were insufficiently substantial to permit the messiah to come to restore a nation or an entire world. This did not mean that Jacob's achievements were in vain, however: Jacob established a pattern (a 'formula course', as it is called) for subsequent central figures to follow. A new central figure was needed, and the next was Moses. Moses had to lay a foundation of faith and a foundation of substance at national level.
When the UN forces moved in on North Korea in 1950, arriving at Hungnam on October 14, they liberated Sun Myung Moon and the other prisoners. He went north to Pyongyang, where he met up with two close followers, Won Pil Kim and Jong Hwa Pak. After some 40 days they fled to the south. Jong Hwa Pak had a broken leg, and the other two, with considerable difficulty, managed to convey him alternately on a bicycle and on Sun Myung Moon's back until they reached Seoul. 5 They departed from Seoul to Pusan in January 1951, and it was in Pusan that Sun Myung Moon met an architect by the name of Mr Aum.