
                               CONTENTS

GENERAL INTRODUCTION (P.1)

                                PART I

1. PRINCIPLE OF CREATION (P.19)

   SECTION I   The Dual Characteristics of God and His World of
               Creation (P.20)
               1. Dual Characteristics of God (P.20)
               2. Relationship between God and the Universe (P.25)

   SECTION II  Universal Prime Energy, Give and Take Action, and the
               Four Position Foundation (P.27)
               1. Universal Prime Energy (P.27)
               2. Give and Take Action (P.28)
               3. The Four Position Foundation: Three Objective
                  Purposes through Origin-Division-Union Action (P.31)
                  (1)  Origin-Division-Union Action (P.31)
                  (2)  Three Objective Purposes (P.31)
                  (3)  The Four Position Foundation (P.32)
                  (4)  The Status of Existence of the Four Position
                       Foundation (P.32)
               4. The Omnipresence of God (P.39)
               5. The Multiplication of Physiological Bodies (P.40)
               6. The Reason Every Being Consists of Dual
                  Essentialities (P.40)

   SECTION III The Purpose of Creation (P.41)
               1. The Purpose of the Creation of the Universe (P.41)
               2. Object of Goodness for the Joy of God (P.42)

   SECTION IV  Original Value of Creation (P.46)
               1. Determination of the Original Value of Creation and
                  the Standard of Value (P.46)
               2. Original Intellect, Emotion and Will and Original
                  Truth, Beauty and Goodness (P.48)
               3. Love and Beauty, Good and Evil, Righteousness and
                  Unrighteousness (P.48)
                  (1)  Love and Beauty (P.48)
                  (2)  Good and Evil (P.50)
                  (3)  Righteousness and Unrighteousness (P.50)

   SECTION V   The Process of the Creation of the Universe and the
               Period of Growth (P.51)
               1. The Process of the Creation of the Universe (P.51)
               2. The Period for the Growth of the Creation (P.52)
                  (1)  The Three Orderly Stages of the Growth Period
                       (P.52)
                  (2)  Indirect dominion (P.55)
                  (3)  Direct Dominion (P.56)

   SECTION VI  The Invisible Substantial World and the Visible
               Substantial World Centering on Man (P.57)
               1. The Invisible Substantial World and the Visible
                  Substantial World (P.57)
               2. Position of Man in the Universe (P.58)
               3. The Reciprocal Relationship between the Physical Man
                  and the Spirit Man (P.60)
                  (1)  The Structure and Function of the Physical Man
                       (P.60)
                  (2)  The Structure and Function of the Spirit Man
                       (P.60)
                  (3)  The Human Mind Seen from the Relationship
                       between Spirit Mind and Physical Mind (P.63)

2. FALL OF MAN (P.65)

   SECTION I   The Root of Sin (P.66)
               1. The Tree of Life and the Tree of the Knowledge of
                  Good and Evil (P.66)
                  (1)  The Tree of Life (P.67)
                  (2)  The Tree of the Knowledge of Good and Evil
                       (P.69)
               2. The True Nature of the Serpent (P.69)
               3. The Fall of the Angel and the Fall of Man (P.71)
                  (1)  The Crime of the Angel (P.71)
                  (2)  The Crime of Man (P.72)
                  (3)  The Act of Adultery between the Angel and Man
                       (P.73)
               4. The Fruit of the Tree of the Knowledge of Good and
                  Evil (P.74)
               5. The Root of Sin (P.75)

   SECTION II  The Motivation and Process of the Fall (P.76)
               1. The Creation of the Angel, His mission, and His
                  Relationship to Man (P.76)
               2. The Spiritual Fall and the Physical Fall (P.77)
                  (1)  Spiritual Fall (P.78)
                  (2)  Physical Fall (P.79)

   SECTION III The Power of Love, the Power of the Principle, and
               God's Commandment (P.80)
               1. The Human Fall Seen from the Viewpoint of the Power
                  of Love and the Power of the Principle (P.80)
               2. The Purpose of God's giving Man the Commandment
                  (P.81)
               3. The Period Necessitating the Commandment (P.82)

   SECTION IV  The Result of the Human Fall (P.83)
               1. Satan and Fallen Man (P.83)
               2. Satan's Activities in Human Society (P.84)
               3. Good and Evil Seen from the Nature of Purpose (P.85)
               4. The Works of Good Spirits and Evil Spirits (P.87)
               5. Sin (P.88)
               6. The Original Nature of the Fall (P.89)
   SECTION V   Freedom and the Fall (P.91)
               1. The Significance of Freedom Seen from the Viewpoint
                  of the Principle (P.91)
               2. Freedom and the Human Fall (P.92)
               3. Freedom, the Fall, and Restoration (P.93)

   SECTION VI  The Reason God Did Not Interfere with the First Human
               Ancestors' Fallen Act (P.95)

               1. For the Sake of the Absoluteness and Perfection of
                  the Principle of Creation (P.95)
               2. In Order that God alone Be the Creator (P.96)
               3. In Order to Set up Man as the Dominator of All
                  Things (P.97)

3. CONSUMMATION OF HUMAN HISTORY (P.99)

   SECTION I   The Fulfillment of God's Purpose of Creation and the
               Fall of Man (P.102)
               1. The Fulfillment of God's Purpose of Creation (P.100)
               2. The Fall of Man (P.102)

   SECTION II  The Providence of Salvation (P.103)
               1. The Providence of Salvation is the Providence of
                  Restoration (P.103)
               2. The Purpose of the Providence of Restoration (P.105)
               3. Human History is the History of the Providence of
                  Restoration (P.105)

   SECTION III The Last Days (P.111)
               1. Meaning of the Last Days (P.111)
                  (1)  Noah's Day Was the Last Days (P.112)
                  (2)  Jesus' Day Was the Last Days (P.112)
                  (3)  The Day of the Lord's Second Advent Is Also the
                       Last Days (P.113)
               2. Biblical Verses Concerning the Signs of the Last
                  Days (P.113)
                  (1)  Heaven and Earth Destroyed (II Peter 3:12, Gen.
                       6:13) and a New Heaven and a New Earth Created
                       (Rev. 21:1. II Peter 3:13, Is. 66:22) (P.114)
                  (2)  Heaven and Earth Judged by Fire (II Peter 3:12)
                       (P.114)
                  (3)  The Dead Rise from Their Tombs (Matt. 27:52, I
                       Thess. 4:16) (P.116)
                  (4)  Earthly Men Caught Up to Meet the Lord in the
                       Air (I Thess. 4:17) (P.117)
                  (5)  Sun and Moon Darkened, Stars Fall from Heaven
                       (Matt. 24:29) (P.117)

   SECTION IV  The Last Days and the Present Days (P.119)
               1. The Phenomenon of the Restoration of the First
                  Blessing (P.120)
               2. The Phenomenon of the Restoration of the Second
                  Blessing (P.122)
               3. The Phenomenon of the Restoration of the Third
                  Blessing (P.127)

   SECTION V   The Last Days, the New Truth, and Our Attitude (P.129)
               1. The Last Days and the New Truth (P.129)
               2. The Attitude We Should take in the Last Days (P.133)
               Chart:  The World of Creation and Providence of
                       Restoration through the Substantial Development
                       of the Word (P.137)

4. ADVENT OF THE MESSIAH (P.139)

   SECTION I   The Providence of Salvation through the Cross (P.140)

               1. The Purpose of Jesus' Coming as the Messiah (P.140)
               2. Was the Providence of Salvation Fulfilled through
                  Redemption by the Cross? (P.141)
               3. The Crucifixion of Jesus (P.142)
               4. The Limit of Salvation through Redemption by the
                  Cross, and the Purpose of the Lord's Second Advent
                  (P.147)
               5. Two Kinds of Prophecy Concerning the Cross)
               6. Biblical Verses Written as if Jesus' Crucifixion
                  Were Inevitable (P.151)

   SECTION II  The Second Advent of Elijah and John the Baptist
               (P.153)
               1. The Trend of Jewish Thought Concerning the Second
                  Advent of Elijah (P.153)
               2. The Way of the Jewish People (P.155)
               3. The Disbelief of John the Baptist (P.157)
               4. The Reason that John the Baptist Was Elijah (P.162)
               5. Our Attitude Toward the Bible (P.163)

5. RESURRECTION (P.165)

   SECTION I   Resurrection (P.166)
               1. Biblical Concept of Life and Death (P.166)
               2. Death Caused by the Fall (P.167)
               3. Meaning of Resurrection (P.170)
               4. How does Resurrection Change Man? (P.171)

   SECTION II  Providence of Resurrection (P.172)
               1. How is the Providence of Resurrection Accomplished?
                  (P.172.)
               2. The Providence of Resurrection for Earthly Men
                  (P.173)
                  (1)  The Providence for the Foundation of
                       Resurrection (P.173)
                  (2)  The Providence of Resurrection in the Formation
                       Stage (P.174)
                  (3)  The Providence of Resurrection in the Growth
                       Stage (P.174)
                  (4)  The Providence of Resurrection in the
                       Perfection Stage (P.175)
                  (5)  Heaven and Paradise (P.176)
                  (6)  Spiritual Phenomena Occurring in the Last Days
                       (P.177)
                  (7)  The First Resurrection (P.180)
               3. The Providence of Resurrection for Spirit Men
                  (P.181)
                  (1)  The Reason and Method of the Spirit Man's
                       Resurrection through Second Coming (P.181)
                  (2)  Resurrection through Second coming of Spirit
                       Men Who Were Christians in Their Lifetime
                       (P.182)
                       (i)   Resurrection through Second Coming in the
                             Growth Stage (P.182)
                       (ii)  Resurrection through Second Coming in the
                             Perfection Stage (P.183)
                  (3)  Resurrection through Second Coming of Spirit
                       Men Outside of Paradise (P.184)
               4. The Theory of Reincarnation Viewed from the
                  Standpoint of Resurrection through Second Coming
                  (P.187)

   SECTION III Unification of Religions by Resurrection through Second
               Coming (P.188)
               1. Unification of Christianity by Resurrection through
                  Second Coming (P.188)
               2. Unification of All Other Religions by Resurrection
                  through Second Coming (P.189)
               3. Unification of Non-Religious Men by Resurrection
                  through Second Coming (P.190)

6. PREDESTINATION (P.193)

   SECTION I   Predestination of the Will (P.195)

   SECTION II  Predestination for the Fulfillment of the Will (P.197)

   SECTION III Predestination of Man (P.199)

   SECTION IV  Elucidation of Biblical Verses Which Justify the Theory
               of Predestination (P.201)

7. CHRISTOLOGY (P.205)

   SECTION I   The Value of the Man Who Has Attained the Purpose of
               Creation (P.206)

   SECTION II  Jesus and the Man Who Has Attained the Purpose of
               Creation (P.208)
               1. Jesus and Perfected Adam as the Restoration of the
                  Tree of Life (P.208)
               2. Jesus and the Man Who Has Attained the Purpose of
                  Creation (P.209)
               3. Is Jesus God Himself? (P.210)

   SECTION III Jesus and Fallen Man (P.212)

   SECTION IV  Rebirth and Trinity (P.213)
               1. Rebirth (P.214)
                  (1)  Jesus and the Holy Spirit from the Standpoint
                       of Rebirth (P.214)
                  (2)  Jesus and the Holy Spirit Seen from the
                       Standpoint of the Dual Essentialities of Logos
                       (P.215)
                  (3)  Spiritual Rebirth through Jesus and the Holy
                       Spirit (P.216)
               2. Trinity (P.216)

                                PART II

INTRODUCTION (P.221)

   I           The Principle of Restoration through Indemnity (P.222)
               1. Restoration through Indemnity (P.222)
               2. The Foundation to Receive the Messiah (P.227)
                  (1)  The Foundation of Faith (P.228)
                  (2)  The Foundation of Substance (P.229)

   II          The Course of the Providence of Restoration (P.230)
               The Ages in the Course of the Providence of Restoration
               (P.230)

   III         Division of the Ages in the Course of the Providence of
               Restoration (P.232)
               1. Division of the Ages from the Standpoint of the
                  Providence According to the Word (P.232)
               2. Division of the Ages from the Standpoint of the
                  Providence of Resurrection (P.233)
               3. Division of the Ages from the Standpoint of the
                  Providence of Restoration through Indemnity (P.234)
               4. Division of the Ages from the Standpoint of the
                  Extent of the Foundation to Receive the Messiah
                  (P.235)
               5. Division of the Ages from the Standpoint of their
                  Respective portions of Responsibility (P.236)
               6. Division of the Ages from the Standpoint of
                  Providential Time-Identity (P.237)

   IV          The History of the Providence of Restoration and "I"
               (P.237)

1. PROVIDENTIAL AGE FOR THE FOUNDATION OF RESTORATION (P.239)

   SECTION I   The Providence of Restoration Centering on Adam's
               Family (P.239)
               1. The Foundation of Faith (P.240)
               2. The Foundation of Substance (P.243)
               3. The Foundation to Receive the Messiah in Adam's
                  Family (P.246)
               4. The Lessons Learned from Adam's Family (P.250)

   SECTION II  The Providence of Restoration Centering on Noah's
               Family (P.251)
               1. The Foundation of Faith (P.252)
                  (1)  The Central Figure to Restore the Foundation of
                       Faith (P.252)
                  (2)  The Conditional Objects to Restore the
                       Foundation of Faith (P.252)
               2. The Foundation of Substance (P.257)
               3. Lessons Learned from Noah's Family (P.260)

   SECTION III The Providence of Restoration Centering on Abraham's
               Family (P.261)
               1. The Foundation of Faith (P.262)
                  (1)  The Central Figure to Restore the Foundation of
                       Faith (P.262)
                  (2)  The Conditional Objects to Restore the
                       Foundation of Faith (P.264)
                       (i)   The Symbolic Offering of Abraham (P.264)
                       (ii)  Abraham's Offering of Isaac (P.271)
                       (iii) The Position of Isaac from the Standpoint
                             of the Will, and His Symbolic Offering
                             (P.274)
               2. The Foundation of Substance (P.276)
               3. The Foundation to Receive the Messiah (P.279)
               4. Lessons Learned from Abraham's Course (P.283)

2. PROVIDENCE OF RESTORATION CENTERING ON MOSES AND JESUS (P.285)

   SECTION I   Pattern for the Subjugation of Satan (P.286)
               1. Why God Set Up Jacob's Course and Moses' Course as
                  the Pattern for Jesus' Course (P.286)
               2. Moses' Course and Jesus' Course, After the Pattern
                  of Jacob's Course (P.287)

   SECTION II  The Providence of Restoration Centering on Moses
               (P.291)
               1. The General View of the Providence of Restoration
                  Centering on Moses (P.291)
                  (1)  The Foundation of Faith (P.292)
                       (i)   The Central Figure to Restore the
                             Foundation of Faith (P.292)
                       (ii)  Conditional Objects to Restore the
                             Foundation of Faith (P.294)
                  (2)  The Foundation of Substance (P.295)
                  (3)  The Foundation to Receive the Messiah (P.296)
               2. The Course of Restoration of Canaan on the National
                  Level Centering on Moses (P.297)
                  (1)  The First Course of Restoration into Canaan on
                       the National Level (P.297)
                       (i)   The Foundation of Faith (P.297)
                       (ii)  The Foundation of Substance (P.298)
                       (iii) The Failure in the First Course of
                             Restoration into Canaan on the National
                             level (P.300)
                  (2)  The Second Course of Restoration into Canaan on
                       the National level (P.301)
                       (i)   The Foundation of Faith (P.301)
                       (ii)  The Foundation of Substance (P.302)
                       (iii) The Providence of Restoration Centering
                             on the Tabernacle (P.311)
                             a) The significance and the purpose of
                                the tablets, the tabernacle and the
                                ark of the covenant (P.312)
                             b) The foundation for the tabernacle
                                (P.317)
                       (iv)  The Failure in the Second Course of
                             Restoration into Canaan on the National
                             Level (P.322)
                  (3)  The Third Course of Restoration into Canaan on
                       the national level (P.323)
                       (i)   The Foundation of Faith (P.323)
                       (ii)  The Foundation of Substance (P.323)
                       (iii) The Foundation to Receive the Messiah
                             (P.338)
               3. Lessons Learned from Moses' Course (P.339)

   SECTION III The Providence of Restoration Centering on Jesus
               (P.342)
               1. The First Worldwide Course of Restoration into
                  Canaan (P.343)
                  (1)  The Foundation of Faith (P.343)
                  (2)  The Foundation of Substance (P.345)
                  (3)  The Failure in the First Course of Restoration
                       into Canaan on the Worldwide Level (P.346)
               2. The Second Course of Restoration into Canaan on the
                  Worldwide Level (P.347)
                  (1)  The Foundation of Faith (P.347)
                       (i)   Jesus Succeeds the Mission of John the
                             Baptist (P.347)
                       (ii)  Jesus' Forty-day Fast and Prayer in the
                             Wilderness and His Three Great
                             Temptations (P.348)
                       (iii) The Result of Separation from Satan by
                             the Forty-Day Fast and the Three Great
                             Temptations (P.354)
                  (2)  The Foundation of Substance (P.355)
                  (3)  The Failure of the Second Course of the
                       Worldwide Restoration of Canaan (P.357)
               3. The Third Course of the Worldwide Restoration of
                  Canaan (P.357)
                  (1)  The course of the Spiritual Restoration of
                       Canaan, Centering on Jesus (P.357)
                       (i)   The Spiritual Foundation of Faith (P.359)
                       (ii)  The Spiritual Foundation of Substance
                             (P.361)
                       (iii) The Spiritual Foundation to Receive the
                             Messiah (P.361)
                       (iv)  The Spiritual Restoration of Canaan
                             (P.362)
                  (2)  The Course of the Substantial Restoration of
                       Canaan Centering on the Lord of the Second
                       Advent (P.363)
               4. Lessons Learned from Jesus' Course (P.370)

3. FORMATION AND LENGTH OF EACH AGE IN THE HISTORY OF PROVIDENCE
   (P.373)

   SECTION I   The Age of Providential Time-Identity (P.373)

   SECTION II  The Formation of the Number of Years and Generations in
               the Providential Age for the Foundation of Restoration
               (P.376)
               1. Why and How Is the Providence of Restoration
                  Prolonged? (P.376)
               2. The Vertical Condition of Indemnity and Horizontal
                  Restoration through Indemnity (P.378)
               3. Horizontal Restoration through Indemnity Carried Out
                  Vertically (P.379)
               4. The Mathematical Period of Indemnity to Restore the
                  Foundation of Faith (P.381)
               5. The Period of Time-identity Centering on the Number
                  of Generations (P.388)
               6. The Providential Period of Horizontal Restoration
                  through Indemnity carried Out Vertically (P.390)

   SECTION III The Formation and Length of Each Period in the
               Providential Age of Restoration (P.392)
               1. The Four Hundred Year Period of Slavery in Egypt
                  (P.392)
               2. the Four Hundred Year Period of Judges (P.393)
               3. the One Hundred and Twenty Year Period of the United
                  Kingdom (P.394)
               4. The Four Hundred Year Period of the Divided Kingdoms
                  of North and South (P.396)
               5. The Two Hundred and Ten Year Period of the Jewish
                  People's Captivity and Return (P.396)
               6. the Four Hundred Year Period of Preparation for the
                  Coming of the Messiah (P.397)

   SECTION IV  The Formation and Length of Each Period in the
               Providential Age of the Prolongation of Restoration
               (P.398)
               1. The Four Hundred Year Period of Persecution by the
                  Roman Empire (P.398)
               2. The Four Hundred Year Period of Christian Churches
                  Under the Patriarchal System (P.399)
               3. The One Hundred and Twenty year Period of the
                  Christian Kingdom (P.400)
               4. The Four Hundred Year Period of the Divided Kingdoms
                  of East and West (P.400)
               5. The Two Hundred and Ten year Period of Papal
                  Captivity and Return (P.401)
               6. The Four Hundred Year Period of Preparation for the
                  Second Advent of the Messiah (P.401)
               Chart:  The Age of Providential Time-identity (P.403)

4. PROVIDENTIAL AGE OF RESTORATION AND AGE OF THE PROLONGATION OF
   RESTORATION FROM THE STANDPOINT OF PROVIDENTIAL TIME-IDENTITY
   (P.405)

   SECTION I   The Period of Slavery in Egypt and the Period of
               Persecution by the Roman Empire (P.408)

   SECTION II  The Period of Judges and the Period of Christian
               Churches under the Patriarchal System (P.410)

   SECTION III The Period of the United Kingdom and the Period of the
               Christian Kingdom (P.411)

   SECTION IV  The Period of the Divided Kingdoms of North and South
               and the Period of the Divided Kingdoms of East and West
               (P.415)

   SECTION V   The Period of Jewish Captivity and Return and the
               Period of Papal Captivity and Return (P.418)

   SECTION VI  The Period of Preparation for the Coming of the Messiah
               and the Period of Preparation for the Second Coming of
               the Messiah (P.421)

   SECTION VII The Development of History from the Standpoint of the
               Providence of Restoration (P.425)
               1. The Development of History in the Providential Age
                  of Restoration (P.426)
               2. The Development of History in the Providential Age
                  of the Prolongation of Restoration (P.430)
                  (1)  The Providence of Restoration and European
                       History (P.430)
                  (2)  Mutual Relations Between the History of
                       Religion, History of Economy, and History of
                       Politics (P.431)
                  (3)  The Clan Society (P.434)
                  (4)  Feudal Society (P.435)
                  (5)  Monarchic Society and Imperialistic Society
                       (P.437)
                  (6)  Democracy and Socialism (P.441)
                  (7)  The Principle of Coexistence, Co-prosperity,
                       Common-cause and Communism (P.444)
               Chart:  The Development of History from the Standpoint
                       of the Providence of Restoration (P.447)

5. PREPARATION PERIOD FOR THE SECOND ADVENT OF THE MESSIAH (P.449)
   SECTION I   The Period of Religious Reformation (1517-1648) (P.450)
               1. The Renaissance (P.455)
               2. Religious Reformation (P.456)

   SECTION II  The Period of Struggle among Religions and Ideologies
               (1648-1789) (P.458)
               1. The Cain-type View of Life (P.459)
               2. The Abel-type View of Life (P.461)

   SECTION III The Period of Maturity of Politics, Economics, and
               Ideology (1789-1918) (P.464)
               1. Democracy (P.464)
                  (1)  Cain-Type Democracy (P.466)
                  (2)  Abel-Type Democracy (P.467)
               2. The Significance in the Principle of the Separation
                  of Three Powers (P.468)
               3. The Significance of the Industrial Revolution
                  (P.471)
               4. The Strengthening of the Powers, and the Partition
                  of Colonies (P.472)
               5. The Revolution of Religion, Politics and Industry
                  Following the Renaissance (P.473)

   SECTION IV  The Great World Wars (P.475)
               1. The Cause of the Great World Wars Viewed from the
                  Providence of Restoration through Indemnity (P.475)
               2. The First Great World War (P.478)
                  (1)  Summary of the Providence for the First World
                       War (P.478)
                  (2)  What Decides the Heavenly Side and the Satanic
                       Side? (P.479)
                  (3)  The Cause of World War I Viewed from the
                       Providence of Restoration (P.480)
                  (4)  Result of World War I Viewed from the
                       Providence of Restoration (P.482)
               3. The Second World War (P.483)
                  (1)  Providential Outline Concerning World War II
                       (P.483)
                  (2)  What is Totalitarianism? (P.483)
                  (3)  Nations on the Heavenly Side and Those on the
                       Satanic Side during World War II (P.484)
                  (4)  The Reason the Heavenly Side and the Satanic
                       Side Confronted, with Three Great Powers on
                       Each Side (P.485)
                  (5)  The Cause of World War II Viewed from the
                       Providence of Restoration (P.487)
                  (6)  Result of World War II Viewed form the
                       Providence of Restoration (P.489)
               4. The Third World War (P.490)
                  (1)  Is the Third World War Inevitable? (P.490)
                  (2)  Providential Summary of the Third World War
                       (P.493)
                  (3)  The Cause of the Third World War Viewed from
                       the Providence of Restoration (P.493)
                  (4)  Result of the Third World War Viewed from the
                       Providence of Restoration (P.495)

6. SECOND ADVENT (P.497)

   SECTION I   When Will Christ Come Again? (P.498)

   SECTION II  In What Manner Will Christ Come Again? (P.499)
               1. Viewpoint Concerning the Bible (P.499)
               2. The Lord's Second Advent Will Be Realized by His
                  Birth on the Earth (P.502)
               3. What Does the Biblical Passage Saying Christ Will
                  Come on the Clouds Signify? (P.512)
               4. Why Did Jesus Say That the Lord Would Come on the
                  Clouds? (P.515)

   SECTION III Where Will Christ Come Again? (P.516)
               1. Would Christ come Again Among the Jewish People?
                  (P.516)
               2. Christ Will Come Again to an Eastern Nation (P.519)
               3. That Nation of the East is Korea (P.520)
                  (1)  This Nation Must Lay the Nationwide Foundation
                       for the Restoration by Indemnity (P.521)
                  (2)  This Nation Must Be God's Front Line and
                       Satan's Front Line (P.523)
                  (3)  This Nation Must Be the Object of God's Heart
                       (P.525)
                  (4)  This Nation Must Have Prophetical Testimonies
                       Among the People (P.527)
                  (5)  All Aspects of Culture and Civilization Must
                       Bear Fruit in This Nation (P.530)

   SECTION IV  Jesus' Day and Today from the Standpoint of Time-
               identity (P.532)

   SECTION V   The Cause of the Confusion of Language and the
               Necessity for its Unification (P.535)
 
 Everyone, without exception, is struggling to gain happiness. The  first
 step in attaining this goal is to  overcome  present  unhappiness.  From
 small individual affairs to history-making global events, everything  is
 an expression of human lives, which are constantly  striving  to  become
 happier. How, then, can happiness be attained?

 Every person feels happy when his desire is fulfilled. The word "desire"
 however, is apt to be misinterpreted. This is because  everyone  is  now
 living in circumstances which can drive desire in the direction of  evil
 rather than in the direction of goodness. The desire  which  results  in
 unrighteousness does not <Page 1>come from the "original mind  of  man";
 that is, one's inmost self which delights in the law of God. The path to
 happiness is reached by overcoming the desire which leads to evil and by
 following the desire which pursues goodness. Man's original  mind  knows
 that evil desire will lead only to unhappiness and misery. This  is  the
 reality of human life: man gropes in the shadow of death as he  searches
 for the light of life.

 Has any man, by pursuing evil desire, been able to find the happiness in
 which his original mind could take delight? The answer is  no.  Whenever
 man attains the object of evil  desire,  he  feels  conscience-stricken.
 Would parents teach their children to do evil, or a teacher instruct his
 students to pursue unrighteousness? Again the answer must be no.  It  is
 the nature of man's original mind to hate evil and  to  exalt  goodness.

 In the lives of religious men we  can  see  an  intense  and  relentless
 struggle to attain goodness by following the desire of the original mind
 only. Yet, since the beginning of time, no man has  completely  followed
 his original mind. For this reason the Bible says, "None  is  righteous,
 no, not one; no one understands, no one seeks for God." (Rom.  3:10-11).

 The apostle Paul, who was faced with such wretchedness of heart, said in
 lamentation, "For I delight in the law of God, in my inmost self, but  I
 see in my members another law at war with the law of my mind and  making
 me captive to the law of sin which dwells in my  members.  Wretched  man
 that I am!" (Rom 7:22-24).

 There is a great contradiction in man. Within the same  individual,  the
 power of the original mind, which desires goodness, is  at  violent  war
 against the power of the wicked mind, which desires evil. All life,  all
 matter  is  doomed  to  destruction  as  long  as  it  contains  such  a
 contradiction.  Every  man  who  contains  such a  contradiction  within
 himself lives on the brink of destruction. <Page 2>

 Can it be that man was created with  such a  contradiction?  The  answer
 again is no. Nothing could ever have been created with such an  inherent
 contradiction. The contradiction, therefore, must have developed in  man
 after the creation. In Christianity, we call this development the  "Fall
 of Man".

 Due to his fall, man is always near the point of destruction.  For  this
 reason, he makes a desperate  effort  to  remove  the  contradiction  by
 following the good desire of his original mind and  repelling  the  evil
 desire of his wicked mind.

 To the grief of mankind, the ultimate solution to the  problem  of  good
 and evil has not yet been reached. Regarding the doctrines of theism and
 atheism, if one of the two should be judged  good,  the  other  must  be
 evil. Yet we have not reached a theory of an absolute nature  concerning
 the problem of good and evil. Moreover, men and  women  remain  entirely
 ignorant of the answers to many fundamental questions, such as: What  is
 the original mind, the source of good desire? What was the origin of the
 wicked mind, which caused evil desire? What was the fundamental cause of
 the fall which permitted man  to  embody  such a  contradiction?  Before
 being able to lead a good life by  following  the  good  desire  of  the
 original mind and repelling evil desire, it  is  necessary  to  overcome
 ignorance  and  be  able  to  distinguish   between   good   and   evil.

 Seen from the viewpoint of knowledge, the  human  fall  signifies  man's
 descent into the darkness  of  ignorance.  Since  man  consists  of  two
 aspects, internal and external, or spiritual  and  physical,  there  are
 also two aspects of knowledge, internal and external, and two aspects of
 ignorance, internal and external.

 Internal ignorance, in the religious sense, means  spiritual  ignorance;
 that is, ignorance of the answers to such questions as:  What  is  man's
 origin? What is the purpose of his life?  Do  God  and  the  next  world
 exist? What are good and evil? <Page 3>

 External ignorance is ignorance of physical reality; that is,  ignorance
 concerning the natural world,  which  includes  the  human  body;  also,
 ignorance of such questions as: What is the basis of the material world?
 According to  which  natural  laws  do  all  physical  phenomena  occur?

 From the earliest dawn of history to the present,  men  have  constantly
 and earnestly searched  for  the  truth  with  which  to  overcome  this
 ignorance and restore the light  of  knowledge.  Man  has  struggled  to
 discover internal truth through the way of religion.  Science  has  been
 the path taken toward the discovery of external truth.

 Religion and science have been the methods  of  searching  for  the  two
 aspects of truth, in order to overcome the two aspects of ignorance  and
 restore the two aspects of knowledge. The day must  come  when  religion
 and science advance in one united way, so that  man  may  enjoy  eternal
 happiness, completely  liberated  from  ignorance  and  directed  toward
 goodness,  which  is  what  the  original  mind  desires.  Then,  mutual
 understanding will occur between the two aspects of truth, the  internal
 and the external.

 Man has been approaching a solution to the fundamental questions of life
 by following two different courses. The first course is  to  search  for
 the solution within the material world. Those who take this route  think
 it to be the sublime path. They yield to science, taking  pride  in  its
 omnipotence, and seek material happiness. However, can  man  enjoy  full
 happiness when he limits his  search  to  external  material  conditions
 centered upon the physical body? Science may  create a  pleasant  social
 environment in which man can enjoy the utmost in wealth, but is such  an
 environment able to satisfy the  spiritual  desire  of  the  inner  man?

 The passing joys of the man who delights in the pleasures of  the  flesh
 are nothing when compared to the happiness <Page  4>  experienced  by  a
 devout man of God. Gautama Buddha, who  left  the  glory  of  the  royal
 palace, was not the only one who has taken the long journey of  life  in
 pursuit of the Way. His goal was man's lost home--his status before  the
 fall, his permanent domicile--although he did not  know  where  it  was.
 Just as a man becomes whole and sane when his mind is  in  harmony  with
 his body, so it is with joy. The joy of the body becomes whole and  sane
 when it is in harmony with the joy of the mind.

 What is the destiny of science? Until now, scientific research  has  not
 embraced the internal world of cause, but only  the  external  world  of
 result; not the world of essence, but only the world of phenomena. Today
 science is entering a  higher  dimension;  it  is  no  longer  concerned
 exclusively with the external world of result  and  phenomena,  but  has
 begun to examine the internal world of cause and essence as well.  Those
 who have taken the path of science  are  concluding  that,  without  the
 truth that relates to  the  spiritual  world  of  cause;  that  is,  the
 internal truth, man cannot attain the ultimate purpose of science;  that
 is, the discovery of the external truth, which pertains to the  external
 world of result.

 A sailor making a voyage on the sea of the material world under the sail
 of science in search of the pleasures of the flesh may reach  the  coast
 of his ideal, but he will soon  find  it  to  be  nothing  more  than  a
 graveyard to hold his flesh. But when the sailor who has  completed  his
 voyage in search of external truth under the sail of science comes  into
 contact with  the  sea-route  to  internal  truth,  under  the  sail  of
 religion, he will be able to end his voyage in the ideal world, which is
 the goal of the original mind's desire.

 The second course of human endeavor has been directed toward solving the
 fundamental questions  of  life  in  the  essential  world  of  "cause".
 Philosophy and religion, which have gone this way, have made substantial
 contributions. On the other hand, <Page 5>both philosophy  and  religion
 have been saddled with many  spiritual  burdens.  In  their  own  times,
 philosophers and saints have pioneered the way of life, but their  deeds
 have often resulted in placing  added  burdens  on  the  people  of  the
 present era.

 Consider the matter objectively. Has there ever been a  philosopher  who
 was able to end human misery?  Has  there  ever  been a  saint  who  has
 clearly shown  us  the  way  of  life?  The  principles  and  ideologies
 presented to mankind so far have given rise  to  skepticism;  they  have
 created many themes which need to be untangled, and numerous problems to
 be solved.  The  lights  of  revival  with  which  the  great  religions
 illuminated their respective ages have faded out with  the  ebb  of  the
 age, leaving only  dim,  sputtering  wicks  glimmering  in  the  falling
 darkness.

 Let us study  the  history  of  Christianity.  For  nearly  2,000  years
 Christianity grew, professed the salvation of mankind,  and  established
 worldwide dominion. But what has become of the  Christian  spirit  which
 cast forth such a brilliant light of life that,  even  in  the  days  of
 persecution under the Roman Empire, Romans were brought to  their  knees
 before  the  crucified  Jesus?  Medieval  feudal  society  buried   this
 Christianity alive. Yet, even in  its  grave,  the  torch  of  Christian
 religious reformation still shone out against the engulfing darkness  of
 that age. It could not, however, turn back the tide of those dark  days.

 When ecclesiastic love expired, when the  surging  desire  for  material
 wealth swept the society of Europe and countless  millions  of  starving
 masses  shouted  bitterly  in  the  industrial  slums,  the  promise  of
 salvation came not from heaven but from earth. Its name  was  communism.
 Christianity, though it professed God's love, had turned out  to  be  in
 reality a dead body of clergy trailing empty slogans. It was  then  only
 natural that a banner of revolt  would  be  raised  against a  seemingly
 merciless  <Page  6>God.  Christian  society  became   the   hotbed   of
 materialism.  Absorbing  fertilizer  from  this  soil,  communism,   the
 foremost  materialist  ideology,  has  grown  rapidly   and   unchecked.

 Christianity lost its capacity to surpass the practice of communism  and
 has not been able to present a truth which overcomes  communist  theory.
 Christians watch communism grow within their own  midst,  expanding  its
 dominion over the world. Although they teach and believe  that  all  men
 are descendants of the same parents, many Christians do not like to  sit
 with  brothers  and  sisters  of  different  skin  color.  This   is   a
 representative example of today's Christianity, which is deprived of the
 life force needed to practice the word of Christ.

 There may come a day when such social tragedies will end, but  there  is
 one social vice which is beyond the control of many men and women today.
 That is adultery. Christian doctrine holds this sin to be  the  greatest
 of all sins. What a tragedy that today's Christian society  cannot  halt
 this degradation, into which so many people today are  rushing  blindly.

 What these realities mean to us is that Christianity today is in a state
 of confusion. Split by the chaotic tide of the present generation, it is
 unable to do anything for the lives of the people who  have  been  drawn
 into today's whirlpool of immorality. Is Christianity unable to  achieve
 God's promise of salvation for the present era of mankind? Why have  men
 of religion thus far been unable to fulfill their missions  even  though
 they have struggled desperately and devotedly  in  pursuit  of  internal
 truth?

 The relationship between the essential world and the phenomenal world is
 similar to that between mind and body. It is  the  relationship  between
 cause and result, internal and external, subjective and objective. Since
 man can attain perfect personality only when his mind  and  body  become
 harmonized <Page 7>in perfect oneness, the ideal world can  be  realized
 only when the two worlds--one of essence, the other  of  phenomena--have
 been joined in perfect unity.

 As it is with the relationship between mind and body, so there can  also
 be no phenomenal world apart from the essential world and  no  essential
 world apart from the phenomenal world. Neither can there be a  spiritual
 world apart from a physical world, nor spiritual  happiness  apart  from
 true physical happiness. Religion has until now de-emphasized the  value
 of everyday reality; it has denied the value of  physical  happiness  in
 order to stress the attainment of spiritual joy. However strenuously man
 may try, he cannot cut himself off from reality, nor can  he  annihilate
 the desire for physical happiness that follows him always like a shadow.

 In reality, the desire for physical happiness persistently takes hold of
 men of  religion,  leading  them  into  the  depths  of  agony.  Such  a
 contradiction exists even  in  the  lives  of  spiritual  leaders.  Many
 spiritual leaders, torn by such  contradictions,  have  met a  sad  end.
 Herein is a principal cause for the weakness and inactivity  of  today's
 religions; the weakness lies in the contradiction which has not yet been
 overcome.

 Another  factor  has  fated  religion  to  decline.  Modern  men,  whose
 intelligence has developed to the utmost degree, demand scientific proof
 for all things. However, religious doctrine,  which  remains  unchanged,
 does  not  interpret  things  scientifically.  That  is  to  say,  man's
 interpretation of internal truth (religion) and  his  interpretation  of
 external truth (science) do not agree.

 The ultimate  purpose  of  religion  can  be  fulfilled  only  by  first
 believing in and then by practicing the truth. But  true  belief  cannot
 come about today without knowledge and understanding. We study the Bible
 to confirm our belief  by  knowing  the  truth.  Jesus'  performance  of
 miracles and his revelation of signs were to let the people know that he
 was the Messiah and <Page 8>enable them to  believe  in  him.  Knowledge
 comes from cognition, and man today cannot cognize anything which  lacks
 logic and scientific proof. To understand something, there must first be
 cognition. Thus, internal truth also requires  logical  proof.  Religion
 has been moving through the long course of  history  toward  an  age  in
 which it must be explained scientifically.

 Religion  and  science  began   with   the   missions   of   dispelling,
 respectively, the two aspects of  human  ignorance.  In  their  courses,
 these  two  areas  of  thought  and  exploration  came  into  apparently
 uncompromising conflict with each other. In order for man to attain  the
 good purpose of the original mind's desire, there must come a time  when
 there is a new expression of truth, enabling mankind to bring these  two
 matters  together  under  one  unified  theme.  These  two  matters  are
 religion, which has been coming closer to science,  and  science,  which
 has been approaching religion.

 It may be displeasing to religious believers, especially to  Christians,
 to learn that a new expression of truth must appear. They  believe  that
 the Bible, which they now have,  is  perfect  and  absolute  in  itself.
 Truth, of course, is unique, eternal, unchangeable,  and  absolute.  The
 Bible, however, is not the truth itself,  but a  textbook  teaching  the
 truth. Naturally, the quality of teaching and the method and  extent  of
 giving the truth must vary according to each age, for the truth is given
 to people  of  different  ages,  who  are  at  different  spiritual  and
 intellectual levels. Therefore, we  must  not  regard  the  textbook  as
 absolute in every detail (cf. Part I, Ch. 3, Sec. V--129).

 Religion came into existence as the means to accomplish the  purpose  of
 goodness in following the way of God according to the intention  of  the
 original mind. The need for different kinds of  understanding  compelled
 the appearance of various religions. Scriptures of  different  religions
 varied according to the mission of the religion, the people who received
 it, and the age in which <Page 9>it came. Scripture can be likened to  a
 lamp which illuminates the truth. Its mission is to shed  the  light  of
 truth. When a brighter light appears, the mission of the old one  fades.
 Today's religions have failed to lead the present generation out of  the
 dark valley of death into the radiance of life, so there must now come a
 new truth that can shed a new light.

 Many passages in the Bible say that new words of truth will be given  to
 mankind in the "Last Days". What will be the mission of the  new  truth?
 Its mission will be to present the  internal  truth  that  religion  has
 pursued and the external truth searched for by science under one unified
 theme. It should also seek to overcome both the  internal  and  external
 ignorance of man and offer him internal and external knowledge. It  must
 eliminate the contradiction within man, who is  receptive  to  good  and
 evil, by helping fallen man resist  the  way  of  evil  and  attain  the
 purpose of goodness. For fallen man, knowledge is the light of life  and
 holds the power of revival; ignorance is the shadow  of  death  and  the
 cause of ruin. No feeling or emotion can be derived from  ignorance,  no
 act of will can arise from ignorance. Thus, when knowledge, emotion  and
 will do not function properly in man, life is no  longer  worth  living.

 If man is created to be unable to live apart  from  God,  how  miserable
 life must be when he is ignorant of God. Yet, can man know God  clearly,
 even though he may diligently consult the Bible?  Furthermore,  how  can
 man ever know God's heart? The new truth should enable us to know God as
 a reality. It should also be able to reveal His heart and feeling of joy
 at the time of creation, and His broken heart and feeling of grief as He
 struggles to save fallen man who rebels against Him.

 Human history, woven of the lives of men who are  inclined  toward  both
 goodness and evil, is filled with the story of struggle. These struggles
 have been external battles over property, land, and men. But  today  the
 external fighting is <Page 10>diminishing. People of  different  nations
 live together without racism. They strive to realize a world government.
 War victors seek to liberate their colonies, giving them rights equal to
 the  rights  of  the  great  powers.  Once  hostile  and   disharmonious
 international relations are harmonized around similar economic  problems
 as nations move toward the formation of common market systems  all  over
 the world. Meanwhile, culture is freely circulating,  the  isolation  of
 nations is being overcome, and the cultural distance  between  East  and
 West is being bridged.

 One final war is thus left before us;  that  is,  the  war  between  the
 ideologies of democracy  and  communism.  These  internally  conflicting
 ideologies are now in preparation for another  external  war,  and  both
 sides are equipped with dreadful weapons. The external preparations are,
 in reality, geared toward waging a final, decisive internal  (spiritual)
 war. Which will triumph? Anyone who believes in the reality of God  will
 answer "democracy". Yet democracy today is not equipped with a theory or
 practice powerful enough to conquer communism. Therefore, in order  that
 God's providence of salvation might be  completely  fulfilled,  the  new
 truth must bring all mankind into a new world of  absolute  goodness  by
 elevating the spiritualism advocated in the democratic  world  to a  new
 and higher dimension, finally assimilating  even  materialism.  In  this
 manner, the truth should be able to unite into one absolute way all  the
 existing religions as well as  all  the  "isms"  and  ideas  which  have
 existed since the beginning of human history.

 Some people do, indeed, refuse to believe in religion.  They  disbelieve
 because they do not know the reality of God and of the next world.  But,
 however strongly they deny spiritual reality, it is the nature of man to
 accept and to believe that which is proven in a scientific  way.  It  is
 also the inherent nature of man to feel empty,  void,  and  uneasy  with
 himself if he has set his ultimate purpose of life in the external world
 of every-<Page 11>day things. When one comes to know God through the new
 truth, he learns about spiritual reality and comes to realize  that  the
 fundamental purpose of life is to be found not in the external world  of
 matter, but in the internal world of spirit. Everyone treading this  one
 way will meet one day as brothers and sisters.

 If all men will thus meet as brothers and  sisters  at  one  destination
 through this one truth, what would the world founded on  this  basis  be
 like? It would be a world in which all men form  one  big  family  under
 God. The purpose of truth is to pursue and to achieve goodness, and  the
 origin of goodness is God Himself. Therefore, the world attained through
 this truth would be  one  in  which  all  men  would  live  together  in
 wonderful brotherly love under God as our Parent. When man realizes that
 if he makes his neighbor a victim for his own benefit, he  suffers  more
 from the pangs of conscience than he profits from unrighteous  gain,  he
 will find it impossible to  harm  his  neighbor.  Therefore,  when  real
 brotherly love arises from the bottom  of  man's  heart,  he  cannot  do
 anything to cause his neighbor to suffer. How much more  would  this  be
 true of men who live in a society in which they  experience  the  actual
 feeling that God is their own Parent, transcendent of  time  and  space,
 who watches their every action, and that this Parent wants  us  to  love
 one another every moment? The new world, which will  be  established  by
 the new truth, will usher in a  new  age  when  the  sinful  history  of
 mankind has been liquidated. It must be a  world  in  which  no  sin  is
 possible. So far in human history, even those who have believed  in  God
 have committed sins. Their faith in God has taken the form of a  concept
 rather than the form  of  living  experience.  If  man  could  feel  the
 presence of God and know the heavenly law that sinners are sent to hell,
 who then would dare to commit sin? <Page 12>

 The world without sin could be called the "Kingdom of Heaven", the world
 which fallen man has long pursued. Since this world will be  established
 as a reality on earth, it may well be called  the  "Kingdom  of  God  on
 earth".

 Thus, we can conclude that the ultimate purpose of God's  providence  of
 salvation is to establish the Kingdom of God on earth.  It  was  already
 made plain in previous discussion that man fell from grace, and that the
 human fall came after the creation of man. From the  standpoint  of  the
 reality of God, the answer to the question of which world God originally
 intended at the creation becomes evident (cf. Part I, Ch. 3--99). We can
 say at this point, however, that this world is the  Kingdom  of  God  on
 earth, in which God's purpose of creation is realized.

 Because of the fall, however, mankind has not been able to realize  this
 world. Instead, man has brought about a world of sin and has fallen into
 ignorance. Therefore, fallen man has struggled unceasingly

 to restore the Kingdom of God on earth, which God  originally  intended.
 He has done this by seeking to overcome internal and external  ignorance
 and pursuing ultimate goodness through all the periods of human history.
 The history of mankind, therefore, is the history of the  providence  of
 God through which God intends to restore the world in which His  purpose
 of creation is fulfilled. To restore fallen man back to  his  originally
 intended state, the new truth should  be  able  to  reveal  to  him  his
 ultimate destiny in the  course  of  restoration  by  teaching  him  the
 original purpose for which  God  created  man  and  the  universe.  Many
 questions must be answered by this truth.

 Did man fall by eating the fruit of the Tree of the  Knowledge  of  Good
 and Evil as the Bible literally says? If not, then what  is  the  actual
 cause of the human fall? How could the  God  of  perfection  and  beauty
 create man with a possibility of falling? <Page 13>What was  the  reason
 for God's inability to prevent man from falling  while  He,  being  both
 omnipotent and omniscient, must have known the fall  would  take  place?
 Why could God not save sinful man in an instant with His almighty power?
 These and many other questions have troubled the minds of deep  thinkers
 and should be resolved by the new truth.

 When the scientific nature of the world is observed, it can be concluded
 that God, the Creator, is the very origin of science. If  human  history
 is God's providence to restore the world  to  His  original  purpose  of
 creation, it must be that God,  Master  of  all  laws,  has  manipulated
 providential history according to a plan and an order. Therefore, it  is
 our most urgent task to discover  how  the  sinful  history  of  mankind
 began, what course it must follow, in what manner it will be  concluded,
 and into what kind of world Providence will ultimately lead man. The new
 truth, then, should be able to resolve all the fundamental questions  of
 life. With all these questions clarified,  the  reality  of  God  as  an
 absolute being who plans and guides history cannot be denied.  When  the
 truth is known, all will come to understand that the  historical  events
 which man has seen and experienced are the reflections of  God's  heart,
 struggling to save fallen man.

 In addition, the new truth should be able to  explain  lucidly  all  the
 difficult problems of Christianity,  since  Christianity  plays a  major
 role in the formation of the world cultural sphere. Intellectual  people
 cannot be satisfied by merely hearing that Jesus is God's  son  and  the
 Savior of mankind. Many controversies have arisen in theological circles
 in  an  effort  to  understand  the  deeper  significance  of  Christian
 doctrines. Thus, the new truth must be able to clarify the relationships
 among God, Jesus, and  man  in  light  of  the  principle  of  creation.
 Furthermore,  the  difficult  questions  of  the   Trinity   should   be
 elucidated. The question of why God's salvation for  mankind  has  <Page
 14>only been possible  through  the  crucifixion  of  His  son  must  be
 answered. When it is seen that no parent has been able to give birth  to
 a sinless child entitled to the Heavenly Kingdom without redemption by a
 savior, is this not a  sound  proof  that  parents  still  pass  on  the
 original sin to their children even after their own rebirth  in  Christ?
 This inquiry leads to yet  another  question:  What  is  the  extent  of
 redemption by the cross?

 A vast number of Christians throughout  the  2,000  years  of  Christian
 history have been confident that they have been completely saved by  the
 blood of Jesus'  crucifixion.  Yet,  in  reality,  not  one  individual,

 home or society has existed free from  sin.  The  Christian  spirit  has
 actually been on the path of decline day  after  day.  Therefore,  there
 remain  many  difficult  problems  leading  to a  central  contradiction
 between the present reality of Christianity and the belief  in  complete
 redemption by the ransom of the  cross.  The  new  truth  which  we  are
 looking for should be able to explain all of these questions clearly and
 completely. There are more questions  such  as:  Why  will  Christ  come
 again? When, where and how  will  he  come?  In  what  manner  will  the
 resurrection of fallen men take  place?  What  is  the  meaning  of  the
 Biblical prophecy that heaven and earth will be destroyed  by  fire  and
 other natural calamities? The new truth  should  provide a  key  to  all
 these difficult Biblical mysteries which are  written  in  parables  and
 symbols, and do so in plain language which everyone can  understand,  as
 Jesus promised in John 16:25.

 Only through these answers and plain truths will all  the  denominations
 be united, as the  divisions  caused  by  differing  interpretations  of
 Biblical passages are broken down.

 This new, ultimate, final truth, however, cannot come  either  from  any
 man's synthetic research in the scriptures and in  literature,  or  from
 any human brain. As the Bible says, "You must  <Page  15>again  prophesy
 about many peoples and nations and tongues  and  kings."  (Rev.  10:11).
 This truth must appear as a revelation from God Himself. This new  truth
 has already appeared!

 With the fullness of time, God has sent His  messenger  to  resolve  the
 fundamental questions of life and the universe. His name  is  Sun  Myung
 Moon. For many decades, he wandered in a vast spiritual world in  search
 of the ultimate truth. On this path, he endured suffering unimagined  by
 anyone in human history. God alone will remember it. Knowing that no one
 can find the ultimate truth to save mankind without  going  through  the
 bitterest of trials, he fought alone against myriads of Satanic  forces,
 both in the spiritual and physical worlds, and  finally  triumphed  over
 them all. In this way, he came in contact with many saints  in  Paradise
 and with Jesus, and thus brought into light  all  the  heavenly  secrets
 through his communion with God.

 The Divine Principle revealed in this book  is  only  part  of  the  new
 truth. We have recorded  here  what  Sun  Myung  Moon's  disciples  have
 hitherto heard and witnessed. We believe with happy expectation that, as
 time goes on, deeper parts of the truth will be continually revealed. It
 is our earnest prayer that the light of  truth  will  quickly  fill  the
 earth. <Page 16>

                       PART I <Page 17><Page 18>

                    CHAPTER 1. PRINCIPLE OF CREATION

 Throughout history, man has been struggling to  solve  the  fundamental
 questions of life and the universe. Yet no one has been  able  to  give
 satisfactory answers, for no one has known the original  plan  for  the
 creation  of  man  and  the  universe.  Furthermore,  there  remains  a
 fundamental question to be  settled, a question not so much  about  the
 facts of existence as about the cause  of  existence.  Questions  about
 life  and  the   universe,   of  course,  cannot  be   solved   without
 understanding the nature of God. The "Principle of Creation" deals with
 these fundamental questions. <Page 19>

 SECTION I--THE  DUAL  CHARACTERISTICS  OF  GOD   AND   HIS   WORLD   OF
 CREATION

 1. DUAL CHARACTERISTICS OF GOD

 How can we know the characteristics of God, who is an invisible  being?
 We can know them by observing the  world  of  His  creation.  For  this
 reason, Paul said:

   Ever since the creation of the world his  invisible  nature,  namely,
   his eternal power and deity, has been clearly perceived in the things
   that have  been  made.  So  they  are  without  excuse.  (Rom.  1:20)

 Just as the work of an artist is a visible manifestation of its maker's
 invisible nature,  every  creation  is a  substantial   object  of  the
 invisible deity of God, the Creator. His nature is  displayed  in  each
 creation. Just as we can sense   an   author's  character  through  his
 works, so we can  perceive  God's  deity  by  observing  His  creation.

 In order to know the nature of God's deity, let us examine  the  common
 factors which can be found  throughout   His   creation.   A  creation,
 whatever it may  be,  cannot  come  into  being  unless   a  reciprocal
 relationship  between  positivity  and  negativity  has been  achieved,
 not only within itself but also  in  relation   to  other  beings.  For
 example, particles,  which   are   the   essential  components  of  all
 matter, have either positivity or  negativity, or a neutrality which is
 caused when the positive and  negative elements neutralize each  other.
 When  the  two  characteristics enter into a  reciprocal  relationship,
 these  particles  form  an atom.

 Each atom assumes either positive  or  negative  characteristics,  and,
 as the dual characteristics within each atom  enable  that atom to have
 reciprocal relationships  with  other  atoms,  they <Page 20>proceed to
 form  molecules  of  matter.  Matter,  which    is   formed   in   this
 way--according  to  the  reciprocal   relationship  between  these  two
 characteristics--becomes nourishment for animals and plants when it  is
 absorbed by them.

 All plants  exist  and  multiply  through  a   relationship   occurring
 between the stamen and pistil, while the same  process  occurs  in  the
 animal  world  through a  relationship   between   male   and   female.

 As for man, God created a man (male), Adam, in  the   beginning;  then,
 seeing that it was not good that man should be alone  (Gen.  2:18),  He
 made a woman (female), Eve, as Adam's object, and for  the  first  time
 God saw that His creation was  "very  good"  (Gen.  1:31).  Just  as  a
 positive or negative ion, even after dissociation, is found to  be  the
 combination of a proton (positive)  and  an  electron  (negative),  the
 stamen or the pistil of the plant and a male or female  member  of  the
 animal kingdom can also exist only through a  reciprocal   relationship
 between their dual  essentialities  of   positivity   and   negativity.
 Also, there is a female characteristic dormant in every man, and a male
 essence in every woman. The aspects of each thing in the creation exist
 on a reciprocal basis,  such  as:  inside  and  outside,  internal  and
 external, front and rear, right and left, up  and down, high  and  low,
 strong and weak, long and short, wide and narrow, east and west,  south
 and north. This  is  because  all things are created to exist   through
 a   reciprocal   relationship  between   their   dual   essentialities.

 As we have seen, all things  exist  through a  reciprocal  relationship
 between the dual essentialities  of   positivity   and  negativity.  We
 must also know the reciprocal relationship between another pair of dual
 essentialities, which is even more fundamental than that of  positivity
 and negativity. Anything  in existence has both an external form and an
 internal  character. The external form  is  visible  and  reflects  the
 internal character, <Page 21>which is invisible.  Though  the  internal
 character cannot be seen,  it  assumes a  certain  form,  so  that  the
 external  form resembles the internal character as  its  visible  form.
 "Internal character" and "external form" refer to  the  two  characters
 which are the two relative aspects of the same   existence.   In   this
 relationship, the  external  form  may  also   be   called  a   "second
 internal character", so together we call them  "dual  characteristics",
 or "dual essentialities".

 We can take man as an example. Man consists of body, or external  form,
 and mind,  or  internal  character.  The  visible  body  resembles  the
 invisible mind. The body assumes a form resembling the  form  projected
 by the mind. This is the reason one can perceive things  about a  man's
 invisible  character  and   destiny   by   his    outward   appearance.

 We call the mind "internal character" and  the  body  "external  form".
 Here again, since our mind and body are the two relative aspects of the
 same man, the body may be called  the  "second mind", or a  duplication
 of the mind. We call these two together "the  dual  characteristics  of
 man". Now we can understand the fact that everything exists  through  a
 reciprocal  relationship  between the dual characteristics of  internal
 character and external form.

 What then  is  the  relationship   between   internal   character   and
 external form? The invisible internal character is the cause and is  in
 the subjective position, while the visible external form is the  result
 of the former and stands in an objective position to  it.  Accordingly,
 the reciprocal relationship which exists between  the  two  is  one  of
 internal and  external,  cause  and  result,  subject  and  object,  or
 vertical and horizontal.

 Let us again use man as an example. Since mind and body  correspond  to
 character and form, the body is a  copy  of  the  mind  and  should  be
 completely under its command. Thus man can direct his life according to
 his will and  purpose.  The  mind  <Page  22>and  body  also  assume  a
 reciprocal relationship of internal and  external,  cause  and  result,
 subject and object, or vertical and horizontal.

 Likewise, all  the  things  of  creation,  though  they  may  vary   in
 dimension, have an invisible internal character  which  corresponds  to
 the mind; since this is the  cause  and  subject,  it  manipulates  the
 external  form,  which  corresponds  to   the    human    body.    This
 relationship between mind and body enables the individual  creation  to
 maintain its existence as a  being  with a   certain  purpose.  Animals
 have an aspect which corresponds to the  human mind; since this is  the
 subject and cause which directs towards a certain purpose,  the  animal
 body is able to live according to the purpose of its individual  being.
 A plant also has  an  internal character which enables it to   maintain
 its  organic  function.

 Men can be united because the mind is common factor in   every  person.
 Similarly, positive and negative ions  are  united  to  form a  certain
 material because within each ion there are  aspects  of  both  internal
 character and external form  which  tend  to   unite,  thus  forming  a
 molecule. Again, when an electron revolves around a proton to  form  an
 atom, it is because each contains an aspect of "character" that directs
 it toward the purpose of constructing an atom.

 Modern science tells us that the particles forming the atom all consist
 of energy. We know that within energy itself  there  must  also  be  an
 attribute of "character" which strives toward the goal of  constructing
 a particle. Even beyond this, we must  seek  an absolute being  as  the
 ultimate cause of the  entire  world  of reality. This cause, with  its
 ultimate and  unique  character  and  form,  brought  all  energy  into
 existence. This ultimate being must be the First Cause of  all  beings,
 containing the absolute  and subjective character and form. This  First
 Cause of our existing world we call God.  We  call   God's   subjective
 character  <Page 23>and form His "essential character"  and  "essential
 form".  As Paul indicated,  when  we  examine  the  factors  which  all
 creation have in common, we finally come to understand the God is   the
 First Cause of the world of creation, and He  exists  as  the  absolute
 subject,  having  characteristics  of  both  essential  character   and
 essential form.

 We have already clarified the fact  that  everything  in  the  creation
 exists only because  of a  reciprocal  relationship  between  its  dual
 characteristics of positivity and  negativity.  We  naturally  conclude
 that God, being the First Cause of all creation, also exists because of
 a  reciprocal  relationship  between  the   dual   characteristics   of
 positivity  and  negativity. Genesis 1:27 says: "So God created man  in
 his own image, in the image of God he created him; male and  female  he
 created them.". This, too, explains to us  that  God  is  the  absolute
 subject, who exists with His dual  characteristics  of  positivity  and
 negativity.

 What is  the  relationship  between   the   dual   characteristics   of
 character and form and  the  dual  characteristics  of  positivity  and
 negativity?

 Fundamentally, God's  essential  character  and  His   essential   form
 assume a reciprocal relationship with His  "essential  positivity"  and
 "essential negativity".  Therefore,  God's  essential   positivity  and
 essential negativity are the  attributes  of  His  essential  character
 and  essential  form.  So,  the  relationship  between  positivity  and
 negativity is similar to that which exists between character and  form.

 Accordingly, positivity  and   negativity   also   have  a   reciprocal
 relationship existing  between  internal  and   external,   cause   and
 result, subject and object, vertical and horizontal. This is the reason
 it is written in the Bible that God created the woman Eve as an  object
 by taking the rib from the man Adam, who was the subject  (Gen.  2:22).
 Here we call the positivity and negativity  of  God  "masculinity"  and
 "femininity",  respectively.  <Page  24>

 The universe which was created with God as the center is similar  to  a
 man who has been created with his mind as the center. The universe is a
 perfect organic  body  created  completely  in  accordance  with  God's
 purpose of creation. For this reason, the universe as an  organic  body
 has its own internal character and  external  form,  with  God  as  its
 internal  character,  while  the  physical  universe  is  its  external
 form. This is why God said that man, who is the center of the universe,
 was made in His own image (Gen. 1:27). Before  creating  the  universe,
 God existed  as  the internal masculine subject,  and  He  created  the
 universe as  His external feminine object. I Corinthians 11:7 says that
 man  "is the image and glory of God", which testifies to  this  theory.
 Since God is the masculine subject of internal character  we  call  Him
 "Our Father", emphasizing His masculine nature.

 In brief, we know that God is the subject  who  consists  of  the  dual
 characteristics of essential character and   essential   form.  At  the
 same time, He is a subject consisting of the  dual  characteristics  of
 masculinity and  femininity,  the  former  representing  His  essential
 character  and  the  latter   representing  His  essential   form.   In
 relationship to the  whole  creation,  God  is  the  masculine  subject
 representing its internal character.

 2. RELATIONSHIP BETWEEN GOD AND THE UNIVERSE

 We have  learned  so  far  that  each  and  every  creation  is   God's
 substantial object which  is  the  manifested  form  of  the  invisible
 essentialities of  God.  Every  substantial   object   is   called   an
 "individual truth incarnation". Man, being the  substantial  object  of
 God who was created in His  image,  is  called  the  "individual  truth
 incarnation in image". Since all  creation,  other  than  man,  is  the
 symbolic object of God created in His indirect image, it is called  the
 "symbolic individual truth incarnation". <Page 25>

 Any individual  truth  incarnation,  since  it  is a  substance   which
 manifests God's dual  essentialities,  can  again  be  divided  into  a
 positive element and a negative one, the former resembling  masculinity
 as  the  essential  character  of  God   and   the   latter  resembling
 femininity as the essential form of God. Also,  each  individual  truth
 incarnation is a  substantial  object  of   God;  therefore,  each  not
 only reflects God's dual  essentialities  of character and form in  the
 individual  self,  but  each   also   has  within   itself   the   dual
 essentialities of positivity and negativity.

 To sum up the relationship between God and the universe  as  seen  from
 the viewpoint of  its  dual  characteristics,  the  universe  is  God's
 substantial object consisting of individual truth  incarnations.  These
 are the manifestation of God's dual characteristics both in  image  and
 in symbol  according  to  the principle of creation. That  is,  man  is
 God's substantial object with His dual  characteristics  manifested  as
 "direct image", while all things of the universe  are  the  substantial
 objects  of   God  with  His  dual   characteristics   manifested    as
 "indirect  image"  (symbol).  The  relationship  between  God  and  the
 universe and the relationship between character and form is the same as
 the relationship between internal and  external,  cause   and   result,
 subject and object, and vertical and horizontal.

 Let us examine the fundamental  theory  of  the  "Book  of  Changes  (I
 Ching)", which  is  the  center  of  Oriental  philosophy,   from   the
 viewpoint of the principle of creation. This book emphasizes  that  the
 foundation of the universe is Taeguk (ultimacy)  and  from  this  comes
 Yang and Yin (positivity and negativity). From Yang and  Yin  come  the
 "O-haeing" (five elements: metal, wood,  water,  fire  and  soil).  All
 things  were  created   from   O-haeing.   Positivity   and  negativity
 together are called the "Tao". The "Tao" is defined as  the  "Way",  or
 "Word". That is, Taeguk produced the word (creative principle) and  the
 Word produced all things. Therefore, Taeguk is the first  <Page  26>and
 ultimate cause of all existence and is  the  unified  nucleus  of  both
 positivity and negativity.

 By comparing  this  with  the  Bible  (John  1:1-3),  "The   Word   was
 God...and all things were created through him", we can see that Taeguk,
 the subject which  contains  positivity   and   negativity,  represents
 God, the subject  who  contains  dual  essentialities.

 According to  the  principle  of  creation,  the  word   (Logos)   also
 consists of dual essentialities, and so the universe which  was created
 by the Word contains dual  essentialities.  Consequently, the assertion
 in the "Book of  Changes"  that  "positivity  and  negativity  together
 is the Word", is valid.

 However, the "Book of Changes" which observes the  universe  only  from
 the viewpoint of positivity and negativity, does not explain  the  fact
 that all things have an internal character  and  external  form  within
 themselves. Accordingly, it has  only  verified  the fact  that  Taeguk
 is the  subject  containing  positivity  and  negativity  and  has  not
 explained that Taeguk is originally  the subject  containing  the  dual
 characteristics of essential character and essential  form.  Therefore,
 the "Book  of  Changes"  does  not  reveal  that  Taeguk  is a  God  of
 personality.

 Here we  have  learned  that  the  foundation  of  Oriental  philosophy
 contained in the "Book of Changes", can ultimately be  elucidated  only
 according to the principle of creation.

 SECTION II--UNIVERSAL PRIME ENERGY, GIVE AND TAKE ACTION, AND THE  FOUR
 POSITION FOUNDATION

 1. UNIVERSAL PRIME ENERGY

 God is the Creator of all things. He is the absolute  reality eternally
 self-existent, transcendent  of  time  and  space  (Ex. <Page 27>3:14).
 Therefore, the fundamental energy of  His  being must also be  absolute
 and eternally self-existent. At the  same time, He is the source of the
 energy which enables all things to maintain their  existence.  We  call
 this energy  "Universal  Prime Energy".

 2. GIVE AND TAKE ACTION

 When a subject and an object are engaged in give and take action within
 a being, after having established a  reciprocal  relationship   between
 themselves  through  the  Universal  Prime Energy, the energy necessary
 to maintain the existence of   that  being  is  produced.  This  energy
 provides  power  for  existence, multiplication and action. The process
 which  generates  the  necessary  energy  is  called  "give  and   take
 action".  Therefore, Universal Prime Energy and the power of  give  and
 take action form a reciprocal  relationship  of   cause   and   effect,
 internal   and  external,  and  subject   and   object.   Consequently,
 Universal  Prime Energy is a vertical power, while the  power  of  give
 and  take action is a horizontal power.

 Let us further investigate God and His creation from the standpoint  of
 Universal Prime Energy and give and take  action.

 God contains   within   Himself   dual   essentialities   which   exist
 forever. Through Universal Prime Energy, these  two  form a  mutual  or
 reciprocal relationship which develops into an  eternal  give and  take
 action. The energy produced through this process is the force  of  give
 and  take  action.  Through  this  force,  God's   dual  essentialities
 establish a reciprocal base.  This  results   in   the  "foundation  of
 existence" upon which God, Himself, exists forever.

 Each and every creation enters into give and take  action  between  the
 dual  essentialities  that  form  an  individual  self  by  forming   a
 reciprocal relationship through Universal  Prime  Energy.  Through  the
 force of give and take action, the dual <Page 28>essentialities produce
 a reciprocal base, which in turn produces a foundation of existence  in
 an individual  self;  then upon this foundation,  the  individual  self
 can  stand  as  God's object and receive all the  power  necessary  for
 its own existence.

 For example: an atom comes to exist through the give  and  take  action
 between a proton and an electron. This  is  the  action  of  fusion.  A
 molecule comes into being through the give  and  take action between  a
 positive ion and a  negative  ion  which  causes a  chemical  reaction.
 Electricity is produced through  the  give   and  take  action  between
 positive  electrical  charges  and  negative electrical charges,  which
 causes electrical  action.  All  plants multiply through the  give  and
 take action between the stamen and pistil.

 Animals maintain their existence and multiply through   the   give  and
 take action between male and  female.  Between  the  animal kingdom and
 the plant kingdom,  co-existence  is  made  possible through  give  and
 take action. Plants give oxygen to animals and  animals  return  carbon
 dioxide to plants. Flowers offer nectar  to  bees  and  bees  pollinate
 flowers.

 When we study the heavenly bodies, we find that the solar system exists
 through the give and take action between the sun and the  planets.  The
 earth and moon are also able  to   maintain   their  orbital  movements
 through give and take action.

 The human body maintains its life through the  give  and   take  action
 between arteries and  veins,  inhalation  and  exhalation,  sympathetic
 and parasympathetic nervous systems. An individual is able  to  achieve
 his purpose of existence through the give  and take action between mind
 and body.

 There is give and take action between husband and wife in a home, among
 individuals in a society, between government and  people  in a  nation,
 and among nations in the  world.  Give  and  take  action  governs  all
 relationships within man and all relationships among men.

 <Page 29>

 However evil man may have been through all ages and in all  places,  he
 at least has the power of conscience remaining in his inmost self. This
 conscience is always at work, influencing him to live for
 righteousness. No one can prevent this  power   from  operating  within
 himself. It causes him to feel conscience-stricken  at  the  moment  of
 committing evil.  If  there were no  conscience  left  in  fallen  men,
 God's providence of restoration would be impossible.  Where  does  this
 power of conscience originate? Since all  power  comes  from  give  and
 take action, the conscience must be no exception.  The  conscience   is
 able to operate because it stands as an object  to a  certain  subject,
 thus performing the action of give and take on a reciprocal base formed
 between the two. We know that the subject of  the  conscience  is  God.

 The human fall signifies that through some act, man was  cut  off  from
 having a give and take relationship with God,  thus  failing  to  unite
 into one body with Him. Instead,  man  entered  into a  give  and  take
 relationship with Satan, forming a reciprocal  base  with  him.  Jesus,
 having become one with God through the relationship of give  and  take,
 came to this world as His son. Therefore, if and when fallen man unites
 with Jesus in a perfect give and take relationship, he will be able  to
 restore his  original  nature, thus entering again into a give and take
 relationship with  God and becoming one with Him. Therefore,  Jesus  is
 called the "mediator" for fallen man, being the way, the truth and  the
 life. He came to serve mankind with love and sacrifice, giving even his
 own life. If we turn to him with faith, we "should not perish but  have
 eternal life" (John 3:16).

 True Christianity is a religion of life, through which men  can restore
 the vertical give and take circuit with God  by  establishing,  through
 love and sacrifice, the horizontal give and take  circuit  between  men
 centering on Jesus. The teachings  and deeds of Jesus were  solely  for
 this  purpose,  as  he  indicated  on  numerous  occasions:  <Page  30>

   Judge not, that  you  be  not  judged.  For  with  the  judgment  you
   pronounce you will be judged, and the measure you give  will  be  the
   measure you get. (Matt. 7:1-2)

   So whatever you wish that men would do to you, do  so  to  them;  for
   this is the law and the prophets. (Matt. 7:12)

     So  everyone  who  acknowledges  me  before  men,  I   also    will
   acknowledge  before  my  Father  who  is  in  heaven.  (Matt.  10:32)


    He who receives a prophet because he is a  prophet  shall receive  a
   prophet's reward, and he who receives a righteous man because he is a
   righteous man shall receive a righteous man's rewards. (Matt.  10:41)

   And whoever gives to one of these little  ones  even a  cup  of  cold
   water because he is a disciple, truly, I say to  you,  he  shall  not
   lose his reward. (Matt. 10:42)

 3. THE FOUR  POSITION  FOUNDATION;  THREE  OBJECTIVE  PURPOSES  THROUGH
 ORIGIN-DIVISION-UNION ACTION

 (1) Origin-Division-Union Action

 When, through Universal Prime Energy, the dual  essentialities  of  God
 enter  into  give  and  take  action    by    forming   a    reciprocal
 relationship, the force of give and take action causes  multiplication.
 This action causes  the  dual  essentialities   to  separate  into  two
 substantial objects  centered  upon  God.  The substantial subject  and
 object pair then enter into another give and take action by  forming  a
 reciprocal  relationship,  through Universal Prime Energy.  By  forming
 one pair they become an object to God. In  this  manner,  God,  as  the
 origin, is divided into two separated substances, after which these two
 again unite to form one body. We call this  process
 "origin-division-union  action".

 (2) Three Objective Purposes

 When, according to origin-division-union  action  (O-D-U  action),  the
 origin has divided into two separated substances of subject and  object
 which have again united into one body, four positions are  formed.  One
 takes a  subjective  position  while  the   remaining  three  stand  as
 objects, thus producing  three  objective  bases. When they enter  into
 give and take action  among  them-<Page  31>selves,  one  of  the  four
 positions assumes the role of subject, while the  other  three  fulfill
 their objective purposes respectively.

 (3) The Four Position Foundation

 When, according to  O-D-U  action,  the  origin  is  divided  into  two
 substantial objects, they  assume  the  roles  of  subject  and  object
 respectively, and finally unite into one  body.  Thus  three  objective
 positions are fulfilled. Since  these  three  objective  positions  are
 centered  on  the  origin,  four  respective   positions   are   formed
 altogether. This creates "the four position foundation".

 The significance of  the  number  "four"  is  derived  from  this  four
 position foundation. And since this is the result of the fulfillment of
 the three objective purposes, the significance of the number "three" is
 also found here. The four position foundation  is  manifested  as  God,
 husband and  wife,  and  their  offspring.  With  God  as  the  origin,
 husband and wife as  the  manifested  subject  and  object,  and  their
 offspring as the result of their unity,  one  can  see  three  distinct
 stages. Thus the four position foundation  becomes  the  basis  of  the
 three stages because it is fulfilled in three stages according to O-D-U
 action. This is also the  basis  of  the  significance  of  the  number
 "twelve", because each of the four positions will take  three  objects,
 thus bringing about a total of  twelve  objects.  The   four   position
 foundation is the base for the fulfillment of God's goodness and is the
 ultimate goal of His creation. This is the  base  through  which  God's
 power is channeled to flow into all of His creation in  order  for  the
 creation to exist.  Therefore,  the  formation  of  the  four  position
 foundation  is  ultimately   God's   eternal   purpose   of   creation.

 (4) The  Status  of  Existence  of   the   Four   Position   Foundation

 Whenever a creation  has  formed  a   four   position   foundation   by
 fulfilling its three objective  purposes  through  O-D-U  action, <Page
 32>it begins to perform global spherical movement in order to  maintain
 its three-dimensional existence. Let us now investigate the reason  for
 this.

 When God's dual  essentialities  are  divided  and  manifest  into  two
 substantial objects, one serving as subject and  the  other  as object,
 they enter into a relationship and  produce  a   reciprocal  base.  The
 object enters into give and take action  by  centering  itself  on  the
 subject through centripetal force and  centrifugal force. Consequently,
 the object begins  to  revolve  around  the subject, and thus they form
 one unit. According to  this  same principle,  the  subject,  in  turn,
 becomes an object to God, revolving around Him to form  one  unit  with
 Him. When the object forms one unit with  the  subject,  together  they
 become a substantial  object  to  God,  since  they  reflect  His  dual
 essentialities. For this reason, any object must first unite  with  its
 subject before  it  is  able  to  stand  as  an  object  to  God.  This
 substantial object to God has within itself the dual essentialities  of
 subject and   object   which   perform   continuous  circular  movement
 respectively, due  to  the  give  and  take  action  between  the  two.
 Therefore,  this  circular  movement  forms a  specific  orbit   on   a
 horizontal level according to the particular motion of the subject  and
 object. However, since this movement is generally  performed  with  the
 angles  of  the  orbit  constantly varying, centering on  the  subject,
 this circular  movement  will  eventually  become  spherical  movement,
 making the manner of existence three-dimensional.

 Let us look at the example of the solar system. With  the  sun  as  the
 subject, all the planets act as its objects by  forming   a  reciprocal
 relationship with the sun, through the action of give and take. Through
 the action of centripetal force  and  centrifugal  force,  each  planet
 consequently  revolves  around  the  sun.   During  this   process   of
 revolution, the sun and the planets  <Page  33>become  one  unit,  thus
 creating the solar system. The  earth, which in  itself  is a  complete
 body of dual essentialities, is not the only body which rotates on  its
 axis. The sun and the planets around it, which are  complex  bodies  of
 dual  essentialities  in themselves, also rotate upon their  own  axes.
 The circular movement of the solar system which has been caused by  the
 give and take action between the sun and the planets  does  not  always
 occur on a single plane, but constantly changes  its  angle   of  orbit
 around the sun. Thus the solar  system,  by  performing  the  spherical
 movement,  becomes   three-dimensional.   In   this   manner,  all  the
 heavenly bodies exist in three dimensions, through either  circular  or
 spherical movement. The entire universe,  which  consists  of  numerous
 heavenly bodies, exists as one unit through give and take  action,  and
 moves spherically under the same principle, thus existing
 three-dimensionally.

 When a proton and an electron, by  forming a  reciprocal   base,  enter
 into give and take action with the proton as the center, there occurs a
 circular movement which makes the two  into  one unit, and thus an atom
 is produced. The proton and the electron also have dual  essentialities
 which are  engaged  in  continuous individual movement. Therefore,  the
 circular movement  caused  by the give  and  take  action  between  the
 proton and electron does not occur on a  horizontal  level  alone,  but
 constantly  changes  its angle of movement so that it becomes spherical
 movement. Thus the atom, too, exists on  the  three-dimensional  level.

 The magnetic force occurring between the positive  and  negative  poles
 of  electricity  also  exists  in  spherical  movement   by   the  same
 principle.

 Let us take man as an example. The body is  the  object  to  the  mind,
 which is the subject. When the body  forms a   reciprocal  relationship
 with the mind, it performs circular movement centered on the mind, thus
 forming one unit. If and when the mind becomes the object of  God,  and
 revolves  around  Him,  becoming <Page 34>one unit with  Him,  and  the
 body unites with the mind, the individual then becomes the  substantial
 object to God, since he reflects God's dual essentialities. In this way
 he becomes a man in whom the purpose of creation is  accomplished.  The
 body and mind each contain a dual  essentiality  which   continues   to
 move individually; and so, the circular movement occurring through  the
 give and take action between such a body and  mind  finally  becomes  a
 spherical movement by revolving around  God,  constantly  changing  its
 angles.  Therefore,  the  man  in  whom  the  purpose  of  creation  is
 accomplished is a  three-dimensional  being,   always   living   in   a
 spherical existence centered upon God. In this way he will  be able  to
 dominate even the invisible world of spirit (cf. Part I,  Ch.  1,  Sec.
 VI--57).

 Similarly, when the circular movement between a subject  and  an object
 occurring on a horizontal level becomes a   spherical   one  through  a
 three-dimensional orbit, the wonders of  creation  come into existence.
 That is, the beauty of the  things  of   creation  exists  in  infinite
 variety, and this  is  due   to   their   varied  orbit,  form,  state,
 direction,  angle  and  speed  of  individual  give  and  take  action.

 Every existence has it own internal character and  external  form,  and
 naturally its spherical movement  also  contains  that  same aspect  of
 character and  form.  Accordingly,  there  are   both   the  center  of
 character and center of form, even in  the  center  of  movement.  What
 would the ultimate center of this spherical movement  be?  Man  is  the
 center  of  all  creation,  which  was  created  to  be  the   symbolic
 substantial objects of God's dual essentialities. God is the center  of
 all men,  who  have  been created to be His substantial objects in  His
 image.  Therefore, the ultimate center of the spherical movement of the
 whole universe is God.

 Let us further investigate this matter. Every substantial object of God
 contains a subject and object  within  itself,  and  the subject is the
 center in their relationship. Therefore, the  <Page  35>center  of  the
 unified body of subject and  object  also  lies  in  the  subject.  The
 ultimate center of the subject is God, and the ultimate center  of  the
 unified body is also God. Therefore, when God's three  objects  form  a
 respective basis of reciprocation, and their three  centers  (subjects)
 enter into give and take action, centering upon God in complete oneness
 with Him, fulfilling their three objective purposes, the four  position
 foundation is complete for the first time.

 Consequently, the ultimate center of the four  position  foundation  is
 God. Every individual creation, having thus fulfilled the four position
 foundation,  is  an   individual   truth   incarnation.   As  mentioned
 before, this exists in two forms: the truth incarnation in image  (man)
 and  the  symbolic  truth  incarnation  (all  creation   except   man).

 The universe consists of countless such individual truth  incarnations,
 mutually related in good order, from the  creature of the lowest  grade
 to the highest, with man as  the  highest  truth  incarnation.   Again,
 every  individual  truth  incarnation  moves spherically with the lower
 individual truth incarnation  in  the objective position to the  higher
 ones. The center of the spherical movement of this objects  is  in  the
 individual  truth incarnation which is in the position of subject,   on
 a  higher level. Likewise,  the  centers  of  countless  such  symbolic
 individual truth incarnations are connected with one another  from  the
 lowest to the highest. Man, the individual truth incarnation in  image,
 is the highest and central created being.

 Let us illustrate this with an example. Today's  science   states  that
 atoms are made of elementary particles which are  composed  of  energy.
 Observing  the  purpose  of   existence   of   the   individual   truth
 incarnations at different  stages,  we  can   understand   that  energy
 exists in order to form elementary particles. The elementary  particle,
 in turn, exists to form an atom, an atom to form a molecule, a molecule
 to form any type of matter, and all matter to form the whole  universe.
 <Page 36>

 For what purpose, then, does  the  universe  exist;  and  what  is  its
 center? The answer is none other than man himself.  That  is  why  God,
 after creating man, told him to subdue  the   earth   (Gen.  1:28).  If
 there were no men to see and  appreciate  the  universe,  the  universe
 could be compared  to a  museum  without  any  visitors.  The  articles
 exhibited in the museum can display the value  of their existence  only
 when there is a man to appreciate, love, and take delight in them.  Man
 is able to form a close relationship with them, and in this  way,  they
 assume value. If there were no man to appreciate them, would they  have
 any significance?

 The same applies to the case of the whole  universe  with  man  as  its
 center. Only through man are  they  mutually   related   in   a  united
 purpose. The relationship  becomes  apparent  when  man  clarifies  the
 source and the nature of all materials which form the  whole  creation.
 Man alone studies and classifies   the   true  characters  of  all  the
 animals and plants, including everything on the earth and sea  as  well
 as the constellations which form the whole universe. As the center  and
 subject of the creation, man enables the things of creation to have  an
 organized mutual relationship with each other. Materials  absorbed   by
 the   human  body  are  changed  into  elements  which   maintain   the
 physiological function of man, while the whole  creation  provides  the
 material to make a pleasant living environment for him.

 On the basis of external form, these are  man's  relationships  to  the
 universe,  with  man  as  the  center.  But  there  is  still   another
 relationship, with  man  as  the  center,  on  the  basis  of  internal
 character. We may call the former a "physical relationship"  while  the
 latter we may call a "spiritual relationship".

 The physiological  elements  of  man,  which   consists   of   material
 substance, respond to the intellect, emotion, and will  of   the  mind.
 This indicates that materials have certain elements through which  they
 can respond to  man's  intellect,  emotion,  <Page  37>and  will.  Such
 elements form the internal character of matter so that  every  creation
 is able to respond to human intellect,  emotion, and will,  though  the
 degree of response may vary. It is because man is  the  center  of  the
 internal character of creation that he can become intoxicated with  the
 beauty of nature, and experience the mystery of being  one  in  harmony
 with it. Man was thus created to be the center of the  whole  creation,
 and so the point where God and man become one united body is  where  we
 find the center of the  macrocosm.  Let  us  discuss  man's  being  the
 center  of  the macrocosm from a different  aspect.  We  call  the  two
 worlds,  the visible and invisible, the "macrocosm", with man being the
 substantial center of this total macrocosm. Every creation forming  the
 macrocosm  is  divided  into a  subject  and    an    object   element.

 Here we may reach the conclusion that if Adam, who was the first  human
 ancestor, had been perfected, he would  have  become   the  substantial
 embodiment of all the subject elements in the creation; and if Eve  had
 been perfected, she would have become the substantial embodiment of all
 the object  elements  in  the creation. If Adam and  Eve  together  had
 grown wholesomely to the perfection stage--one becoming the lord of all
 the subjects  in the creation and the other becoming the  lord  of  all
 the objects--and had they joined into one body as man  and  wife,  they
 would have become a central body dominating the whole  universe,  since
 God created man to have dominion over the creation.

 Man was created to be the center of harmony with the  whole  macrocosm.
 Thus, if Adam and Eve had become husband  and  wife  after  perfection,
 thus joining into one body  as  the  substantial  center  of  the  dual
 essentialities contained in  every  creature, the macrocosm, which  was
 created to have dual essentialities as an individual being, would  also
 move in harmony  <Page  38>with Adam and Eve as the nucleus,  Likewise,
 the point at which Adam and Eve join into one  body  as a  husband  and
 wife is also the point at which God, the subject of love, and man,  the
 object of beauty, become one unit,  thus  establishing  the  center  of
 goodness. Here,  for  the  first  time,  the  purpose  of  creation  is
 accomplished. God, our Parent, is able to abide with  perfected men  as
 His children, and peacefully rest for  eternity.  At  that  time,  this
 center would become the object of God's eternal love, and through this,
 God would be stimulated  with  happiness  for eternity. Here God's Word
 would be physically incarnated for the first  time  in  human  history.
 Therefore, this point would become the very center  of  the  truth  and
 also the center of man's original mind, which has been directing man to
 attain the purpose creation.  Consequently,  the  whole  universe  will
 perform a spherical movement of unified  purpose,   centered   on   the
 four position foundation, when a perfected man and woman become husband
 and wife, with God at their center. However,  the  universe  lost  this
 center when men fell; consequently, all of creation has  been  groaning
 in travail, waiting  for  the  children  of  God--that  is,  men  whose
 original nature of creation  is  restored--to  appear  and  take  their
 position as the macrocosm's center (Rom. 8:19-22).

 4. THE OMNIPRESENCE OF GOD

 Our understanding is thus increased, and we know that the four position
 foundation, having completed the three objective purposes  through  the
 O-D-U action, becomes one  body  with  God through  spherical  movement
 centering on Him.  This  creates  the  basic  foundation  of  both  the
 power within every existing being, through which God may work, and  the
 power  which   enables   all  beings  in  creation  to  maintain  their
 existence. Likewise, God is omnipresent  in  the  creation.  <Page  39>

 5. THE  MULTIPLICATION  OF  PHYSIOLOGICAL  BODIES  In   order   for   a
 physical body  to  continue  to  exist,  it  must  multiply,  and  this
 multiplication occurs through the O-D-U  action  caused  by  the action
 of give and take. For example, seeds of plants are produced  through  a
 give and take  action  between  stamen  and  pistil.  They  will  again
 multiply themselves, repeating the  same course. In  the  animal  world
 too, the male and female grow to have give and take  action  with  each
 other, thus breeding and multiplying. The cell division of animals  and
 plants also occurs through the give and take action.

 If the body obeys the mind's desires, according  to a  certain purpose,
 it enters into the action of give and take with   the  mind,  and  they
 become  companions.  Whenever  friends  have  give  and   take   action
 wholesomely  between  them,  their   friendship   will  increase.  Seen
 from this aspect, the universe is the substantial manifestation of  the
 invisible God, occurring through  the  give and take action between His
 essential character and form, centered  on  the  purpose  of  creation.

 6. THE REASON EVERY BEING CONSISTS OF DUAL ESSENTIALITIES

 Everything, in  order  to   exist,   needs   energy--and   this   comes
 through give and take action. However nothing  can  perform   give  and
 take action by itself. Therefore, in order to generate  the  energy  to
 exist, there must be a subject and  object  who  can perform  give  and
 take action.

 Any movement that goes in a straight line will finally come to an  end,
 and  no  being  performing   such   movement   can   exist   eternally.
 Consequently, in  order  to  exist  eternally,  everything   moves   in
 circular motion. In order for revolution to occur, the action  of  give
 and take between a subject and an object must take place. Therefore, in
 order to exist eternally, God has dual essentialities. If His  creation
 is to be an  eternal  object,  it  must  <Page  40>reflect  God's  dual
 essentialities.  In  this  way, "time" also maintains its perpetuity by
 going  through  periodic cycles.

 SECTION III--THE PURPOSE OF CREATION

 1. THE PURPOSE OF THE CREATION OF THE UNIVERSE

 Whenever God made a new species of creation, He saw that "it was  good"
 (Gen. 1:4-31). This indicates that God wanted all of His creation to be
 good objects. This is because He wanted to feel happiness  whenever  He
 looked at His creation.

 What, then, should His creation be like in order to make  God happiest?
 After having created the universe,  God  finally  created  man  in  His
 image,  after  the  pattern  of  His  own  character,  with  tremendous
 potential. Man was intended to enjoy  and  appreciate his  position  as
 an object to God. Therefore, when God  created Adam and  Eve,  He  gave
 them three great blessings: to be fruitful, to multiply  and  fill  the
 earth, and to subdue it and have dominion (Gen. 1:28). Had man followed
 the words of this blessing and become happy in the Heavenly Kingdom  of
 God, God also would have felt much happiness.

 How should God's three great blessings have been fulfilled? This  could
 have been possible only when the four position  foundation,  the  basic
 foundation of  creation,   had   been   fulfilled.   God's  purpose  in
 creating the universe was to feel happiness when He saw the purpose  of
 goodness fulfilled in the Heavenly Kingdom, in which the whole creation
 including man  could   have   established  after  completing  the  four
 position foundation centered on God  and  fulfilling  His  three  great
 blessings.

 Consequently, the purpose of the universe's existence centered  on  man
 is to return joy to God, the Creator. Every being has a  dual  purpose.
 As already explained, every existence has <Page 41>both  character  and
 form; accordingly, its purpose  is  two-fold.  One purpose pertains  to
 internal character and the other to  external  form.  The  relationship
 between the two is exactly the same  as that between character and form
 in any  individual  being.  The  purpose  pertaining  to  the  internal
 character is for the   whole,  while  the  purpose  pertaining  to  the
 external form is  for  the individual. In other words, the  former  and
 the latter relate to each other  as  cause  and  effect,  internal  and
 external, and subject  and  object.  Therefore,  there  cannot  be  any
 purpose of the individual apart from the purpose of the whole, nor  any
 purpose of  the  whole  that  does  not  include  the  purpose  of  the
 individual. All the creatures in  the  entire  universe  form  a   vast
 complex linked together by these dual purposes.

 2. OBJECT OF GOODNESS FOR THE JOY OF GOD

 In order to understand more precisely the  questions  concerning  God's
 purpose of creation, let us first examine how joy is produced.  Joy  is
 not created by the individual alone. Joy comes when we have an  object,
 whether invisible or visible, in which our own character and  form  are
 reflected  and  developed,  thus enabling us to feel our own  character
 and form through the stimulation derived from the object.

 For example, man feels joy as a creator only when he  has   an  object;
 that is, when he sees the product of his work, whether it be a painting
 or sculpture, in which his plan is substantiated. In this  way,  he  is
 able to feel  his  own  character  and  form  objectively  through  the
 stimulation derived from the product  of his work. When the idea itself
 remains in the objective position the stimulation derived  from  it  is
 not  substantial;   therefore,  the  joy  derived  from  it  cannot  be
 substantial either. God's joy is produced in the same manner as  man's.
 Therefore, God feels joy when He feels His original character and  form
 objectively  through  the  stimulation  derived  from  His  substantial
 object.  <Page  42>

 We have explained that, when the Kingdom of Heaven is realized  through
 the fulfillment of the three  great  blessings  on  the  foundation  of
 four positions, the perfect object  through  which God can feel joy  is
 formed. Let us study how the perfect object for God's  joy  is  formed.

 God's first blessing to man was the perfection of his individuality. In
 order to man to perfect his individuality, his mind and body, which are
 the divided form of  God's  dual  essentialities,  must  become  united
 through  the  give  and  take action between them. Thus  they  form  an
 individual four position foundation centered on God. The man whose mind
 and  body  have formed a four position  foundation  of   the   original
 God-centered nature becomes God's temple (I Cor. 3:16)  and  forms  one
 body with Him (John  14:20).  This  means  that  man   attains   deity.
 Feeling exactly what God feels and knowing God's will, he would live as
 God would want. A man with his individuality thus perfected would  have
 perfect give and take between his mind and body. In  uniting  together,
 his mind and body would form a substantial  object   to  God.  In  that
 case, God becomes happy because He can feel His own character and  form
 objectively  through  the  stimulation  coming from such a  substantial
 object. Man's mind as subject feels the same way in relationship to his
 body. Therefore, when  man   has  realized  God's  first  blessing,  he
 becomes a good  object  for  the  joy  of  God. A  man  with  perfected
 individuality feels all that God feels, as if God's feelings  were  his
 own. Consequently, he cannot do anything which would cause  God  grief.
 This means that such a man could never fall.

 In order for man to realize God's second  blessing,   originally,  Adam
 and Eve, the divided  substantial   objects   of   God,   after  having
 perfected their respective individualities and thus   fully  reflecting
 God's dual  essentialities,  should  have  become   husband  and  wife,
 forming one unit. They should have multiplied through having  children,
 and established  the  four  position  foundation <Page 43> on a  family
 level centered on God. Any family  or  society  in  which  such a  four
 position foundation centered on God is established would resemble a man
 of  perfected  individuality. Thus, a family or a society  becomes  the
 substantial object of man centered on  God,  and  man  and  his  object
 together  become  the substantial object of God. God and man would then
 be happy, for they would feel their own dual  essentialities  reflected
 in such a family  or  society.  When  man  has  actualized  the  second
 blessing, this also becomes a good object for God's joy.

 Let us now learn why man becomes a good object for God's  joy  when  he
 has actualized God's  third  blessing.  First,  we  must   discuss  the
 relationship between  man  and  the  universe  from  the  viewpoint  of
 "character and form".

 Before creating man, God made all things in the image and  likeness  of
 man's character and form.  Therefore,  man  is   the  encapsulation  of
 all things.

 God began His creation with animals  of a  lower  order,  then  created
 animals with a more complicated function; and finally He  created  man,
 who has the highest function. Therefore,  man  contains  the  structure
 elements and essential qualities of animals. For example,  man's  vocal
 cords are so sophisticated that they are able to imitate the sounds  of
 all the animals. The human shape and line are  the  most  delicate  and
 graceful, so that  they  often  become a  trying  subject  for  student
 artists to draw.

 Men and plants are of  different  structures  and  functions,  but  are
 similar in  that  they  both  consist  of  cells.  Man   contains   the
 structure, elements, and  essential  qualities  of  plants,  also.  For
 example, a plant's leaf, seen from its function,  corresponds   to  the
 human lung. Just as a leaf absorbs carbon dioxide  from  the  air,  the
 human lung absorbs oxygen. The trunk,  stem,  or  branches  of a  plant
 correspond to the human heart in  supplying  nutriments  to  the  whole
 body. The root of a plant cor-<Page  44>responds  to  the  stomach  and
 intestines of a man,  which  absorb  nutriments. Further, the shape and
 function of the xylem and the phloem of a plant correspond to  that  of
 the human artery and vein.

 Man is also composed of earth, water, and air;  consequently,  he  also
 contains mineral elements. The structure of the earth, too, is  similar
 to that of the human body. The earth's crust is  covered  with  plants,
 underground waterways exist in the substrata, and beneath all this lies
 molten lava surrounded  by  rocks.  This  closely  corresponds  to  the
 structure of  the  human body: the skin is  covered  with  hair,  blood
 vessels exist in the musculature, and  still  deeper  lies  the  marrow
 within the skeleton.

 God's third  blessing  to  man   signifies   man's   qualification   to
 dominate the whole  creation.  In  order  for  man  to  actualize  this
 blessing, he must first establish the four  position   foundation  with
 the universe as his object, centering on God. Then,  with  man  as  the
 visible object in the image of God and the  universe  as  the  symbolic
 object in His indirect image, man's love and  the  beauty  of  creation
 perform give and take action to form one body  in  unity  centering  on
 God (cf. Part I, Ch. 1, Sec. V,  2.3--56).

 The universe is the object  in  which  man's  character  and  form  are
 manifested in substance. Therefore, man whose  center  is   fixed  upon
 God, would feel immense joy when he objectively feels his own character
 and form through all things  as   his   substantial  objects.  In  like
 manner, God would enjoy  utmost  happiness  by  feeling  His  essential
 character and form through the world of His creation, which consists of
 man and  all   things   in   harmonious  oneness.  When  man  has  thus
 actualized God's third blessing, this also becomes an  object  of  good
 for God's joy. If God's purpose of creation had been actualized in this
 way, an ideal  world,  in which no trace of sin could be  found,  would
 have been established on this earth. We may call this world  the  <Page
 45>Kingdom of Heaven on earth. Man was created in the beginning to live
 in the Kingdom of Heaven on earth. At the moment of his physical death,
 he was to automatically transmigrate into the  spirit  world  where  he
 could enjoy an  eternal  life  in  the  spiritual  Kingdom  of  Heaven.

 From all the facts explained thus  far,  we  can  understand  that  the
 Kingdom of Heaven is the world resembling a man with his  individuality
 perfected in accordance with the essential characteristics and form  of
 God. Just as in man, where the mind's command  is  transmitted  to  the
 whole body  through  the  central nervous system, thus causing the body
 to act toward one purpose, so in the Kingdom of Heaven,  God's  command
 is conveyed to all His children through the True Parents,  causing  all
 to work toward one purpose.

 SECTION IV--ORIGINAL  VALUE  OF  CREATION  1.  DETERMINATION   OF   THE
 ORIGINAL VALUE OF CREATION AND THE STANDARD OF VALUE

 How can we determine the original value of  things?  The  value  of  an
 object,  according  to  the  common  standard,  is  determined  by  the
 reciprocal relationship between the purpose of  the  object  and  man's
 desire for it. The original value of an individual body is  not  latent
 in  itself  as  an  absolute.  It  is  determined  by   the  reciprocal
 relationship between the  purpose   of   the   individual  body  (as  a
 particular kind of object centered on God's ideal of creation) and  the
 desire of man (as the subject) to pursue  the  original  value  of  the
 object. Accordingly, in order for an object  to  realize  the  original
 value of its creation, it must unite with <Page 46>man through give and
 take  action,  thus  forming  the original four position foundation  by
 becoming the third object to God.

 Then what  is  the  standard  of  original  value?  Original  value  is
 determined when an object and a man, as subject,  establish   the  four
 position foundation centered on God. The standard of value is God,  the
 absolute being, because the center of the four position  foundation  is
 God. Therefore, the original value  of  an  object,  which  is  decided
 relative to the standard of God as the absolute  reality,  must  be  an
 absolute one.

 For example, how is the beauty of a  flower  determined?  Its  original
 beauty is determined when God's purpose  in  creating  the  flower  and
 man's spontaneous desire to pursue the flower's beauty  are  in  accord
 with each other--when man's God-centered desire to find its  beauty  is
 fulfilled by the  emotional  stimulation  he receives from the  flower.
 This brings him perfect joy. In this way, the beauty of the flower will
 become absolute when the  joy  which  man  feels  from  the  flower  is
 perfectly centered upon the purpose of creation.

 Man's desire to pursue the beauty of creation is the desire to feel his
 own character and form objectively. When God's purpose of creating  the
 flower and man's desire to pursue its value are found to be in  accord,
 the subject and object form a state of harmonious  oneness.  Therefore,
 in order for anything to  possess original value, it must, with man  as
 the subject, establish the four position foundation by  becoming  God's
 third  object  in  a state of harmonious oneness centered up Him. Then,
 the original  value  of  all  things,  determined  by  their   relative
 relationship with God, is also absolute.  Hitherto,  the  value  of  an
 object has never been absolute but only relative, because the give  and
 take between the object and fallen man has not been centered on God but
 on Satanic purpose and desire. <Page 47>

 2. ORIGINAL INTELLECT, EMOTION  AND  WILL  AND  ORIGINAL  TRUTH, BEAUTY
 AND GOODNESS

 The human  mind  has  three  basic  functions,  constantly  in  action:
 intellect, emotion and will. Man's body acts in response to his  mind's
 command. From this, we may conclude that man's  body  responds  to  his
 mind--and thus to his  intellect,  emotion  and will. Therefore,  man's
 every act should be a pursuit of  truth, beauty, and goodness. God, who
 is the subject of  the  human  mind,  is  also  the  subject  of  human
 intellect, emotion and will. When man responds with his mind  to  God's
 original intellect, emotion and will, his body acts  according  to  the
 will of God. Therefore, man's  conduct  would  display  the  values  of
 original truth, beauty and goodness.

 3. LOVE AND BEAUTY, GOOD AND EVIL,  RIGHTEOUSNESS  AND  UNRIGHTEOUSNESS

 (1) Love and Beauty

 When the two substantial bodies which result from the division of God's
 dual essentialities establish a four position foundation by  performing
 give and take action  on a  reciprocal  base,   emotional  forces  work
 between the subject and object to unite them as  the  third  object  to
 God. Love is an emotional force given by  the subject  to  the  object;
 beauty is an emotional force returned to the subject by the object. The
 power of love is active and  the  stimulation  of  beauty  is  passive.

 In the relationship between God and man, God gives love as the subject,
 while man returns beauty as the object. Between man and woman,  man  is
 the subject, giving love while woman is the object,  returning  beauty.
 In the universe as a whole, man is the subject, who gives love  to  the
 rest of the creation, the object  which responds  in  beauty.  However,
 when the subject and <Page 48>object become united,  there  comes  into
 being a love which is latent even in beauty and a beauty latent even in
 love. This is because when the subject and  object  unite  in  circular
 movement, the subject is able to stand in the position of  the  object,
 and the object in that of the subject. Between men, the  beauty   which
 a  junior returns in  response  to  the  love  of a  senior  is  called
 "loyalty"; the beauty which children return in response to the love  of
 their parents is called "filial piety"; the beauty which a wife returns
 in response to the love of her husband is called "virtue". The  purpose
 of love and beauty is that the two  separate  substances  divided  from
 God's dual essentialities may become one through the action of give and
 take, thus establishing  the  four  position foundation, and, as  God's
 third object, fulfilling their purpose of creation.

 Next, let us investigate the nature of God's love. The purpose of God's
 creation of man will  be  fulfilled  only  when  Adam  and  Eve,  after
 reaching  perfection  as  the  substantial   objects   of   God's  dual
 essentialities, unite and bear children. Thus they experience the three
 kinds of love which are  given  to  their respective  objects--parental
 love (the first type of love  given to the object), conjugal love  (the
 second type of love given to the  object),  and  children's  love  (the
 third type of love given to the object)--in order to fulfill the  three
 objective purposes and finally form the four position  foundation.   In
 relationship  to each of the three objective loves in the four position
 foundation, God's  love  is   subject.   Therefore,   God's   love   is
 manifested in the three objective loves  and  becomes  the  fundamental
 power for the establishment  of  the  four   position  foundation.  The
 four position foundation is a perfect object  of beauty upon  which  we
 may receive and enjoy God's love perfectly; it is also the  fundamental
 foundation of goodness in  which  God's  purpose  of  creation  may  be
 fulfilled. <Page 49>

 (2) Good and Evil

 When a subject and  an  object  fulfill  the  purpose  of  creation  by
 becoming one through the action of give and take,  the  action  or  its
 result is called "good". When the subject and  the  object  go  against
 God's purpose of creation by establishing the four position  foundation
 centered on Satan, such an  action  or  its result  is  called  "evil".

 For example, when an individual fulfills God's first blessing to man by
 uniting his mind and body through the give and take action of love  and
 beauty, and thus  establishes  the  four  position  foundation  of  the
 individual level, this individual or the actions which produce such  an
 individual are called "good".  If Adam and Eve had become  husband  and
 wife through the give and  take  action  of  love  and  beauty  in  the
 respective positions  of subject and object centered on  God,  and  had
 established the four position foundation on the family level with their
 children, they would have created a family  in  which  the  purpose  of
 creation was fulfilled, thus realizing God's second  blessing  to  man.
 This family or the actions which establish such a  family  are   called
 "good". Further,  when a  man,  having  perfected  his   individuality,
 places the creation in the objective position as his  second  self  and
 becomes  one  with  it,  he  produces  God's  third  object.  He   then
 establishes the  four  position  foundation  under  his  control,  thus
 realizing God's third blessing to man. This state  or  the  actions  to
 attain it are also  called  "good".  On  the  other  hand,  when a  man
 fulfills a  purpose  contrary  to  God's  three  great   blessings   by
 establishing the four position centered  on  Satan,  this  act  or  the
 results of it are called "evil".

 (3) Righteousness and Unrighteousness

 In the course of fulfilling the purpose of goodness, the elements which
 bring about a life of  goodness  are  called  "righteousness".  In  the
 course of fulfilling the purpose of evil  (Satan),  the elements  which
 cause a life of evil are called "un-<Page 50>righteousness".  Thus,  it
 is natural that we need to live  a life of righteousness  in  order  to
 attain the purpose  of  goodness.  This  is  why  righteousness  always
 pursues the purpose of goodness.

 SECTION V--THE PROCESS OF THE CREATION OF THE UNIVERSE AND  THE  PERIOD
 OF GROWTH

 1. THE PROCESS OF THE CREATION OF THE UNIVERSE

 It is recorded in  Chapter 1  of  Genesis  that  the  creation  of  the
 universe commenced with the creation of light out of the  chaos,  void,
 and darkness upon the face of the deep. God  first  created  water  and
 then separated the waters which  were  under  the  firmament  from  the
 waters which were above the firmament. Then  He  separated  the  waters
 from the land. After  having  created  the  plants,  fish,  birds,  and
 mammals, He then created man. All  this  took a  period  of  six  days.
 Through this, we can see that there was a six-day  period  involved  in
 the creation of the  universe.

 The process of creation as it is written in the  Bible  is   in  accord
 with the evolutionary sequence of creation known to modern  scientists.
 In the beginning, the  universe  was  in a  gaseous state. Out  of  the
 chaos and void of the anhydrous age, the heavenly bodies  were  formed.
 After a spell of rainfall the world entered  the  aqueous  age  with  a
 firmament of water. Then, due to volcanic eruption, land  appeared  out
 of the water, and was thus separated from the sea. Next, all the  lower
 plants and animals came into existence. Then came fish, fowl,  mammals,
 and finally man, in that order. Scientists calculate  the  age  of  the
 earth to be some thousand million years. When we consider the fact that
 the course of the creation of the universe  described  in   the  Bible,
 which was written thousands of years ago, coincides with  the  findings
 of scientific research, we are reassured that this record in the  Bible
 is an actual revelation from God. <Page 51>

 The universe did not suddenly come into being without a lapse of  time,
 but it took considerable time for the generation of   the  universe  to
 take place. Therefore,  the  six  days  until  the  completion  of  the
 creation of the universe are, in fact, not six days  as  calculated  by
 the repetition of sunrise and sunset, but an indication that there were
 six periods in the course of creation.

 2. THE PERIOD FOR THE GROWTH OF THE CREATION

 The fact that it took six days--that is, six periods--to  complete  the
 creation of the universe indicates that a certain  amount  of  time  is
 necessary to complete the  creation  of  any  individual  body  in  the
 universe.

 We read in Chapter 1 of Genesis  the  story  of  the  creation  of  the
 universe, in which each day's creation is described  and  each  day  is
 designated by a number. By this, also, we can understand that a  period
 of time was necessary for the completion of each  creation.  The  Bible
 states that, after the creation on the first day,  "there  was  evening
 and there was morning, one day" (Gen.1:5). Somewhere in the period from
 the evening, through the night, and until the next morning, the  second
 day should begin; but the Bible states "one day" or  "the  first  day",
 because any created being can realize the ideal of creation only in the
 new morning, after its perfection through the  night,  which   is   the
 period of growth.

 Likewise, every phenomenon occurring in the  universe  brings  about  a
 result only after  the  lapse  of a  time  interval.  This  is  because
 everything made in the beginning was meant to be  perfected  through  a
 certain period of time.

 (1) The Three Orderly Stages of the Growth Period

 The universe is the representation of God's  essential   character  and
 form, substantially developed according  to  the  principle   of  <Page
 52>mathematics. We may infer that God is, in fact, mathematical. God is
 the  absolute  reality,  the  existing   neutral  center  of  the   two
 essentialities; therefore, He is the reality  of  the  number  "three".
 Every created being, which is an image  or  symbolic  likeness  of  God
 (Gen.1:27), is created to go through the course of the  number  "three"
 in  its  existence,  movement  and growth.

 Accordingly, the four position foundation, which was God's  purpose  of
 creation, was to be established through the  course  of  three  stages:
 God, Adam and Eve,  and  children.  In  order  to  establish  the  four
 position foundation  and  enter   into   circular  movement,  one  must
 perform the  three-stage  origin-division-union  action,  accomplishing
 the three objective  purposes,  serving  as object  to  three  subjects
 and subject to three objects. In order to stand in a stable position, a
 thing  needs  at  least  three points  to  support  it.  Therefore,  in
 order for any creature to  be  perfected,  it  must  grow  to  maturity
 through the  three   orderly  stages  of  "formation",   "growth"   and
 "perfection".  The  number "three" appears throughout the natural world
 which  consists  of minerals, plants and animals. For  example:  matter
 exists in three forms--gaseous,  liquid  and  solid; a  plant  consists
 basically  of three parts--root, trunk or stem,  and  leaf;  an  animal
 consists of head, trunk and extremities.

 Let us next draw examples from the Bible. Man,  having   fallen  before
 completing the three stages of the growth period,   could  not  fulfill
 the purpose  of  creation.   Therefore,   in   order   to  attain  this
 purpose, he must first go through those three stages. In the providence
 of restoration, God has worked to restore  the  number  "three".  As  a
 consequence, there are many records in  the  Bible  of  the  providence
 centered on  the  number  "three":  the Trinity (Father, Son  and  Holy
 Spirit), the three stages in Paradise, the three archangels,  (Lucifer,
 Gabriel  and  Michael), the  three  decks  of  Noah's  ark,  the  three
 flights of the dove from the ark, Abraham's three offerings, the  three
 days  before  the  <Page  53>offering  of  Isaac,  the  three  days  of
 calamity during the period of Moses, the three-day period of separation
 from Satan in preparation  for  the  Exodus,   the   three   forty-year
 periods  of restoration into Canaan, the three-day period of separation
 from Satan centering on Joshua before  crossing  the   Jordan,   Jesus'
 thirty years of private life and three years of public ministry,  three
 wise men from the East with their three gifts, three major disciples of
 Jesus, three temptations of Jesus, the  three  prayers  at  Gethsemane,
 Peter's three denials of Jesus, the three hours of darkness during  the
 crucifixion, and  Jesus'  resurrection  after three days.

 When did the first human ancestors fall? They fell during their  growth
 period, while they were still immature. If man had fallen after he  had
 achieved perfection, we could not believe in  the omnipotence  of  God.
 If man could fall  after  he  had   become   a  perfect  embodiment  of
 goodness, then goodness  itself  would  be imperfect.  Accordingly,  we
 would have to  reach  the  conclusion that God, the absolute subject of
 goodness, is also  imperfect.

 In Genesis 2:17, God warned Adam and Eve that in the day that they  ate
 the fruit of the Tree of the Knowledge of Good  and  Evil,  they  would
 surely die. From the fact that they had two choices, either to continue
 to live by obeying God's warning or accepting the way of death by going
 against it, we can imagine that they were still in an  immature  state.
 All things were created  to  reach  perfection  after  they  had  grown
 through the three  stages.  Man could not have been created apart  from
 this principle.

 In which of the stages of growth did man fall? We can see that he  fell
 at the final level of the growth stage. This can be logically proven by
 examining the various situations  surrounding the  fall  of  the  first
 human ancestors, and by the details of the history of the providence of
 restoration. This will be  further clarified by studying the first  and
 second parts of this  book thoroughly. <Page 54>

 (2) Indirect dominion

 During the period of growth, each being in creation grows  autonomously
 by the power of the  Divine  Principle.  Therefore, God, as the  author
 of  the  Principle,  relates  to   the   creation  indirectly,  dealing
 directly only  with  those   results   of   its  growth  which  are  in
 accordance with the Principle. Therefore, we  call  this  period  God's
 "indirect dominion" or His "dominion over the result in the Principle".

 All things reach their perfection through the dominion and autonomy  of
 the Principle itself, by going through the period of  growth  (indirect
 dominion). However, man is created to attain his  perfection  not  only
 through the dominion and  autonomy  of  the Principle itself, but  also
 by accomplishing his own portion  of responsibility in passing  through
 this period. That is, when we study God's Word, which says, "...in  the
 day you eat of it you shall die." (Gen. 2:17), we can  understand  that
 man's fall was his own fault and not God's. The first  human  ancestors
 were to become perfect by believing in the divine Word and  not  eating
 of the fruit. However, in their  disbelief,  they  ate  of   it,   thus
 causing the fall. In other words, the perfection or  non-perfection  of
 man depended not only on God's power of creation but  also  upon  man's
 response. Therefore, man was created to reach his perfection by passing
 through the period of growth  (indirect  dominion),  accomplishing  his
 portion of  responsibility, while God would fulfill  His  part  as  the
 Creator.

 God created man  so  that  man  could  reach  his  perfection  only  by
 accomplishing his portion of responsibility.  God  does  not  interfere
 with man in this regard.  Man  should  inherit  God's  creatorship  and
 participate in His work of creation. Thus,   man  may  also  enjoy  the
 authority of a master,  enabling  him  to  rule  all  things  from  the
 position of the creator, just as God, man's Creator, has dominion  over
 man (Gen. 1:28). This is the difference between man  and  the  rest  of
 creation. Thus, man  <Page  55>reaches  perfection  only  after  having
 acquired the ability  to rule  the  rest  of  creation,  including  the
 angels. He accomplishes this by going through the  period  of  indirect
 dominion, fulfilling his own portion of responsibility, and  inheriting
 God's creatorship. Therefore, man, who lost his qualification  as   the
 ruler because of the fall, can never fulfill  the  purpose  of creation
 unless he goes through the indirect dominion. Thus, he may restore  his
 dominion over all  things,  including   Satan,   by  accomplishing  his
 portion of  responsibility   in   accordance   with  the  principle  of
 restoration. God's providence of salvation  has been prolonged  for  so
 long because the central figures in  His providence of restoration have
 repeatedly  failed  to  accomplish their  portions  of  responsibility,
 with  which  even  God  cannot interfere.

 However great the grace of salvation through the cross  of  Christ  may
 be, the providence of salvation calling at man's door will be nullified
 unless man himself has faith, which is his own portion of
 responsibility. God granted the benefit  of  resurrection  through  the
 crucifixion of Jesus, as His portion of responsibility, but it  remains
 man's  responsibility  to  believe (John 3:16,  Eph.  2:8,  Rom.  5:1).

 (3) Direct dominion

 What is God's "direct dominion" and what is its  purpose?   Man  enters
 the direct dominion of God when husband and wife fulfill the purpose of
 goodness through the perfect give and take action of  love  and  beauty
 between them according to the will of  the subject, in perfect  oneness
 with God's heart, having established the four  position  foundation  by
 becoming one united body. Therefore, direct dominion is  the  realm  of
 perfection.  We  are destined to bring into being this direct  dominion
 of God because it must exist in order for the purpose of creation to be
 fulfilled. What significance does the direct dominion of God  have  for
 man? <Page 56>

 If Adam  and  Eve  had  perfected   themselves,   centering   on   God,
 becoming one united body to form the four position  foundation  on  the
 family level, and then had lived a life of goodness in perfect  oneness
 with the divine heart, we would call this state the "direct dominion of
 God". A man in such a state can put into practice the will  of  God  by
 understanding it and by experiencing God's heart, which  underlies  it.
 Just as each section or nerve of the body is set  into  action  by  the
 command of the human mind, which is invisible, man would  act  out  the
 will of God in obedience to His command, thus fulfilling the purpose of
 creation.

 Next, let us discuss how man assumes direct dominion over  all  things.
 When perfected man as subject, and the physical world, as  his  object,
 become one united body centered on God and establish the four  position
 foundation and when  man   thus   fulfills   the  purpose  of  goodness
 through the perfect give and take action of love and  beauty  with  the
 physical world according to his will, in  perfect  oneness  with  God's
 heart, man  attains  direct  dominion over all things.

 SECTION VI--THE   INVISIBLE   SUBSTANTIAL   WORLD   AND   THE   VISIBLE
 SUBSTANTIAL WORLD CENTERING ON MAN

 1. THE INVISIBLE SUBSTANTIAL WORLD AND THE  VISIBLE  SUBSTANTIAL  WORLD

 Since the universe was created after the model of man, who  is  in  the
 image and likeness  of  God's  dual  essentialities,  every  existence,
 without exception, takes after man's basic form, which consists of mind
 and body (cf. Part I, Ch. 1, Sec. I--20). Thus, in the  universe  there
 exists  not  only  the   visible   substantial  <Page  57>world,  which
 resembles the human body,  but  also  the invisible substantial  world,
 which is modeled  after  the   human  mind.  We  call  the  latter  the
 invisible substantial world, because we cannot  perceive  it  with  our
 five physical senses;  however,  we  can  perceive  it  with  our  five
 spiritual senses.  The  invisible world, like the visible world,  is  a
 world of  reality.  It  is actually felt  and  perceived,  through  the
 five spiritual  senses. The two substantial worlds together are  called
 the  "macrocosm".

 Just as the body cannot act without a relationship with the  mind,  the
 original man of creation cannot act without a  relationship  with  God.
 The visible world cannot enjoy its original value of  creation  without
 relating to the invisible world. In  the  same manner  that  we  cannot
 understand a man's behavior without knowing his mind, we cannot  really
 know the fundamental significance of human life  without  knowing  God.
 Without understanding the invisible world, we  cannot  perfectly   know
 the  visible  world. Thus, the invisible world is the subjective world;
 the  visible world is the objective world, the latter operating like  a
 shadow of the former (Heb. 8:5). Man, upon his death, after his life in
 the visible world, goes to the invisible world in  a   spiritual  body,
 having taken off his "clothes of flesh" (Job 10:11),  and  lives  there
 forever.

 2. POSITION OF MAN IN THE UNIVERSE

 First, God created man to be the ruler of the  universe   (Gen.  1:28).
 The universe, except man, does not have internal  sensibility  to  God.
 That is why God does not dominate the world directly; but  by  creating
 man to have complete sensibility to the universe, God lets him rule the
 universe directly.  In   creating  man,  God  created  his  flesh  with
 ingredients  from  the  water, earth,  and  air,  which  are  the  main
 elements of the visible world.  God  did  this  to  enable  man  to  be
 sensible to and to have dominion over this world. He created the spirit
 man with spiritual elements to enable him to be sensible and have <Page
 58>dominion over the invisible world. On the Mount of  Transfiguration,
 Moses, who had died nearly 1600 years before, and Elijah, who had  died
 nearly 900 years before, appeared to Jesus (Matt.  17:3).   These  were
 actually the spirits of Moses and Elijah. Only  man,  who  consists  of
 both flesh and spirit, which enable him to  dominate  the  visible  and
 invisible worlds, can rule the two worlds.

 Second, God created man to be the mediator and the center   of  harmony
 of the universe. When man's flesh and spirit, by becoming  one  through
 their give and take action, stand as the substantial object of God, the
 visible and invisible worlds also become the object of God  by  uniting
 through give and take action centered on man. Thus, man is the mediator
 and center of harmony between the two worlds. Therefore,  man  is  like
 the air which enables a tuning fork to resound. Since man is created to
 communicate  with   the  invisible  world,  he  is  meant  to   reflect
 everything happening in the world of spirit.

 Third, God created man as the substantial microcosm of the  whole.  God
 first created the universe by developing, in substance, man's character
 and form. Thus, the spirit  man  is  the  substantial encapsulation  of
 the invisible  world,  since  God  created  the invisible world as  the
 substantial development of the  character and form of the  spirit  man.
 Likewise, the physical man is  the  substantial  encapsulation  of  the
 visible world, since God created the visible world as  the  substantial
 development  of  the  character  and  form   of   the   physical   man.
 Consequently, man  is a  microcosm,  the  encapsulation  of  the  whole
 macrocosm.

 Because of the fall of man, however, the whole creation lost its ruler.
 We read in Romans 8:19 that the creation waits in eager longing for the
 revealing of the sons of God (restored men  of  the  original  nature).
 Romans 8:22 continues with, "the whole creation has  been  groaning  in
 travail together". This is because the give and take action between the
 visible and invisible worlds has been cut off due to the fall  of  man,
 rendering <Page 59>them unable to unite, since  man  was  to  be  their
 mediator and center of harmony.

 Jesus came as a perfect man in flesh and spirit. Therefore he  was  the
 substantial microcosm of the whole. That is why the   Bible  says  that
 God has put all things in subjection under the feet of Christ  (I  Cor.
 15:27). Jesus is our savior. He came to the world in order  to  perfect
 fallen men by striving to have them unite with him.

 3. THE RECIPROCAL RELATIONSHIP BETWEEN THE PHYSICAL MAN AND THE  SPIRIT
 MAN

 (1) The Structure and Function of the Physical Man

 The physical man  consists  of  the  dual  essentialities,  flesh  mind
 (subject) and flesh body (object). The flesh mind  enables   the  flesh
 body to multiply and provide protection.  The  instinct  of  an  animal
 corresponds to the flesh mind. In order for the physical man to grow in
 good health,  it  must  absorb  air  and  light,  which  are  invisible
 nourishment  of a  positive  nature,  while  also  taking  in  material
 elements, which are visible nourishment of a negative nature. All these
 must perform a perfect action of give and take through the  circulation
 of blood.

 The goodness or evil in the conduct of the physical man influences  his
 spirit man to become either good or evil. This is because the  physical
 man provides a certain element to the spirit man,  which  we  call  the
 "vitality element". In  our  everyday  life,  we  know  that  our  mind
 rejoices when our body performs a  good deed, but feels  anxiety  after
 evil conduct. This is because the vitality element, which can  be  good
 or evil according to the deed of man, is infused into our  spirit  man.

 (2) The Structure and Function of the Spirit Man

 The spirit man, which exists as an  invisible  substantial  being,  was
 created to be the subject to the  physical  man  and  to  be  felt  and
 perceived through our spiritual  senses.  Through   the   spirit  <Page
 60>man we can communicate directly with God and have dominion over  the
 invisible world,  including  the  angels.  Our spirit man is  identical
 in appearance to our physical man, and it lives  for  eternity  in  the
 invisible  world  after  leaving  the physical  body.  Man  desires  to
 live forever because he has within himself a spirit man, which  has  an
 eternal nature.

 The spirit man consists of  the  dual  essentialities  of  spirit  mind
 (subject) and spirit body (object). The spirit mind is the spirit man's
 central part, where God may abide. Our spirit man   grows  through  the
 give and take action  between  the  "life  element"  (positive)  coming
 from God,  and  the  "vitality  element"  (negative)  coming  from  the
 physical man. The spirit man not only  receives  the  vitality  element
 from the physical man but  also  sends  a  certain  element  in  return
 which we call the "living spirit element". We  have  seen  that a  man,
 influenced by another higher spirit, could feel infinite  joy  and  new
 strength swelling up in him, even making it possible to heal a  chronic
 disease.  Such instances occur because the physical  man  receives  the
 living spirit element from the spirit man. Further, the spirit man  can
 grow only in the soil of the physical man. Therefore, the  relationship
 between the spirit man and the physical man is like that between  fruit
 and tree. When the physical mind responds  to  desires  of  the  spirit
 mind, the physical man acts in  accordance  with  the  purpose  of  the
 spirit mind. Then the physical man receives the living  spirit  element
 from the  spirit  man.  This brings good feelings  and  energy  to  the
 spirit man. Accordingly, the physical man, when it returns a  wholesome
 vitality element to the spirit man, influence it to grow  normally,  in
 the direction of goodness.

 The truth teaches us what it is that our spirit mind desires. When  man
 comes to understand, through the truth, what our spirit  mind  desires,
 and why by putting it into practice  he  accomplishes  his  portion  of
 responsibility, then the living spirit element and the vitality element
 enter into give and take <Page 61>action for the purpose  of  goodness.
 The  relationship  between  the  living spirit element and the vitality
 element corresponds to the relationship between  character  and   form.
 Because  the   living  spirit  element  is  always  at  work  in  every
 individual, the original mind always inclines toward goodness, even  in
 an  evil person. However,  unless a  man  leads  a   good   life,   the
 living spirit element cannot provide anything for the betterment of the
 physical man. Also, it cannot enjoy normal give and  take  action  with
 the vitality element. Likewise, our spirit man can  be  perfected  only
 through our physical life on earth.

 Our spirit man should perfect itself by gradually growing  through  the
 three orderly stages in conjunction with our physical   man,  centering
 on the spirit mind, in accordance with the  principle  of  creation.  A
 spirit man which is in the formation stage is called a  "form  spirit",
 in the growth stage, a "life spirit", and in the  perfection  stage,  a
 "divine spirit".

 When our spirit man and our physical man  establish  the  four position
 foundation by performing perfect give and  take   action  centering  on
 God, thus forming a united body,  the   spirit   man  becomes a  divine
 spirit. At this level, the spirit man can feel and perceive  everything
 in the invisible  world.  Since   all   the  spiritual  phenomena  thus
 perceived by the spirit man are reflected and echoed  in  the  physical
 man, presenting  themselves as physical phenomena, man finally comes to
 feel spiritual phenomena  even  with  his  five  physical  senses.  The
 Kingdom of God in heaven is the place where spirits go to live  forever
 after leaving  their  physical  bodies,  when  they  have  ended  their
 physical life in the Kingdom of God on earth. The  Kingdom  of  God  in
 heaven can be realized only after the  realization  of  the Kingdom  of
 God on earth.

 The sensibility of our spirit man  is  to  be  cultivated  through  its
 reciprocal relationship with our  physical  man  during  physical  life
 on earth. Therefore, man should be perfected and experience  <Page  62>
 God's perfect love on earth in order for his spirit man  to  experience
 God's perfect love in  the   invisible   substantial  world  after  his
 physical death. Thus, the character and qualities of the spirit man are
 formed during our earthly life. The aggravation of evil in  the  spirit
 of a fallen man is due to his sinful conduct during his  earthly  life.
 Likewise, the betterment  of a  fallen  spirit  man  comes  about  only
 through the redemption of his sin during his physical  life  on  earth.
 This was the reason Jesus came to earth in the  flesh  to  save  sinful
 mankind. Thus, we must lead a good life on earth. Jesus gave  the  keys
 to the Kingdom of Heaven to Peter (Matt. 16:19), and said that whatever
 is bound on earth shall be bound in heaven and whatever  is  loosed  on
 earth shall be loosed in heaven (Matt.  18:18),  because   the  primary
 purpose of the providence of salvation  must  first  be realized on the
 earth.

 The destination of the spirit man is decided by the spirit man himself,
 not by God. Originally, man was made so that after his  perfection,  he
 could breathe God's love perfectly. If  a   spirit  man  is  unable  to
 breathe this love perfectly, because  of  his sinful conduct, he  feels
 pain when standing before God, who is  the  subject  of  perfect  love.
 Consequently, such a  spirit  would automatically go to hell, which  is
 the state  farthest  removed from the love of  God.  In  addition,  the
 multiplication  of  spirit  men  occurs  at  the  same  time   as   the
 multiplication of physical men through man's physical life, because the
 spirit man was created to grow only in the soil of  the  physical  man.

 (3) The Human Mind Seen from the Relationship between Spirit  Mind  and
 Physical Mind

 The relationship between spirit mind and physical mind  is   like  that
 between character and form. When these two become one through give  and
 take action centered on God,  the  spirit  man  and  the  physical  man
 naturally become  one  harmonious  unit.  <Page 63>The  give  and  take
 action between the spirit  mind  and   the  physical  mind  produces  a
 united  body,  the  human  mind,  which directs the  individual  toward
 the accomplishment of the  purpose of creation. Man became ignorant  of
 God because of  the  fall. Thus, he became  ignorant  of  the  absolute
 standard of   goodness.  But,  according  to  the  original  nature  of
 creation, the human mind always directs man toward what  it  thinks  is
 good. This  directing  power  is  called  human  conscience.   However,
 fallen  man,  being ignorant of  the  absolute  standard  of  goodness,
 cannot set up the absolute standard of conscience.  As   the   standard
 of  goodness varies, so does the standard of   conscience,   and   this
 causes  frequent  contention  even   among   those   who   advocate   a
 conscientious life. The part of the human  mind  which  corresponds  to
 character and always  directs  man  toward  the  absolute  standard  of
 goodness is called the "original mind", and that which  corresponds  to
 form is called the "conscience".

 Therefore, when man, due to ignorance, sets up a  standard  of goodness
 different from that of the  original  nature  of  creation,  the  human
 conscience directs toward that standard; however,   the  original  mind
 rejects it and tries to turn  the  direction  of conscience toward  the
 standard of the original mind.  When  the spirit mind and the  physical
 mind which are under the bondage of Satan become one unit  through  the
 action of give and take, man's development in the direction of evil  is
 accelerated. We call this unit the "evil mind".

 The original mind and conscience of man repel this evil mind and direct
 man toward goodness by helping him to  separate  himself from Satan and
 to face God. <Page 64>
 
                         CHAPTER 2. FALL OF MAN

 Men, without exception,  are  inclined  to  repel  evil  and  to  pursue
 goodness. But men, unconsciously driven by  an  evil  force,  repel  the
 goodness desired by their original minds and  perform  evil  acts  which
 they do not really want to do. In Christianity, this evil force is known
 as "Satan". Because man does not know the  real  nature  and  origin  of
 Satan, he has been unable to liquidate the force of Satan. In  order  to
 eradicate the source of evil, end the sinful  history  of  mankind,  and
 establish an era of goodness, we first must clarify  the  motivation  of
 Satan and the nature of his being. In order to do this,  we  must  study
 the "Fall of Man". <Page 65>

 SECTION I--THE ROOT OF SIN

 Until the present era, not a single man  has  known  the  root  of  sin.
 Christians have believed that Adam and Eve, the first man and the  first
 woman, ate the fruit of the Tree of the Knowledge of Good and Evil,  and
 that this act was the root of sin. There are a number of  believers  who
 assume that the fruit of the Tree of the Knowledge of Good and  Evil  is
 the fruit of an actual tree, while others believe that the  fruit  is  a
 symbol. Such diverse opinions lead  to  differing  interpretations  and,
 hence, to confusion.

 1. THE TREE OF LIFE AND THE TREE OF  THE  KNOWLEDGE  OF  GOOD  AND  EVIL

 Many Christians to this day believe that the fruit which caused Adam and
 Eve to fall was literally the fruit of a tree. But  how  could  God--the
 Parent of man--make a fruit so tempting (Gen.  3:6)  that  His  children
 would risk falling in order to eat it? How could He have placed  such  a
 harmful fruit where His children could reach it so easily?

 Jesus said, "Not what goes into the mouth defiles a man, but what  comes
 out of the mouth, this defiles a man." (Matt. 15:11). Then how could the
 food which man eats cause him to fall? The original sin of man has  been
 inherited from the first man and the first woman.  How  could  something
 edible be the source of that sin  or  the  cause  of  transmitting  that
 original sin to the children? That  which  is  inherited  is  passed  on
 through the blood lineage. What a man has eaten  cannot  be  transmitted
 from one generation to the next.

 There are many who believe that God created the fruit of the Tree of the
 Knowledge of Good and Evil and commanded man <Page 66>not to eat  of  it
 in order to test man's obedience to Him. We must  ask:  would a  God  of
 Love test man so mercilessly by a means that could cause his death? Adam
 and Eve knew they would die when they ate the fruit, for  God  had  told
 them. Yet they ate it. We cannot understand why Adam and Eve,  who  were
 far from starvation, would disobey God's command at the  risk  of  their
 lives. The fruit of the Tree of the Knowledge of Good and Evil must have
 been so extraordinarily stimulating and so ardently desired that fear of
 punishment--even  death--could  not   deter   them   from   eating   it.

 If the fruit of the Tree of the Knowledge of Good and  Evil  was  not  a
 material fruit, but a symbol, what does this symbol represent? To answer
 this question let us begin with an examination  of  the  Tree  of  Life,
 which grew in the Garden of Eden along with the Tree of the Knowledge of
 Good and Evil (Gen. 2:9). When we grasp the true character of  the  Tree
 of Life, we will also know the nature of the Tree of  the  Knowledge  of
 Good and Evil.

 (1) The Tree of Life

 According to the Bible, the hope of fallen man lies in the Tree of Life,
 that is, in becoming a Tree of Life. Israelites  of  the  Old  Testament
 looked toward the Tree of Life as their ultimate hope (Prov. 13:12). The
 hope of Christians from Jesus' day to the present time has been directed
 toward the Tree of Life (Rev. 22:14). Since the ultimate hope of  fallen
 man is the Tree of Life, we can conclude that the hope  of  Adam  before
 his fall was also the Tree of Life.

 Why can we conclude that the hope of Adam was  to  attain  the  Tree  of
 Life? Genesis 3:24 says  that  after  Adam  committed  sin,  God  placed
 cherubim and a flaming sword to guard the Tree of Life. Due to his fall,
 Adam was driven from the  Garden  of  Eden  (Gen  3:24)  without  having
 attained the Tree of Life. Ever <Page 67>since then, fallen man has  set
 his hope upon attaining what Adam failed to attain--the  Tree  of  Life.

 What must Adam have hoped while he was in  the  process  of  growing  to
 perfection? He hoped to reach perfect manhood without falling  and  thus
 fulfill God's ideal of creation. So we can now understand the importance
 of the Tree of Life as "manhood fulfilling the ideal  of  creation",  as
 perfected  Adam.  The  Tree   of   Life   represents   perfected   Adam.

 Had Adam attained the Tree of Life, all his descendants also could  have
 attained the Tree of Life and thus they could have realized the  Kingdom
 of Heaven on earth. But Adam fell and God placed the  flaming  sword  at
 the entrance of the Garden to guard it. So the Tree of Life remains  the
 hope of fallen man, who is trying to  restore  the  ideal  of  creation.

 Why is the quest to attain the Tree of Life so difficult that none  have
 attained it? Fallen man, burdened with original sin, cannot achieve that
 goal by his own ability alone. A man who  has  fulfilled  the  ideal  of
 creation on earth must come and  draw  all  fallen  men  to  himself  in
 harmonious oneness (Rom. 11:17). Such a man must come to show fallen men
 the way. Jesus came as the Tree of Life to fulfill the hope of  the  Old
 Testament  saints,  who  had  waited  for  his  advent  (Prov.   13:12).

 Acts 2:4 states that the saints, on the day of Pentecost, could  receive
 the Holy Spirit, through whom all mankind might come to Jesus, the  Tree
 of Life, and be joined with  him.  This  would  happen  only  after  the
 distribution of the "tongues as of fire", that is, the  sword  of  fire,
 which guards the way  to  the  Tree  of  Life.  In  this  way  only  are
 Christians spiritually joined with Jesus. Thus,  no  matter  how  devout
 their faith in Jesus, parents cannot but give birth to sinful  children,
 who are required to undergo the redemption of sins. We  know  that  even
 the most pious saints have not been able to  remove  the  original  sin;
 there-<Page 68>fore, even they must transmit this sin to their  children
 (cf. Part I, Ch. 4, Sec. I--140).

 Therefore, Christ must come again on earth as the Tree of Life to  carry
 out the providence of the redemption of mankind  from  original  sin  by
 grafting men to himself. This is the reason that the saints of  the  New
 Testament Age wait for the Tree of Life recorded  in  Revelation  22:14,
 which is, in fact, the Lord of the Second Advent.

 We can understand that the purpose of God's providence of  salvation  is
 to restore the Tree of life which was lost in the Garden of  Eden  (Gen.
 2:9), to the Tree of Life mentioned in Revelation 22:14. Because of  the
 fall, Adam could not attain the first Tree of  Life.  Therefore,  Christ
 must come again as the last Adam (Rev. 22:13) in order  to  save  fallen
 man. It is for this reason that Christ is called the "last Adam" (I Cor.
 15:45).

 (2) The Tree of the Knowledge of Good and Evil

 God created Adam, and He also created Eve as Adam's spouse.  Thus,  when
 we find in the Garden of Eden a tree symbolizing manhood, we know  there
 must be another tree symbolizing womanhood. The Tree of the Knowledge of
 Good and Evil, which was described as standing with  the  Tree  of  Life
 (Gen. 2:9), was thus the symbol of Eve.

 The Bible refers to Jesus as the vine (John 15:5),  or  the  olive  tree
 (Rom. 11:17). Likewise, Adam and  Eve  are  represented  by  two  trees.

 2. THE TRUE NATURE OF THE SERPENT

 In the Bible we read that the serpent tempted Eve to sin  (Gen.  3:4-5).
 What does this serpent signify? The answer is found by studying the true
 character of the serpent in the third  chapter  of  Genesis.  <Page  69>

 The serpent described in the Bible could converse with man. Moreover, he
 caused the fall of man, who is a spiritual being. Therefore, the serpent
 also must have been a  spiritual  being.  He  knew  God's  intention  to
 prohibit man from eating the fruit of the Tree of the Knowledge of  Good
 and Evil. This tells us  decisively  that  the  serpent  was  spiritual.

 In Revelation 12:9 we read further that the  "great  dragon  was  thrown
 down, that ancient serpent", who is called the devil by some, and  Satan
 by others. This "ancient serpent" was the same one  which  tempted  Adam
 and Eve in the Garden of Eden. This serpent  is  called  the  devil  and
 Satan who, as we know, has constantly directed  the  human  mind  toward
 evil. Therefore, Satan must  be a  spiritual  being.  If  the  devil  is
 spiritual, the serpent symbolizing the devil also must be spiritual.  So
 we are assured that the serpent which tempted  the  first  man  and  the
 first woman was not an animal but was a spiritual being.

 A question we must resolve, then, is whether the serpent existed  before
 the time of the creation or was formed at the creation. If this  serpent
 was a being in existence before creation with a purpose contrary to that
 of God, the struggle between  good  and  evil  in  the  world  would  be
 inevitable and eternal. God's providence  of  restoration,  then,  would
 come to naught; and monism, the belief that all things were  created  by
 one God, would be disproven. We cannot avoid the conclusion,  therefore,
 that the spiritual being, likened to a serpent, was a  being  originally
 created for the purpose of goodness who later fell and was  degraded  to
 become Satan.

 What kind of spiritual being could have conversed with man, known  God's
 will, lived in heaven (the world of  spirit),  and  could  dominate  the
 human soul, transcendent of time and space, even after this being's fall
 and degradation? There is no being  endowed  with  such  characteristics
 except an angel. The <Page 70>serpent, then, must have been a figurative
 term for an angel. We read in II Peter 2:4 that God did  not  spare  the
 angels when they sinned but cast them into hell.  So  we  must  conclude
 that the true nature of the serpent, which tempted man to sin, was  that
 of an angel.

 The serpent's tongue is split in two. This  symbolizes a  man  or  being
 which utters two different things with one tongue, a being which lives a
 double life with one heart. The serpent is also the symbol  of  one  who
 induces others to sacrifice themselves for his own benefit. The  serpent
 twists its body around the prey, and then devours it. For these reasons,
 the  Bible  likened  the  angel  which  tempted   man   to  a   serpent.

 3. THE FALL OF THE ANGEL AND THE FALL OF MAN

 Now we know that the serpent which tempted man to fall was an angel, and
 that this angel, having fallen into sin, became Satan.  Let  us  further
 investigate what  kind  of  sin  the  angel  and  (the)  man  committed.

 (1) The Crime of the Angel

 Jude 1:6-7 reads:

   And the angels that did not keep their own position  but  left  their
   proper dwelling have been kept by him in eternal chains in the nether
   gloom until the judgment of the great day; just as Sodom and Gomorrah
   and the surrounding cities, which likewise acted immorally [committed
   fornication] and indulged in unnatural lust, serve as an  example  by
   undergoing a punishment of eternal fire.

 From this we can reason that the angel fell as the result of an  immoral
 act of unnatural lust, and that act was fornication.

 Fornication is a crime which cannot be committed by  one  person  alone.
 Therefore, we must know with whom the angel committed fornication in the
 Garden of Eden. In order to know <Page 71>that, let us first investigate
 what kind of crime was committed by man.

 (2) The Crime of Man

 In Genesis 2:25 we read that Adam and  Eve  were  naked,  and  were  not
 ashamed of their nakedness. But, after the fall, they became ashamed  of
 their nakedness and sewed fig leaves together into aprons to cover their
 lower parts (Gen. 3:7). If they had committed sin by  eating  an  actual
 fruit of a "tree of the knowledge of good and  evil",  they  would  have
 concealed their hands and mouths instead. It is the  nature  of  man  to
 conceal an area of  transgression.  They  covered  their  sexual  parts,
 clearly indicating that they were ashamed of the sexual areas  of  their
 bodies because they had sinned through them. From this we know that they
 committed sin through the sexual parts of their bodies.

 In Job 31:33 it is written: "If I have concealed my transgressions  from
 men,  by  hiding  my  iniquity  in  my  bosom...".  Adam  concealed  his
 transgression by covering the sexual part of his body  after  the  fall.
 This again indicates that the sexual part of Adam's body was the area of
 transgression. Thus we must conclude that Adam's sexual part became  the
 place of transgression, because Adam committed sin  through  that  part.

 In the world before the fall of man, what act could man  have  performed
 at the risk of his life? It could be nothing else but an improper act of
 love. From the viewpoint of God's creation,  love  should  be  the  most
 precious and holy act in the world. Nevertheless,  men  since  the  fall
 have often regarded the act of love as despicable, because love was  the
 very cause of the human fall. This further demonstrates  that  man  fell
 because of fornication. <Page 72>

 (3) The Act of Adultery between the Angel and Man

 Thus far, we have clarified the fact that man was tempted  by  an  angel
 and fell. Both man and the angel fell because  of  fornication.  In  the
 world of creation, men and angels are the only spiritual beings  capable
 of having a relationship of love. From the above, we can  conclude  that
 there must have been some act of adultery between  man  and  the  angel.

 John 8:44 says, "You are of your father the devil, and your will  is  to
 do your father's desires.". Again, Revelation 12:9  clarifies  that  the
 devil is Satan, and that Satan is the "ancient  serpent"  which  tempted
 man. From these Biblical verses we can assert that man is the descendant
 of the devil and, naturally, the descendant of Satan; and  thus,  he  is
 the descendant of the serpent. What were the  circumstances  surrounding
 the affair which made man the descendant of  the  fallen  angel,  Satan?
 These circumstances are related to the fact that adultery was  committed
 between the first human ancestors and the angel. From this act, all  men
 came to be born of Satanic lineage, apart from God's. In Romans 8:23, it
 says: ...we ourselves, who have the first fruits of  the  Spirit,  groan
 inwardly as we wait for adoption as sons, the redemption of our  bodies.

 In Matthew 3:7,  John  the  Baptist  reproached  the  faithless  people,
 calling them a "brood of vipers"--sons of Satan. Again, in Matthew 23:33
 Jesus rebuked the Jews, saying, "You serpents, you brood of vipers,  how
 are you to escape being sentenced to hell?".

 From these Biblical references  we  can  ascertain  that  there  was  an
 adulterous relationship between the angel and man, and this  became  the
 cause of the fall of man. <Page 73>

 4. THE FRUIT OF THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL

 We have previously clarified the fact that the tree of the Knowledge  of
 Good and Evil is Eve. What then does the fruit of the tree symbolize? It
 symbolizes Eve's love. Just as a fruit  tree  multiplies  by  the  fruit
 which contains its seed, Eve should have multiplied children of goodness
 through her love centered on God. But instead, Eve  multiplied  children
 of evil through her love centered on Satan. Eve was  created  to  become
 perfect through the period of growth she could bear either good fruit or
 bad fruit through her love. Consequently, her love was called "the fruit
 of the Tree of the Knowledge of Good and Evil", while  she  herself  was
 called "the Tree of the Knowledge of Good and Evil".

 Then, what did the act of eating the fruit of the Tree of the  Knowledge
 of Good and Evil signify? When we say we eat something, it means that we
 make it into our blood and flesh. Eve should have multiplied children of
 good lineage through her blood and flesh of goodness  derived  from  the
 good "fruit" she ate in her love centered on God. Instead, she  produced
 a sinful world by multiplying children of bad lineage through her  blood
 and flesh of evil derived from the evil "fruit"  she  ate  in  her  love
 centered on Satan. Accordingly, Eve's having eaten the fruit of the Tree
 of the Knowledge of  Good  and  Evil  signifies  that  she  had a  blood
 relationship with the angel (Satan) through her evil  love  centered  on
 him.

 Genesis 3:14 states that God cursed the fallen angel, saying  he  should
 go upon his belly and should eat dust all the days of  his  life.  "Upon
 your belly you shall go" means that the angel becomes a miserable being,
 unable to function properly according to the original way  of  creation.
 To have to "eat dust" means that  he  has  to  live  by  receiving  evil
 vitality elements from the sinful world, deprived of the right  to  have
 elements of life from <Page 74>God, since he was thrown down from heaven
 (Is. 14:12, Rev. 12:9).

 5. THE ROOT OF SIN

 According to what has been elucidated by the  Bible,  we  have  come  to
 understand that the root of sin is not that the  first  human  ancestors
 ate a fruit, but that they had an illicit  blood  relationship  with  an
 angel symbolized by a serpent. Consequently, they could not multiply the
 good lineage of God, but rather multiplied the evil  lineage  of  Satan.

 Furthermore, there is another fact which demonstrates clearly  that  the
 root of man's sin stems from adultery. It is because  the  root  of  sin
 began by a blood relationship that the original sin is transmitted  from
 generation to generation. Every religion which teaches how to  eliminate
 sin has called adultery the greatest sin, and has emphasized an  ascetic
 life in order to prevent it. This also demonstrates that the root of sin
 lies in adultery. The Israelites  were  circumcised  as a  condition  of
 redemption to become God's elect, because the root of sin lay in  having
 received evil blood because of adultery, and  they  wanted  to  sanctify
 themselves to make a condition that the evil blood be removed from their
 flesh as fallen men.

 The principal cause of the downfall of numerous nations, national heroes
 and patriots, was adultery, because the urge  to  commit  adultery,  the
 root of sin, was always at work in the mind of  man  without  his  being
 conscious of it. We may be able to eradicate all other sins by elevating
 the ethics and the morality of  man  through  religion,  education,  and
 improvement of the economic and social system. But in present conditions
 no one can prevent the crime of adultery, which has become  increasingly
 prevalent as the development of civilization makes human life easier and
 more indolent. Therefore, we can never expect  the  ideal  world  to  be
 established unless we can eradicate <Page 75>the source of  this  crime.
 Accordingly, the Lord of the Second Advent must be able  to  solve  this
 problem completely. All these facts prove that the root of sin  lies  in
 adultery.

 SECTION II--THE MOTIVATION AND PROCESS OF THE FALL

 We have already clarified in Section I the fact that the serpent was  an
 angel who caused Eve to fall. Since the motivation of the human fall lay
 within the angel, we must know something about the angel before  we  can
 really know the motivation and process of the fall.

 1. THE CREATION OF THE ANGEL, HIS MISSION, AND HIS RELATIONSHIP  TO  MAN

 All beings were created by  God.  The  angels  were  no  exception.  God
 created the angelic world before anything else. Genesis 1:26 records the
 story of creation: "Let us make man in our image, after  our  likeness",
 putting the first person in the plural.  This  is  not  because  He  was
 speaking as a trinity, as many theologians have interpreted, but because
 He was speaking to the angels, who had been  created  before  man  (Gen.
 1:26).

 God created the angels as servants who were to assist in the creation of
 the universe, and in His dispensation for it  (Heb.  1:14).  The  angels
 conveyed to Abraham the important  words  of  blessing  from  God  (Gen.
 18:10), heralded Mary's conception of Christ (Matt.  1:20,  Luke  1:31),
 and unchained Peter and led him out of prison  (Acts  12:7-11).  We  can
 find numerous examples in the Bible of the angels working  for  God.  In
 Revelation 22:9 the angel calls himself a "servant",  while  in  Hebrews
 1:14, angels are said to be "ministering spirits". Again, we  may  <Page
 76>find in many biblical verses solid proof of the  angels  having  been
 created to honor and praise God (Rev. 5:11-12, 7:11-12).

 Let  us  now  investigate  the  relationship  between  man  and  angels,
 according to the principle of creation. Since God  created  men  as  His
 children, giving them dominion over all creation (Gen.  1:28),  man  was
 supposed to dominate the angels, too. I Corinthians 6:3  says  that  man
 has the authority to judge the angels. Many  who  communicate  with  the
 spirit  world  frequently  see  angels  ministering  to  the  saints  in
 Paradise. This, too, is a good example illustrating that angels minister
 to men.

 2. THE SPIRITUAL FALL AND THE PHYSICAL FALL

 Since God created man in spirit and flesh, the fall also took  place  in
 spirit and flesh. The fall through the blood  relationship  between  the
 angel and Eve was the spiritual  fall,  while  that  through  the  blood
 relationship between Eve and Adam was the physical fall.

 How could there be a sexual relationship  between  the  angel  and  man?
 Feelings and sensations are felt and responded to in the  invisible,  or
 spirit world. Contact between a  spirit  and  earthly  man  (who  has  a
 spirit) is not very different from contact  between  two  earthly  human
 beings. Therefore, sexual union between a human being and  an  angel  is
 actually possible.

 We can understand what has been said here even more clearly through  the
 following stories. There are recorded instances in human society  of  an
 earthly man leading a married life with a spirit. There is the story  of
 the angel who, in wrestling with Jacob, touched the hollow of his  thigh
 and put it out of joint (Gen. 32:25). Still another story is  about  the
 angels who appeared in Abraham's home and ate the meat and other food he
 had prepared for them (Gen. 18:7-8), and the two angels visiting Lot who
 ate the unleavened bread he baked for them.  <Page  77>The  men  of  the
 city, excited in sexual desire upon seeing them,  surrounded  the  house
 and called to Lot, "Where are the men who came  to  you  tonight?  Bring
 them out to us, that we may know them."  (Gen.  19:5).  These  incidents
 illustrate  the  possibility  of  contact  between   men   and   angels.

 (1) Spiritual Fall

 God created the angelic world (Gen. 1:26) and put Lucifer (signified  by
 "Day Star, son of Dawn",  Is.  14:12)  in  the  position  of  archangel.
 Lucifer was in a position to  monopolize  God's  love  as  the  mediator
 between God and the angelic world, just as Abraham was the  channel  for
 God's blessing to the Israelites. However, God, after  creating  men  as
 His children, loved them much more than He loved Lucifer, who  had  been
 created as His servant. In fact, Lucifer received  the  same  amount  of
 God's love as he had before the creation of man, but when  he  saw  that
 God loved Adam and Eve more, he  felt  that  God  loved  him  less  than
 before. This situation is similar to the biblical story of the  laborers
 who had begun working early in the morning; seeing that those  who  were
 hired late and worked little received the same wage as they,  they  felt
 underpaid, although they received the promised amount  (Matt.  20:1-15).
 Lucifer, who felt a decrease of love, tried to tempt Eve  to  submit  to
 him in order that he might enjoy the same position in human society that
 he did in the angelic world. This was the motivation  of  the  spiritual
 fall.

 All  things  were  created  to  receive  God's  dominion  through  love.
 Therefore, love is the source of life and the essence of happiness; love
 is the ideal of all creation. Accordingly, the more one  receives  God's
 love, the more beautiful he or she becomes. So it was very natural  that
 Eve looked most beautiful in Lucifer's  eyes.  Moreover,  when  Eve  was
 susceptible to his temptation. Lucifer was  strongly  stimulated  by  an
 impulse of love toward Eve. At this point, Lucifer dared to  seduce  Eve
 at <Page 78>the risk of his life. Lucifer, who left his position due  to
 excessive desire, and Eve, who desired to  have  her  eyes  opened  like
 God's through a sexual relationship before she was ready  for  it,  thus
 formed a reciprocal base and had  sexual  intercourse  with  each  other
 through their give and take action (Gen 3:5-6). Since the power of  love
 derived from their give and take action was not based on the  Principle,
 they fell into an illicit relationship of spiritual love.

 According to the principle that men were created  to  exchange  elements
 with the objective being with whom they have  become  one  body  through
 love, Eve received certain elements from Lucifer when  she  joined  into
 one body with him through love. First, she  received  from  Lucifer  the
 sense of fear, which came from his guilty conscience  because  of  their
 violation of the  purpose  of  creation.  Second,  she  received  wisdom
 enabling her to perceive that her intended spouse in the original nature
 of creation was not Lucifer but Adam. At that time Eve was still in  the
 period of immaturity. Therefore, she was immature in her wisdom  compare
 to the archangel, who had already reached a certain level  of  maturity.
 Thus she received the wisdom of the archangel.

 (2) Physical Fall

 Adam and Eve should have become husband and wife, eternally centered  on
 God, after their perfection. However, Eve joined with Adam after she had
 the illicit relationship with the archangel in  her  period  of  growth.
 Adam,  too,  fell  in  his  growth  period.   The   premature   conjugal
 relationship thus established between Adam and Eve was centered on Satan
 and caused the physical fall.

 As mentioned above, Eve obtained,  from  the  spiritual  fall  with  the
 archangel, the sense of fear  arising  from  the  pangs  of  her  guilty
 conscience, and the wisdom to understand that her  intended  spouse  was
 not the archangel but Adam. Eve then <Page 79>seduced Adam in  the  hope
 that she might rid herself of the fear derived from the fall  and  stand
 before God by becoming, even then, one body with Adam, who was meant  to
 be her spouse.  This  was  the  motivation  behind  the  physical  fall.

 Eve, having become one body with the  archangel  through  their  illicit
 sexual relationship, was in the  position  of  the  archangel  to  Adam.
 Therefore, Adam, whom God loved, looked very beautiful to her. Adam  was
 Eve's only hope for returning to God. Feeling this,  Eve  tempted  Adam,
 just as the archangel had tempted her. Adam and Eve formed a  reciprocal
 base, and through their give and take action, the  power  of  love  drew
 them closer. This powerful love made Adam leave  his  original  position
 and finally caused Eve and him to have an illicit  sexual  relationship.

 Adam, by becoming one body with Eve, inherited all the elements Eve  had
 received from Lucifer, in the same manner she did. These  elements  were
 then transmitted to their descendants. Despite Eve's fall, if  Adam  had
 reached perfection without forming a reciprocal  base  with  the  fallen
 Eve, he as the perfected subject would have  remained  intact,  and  the
 providence to restore Eve alone would have been  much  easier.  However,
 Adam also fell, and mankind has multiplied in sin to  the  present  day,
 thus perpetuating the lineage of Satan.

 SECTION III--THE POWER OF LOVE, THE POWER OF THE  PRINCIPLE,  AND  GOD'S
 COMMANDMENT

 1. THE HUMAN FALL SEEN FROM THE VIEWPOINT OF THE POWER OF LOVE  AND  THE
 POWER OF THE PRINCIPLE

 Man was created to live in accordance with the Principle. Therefore,  it
 cannot be that the power of the Principle  would  cause  the  fall,  and
 throw man off the track. We can compare <Page 80>this to a  train  which
 cannot run off the track by itself. For a train to run  off  the  track,
 there must be a breakdown in the engine or  the  rail,  or  an  external
 force stronger than its own running force must collide with  it,  coming
 from a different direction. Likewise, man can fall when a certain power,
 stronger than that of the Principle which makes him  grow,  and  with  a
 different purpose, collides with him. The power which is  stronger  than
 that of the Principle is nothing else but the power of love.  Therefore,
 man, in an immature state, could fall because of the power of  love,  if
 it was not centered on the Principle.

 Why, then, was the  power  of  love  stronger  than  the  power  of  the
 Principle, such that man fell  when  he  met  with  love  headed  for  a
 different purpose?

 According to the principle of creation, God's  love  is  the  subjective
 love,  manifested  through  the  four  position  foundation,  which   is
 established by having perfected the three objective purposes through the
 three objective loves. Therefore, love is the source of man's  life  and
 happiness, because without God's love,  the  four  position  foundation,
 which is the purpose of man's creation, could never be established. God,
 through love, should have dominion over man, who is created through  the
 Principle. Therefore, in order that love may have the greater value, the
 power of love must be stronger than that of the Principle. If the  power
 of love were weaker than that of the Principle, God's love would not  be
 able to dominate man, who was created through the Principle. Rather, man
 would be concerned with the Principle more than with  God's  love.  This
 was the reason that Jesus wanted to raise his disciples with  the  truth
 and save them with love.

 2. THE PURPOSE OF GOD'S GIVING MAN THE COMMANDMENT

 What could  have  been  the  purpose  God's  giving  Adam  and  Eve  the
 commandment not to eat the fruit? If Adam and Eve, <Page 81>who were not
 in God's direct dominion of love due to their immaturity,  should  enter
 into a reciprocal relationship with the archangel based on  unprincipled
 love, they could fall, since the power of love was stronger than that of
 the Principle. But, however strong the power  of  the  archangel's  love
 was, if they had followed God's commandment without  responding  to  the
 angel, performing the action of give and take with God alone, they could
 not have fallen. In that case, the power of unprincipled love could  not
 have any effect. Since they formed a reciprocal base with the  archangel
 and performed give and take action with him, against God's  commandment,
 the power  of  illicit  love  made  them  deviate  from  the  Principle.

 It was not simply because He wanted to prevent him from falling that God
 gave such a commandment to man while  he  was  yet  immature.  God  also
 wanted man to enjoy dominion over all creation by having him inherit His
 creative nature. Thus, Adam and Eve  should  have  perfected  themselves
 through their faith in the Word, as their own portion of  responsibility
 (cf. Part I, Ch. 1, Sec. V, 2.2--55).

 God gave this commandment not to the archangel but to man; He sought  to
 exalt man's dignity and qualification in the principle  of  creation  so
 that man might dominate even the archangel from the  position  of  God's
 son.

 3. THE PERIOD NECESSITATING THE COMMANDMENT

 Would God's commandment not to eat of  the  fruit  have  been  necessary
 forever? Seen from the viewpoint  of  love,  the  fulfillment  of  God's
 second blessing is that Adam and Eve enter into  God's  direct  dominion
 through His love by becoming husband and wife, centering on God's  love,
 and multiplying their children (Gen. 1:28). Therefore, man  was  created
 to be allowed, by the Principle, to eat the fruit after his  perfection.
 <Page 82>

 Since the power of love is stronger than that of the Principle, Adam and
 Eve could not have fallen if they had  become  husband  and  wife  after
 their perfection, and entered into God's direct dominion  through  their
 absolute love. (In this case, no man nor any other power could break the
 power of  the  absolute  conjugal  love.  Moreover,  the  power  of  the
 archangel's love, which is supposed to be lesser and weaker  than  man's
 could by no means have severed their reciprocal love  centered  on  God.
 Therefore, God's commandment not to eat of the  fruit  would  have  been
 necessary for Adam and Eve only  in  the  period  of  their  immaturity.

 SECTION IV--THE RESULT OF THE HUMAN FALL

 What was the result brought about in the world  of  creation,  including
 man and the archangel, by the spiritual and physical fall  of  Adam  and
 Eve? Let us examine this important question.

 1. SATAN AND FALLEN MAN

 We have previously mentioned that Lucifer,  the  fallen  archangel,  was
 called Satan. Man fell, becoming Satan's child, because  he  formed  the
 four position foundation centered on Satan, thus becoming one body  with
 him through their blood relationship. Therefore, Jesus said that  fallen
 men are of their father the devil (John 8:44),  and  on  many  occasions
 called them the brood of vipers, that is,  sons  of  Satan  (Matt.  3:7,
 12:34, 23:33). Romans 8:23 says,  "...not  only  the  creation,  but  we
 ourselves, who have the first fruits of the Spirit, groan inwardly as we
 wait for adoption as sons...". This is because man  could  <Page  83>not
 inherit God's lineage, but inherited Satan's instead, due to the fall of
 the first human ancestors.

 If Adam and Eve had established the four position foundation centered on
 God after having perfected themselves, the world under  the  sovereignty
 of God could have been established at that time. However, they  fell  in
 the period of immaturity, thus  forming  the  four  position  foundation
 centered on Satan. Therefore, the world came under Satanic  sovereignty.
 John 12:31 says that Satan is the "ruler of this  world",  while  in  II
 Corinthians 4:4 Satan is called the "god of this  world".  This  is  the
 manner in which Satan came to dominate man, who had been created  to  be
 the dominator of the whole creation,  and  thus  came  to  dominate  the
 creation as well. Therefore, Romans 8:19 says that  the  creation  waits
 with eager longing for the revealing of the sons of God. This  signifies
 that all creation, being now under the dominion of Satan while it should
 be dominated by perfected men, is anxious to repel Satan and to see  the
 revealing of the men  of  the  original  nature  of  creation,  who  are
 entitled to dominate all creation in love.

 2. SATAN'S ACTIVITIES IN HUMAN SOCIETY

 Satan is constantly accusing men before God, just as  he  did  with  Job
 (Job 1:9-11), in order to put them into hell. However, even Satan cannot
 perform this kind of evil action without having an object with  whom  to
 form a reciprocal base for give and take action. The  objects  of  Satan
 are the evil spirits in the spirit world.  The  objects  of  these  evil
 spirits are the spirit men of evil men on  earth.  The  objects  of  the
 spirits of evil men on earth are their own physical  bodies.  Therefore,
 Satanic power, conveyed by evil spirits, results in  the  evil  physical
 activities of earthly men. Therefore, we read in Luke  22:3  that  Satan
 entered into Judas Iscariot. Again in Matthew 16:23, Jesus called  Peter
 <Page 84>"Satan". In the Bible, evil spirit men are called  "angels"  of
 the devil (Matt. 25:41).

 To restore the earthly Kingdom of Heaven (Part I, Ch. 3,  Sec.  II--103)
 means to realize the world in  which  Satan  can  never  act,  by  man's
 severing completely his reciprocal base with  Satan  and  restoring  his
 reciprocal base with God, thus entering in give  and  take  action  with
 Him. That God keeps  Satan  in a  bottomless  pit  in  the  Latter  Days
 signifies that Satan will be unable to act since he will have  lost  his
 object with which to work. In order for man to be able to  cut  off  his
 reciprocal base with Satan and be rightfully able to judge him  (I  Cor.
 6:3), he must know the true character of Satan's crime  and  accuse  him
 before God. However, God in creating angels and men, gave them  freedom;
 and so He cannot restore them by force. Therefore, man should be able to
 make Satan come to a natural surrender by exalting the Word, through the
 accomplishment of his own portion of responsibility by his own volition,
 before he can be restored to the status of a man of the original  nature
 of creation. The history of  the  providence  of  restoration  has  been
 prolonged for such a long time because God is developing His  providence
 according to such principles.

 3. GOOD AND EVIL SEEN FROM THE NATURE OF PURPOSE

 We have already  defined  good  and  evil  in  the  "Original  Value  of
 Creation" (Part I, Ch. 1, Sec. IV--46). Let us now investigate good  and
 evil, seen from the nature of purpose. If Adam and Eve  had  established
 the four position foundation centered on God through the love with which
 they were originally endowed, they would  have  realized  the  world  of
 goodness. But they realized a world of evil because they had established
 the four position foundation centered on Satan through their love  which
 had a purpose contrary to  goodness.  Therefore,  good  and  evil  <Page
 85>can result from the same action, but have a different  direction  and
 purpose.  There  are  many  examples  illustrating  that  human  nature,
 considered evil, would be good if it pursued the purpose of God's  will.
 For instance, human desire or ambition, usually considered evil, is part
 of the original nature of creation endowed by God in the beginning. This
 is true because the purpose of creation was to obtain joy, and  joy  can
 be attained only when desire is fulfilled.  If  man  had  no  desire  or
 ambition, he could have no joy. If man had no  desire  or  ambition,  he
 would have no ambition to receive  God's  love,  to  want  to  live,  to
 perform good deeds, nor to develop. In this way, neither  God's  purpose
 of creation nor the providence of restoration could  be  fulfilled.  The
 maintenance and development of human society,  too,  would  be  impeded.

 The original desire of man, being the original nature of creation, comes
 to realize goodness if it is fruitful for the purpose of God's will.  On
 the contrary, if it is fruitful for the  purpose  of  Satan's  will,  it
 results in evil. From this principle, it is self-evident that  even  the
 world of evil, when turned toward the purpose of  goodness  centered  on
 Christ, will be restored to perfect goodness, thus realizing the Kingdom
 of God on earth (cf. Part I, Ch. 3, Sec. II, 2--105).  Accordingly,  the
 providence of salvation is to change the direction of the fallen  world,
 heading toward the purpose of Satan, to the direction of the Kingdom  of
 Heaven on  earth,  in  order  to  realize  God's  purpose  of  creation.

 The standard of goodness upheld in the course of this providence is  not
 absolute but relative. This is because, during a specific age, it may be
 considered good to follow the purpose of the sovereign's ideology, while
 it is considered evil to go against his purpose. But once  the  age  and
 the sovereign change, bringing a different ideology,  the  purpose  also
 will change, and with it the standard of good and evil. In any  religion
 or ideology, it is "good"  for  the  adherents  to  follow  the  purpose
 defined by the <Page 86>doctrine, while to go against it is "evil".  But
 for those of a different religion or ideology, or those who change their
 beliefs, the standard of good and evil would naturally differ  according
 to the difference in purpose.

 The  principal  cause  behind  the  conflicts  and   revolutions   which
 constantly take place in human society is the change in the standard  of
 good and evil which occurs, as the purpose sought  by  men  varies.  The
 standard of goodness in  the  course  of  restoration  is  thus  not  an
 absolute one but a relative one. However, when the sovereignty of  Satan
 is expelled  from  the  earth,  and  God,  the  eternal  absolute  Being
 transcendent of time  and  space,  restores  His  sovereignty  with  His
 absolute ideology, the purpose  determined  by  the  ideology,  and  the
 resultant standard of goodness, will also be absolute. This will be  the
 world of macrocosmic ideology which will be established by the  Lord  of
 the Second Advent. In fact, human  history  has  been  the  struggle  in
 pursuit  of  the  absolute  goodness  of  our  original  mind's  desire,
 constantly  undergoing  conflicts  and  revolutions.  Accordingly,   the
 conflicts and  revolutions  which  take  place  in  human  society  will
 continue  until  the  world  of  absolute   goodness   is   established.

 4. THE WORKS OF GOOD SPIRITS AND EVIL SPIRITS

 "Good spirits" is the collective name for God, good spirit  men  on  His
 side, and angels. What we call "evil spirits" are Satan and all the evil
 spirit men on his side. The works of good spirits and evil  spirits,  as
 in the case of good and evil, start at the same point in the same manner
 but are directed toward different purposes.

 Those who are involved in the works of good spirits enjoy an  increasing
 sense of peace and  righteousness;  even  the  physical  health  of  the
 individual will  improve.  The  works  of  evil  spirits  <Page  87>make
 individuals feel an increasing sense of insecurity,  fear,  and  egoism,
 even hindering the physical  health  of  the  obsessed.  Those  who  are
 ignorant of the Principle find it very hard to discern the good or  evil
 of the spiritual works. With the lapse of time, the results will  reveal
 the nature of the spirit. However, fallen man, situated halfway  between
 good (God) and evil (Satan), may sometimes cooperate with  the  work  of
 both good and evil spirits. In  many  cases,  even  the  works  of  evil
 spirits may combine with the  works  of  good  spirits  after a  certain
 period. So it is very difficult for  people  who  are  ignorant  of  the
 Principle to discern between them. It is a pity that in this  age,  many
 ministers and other religious workers condemn, from ignorance, the works
 of good spirits as those of evil spirits, thus going against God's  will
 without being aware of it. No one in the present day of such  increasing
 spiritual phenomena can guide men in spiritual communication  unless  he
 can discern  between  the  works  of  good  spirits  and  evil  spirits.

 5. SIN

 Sin is the act of violating the heavenly law by establishing a condition
 in which one forms a reciprocal base with Satan,  and  enters  into  the
 action of give and take with him. We can classify human  sin  into  four
 kinds. First is man's "original sin", which is the sin derived from  the
 spiritual and physical fall of the first human ancestors.  Original  sin
 is the root of all sins.

 Second is man's "hereditary sin", which is  the  sin  of  the  ancestors
 transmitted  to  the  descendants  through  blood   lineage.   The   Ten
 Commandments state that the sin of the parents will be conveyed  through
 several generations (Ex. 20:5).

 Third is the "collective sin". This is the sin for  which  everybody  is
 collectively responsible, even though it is neither his own  sin  nor  a
 hereditary sin.  An  example  of  this  kind  of  sin  <Page  88>is  the
 crucifixion of Jesus. The chief priests and scribes of  the  people  had
 Jesus  crucified;  therefore,  all  the  Jews   have   undergone   God's
 punishment, taking the responsibility as a whole. Likewise, all  mankind
 has had to suffer and will bear common responsibility until  the  Second
 Advent of the Lord.

 Fourth is the  "individual  sin"  which  everyone  commits  himself.  As
 mentioned above, we call original sin the root of all  sins.  Hereditary
 sin corresponds to the trunk, while collective sin  and  individual  sin
 correspond respectively to the branches and leaves of a tree.  All  sins
 come from original sin, which is the root of all  sins.  Therefore,  man
 cannot fundamentally liquidate all sins without getting rid of  original
 sin. However, no one has been able to uncover this  root  of  sin.  Only
 Christ, the True Parent, who comes as the root of life, can uncover  the
 root of sin(s) and liquidate it.

 6. THE ORIGINAL NATURE OF THE FALL

 Eve inherited from the archangel all the characteristics that came about
 when the archangel committed a sexual act with Eve against  God's  will.
 Then Adam, who entered into a blood relationship with Eve--who  in  turn
 was in the position of the archangel to him--came to  inherit  the  same
 characteristics. In this manner, these characteristics gave rise to  the
 fallen nature of man. We call these the "original nature of  the  fall".

 The basic motivation that thus caused the original nature  of  the  fall
 lay in the jealousy the archangel felt toward Adam. How could  there  be
 any such thing as jealousy in the archangel, who had  been  created  for
 the purpose of goodness? Originally,  the  archangel  was  endowed  with
 wisdom and desire, as the original nature of creation. He could  compare
 and discern that God's love toward men  was  greater  than  that  toward
 himself. It was quite natural for him to entertain the hope of receiving
 greater  <Page  89>love  than  anyone  else  because  he   possessed   a
 spontaneous  desire  for  the  greatest   love.   Such  a   desire   was
 automatically  conducive  to  jealousy.  Therefore,   jealousy   was   a
 by-product of the original nature of creation,  like  the  shadow  of  a
 thing produced by the light.

 However, after perfection, man could never fall due to  such  incidental
 desire. He would not dare commit such a crime,  because  he  would  know
 that the torment he would experience in fear of self-destruction,  after
 fulfilling such a desire,  would  be  far  greater  than  the  momentary
 satisfaction he would enjoy by fulfilling it.

 The world after the accomplishment of the purpose of creation should  be
 a systematic society, resembling a man in its form,  in  which  all  men
 have an integrated relationship with one another.  So,  the  harm  which
 comes to an individual is felt by the whole. Therefore, the  whole  body
 would keep the individual members from destruction.  Similarly,  in  the
 world in which the purpose of  creation  is  fulfilled,  any  incidental
 desire occurring from the original nature of creation would be used  for
 the development of human society; it could  never  cause  man  to  fall.

 We may roughly divide the original nature of the fall into four aspects.
 The first is the failure to take the standpoint of God in loving others.
 The motivation of the archangel's fall lay in his jealousy of  Adam;  he
 did not love him from the same standpoint as God. This led him to defile
 Eve. The nature by which a courtier feels jealous of a King's  favorite,
 instead of loving him from  the  standpoint  of  the  king,  is  another
 example of the original nature of the fall.

 The second is to leave one's own position. Lucifer fell by  leaving  his
 position because of an unrighteous desire to enjoy the same position  of
 love in human society as he did in the angelic world,  and  due  to  his
 attempt to receive  more  love  from  <Page  90>God.  Any  act  that  is
 performed apart from one's own position and limit, out of an unrighteous
 desire, is without exception, a manifestation of this original nature of
 the fall.

 The third is to reverse the dominion. The angel who was supposed  to  be
 under the dominion of  man,  dominated  Eve,  reversing  the  principled
 order. And Eve, who was supposed to  be  under  the  dominion  of  Adam,
 dominated him instead. This resulted in  the  fall.  Human  society  was
 thrown out of order by those who left their positions and reversed their
 dominions. This resulted because of the third  original  nature  of  the
 fall.

 The fourth is to multiply the criminal act. If Eve  had  not  multiplied
 her crime in Adam before her fall, Adam would have remained  intact.  To
 restore Eve alone would have been easy.  However,  Eve  caused  Adam  to
 fall, multiplying her crime in him. The desire of  evil  men  to  induce
 their colleague to commit crimes with them also comes from this original
 nature of the fall.

 SECTION V--Freedom and the Fall

 1. THE SIGNIFICANCE OF FREEDOM SEEN FROM THE VIEWPOINT OF THE  PRINCIPLE

 In discussing the nature of freedom in light of the Principle,  we  must
 first understand that there is no  freedom  apart  from  the  Principle.

 The word "freedom" expresses collectively both free will and free action
 which accompanies it. Because the former  and  the  latter  are  in  the
 relation of character and form, perfect freedom is  only  possible  when
 these two are combined. Naturally, where there is no free will, there is
 no free action. <Page 91>

 Free will not followed by free action cannot be perfected.  Free  action
 comes from free will, and  free  will  is  the  manifestation  of  one's
 original mind. The minds of men  of  the  original  nature  of  creation
 cannot operate apart from the Principle,  which  is  the  Word  of  God.
 Therefore, there can be no free  will  apart  from  the  Principle,  and
 naturally no true free action can follow. We can conclude that, for  men
 of the original nature of creation, there is no freedom whatsoever apart
 from the Principle.

 Secondly, there is no  freedom  unaccompanied  by  responsibility.  Man,
 created  according  to  the  Principle,  is  to   perfect   himself   by
 accomplishing his portion of responsibility through his  own  free  will
 (cf. Part I, Ch. 1, Sec. V, 2.2--55). Accordingly, man,  in  pursuit  of
 the purpose of creation, always tries to accomplish  his  responsibility
 according  to  his  free  will;  therefore,  there  can  be  no  freedom
 unaccompanied by responsibility.

 Thirdly, there is no freedom without  actual  results.  The  purpose  of
 man's attempt to accomplish his own  portion  of  responsibility  is  to
 attain the purpose of creation, and thus bring about actual  results  by
 which he can make God happy. Accordingly, freedom  always  seeks  actual
 results in the accomplishment of God's purpose of creation. There is  no
 freedom whatsoever without actual results.

 2. FREEDOM AND THE HUMAN FALL

 As previously explained, freedom cannot exist apart from the  Principle.
 Therefore, in accordance with the  principle  of  creation,  freedom  is
 always accompanied by responsibility and it  is  always  in  pursuit  of
 actual results to make God happy. Consequently, free acts  according  to
 free will should always result in goodness. Therefore, it cannot be that
 man would fall because of freedom. That is why in II Corinthians 3:17 it
 is <Page 92>stated, "The Lord is the Spirit, and where the Spirit of the
 Lord is, there is freedom.". We call this kind of freedom  "the  freedom
 of the original mind".

 Since Adam and Eve had been advised by God not to eat the fruit  of  the
 Tree of the Knowledge of Good  and  Evil,  they  should  have  kept  the
 commandment in accordance with  the  freedom  of  their  original  mind,
 without God's intervention. When Eve  was  about  to  deviate  from  the
 Principle, the freedom of her original mind, seeking the actual  results
 of goodness and responsibility in the Principle,  apparently  worked  to
 keep her from going off the track by arousing a sense of insecurity  and
 fear within her. Even after the fall, this freedom of the original  mind
 surely worked to have man return to God. Therefore, man could  not  have
 fallen due to the freedom of the original mind.  On  the  contrary,  the
 human fall had its fundamental cause in the fact that the power  of  the
 non-principled love was stronger than the directive power of the freedom
 of the original mind. After all, man lost his  freedom  because  of  the
 fall. However, God can work His providence of  restoring  man's  freedom
 because man, though fallen, still has a remainder of his original nature
 which seeks freedom in God. It is sound proof of man's  progress  toward
 restoring this freedom, long lost due to Satan, that, as time  goes  by,
 man's zeal for the pursuit of freedom grows, and he seeks it even at the
 risk of his life. Therefore, the purpose of man's search for freedom  is
 to accomplish the purpose of creation by bringing about actual  results,
 and to accomplish his responsibility in the Principle through  his  free
 action in accordance with his free will.

 3. FREEDOM, THE FALL, AND RESTORATION

 Angels were created to minister to men. Thus, men were free to deal with
 the angels. However, Eve, at the time of her  <Page  93>temptation,  was
 still immature both in wisdom and in heart, Thus, when Eve  was  blinded
 in wisdom (knowledge) and confused in heart (feeling) by the  temptation
 of the angel, she was forced to go beyond the line of fall  even  though
 she felt anxiety due to the freedom of her original mind, which  was  in
 pursuit of actual results and responsibility. This is because the  power
 of love with the angel was stronger than the  freedom  of  her  original
 mind. However free Eve may have been to deal with the angel, she  should
 have  believed  in  God's  commandment  not  to  eat  the  fruit,   thus
 restraining herself from responding to the temptation of the angel.  Had
 Eve restrained herself, she would not have fallen.  In  that  case,  the
 power of the non-principled love with the  angel  could  not  have  been
 generated. Despite the fact that freedom allowed Eve to respond  to  the
 angel, leading her to the line of fall, it was by no means  freedom  but
 the power of non-principled love that made  her  overstep  the  line  of
 fall.

 Since man was created to deal with the angels in freedom,  Eve  came  to
 deal with Lucifer. By Eve's performing give and take action with him  on
 a reciprocal base, they fell into non-principled love, and the power  of
 this love caused them to fall. On the  contrary,  fallen  man  can  also
 stand in the objective position to God in  freedom.  Therefore,  if  man
 performs the action of give and  take  with  God  on a  reciprocal  base
 according to the truth, he can restore the original nature  of  creation
 by the power of principled love. Man came to cry for freedom because  of
 the directional nature of the freedom of his original mind, which  seeks
 to restore the original nature of creation.

 Man, due to  the  fall,  became  ignorant  of  God  and  of  His  heart.
 Therefore, human will, due to ignorance, could not take a direction with
 which God could be pleased. However, in fallen man the  "heart-and-zeal"
 for the freedom of the original mind  directed  toward  the  purpose  of
 creation has been renewed, as  spirit  (internal  knowledge)  and  truth
 (external knowledge) <Page 94> have developed according to  the  age  in
 the providence of restoration. Subsequently, man's heart-and-zeal toward
 God has also been restored, heightening his desire to live in accordance
 with God's will.

 As man's volition for the  restoration  of  freedom  is  cultivated,  he
 naturally seeks to create the  social  circumstances  in  which  he  can
 realize freedom. Social revolution is unavoidable when the circumstances
 of the age cannot satisfy the desires of the men belonging to  the  age.
 The French Revolution in the 18th century is a  representative  example.
 Revolution will continue until the freedom of  the  original  nature  of
 creation is restored completely.

 SECTION VI--THE REASON GOD  DID  NOT  INTERFERE  WITH  THE  FIRST  HUMAN
 ANCESTORS' FALLEN ACT

 God, being omniscient and omnipotent, foresaw  the  possibility  of  the
 fallen act of the first human ancestors. He did not lack  the  power  to
 prevent Adam and Eve from committing the act. Why,  then,  did  God  not
 intervene to prevent the act of the fall when He foresaw it? This is one
 of the most important questions, but has been left  unsolved  throughout
 human history. We can give the following three points as the reasons God
 did not interfere with man's fallen act.

 1. FOR THE SAKE OF THE ABSOLUTENESS AND PERFECTION OF THE  PRINCIPLE  OF
 CREATION

 According to the principle of creation, God  created  man  so  that,  by
 inheriting His creative nature, man might dominate all  things  even  as
 God  dominates  mankind.  However,   man   must   perfect   himself   by
 accomplishing his portion of responsibility in <Page 95>order to inherit
 God's creative nature. We call this period  of  growth  the  "sphere  of
 indirect dominion", or the "sphere of dominion over the  result  of  the
 Principle". While men are in this sphere, God does  not  dominate  them;
 instead, He seeks to have them fulfill their portion of  responsibility.
 God is to dominate men directly only  after  their  perfection.  If  God
 should interfere with their acts during  the  growth  period,  it  would
 amount to God's ignoring man's portion of responsibility. In that  case,
 God Himself would be ignoring the principle of  creation,  in  which  He
 exalts man as the dominator of  all  things  by  giving  him a  creative
 nature. If  the  Principle  should  be  ignored,  the  absoluteness  and
 perfection of the Principle would be lost. Since  God  is  the  Creator,
 both absolute and perfect, the principle of creation which He set  forth
 should also be absolute and perfect. Therefore, God could not  interfere
 with the act of the fall while men were in the period of growth, for the
 sake of the absoluteness and perfection of the  principle  of  creation.

 2. IN ORDER THAT GOD ALONE BE THE CREATOR

 God intervenes with beings or acts only within  the  Principle,  but  He
 does not interfere with beings or acts outside the  Principle  and  thus
 not of His creation. Therefore, if God interferes with any such being or
 act, that being or act becomes recognized  as  part  of  the  Principle.

 When viewed from this standpoint, if God had intervened  in  the  fallen
 act of the first human ancestors, it would have meant that even the  act
 of the fall would have been given the value of creation, and  that  this
 sinful act would have been recognized as part of the Principle.  If  so,
 it would have caused God to set up a  new  principle  which  would  have
 called for His recognizing the sinful act as an act  of  the  Principle.
 Since Satan initiated this process, this means  that  Satan  would  have
 created a new principle, making himself a creator  along  with  God.  In
 order <Page 96>that God alone be the Creator,  He  could  not  interfere
 with the act of the fall.

 3. IN ORDER TO SET UP MAN AS THE DOMINATOR OF ALL THINGS

 God created man and blessed him, and set him up to be the  dominator  of
 all things (Gen. 1:28). In order for man to dominate all things  as  God
 desired, he should  have  possessed  certain  qualifications  as a  lord
 because he could  only  dominate  others  from a  position  superior  to
 theirs.

 Just as God was qualified  to  dominate  all  men  because  He  was  the
 Creator, man had to have the creativity of God in order to be  qualified
 as the dominator of all things.  Therefore,  God  made  man  to  perfect
 himself by accomplishing his own portion of responsibility  through  the
 period of his growth, in order to qualify him as the  dominator  of  all
 things. Therefore, man should possess the qualities of dominion that can
 be obtained only by perfecting himself  through  such a  course  in  the
 Principle, before he can dominate all things. If God directly  dominated
 and interfered with man in the period of his immaturity, it would result
 in making him the dominator of all things when he was not yet  qualified
 to be a dominator, for he did not have the creativity of  God,  and  had
 not  accomplished  his  portion  of  responsibility.  It  would   be   a
 contradiction to deal with an immature man and a perfect man on an equal
 basis. More than that, this would ignore the principle of creation which
 He set up in order to make man dominator of all  things  by  giving  him
 even His power  of  creativity.  Therefore,  God,  who  made  the  world
 according to the Principle, could not interfere with the act of the fall
 of the immature man, who was still in the sphere of  indirect  dominion,
 in order that He could later set man up in  the  position  of  dominator
 over all things. <Page 97>
 
        CHAPTER 3. CONSUMMATION OF HUMAN HISTORY

 Man has lived through all the centuries without knowing in  what  manner
 human history started and where its goal lies. We remain ignorant of the
 problems concerning the consummation of human history.

 Many Christians believe literally what is written in the Bible, in which
 it is stated that in the Last Days  the  heavens  will  be  kindled  and
 dissolved and the elements will melt with fire (II Peter 3:12); that the
 sun will be darkened and the moon will not give its light and the  stars
 will fall from heaven (Matt. 24:29); and that with the archangel's  call
 and with the sound of the trumpet of God, the dead in Christ  will  rise
 first, and those <Page 99>who are alive and remain shall  be  caught  up
 together with them in the clouds to meet the Lord in the air  (I  Thess.
 4:16-17).

 It is one of the  most  important  problems  for  Christians  to  decide
 whether everything will be realized literally, as  the  Bible  says,  or
 whether it has been stated in symbolic terms, as has proven  to  be  the
 case in many parts of the Bible. In order  to  solve  this  problem,  we
 should first answer certain questions about God's purpose  for  creating
 all things, the significance of the human fall, and the purpose  of  the
 providence of salvation.

 SECTION I--THE FULFILLMENT OF GOD'S PURPOSE OF CREATION AND THE FALL  OF
 MAN

 1. THE FULFILLMENT OF GOD'S PURPOSE OF CREATION

 As has been discussed in the "Principle of Creation", God's  purpose  in
 creating man was to feel joy upon seeing His goal  realized.  Therefore,
 the purpose of man's life is to return joy to God. In what manner, then,
 can man return joy to God and manifest perfectly the original  value  of
 his existence?

 All creation was created to be the object of God's joy. However, man, as
 has been clarified in the "Principle of Creation", was created to be the
 substantial object to God, returning joy to Him through  the  action  of
 his own free will. Therefore, man cannot become the object of God's  joy
 unless he knows God's will and lives according to it by his own  effort.
 Consequently, man was created in such a way that  he  could  know  God's
 will and live by it forever, experiencing God's  heart-and-zeal  as  his
 own. We may call this status of man the "perfection  of  individuality".
 Adam, Eve, and many prophets and saints have been  able  to  communicate
 with God directly because man was created to  enjoy  such  capabilities.
 <Page 100>

 The relationship between God and a man of perfected individuality can be
 compared to that between our mind and body. Our body, as the  temple  of
 our mind, obeys the command of our mind and  acts  upon  it.  Since  God
 abides in the mind of a man of perfected individuality, such a man  will
 become God's temple and live according to God's will. A man of perfected
 individuality becomes one body in unity with God, just as our mind  does
 with our body. Therefore, I Corinthians 3:16 says, "Do you not know that
 you are God's temple and that God's spirit  dwells  in  you?"  and  John
 14:20 says, "In that day you will know that I am in my Father and you in
 me, and I in you.". The man who has attained one body with  God,  having
 His spirit dwell in him by perfecting his individuality and thus forming
 a temple of God, comes to have deity and can by  no  means  commit  sin;
 naturally, he cannot fall. A man of perfected individuality is a man  of
 perfect goodness.

 If a man of perfect goodness should fall, this would mean that  goodness
 itself has the potentiality of ruin. This is impossible. Moreover, if  a
 man created by the omnipotent God should fall after his  perfection,  we
 would have to deny God's  omnipotence.  Therefore, a  man  of  perfected
 individuality could never fall, because, being the object of joy to God,
 who is the eternal subject of absoluteness, man should likewise  possess
 absoluteness and perpetuity.

 If Adam and Eve  of  perfected  individuality,  incapable  of  sin,  had
 established a home and society without sin by  multiplying  children  of
 goodness according to God's blessing (Gen. 1:28), this would  have  been
 the Kingdom of Heaven, which would have been realized as a  huge  family
 centered on the same parents. The Kingdom of Heaven is in the form of  a
 man of perfected individuality. Just as the members of a man's body work
 in a horizontal relationship with one another according to the  vertical
 command of the brain, so society should be organized  so  that  men  may
 live in a horizontal relationship with one <Page  101>another  according
 to the vertical command of God. In  such a  society,  people  could  not
 perform any act which would hurt  their  neighbors,  because  the  whole
 society would experience the same feeling toward those in trouble as God
 would feel in His grief over them.

 Regardless of how pure and sinless the men of this society might be,  if
 they had to live in an  undeveloped  civilization  similar  to  that  of
 primitive people, this would not be the kind of Kingdom of  Heaven  both
 God and man have long awaited. Since God blessed man to be the dominator
 of all things (Gen. 1:28), men of perfected  individuality  should  have
 subdued  the  natural  world  through  highly  developed  science,   and
 established an extremely pleasant  social  environment  on  earth.  This
 would be the place where the ideal of creation  would  be  realized.  It
 would  be  nothing  other  than  the  Kingdom  of   Heaven   on   earth.

 When perfected man, after having lived  in  the  Kingdom  of  Heaven  on
 earth, goes to the spirit world, the Kingdom of Heaven will be  realized
 in the  spirit  world.  Therefore,  God's  purpose  of  creation  is  to
 establish the Kingdom of Heaven on earth.

 2. THE FALL OF MAN

 As stated in the "Principle of Creation", man fell while he was  in  his
 immaturity and still in the period of growth. Questions as  to  why  the
 growth period was necessary for man and why the  first  human  ancestors
 fell  during  their  immaturity   were   answered   in   that   chapter.

 Man, due to his fall, could not become the temple of  God;  instead,  he
 became the dwelling place  of  Satan  and  became  one  body  with  him.
 Naturally, man came to have an evil nature in place of deity. So it  has
 come about that men of  evil  nature  <Page  102>have  established  evil
 homes, societies, and an evil world, by multiplying  children  of  evil.
 This is the Hell on earth in which fallen men have been living.  Men  in
 Hell have not been able to establish good horizontal relationships  with
 each other because their vertical relationship with  God  was  cut  off.
 Accordingly, they came to indulge themselves in acts which injure  their
 neighbors, because they could not experience the pains and  troubles  of
 their neighbors as their own.

 Men who live in Hell on earth transmigrate into Hell in the spirit world
 after they leave their physical bodies. In this manner, man  established
 the  world  of  Satan's  sovereignty  instead  of  the  world  of  God's
 sovereignty. Thus we call Satan the "ruler of this world"  (John  12:31)
 or the "god of this world" (II Cor. 4:4).

 SECTION II--THE PROVIDENCE OF SALVATION

 1.  THE  PROVIDENCE  OF  SALVATION  IS  THE  PROVIDENCE  OF  RESTORATION

 This sinful world brings man sorrow and causes God to grieve (Gen  6:6).
 Would God, then, leave this world of grief as it is?  If  the  world  of
 goodness, which God created for the utmost joy, is to  continue  forever
 as a world of sin full of grief due to the human  fall,  God  should  be
 called a God of failure and inability. Therefore,  God  will  save  this
 world of sin by all means.

 To what extent should God save this world? First, God must  save  it  to
 such an extent that man can be restored to the position he  had  reached
 before the fall of the first  human  ancestors.  God  must  do  this  by
 completely driving out the evil power of Satan from this  world  of  sin
 (Acts 26:18). Then, God must <Page 103>develop His providence to such an
 extent that He can dominate the world directly through  the  fulfillment
 of the good purpose of creation (Acts 3:21).

 To save a sick man is to restore him to the status  he  had  before  the
 sickness occurred. To save a drowning man is to restore him to the state
 he was in before he began to drown. Likewise, to save a  man  fallen  in
 sin means to restore him to  the  original  sinless  position  which  he
 enjoyed in the beginning. Therefore, God's "providence of salvation"  is
 the "providence of restoration" (Acts 1:6, Matt. 17:11).

 The human fall, is of course, the result of man's  own  error.  However,
 God, too, is responsible for the results, as the Creator. If God had not
 created man, the fall would not have occurred. Therefore, God  has  felt
 compelled to restore the result of man's error to  its  original  status
 before the fall. God is the everlasting subject. Therefore, the life  of
 man, who was created as His eternal object  of  joy,  should  also  have
 eternity. According to the principle of creation, God  created  man  for
 eternity. Even though man fell, God cannot annihilate him, because  this
 would nullify the principle of creation. Therefore, God  must  save  man
 and restore him to his original position in creation.  God  promised  to
 realize His three great blessings after the creation of man (Gen. 1:28).
 He says in Isaiah 46:11, "I have spoken and I will bring it to  pass;  I
 have purposed, and I will do it.". According to His own words,  God  has
 been working to fulfill His promise  by  developing  the  providence  of
 restoring these blessings, long lost due to Satan. When  Jesus  said  to
 his disciples in Matthew 5:48, "You, therefore, must be perfect, as your
 Heavenly Father is perfect", he meant that they should  be  restored  to
 the position of the original man of creation. Seen from the principle of
 creation, the original man of creation should  be  as  perfect  as  God,
 having eternal deity  because  of  his  oneness  with  God.  <Page  104>

 2. THE PURPOSE OF THE PROVIDENCE OF RESTORATION

 What is the purpose of the providence of restoration? It is  to  realize
 the Heavenly Kingdom, God's eternal object of goodness,  which  was  His
 original purpose of creation. In the beginning, God created men on earth
 and intended to realize the Kingdom of  heaven  on  earth  centering  on
 them. However, He could not fulfill His will because of the human  fall.
 Therefore, the primary purpose of the providence of restoration can only
 be to restore the Kingdom of Heaven on earth. Jesus, who came  in  order
 to fulfill the purpose  of  the  providence  of  restoration,  told  his
 disciples to pray that God's will be done on earth as it  is  in  Heaven
 (Matt. 6:10), and warned his people to repent, for the Kingdom of Heaven
 was at hand (Matt. 4:17), because  the  purpose  of  the  providence  of
 restoration is to restore the Kingdom of Heaven on earth.

 3. HUMAN HISTORY  IS  THE  HISTORY  OF  THE  PROVIDENCE  OF  RESTORATION

 We have previously clarified that God's providence of salvation  is  the
 providence of restoration. Therefore, human history is the period of the
 providence through which God intends to save fallen men  and  have  them
 restore the original world of goodness. Let us now study,  from  various
 standpoints,  the  fact  that  human  history  is  the  history  of  the
 providence of restoration.

 Firstly, we will consider human  history  from  the  standpoint  of  the
 history of  the  development  of  cultural  spheres.  In  all  ages  and
 countries, even evil men have had in common the original  mind's  desire
 to follow goodness by  repelling  evil.  Therefore,  all  entertain  the
 identical fundamental purpose of pursuing and realizing goodness, though
 it is true that they have created a history of struggle through constant
 conflicts which arise from <Page 105>differences, according to time  and
 place, in their respective standards of  goodness  and  its  attainment.

 Why, then, does the original mind  of  man  direct  itself  irresistibly
 toward goodness? This is because God, the subject of  goodness,  created
 man as His substantial  object  in  order  to  realize  the  purpose  of
 goodness. Therefore, man's original mind  seeks  goodness,  even  though
 fallen men have been unable to lead good lives, due to Satan's work. The
 goal of the history which is woven by such men should be to  attain  the
 world of goodness. However hard the original mind of man may struggle to
 attain goodness, man fails to find real goodness in this world under the
 rule of Satan. Therefore, man has come to find his subject  of  goodness
 in the world transcendent of time and space. What has been born  out  of
 this inevitable demand of man is religion. Man, who fell into  ignorance
 of God due to the fall, has always  tried  to  meet  God  by  constantly
 pursuing goodness through religion. Even though  individuals,  races  or
 nations of a certain religion may have  perished,  religion  itself  has
 survived up to the present. Let us now  study  these  historical  facts,
 centering on the history of the rise and fall of nations.

 When we examine the history of China, we find that  each  age  of  Ch'un
 Ch'iu was followed by a unified age of Ch'in; while the  age  of  Ch'ien
 Han, Shin, Hou Han, San Kuo, Si Tsin, Tung Tsin and Nan Pei  Ch'ao  were
 followed by the unified age of Sui and T'ang; and the ages of  the  Five
 Dynasties (Pei Sung, Nan Sung, Yuan, Ming and Ch'ing) were following  by
 today's Republic of China. Through all these ages  China  has  seen  the
 rise and fall of many nations and with this many  changes  in  political
 power, but the three Far Eastern religions  of  Confucianism,  Buddhism,
 and Sun-Kyo are still in full force.

 When we study the history of India, we see that the Mauryas  empire  was
 followed by that of Andhra, which was  followed  in  turn  by  those  of
 Gupta, Barudanah, Sahman, Razuni, Maghal, <Page 106>and  today's  India.
 Though the nation suffered many changes through all these ages, Hinduism
 survived. Again, when we observe the history of the Middle East, we  see
 that the Empire of Saracen was followed by East and West Karif, which in
 turn was  followed  by  Seljuk  Turkey  and  Osman  Turkey,  with  their
 political powers ever changing. Nevertheless, the religion of Islam  has
 continued to exist.

 Further, let us  examine  the  main  current  of  Western  history.  The
 leadership of the Western world was held in turn by Greece, Rome,  Gaul,
 Spain  and  Portugal.  Then,  temporarily  held  by   France   and   the
 Netherlands, it was taken by Britain, and is currently  divided  between
 the United States and the Soviet Union. Nevertheless,  Christianity  has
 continued to flourish. Even in  the  Soviet  Union,  under  the  tyranny
 established on the foundation of materialism, Christianity has survived.

 By examining the rise and fall of nations from this standpoint,  we  can
 also see that those powers which persecuted religion all perished  while
 those that protected and fostered religion prospered. We have  witnessed
 in history that the central role has moved from one nation  to  another,
 in each case shifting to a country that elevated religion more than  did
 the previous one. Thus, the history of religion teaches us that the  day
 will come, without fail, when the world of communism,  which  persecutes
 religion, will perish.

 Many religions have existed in human history. Among them, the  religions
 with the greatest influence inevitably formed cultural spheres, 21 to 26
 in number. However, with the flow of history, the  inferior  has  either
 been absorbed into the superior, or has united with it  by  degrees.  In
 recent years, there have emerged from the rise and fall of nations  four
 great cultural spheres--East Asia  (Confucianism,  Buddhism),  Hinduism,
 Islam (Mohammedanism), and Christianity. They are now being formed  into
 a  worldwide  cultural  sphere,  centering  <Page  107>on  Christianity.
 Therefore, we may perceive from this historical trend that  Christianity
 has, as its ultimate mission, the accomplishment of the purpose  of  all
 religions that have directed their course toward the goal  of  goodness.
 The history of the development of  cultural  spheres  shows  us a  trend
 toward forming a worldwide cultural sphere, centering on  one  religion,
 through the unification of numerous religions. This is proof that  human
 history  is  leading  toward  the  restoration  of  one  unified  world.

 The second way we can understand that human history is  the  history  of
 the providence of restoration  is  by  examining  the  common  trend  of
 religion  and  science.  It  was  already   stated   in   the   "General
 Introduction"  that  religion  and  science,  working  respectively   to
 overcome the two aspects of human ignorance since the  fall,  should  be
 unified today. Religion and science, which have  developed  individually
 without mutual connection, are now forced to meet  at  one  place  after
 having progressed respectively toward  the  same  goal.  This  tells  us
 clearly that human history  has  followed  the  providential  course  of
 restoring the original world of creation. Had it not been for the  fall,
 the intellectual capacity of man would  have  developed  to  the  utmost
 degree  in  spirit  (internal  truth),  thus  naturally  encouraging   a
 corresponding degree of external development  through  science.  Science
 then would have advanced very quickly, bringing about today's  level  of
 scientific development  in  the  days  of  our  early  human  ancestors.

 However, due to the fall, man fell into ignorance without being able  to
 attain a highly developed society. Since then, he has striven to restore
 the ideal world of scientific development  which  was  purposed  in  the
 beginning, by overcoming his ignorance  by  means  of  science.  Today's
 highly developed scientific world is being restored  externally  to  the
 stage directly prior to the transition into the ideal world. <Page  108>

 The third way we can perceive that human history is the history  of  the
 providence of restoration is from the trend of the history of struggles.
 Battles over wealth, land and people have accompanied the development of
 human society  throughout  history,  up  to  the  present  moment.  This
 struggle has widened its scope, expanding from the family to the  tribe,
 and on to the societal, national, and finally to  the  worldwide  level.
 The two worlds of democracy and communism  are  now  confronted  with  a
 final ideological war. At the close of the sinful  history  of  mankind,
 nations will have passed through the historical stage  in  which  people
 thought they could derive happiness from the  wealth,  land  and  people
 they had plundered. After World War I we saw the defeated nations forced
 to release their colonies, but after World War II the victorious nations
 voluntarily released their colonies and set them free. The great  powers
 of today have allowed minor powers, often even smaller and weaker than a
 city within the great powers, to become  member  states  of  the  United
 Nations. The great powers have made them brother  nations  not  only  by
 supplying them with food, but also by  giving  them  rights  and  duties
 equal to those of the great powers. What, then, will the final  struggle
 be like? It will be a struggle between ideologies. However, the struggle
 between the two worlds of  democracy  and  communism  will  never  cease
 unless the ultimate truth appears, which  can  overcome  completely  the
 materialistic view of history that threatens the world today. When  this
 ultimate truth that can solve the problems of religion  and  science  as
 one unified theme appears, the communist ideology,  which  has  hitherto
 attempted to  develop  by  science  alone,  denying  religion,  will  be
 overcome. Thus, the two worlds will finally be unified completely  under
 one ideology. Thus,  seen  from  the  trend  of  the  history  of  human
 struggles,  we  cannot  deny  the  fact  that  human  history   is   the
 providential history of restoring the original world of creation.  <Page
 109>

 The fourth way we can look into this question centers on the Bible.  The
 purpose of human history is to restore the Garden of Eden with the  Tree
 of Life in the center (Gen. 2:9; cf. Part I, Ch. 2, Sec. I, 1--66).  The
 "Garden of Eden" does not mean the limited area in which  Adam  and  Eve
 were created, but the whole earth.  If  the  Garden  of  Eden  were  the
 limited region where the first human ancestors were created,  how  would
 it be possible for the countless numbers of mankind to live  in  such  a
 small place? An extremely large number of people would be  necessary  in
 order to fill the earth according to God's blessing to man (Gen.  1:28).

 Due to the fall of the first human ancestors,  this  earthly  Garden  of
 Eden, which God intended to establish with  the  Tree  of  Life  in  the
 center, fell into the hands of Satan (Gen. 3:24).  Therefore,  when  the
 sinful history of mankind that began in Alpha concludes  in  Omega,  the
 hope and glory of fallen men will be for them to wash  their  robes  and
 enter the restored Garden of Eden, and thus restore their right  to  the
 Tree of Life (Rev. 22:13-14). What, then, do these Bible verses signify?

 As was clarified in the "Fall of Man", the Tree of  Life  signifies  the
 perfected Adam, who was intended to be the True Father of  mankind.  Due
 to the fall of the first human parents, their descendants were born with
 original sin; therefore, in order that these  children  of  sin  may  be
 restored as original men of creation, all men must be reborn,  as  Jesus
 said (cf. Part I, Ch. 7, Sec. IV, 1--214). Therefore, history  is  man's
 search for the True Father who is to give new life to  mankind;  namely,
 Christ. The Tree of Life mentioned in Revelation as the  one  which  the
 saints of the Last Days are to find means none other  than  Christ,  the
 Savior. From these biblical records, we know that the purpose  of  human
 history is to restore the Garden of Eden in its original form,  centered
 on Christ, who is to come as the Tree of Life. <Page 110>

 In Revelation 21:1 we also read that at  the  close  of  the  age a  new
 heaven and a new earth will appear, signifying that the old  heaven  and
 earth which have been under Satanic dominion are to be restored  as  the
 new heaven and earth under the dominion  of  Christ,  centered  on  God.
 Also, Romans 8:19-22 says that the whole creation groaning under Satanic
 dominion waits in travail for the revealing of the sons of God with  the
 original nature of creation. They will be well qualified to dominate all
 creation, in order that it be made new (Rev. 21:5) by being restored  to
 the original position of creation, rather than perishing by fire in  the
 Last Days.

 Considered from these standpoints, we can perceive  quite  clearly  that
 human history is the history of God's providence to restore the original
 world of creation.

 SECTION III--THE LAST DAYS

 1. MEANING OF THE LAST DAYS

 We have already stated that the three great blessings  God  granted  our
 human ancestors were not realized centering on God, due to the  fall  of
 man. Instead they were realized centering on Satan in the non-principled
 realm. Human history,  though  it  started  in  evil,  is  in  fact  the
 providential history of restoration through which God has been  working.
 So the sinful world under Satanic dominion will be transformed into  the
 world of good sovereignty, once the three great  blessings  centered  on
 God are fulfilled.

 The  age  in  which  the  sinful  world  under  Satanic  sovereignty  is
 transformed into the ideal world of creation under God's sovereignty  is
 called the "Last Days". In other words, the "Last <Page 111>Days"  means
 the age in which Hell on earth is transformed into the Kingdom of Heaven
 on earth. Therefore, this will not  be a  day  of  fear  in  which  many
 natural calamities will take place, as Christians up to the present have
 believed, but a day of joy when the unique hope of mankind, held  firmly
 throughout the long course of history since the creation of  the  world,
 will be realized. Since the human fall, God has continued His providence
 to liquidate the world of sin and restore the world of  goodness  having
 the original nature of creation. (Details will be discussed in Part  II,
 Ch. 1.) Nevertheless, in each case, man failed to carry out his  portion
 of responsibility, thus frustrating the realization of God's will. As  a
 consequence, the Bible apparently indicates that there  have  been  many
 Last Days.

 (1) Noah's Day Was the Last Days

 Genesis 6:13 states, "I have determined to make an end of all flesh; for
 the earth is filled with violence through them; behold, I  will  destroy
 them with the earth.", thus indicating that  Noah's  day  was  the  Last
 Days.

 Why can Noah's day be called the Last Days? God was going to destroy the
 corrupt world centered on Satan with the flood judgment after the sinful
 history of 1,600 years, leaving only Noah's family, who believed in God.
 On the basis of Noah's faith, God intended to restore the ideal world of
 His sovereignty. Therefore, Noah's day can be called the Last Days  (cf.
 Part II, Ch. 1, Sec. II--251). Due to  the  corrupt  act  of  Ham  (Gen.
 9:22), Noah's second son,  God's  will  was  nullified,  because  Noah's
 family failed to carry out its portion of responsibility  on  behalf  of
 all mankind.

 (2) Jesus' Day was the Last Days

 God's  predestination  for  His  will  to  attain  the  purpose  of  the
 providence of restoration is an absolute one, which  cannot  be  changed
 (cf. Part I, Ch. 6--193). Therefore, even though  His  providence  <Page
 112> of restoration centering on Noah was not accomplished,  God  called
 other prophets to lay the foundation of faith. He sent Jesus to  destroy
 the sinful world centered on Satan and restore the ideal world  centered
 on God. So, Jesus' day was also the Last Days. That is  why  Jesus  said
 that he came as the master of judgment (John 5:22).  This  is  also  why
 Malachi prophesied:

   Behold, the day comes, burning like an oven, when  all  the  arrogant
   and all evildoers will be stubble; the day that comes shall burn them
   up...so that it will leave them neither root nor branch.  (Mal.  4:1)

 Jesus came to restore the ideal  world  in  the  form  intended  at  the
 creation. However, due to the disbelief of the faithless  people,  man's
 portion  of  responsibility  was  left  unaccomplished,  prolonging  the
 fulfillment of God's will until the time of the  Lord's  Second  Advent.

 (3) The  Day  of  the  Lord's  Second  Advent  is  also  the  Last  Days

 Jesus  was  ultimately  crucified,  thus  accomplishing  only  spiritual
 salvation. He is to attain the purpose of the  providence  of  salvation
 both in spirit and body after the Second Advent (cf. Part I, Ch. 4, Sec.
 I, 4--147), fulfilling the restoration of the Kingdom of God  on  earth.
 Naturally, the day of the Lord's Second Advent would also  be  the  Last
 Days. This is why Jesus said, that, "As it was in the days of  Noah,  so
 will it be in the days of the Son of man." (Luke 17:26), and  also  that
 there would be many natural calamities at the time of the Second  Advent
 (Matt. 24:29).

 2. BIBLICAL VERSES CONCERNING THE SIGNS OF THE LAST DAYS

 Many Christians believe that in the Last Days various natural calamities
 and radical changes beyond the imagination of modern men will  occur  in
 human society, as the biblical verses <Page 113>literally say.  However,
 if we understand that human  history  is  the  providential  history  to
 restore the world to the original form intended by God at the  creation,
 then we know that the signs of the Last Days  will  not  literally  take
 place. Let us examine what is symbolized by the biblical  records  which
 concern the Last Days.

 (1) Heaven and Earth Destroyed (II Peter  3:12,  Gen.  6:13)  and a  New
 Heaven and a New Earth Created (Rev. 21:1, II  Peter  3:13,  Is.  66:22)

 Genesis 6:13 says that God wanted to destroy the earth  because  it  was
 filled with violence and corruption in the Last Days.  However,  He  did
 not actually destroy the world. We know that the earth is  eternal  from
 Biblical verses such as Ecclesiastes  1:4,  which  says,  "A  generation
 goes, and a generation comes,  but  the  earth  remains  forever.",  and
 Psalms 78:69, which says, "He built His sanctuary like the high heavens,
 like the earth, which He has founded forever.".  God,  the  subject,  is
 eternal; therefore, His objects should also be eternal.  Naturally,  the
 earth, which was created as  the  object  of  God,  should  be  eternal.

 God, omnipotent and  omniscient,  could  not  have  felt  joy  over  His
 creation if He had made it with the possibility of its  being  destroyed
 by Satan. To what can we compare this? To erect a new nation (Rev. 21:1)
 is to establish a nation of new sovereignty.  Consequently,  to  destroy
 heaven and earth means to overthrow the sovereignty  of  Satan,  who  is
 dominating them; and to found a new heaven  and a  new  earth  means  to
 restore the new heaven and earth under  the  sovereignty  of  God  (Rev.
 21:1).

 (2) Heaven and Earth Judged by Fire (II Peter 3:12)

 II Peter 3:12 says that in the Last Days "the heavens  will  be  kindled
 and  dissolved  and  the  elements  will  melt  with  fire!".  In  <Page
 114>Malachi 4:1 it is prophesied that, in Jesus' day, he  will  come  as
 the master of judgment (John 5:22, 9:39) and will judge  with  fire.  In
 Luke  12:49,  Jesus  said  he  came  to  cast  fire  upon   the   earth.
 Nevertheless, we cannot find any signs of his judgment with literal fire
 at that time. This, then, must be figurative  speech.  James  3:6  says,
 "the tongue is a fire". Accordingly, we understand that judgment by fire
 is judgment by the tongue, which naturally means judgment by  the  Word.
 Thus judgment by fire is judgment by the Word.

 Let us then look up the biblical verses concerning judgment by the Word.
 John 12:48 says that he who rejects  Jesus  and  does  not  receive  his
 sayings has a judge, and the Word that Jesus  has  spoken  will  be  his
 judge on the Last Day. II Thessalonians 2:8 says that  the  lawless  one
 will be revealed, and the Lord Jesus will slay him with the  "breath  of
 his mouth"; that is, his Word. Further, Isaiah 11:4  reads,  "...and  he
 shall smite the earth with the rod of his mouth [tongue], and  with  the
 breath of his lips [words] he shall slay the wicked."; while  John  5:24
 says, "he who hears my word and believes Him who sent  me,  has  eternal
 life; he does not come into judgment,  but  has  passed  from  death  to
 life.".  Thus,  judgment  by  fire  signifies  judgment  by  the   Word.

 What must be the reason, then, for judgment by the Word? John 1:3 states
 that man was  created  by  the  Word.  Consequently,  God's  purpose  of
 creation was that the first man should have accomplished the purpose  of
 the Word by becoming the incarnation of the Word; but  he  fell  without
 keeping  the  Word  of  God,  thus  leaving  the  purpose  of  the  Word
 unaccomplished.

 Therefore, God attempted again to fulfill the purpose  of  the  Word  by
 re-creating fallen men according to the Word; this is the providence  of
 restoration by the Word of truth (Bible).  John  1:14  says,  "The  Word
 became flesh and dwelt among us, <Page 115>full of grace and  truth;  we
 have beheld his glory, glory as of the only Son from the Father.". Thus,
 Christ will come again as the incarnation of the Word. By  becoming  the
 standard of judgment by the Word, he will judge to what  extent  mankind
 has fulfilled the purpose of the Word. The purpose of the providence  of
 restoration will be accomplished with the fulfillment of the purpose  of
 the Word, so judgment should be done with the Word as the  standard  and
 measure. In Luke 12:49 Jesus said, "I came to cast fire upon the  earth;
 and would that it were already kindled!". He had come as the incarnation
 of the Word (John 1:14), proclaiming the Word of life.

 (3) The  Dead  Rise  from  Their  Tombs  (Matt.  27:52, I  Thess.  4:16)

 In Matthew 27:52-53, it says that when Jesus died:

   The tombs also were opened, and many bodies of  the  saints  who  had
   fallen asleep were raised, and coming out  of  the  tombs  after  his
   resurrection they went into the  holy  city  and  appeared  to  many.

 This does not mean that their flesh literally rose from corruption  (cf.
 Part I, Ch. 5, Sec. II, 3--181). If the saints of the Old Testament  Age
 living in the spirit world had literally risen and, coming  out  of  the
 tombs, had gone into the city and appeared to many  people,  they  would
 surely have testified to the Jewish people  about  Jesus,  because  they
 knew that Jesus was the Messiah. If this had happened, even though Jesus
 had already been crucified, then no one could have failed to believe  in
 Jesus. If the saints of the Old Testament Age had thus been raised  from
 the tombs, again assuming their flesh,  their  deeds  should  have  been
 recorded in the Bible. However, there are no such records in the  Bible.

 Then, what is the meaning of "rising from the tombs"? This  is a  record
 of spirit men of the Old Testament Age being <Page 116> resurrected  and
 appearing on earth in spirit (cf. Part I, Ch. 5, Sec. II, 3--181),  just
 as the spirits of Moses and Elijah appeared to Jesus  on  the  Mount  of
 Transfiguration (Matt. 17:3).

 Then what does "tomb" signify? The realm of form spirits, which was  the
 dwelling of the Old  Testament  Age  saints,  was a  darker  place  than
 Paradise, which was opened by Jesus. This form-spirit realm was called a
 "tomb". The spirit men of the Old Testament Age staying in  this  region
 of the spirit world appeared to the earthly saints.

 (4) Earthly Men Caught Up to Meet the Lord in the Air  (I  Thess.  4:17)

 The "air" mentioned here does not mean the sky. In  the  Bible,  "earth"
 generally means the fallen world of  evil  sovereignty,  while  "heaven"
 means the sinless  world  of  good  sovereignty.  Our  understanding  is
 increased when we read the Biblical verse which says,  "Our  Father  who
 art in heaven" (Matt. 6:9), though God is omnipresent.  Also,  we  find,
 "...but he who descended from heaven, the Son of man" (John 3:13),  even
 though Jesus was born on earth.

 Thus, "to meet the Lord in the  air"  signifies  that  the  saints  will
 receive the Lord in the world of  good  sovereignty  when  Christ  comes
 again and restores the Kingdom of Heaven on earth  by  overthrowing  the
 Satanic sovereignty.

 (5) Sun  and  Moon  Darkened,  Stars  fall  from  Heaven  (Matt.  24:29)

 Genesis 37:9 describes the dream of Joseph, the eleventh of  the  twelve
 sons of Jacob:

   Then he dreamed another dream, and told it to his brothers, and said,
   'Behold, I have dreamed another dream; and behold, the sun, the moon,
   and eleven stars were bowing down to me.'. But when he told it to his
   father and to his brothers, his father rebuked him, and said to  him,
   'What is this dream that you have dreamed? Shall I  and  your  mother
   and your brothers indeed come to bow ourselves to the  ground  before
   you?'.

 <Page 117>Joseph grew to be a man  and  became  the  prime  minister  of
 Egypt. Then it actually happened, as in the dream, that his parents  and
 brothers indeed came to bow before  him.  According  to  these  Biblical
 verses, the sun and the moon symbolize parents, and the stars  symbolize
 children. As stated in "Christology" (cf. Part I, Ch. 7--205), Jesus and
 the Holy spirit came as the True Parents in place of  Adam  and  Eve  to
 give rebirth to mankind. Therefore, the sun and the moon symbolize Jesus
 and the Holy Spirit,  and  the  stars  symbolize  the  saints  as  their
 children.

 In the Bible, Jesus is likened to the "true light" (John 1:9) because he
 came as the Word made into flesh (John 1:14), as  the  light  of  truth.
 Naturally, the sunlight here means the light of the words of Jesus,  and
 the moonlight means the light of the Holy Spirit, who came as the Spirit
 of truth (John 16:13). Therefore, for the sun and the moon to lose their
 light means that the New Testament Words of Jesus and  the  Holy  Spirit
 will lose their light.

 How could the New Testament Words come to lose their light? Just as  the
 Old Testament Words lost their light when Jesus and the Holy Spirit came
 with new Words in order to fulfill the Old Testament Words, so  the  New
 Testament Words Jesus gave to the people at the First Advent  will  also
 lose their light when Christ comes again with the new Word, in order  to
 fulfill the New Testament Words, thus  making a  new  heaven  and a  new
 earth (Rev. 21:1; cf. Part I, Ch. 3, Sec.  V,  1--129).  Here,  for  the
 Words to lose their light means that the period  of  their  mission  has
 elapsed with the coming of the new age.

 Stars falling from heaven signifies that the saints  in  the  Last  Days
 will offend the Lord and  fail.  Just  as  the  leaders  of  the  Jewish
 religion who had an eager longing for the coming of the Messiah all fell
 by offending Jesus, the  Messiah,  it  was  prophesied  that,  in  their
 ignorance, many Christians who anxiously await the Second Advent of  the
 Lord will likewise offend and <Page  118>fail  him  in  that  day,  thus
 falling in the same manner (cf.  Part  II,  Ch.  6,  Sec.  II,  2--502).

 In Luke 18:8 Jesus asked, "...when the son of man comes,  will  he  find
 faith on earth?". On another occasion (Matt. 7:23) he said that he would
 declare to the devout Christians, "I never knew you; depart from me, you
 evildoers.". All this he said to warn the Christians of  the  Last  Days
 against their possible offense,  because  he  foresaw  their  disbelief.

 SECTION IV--THE LAST DAYS AND THE PRESENT DAYS

 When Jesus talked about the coming death of Peter, Peter asked him  what
 would become of John. Jesus answered him saying, "If it is my will  that
 he remain until I come, what is  that  to  you?"  (John  21:18-22).  The
 disciples, hearing this, thought that Jesus might return  within  John's
 lifetime. Besides, Jesus said to his disciples, "...you  will  not  have
 gone through all the towns of Israel  before  the  Son  of  man  comes."
 (Matt. 10:23), and again he said, "Truly I say to you,  there  are  some
 standing here who will not taste death before they see the  Son  of  man
 coming in his kingdom." (Matt. 16:28). Because of such words,  not  only
 the disciples of Jesus, but also numerous Christians have since believed
 that the Lord might come in their lifetime, and always were haunted by a
 feeling of tension about their days being the Last Days. This is because
 they  did  not  know  the  fundamental  meaning  of   the   Last   Days.

 By examining the present fulfillment of the  three  great  blessings  to
 man, which God set up as the purpose of His providence  of  restoration,
 we can prove that today is the Last Days. This  is  reason  Jesus  said:
 <Page 119>

   From the fig tree learn its lesson: as soon  as  its  branch  becomes
   tender and puts forth its leaves, you know that summer  is  near.  So
   also, when you see all these things, you know that he is near, at the
   very gates. (Matt. 24:32-33)

 1. THE PHENOMENON OF THE RESTORATION OF THE FIRST BLESSING

 As already  discussed  in  the  "Principle  of  Creation",  God's  first
 blessing to Adam and Eve was for them to perfect their individuality. We
 can tell from the following phenomena that God's providence of restoring
 fallen  man  to  their  original  state  of  creation   with   perfected
 individuality has reached its final stage.

 The first way we can see this  is  from  the  fact  that  the  spiritual
 standard of fallen men is being restored.  As  stated  above, a  man  of
 perfection becomes one body with God in heart-and-zeal, so that man  and
 God become able to communicate with each other fully  and  freely.  Adam
 and Eve, though not quite perfect, were in the  stage  of  communicating
 directly with God when they fell and caused their offspring to fall into
 ignorance of God.

 As fallen men come to receive the benefit of the age in  the  providence
 of  restoration,  their  spiritual  standard  is  restored  by  degrees.
 Therefore, in the Last Days many saints reach the point where  they  can
 communicate with God, as Acts 2:17 says: In the last days...I will  pour
 out my Spirit upon all flesh, and your sons  and  your  daughters  shall
 prophesy, and your young men shall see visions, and your old  men  shall
 dream dreams.

 In these days, there are many believers coming forth with  abilities  of
 spiritual communication. From this we can tell that we  are  entering  a
 new age in which we  may  restore  God's  first  blessing  after  having
 perfected our individuality, because this is the Last Days.  <Page  120>

 Second, the historical trend of fallen men's restoration of the  freedom
 of the original mind is further proof. Man was deprived of  the  freedom
 of coming before God because,  due  to  the  fall,  he  came  under  the
 dominion of Satan, and has ever since had restricted freedom. But  today
 man's heart-and-zeal has reached the highest level, where people are  in
 search of the original mind's freedom even at the risk of  their  lives.
 This is evidence that with the coming of the Last Days, fallen  men  are
 now entering the new age, in which they can come freely before God. They
 will enter the new age by perfecting their individuality, thus restoring
 God's first blessing to them, which has been  long  deprived  by  Satan.

 Third, the original value of  fallen  men,  which  was  endowed  at  the
 creation, is being restored. This is another clear proof.  The  original
 value of men, horizontally observed, is that of equality between people,
 and this may not appear  so  precious.  But  when  vertically  observed,
 centered on God, each  and  every  individual  bears  the  most  august,
 macrocosmic value (cf. Part I, Ch.  7,  Sec.  I--206).  Men  lost  their
 original value because of the fall. In the  present  age,  however,  the
 democratic ideology has reached its culmination, and men  have  come  to
 pursue the original value of individuality endowed at the creation. This
 may be seen in the liberation of slaves, liberation of  minority  groups
 and liberation of the minor powers, together with the demand  for  human
 dignity, equality between the sexes and equality among all people.  This
 is proof that the Last Days have  come  and  that  fallen  men  are  now
 entering the new age, in which they will restore God's first blessing to
 men.

 Fourth, the original love endowed at the creation is being restored. The
 world in which God's ideal of creation is fulfilled will have  the  form
 of a perfected man. People of this world, all  having  formed  one  body
 vertically with God, will naturally form one body horizontally with  one
 another. Consequently, people of this world cannot but become  like  one
 body, inter-<Page  121>related  vertically  and  horizontally  by  God's
 absolute love. Due to the fall, man's vertical love  with  God  was  cut
 off, thus causing the severance of the horizontal love among people; and
 so human history has been woven with struggles.  Today,  however,  since
 humanitarianism is reaching its culmination,  men  are  increasingly  in
 pursuit of the original love.

 Thus, we recognize that the present day is the veritable Last  Days,  in
 which men can perfect their individualities centered on God by restoring
 God's first blessing to men.

 2.  THE  PHENOMENON  OF  THE  RESTORATION   OF   THE   SECOND   BLESSING

 God's second blessing  was  for  Adam  and  Eve  to  attain  their  true
 parenthood by multiplying children of goodness, and  then  to  establish
 homes, societies and a world of good sovereignty. But due to  the  fall,
 Adam and Eve became evil parents  multiplying  evil  children  and  thus
 formed a world under the  bondage  of  the  evil  sovereignty.  God  has
 conducted the  providence  of  restoring  men's  spiritual  standard  by
 separating men from Satan on an internal basis through  religion,  while
 on the other hand He has separated men from Satan on an  external  basis
 through various struggles and wars. Thus He has conducted His providence
 of restoring the sovereignty of goodness on  both  an  internal  and  an
 external basis.

 Human history, then, has been the restoration of God's  second  blessing
 to men, accomplished by the separation of men  from  Satan  on  both  an
 internal and an external basis and by finding those children of God  who
 will be able to attend the returning Lord, our True  Parent.  Therefore,
 we perceive from the phenomenon of the restoration of God's  sovereignty
 on both an internal and an external basis that today  is  the  veritable
 Last Days. (This restoration has appeared through the <Page  122>history
 of the development  of  cultural  spheres  centering  on  religion,  and
 through the history of the rise and fall of nations.)

 Let us now study how the history of the development of cultural  spheres
 has progressed  causing  the  present  age  to  be  the  Last  Days.  As
 repeatedly discussed in the  history  of  the  development  of  cultural
 spheres, God  established  cultural  spheres  centered  on  religion  by
 sending prophets and saints to  fallen  men.  These  saints  established
 various religions in accordance with  man's  original  mind,  which  was
 directed toward ultimate goodness. Consequently, there have emerged many
 kinds of cultural spheres in the history of mankind. As  time  has  gone
 by, these have either united, or been absorbed by one  another.  In  the
 present day there is a clear trend  of  one  worldwide  cultural  sphere
 being established centered on  Christianity.  This  kind  of  historical
 trend shows us that God's second blessing to men is being restored, with
 all the races standing side by side as brothers centered on Christ,  who
 is the nucleus of Christianity.

 What makes Christianity different  from  other  religions  is  that  its
 purpose is to restore the one great world family which God had  intended
 at the creation. This is to be accomplished by finding the True  Parents
 of mankind through whom all men can become children of goodness  through
 rebirth. This signifies that Christianity is the central  religion  that
 will  accomplish  the  purpose  of  God's  providence  of   restoration.

 Thus, the restoration of God's second blessing to men can be seen in the
 formation  of  one  final  worldwide   cultural   sphere   centered   on
 Christianity, in which all men will  be  elevated  to  the  position  of
 children of goodness centered on Christ and the Holy Spirit, who are the
 True Parents of mankind (cf. Part I, Ch. 7--205). Thus  we  cannot  deny
 that we are entering the Last Days today. <Page 123>

 Next, we shall investigate how the history  of  the  rise  and  fall  of
 nations,  having  progressed  toward  the  purpose  of   restoring   the
 sovereignty of goodness, is leading the present age into the Last  Days.
 It is an error, brought about by ignorance of the fundamental providence
 of God, to regard the cause of struggles and wars as merely the conflict
 of interests among different ideologies.

 Mankind has had a sinful history that began with  the  evil  sovereignty
 centered on Satan, which was caused by  the  fall  of  the  first  human
 ancestors. Since God's purpose of creation is unchanging, the final goal
 of human history is the restoration of God's  sovereignty  of  goodness,
 which is to be achieved through the separation of men from Satan. If the
 world of evil sovereignty were to go on without struggles and wars, this
 evil world would continue forever, leaving the sovereignty  of  goodness
 eternally unrestored.  Therefore,  God  has  worked  His  providence  of
 restoring the heavenly sovereignty by degrees, sending His prophets  and
 saints. Evil sovereignties have been destroyed by better  ones,  through
 the religions of goodness which God has founded.

 Thus, struggles and wars have become the inevitable course through which
 man has had to go in order to fulfill the providence of  restoration.  A
 more detailed discussion of this question will be made in Part II. Since
 human history  is  following  the  providential  course  of  restoration
 through indemnity, evil may sometimes seem to prevail when seen within a
 limited time span; but in the  end  it  will  surely  be  destroyed,  or
 absorbed and assimilated into the realm of a better standard.  The  rise
 and fall of nations by wars is thus the inevitable result brought  about
 by the providential course for the restoration  of  the  sovereignty  of
 goodness.

 This is why God ordered the Israelites to destroy the  seven  tribes  of
 Canaan. When Saul disobeyed Him, leaving some of the <Page
 124>Amalekites alive with their cattle, God  severely  punished  him  (I
 Sam. 15:18-23). Thus, God not only directly ordered  the  Israelites  to
 destroy the Gentiles, but even destroyed the Israelites of the  northern
 dynasty when they turned to evil, by delivering them into the  hands  of
 the Assyrians (II Kings 17:23). We must understand that God  did  so  in
 order to destroy the sovereignty of evil and restore the sovereignty  of
 goodness. Therefore, struggles and fights between individuals  of  God's
 side are evil, because they  result  in  the  destruction  of  the  good
 sovereignty itself; but for the good sovereignty  to  destroy  the  evil
 sovereignty is an act of goodness because it is to fulfill  the  purpose
 of God's providence of restoration.

 In this manner the history of the struggle  for  separating  sovereignty
 from Satan by gradually gaining lands and wealth all over the world  has
 practically come to restore the Heavenly sovereignty. As for  men,  they
 are being restored to the Heavenly side on a worldwide basis,  by  going
 through the individual level, family level, societal level and  national
 level. Thus the  providence  for  the  separation  of  men  from  Satan,
 starting from the age of clan society and  going  through  the  ages  of
 feudalism and monarchism, has now come into the  age  of  democracy.  In
 present human society, we see  the  division  into  the  two  worlds  of
 democracy and communism, the former being the ideology to establish  the
 Heavenly sovereignty and the latter being that to establish the  Satanic
 one.

 In this way, human history, which started  under  the  evil  sovereignty
 centered on Satan, has now come to form two opposing sovereignties on  a
 worldwide basis. As the original  human  nature,  heading  for  ultimate
 goodness, is  awakened  through  religion,  philosophy  and  ethics,  it
 produces the separation of the power of the good sovereignty  from  that
 of the evil one. These two sovereignties, with  opposing  purposes,  can
 never coexist. Upon the consummation of human history, they  will  <Page
 125>surely arrive at the point of intersection, causing a conflict of an
 internal nature centering on ideology, which may very possibly cause  an
 external war centered on military power. Then, finally, the  sovereignty
 of Satan will perish forever, leaving the sovereignty of God restored as
 the everlasting single sovereignty of Heaven.

 Today is the Last Days because it is the time of intersection  when  the
 world of good sovereignty under God and the world  of  evil  sovereignty
 under  Satan  are  confronting  each  other   in   the   final   battle.

 In human history, which has hitherto separated the good sovereignty from
 the evil one, the evil sovereignty sinks down to destruction  while  the
 good sovereignty rises toward prosperity, just as in muddy water the mud
 sinks down, while the clear water rises upward. Thus, in the Last  Days,
 these two sovereignties of good and evil will for a period meet  at  the
 point of intersection, the former will remain forever  as  God's,  while
 the latter will perish in eternal darkness.

 Thus, when these two sovereignties of good and evil are at the point  of
 intersection, it is called the Last Days. Since this is  the  time  when
 the perfection of the growth stage, from which Adam and Eve fell, should
 be restored by indemnity,  all  mankind  wanders  about  in  ideological
 chaos, just as the first human ancestors in  the  Garden  of  Eden  were
 confused without knowing what to do after the fall.

 During the long course of the providence of restoration, there have been
 several occurrences of the Last Days in which the two  sovereignties  of
 good and evil came to the point of intersection. Both the time  of  Noah
 and that of Jesus were called the Last Days, with the two  sovereignties
 at the point of intersection. But each time  men  failed  to  accomplish
 their  portion  of  responsibility  and  were  unable  to  destroy   the
 sovereignty of evil; and God again had to start His providence  for  the
 separation  of  the  good   <Page   126>from   the   evil   sovereignty.
 Consequently, we will see another intersection of the two  sovereignties
 at the time of the  Second  Advent  of  the  Lord.  The  course  of  the
 providence of restoration has  thus  repeated  periodically  the  spiral
 movement of affairs going through the circular course toward the purpose
 of creation. This is why there have been many periods of similar  nature
 in human history (cf. Part II, Ch. 3, Sec. I--373).

 3. THE PHENOMENON OF THE RESTORATION OF THE THIRD BLESSING

 God's third blessing to men signifies Adam and Eve's dominion  over  the
 world of creation after they attained perfection.  Man's  dominion  over
 the world of creation has two aspects--internal and external. We can see
 that in the present age the two aspects of man's dominion, lost with the
 human fall, are being restored.

 Internal dominion means the dominion of heart-and-zeal. When a  man  has
 perfected his individuality he becomes one in heart-and-zeal  with  God;
 thus he is able to experience God's own heart-and-zeal. On the day  when
 man, after having perfected himself, comes to love the world of creation
 with heart-and-zeal identical to God's, and when he receives the  beauty
 returned by the creation, he becomes  the  dominator  in  heart-and-zeal
 over the world of creation. However, due to  the  fall,  man  failed  to
 experience God's heart-and-zeal and has not  been  able  to  regard  the
 creation with God's heart-and-zeal. Nonetheless, God  has  been  working
 His providence of restoration  by  means  of  religion,  philosophy  and
 ethics, constantly elevating by degrees the spiritual standard of fallen
 men  toward  God.  Thus,  man  in  the  present  age  is  restoring  his
 qualification as the dominator  in  heart-and-zeal  over  the  world  of
 creation.

 External dominion means  domination  through  science.  If  man,  having
 perfected himself, had been able to  dominate  the  <Page  127>world  of
 creation internally with heart-and-zeal identical to that which God  had
 over the world of creation at the time of its creation, man's scientific
 achievement could have reached its culmination  in  an  extremely  short
 time, because man's spiritual sensibility would have been  developed  to
 the highest dimension. Thus, men could have dominated externally all the
 things of creation. In consequence, man not only could have subdued  the
 world of nature, including the heavenly bodies, at the earliest possible
 date, but he also could have  brought  about  an  extremely  comfortable
 living environment due to  the  economic  development  that  would  have
 accompanied scientific achievement.

 However, man, by losing his spiritual light due to the fall and by  thus
 being deprived of his internal domination over the things  of  creation,
 fell to the status of a barbarian with a spiritual sensibility  as  dull
 as that of the animals. Thus,  he  lost  the  external  domination  over
 creation. Man, according to God's providence  of  restoration,  now  has
 restored his  spiritual  light.  Consequently,  both  his  internal  and
 external  dominations  have,  by  degrees,  been  restored.   Therefore,
 scientific development in the present day has also reached  its  highest
 degree. So it has come about that modern men have created  an  extremely
 comfortable living  environment,  due  to  economic  developments  which
 followed brilliant scientific achievements.

 We see then that God's third blessing to men is being restored, and from
 this  we  cannot  deny  that  today  we  have  reached  the  Last  Days.

 As we have observed repeatedly, the development of the cultural  spheres
 also shows that a worldwide cultural sphere is now being formed centered
 on one religion. Nations, too, are moving toward one worldwide structure
 of sovereignty, starting from the League of Nations, through the  United
 Nations and reaching today  for  world  government.  Regarding  economic
 development, <Page 128>the world is now on the threshold of forming  one
 common market. Extremely well-developed transportation and communication
 facilities have reduced the limitations of time and space. Men are  able
 to communicate with one another on the earth as easily as if  the  earth
 were the garden of a house in which people of all the different races of
 the East and the West lived as one family. All mankind is crying out for
 brotherly love.

 However, a home is formed around  the  parents;  there  alone  can  true
 brotherly love occur. Therefore, upon the Second Advent of the  Lord  as
 the True Parent of mankind, all men will come to  live  harmoniously  in
 the garden as one family.

 From this too we may know that today is surely the Last Days. There must
 be one final gift which history, having thus  progressed,  is  about  to
 present to mankind. Thus must be the ideology of the macrocosmic  nature
 that can bind all the strangers who now live in turmoil within one world
 without any true purpose, into one family centered on the same  parents.

 SECTION V--THE LAST DAYS, THE NEW TRUTH, AND OUR ATTITUDE

 1. THE LAST DAYS AND THE NEW TRUTH

 Fallen men overcome their internal ignorance by raising their  spiritual
 and intellectual  standard  through  "spirit  and  truth"  (John  4:23),
 according to their religion.  Regarding  truth,  there  are  two  kinds:
 internal truth (religion), which will overcome internal  ignorance,  and
 external  truth  (science),  which  will  overcome  external  ignorance.

 Accordingly, man has two kinds of intellect: internal  intellect,  which
 is awakened by internal truth, and external intellect,  <Page  129>which
 is awakened by external truth.  Therefore,  internal  intellect  in  its
 pursuit of internal truth has set up religion, while external  intellect
 in its pursuit of external truth has set up science.  Spiritual  matters
 pertaining to the invisible world first come  into  spiritual  cognition
 through our spirit men by means of the five spiritual senses; then  they
 are  physiologically  recognized  through  the  resonance  of  the  five
 physical senses. The  truth  from  the  visible  world,  however,  comes
 directly into our cognition by means of the five physical senses.  Thus,
 the process of cognition takes place  through  both  the  spiritual  and
 physical courses.

 Since man was made so that he could be perfect only when his spirit  man
 and physical man are  united,  spirit  and  truth  must  be  in  perfect
 harmony, awakening man's spiritual and intellectual standard, before the
 two-sided cognition through both the spiritual and physical courses  can
 completely coincide. Then, for the first time, man  will  come  to  have
 perfect cognition of the world of creation.

 In this manner, God is conducting His providence of restoring men to the
 original nature intended at the creation by raising through both  spirit
 and truth, the spiritual and intellectual standard of men, who fell into
 utter ignorance due to the fall. Man, sharing the benefit of the age  in
 God's providence of restoration, is  gradually  being  elevated  in  his
 spiritual and intellectual standard as  history  progresses.  Therefore,
 both spirit and truth, which are the means for raising the spiritual and
 intellectual standard,  must  also  be  elevated  to  higher  levels  by
 degrees.  Although  spirit  and  truth  must  be  unique,  eternal   and
 unchanging, the extent, degree and method  of  teaching  and  expressing
 them to men, who are in the process of restoration from  the  status  of
 ignorance, should vary according to the age.

 For example, in the age before the Old Testament (from Adam  to  Moses),
 God did not provide the people with words <Page 130>of truth, but merely
 commanded them to offer sacrifices. Men in  that  age,  being  ignorant,
 could not receive the truth directly from Him. When  the  spiritual  and
 intellectual standard of the people was elevated, He gave the Law to the
 people of Moses' day, and the Gospel to those of Jesus' day.  Jesus  did
 not say that his word was the truth, but that he himself  was  the  way,
 the truth and the life (John 14:6). This is because his words were  only
 a means of expressing himself as the truth; and the extent,  degree  and
 method of expressing the  truth  should  vary  according  to  those  who
 receive the words.

 From this, we must realize that Biblical words are a means of expressing
 the truth and are not the truth itself. Seeing matters from  this  point
 of view, we can understand  that  the  new  Testament  was  given  as  a
 textbook for the teaching of truth to the people  of  2,000  years  ago,
 people whose spiritual and intellectual standard was very  low  compared
 to that of today. It is thus  impossible  to  satisfy  completely  man's
 desire for truth, in this modern scientific civilization, by  using  the
 same method of expressing the truth, in parables and symbols, which  was
 used to awaken the people of an earlier age. In consequence,  today  the
 truth must appear with a higher standard and with a scientific method of
 expression in order to enable intelligent modern man to  understand  it.

 We call this the new truth. This new truth, as discussed in the "General
 Introduction", should be able to  resolve  completely  the  problems  of
 religion and science according to one unified theme  and  thus  overcome
 man's internal and external ignorance.

 Let us investigate  other  reasons  that  the  new  truth  must  appear.

 As noted, the Bible is not the truth itself but a textbook  teaching  us
 the truth. In this textbook, most of the important parts  of  the  truth
 are revealed in parables  and  symbols.  <Page  131>  Consequently,  the
 method of interpretation can differ according to the reader. Differences
 in interpretation have produced many denominations. Since the source  of
 denominational divisions is not in man but in the  expressions  used  in
 the Bible, the divisions and quarrels cannot but increase. Therefore, we
 cannot expect the divisions and quarrels between denominations  to  come
 to an end. This  will  hinder  the  fulfillment  of  the  providence  of
 restoration under the unification of Christianity, unless there  appears
 a new truth that can elucidate the fundamental contents of the Bible  so
 clearly that everyone can recognize and agree with it. Therefore,  Jesus
 promised to give us new  words  of  truth  in  the  Last  Days,  saying:

   I have said this to you in figures; the hour is coming  when I  shall
   no longer speak to you in figures but tell you plainly of the Father.
   (John 16:25)

 Jesus died on the cross without being able to say all that he wanted  to
 say because of the disbelief of the people. As he said, "If I have  told
 you earthly things and you do not believe, how can you believe if I tell
 you heavenly things?" (John 3:12). Jesus also said to his disciples,  "I
 have yet many things to say to you but you cannot bear them now."  (John
 16:12). This disclosed how sorrowful he was, because he could  not  tell
 even his own disciples what he had deep in his heart.

 The words Jesus left unuttered will not forever remain a secret, but are
 to be revealed some day as a new truth through the Holy Spirit, as Jesus
 told us:

   When the Spirit of truth comes, he will guide you into all the truth;
   for he will not speak on his own authority, but whatever he hears  he
   will speak, and he will declare to you the things that are  to  come.
   (John 16:13)

 Again we read: <Page 132>

   I saw in the right hand of him who was seated on the throne a  scroll
   written within and on the back, sealed with seven seals.  (Rev.  5:1)

 On this very scroll were the words the Lord is to give us  in  the  Last
 Days. When John wept because no one was found worthy to open the  scroll
 or to look into it, since there was no such person in heaven, on  earth,
 or under the earth, one of the elders said:

   ...the Lion of the tribe of Judah, the Root of David, has  conquered,
   so that he can open the scroll and  its  seven  seals.  (Rev.  5:3-5)

 The Lion born of the Root of David signifies Christ. Thus, the day  must
 come when Christ will open the sealed scroll, which has long remained  a
 secret to  mankind,  and  reveal  the  new  truth  to  all  the  saints.
 Therefore, it is said, "You must again prophesy about many  peoples  and
 nations and tongues  and  kings."  (Rev.  10:11).  Again,  it  is  said:

   And in the last days it shall be, God declares, that I will pour  our
   my Spirit upon all flesh, and your  sons  and  your  daughters  shall
   prophesy, and your young men shall see  visions,  and  your  old  men
   shall dream dreams; yea, and on my menservants and my maidservants in
   those days I will pour out my Spirit; and they shall prophesy. (Acts.
   2:17-18)

 Thus, from many standpoints the new truth must come in  the  Last  Days.

 2. THE ATTITUDE WE SHOULD TAKE IN THE LAST DAYS

 If we observe the progression  of  the  history  of  the  providence  of
 restoration, we see that the new always begins when the old is about  to
 expire. Consequently, the period when the old ends is  the  very  period
 when the new begins. The close of the old history is the starting period
 for the new history. <Page 133>

 Mankind is now at the point of intersection where the two  sovereignties
 of good and evil are confronting each other.  These  two  sovereignties,
 which started at the same point, have headed in opposite directions ever
 since, and have borne their own worldwide fruits respectively. People of
 this age fall into internal insecurity, terror  and  chaos  due  to  the
 shallowness of their ideals and ideologies. Externally, they are afraid,
 as they face the threat  of  conflicts  and  struggles  with  terrifying
 weapons. In the Last Days many devastating phenomena will occur. As  the
 Bible says:

   For nation will rise against nation, and kingdom against kingdom  and
   there will be famines and earthquakes in various places. (Matt. 24:7)

 It is inevitable that such misery should take place, in order  that  the
 dominion of evil be annihilated, and  that  of  good  be  exalted.  God,
 without fail, will set up the center of the sovereignty of  goodness  in
 order to establish a new age out of this misery.  Noah,  Abraham,  Moses
 and Jesus were  the  central  figures  of  their  respective  new  ages.
 Therefore, we must find the central figure of the new history, whom  God
 has designated, in order that we might be participants in the new age as
 God wants us to be.

 The providence of  the  new  age  does  not  start  after  the  complete
 liquidation of the old age, but is born and grows in  the  circumstances
 of the period of consummation of the old age, always appearing to be  in
 conflict with that age.  Accordingly,  this  providence  is  not  easily
 understood by those who are accustomed to the  conventions  of  the  old
 age. This is why the  sages  of  history  who  came  in  charge  of  the
 providence of a new age all became victims of the old age. We  can  give
 the example of Jesus, who, coming at the close of the Old Testament  Age
 as <Page 134>the center of the new providence of the New Testament  Age,
 appeared to the believers of the Mosaic Law to be a  heretic  whom  they
 could not understand. Finally he was rejected because of their disbelief
 of him and was crucified. This is why Jesus said, "New wine must be  put
 into fresh wine skins." (Luke 5:38).

 Christ will come again at the close of the  New  Testament  Age  as  the
 center of the new providence to establish the new heaven and earth,  and
 will give us new words for the building of the new  age  (Rev.  21:1-7).
 Therefore, he is apt to be rejected and persecuted by Christians at  the
 time of the Second Advent just as Jesus was persecuted  and  derided  at
 his coming by the Jews who said  he  was  possessed  by  Beelzebub,  the
 Prince of Demons (Matt. 12:24). Therefore, Jesus  predicted  that  first
 the Lord must suffer many things and be rejected by  the  generation  at
 the time of the Second Advent (Luke 17:25). Therefore, those who, in the
 transitional  period  of  history,  are  tenaciously  attached  to   the
 environment of the old age and comfortable  entrenched  in  it  will  be
 judged along with the old age.

 Fallen men, being  very  dull  in  their  sensitivity  toward  spiritual
 things, will generally emphasize the old truth in following  the  course
 of the providence of restoration. In other words, these people will  not
 respond to and follow the providence of the  new  age  even  though  the
 providence of restoration is bringing about the new age, because in most
 cases they are still attached to the view of truth of the old age. Those
 who  can  perceive  spiritual  things,  however,  will  understand   the
 providence of the new age spiritually, and come to respond to  it,  even
 though they may face discrepancies between the new  view  of  truth  and
 that of the old age.

 The disciples of Jesus, therefore, were not overly attached to  the  Old
 Testament. Rather, they followed what they  felt  spiritually  in  their
 hearts. The reason men of prayer and <Page 135>conscience  feel a  sense
 of extreme spiritual anxiety and urgency in the Last Days is that, while
 they vaguely feel  spiritual  things  and  are  willing  to  follow  the
 providence of the new age in their hearts, they have  not  met  the  new
 truth that can lead  their  external  selves  in  the  right  direction.

 Therefore, if these men would only listen to the new truth leading  them
 to the providence of the new age, they would be awakened  in  heart  and
 intellect by spirit and truth simultaneously.  They  would  be  able  to
 recognize perfectly the demand of God's  providence  for  the  new  age.
 Naturally, then they will come to respond to it with  untold  happiness.
 Thus, modern men of the Last Days must try to perceive spiritual  things
 through humble prayer.

 Thus, we should not be attached to conventional ideas but should at  all
 costs find the new truth leading them to the providence of the new  age.
 We can do  this  by  directing  our  external  self  toward a  spiritual
 purpose. Then we must ascertain whether the truth thus found becomes one
 with our spirit, producing a true heavenly joy deep within our heart. By
 doing this, the saints of the  Last  Days  can  find  the  way  to  true
 salvation. <Page 136>

 Chart: The World of Creation and the Providence of  Restoration  Through
 the Substantial Development of the Word. <Page 137>
 
 CHAPTER 4. ADVENT OF THE MESSIAH

 The word "messiah"  in  Hebrew  means  the  "anointed  one",  especially
 signifying the king. The Israelites believed the Word  of  God  that  He
 would send a king or Messiah  to  save  them;  this  was  the  Messianic
 expectation of the Israelites. In this sense, Jesus Christ came  as  the
 Messiah,  "Christ"  meaning  "Messiah"   in   the   Hellenic   language.

 The Messiah must come in order that the purpose of God's  providence  of
 salvation be fulfilled. Man needs salvation because of the  human  fall.
 Therefore, we must understand the questions concerning the human fall in
 order to solve the problems of <Page 139>salvation. "Fall" implies  that
 God's purpose of  creation  was  left  unfulfilled,  so  we  must  first
 elucidate the purpose  of  creation  before  we  discuss  the  questions
 concerning the human fall.

 God's purpose of creation was to be fulfilled with the establishment  of
 the Kingdom of Heaven on earth. Due to the fall of man, an earthly  hell
 was brought about instead of the Kingdom of Heaven on earth. Ever since,
 God has continued His providence to restore the  Kingdom  of  Heaven  on
 earth. Consequently, the purpose of human endeavor  is  to  restore  the
 Kingdom of Heaven on earth. These questions have already been  discussed
 in detail (cf. Part I, Ch. 3, Sec. I-II--100).

 SECTION I--THE PROVIDENCE OF SALVATION THROUGH THE CROSS

 1. THE PURPOSE OF JESUS' COMING AS THE MESSIAH

 The purpose  of  Jesus'  coming  as  the  Messiah  was  to  fulfill  the
 providence of restoration; his coming was primarily to save fallen  men.
 Consequently,  the  Kingdom  of  Heaven  on  earth  should   have   been
 established by Jesus. We may see this even from what Jesus said  to  his
 disciples, "You, therefore, must be perfect, as your heavenly Father  is
 perfect." (Matt. 5:48). According to the principle  of  creation, a  man
 who has fulfilled the purpose of creation becomes  one  body  with  God,
 possesses deity, and cannot commit sins. This kind of man, seen from the
 purpose of creation, is one who is perfect as  the  heavenly  Father  is
 perfect. Therefore, Jesus' words to his disciples meant that they should
 become citizens of the Heavenly Kingdom, after having been  restored  as
 men who have fulfilled the purpose of creation.

 Thus, Jesus came in order to establish the Kingdom of Heaven  on  earth,
 having restored fallen men as citizens of the Heavenly Kingdom. For this
 reason he told his disciples to pray <Page 140>that God's will  be  done
 on earth as it is in Heaven (Matt. 6:10). He also urged  the  people  to
 repent, for the Kingdom of Heaven was at hand (Matt. 4:17). For the same
 reason, John the Baptist, who had come to prepare the way of  the  Lord,
 also announced the nearness  of  the  Kingdom  of  Heaven  (Matt.  3:2).

 What would the man be like, then, who became  perfect  as  the  heavenly
 Father is perfect, having restored  himself  as  the  man  in  whom  the
 purpose of creation is fulfilled? Such a man would become one body  with
 God, inseparable from Him, living in accordance with God's will. Feeling
 exactly what God feels, he would possess deity. This man is not in  need
 of redemption or of a savior, nor does he need the life  of  prayer  and
 faith required by fallen men, because he is without original sin. Such a
 man, being himself without original sin, comes to multiply  children  of
 goodness without original sin; in consequence, his children are  not  in
 need of a savior for the redemption of their sins.

 2. WAS THE PROVIDENCE OF SALVATION FULFILLED THROUGH REDEMPTION  BY  THE
 CROSS?

 Since human history began, there has  not  been a  single  man,  however
 devout a saint he may have  been,  who  has  lived a  life  in  complete
 oneness with God. Not a single man has experienced God's own  heart  and
 feeling, or possessed the same deity. Consequently, there  has  not  yet
 been a saint who did not need redemption from sin and a life  of  prayer
 and faith. Even a man as devout as Paul was compelled to lead a life  of
 faith and tearful prayers (Rom. 7:18-25). All parents,  however  devout,
 cannot give birth to a child without sin who may go to  the  Kingdom  of
 Heaven without redemption by the savior. From  this,  we  perceive  that
 parents  are  still  transmitting  original  sin  to   their   children.

 What does the reality of the life in faith of the Christian teach us? It
 tells us straightforwardly that redemption through <Page  141>the  cross
 cannot completely liquidate our original sin, and that it  leaves  man's
 original nature not yet perfectly  restored.  Jesus  promised  the  Lord
 would come, because Jesus knew he could not fulfill the purpose  of  his
 advent as the Messiah through redemption by the  cross.  Christ  had  to
 come  again  to  fulfill  perfectly  the  will  of  God,  because  God's
 predestination to restore the Kingdom of Heaven on  earth  was  absolute
 and unchangeable.

 Did his sacrifice on the cross then come to naught?  Not  at  all  (John
 3:16). If it had, Christian history could not have existed. We can never
 deny the magnitude of the grace of redemption by the  cross.  Therefore,
 it is true that our faith in the cross can bring about redemption. It is
 equally true that redemption by the cross has been unable to remove  our
 original sin and restore us as men of the  original  nature  who  cannot
 commit sin; thus, it has been unable to establish the Kingdom of  Heaven
 on earth.

 Then, the question arises as to the extent of redemption by  the  cross.
 The faith of modern men of intellect cannot be directed  unless  we  can
 solve this problem.

 3. THE CRUCIFIXION OF JESUS

 Let us first examine Jesus' crucifixion from the viewpoint of the  words
 and actions of the disciples that were recorded in the Bible. There  was
 one evident feeling common among the disciples concerning Jesus'  death.
 They were grieved and mortified by Jesus' death. They were indignant  at
 the ignorance and disbelief of the people who caused the crucifixion  of
 Jesus (Acts 7:51-53). Christians since  have  commonly  entertained  the
 same feeling as did the disciples of Jesus' days. If  Jesus'  death  had
 been a natural result of God's predestination, there would have been  no
 reason for the disciples to decry it, though it may have been inevitable
 for them to grieve over his death. From <Page 142>this, we can ascertain
 that Jesus' having to take the path  of  death  was  unjust  and  undue.

 Next, let us further investigate from the viewpoint of God's  providence
 whether Jesus' crucifixion was a natural result of God's predestination.
 God called the chosen people of Israel, the descendants of  Abraham;  He
 raised and protected them, and at times led them through the  discipline
 of trials and hardships. He  comforted  them  by  sending  prophets  who
 promised that in the future He would send them a  Messiah.  He  had  the
 people erect tabernacles and temples in preparation for the Messiah.  He
 sent the wise men from the East as well as Simon, Anna, John the Baptist
 and others to testify widely to the birth  and  the  appearance  of  the
 Messiah.

 Especially concerning the birth of John the Baptist, all the  Jews  knew
 that the angel appeared to testify to his conception  (Luke  1:13);  and
 the signs which occurred at the time of his birth stirred all  Judea  in
 expectation (Luke  1:63-66).  Besides,  his  ascetic  practices  in  the
 wilderness were so impressive that the Jewish people questioned in their
 hearts whether perhaps he were the Christ (Luke 3:15). Needless to  say,
 God sent such a great man as John the Baptist to bear witness  to  Jesus
 as the Messiah so that the Jewish people would believe in  Jesus.  Since
 God's will was thus to have the Israelites believe that  Jesus  was  the
 Messiah, the Israelites, who were supposed to live  according  to  God's
 will, should have believed in him as the Messiah. If they  had  believed
 in Jesus as the Messiah according to God's will,  how  could  they  have
 crucified him, after having waited for him for such a long time? It  was
 because, against God's will, they did not believe  that  Jesus  was  the
 Messiah, that the Israelites crucified him. We, therefore, must  realize
 that Jesus did not come to die on the cross.

 Next, let us further investigate, according  to  Jesus'  own  words  and
 deeds, whether his crucifixion was truly the means to <Page  143>fulfill
 the whole purpose of his coming as the Messiah.  As  the  Bible  clearly
 states, Jesus expressed in both word and  deed  his  wish  to  have  the
 people believe he was the Messiah. When the people asked him  what  they
 must do to be doing the works of God, Jesus answered them, "This is  the
 work of God, that you believe in him whom He  has  sent."  (John  6:29).

 Jesus grieved over the treachery of the Jewish people; and finding  none
 to appeal to, he wept over the city of Jerusalem  and  even  cursed  the
 city to be destroyed so utterly that not one stone would  be  left  upon
 another, not to mention the Israelites, the chosen people, whom God  had
 led in love and care for 2000 years. Jesus  clearly  pointed  out  their
 ignorance, saying, "...you did not know the time  of  your  visitation."
 (Luke 19:44).

 Jesus lamented over  the  disbelief  and  stubbornness  of  the  people,
 saying:

   O Jerusalem, Jerusalem, killing the prophets and  stoning  those  who
   are sent to you!  How  often  would I  have  gathered  your  children
   together as a hen gathers her brood under her wings,  and  you  would
   not! (Matt. 23:37)

 Jesus reproached them for their ignorance which kept them from believing
 in him even though they read the Scriptures, which testified to him, and
 he said in great sorrow:

   You search the scriptures, because you think that in  them  you  have
   eternal life; and it is they that bear witness to me; yet you  refuse
   to come to me that you may have life. (John 5:39-40)

 Again, he said sorrowfully, "I have come in my Father's name, and you do
 not receive me", and he went on to say,  "If  you  believed  Moses,  you
 would believe me, for he  wrote  of  me."  (John  5:43-46).  <Page  144>

 Jesus performed many miracles and  signs  in  the  hope  that  he  might
 restore the people's  belief.  However,  they  condemned  him  as  being
 possessed by Beelzebub when they saw the amazing works which Jesus  did.
 Seeing the painful situation, Jesus said, "...even  though  you  do  not
 believe me, believe the works, that you may know and understand that the
 Father is in me and I am  in  the  Father."  (John  10:38).  On  another
 occasion, he even cursed them in  great  indignation,  prophesying  that
 they would suffer (Matt. 23:13-36). Jesus himself, through his words and
 deeds, tried to make them believe in him, because it was God's will  for
 them to do so. If the Jewish people believed that he was the Messiah, as
 both God and Jesus wanted, could they have crucified him?

 From the above, we can see that Jesus' crucifixion was the result of the
 ignorance  and  disbelief  of  the  Jewish  people  and  was  not  God's
 predestination to fulfill the whole purpose  of  Jesus'  coming  as  the
 Messiah. I Corinthians 2:8  says,  "None  of  the  rulers  of  this  age
 understood this; for if they had, they would not have crucified the Lord
 of glory.". This should be sufficient proof.

 If Jesus' crucifixion had  originally  been  God's  predestination,  how
 could he have prayed even three times that the cup of death  might  pass
 from him? (Matt. 26:39). In fact, he thus prayed desperately because  he
 knew too well that the history of affliction would  be  prolonged  until
 the time of the Second Advent if the  disbelief  of  the  people  should
 forbid the realization of the Kingdom of Heaven on earth, which God  had
 endeavored to establish.

 In John 3:14 we read, "As Moses lifted up the serpent in the wilderness,
 so must the Son of man be lifted up.". When the Israelites were on their
 way from Egypt into the land of Canaan, they failed to believe in Moses,
 and at that time fiery serpents appeared and began to kill  the  people;
 then God had a <Page 145>bronze serpent lifted up on a pole,  and  those
 who looked at  it  survived.  Similarly,  due  to  the  Jewish  people's
 disbelief in Jesus, all were destined to  hell;  and  Jesus,  foreseeing
 that after his crucifixion as the "bronze serpent" only those who looked
 at him and believed in him would  be  saved,  said  this  with a  deeply
 sorrowful heart.

 Another way we may know that Jesus was crucified due to the disbelief of
 the people is from the fact, as Jesus foretold, that the  chosen  nation
 of Israel declined after his death (Luke 19:44).

 Isaiah 9:6-7 says:

   For to us a child is born, to us a son is given; and  the  government
   will be upon his shoulder, and his name  will  be  called  'Wonderful
   Counsellor, Mighty God, Everlasting Father, Prince of Peace.'. Of the
   increase of his government and of peace there will be  no  end,  upon
   the throne of David and over his kingdom, to  establish  it,  and  to
   uphold it with justice and with righteousness from  this  time  forth
   and for evermore. The zeal  of  the  Lord  of  hosts  will  do  this.

 This is the prediction that Jesus would come upon the  throne  of  David
 and establish a kingdom that would  never  perish  throughout  eternity.
 Therefore, an angel appeared to Mary at the time she conceived Jesus and
 said:

   And behold, you will conceive in your womb and bear a  son,  and  you
   shall call his name Jesus. He will be great, and will be  called  the
   son of the Most high; and the Lord God will give to him the throne of
   his father David, and he will reign over the house of Jacob for ever;
   and of his kingdom there will be no end. (Luke 1:31-33)

 From these passages, we can see plainly that God called the  Israelites,
 the chosen people, and had led them through  afflictions  and  hardships
 for 2000 years, in order to establish an everlasting Kingdom of  God  on
 earth by sending Jesus as the  <Page  146>Messiah.  Jesus  came  as  the
 Messiah; but, due to the disbelief of and persecution by the people,  he
 was crucified. Since then, the Jews have lost their qualification as the
 chosen people and have been scattered, suffering persecution through the
 present day.

 4. THE LIMIT OF SALVATION THROUGH  REDEMPTION  BY  THE  CROSS,  AND  THE
 PURPOSE OF THE LORD'S SECOND ADVENT

 If Jesus had not been crucified, what would have happened? He would have
 accomplished  the  providence  of   salvation   both   spiritually   and
 physically. He would have established the Kingdom  of  Heaven  on  earth
 which would last forever, as expressed in the prophecy  of  Isaiah  (Is.
 9:6-7), in  the  instruction  of  the  angel  appearing  to  Mary  (Luke
 1:31-33), and in Jesus'  own  words  announcing  the  imminence  of  the
 Kingdom of Heaven (Matt. 4:17).

 God first created man's flesh with the earth, and then He breathed  into
 his nostrils the breath of life and made him into a  living  soul  (Gen.
 2:7). Man was created to have both spirit and body; his fall  also  came
 about both spiritually and physically. Naturally, salvation must include
 both spirit and body.

 Since the purpose of Jesus' advent as the Messiah was to accomplish  the
 providence of restoration, he should have  fulfilled  the  salvation  of
 both spirit and body. To believe in Jesus means to become one body  with
 him; therefore,  Jesus  likened  himself  to  the  true  vine,  and  his
 followers to its branches (John 15:5). He said, "...you will know that I
 am in my Father, and you in me, and I in you." (John 14:20). Jesus  said
 this because coming in the flesh, he wanted  to  save  fallen  men  both
 spiritually and physically. If they had become  one  with  him  in  both
 spirit and body by believing in him, fallen men could  have  been  saved
 both  spiritually  and  physically.  Because  the  Jewish  people  <Page
 147>disbelieved Jesus and delivered him up for crucifixion, his body was
 invaded by Satan, and he was killed.  Therefore,  even  when  Christians
 believe in and become one body with Jesus, whose  body  was  invaded  by
 Satan,  their  bodies  still  remain  subject   to   Satan's   invasion.

 In this manner, however devout a man of faith may be, he cannot  fulfill
 physical salvation by redemption through Jesus' crucifixion alone. Since
 the original sin lineally transmitted from Adam has not been liquidated,
 any saint, however devout he may be, still has original sin  and  cannot
 help giving birth to the  children  of  original  sin.  To  prevent  the
 condition of Satanic invasion which constantly comes through  the  flesh
 due to the original sin, we have to torment and deny our flesh, in order
 to live a religious life. We must pray constantly  (I  Thess.  5:17)  in
 order to prevent the condition of Satanic invasion that comes because of
 original sin, which has not been annihilated, even through redemption by
 the cross.

 Jesus could not accomplish the purpose of  the  providence  of  physical
 salvation because his body was  invaded  by  Satan.  However,  he  could
 establish the basis for  spiritual  salvation  by  forming a  triumphant
 foundation for resurrection through the redemption by the blood  of  the
 cross. Therefore, all the saints since the resurrection of Jesus through
 the present day have enjoyed the benefit of the providence of  spiritual
 salvation only. Salvation through redemption by the cross  is  spiritual
 only. Even in devout men of faith, the original sin remains in the flesh
 and is transmitted continuously from generation to generation. The  more
 devout a saint becomes in his faith, therefore, the more severe  becomes
 his fight against sin. Thus, Christ must come  again  on  the  earth  to
 accomplish the purpose of the providence of the physical, as well as the
 spiritual salvation, by redeeming the original sin which  has  not  been
 liquidated even through the cross. <Page 148>

 As mentioned before, even the saints redeemed by the cross have  had  to
 continue to fight against original sin. That is why even Paul,  who  was
 the center of faith among the disciples, lamented over his inability  to
 prevent sin from invading his flesh, saying, "...So  then, I  of  myself
 serve the law of God with my mind, but with my flesh I serve the law  of
 sin." (Rom. 7:22-25). He said this to express the joy of the fulfillment
 of spiritual salvation as well as to deplore the failure  to  accomplish
 physical salvation. Again, in I  John  1:8-10  John  confessed,  saying:

   If we say we have no sin, we deceive ourselves, and the truth is  not
   in us...If we say we have not sinned, we make  him a  liar,  and  his
   word is not in us.

 Thus, we who can gain salvation through the crucifixion of Jesus  cannot
 escape from being sinners because the original sin still  works  in  us.

 5. TWO KINDS OF PROPHECY CONCERNING THE CROSS

 What must be the reason, then, that in Isaiah 53 Jesus' suffering on the
 cross is prophesied, if his crucifixion was  not  the  result  of  God's
 predestination? Until now, many people have thought that the  prophecies
 in the Bible about Jesus foretold only his suffering. When we  read  the
 Bible anew with a knowledge of the Principle, we  can  understand  that,
 just as the prophet Isaiah foretold in the Old Testament Age (Is. 9, 11,
 60), and as the angel of God prophesied to Mary, Jesus was  expected  to
 become king of the Jews in  his  lifetime  and  establish  on  earth  an
 everlasting kingdom of which "there will be no end" (Luke 1:31-33).  Let
 us then investigate why there were two kinds of prophecies.  <Page  149>

 God created man to be perfected only by  accomplishing  his  portion  of
 responsibility (cf. Part  I,  Ch.  1,  Sec.  V,  2.2--55).  However,  in
 actuality, the first human ancestors fell  without  having  accomplished
 their portion of responsibility. Thus, man could either  accomplish  his
 portion of responsibility in accordance with  God's  will,  or,  on  the
 contrary, not accomplish it against God's will.

 To give an example from the Bible, it was man's portion of
 responsibility not to eat the fruit of the Tree of the Knowledge of Good
 and Evil. Adam could perfect himself by obeying God's commandment not to
 eat of the fruit; on the other hand, he could die by eating  the  fruit,
 as actually happened. God gave the Ten Commandments to the people of the
 Old  Testament  Age  as a  condition  of  man's  responsibility  in  the
 providence of salvation.  Thus,  man  could  be  saved  by  keeping  the
 Commandments, or be ruined by not keeping them. It was  the  Israelites'
 portion of responsibility to obey Moses' command on their way from Egypt
 to the blessed land of Canaan. They could  enter  the  blessed  land  of
 Canaan by obeying Moses' command, or not  enter  it  by  disobeying  his
 command. In fact, God willed that Moses lead  the  Israelites  into  the
 blessed land of Canaan (Ex. 3:8) and commanded him to do so; but due  to
 their disbelief, the people perished in  the  wilderness,  leaving  only
 their posterity to reach the destination.

 Man thus has his own responsibility to accomplish, and he may fulfill it
 according to God's will  or  not  fulfill  it  against  His  will,  thus
 resulting  in  only  one  of  the  two  possibilities  being   realized.
 Therefore, it was inevitable for God  to  give  two  kinds  of  prophecy
 regarding the fulfillment of His will.

 It was God's portion of responsibility  to  send  the  Messiah,  but  to
 believe in him was man's responsibility. Therefore,  the  Jewish  people
 could either believe in the Messiah according to <Page 150>God's will or
 not believe in him, against His will. Therefore, God  had  to  give  two
 kinds of prophecy, thus providing for two possible results, according to
 man's  success  or  failure  to  accomplish  his   responsibility.   God
 prophesied both about what might happen if the Jewish people  failed  to
 believe in the Messiah, as was written in  Isaiah  53,  and  about  what
 would happen if they fulfilled His will in glory  by  believing  in  and
 serving the Messiah, as was recorded in Isaiah 9, 11, and 60,  and  Luke
 1:30. However, due to the disbelief of the people,  Jesus  died  on  the
 cross, and the prophecy of Isaiah 53  was  realized,  thus  leaving  the
 others to be accomplished after the Lord's Second Advent.

 6. BIBLICAL VERSES WRITTEN AS  IF  JESUS'  CRUCIFIXION  WERE  INEVITABLE

 In the Bible we find many verses written as if Jesus' suffering  through
 crucifixion were inevitable. One of the representative examples of  this
 is that Jesus reproached Peter,  who  tried  to  dissuade  him  when  he
 prophesied about his suffering on the cross, and said, "Get  behind  me,
 Satan!" (Matt. 16:23). Otherwise, how  could  Jesus  reproach  Peter  so
 bitterly? In fact, Jesus was then resolved to  take  the  cross  as  the
 condition of indemnity  to  pay  for  the  accomplishment  of  even  the
 spiritual salvation  of  man  when  he  found  that  he  was  unable  to
 accomplish the providence of both spiritual and physical salvation (Luke
 9:31). In that situation, Peter's dissuading him from taking the way  of
 the cross was a hindrance  to  the  providence  of  spiritual  salvation
 through the cross; so, he reproached Peter.

 In the next place, when Jesus uttered  his  last  words  on  the  cross,
 saying, "It is finished" (John 19:30), he did not mean  that  the  whole
 purpose of the providence of salvation was  <Page  151>attained  through
 the cross. Knowing that the disbelief of the people was  at  that  point
 inalterable, Jesus chose the way of the cross in order to establish  the
 foundation  of  the  providence  of  spiritual  salvation,  leaving  the
 providence of physical salvation to  the  time  of  the  Second  Advent.
 Therefore, Jesus meant by the words "it is finished"  that  he  finished
 establishing the basis for the providence of spiritual salvation through
 the  cross,  which  was   the   secondary   providence   of   salvation.

 In order for us to have a right faith, we must  first  establish  direct
 rapport with God in spirit through  ardent  prayer  and  next,  we  must
 understand the truth through correct reading of the Bible. This  is  the
 reason that Jesus told us to worship  God  in  spirit  and  truth  (John
 4:24).

 From the time of Jesus through the present, all Christians have  thought
 that Jesus came to the world to die. This is because they did  not  know
 the fundamental purpose of Jesus' coming as the Messiah and  entertained
 the wrong idea that spiritual salvation was the only mission  for  which
 Jesus came to the world. Jesus came to accomplish the will of God in his
 lifetime, but had to die a reluctant death due to the disbelief  of  the
 people. There must first appear on the earth the bride who  can  relieve
 the humiliated  and  grieving  heart  of  Jesus  before  Christ  as  the
 bridegroom can come again--this time to complete his  mission  with  his
 bride. Jesus said, "Nevertheless, when the Son of  man  comes,  will  he
 find faith on earth?" (Luke  18:8)  in  lamentation  over  the  possible
 ignorance of the people, which he could foresee.

 We have clarified the fact that Jesus did not come to die, but if we ask
 Jesus directly through spiritual communication, we can see the fact even
 more clearly. When direct rapport is  impossible,  we  should  seek  the
 testimony of someone with such a gift in order to have the kind of faith
 that will entitle us to be the "bride", in order to receive the Messiah.
 <Page 152>

 SECTION  II--THE  SECOND  ADVENT  OF  ELIJAH  AND   JOHN   THE   BAPTIST

 It was foretold by the prophet Malachi  that  Elijah  would  come  again
 (Mal. 4:5), and it was Jesus' testimony that John the Baptist  was  none
 other than the second advent of Elijah (Matt.  11:14,  17:13).  However,
 John the Baptist himself, as well as the Jewish people in  general,  did
 not know the fact that John was the second advent of Elijah (John 1:21).
 John's doubt of Jesus (Matt. 11:3), followed by  the  disbelief  of  the
 people,  finally  compelled  Jesus  to  take  the  way  of  the   cross.

 1. THE TREND OF JEWISH THOUGHT CONCERNING THE SECOND  ADVENT  OF  ELIJAH

 During the period of the United Kingdom, the "ideal of the  temple"  was
 invaded by Satan, due to the corruption of King Solomon.

 God set up the ideal of the temple the second time. In order to  prepare
 the  people  to  receive  the  Messiah  as   the   substantial   temple,

 He worked for the separation from  Satan  by  sending  them  four  major
 prophets and twelve minor prophets. It was to stop Satan from preventing
 the realization of this ideal that God had his people  destroy  the  god
 Baal by sending his special prophet Elijah and having him fight  against
 the prophets of Baal on Mt. Carmel. However, Elijah ascended into heaven
 without having fully accomplished his divine mission  (II  Kings  2:11),
 and Satan's power was again rampant.

 Therefore, in order that the ideal of  the  substantial  temple,  Jesus,
 might be realized, there  should  first  be  the  providence  of  having
 another prophet succeed Elijah and accomplish the mission of  separating
 Satan,  which  he  had  left  undone  on  the  earth.  Because  of  this
 providential necessity, the prophet Malachi foretold the  second  advent
 of Elijah (Mal. 4:5). <Page 153>

 The fervent hope of the Jewish people who believed in  these  prophecies
 was, of course, the advent of the Messiah. But we must  know  that  they
 nonetheless longed for the second coming of Elijah. This is because  God
 clearly promised the people, through the prophet Malachi, that He  would
 send the prophet Elijah prior to the advent of the Messiah in  order  to
 have him prepare the way of the Lord (Mal. 4:5). Meanwhile, the  prophet
 Elijah had ascended into heaven nearly 900 years  before  the  birth  of
 Jesus (II Kings 2:11), and we are familiar with  the  occasion  when  he
 appeared to Jesus' disciples in spirit (Luke 9:31).  The  Jewish  people
 believed that Elijah, being in heaven, would come  from  heaven  in  the
 same manner as he had ascended into heaven. Therefore, the Jewish people
 of that time were waiting for Elijah to  come  again,  looking  up  into
 heaven in  the  expectation  that  Elijah  would  come  on  the  clouds.

 However, there had been as yet no rumor of Elijah's  coming  as  Malachi
 had prophesied, when Jesus appeared, claiming to be the  Messiah;  thus,
 great confusion was caused in Jerusalem. So, the  disciples  were  faced
 with an argument against Jesus' being  the  Messiah  (Matt.  17:10):  if
 Jesus were he, then where was Elijah who was to come before  him?  (Mal.
 4:5). The disciples, at a loss as to how to reply, asked Jesus directly;
 and he answered that  John  the  Baptist  was  none  other  than  Elijah
 himself,  for  whom  they  had  waited  (Matt.  11:14,  17:13).   Jesus'
 disciples, who believed him to be the  Messiah,  could  believe  without
 question Jesus' testimony that John the  Baptist  was  Elijah.  But  how
 could the Jewish people accept it, when they did not know who Jesus was?
 Jesus himself, knowing that they would not easily believe his testimony,
 said, "If you are willing to accept it, he is Elijah who  is  to  come."
 (Matt. 11:14). The Jewish people could not believe Jesus' testimony that
 John the Baptist was Elijah because it came after John  himself  clearly
 denied the fact (John 1:21). <Page 154>

 2. THE WAY OF THE JEWISH PEOPLE

 Jesus said that John the Baptist was none other than  Elijah,  for  whom
 the Jewish people had  waited  so  long  (Matt.  11:14),  while  on  the
 contrary, John the Baptist himself had already denied  the  fact.  Then,
 whose words were they to believe and follow? It depended upon  which  of
 the two appeared to be more believable  to  the  people  at  that  time.

 Let us then examine how Jesus appeared to the Jewish people, from  their
 own standpoint. Jesus was a young man of little formal education. He had
 been born and raised in the poor and lowly  home  of a  carpenter.  This
 young man emerged unknown, calling himself the Lord of the Sabbath,  and
 yet violated  the  Sabbath  which  the  Jews  strictly  observed  (Matt.
 12:1-8). Therefore, Jesus came to be known as one who wanted to  abolish
 the Law, which was the symbol of salvation to  the  Jews  (Matt.  5:17).
 Therefore, Jesus was persecuted by Jewish  leaders  and  had  to  gather
 fishermen to be his disciples. He  became a  friend  to  tax-collectors,
 harlots, and sinners, eating and drinking with them (Matt. 11:19).  More
 than that, Jesus declared that  the  tax-collectors  and  harlots  would
 enter the Kingdom of Heaven ahead of the Jewish leaders. (Matt.  21:31).

 On one occasion, a woman, weeping, began to wet  Jesus'  feet  with  her
 tears, wipe them with her hair, kiss them and anoint them  with a  flask
 of  precious  ointment  (Luke  7:37-38).  Such  conduct  would  not   be
 acceptable even in today's society and how  much  more  unacceptable  it
 would have been within the strict ethics of  Jewish  society,  in  which
 they could stone an adulterous woman to death. Nevertheless,  Jesus  not
 only accepted it, but reproached his  disciples,  who  had  rebuked  the
 woman; in fact, he also  praised  her  (Luke  7:44-50,  Matt.  26:7-13).

 Moreover, Jesus placed himself on the same level as God (John 14:9)  and
 said that no one could enter the  Kingdom  of  <Page  155>Heaven  except
 through him (John 14:6). He even said that people should love  him  more
 than their parents, brothers, husband or wife and their children  (Matt.
 10:37, Luke 14:26).

 Because of the attitude which Jesus' words and actions seemed to convey,
 the Jewish leaders derided him and accused him of being  Beelzebub,  the
 Prince of Demons (Matt. 12:24). From all this we can gather  that  Jesus
 was not accepted by the Jews of that time.

 Next, let us investigate how John the Baptist  appeared  to  the  Jewish
 people. John was born to a distinguished family as a son of Zechariah, a
 chief priest (Luke 1:13). His birth greatly  surprised  the  whole  city
 because of the  miracles  and  signs  surrounding  his  conception.  His
 father, burning incense in the holy place, saw the angel  of  the  Lord,
 who announced that his wife would conceive a son. Upon disbelieving  the
 angel's words, Zechariah was struck dumb, and his  speech  was  restored
 only upon the birth of the child (Luke 1:9-66).  Moreover,  John  led  a
 brilliant life of faith and discipline, living on locusts and wild honey
 in the wilderness, and he appeared so admirable  to  the  Jewish  people
 that even the chief priests, as well as the people in general, asked him
 if he were the Messiah (Luke 3:15, John 1:20).

 Considering the above, when we compare Jesus and John the  Baptist  from
 the standpoint of the Jewish people, whose  words  would  they  be  more
 likely to believe? It was only natural for them to believe the words  of
 John the Baptist. Consequently, they had to believe John's words when he
 denied being Elijah more than they believed Jesus' testimony  that  John
 the Baptist was Elijah. Since the Jewish  people  came  to  believe  the
 words of John the Baptist, Jesus' testimony appeared to  be  false,  and
 thus he was condemned as an imposter.

 In this way, Jesus was condemned as a man  of  reckless  words  and  his
 manner was offensive to the Jewish people. Their <Page 156>dis-belief in
 Jesus became aggravated by degrees. Since the Jewish people believed the
 words of John the Baptist rather than those of Jesus, they had to  think
 that Elijah had not yet come; accordingly, they could not  even  imagine
 that the Messiah had arrived.

 From this viewpoint, the Jews had to deny Jesus, who claimed to  be  the
 Messiah, because, from the standpoint of believers in  the  prophecy  of
 Malachi, they could not believe that Elijah had  come.  Otherwise,  they
 would have to deny the Scriptures, which prophesied that the  coming  of
 the Messiah would take place after the return of Elijah.  In  this  way,
 the Jewish people, who could not abandon the prophecy in the Scriptures,
 were compelled to choose the way of disbelief in Jesus.

 3. THE DISBELIEF OF JOHN THE BAPTIST

 As already discussed in detail, the chief priests as  well  as  all  the
 Jewish people of that time respected John the Baptist to  such a  degree
 that they thought he might  be  the  Messiah  (Luke  3:15,  John  1:20).
 Consequently, if John the Baptist had declared himself to be  Elijah  as
 Jesus testified he was, the Jewish people, who expected Elijah's  return
 before the coming of the Messiah, would have come to Jesus, because they
 were accustomed to believing the testimony of John the Baptist. However,
 the ignorance of God's providence on the part of John the  Baptist,  who
 protested to the last moment that he was not Elijah, was  the  principal
 cause blocking the way of the people to Jesus.

 John the Baptist once testified:

   I baptize you with water for repentance, but he who is  coming  after
   me is mightier than I, whose sandals I am not  worthy  to  carry;  he
   will baptize you with the Holy Spirit and  with  fire.  (Matt.  3:11)
   <Page 157>

   Again in John 1:33-34 he confessed, saying:

   I myself did not know him; but he [God] who sent me to  baptize  with
   water said to me, 'He on whom you see the Spirit descend and  remain,
   this is he who baptizes with the Holy Spirit [Christ].'.  And I  have
    seen  and  have  borne  witness  that  this  is  the  Son  of   God.

 In this way, God directly manifested to John the Baptist that Jesus  was
 the Messiah, and even John himself testified to him as  such,  while  in
 John 1:23 he said he came with the mission of making straight the way of
 the Messiah. In addition, he declared in John 3:28 that he was  the  one
 who had been sent before the Christ. Therefore, John the Baptist  should
 have known through his own wisdom that he was Elijah. Even if  John  the
 Baptist had not realized on his own that he was Elijah, he  should  have
 nonetheless  declared  that  he  was  Elijah  in  obedience  to   Jesus'
 testimony, since he knew Jesus as the Messiah through the testimony from
 God (John 1:33-34), and he knew that Jesus bore witness  that  John  was
 Elijah.

 However, John not only denied Jesus'  testimony  (John  1:21)  from  his
 ignorance of God's will (Matt. 11:19), but he  also  deviated  form  the
 direction of providence even after that. We can  well  imagine  how  sad
 Jesus must have been when he had to regard John the Baptist in that way,
 not to mention the sorrow of God, when He looked  at  His  son  who  was
 placed in such a difficult situation.

 In fact, the mission of John the Baptist as the witness ended  with  his
 baptizing of and testifying to Jesus. Then what should his mission  have
 been after that? His father Zechariah, moved by the  Holy  Spirit,  said
 about John, who had just been born: "we...might serve him without  fear,
 in holiness and righteousness before him all the days of our  life.  And
 you, child, will be called the prophet of the Most High; for you will go
 before the Lord to prepare his ways..." (Luke 1:74-76), thus prophesying
 clearly about his  mission.  John  the  Baptist  should  <Page  158>have
 ministered to Jesus  as a  disciple,  after  having  testified  to  him.
 Nevertheless, he went about baptizing people separately from Jesus, thus
 confusing the Jewish people (Luke 3:15), even the  chief  priests  (John
 1:20). Further, the  disciples  of  Jesus  and  the  followers  of  John
 quarreled about "purification" among themselves, each  saying  that  his
 own teacher baptized more people  (John  3:25-26).  Besides,  John  3:30
 tells us eloquently that John the Baptist did not  bear  the  same  fate
 with Jesus, who said, "He must  increase,  but I  must  decrease.".  How
 could he ever decrease while Jesus increased,  if  he  shared  the  same
 destiny with Jesus? In fact,  the  gospel  of  Jesus  should  have  been
 proclaimed by John the Baptist himself. But through ignorance, he  could
 not accomplish his mission, and at last he degraded his life, which  was
 to have been devoted to Jesus,  to a  thing  of  practically  no  value.

 John the Baptist knew Jesus was the Messiah, and when John was on  God's
 side, he testified to him. But when God no longer directly inspired him,
 and John returned to his normal state, his  disbelief  of  Jesus  became
 aggravated by his ignorance. John the Baptist, who did not realize  that
 he was Elijah, regarded Jesus from the same standpoint as other  people,
 especially after John's imprisonment. Accordingly, everything Jesus said
 or did seemed, from the merely human standpoint of John the Baptist,  to
 be strange  and  incomprehensible.  Moreover,  John  himself  could  not
 believe that Jesus, who had appeared before the coming  of  Elijah,  was
 the Messiah. At last John sent his disciples to Jesus in an  attempt  to
 remove his doubt, by asking him, "Are you he who is to come, or shall we
 look for another?" (Matt. 11:3).

 Jesus, so questioned, answered indignantly, with an  air  of  admonition
 (Matt. 11:4-10). John the Baptist was chosen by God while he  was  still
 in his mother's womb for the mission of serving Him throughout his  life
 (Luke 1:76), and was trained in the wilderness, leading the bitter  life
 of an ascetic, in order to <Page 159>prepare the way of the  Lord.  When
 Jesus started his public ministry, God first told John  who  Jesus  was,
 then had him testify to Jesus' being the  Son  of  God.  When  John  the
 Baptist, who was failing  to  fulfill  his  mission  and  blessing  from
 heaven, asked Jesus such a question, Jesus did not answer
 straightforwardly that he was the Messiah, which should have been  plain
 enough. He answered in a roundabout way, saying:

   Go and tell John what you hear and see! The blind receive their sight
   and the lame walk, lepers are cleansed and the  deaf  hear,  and  the
   dead are raised up, and the poor have good  news  preached  to  them.
   (Matt. 11:4-5)

 Of course, John the Baptist  was  not  ignorant  of  such  miracles  and
 wonders  done  by  Jesus.  Nevertheless,  Jesus  gave  such  a   lengthy
 explanation in order to let him know who he was by  reminding  John  the
 Baptist of what he was doing.

 We must understand that when Jesus said the poor had good news  preached
 to them (Matt. 11:5), he was indicating his grief over the disbelief  of
 the Jewish people, and especially that of John the Baptist.  The  chosen
 people of Israel, especially John, had been richly blessed  with  divine
 love and care. Nevertheless, they betrayed Jesus, and he  was  compelled
 to wander about the seacoast of Galilee through the region of Samaria to
 search among the poor for those who would  listen  to  the  Gospel.  The
 ignorant fishermen, tax-collectors and harlots were  such  poor  people.
 Actually, the disciples Jesus would have preferred were  not  people  of
 this kind. Jesus, having come to establish  the  Kingdom  of  Heaven  on
 earth, was more in need of one person qualified to lead a thousand  than
 one thousand following him blindly. Did he not, therefore, first  preach
 the Gospel in the temple to the chief priests and scribes in  search  of
 those who were able and well prepared?

 However, as Jesus indicated in a parable, he had to call beggars roaming
 about on the street to the feast, because the <Page 160>invited had  not
 come. Jesus, who himself had to go about  bringing  in  those  who  were
 uninvited, at last uttered bitter words of judgment in deep lamentation,
 saying, "blessed is he who takes no offense at me." (Matt. 11:6).  Jesus
 predicted John the Baptist's destiny by saying, indirectly, that one who
 took offense at him would not be blessed, however  great  he  might  be.

 On the contrary, it was John the Baptist who had offended Jesus. How did
 John the Baptists offend him? John failed to carry out  his  mission  of
 serving and ministering to Jesus.

 After  the  disciples  of  John  the  Baptist  left  him,  Jesus   said:

   Truly, I say to you, among those born of women there has risen no one
   greater than John the Baptist; yet he who is least in the kingdom  of
   heaven is greater than he. (Matt. 11:11)

 indicating that, from the standpoint of his ministry, John  the  Baptist
 had come originally as the greatest of all the prophets, but that he was
 failing to accomplish his mission.

 All those in heaven had once been born of women and lived their  earthly
 lives before they died. Therefore, it would have been  natural  for  him
 who was the greatest of all those born of women to be the greatest  also
 in heaven. Then, why was John the Baptist worse than he who was least in
 the Kingdom of heaven? Numerous prophets in the past  had  testified  to
 the Messiah from a distance,  looking  forward  to  his  coming  in  the
 future. But John the Baptist came with the mission of testifying to  the
 Messiah directly. Since it was the mission of the prophets to testify to
 the Messiah, John the  Baptist,  who  was  to  testify  to  the  Messiah
 directly, was greater than any of the other prophets, who  testified  to
 him indirectly. However, seen from  the  point  of  ministering  to  the
 Messiah, he was the least one. This is because the least in the  Kingdom
 of Heaven recognizes Jesus as the Messiah and serves him, while John the
 Baptist, who was called for the mission of serving him closely in person
 (Luke 1:76), did not prepare the  way  of  Jesus  and  failed  to  <Page
 161>serve him. Jesus went on to say, "From John the Baptist  until  now,
 the Kingdom of Heaven has suffered violence, and men  of  violence  take
 it.". If John the Baptist, who was chosen in the womb and trained in  so
 difficult an ascetic life in the wilderness, had only served Jesus as he
 should, he would no doubt have become his chief disciple. But since John
 failed to accomplish his  mission  of  serving  Jesus,  Peter  took  the
 position of chief disciple.

 In the passage, "From John the Baptist until now, the Kingdom of  Heaven
 has suffered violence", Jesus was not referring to the failure of people
 in general, but that of John the Baptist  himself.  If  John  had  acted
 wisely, he would not have left Jesus, and his deeds would have  remained
 for eternity as righteous; but, unfortunately, he blocked  the  way  for
 the Jewish people to go to Jesus, as well as his own way.

 Here, we have come to understand that the greatest factor leading to the
 crucifixion of Jesus was the failure of John the Baptist. Paul  lamented
 over the ignorance of  the  people,  including  John  the  Baptist,  who
 crucified Jesus, saying:

   None of the rulers of this age understood this; for if they had, they
    would  not  have  crucified  the  Lord  of  glory.  (I   Cor.   2:8)

 4. THE REASON THAT JOHN THE BAPTIST WAS ELIJAH

 According to what we have previously stated (cf. Sec.  II,  1--153),  we
 can see that John the Baptist came to succeed Elijah and accomplish  the
 mission which Elijah had left unaccomplished  on  earth.  As  Luke  1:17
 says, John was born with the mission of going before  the  Lord  in  the
 spirit and power of Elijah, to turn the hearts of  the  fathers  to  the
 children and the disobedient to the wisdom of  the  just,  and  to  make
 ready for the Lord a people prepared. For  this  reason,  John  was  the
 second advent of Elijah from the standpoint of their identical  mission.
 Details <Page 162>will be clarified in the  chapter  on  "Resurrection",
 but we know now that Elijah descended in spirit to John the Baptist.  By
 cooperating with John the Baptist he tried to  accomplish  his  mission,
 which he had left unaccomplished during  his  physical  life  on  earth,
 through the physical body of John the Baptist. John the Baptist  was  in
 the position of representing  Elijah's  physical  body,  making  himself
 identical with Elijah from the standpoint of their mission

 5. OUR ATTITUDE TOWARD THE BIBLE

 We have learned from our study of  the  Bible  that  the  ignorance  and
 disbelief of John the Baptist brought about the disbelief of the  Jewish
 people, which finally compelled Jesus to take the  way  of  crucifixion.
 Since the time of Jesus until the present,  no  one  has  been  able  to
 reveal this heavenly secret. This is because we have hitherto  read  the
 Bible from the standpoint that John the Baptist was the greatest prophet
 of all. We have learned from the story of John the Baptist that we  must
 abandon the conservative attitude of faith which has  caused  us  to  be
 afraid to remove old traditional concepts. If  it  would  be  unjust  to
 believe that John the Baptist had failed to accomplish his mission  when
 he actually succeeded, it would also no doubt be wrong to  believe  that
 he fulfilled his mission, when on the contrary he had failed to  do  so.
 We must struggle to obtain the right way of faith, both  in  spirit  and
 truth.

 We have now brought to light the true nature of the story  of  John  the
 Baptist as demonstrated in the Bible. Any Christian  who,  in  spiritual
 communication, can see John the Baptist directly  in  the  spirit  world
 will be able to understand the authenticity of all these  things.  <Page
 163>
 
 CHAPTER 5. RESURRECTION

 If we are to accept as literal  all  the  prophecies  contained  in  the
 Bible, we must be convinced of  the  possibility  that,  at  the  Second
 Advent of the Lord, the physical bodies of  all  the  saints  that  were
 buried and decomposed will come back to their original state of life one
 more in flesh (I Thess. 4:16, Matt. 27:52). Since this prophecy is  from
 God, men of faith must accept it. However, this prophecy cannot  satisfy
 the intellect of modern men; our faith has, after all, fallen into great
 chaos. Therefore, it is a matter of paramount  importance  to  elucidate
 the true nature of this problem. <Page 165>

 SECTION I--RESURRECTION

 Resurrection means to come back to life. It is because we once died that
 we need to come back to life. To know the true meaning  of  resurrection
 we must understand the Biblical concept of life and death.

 1. BIBLICAL CONCEPT OF LIFE AND DEATH

 In Luke 9:60, we read that Jesus told a disciple who wanted first to  go
 and bury his father to "Leave the dead to  bury  their  own  dead.".  In
 these words of Jesus, we find two different concepts of life and  death.

 The first is the concept of life  and  death  concerning  death  of  the
 physical body, which is the expiration of physical life;  this  was  the
 case of the disciple's father, who was to be buried. The life  which  is
 opposite to this kind of death is the state in which the  physical  body
 maintains its physiological functions.

 The second is the concept of life and death concerning the persons--whom
 Jesus called "the dead"--who were gathered together for  the  burial  of
 the father. Why then did Jesus indicate that the men who  were  actually
 alive were "dead"? It was because they were in a state cut off from  the
 love of God; that is, they were under the dominion of Satan.  Therefore,
 death does not mean the expiration of  physical  life,  but  rather  the
 state  of  Satanic  dominion,  apart  from  the  bosom  of  God's  love.
 Accordingly, the meaning of life opposite to this kind of death  is  the
 state of actively  living  in  the  dominion  of  God's  infinite  love.
 Therefore, however active one's body may be, while man  remains  in  the
 dominion of Satan, separated from that of God, he is dead  in  the  true
 sense according to the standard of the original  value  endowed  at  the
 creation. <Page 166>

 Our understanding may be further enhanced  by  reading  Revelation  3:1,
 words to the people of the church in Sardis, saying,  "...You  have  the
 name of being alive, and you are dead.". On the other hand, even  though
 one may have died physically, if his spirit abides in God's dominion  in
 the Heavenly Kingdom of God, he is alive in the truest sense. When Jesus
 said, "...he who believes in me, though he  die,  yet  shall  he  live."
 (John 11:25), he meant that he who believes in  Jesus  and  lives  under
 God's dominion is still alive, though he has physically died and  turned
 to dust, because  his  spirit  man  remains  in  the  dominion  of  God.

 Jesus went on to say, "whoever lives and  believes  in  me  shall  never
 die.". This does not mean that those who believe in Jesus will never die
 physically, thus enjoying eternal life on the earth. Those  who  believe
 in Jesus in life remain alive not only while on earth,  but  even  after
 physical death will transmigrate to the world of  spirit,  living  there
 forever in the bosom  of  God's  love,  without  tasting  death.  Jesus'
 statement here is an indication  that  man's  physical  death  does  not
 affect his eternal life in the spirit world.

 Again, he said, "whoever seeks to  gain  his  life  will  lose  it,  but
 whoever loses his life will preserve it." (Luke 17:33).  He  meant  that
 those who betray God's will in order to preserve  their  physical  life,
 though they may be physically active, are dead. On the other  hand,  the
 spirit men of those who sacrifice their lives  for  the  sake  of  God's
 will, though they may be  physically  dead  and  decomposed,  will  live
 forever in the  bosom  of  God's  love,  thus  remaining  alive  through
 eternity.

 2. DEATH CAUSED BY THE FALL

 We have learned that there are  two  concepts  of  death,  each  with  a
 different meaning. Which of the two, then, would be  the  death  brought
 about by the fall of the first human ancestors? <Page 167>

 God created man to grow old and turn to dust; this would occur  even  if
 man had not fallen. Therefore, when Adam died at the Biblical age of 930
 and turned to dust, this was not the death which was caused by the fall.
 According to the principle of creation, our flesh is like clothes to our
 spirit; and it is natural for us to discard our flesh when it is old and
 exhausted, just as we would discard worn-out clothing. Then  our  spirit
 man goes to the invisible world to  live  there  forever.  There  is  no
 single material being that can perpetuate its physical life. Man  is  no
 exception to this principle of creation;  the  human  body  cannot  live
 forever.

 If men were to live eternally on the earth, there  would  have  been  no
 need to create, in the beginning, the invisible world where  spirit  men
 are supposed to go after physical death. The  invisible  world  was  not
 created after the human fall, so that the spirits of fallen men might go
 there to live; rather it had been created before the creation of men, so
 that their spirits, after having accomplished the purpose  of  creation,
 might go and live there forever, once they had  discarded  their  flesh,
 after their physical life on earth.

 Fallen men are  strongly  attached  to  their  physical  life  on  earth
 because, due to the fall, they became ignorant of the fact that they had
 been created to go to live eternally in the  beautiful  invisible  world
 after discarding their  flesh.  Our  physical  life  on  earth  and  our
 spiritual life in the invisible world may be compared to the phases of a
 caterpillar and butterfly. If a  caterpillar  living  in  the  soil  had
 consciousness, he would also be reluctant to die, from attachment to his
 life under the earth, just as man is attached to his  physical  life  on
 earth. This is because the caterpillar  does  not  know  that  there  is
 another new world after his death where he can  enjoy  fragrant  flowers
 and sweet honey. <Page 168>

 The relationship between an earthly man and a spirit man is  similar  to
 that between a caterpillar and a butterfly. If man had  not  fallen,  he
 would have known  that  discarding  his  flesh  does  not  mean  eternal
 separation from his loved ones, because the earthly men were created  to
 communicate freely with spirit men, just as they  do  among  themselves.
 Besides, if men knew what a beautiful and happy place the  spirit  world
 is, they would look forward to the day of departure from this world into
 the next.

 If, among the two kinds of death, the physical one is  not a  result  of
 the  fall,  we  must  conclude  that  spiritual  death,  signifying  the
 degradation to Satanic dominion, is the real death caused by  the  fall.


 Let us inquire into the question in more detail, centering on the Bible.
 The death caused by the fall means the death brought about by the  first
 human ancestors' eating the fruit of the Tree of the Knowledge  of  Good
 and Evil. What kind of death must it have been? Genesis 2:17  says  that
 God, after creating Adam and Eve,  told  them  not  to  eat  the  fruit,
 because on the day they ate of it, they would surely die. Therefore,  we
 must conclude that they did die on the day they ate the fruit, if we are
 to believe what God said. However, the "dead"  Adam  and  Eve  continued
 their physical life on earth, just as we  do  today,  multiplying  their
 children and finally producing a corrupted human society.

 From this fact, we can clearly understand that the death caused  by  the
 fall does not mean the expiration of physical life,  but  the  state  of
 having fallen from the good dominion of God, to  the  evil  dominion  of
 Satan.

 Let us then draw examples from the Bible. I John 3:14 says,  "...He  who
 does not love remains in death.". Love  here,  of  course,  means  God's
 love. It means that those who do not love their neighbor with God's love
 are dead, no matter how actively <Page 169>they may  be  living  on  the
 earth. Again, in Roman 6:23 we read, "The wages of sin is death, but the
 free gift of God is eternal life.", and in Romans 8:6 it says,  "To  set
 the mind of the flesh is death, but to set the mind  on  the  spirit  is
 life and peace.".

 3. MEANING OF RESURRECTION

 Man has hitherto entertained the wrong idea that the expiration of man's
 physical life is the death brought about by the fall.  Consequently,  we
 have believed that the resurrection of the passed away saints  would  be
 realized through the restoration of their once corrupted and  decomposed
 physical bodies to their original state.

 According to the principle of creation,  this  kind  of  death  was  not
 brought about by the fall of the human ancestors.  From  the  beginning,
 man's body was  created  to  turn  to  dust  after  it  ages  and  dies.
 Therefore, the human body, once it is dissolved  into  dust,  cannot  be
 resurrected to its original state. It is not necessary  for  the  spirit
 man to resume his flesh, when there is a vast spirit world where  he  is
 supposed to go and live forever.

 Therefore, "resurrection" means the phenomena occurring in  the  process
 of man's restoration, from the state  of  having  fallen  under  Satanic
 dominion back to the direct dominion of God. Accordingly, when we repent
 of our sins, making ourselves better and  better  day  by  day,  we  are
 coming closer to resurrection.

 To draw examples of resurrection from the Bible, we read in  John  5:24,
 "...He who hears my word and believes him who sent me, has eternal life;
 he does not come into judgment, but has passed  from  death  to  life.".
 This signifies that resurrection means to leave the bosom  of  Satan  by
 believing Jesus and to return to the  bosom  of  God's  love.  Again,  I
 Corinthians 15:22 <Page 170>says, "As in Adam all die, so also in Christ
 shall all be made alive.", signifying that resurrection means to  return
 to the Heavenly lineage through Christ, leaving the death of the Satanic
 lineage caused by the fall of Adam.

 4. HOW DOES RESURRECTION CHANGE MAN?

 As God predicted in Genesis 2:17, Adam and Eve, who had eaten the  fruit
 of the Tree of  the  Knowledge  of  Good  and  Evil,  died  as a  result
 (spiritual death).  Nevertheless,  there  appeared  to  be  no  external
 change. If any, there must have been only a momentary  change  in  their
 countenance, caused by fear and uneasiness from their guilty conscience.
 Therefore, even after fallen man has been resurrected  to  the  original
 state, which existed before he ate the fruit, there will be no  external
 change whatsoever in him. Those who are reborn through the  Holy  Spirit
 are men of resurrection to a certain degree, compared to what they  were
 before. Let us compare a man of resurrection to a burglar.  The  former,
 being in the state of resurrection in proportion to the  degree  of  his
 rebirth, belongs to the side of heaven; while the latter, being  in  the
 state of  death,  belongs  to  Hell.  There  is,  however,  no  external
 difference between the two.

 As previously proven by examples, those who believe in God, in obedience
 to the words  of  Jesus,  have  surely  passed  from  death  into  life.
 Nevertheless, there would be no detectable  physical  death  before  his
 belief in Jesus from the same person after resurrection,  through  which
 he was transformed into life by believing in Jesus.

 It is true that Jesus came as a man who  had  himself  accomplished  the
 purpose of creation (cf. "Christology" 205). However,  Jesus,  from  his
 outward appearance, was no different from ordinary, fallen  men.  If  he
 had any such difference, all his <Page 171>associates at that time would
 have surely followed  him.  Man  leaves  the  Satanic  dominion  through
 resurrection, and by becoming one with God's heart he can  enjoy  deity.
 When fallen men thus come into the dominion of God through resurrection,
 spiritual changes necessarily occur. The  spiritual  changes,  in  fact,
 would sanctify the human body, transforming it from the abode  of  Satan
 to the temple in which God may dwell. In that sense, it may be said that
 the physical body also is resurrected. It is similar to a building which
 has been used for evil purposes; when used as  the  temple  of  God,  it
 would be turned into a sacred building, although there may be no  change
 whatsoever in its external appearance.

 SECTION II--PROVIDENCE OF RESURRECTION

 1. HOW IS THE PROVIDENCE OF RESURRECTION ACCOMPLISHED?

 Resurrection means the phenomena occurring in the course of fallen men's
 restoration  to  their  original  nature,  endowed  at   the   creation.

 Therefore, the "providence of  resurrection"  means  the  providence  of
 restoration. In other words, since the providence of restoration is  the
 providence of re-creation, the providence of resurrection  is  also  the
 providence of re-creation. Consequently, the providence of  resurrection
 is worked out in the  following  way,  according  to  the  principle  of
 creation.

 First, in the history of the providence of resurrection, the figures who
 took charge of certain responsibilities in  their  respective  missions,
 though they could not fully carry out their portions of  responsibility,
 loyally offered their best for the sake of God's will. In proportion  to
 their accomplishments, they were able  to  broaden  the  base  on  which
 fallen men could open <Page 172>their relationship to God. As time  goes
 by, people of succeeding generations can enjoy more benefit  from  their
 ages, according to the providence  of  restoration.  The  providence  of
 resurrection, therefore, is carried out according to the benefits of the
 age.

 Second, according to the principle of creation, man, who was created  as
 part of God's portion of responsibility, was made  to  be  perfected  by
 believing in God's words and practicing them,  as  his  own  portion  of
 responsibility.  Therefore,  in   carrying   out   the   providence   of
 resurrection, there must be  "words"  from  God  for  the  sake  of  the
 providence, which is God's portion of responsibility. Only by  believing
 in and practicing these words as man's own portion of responsibility, is
 God's will accomplished.

 Third, in light of the principle of creation, the spirit man was made to
 grow and become perfect  only  through  the  physical  body.  Thus,  the
 resurrection  of  the  spirit  man,  according  to  the  providence   of
 resurrection, is also to be accomplished only through physical  life  on
 earth.

 Fourth, man was created to be perfected by going through  three  orderly
 stages of growth, according to the principle of creation. Therefore, the
 providence of resurrection for fallen men is  also  to  be  accomplished
 through  the  three  orderly  stages   of   the   providential   period.

 2. THE PROVIDENCE OF RESURRECTION FOR EARTHLY MEN

 (1) The Providence for the Foundation of Resurrection

 God began His providence of resurrection with  Adam's  family.  However,
 the providence was prolonged due to the failure of central persons,  who
 were  in  charge  of  God's  will,  to  accomplish  their   portion   of
 responsibility. 2,000 years later, God set up Abraham as the  father  of
 faith, and through him, <Page 173>the will  began  to  be  accomplished.
 Consequently, the 2,000-year period from Adam to Abraham resulted in the
 establishment of the foundation for the providence of resurrection which
 was to be completed in the ages which followed. We call this period  the
 "providential age for the foundation of resurrection".

 (2) The Providence of Resurrection in the Formation Stage

 During the  2,000  year  period  from  the  time  of  Abraham  when  the
 providence of resurrection commenced, to  Jesus,  God  carried  out  the
 "providential age for the formation stage resurrection". Earthly men  of
 this period could enjoy the benefit of the age in accordance with  God's
 providence of resurrection in the formation stage. God carried  out  the
 providence of resurrection in the formation stage  in  such a  way  that
 people were justified by believing in and practicing the Law of the  Old
 Testament, which God had given them for the sake of  the  providence  of
 that  age,  and  by   accomplishing   their   respective   portions   of
 responsibility. Therefore, we call this age the "age of justification by
 deeds". People of this age could attain the form-spirit stage by  having
 their spirit men go through resurrection in the formation stage by their
 practice of the Law. When a man who has attained the  form-spirit  stage
 on earth leaves his physical body, his spirit goes on  to  live  in  the
 spirit world at the form-spirit stage.

 (3) The Providence of Resurrection in the Growth Stage

 Due to the crucifixion of Jesus, the providence of resurrection has been
 left unaccomplished and has been prolonged until the time of the  Second
 Advent.  The  2,000-year  period   of   prolongation   is   called   the
 "providential age for the growth stage resurrection", because it is  the
 age in which the providence of  resurrection  in  the  growth  stage  is
 carried out through spiritual salvation. Earthly men belonging  to  this
 age can receive the <Page 174>benefit of the age in accordance with  the
 providence of resurrection in the growth  stage.  God  carried  out  the
 providence of resurrection in the growth stage in such a  way  that  the
 people of that age were justified by  believing  in  the  New  Testament
 Words, which God had given them for the sake of the providence  of  that
 age, and by accomplishing their portions of  responsibility.  Therefore,
 that age may be called the "age of justification by  faith".  People  of
 that age can attain the life-spirit stage by having their spirit men  go
 through resurrection in the growth stage, through  their  faith  in  the
 Gospel. When a man who has attained the  life-spirit  stage  leaves  his
 physical body, he goes to Paradise, which is the spirit world for  those
 who have attained the life-spirit stage.

 (4) The Providence of Resurrection in the Perfection Stage

 The age in which we complete the providence of resurrection through  the
 resurrection of both spirit and body, through the  Lord  of  the  Second
 Advent, is  called  the  "providential  age  for  the  perfection  stage
 resurrection". Earthly people of this age can enjoy the benefit  of  the
 age through the providence of resurrection in the perfection stage.  The
 Lord of the Second Advent is the one coming with the new  Word  for  the
 fulfillment of the Old and New Testament Words (cf. Part I, Ch. 3,  Sec.
 V, 1--129). Therefore, God carries out the providence of resurrection in
 the perfection stage in such a way that  people  will  be  justified  by
 believing in the new Word (the Completed Testament) which  is  given  to
 them for the fulfillment of the Old and New Testaments, and  by  serving
 the Lord in person, thus accomplishing their portions of responsibility.
 Thus, this  age  may  also  be  called  the  "age  of  justification  by
 attendance". The spirit  men  belonging  to  this  age  can  attain  the
 divine-spirit stage of perfect resurrection in both spirit and  body  by
 believing in and serving the Lord of  the  Second  Advent.  The  earthly
 region where the <Page 175>people of the  divine-spirit  stage  live  is
 called the Kingdom of Heaven on earth. When a perfected man,  living  in
 the Kingdom of Heaven on earth, leaves his physical  body,  he  goes  to
 live in the Heavenly Kingdom of God, which is the region of  the  spirit
 world belonging to divine spirits.

 (5) Heaven and Paradise

 Christians, up to the present, have been confused in their  concepts  of
 Heaven and Paradise because they have not known the Principle. If  Jesus
 had accomplished the purpose of his coming on earth as the Messiah,  the
 Kingdom of Heaven on earth would have been established at that time.  If
 perfected man, living in the Kingdom of Heaven on earth, had gone to the
 spirit world as a spirit man having attained  the  divine-spirit  stage,
 the Heavenly Kingdom of God would  have  been  realized  at  that  time.

 However, the Kingdom of Heaven on earth has not been realized due to the
 crucifixion of Jesus, and not a single person on earth has attained  the
 divine-spirit  stage.  Consequently,  no  spirit  man  has  entered  the
 Heavenly Kingdom of God,  which  was  created  for  spirit  men  of  the
 divine-spirit stage to live in. Therefore, the Heavenly Kingdom  of  God
 still remains vacant. Seen from the standpoint of men, who are to be its
 inhabitants, it may well be said that the Heavenly Kingdom has  not  yet
 been realized. Why then did Jesus say that whoever believed in him would
 enter the Kingdom of Heaven? This is because the original purpose of his
 coming to earth was to realize  the  Kingdom  of  Heaven.  Nevertheless,
 Jesus died on the cross without having realized the Kingdom of Heaven on
 earth, due to the disbelief of the people.

 Jesus permitted the thief who was crucified beside him to enter Paradise
 with him, because the thief was the only one who believed in him at  the
 end, while the people of that time had <Page  176>not  believed  in  him
 (Luke 23:43). Jesus emphasized the possibility of entering  the  Kingdom
 of Heaven when he still hoped to accomplish his mission as the  Messiah.
 But upon his crucifixion, which prevented the fulfillment of  the  will,
 he expressed the fact that he was to enter  Paradise.  Paradise  is  the
 region of the spirit world where those spirit men who have attained  the
 life-spirit stage by believing in Jesus while on earth go  after  death,
 and  stay  until  the  gate  to  the  Kingdom  of  Heaven   is   opened.

 (6) Spiritual Phenomena Occurring in the Last Days

 Man, who fell in the perfection level of the growth  stage,  enters  the
 age in which he can restore his position before the fall  of  the  first
 human ancestors by restoring the perfection level of the  New  Testament
 Age (representing the growth stage), after having passed through the Old
 Testament Age (representing the formation stage). This age is called the
 Last Days.

 Since this is the age in which man can communicate  directly  with  God,
 just as he could right before the fall of Adam and Eve, there  are  many
 people on earth today who can communicate with  the  spirit  world.  The
 reason for God's promise that in the Last Days He  would  pour  out  His
 Spirit on all flesh (Acts 2:17) can be understood only  through  such  a
 principle.

 In the Last Days, a person may receive the revelation that he  (or  she)
 is a lord. In many cases, such  people  fail  to  find  the  right  way,
 believing themselves to be the Lord of the Second Advent.  What  is  the
 reason for this?

 Originally, God created man and blessed him to be the lord and dominator
 of the whole creation (Gen. 1:28). Nevertheless, man failed  to  realize
 this blessing, due to the fall. When a fallen man attains the  spiritual
 level corresponding to the position of Adam and  Eve  right  before  the
 fall, by having been spiritually restored to the perfection level of the
 growth stage through the providence of restoration, then God  gives  him
 the revelation <Page 177>that he is a lord, signifying that he has  been
 restored to the position of having been blessed to be the  lord  of  all
 creation.

 The saints in the Last Days who have manifested such devout faith as  to
 be entitled to the revelation that they  are  lords  are  in a  position
 similar to that of John the Baptist, who came in the days of Jesus  with
 the mission of making the way straight for him (John 1:23). Accordingly,
 in proportion to their ability, they  also  are  given  the  mission  of
 making straight the way of the Lord of the  Second  Advent.  Thus,  they
 receive the revelation that they are entitled to be lords  because  they
 were chosen for this mission.

 Those with  power  of  spiritual  communication  are  liable  to  become
 antichrists; upon receiving the revelation that they are lords they  may
 act wrongly, as if they were the Lord of the Second Advent,  since,  not
 knowing the Principle, they  are  unaware  of  the  situation.  This  is
 actually why it was prophesied that in the Last Days there would  appear
 many antichrists.

 It is common that those without powers of spiritual  communication  fall
 into conflict and confusion among themselves,  because  the  content  of
 their revelations and the class and level of the spirit world  to  which
 they belong differ from  one  another  (I  Cor.  15:41).  These  men  of
 spiritual communication are in fact all headed for the same destination;
 but because of the difference in their spiritual standard, the  part  of
 the spirit world seen by each can vary, and these differences lead  them
 into conflict.

 Those who are in charge  of a  certain  mission  in  the  providence  of
 restoration are often ignorant of  their  horizontal  relationship  with
 others who have  spiritual  communication,  because  they  have  only  a
 vertical relationship with God which relates to  their  partial  mission
 within the  whole  providence.  Accordingly,  they  come  into  conflict
 because the will of God of which they take charge appears  different  to
 each. This kind of horizontal <Page 178>conflict is inevitable,  because
 God gives each the revelation that he is a lord in  order  to  encourage
 him to do his very best in carrying out the purpose of the providence of
 restoration. In his respective mission, which is  partial  and  limited,
 the person in charge is, in fact, the only one and the best one; thus he
 receives such a revelation.

 Meanwhile, when devout men of  faith  develop  spiritual  communication,
 after having attained the same spiritual level as Adam  and  Eve  before
 the fall, they are apt to fall themselves through a test  or  temptation
 of the same kind which Adam and Eve failed to overcome. It is, in  fact,
 very difficult to overcome such a temptation, as  long  as  one  remains
 ignorant of the Principle. It is truly regrettable that  many  religious
 men, having failed to overcome this test, have nullified in  an  instant
 the merit they gained through  their  long  and  bitter  trials  in  the
 ascetic life.

 How  then  can  we  prevent  such  confusion  among  men  of   spiritual
 communication? God has given a partial mission to  numerous  individuals
 in order  to  accomplish  rapidly  the  purpose  of  the  providence  of
 restoration, with each relating vertically to Him during the process  of
 the providence; therefore, horizontal conflict among  men  of  spiritual
 communication is inevitable.  Finally,  at  the  consummation  of  human
 history, all will come to realize that their  respective  missions  were
 allotted to them by God with an identical purpose: the accomplishment of
 the providence of restoration. By establishing horizontal  relationships
 with each other, they will be unified in their efforts to accomplish the
 whole purpose of the providence of restoration through the new Words  of
 truth God will give at the proper  time.  Then,  all  men  of  spiritual
 communication will cease their stubborn insistence that their way  alone
 is  God's  will,  and  will  gain  the  right  understanding  of   their
 providential missions. <Page 179>Thus, they will not  only  be  able  to
 overcome all confusion, but each will also be able to  perfect  his  own
 mission in the course of his life in faith.

 (7) The First Resurrection

 The first resurrection is the resurrection enabling  the  accomplishment
 of the purpose of creation for the first time since the commencement  of
 the history of God's providence of restoration. The original  self  will
 be restored by removing man's original sin through the Second Advent  of
 the Lord.

 Therefore, the  hope  of  all  Christians  is  to  share  in  the  first
 resurrection. What kind of people may share in this? Those who  are  the
 first to believe in the Lord at the Second Advent, following and serving
 him, will be those who participate. By doing this, they  cooperate  with
 him in setting up the condition of indemnity, on a general and worldwide
 basis, for the course of  the  providence  of  restoration.  Thus,  they
 fulfill the purpose  of  creation,  having  become  spirit  men  of  the
 divine-spirit stage, by removing the original sin before all other  men.
 These  are  the  people  who  can  share  in  the  first   resurrection.

 Next, let us  study  what  "one  hundred  and  forty-four  thousand"  as
 indicated in the Bible, means. In order for the Lord to  accomplish  the
 providence of  restoration  at  his  Second  Advent,  he  must  lay  the
 foundation  for  victory  over  the  Satanic  world.  He  must  set   up
 horizontally, in his  lifetime,  the  people  who  can  restore  through
 indemnity the positions of the saints and sages of history who have been
 invaded by  Satan  or  have  failed  to  accomplish  their  portions  of
 responsibility. The total number of saints whom the Lord of  the  Second
 Advent must find and  set  up  for  this  purpose  is  one  hundred  and
 forty-four  thousand,  as  written  in  Revelation   7:4   and   14:1-4.

 In the course of God's providence of restoration,  Jacob,  who  had  the
 mission  of  restoring  the  family,  started  his   mission   cen-<Page
 180>tering on  his  twelve  sons;  and  Moses  started  his  mission  of
 restoring a nation  with  twelve  tribes  under  him.  When  each  tribe
 multiplies after the pattern of the twelve sons, the total will  be  one
 hundred and forty-four. Jesus, who had  the  mission  of  restoring  the
 world, had twelve disciples in order to restore  through  indemnity  the
 number one hundred and forty-four, both spiritually and physically. But,
 due to his crucifixion, he has been able to work  only  spiritually  for
 restoration through indemnity. Therefore, just as Jacob had twelve  sons
 in order to restore horizontally, through indemnity, the twelve vertical
 generations from Noah to Abraham which had been claimed  by  Satan,  the
 Lord of the Second Advent must set  up a  certain  necessary  number  of
 saints corresponding to the number one hundred and forty-four, in  order
 to restore this number horizontally, through indemnity, both spiritually
 and physically.

 3. THE PROVIDENCE OF RESURRECTION FOR SPIRIT MEN

 (1) The Reason and Method  of  the  Spirit  Man's  Resurrection  through
 Second Coming

 According to the principle of creation, man's spirit was created to grow
 only through give and take action between the life element from God  and
 the vitality element from man's physical body. Therefore, the spirit man
 can neither grow nor be resurrected apart from our physical body. So  in
 order that spirit men, who passed away to the other world without having
 perfected  themselves  in  their  physical  life  on  earth,  might   be
 resurrected, they must come again to earth and fulfill the
 responsibility they left unaccomplished in their physical life on earth,
 through the physical bodies of earthly  men,  by  cooperating  with  the
 earthly saints and helping them fulfill the same mission.  This  is  why
 Jude 1:14 says that in Last Days the  Lord  will  come  "with  his  holy
 myriads". <Page 181>

 In what manner do spirit men cooperate with earthly  men  to  accomplish
 the will? When earthly saints form a reciprocal base  with  spirit  men,
 through prayer and other spiritual activities, the  spirit  men  descend
 and form reciprocal bases with the spirits of the earthly men, on  which
 bases they cooperate. Thus, the spirit men pour out  spiritual  fire  on
 earthly men, give them the power to heal diseases, and help them do many
 mighty works. More than that, they enable earthly men to see many  facts
 in the spirit world  in a  state  of  trance,  give  them  the  gift  of
 prophecy,  and  inspire  them  spiritually.  Through  such   activities,
 substituting for the Holy Spirit, they cooperate  with  earthly  men  to
 fulfill the will of God.

 (2) Resurrection through Second Coming of Spirit Men Who Were Christians
 in Their Lifetime

 (i) Resurrection through Second Coming in the Growth Stage

 Those form spirits of the Old Testament Age who in  their  lifetime  had
 earnestly served God by observing the Law on earth all  descended  after
 the advent of the Messiah and cooperated  with  the  earthly  saints  to
 fulfill the will, and thus enter the life-spirit stage. Spirit  men  who
 have thus come again and cooperate with earthly men can obtain the  same
 benefit as those men; having become life spirits, they  enter  Paradise.
 We call this "resurrection through second coming in the  growth  stage".

 Let us take some examples from the Bible. From the  record  that  Elijah
 appeared, as a spirit, before Jesus and his disciples (Matt.  17:3),  it
 is clear that Elijah is still in  the  spirit  world.  Meanwhile,  Jesus
 called John  the  Baptist  "Elijah".  Jesus  said  this  because  Elijah
 descended to John the Baptist and cooperated with  him  to  achieve  the
 mission he left unaccomplished on earth, thus attaining the  purpose  of
 resurrection through second coming. So the physical  body  of  John  the
 Baptist sub-<Page 182>stituted for that of Elijah, when  seen  from  the
 standpoint of their mission.

 On the other hand, Matthew 27:52 states that, upon  the  crucifixion  of
 Jesus, the tombs were opened and many  bodies  of  the  saints  who  had
 fallen asleep were raised.  This  does  not  mean  that  their  physical
 bodies, which had already decomposed in the earth, were raised. This  is
 merely a record of the fact that the spirit men  of  the  Old  Testament
 Age, who had stayed in the spirit world as form  spirits,  descended  in
 order to enter the life-spirit stage by cooperating with the  saints  on
 earth, who were in a position to benefit by the ransom of the cross.  If
 the saints of the Old Testament Age had literally been raised  from  the
 tombs, they would surely have given witness to  Jesus  as  the  Messiah.
 Then, would not the people have believed that Jesus, who  was  testified
 to by  the  saints  raised  from  the  tombs,  was  the  Messiah?  Their
 activities would have been recorded in the Bible. But we  have  no  such
 record in the Bible, other than the fact that they were raised from  the
 tombs. From this, we may understand that these were spirit men who could
 be seen for a brief interval, only by those whose  spiritual  eyes  were
 opened.

 Compared to Paradise, which people could enter through the ransom by the
 cross of Jesus, the region where the spirit men of the Old Testament Age
 were staying was darker and full  of  misery;  thus,  it  was  called  a
 "tomb".

 (ii)  Resurrection  through  Second  Coming  in  the  Perfection   Stage

 Those life spirits of the New Testament Age who  believed  in  Jesus  on
 earth and thus went to Paradise are to come again  to  earth  after  the
 Second Advent of the Messiah. These spirits,  by  cooperating  with  the
 earthly saints in believing in  and  serving  the  Lord  of  the  Second
 Advent,  thereby  elevating  them  to  the  divine-spirit  stage,  would
 themselves become divine spirits. Thus, they can enter  the  Kingdom  of
 heaven in the spirit world <Page 183>with the earthly saints, who  would
 enter this Kingdom after leaving their physical bodies. This  providence
 of resurrection is called the "providence of resurrection through second
 coming in the perfection  stage".  Seen  from  the  standpoint  of  this
 providence, earthly men consequently come to cooperate with spirit  men,
 not  to  speak  of  the  spirit  men's  cooperating  with  earthly  men.

 Hebrews 11:39-40 says, "All these [saints of  the  Old  Testament  Age],
 though well attested by their faith, did not receive what  was  promised
 [permission to enter the Kingdom  of  Heaven]  since  God  had  foreseen
 something better [the Kingdom of Heaven]  for  us  [earthly  men],  that
 apart from us [earthly men] they [spirit men] should not be made perfect
 [citizens in the Kingdom of Heaven]". This Biblical passage demonstrates
 the principle that, apart from  the  cooperation  of  earthly  men,  the
 spirit men of the spirit  world  cannot  perfect  themselves.  Also,  in
 Matthew 18:18, it is said, "Whatever you [earthly saints] bind on  earth
 shall be bound in heaven, and whatever  you  loose  on  earth  shall  be
 loosed in heaven.", clarifying that whatever  is  bound  by  spirit  men
 shall not be loosed unless the earthly saints loose it. Thus spirit  men
 can be  resurrected  only  by  descending  to  the  earthly  saints  and
 cooperating with them. Therefore, as we read  in  Matthew  16:l9,  Jesus
 gave the keys of the Kingdom of Heaven to  Peter,  who  represented  the
 earthly saints, so that he might open the gate of Heaven here on  earth.

 (3) Resurrection through Second Coming of Spirit Men Outside of Paradise

 First, let us examine the manner in which spirit  men  who  believed  in
 religions other than Christianity in  their  lives  can  be  resurrected
 through their second coming. In the same manner that all men,  in  order
 to accomplish a common purpose must first establish a  reciprocal  base,
 earthly men and spirit men must also establish a reciprocal base between
 them in order to fulfill <Page 184>the common purpose of the  providence
 of  restoration.  Therefore,  the  spirit  men  who   come   again   for
 resurrection first choose earthly men of the same religion they believed
 in during their earthly life as their suitable objects to work  through,
 and then descend to the specific men of their choice. Thus, they come to
 enjoy the same benefits  as  the  earthly  men,  by  assisting  them  to
 accomplish the purpose of restoration.

 Second, let us investigate in what manner the good spirit  men,  who  in
 their earthly life lived conscientiously though they did  not  have  any
 religion, can be resurrected through second  coming.  There  can  be  no
 absolutely good man among fallen men, since he would have  the  original
 sin inherent in him. Therefore, by "good spirit men", we mean  those  in
 possession of more goodness than evil within themselves.  This  type  of
 good spirit man descends to good earthly men, and  by  cooperating  with
 them to fulfill the purpose of God's  restoration,  finally  enjoys  the
 same benefits with them.

 Third, let us study in what manner evil spirit men  can  be  resurrected
 through their second coming. In Matthew 25:41, we read about the cursed,
 who are liable to the eternal fire  prepared  for  the  "devil  and  his
 angels". The "angels" of the devil means the  evil  spirit  men  working
 under the control of the devil. The spiritual creatures commonly  called
 "ghosts", whose real nature has not been known, are none other than such
 evil spirit men. These evil spirits also gain the benefit of the age  by
 descending on earthly men.

 However, not all the works of evil spirit men result in their  receiving
 the benefit of resurrection through  second  coming.  Their  works  must
 first all result in establishing a  condition  of  indemnity  for  God's
 intention to eradicate the sins of earthly men by punishment, before the
 evil spirit men can obtain the benefit of  resurrection  through  second
 coming. Then, how do the works of  evil  spirits  result  in  exercising
 judgment on behalf of God? <Page 185>

 Let us consider another example. Suppose there is an earthly man who  is
 entitled to go from the sphere of benefit of the family level to that of
 the tribal level, through the benefit of the age in  the  providence  of
 restoration. However, if this man has a certain debt of sin, either  his
 own or his ancestors', he cannot go to the  sphere  of  benefit  of  the
 tribal  level  without  having  liquidated  the  sin  by  setting  up  a
 corresponding condition of indemnity. In this case, God  can  allow  the
 evil spirit to torment the earthly man as punishment for his sin.  Then,
 if this man gladly endures the torment given by the evil spirit man,  he
 can graduate from the sphere of benefit of the family level to  that  of
 the tribal level, with his endurance as the condition of  indemnity.  In
 this case, the evil spirit man receives a share of the benefit. In  this
 way, the providence of restoration broadens its scope in accordance with
 the benefit of the age, from the sphere of benefit of the family  level,
 to that of the tribal level, national level, and finally to that of  the
 worldwide level. Whenever he is to graduate to the  next  level  of  the
 sphere of benefit of the age, the person in  charge  of  the  providence
 must necessarily set up a condition of indemnity  corresponding  to  the
 debt of sin incurred either by himself or his forefathers. There are two
 methods by which evil spirit men may set up a condition of indemnity for
 sinful earthly men.

 First, there is the  method  in  which  the  earthly  man  sets  up  the
 condition of indemnity to liquidate his sin, in which  evil  spirit  men
 work directly on the earthly man, whom they obsess. The second method of
 setting up a condition of indemnity for the sin of an earthly man is  to
 have an evil spirit descend to an evil earthly man; the evil spirit then
 influences the evil earthly man to perform substantially the evil  works
 of his intention against the man setting  up  the  indemnity  condition.

 In both cases if they man gladly endures the work of the evil spirit man
 (as due), he can set up a condition of indemnity for <Page  186>his  own
 sin and that of his ancestors. Thus he is allowed to enter the sphere of
 benefit of the new age. Thus, the works of the evil spirit man result in
 having exercised judgment on the earthly man for his sins, on behalf  of
 God. Through their works, evil spirit men also are allowed to enter  the
 sphere of benefit of the new age, with the same benefits as earthly men.

 4.  THE  THEORY  OF  REINCARNATION  VIEWED  FROM   THE   STANDPOINT   OF
 RESURRECTION THROUGH SECOND COMING

 For the providence of restoration, God has called many  individuals  and
 given each an appropriate share  of  the  total  mission,  in  order  to
 accomplish the whole purpose. Meanwhile, each man  has  transferred  his
 mission to many similar individuals in succession, until the mission  is
 finally accomplished, having passed through many individuals  throughout
 human history.

 The providence of restoration, beginning on  the  individual  level,  is
 headed for the final goal of the restoration of the entire cosmos, after
 passing through the family level, national level  and  worldwide  level.
 Therefore, the mission of a certain person, though it may be a  part  of
 the whole, would begin first as an individual mission, and then  broaden
 in scope to a  family  mission,  national  mission,  and  finally  to  a
 worldwide mission. Examples of this in the Bible include: Abraham,  with
 both an individual and family mission; Moses, with a  national  mission;
 and Jesus, with a worldwide mission.

 Also, the spirit men who  left  the  missions  unaccomplished  on  earth
 descend to earthly men whose missions are similar to  those  with  which
 the spirit men were charged while on earth, and cooperate with them  for
 the accomplishment of the will. Seen from the standpoint of mission, the
 physical body of the earthly man serves as the body of the  spirit  man.
 The earthly man, receiving the cooperation  of  the  spirit  man,  would
 accomplish the mission of the spirit man as well as  his  own.  In  this
 case, the earthly man is the "second coming" of the spirit <Page 187>man
 who cooperates with him, so he often takes on the  name  of  the  spirit
 man.  Therefore,  the  earthly  man  frequently  appears   to   be   the
 reincarnation of the spirit man. To take an example from the Bible: John
 the Baptist, in  the  course  of  fulfilling  his  mission  through  the
 cooperation of Elijah, had to accomplish the mission  which  Elijah  had
 left unaccomplished while  on  earth.  Jesus  called  John  the  Baptist
 "Elijah" (cf. Sec. II, 3.2--182) because John's body was the  substitute
 for Elijah's body.

 In the Last Days, the  earthly  men  in  charge  of  specific  worldwide
 missions are in a position to succeed the spirit men  who  formerly  had
 these missions on earth, and to accomplish these missions.  Accordingly,
 these spirit men  descend  to  earthly  men  of  their  choice  and,  by
 cooperating  with  them,  accomplish  the  missions  which   they   left
 unfulfilled  in  their  earthly  lives.  Therefore,  the  earthly   man,
 receiving the cooperation of the spirit man, is  the  second  coming  of
 that spirit man; he also appears to be the reincarnation of  the  spirit
 man. This is why many people in the Last Days claim to be either Christ,
 Buddha, Confucius, or the "Olive Tree" or the Tree of Life. The doctrine
 of reincarnation, upheld by Buddhism, comes from  an  interpretation  of
 external  appearances,  without  knowing  the  theory  of  "resurrection
 through second coming".

 SECTION III--UNIFICATION OF RELIGIONS  BY  RESURRECTION  THROUGH  SECOND
 COMING

 1. UNIFICATION OF CHRISTIANITY BY  RESURRECTION  THROUGH  SECOND  COMING

 As stated in Section II, 3.2 of this chapter,  the  spirit  men  of  the
 life-spirit stage, Paradise, descend  to  the  earthly  saints  who  are
 capable of attaining the divine-spirit stage by believing in  the  <Page
 188>Lord of the Second Advent and ministering to him. They  can  finally
 enter the Kingdom of Heaven with the same merit  as  earthly  saints  by
 cooperating with them in accomplishing the will  of  the  providence  of
 restoration. Accordingly, in the days of  the  Second  Advent,  all  the
 spirit men in Paradise will descend to the earthly saints and  cooperate
 with them.

 The time of this visitation may differ  according  to  the  individual's
 faith, his natural disposition, and his ancestors'  accomplishments  for
 the will of God. In this manner, earthly  saints  are  sooner  or  later
 destined to attend the Lord of the Second Advent and  devote  themselves
 to the will of God, through the cooperation of the spirit men descending
 to them from Paradise. Therefore, Christianity is destined  to  realized
 its unification.

 2. UNIFICATION OF ALL OTHER RELIGIONS  BY  RESURRECTION  THROUGH  SECOND
 COMING

 As discussed in the "Consummation of Human History", we cannot deny  the
 historical fact that all religions, which  in  fact  have  an  identical
 purpose, are being  absorbed  gradually  into  the  cultural  sphere  of
 Christianity. Therefore, Christianity is not a religion  for  Christians
 alone but has the mission of accomplishing the ultimate purpose  of  all
 the religions that have appeared in the past. Naturally, the Lord of the
 Second Advent, who comes as the central  figure  in  Christianity,  will
 also play the role of Buddha, whom Buddhists believe will come again, as
 well as the role  of  the  "True  Man"  whose  appearance  Confucianists
 anticipate, and "Chung Do Ryung"

 ("Herald of the Righteous Way") whom many Koreans  expect  to  come.  In
 addition, he will also play the role of  the  central  figure  whom  all
 other religions await.

 For this reason, the spirit men who believed  in  religions  other  than
 Christianity while on earth will have to come again, like the spirit men
 of  Paradise,  in  order  to  receive  the  same  benefit  <Page  189>of
 resurrection through  the  Second  Advent,  though  the  time  of  their
 visitation may differ according to their spiritual  positions.  In  this
 manner, they are destined to descend to the earthly men  who  belong  to
 their religions and  lead  them  to  the  Lord  of  the  Second  Advent,
 cooperating with them to believe in and serve him for the accomplishment
 of the will of God. Therefore, all religions will  finally  be  unified,
 centering on Christianity.

 3. UNIFICATION OF  NON-RELIGIOUS  MEN  BY  RESURRECTION  THROUGH  SECOND
 COMING

 The spirit men who in their lifetime did not believe in any religion but
 lived conscientiously, also come again at permitted times  in  order  to
 obtain the benefit of resurrection through second coming. In  this  way,
 they cooperate with earthly men of conscience to find and serve the Lord
 of the Second Advent and participate in accomplishing the will  of  God.
 The story of the three wise men coming from the East and worshipping the
 infant Jesus (Matt. 2:1-16) is one such example.

 The ultimate purpose of God's providence of restoration is to  save  all
 mankind. Therefore, it is God's intention to  abolish  Hell  completely,
 after the lapse of the period necessary for  the  full  payment  of  all
 indemnity. If Hell remains eternally in the world of creation even after
 the fulfillment of God's purpose of goodness, it  would  result  in  the
 contradiction of an  imperfect  God,  not  to  speak  of  the  resultant
 imperfection in His idea of creation and His providence of  restoration.

 If the hearts  of  parents  in  fallen  families  are  saddened  by  the
 unhappiness of even one of their children, how much more would it be  so
 with God, as the  Heavenly  Parent!  In  II  Peter  3:9  we  find,  "The
 Lord...is forebearing toward you, not wishing that  any  should  perish,
 but that all should reach repentance.". Accordingly, Hell cannot  remain
 forever in the ideal world, which is to be realized in  accordance  with
 the will of <Page 190>God. Even the forces of Satan testified to  Jesus'
 being the son of God (Matt. 8:29). When the Last Days  come,  even  evil
 spirits  will  descend  to  earthly  men  of  the  same  level,  and  by
 cooperating with them will take part in the fulfillment of  God's  will.
 Finally, after a due period of time, the  unified  purpose  of  creation
 will be attained. <Page 191>
 
 CHAPTER 6. PREDESTINATION

 It is true that theological controversies  about  "Predestination"  have
 caused great confusion in the religious lives  of  many  Christians.  We
 must understand what brought this about.

 In the Bible, there are many passages that could be interpreted to  mean
 that the fortune or misfortune, happiness or misery of  any  individual,
 as well as the salvation or damnation of fallen men  and  the  rise  and
 fall of nations,  all  occur  according  to  God's  predestination.  For
 example, the Bible says:

   Those whom He predestined He also called; and those whom He called He
   also justified; and those whom He justified He also glorified.  (Rom.
   8:30) <Page 193>

   Again it says:

   ...'I  will  have  mercy  on  whom I  have  mercy,  and I  will  have
   compassion on whom I have compassion.'. So it depends not upon  man's
   will or exertion, but upon God's mercy. (Rom. 9:15-16)

 It again says (Rom. 9:21), "Has the potter no right over  the  clay,  to
 make out of the same lump one vessel for beauty and another  for  menial
 use?". It also says (Rom. 9:11-13) that God loved Jacob and  hated  Esau
 while they were still in their mother's womb, and said the  elder  would
 serve the younger.

 In this way, there are  ample  Biblical  grounds  to  justify  "complete
 predestination". But we  must  not  forget  that  there  are  also  many
 Biblical passages that deny complete predestination. For  example,  when
 we see that God warned the first human ancestors not to eat of the fruit
 (Gen. 2:17) in order to prevent them from falling, it  is  evident  that
 man's fall  was  not  God's  predestination  but  the  result  of  man's
 disobedience to God's commandment. Again we read (Gen.  6:6),  that  God
 was sorry that He had put man on earth. If man had fallen  according  to
 God's predestination, there would be no reason for Him to be  sorry  for
 His having created man, whose fall He would have predestined. John  3:16
 says that whoever believes in Christ shall not perish.

 When we read in Matthew 7:7, "Ask, and it will be given you;  seek,  and
 you will find; knock, and it will be opened to you.", we  can  see  well
 enough that all things are not accomplished merely by the predestination
 of God, but by human endeavor. If all  things  are  to  be  accomplished
 solely by God's predestination, why did God so emphasize human  efforts?
 Again, when we read that we should pray for sick brothers (James  5:14),
 we can  understand  that  suffering  due  to  sickness  is  not  by  the
 predestination of God. If all things were inevitably  decided  by  <Page
 194>God's predestination, there would  be  no  need  for  man's  tearful
 prayers.

 If we accept the traditional belief of  predestination,  man's  prayers,
 evangelism, charity and  other  human  endeavors  would  be  of  no  use
 whatsoever to God's providence of restoration;  and  any  such  endeavor
 would ultimately be useless. This is because the predestination of  God,
 who is absolute, should also be absolute, without leaving room  for  any
 change due to human effort.

 Since there are sufficient Biblical grounds to justify either acceptance
 or rejection of the theory of  predestination,  controversies  over  the
 doctrine  of  predestination  are  inevitable.  How,  then,  would   the
 Principle solve such  problems?  Let  us  investigate  the  question  of
 predestination.

 SECTION I--PREDESTINATION OF THE WILL

 Let us first define "will" before discussing predestination of the will.
 God could not accomplish His purpose of creation due to the human  fall.
 Therefore, the will of God, in working His providence with  fallen  man,
 is to accomplish His purpose of creation. In  other  words,  the  "will"
 means the fulfillment of the purpose of the providence  of  restoration.

 Next, we must know that God first determines the will, and then works to
 accomplish it. Having created man, God set up His will to accomplish the
 purpose of creation; however, due to the human fall, He  was  unable  to
 accomplish the will. Naturally, in order to accomplish  it,  He  has  to
 determine His will a second time, and thus He carries out the providence
 of restoration.

 God predestines the will to be one of goodness, not  of  evil;  then  He
 works to accomplish it. Since God is the essence of <Page  195>goodness,
 His purpose of creation must also be one  of  goodness.  Naturally,  the
 purpose of His providence of restoration must be good, and His  will  to
 accomplish  this  purpose  must  also  be  good.  God  could  not   have
 predestined that which obstructs and is against the purpose of creation.
 Thus, we know that He could not have predetermined such  things  as  the
 human fall, judgment of fallen men, or the destruction of the  universe.
 If  such  evil  results  had  been  the  necessary  product   of   God's
 predestination, He would not have regretted the evil result of  His  own
 predestination, and we  could  not  think  of  God  as  the  subject  of
 goodness. God, looking at fallen men, was sorry that He had made man  on
 earth (Gen 6:6); and, seeing King Saul's faithlessness, He repented that
 He had made Saul king (I Sam. 15:11). This is good evidence  that  these
 events were not the result of God's predestination.  Such  evil  results
 occur from man's failure to accomplish his  portion  of  responsibility,
 and from his being on the side of Satan.

 To what extent does God predetermine the will to accomplish His  purpose
 of  creation?  God  is  the   absolute   being--unique,   eternal,   and
 unchangeable;  so  God's  purpose  of  creation  must   be   the   same.
 Accordingly, the will of the providence  of  restoration,  which  is  to
 accomplish the purpose of creation, should be unique, unchangeable,  and
 absolute (Is. 46:11). God predetermines the will  to  be  absolute;  so,
 when a person chosen for the will fails to accomplish it, God must go on
 to fulfill it, even by setting up another person in place of the one who
 failed.

 For example,  when  God's  will  to  fulfill  the  purpose  of  creation
 centering on Adam failed, He sent Jesus as the second  Adam,  attempting
 to fulfill the will centering on him, because His predestination of  the
 will was absolute. When this  will  was  again a  failure,  due  to  the
 disbelief of the people (cf. Part I,  Ch.  4,  Sec.  I,  2--141),  Jesus
 promised the Lord would come and fulfill the will  without  fail  (Matt.
 16:27). Again, in Adam's family,  <Page  196>God  intended  to  lay  the
 foundation to receive the Messiah through  His  providence  centered  on
 Cain and Abel.

 However, this will ended in failure when Cain  killed  Abel.  Then,  God
 intended to accomplish His  will  through  Noah's  family.  When  Noah's
 family failed to accomplish this will, God had  to  set  up  Abraham  to
 fulfill the will. In another instance, God intended to fulfill the  will
 which Abel failed to accomplish by setting up Seth (Gen. 4:25). Also, He
 attempted to fulfill the will unaccomplished by Moses by choosing Joshua
 in his stead (Josh. 1:5); and  again,  He  tried  to  fulfill  the  will
 unaccomplished due  to  the  betrayal  of  Judas  Iscariot  by  electing
 Matthias (Acts 1:15).

 SECTION II--PREDESTINATION FOR THE FULFILLMENT OF THE WILL

 As clarified in the "Principle of Creation", God's purpose  of  creation
 is to be fulfilled only  by  man's  accomplishment  of  his  portion  of
 responsibility. The will for the providence of restoration, which is  to
 fulfill this purpose, being absolute, is not for man to interfere  with;
 however, man must accomplish his own portion of responsibility in  order
 for the will to be accomplished. Therefore, God's  purpose  of  creation
 was to be fulfilled only through  man's  accomplishing  his  portion  of
 responsibility by not eating of the fruit of the Tree of  the  Knowledge
 of Good and Evil (Gen. 2:17).

 Accordingly, even in accomplishing the  purpose  of  the  providence  of
 restoration, the will can be fulfilled only through  the  accomplishment
 of man's responsibility by the central figure in charge of the  mission.
 In Jesus' day, the people should have believed in Jesus  absolutely,  in
 order that  he  might  accomplish  the  purpose  of  the  providence  of
 salvation.  But  due  to  their  <Page  197>disbelief,  they  could  not
 accomplish  their  portion  of  responsibility,   and   naturally,   the
 accomplishment of the will had to be postponed to the day of the  Second
 Advent.

 Then, to what degree and to  what  extent  would  God  predetermine  the
 accomplishment of the will? As mentioned, God's will to  accomplish  the
 purpose  of  the  providence  of  restoration  is  absolute,   but   the
 accomplishment of the will is relative. So, it is predetermined that the
 will  is  to  be  accomplished,  but  only  through  God's  95   percent
 responsibility and man's 5 percent responsibility  combined.  Indicating
 the proportion of man's responsibility as 5 percent is only to say  that
 man's responsibility is extremely small compared to God's. Nevertheless,
 we  must  understand  that,  for  man,  it  means  100  percent  effort.

 To cite examples: the accomplishment of the will centering on  Adam  and
 Eve was predestined to be fulfilled by  the  fulfillment  of  their  own
 portion of responsibility, namely, by not eating of  the  fruit  of  the
 Tree of the Knowledge of Good and Evil. The  providence  of  restoration
 centering on Noah was predestined to be fulfilled by the  accomplishment
 of his own portion of responsibility, through his  loyalty  in  building
 the ark. The providence of salvation through Jesus was predestined to be
 accomplished through the fulfillment of responsibility on  the  part  of
 fallen men by their believing in Jesus as the Messiah and following  him
 (John 3:16). Men have caused the prolongation  of  God's  providence  of
 restoration by not fulfilling even their small amount of responsibility.

 The Bible says, "The prayer of faith will save  the  sick  man."  (James
 5:15); "Your faith has made you well." (Mark 5:34); "For every  one  who
 asks receives, and he who seeks finds, and to him who knocks it will  be
 opened." (Matt. 7:8). All these Biblical passages prove that the will is
 predestined to be fulfilled by the accomplishment of man's  own  portion
 of responsibility. We can understand well  enough  how  small  were  the
 <Page 198> responsibilities men took charge of in all  these  instances,
 compared to God's responsible portion of toil and grace.

 At the same time, from the fact that through their failure to accomplish
 their portions of responsibility, the central figures in the  providence
 were  compelled  to  cause  the  prolongation  of  the   providence   of
 restoration, we can well imagine how extremely difficult it was for them
 to fulfill even a relatively small responsibility.

 SECTION III--PREDESTINATION OF MAN

 Adam and Eve  could  have  become  good  human  ancestors  if  they  had
 accomplished their  own  portion  of  responsibility  by  obeying  God's
 injunction not to eat the fruit of the Tree of the Knowledge of Good and
 Evil, but they failed to do so.  Therefore,  God  could  not  predestine
 them, absolutely, to be good human ancestors. In the case of fallen men,
 a chosen man could become a  person  of  God's  predestination  only  by
 accomplishing his own portion of responsibility. Therefore,  God  cannot
 predestine a certain person with absolute certainty that he will  become
 what he is predestined to be.

 Then, to what degree does God predestine man? In God's accomplishment of
 His will, centering  on a  certain  person,  He  establishes  it  as  an
 indispensable condition that the man must fulfill  his  own  portion  of
 responsibility. Therefore, God, in predestining a person  for a  certain
 mission, determines that the person will be what he is predestined to be
 only by the 100 percent accomplishment of  the  will  centering  on  the
 person, with God's  portion  of  95  percent  responsibility  and  man's
 portion of 5 percent responsibility accomplished together. Therefore, if
 the person fails to accomplish his own  portion  of  responsibility,  he
 cannot become the person God predestined. <Page 199>

 For example, when God chose Moses, He predestined him to  be  the  great
 leader capable of bringing the elected people to  the  blessed  land  of
 Canaan, but only by accomplishing his own portion of responsibility (Ex.
 3:10). When in Kadesh-barnea Moses went against God's will  by  striking
 the rock  twice,  he  failed  to  carry  out  his  responsibility,  thus
 nullifying God's predestination; he died on the  way  to  the  appointed
 place (Num. 20:7-12, 20:24,  27:14).  Likewise,  when  God  chose  Judas
 Iscariot, He predestined him to be Jesus' apostle if he accomplished his
 own portion of responsibility with loyalty. However, since Judas  failed
 to carry out his responsibility, God's predestination was not  fulfilled
 and Judas turned out to be a betrayer.

 When God called the Jewish people, He predestined them to be the  chosen
 nation of glory, but only by fulfilling their portion of  responsibility
 through their faith and service. Nevertheless,  the  predestination  was
 not  realized  because  they  delivered  Jesus  to  be  crucified;   and
 therefore, the chosen nation was scattered.

 Next, let us examine the conditions and qualifications for becoming  the
 central figure of the providence of restoration in God's predestination.
 The purpose of God's providence of salvation is to  restore  the  fallen
 world to the original world of  creation.  Though  the  times  of  their
 salvation may differ, all fallen men are predestined  to  be  saved  (II
 Peter 3:9). Just as with the process of His creation,  God's  providence
 of  salvation,  which  is  the  providence  of  re-creation,  cannot  be
 accomplished  in a  moment.  Therefore,  this  providence  is  gradually
 broadening its scope to cover the whole, starting from "one".  Thus,  in
 the predestination of the providence of salvation, God first predestines
 the central figure and calls him to the mission.

 What conditions and qualifications must this central figure have? First,
 he must be born out of the chosen nation, in  charge  <Page  200>of  the
 providence of restoration. Next, even within the chosen nation, he  must
 be the descendant of ancestors with many  accomplishments  of  goodness.
 Then, even though he may be the descendant of ancestors with  many  good
 deeds, he must be endowed with the natural disposition suitable for  the
 accomplishment of the will. Even if a man has these endowments, he  must
 subsequently have good conditions in which  to  grow  and  work  in  his
 lifetime. Still, even among these persons, God would  select  first  the
 individual most fully prepared at the  appropriate  time  and  place  of
 God's need.

 SECTION IV--ELUCIDATION OF BIBLICAL VERSES WHICH JUSTIFY THE  THEORY  OF
 PREDESTINATION

 We have clarified many problems concerning God's predestination. But the
 problem yet to be solved is how to elucidate the Biblical records,  such
 as those enumerated in the  introduction  to  this  chapter,  which  are
 written as though all  things  are  of  God's  absolute  predestination.

 Let us first elucidate Romans 8:29-30, which says:

   For those whom He foreknew He also predestined...and  those  whom  He
   predestined He  also  called;  and  those  whom  He  called  He  also
    justified;  and  those  whom  He  justified   He   also   glorified.

 God, being omniscient, knows who is endowed with the qualities to be the
 central figure in the providence of  restoration  (cf.  Sec.  III--199).
 Therefore, God predestines and calls the person He foreknew in order  to
 fulfill the purpose of the providence of restoration. Calling the person
 is God's portion of responsibility, but this alone  has  nothing  to  do
 with the person's being <Page 201>justified  and  finally  glorified  in
 God. He must accomplish his own responsibility  in  the  position  of  a
 person called by God before he can be justified; only after he  is  thus
 justified will he be glorified by God. It is predestined  that  man  can
 enjoy  glory  from  God  only  by  accomplishing  his  own  portion   of
 responsibility. There are  no  words  such  as  "man's  own  portion  of
 responsibility" in the Bible, so everything appears to  be  accomplished
 merely by God's absolute predestination.

 The Bible says (Rom. 9:15-16):

   ...'I  will  have  mercy  on  whom I  have  mercy,  and I  will  have
   compassion on whom I have compassion.'. So it depends not upon  man's
   will or exertion, but upon God's mercy.

 As elucidated above, God chooses the one who is most  suitable  for  the
 fulfillment  of  the  purpose  of  restoration,  foreknowing   all   his
 qualities. Therefore, it is God's privilege to elect such a  person  and
 to have mercy on him or have compassion for him.  It  depends  not  upon
 man's desire or endeavor. These Biblical verses are given  in  order  to
 emphasize the power and grace of God.

 It is again said (Rom. 9:21):

   Has the potter no right over the clay, to make out of the  same  lump
   one vessel for beauty and another for menial use?

 It has  already  been  said  that  God  set  up  man's  own  portion  of
 responsibility as the condition to exalt him  to  be  the  lord  of  all
 creation and to love him most by having  man  take  after  His  creative
 nature. However, man fell, having violated  this  condition.  Therefore,
 man became an existence deserted like trash; so this verse was given  to
 teach people that man has no right to complain against whatever way  God
 may handle men of this kind. <Page 202>

 Further, the Bible states that God loved Jacob but hated Esau, and  that
 "The elder will serve the younger." (Rom. 9:10-13). What must have  been
 the reason that God loved Jacob and hated Esau while they were  not  yet
 born and had done nothing, either good or bad? This was to fulfill God's
 program in the course of the providence of restoration. Further  details
 will be discussed in the section covering the providence of  restoration
 centering on Abraham's family (cf. Part II, Ch. 1,  Sec.  III--261).  We
 must understand here that God gave Isaac  twin  sons,  Esau  and  Jacob,
 because He had to restore through indemnity the will for the restoration
 of the birthright, which had been left unaccomplished by Cain's  killing
 of Abel in Adam's family. This He intended to do by setting up the  twin
 brothers, in the positions of Cain and Abel, and by having Jacob (in the
 position of Abel) make Esau (in the position of Cain) give in. God  said
 this because Esau, being in the position of Cain, was liable to be hated
 by God, while Jacob, being in the position of Abel, was entitled to  His
 love.

 God's actually either loving or hating one or the  other  depended  upon
 the fulfillment of their respective portions of responsibility. In fact,
 Esau, having surrendered in obedience to Jacob, received a  blessing  of
 love equal to Jacob's though he was in the position liable to  be  hated
 by God. On the other hand, Jacob, though he was in the  position  to  be
 loved by God, could not have received such love  if  he  had  failed  to
 accomplish his portion of responsibility.

 It was because of ignorance about the relationship of man's  portion  of
 responsibility to God's in fulfilling the purpose of the  providence  of
 restoration that there appeared a man like Calvin, who obstinately  held
 to his "theory of predestination",  and  that  such a  theory  has  been
 believed by so many people for so long. <Page 203>
 
 CHAPTER 7. CHRISTOLOGY

 There are many questions to be resolved by fallen men who are  on  their
 way to attaining the goal of salvation. The most important  of  all  are
 the questions concerning the relationship between  Jesus  and  the  Holy
 Spirit centered on God, the relationship between Jesus, the Holy Spirit,
 and fallen men, rebirth, Trinity, and others, all within  the  scope  of
 Christology. Up to the present day, no one has ever completely  answered
 these questions. With these questions still  unresolved,  there  remains
 much confusion in the life in faith and doctrines  of  Christianity.  In
 order to resolve these questions, we must first understand the value  of
 the original man endowed at the creation. Let us discuss  this  question
 before dealing with the others. <Page 205>

 SECTION I--THE VALUE OF THE MAN WHO HAS ATTAINED THE PURPOSE OF CREATION

 Let us discuss the value of the man who  has  attained  the  purpose  of
 creation--that is, the value of Adam in perfection.

 First, let us discuss the relationship between  God  and  perfected  man
 from  the  standpoint  of  "dual  characteristics".  According  to   the
 principle of creation, man was created with mind and body, taking  after
 God's dual characteristics. There are mutual relationships  between  God
 and perfected man which may be  compared  to  the  relationship  between
 man's mind and body.

 Just as the body was created as the substantial object to the  invisible
 mind which it resembles, man was created as the  substantial  object  to
 the invisible God, taking after His image. Since we cannot separate  one
 from the other when the mind and body of a  perfected  man  become  one,
 centered on God, we can never sever the relationship formed when God and
 perfected man become one body  through  the  four  position  foundation,
 because, in this state, man would live in perfect union with God's heart
 and feeling. In this way, a man who  attains  the  purpose  of  creation
 would become the temple of God's constant  abode  (I  Cor.  3:16),  thus
 assuming deity (cf. Part I, Ch. 1, Sec. III, 2--42). As Jesus said,  man
 must become perfect as our heavenly Father (Matt. 5:48). Therefore,  the
 man who has attained the purpose of creation  would  assume  the  divine
 value of God.

 Second, let us consider the value of man, centering on  the  purpose  of
 creating man. God's purpose in  creating  man  was  to  enjoy  happiness
 through him. Each individual has special characteristics which others do
 not have. However vast the number <Page 206>of people on earth  may  be,
 we can find no two identical in their individuality. Therefore, there is
 only one individual in the whole creation who can return stimulating joy
 to God as His substantial object, through a  reciprocal  base  with  the
 particular  dual  essentialities  contained  within   God,   which   are
 subjective to that individual (cf. Part I, Ch. 1, Sec. III, 2--42).  The
 man who has attained the purpose of creation, whoever he may be,  is  an
 existence unique in the whole universe. Buddha's statement, "I am my own
 Lord throughout heaven and earth.",  is  reasonable  in  light  of  this
 principle.

 Third, let us study man's value from the standpoint of the  relationship
 between man and the rest of creation. By understanding the  relationship
 between man and the rest of creation,  according  to  the  principle  of
 creation, we can better understand the value of perfected man.  Man  was
 created to rule the invisible world with his spirit,  and  to  rule  the
 visible world with  his  physical  body.  Therefore,  the  man  who  has
 attained the purpose of creation becomes the ruler of all creation (Gen.
 1:28). Thus, man is to rule both the visible and the  invisible  worlds,
 with his physical body and his spirit. Thus, these  two  worlds  form  a
 substantial object to God by performing the action  of  give  and  take,
 with man as the medium.

 According to the principle of  creation,  we  know  that  the  world  of
 creation is the substantial development of  man's  dual  essentialities.
 Accordingly, man's spirit is the substantial encapsulation of the entire
 visible world. Therefore, a man having fulfilled the purpose of creation
 is the substantial encapsulation of  the  entire  cosmos.  This  is  the
 reason man is called a microcosm. Man has  the  value  corresponding  to
 that of the whole macrocosm, as it is said (Matt. 16:26), "For what will
 it profit a man if he gains the whole world  and  forfeits  his  life?".
 <Page 207>

 Suppose there is a perfect machine. If the parts of the machine are  the
 only ones of their kind in the whole world and can neither  be  obtained
 nor made again, one part would have a value corresponding to that of the
 whole machine, however trivial that part may be, because without it  the
 whole machine would  not  operate.  Likewise,  the  individuality  of  a
 perfected man is unique. So, however unimportant he may seem, he in fact
 corresponds to the whole macrocosm in terms of his value.

 SECTION II--JESUS AND THE MAN WHO HAS ATTAINED THE PURPOSE  OF  CREATION

 1. JESUS AND PERFECTED ADAM AS THE  RESTORATION  OF  THE  TREE  OF  LIFE

 Human history is the history of the providence to establish the  Kingdom
 of Heaven on earth by restoring the Tree of Life (Rev. 22:14), which was
 lost in the Garden of Eden (Gen. 3:24). We  can  know  the  relationship
 between Jesus and  perfected  Adam  by  understanding  the  relationship
 between the Tree of Life in the Garden of Eden (Gen. 2:9) and  the  Tree
 of Life that is to be restored at the close of  the  age  (Rev.  22:14).

 As already discussed in detail in the "Fall of Man", if Adam had  become
 a man who had attained the ideal of creation, he would have  become  the
 Tree of Life (Gen. 2:9); and all his posterity would  also  have  become
 trees of life. However, Adam fell, nullifying the will (Gen. 3:24),  and
 ever since, it has been the hope of fallen men to restore themselves  to
 this Tree of Life (Prov. 13:12, Rev. 22:14). Since fallen man can  never
 restore himself as the Tree of Life  by  his  own  power, a  man  having
 attained the ideal of creation must come as the Tree of  Life,  and  all
 men must be engrafted to him. Christ is the  man  who  <Page  208>comes,
 symbolized as the Tree of Life (Rev. 22:14). Therefore, perfected  Adam,
 symbolized by the Tree of Life in the Garden of Eden, and Jesus, who  is
 also likened to the Tree of Life (Rev. 22:14), are  identical  from  the
 standpoint of their being men who have attained the ideal  of  creation.

 2.  JESUS  AND  THE  MAN  WHO  HAS  ATTAINED  THE  PURPOSE  OF  CREATION

 We have already explained in Section I the value of perfected  man.  Let
 us here consider the difference between Jesus and perfected man.  As  we
 well know from the previous discussion, a perfected man, in light of the
 purpose of creation, should become perfect, as  God  is  perfect  (Matt.
 5:48); thus, he is so valuable as to even possess deity.  Since  God  is
 eternal, man, who was created as His  substantial  object,  should  also
 become eternal, after his perfection.

 Besides, the value of the existence of the  whole  macrocosm  cannot  be
 complete without perfected man, because he is a  unique  being  and  the
 lord of all  creation.  Therefore,  man  has  the  value  of  the  whole
 macrocosm.

 Jesus is truly a man of this value. However great his value may  be,  he
 cannot assume a value greater than that of a man who  has  attained  the
 purpose of creation. Therefore, we cannot deny that Jesus was a man  who
 had attained the purpose of creation.

 The Principle  does  not  deny  the  attitude  of  faith  held  by  many
 Christians that Jesus is God, since it is true that a perfected  man  is
 one body with God. Furthermore, when the Principle asserts that Jesus is
 a man having attained the purpose of creation,  this  does  not  in  the
 least diminish his value. However, the principle of  creation  sees  the
 original value of perfected man as being equal to that of Jesus. We have
 explained above  that  Jesus  was a  man  who  had  attained  the  <Page
 209>purpose of creation. Then, let us look at  the  Biblical  proof  for
 this.

 It is written in I Timothy 2:5, "For there is one God, and one  mediator
 between God and men, the man Christ Jesus.". We  find  in  Romans  5:19,
 "For as by one man's [Adam's] disobedience many were made sinners, so by
 one man's [Jesus'] obedience many shall be made righteous.". It  further
 explains (I Cor. 15:21), "For as by a man [Adam] came  death,  by a  man
 [Jesus] has come also the resurrection of the  dead.".  The  Bible  also
 says (Acts 17:31), "...he has fixed a day on which  he  will  judge  the
 world in righteousness by a man whom he has appointed." and  Luke  17:26
 says, "As it was in the days of Noah, so will it be in the days  of  the
 Son of man.". Thus, the Bible demonstrates most plainly that Jesus is  a
 man. Above all, he had to come as a man in order to be the True  Parents
 of mankind, thus giving man rebirth.

 3. IS JESUS GOD HIMSELF?

 When Philip asked Jesus to show him God, Jesus said to him, "He who  has
 seen me has seen the Father; how can you say, 'Show us the  Father?'  Do
 you not believe that I am in the Father and the  Father  in  me?"  (John
 14:9-10). Again the Bible says, "He was in the world, and the world  was
 made through him, yet the world knew him not." (John 1:10). Further,  it
 is written, "Truly, truly, I say to  you,  before  Abraham  was, I  am."
 (John  8:58).  On  the  grounds  of  all  these  Biblical  verses,  many
 Christians have  hitherto  believed  that  Jesus  is  God  Himself,  the
 Creator.

 As demonstrated above, Jesus, as a man having fulfilled the  purpose  of
 creation, is one body with God. So, in light of his deity, he  may  well
 be called God. Nevertheless,  he  can  by  no  <Page  210>means  be  God
 Himself. The relationship between God and Jesus can be compared to  that
 between the mind and body. The body, as  the  substantial  object  which
 resembles the mind, is one body with the mind, so it  may  be  called  a
 second mind (image of the mind), but the body can by  no  means  be  the
 mind itself. In like manner, Jesus, being one  body  with  God,  may  be
 called a second God (image of God), but  he  can  by  no  means  be  God
 Himself. It is true that he who  has  seen  Jesus  has  seen  God  (John
 14:9-10); but Jesus did not  say  this  to  indicate  that  he  was  God
 Himself.

 It is written (John 1:14) that Jesus is the Word made flesh. This  means
 that Jesus is the substantiation of the Word; that is,  the  incarnation
 of the Word. Then, it is written (John 1:3) that all  things  were  made
 through the Word, and again (John 1:10), that the world was made through
 Jesus; naturally, Jesus may be called  the  Creator.  According  to  the
 principle  of  creation,  the  world  of  creation  is  the  substantial
 development  of  the  character  and  form  of  a   man   of   perfected
 individuality. So, a man who has fulfilled the purpose  of  creation  is
 the substantial encapsulation of the entire cosmos, and  the  center  of
 harmony in the whole creation. In that sense, it may also be  said  that
 the world was created by a man of perfection. God intended to have  man,
 after his perfection through the  fulfillment  of  his  own  portion  of
 responsibility, stand in the position of the creator over all things, by
 giving him even His own creative nature. Seen from this perspective,  we
 can understand that the Bible (John 1:10) only clarifies the  fact  that
 Jesus was a man who had perfected the purpose of creation, and does  not
 signify that he was the Creator Himself.

 Jesus was a descendant of Abraham;  but  since  he  came  as  the  human
 ancestor giving rebirth to all mankind, he would become  the  forefather
 of Abraham, in light of the providence of restoration. <Page  211>  This
 is why Jesus said (John 8:58), "...before Abraham was, I am.".  We  must
 understand that this also does not signify that Jesus was  God  Himself.
 Jesus, on earth, was a man no different from us except for the fact that
 he was without  original  sin.  Even  in  the  spirit  world  after  his
 resurrection, he lives as a spirit man  with  his  disciples.  The  only
 difference between them is that Jesus abides  as a  spirit  man  of  the
 divine spirit stage, emitting brilliant light, while his  disciples  are
 the objects who reflect this light.

 Meanwhile, Jesus has been interceding for us  before  God  even  in  the
 spirit world after his resurrection (Rom.  8:34),  just  as  he  did  on
 earth. If Jesus is God Himself, how could he  intercede  for  us  before
 Himself? Moreover, we see that Jesus also called upon "God" or  "Father"
 for help, which is good evidence that  he  is  not  God  Himself  (Matt.
 27:46, John 17:1). If Jesus was God Himself, how  could  God  have  been
 tempted by Satan, and finally crucified by the evil force?  Furthermore,
 when we find that Jesus said on the cross, "My God,  my  God,  why  hast
 thou forsaken me?" it becomes clear  that  Jesus  is  not  God  Himself.

 SECTION III--JESUS AND FALLEN MAN

 Fallen man, lacking the value of the original man who has fulfilled  the
 purpose of creation, fell to a lowly position in which he  looks  up  to
 the angels, who were created to be lower than himself. But Jesus had the
 value of a man who has accomplished the purpose of  creation,  and  this
 qualified him to dominate the entire cosmos,  including  the  angels  (I
 Cor. 15:27). Meanwhile, fallen  man,  still  having  the  original  sin,
 remains susceptible to Satan's invasion. But Jesus, having  no  original
 sin, is without any such susceptibility. Fallen man does not know  <Page
 212>the heart and will of God. If he had ever  had  such  knowledge,  it
 would be extremely limited. However, Jesus was living in the position in
 which he knew God's heart completely and experienced His feeling  as  if
 it were his own.

 Accordingly, man has no value as long as he remains in a  fallen  state;
 but when he is reborn through Christ, the True Parent, and when he  thus
 becomes a child of goodness, cleansed of original sin, he is restored as
 a man who has fulfilled the purpose of creation,  like  Jesus.  This  is
 similar to the relationship of father and son,  in  which  the  original
 values of both  do  not  in  the  least  differ;  only  their  order  is
 different, one being the father and the other the son.

 Therefore, Christ is the head of the church (Eph. 1:22), and we are  his
 body and members (I Cor. 12:27). Accordingly, Jesus is the  main  temple
 and we are the branch temples. Jesus is the vine and we are the branches
 (John 15:5); and we, as wild olive shoots, should be grafted into Jesus,
 the true olive tree, in order to  become  true  branches  (Rom.  11:17).
 Thus, Jesus called us friends (John 15:14). Again, the Bible  says  that
 when Jesus appears, we shall be like him (I John 3:2).  The  Bible  also
 says that Christ is the "first fruits", and we who belong to him will be
 the next, indicating only a difference of time and order (I Cor. 15:23).

 SECTION IV--REBIRTH AND TRINITY

 The theory of Trinity has been discussed in the theological world as one
 of the most difficult questions to resolve. Meanwhile, another  question
 that has been left without fundamental solution concerns the  theory  of
 Rebirth, which we will consider here. <Page 213>

 1. REBIRTH

 (1)  Jesus  and  the  Holy  Spirit  from  the  Standpoint   of   Rebirth

 Jesus told Nicodemus, a ruler of the Jews, that unless one is born anew,
 he cannot see the Kingdom of God (John 3:3). "Rebirth" means to be  born
 the second time. Let us study the reason fallen men must be  born  anew.

 Had Adam and Eve, having fulfilled the ideal of creation become the True
 Parents of mankind, their descendants would have realized the Kingdom of
 Heaven on earth, as children of goodness without original sin.  However,
 having fallen, they became the evil parents of  mankind  and  multiplied
 evil children, thus producing earthly Hell. Therefore, as Jesus said  to
 Nicodemus, fallen men cannot see the Kingdom of God unless they are born
 anew as children without original sin.

 We cannot be born without our parents. Then,  who  are  the  parents  of
 goodness, giving us the second birth as children without  original  sin,
 capable of entering the Kingdom of God?

 It would be impossible for evil parents with original sin to give  birth
 to children of goodness  without  original  sin.  Naturally,  we  cannot
 expect to find parents of goodness among fallen men. Such parents should
 "descend" from Heaven. Jesus was the True Parent of mankind who came  in
 that manner. In other words, he came as the  True  Father  in  order  to
 realize the Kingdom of Heaven on earth by giving rebirth to  fallen  men
 as children of goodness without original sin.

 Therefore, it says (I Peter 1:3), "...By his great mercy  we  have  been
 born anew to a living hope through the resurrection of Jesus Christ from
 the dead.". Jesus came as the True Father, the position which  Adam  had
 not fulfilled. This is why the Bible says that Jesus is the second  Adam
 (I Cor. 15:45); that he is the "Everlasting Father" (Is. 9:6); and  that
 God would send Elijah the prophet again and have him turn the hearts  of
 the <Page 214>children (fallen men) to their  father  (Jesus),  so  that
 they might also become his children (Mal. 4:6). Again it is written that
 Jesus is to come again with his angels in the glory of his Father (Matt.
 16:27).

 However, a father alone cannot give birth to children. There must  be  a
 True Mother with the True Father, in order to  give  rebirth  to  fallen
 children as children of goodness. She is the Holy spirit.  This  is  why
 Jesus said to Nicodemus that no one can enter the Kingdom of God  unless
 he is born anew through the Holy Spirit (John 3:5).

 There are many who receive revelations indicating that the  Holy  Spirit
 is a female Spirit; this is because she came as the  True  Mother,  that
 is, the second Eve. Again, since the Holy Spirit is a female Spirit,  we
 cannot become the "bride" of Jesus unless we receive  the  Holy  Spirit.
 Thus, the Holy Spirit is a  female  Spirit,  consoling  and  moving  the
 hearts of the people (I Cor. 12:3). She also cleanses the  sins  of  the
 people in order to restore them, thus indemnifying the sin committed  by
 Eve. Jesus, being male (positivity), is working  in  heaven,  while  the
 Holy Spirit, being female (negativity), is working on earth.  (2)  Jesus
 and the Holy Spirit Seen from the Standpoint of the Dual  Essentialities
 of Logos

 "Logos" is a Hellenic word meaning "word" or "law". It is written  (John
 1:1) that Logos is in the objective position to God.  In  the  meantime,
 since God, as the subject of Logos, contains dual essentialities  within
 Himself, Logos, as His object, should also contain dual  essentialities.
 If Logos were without dual essentialities, the things of creation, which
 were made through Logos (John 1:3), would not have  dual  essentialities
 either. Adam and Eve were the substantial objects of God,  divided  from
 the dual essentialities of Logos (cf. Part I, Ch.  1,  Sec.  I,  1--20).
 <Page 215>

 If Adam had become the Tree of Life, as a male having realized the ideal
 of creation, and if Eve, symbolized by the Tree of the Knowledge of Good
 and Evil as a female, had realized the ideal of creation in herself, and
 if they had thus become the True Parents of mankind,  then  God's  three
 great blessings to man would have  been  fulfilled,  thus  enabling  the
 realization of the Kingdom of Heaven on earth.  However,  due  to  their
 fall, the world became an earthly Hell. Therefore,  Jesus  came  as  the
 True Father of mankind, with the mission  of  the  Tree  of  Life  (Rev.
 22:14); that is, as the second Adam (I Cor. 15:45). Then, it would  only
 be logical that there should come the True Mother of mankind,  with  the
 mission of the Tree of the Knowledge of Good and Evil (Rev. 22:17); that
 is, the second Eve. The Holy Spirit came as the True  Mother  who  would
 give rebirth to fallen man.

 (3) Spiritual Rebirth through Jesus and the Holy Spirit

 A baby is born through the love of his parents. As it is written (I Cor.
 12:3), when we come to believe  in  Jesus  as  the  Savior  through  the
 inspiration of the Holy Spirit, we receive the  love  of  the  spiritual
 True Parents, coming from the give and take action  between  Jesus,  the
 spiritual True Father, and the Holy Spirit, the spiritual  True  Mother.
 Then, through this love, new life is infused into those who  believe  in
 Christ, and each is reborn into a new spiritual  self.  This  is  called
 "spiritual rebirth".

 Man fell both spiritually and physically; so he must liquidate even  the
 original sin through "physical rebirth".  Therefore,  Christ  must  come
 again to accomplish man's physical salvation by  being  born  on  earth.

 2. TRINITY

 According to the principle of creation, God's purpose of creation can be
 realized only through the four position foundation <Page 216>  which  is
 established  by   forming   the   three   objective   purposes   through
 origin-division-union action.  Accordingly,  in  order  to  fulfill  the
 purpose of creation, Jesus and the Holy Spirit must establish  the  four
 position foundation centered on God,  be  becoming  one  body  in  unity
 through the action of  give  and  take,  each  as  the  object  of  God,
 substantially divided from His  dual  essentialities.  In  this  manner,
 Jesus and the Holy Spirit become one  body  centered  on  God;  this  is
 called "Trinity".

 Originally, God's purpose of creating Adam and Eve was to form a trinity
 by uniting them into one body in love as the True  Parents  of  mankind,
 thus establishing the four position foundation centered on God. If  they
 had perfected themselves without the fall, forming a trinity as the True
 Parents centered on God, and had multiplied children  of  goodness,  all
 their descendants would have grown to become married couples of goodness
 centered on God, each pair forming a trinity with  God.  naturally,  the
 Kingdom of Heaven on earth would have been  realized  centering  on  the
 first human couple, in accordance with the realization  of  God's  three
 great blessings to  them.  However,  due  to  the  fall,  Adam  and  Eve
 established  the  four  position  foundation  centered  on  Satan,  thus
 resulting in a trinity centered on Satan. Therefore,  their  descendants
 have also formed trinities centered on Satan, and have brought  about  a
 human society of corruption.

 Therefore, God must work to have all fallen men born  anew  through  the
 True Parents of mankind, Jesus and the Holy Spirit--one  as  the  second
 Adam and  the  other  as  the  second  Eve--and  then  having  all  form
 respectively a trinity centered on God. But because of the  undue  death
 of Jesus, he and the Holy Spirit have  fulfilled  only  the  mission  of
 spiritual True Parents, by forming the  spiritual  Trinity  centered  on
 God. Since Jesus and the Holy Spirit  have  undertaken  the  mission  of
 spiritual <Page  217>rebirth  only,  the  saints  still  remain  in  the
 position of their spiritual children, having been restored  through  the
 spiritual Trinity only.

 Christ must come again in flesh in order that he  may  become  the  True
 Parent both spiritually  and  physically,  by  forming  the  substantial

 Trinity centered on God. He will  then,  by  giving  them  rebirth  both
 spiritually and physically,  have  all  fallen  men  form  (by  couples)
 substantial trinities centered  on  God,  after  having  liquidated  the
 original sin.  When  fallen  men  have  established  the  four  position
 foundation in the original form centered on God,  then  the  Kingdom  of
 Heaven on earth will be restored through the realization of God's  three
 great blessings to man. <Page 218>
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