Waiting for the Holy Spirit Association

Over the past year and a half, a group of distinguished Catholics and Evangelical Protestants have carried on a consultation on the subject "Evangelicals and Catholics Together: The Christian Mission in the Third Millennium." The context of their discussion, which resulted in a statement published in the May, 1994, issue of First Things, is their statement that "We together, Evangelicals and Catholics, confess our sins against the unity that Christ intends for all his disciples."

"We recognize that there is but one church of Christ," profess the Catholic and Protestant conversants; "There is one church because there is one Christ and the church is his body. However difficult the way, we recognize that we are called by God to a fuller realization of our unity in the body of Christ."

The published statement is replete with references to the expectancy for the second coming, an event which lends both urgency to the need for Christian unity and hope for its accomplishment. "Indeed, " they write, "these differences [between Evangelicals and Catholics] may never be resolved short of the Kingdom Come." They admit that they do not know when it will come, and it fact "It may be that Our Lord will return tomorrow."

The authors and supporters of the document, a remarkable cross-section including Charles Colson, Fr. Avery Dulles, S. J., Fr. Richard John Neuhaus, John Cardinal O'Connor, Bill Bright and Pat Robertson, expect that the Holy Spirit will guide Christianity into this ultimate unity. "Christ has promised to his church the gift of the Holy Spirit who will lead us into all truth in discerning and declaring the teaching of Scripture. (John 16)" Hence they proceed "by trust in the promise of the Holy Spirit's guidance until Our Lord returns in glory to judge the living and the dead."

It is of greatest interest to us that this document would surface in May of 1994, the month of the 40th anniversary of an association dedicated, both in name and in practice, to nothing other than the realization of the ideal of Christian unity, that organization being the Holy Spirit Association for the Unification of World Christianity.

Given their commitment toward realizing the unity of the church, and toward the proposition that this unity will come only through the Holy Spirit, one wonders in dismay at the poor reception, which these leaders certainly at least countenance, granted a group of Christians coming in the name of the Holy Spirit for the purpose of Christian unification, that organization being named explicitly the Holy Spirit Association for the Unification of World Christianity, founded by the Reverend Sun Myung Moon.

Christians are well-trained to stand in rhetorical awe before the topic of Christ's second coming. Such is the tone of the First Things Evangelical-Catholic consultation. Other than regularly-placed pious and awestruck-sounding phrases with reference to the resolution of Christian disunity through an eschatological act of God, the document does not the least bit enter into discussion of, or even raise the question of, the method, signs or way that the Lord might be returning.

That is, the resolution of their entire project hinges upon an event which everyone agrees will happen and hopes (desperately?) will happen, but as to its nature, no one even dares utter a speculation! In fact, the question is not even raised! Well, let's do the impolite thing of raising the question. Let's consider two of the possibilities for how the second coming could take place. Is the second coming the return of Christ in the spirit to the believing Christian? If this were the case, then the second coming took place on the isle of Patmos, when Jesus spoke in the spirit to John. Indeed, it took place on the road to Damascus when Jesus appeared to Paul. Let's take it back even further: it took place in the Upper Room. The fact is, no Christians believe these events 2,000 years ago, nor any of the multitude of similar occurrences through the centuries, constitute the second coming. There is no reason they should believe that the same thing taking place today would either.

Is the second coming to take place "on the clouds"? I think that if you scratched the participants in this consultation, you'd find that they all believe "this same Jesus" is coming on the clouds, or, if he's not coming on the clouds, then someone very convincing will have to come on the clouds to tell them so.

Now, ask yourself: is there any biblical precedent for a cloud coming? Did any of the patriarchs of Israel come on the clouds? Did Moses? How about David? Did any of the prophets arrive on the clouds? No, they were all men born of women, and the women who loom large in the Bible didn't come on the clouds either. Did Adam come on the clouds? No, and neither did the second Adam, Jesus. Everyone in the Bible was born on the earth. No one came on the clouds.

Does this make belief in coming on the clouds unbiblical? Maybe not, but it tends to, and it at least should be weighed when interpreting those passages which prophecy a cloud-coming Messiah. And this should be done sincerely, not just treating it as a bothersome objection necessary to argue out of the picture for the sake of an apriori faith commitment, as, for instance, when the object of Old Testament clouds prophecy (Daniel 7) is peremptorily shifted to a second coming, in the face of the fact that the OT writers give no indication at any point that they expected two messianic advents.

That having been said, there was one prophet who had something to do with clouds. He didn't come from them, but he departed into them. I am referring to Elijah. That same Elijah was expected to return to make straight the way of the Messiah. Would he return in the clouds, in the way that he departed? Jesus didn't think so; he asserted that Elijah returned as a physical man. There is no evidence of anyone accepting Jesus' view at the time, but we as Christians are bound to accept Jesus' view, are we not?

So, Jesus' personal theology included belief that a prophet who left on the clouds returned as a man born of a woman. After declaring this, Jesus encountered Elijah "in a cloud" on the Mount of Transfiguration. Did Jesus then issue a "how my views have changed" paper and rescind his contention about Elijah's return? No, not at all.

There is something very important going on here, the exploration of which goes beyond the parameters of this paper. However, let it be stated that the biblical instance of the return of a man who departed in the clouds was fulfilled, according to Jesus, by a man born of a woman.

It should be noted further that this man born of a woman, who fulfilled the prophecy of a coming "Elijah," had a new name; it was John the Baptist. Elijah himself remained in the spirit world; Jesus met him there. At the same time, Elijah returned in the flesh in John the Baptist, according to Jesus' testimony. This

One more matter for consideration is that we have had one Messiah (and only one) upon which to base any logical inference about "the way in which Messiahs come", and that is Jesus. David Hume argued, if you recall, that there is no historical example of a God creating a universe upon which we can infer that our present universe was also created by God. However, there is a historical example of the coming of a Messiah. He didn't come on the clouds; he was fully man.

Actually, there is no record of any founders of any religions, of any saints, of any prophets, of any gurus, of anybody, coming on the clouds. Spirit men can float in from the sky. No spirit man has founded any religion. Even Jesus as a spirit had to work through Peter and Paul, who had physical bodies, to found the church.

In other words, Christians who expect Jesus to come on the clouds have no historical grounding whatsoever upon which to base their expectation, and are in fact ignoring and rejecting the undisputed and unqualified evidence of history, including the heilsgeshickte. God breaks into history by means of men born of women; it has never been otherwise. Amen.

There is a further danger for the cloud-coming believers to consider in weighing the wisdom of this doctrine. Along with the historical evidence that God works only through men born of women is the evidence that Satan will use every possible means to turn people against those who come in the name of the Lord. It is typical, in fact, that the most effective means Satan uses against God's work is to turn the guardians of civilization's highest values against God's chosen instrument. To do so, Satan portrays that very instrument as the enemy of God, or at least as the enemy of true religion, even of social stability; as a blasphemer, in other words, as a criminal, as false, as self-proclaimed, as a fanatic.

It worked when Satan used it against Jesus. It was not criminals and scoundrels who designed the crucifixion. It was serious men who could explain their actions in terms of the highest values of their religion and society.

How ironic would it be, how miserably sad, if the serious men and women of the present era, who fashion their lives in terms of upholding the highest values of religion and society, reject and crucify the second coming because, when it came down to it, they did not carefully examine their belief that the Messiah would come on the clouds.

How immeasurably tragic if such trained Christian intellects, the legates of 2,500 years of western thought, miss their historical moment due to their maintenance of such an abjectly silly superstition.

Twelfth Annual Spring Open House at UTS.

by Sarah M. Witt-Barrytown, NY

On Sunday, May 15th, the Unification Theological Seminary hosted its twelfth annual Spring Open House. Although it did rain, the rain stopped long enough for the martial arts demonstration enjoyed by our guests.

Outdoor activities, especially the hayride and the treasure hunt for the children, were in full swing. In the treasure hunt, children from the age of about eight and up were challenged to find all the clues painstakingly prepared for their participation. I happened to be one of the clues, "a grandmother at U.T.S." So I had to be available. Students had worked hard to plan this ingenious treasure hunt for the children, and when it was over, prizes were given out.

Marie Wesaw was responsible for coordinating the children's activities. There was face painting and balloon creations of all kinds by Tim Birdsong, U.T.S. '92, who volunteered his time, effort and finances for this occasion. He's become quite an expert in creating many different kinds of animals and loves working with the children. We appreciated his contribution to the success of our Open House.

When it began to rain again out on the soccer field, our Food Services Manager, Frank LaGroterria and his wife, Kaeko, and their efficient kitchen crew moved dinner services indoors. I was proud of our brothers and sisters who worked so hard to take care of everyone.

Then, miraculously, when we had all eaten our fill, suddenly the rain stopped and the entertainment could proceed as planned!

After the Music Lovers Club Band had regaled the audience with three selections from the Beatles and two selections written by Hyo Jin Moon, Marco Rodriguez, U.T.S '92, here from Nashville, entertained us with his new country sound. A Philippino Dance Troupe followed with a traditional Philippino Dance. Miyong Brogan and Franchesca Hill performed two songs. Then there were Miyuki and Raul, professional singers from the Manhattan Center. The final song was led by our African Hungarian brother, Simon Bedello, a Junior at U.T.S., and the Music Lovers Club Band. All in all, every act was well-received by the audience, and deservedly so, since they had put so much work, love and time into preparing for this event.

So, as in previous years, everything had fallen into place, in spite of the rain. I felt a sense of gratitude and joy at seeing so many brothers and sisters I hadn't seen for at least a year, and some I hadn't seen for many years. We have so much to be grateful for, and I want to thank everyone who came and shared with us.

The Swimming Lesson

by Richard Van Loon-Falls Church, VA

I slid open the bathtub door. "Look, dad!"

Dad had on his pajamas. He was flossing his teeth. He looked at me in the mirror.

"No, over here!" I said. He came to the tub, and I stuck my head under the water.

"That's great!" he said then patted my dripping head, his two hands tied together with the floss. "Getting ready for your lessons?" I nodded, wiped the water from my eyes and grinned. "Want to see me do it again?"

"No, that's all right," he laughed. "But thanks for the offer." Then he added, "better save it for the instructor. Those lessons aren't free you know." Dad went back to his flossing. I knew what dad was getting at. The violin lessons, the karate classes, the marching band. I did want to learn to swim, though. It wasn't my fault I was afraid of water.

There was that time at Toby's house. It was hot and he was in their pool in back and his mother didn't know I couldn't swim. So she told me to jump in and I did. It happened to be the deep end and I splashed around like a fly in a bowl of soup until Toby pushed me to the side so his mother could pull me out. It was scary, not being able to breathe.

And then there was that day at the beach. Dad was towing me around in the surf when this big wave caught the rubber raft sideways and flipped me out. I must've swallowed a gallon of salt water before I could stand...but dad had already finished flossing and my bath water was getting cold as stone. I took a deep breath, stuck my face under the water one more time. The next day after breakfast, mom took me and my little sister Patty over to the pool at the rec. It was bigger than the one in Toby's back yard and the water wasn't smooth and glassy. The kids in the class before had already splintered it up and the sun, which was coming in through these huge windows, was bouncing off the tiny waves, shooting around the walls in little beams.

The instructor got our group in the water right away. It was up to my chest and when I walked, my feet felt like they were drifting out from under me.

"Line up!" the instructor said and we all lined up along the wall. Then he had us push off with our legs and glide along the water like superman. But this was very hard because my feet kept sinking down and touching the bottom, so that I'd end up standing again.

Then the instructor gave us these plastic sticks with balls on the ends. We held them out in front of us and he towed us around. That part was fun. And it was a good thing I had practiced putting my face in the water because we had to do that too.

For Patty, who was three years younger than me, learning to swim had been a dream come true. I guess that was why she did better than me. After the first day she was already floating on her front and on her back.

On the second day the instructor had us jump in from the side of the pool away from the shallow end. The water was up to my neck. The other guys kept jumping in but after my first time I just stood by the wall shivering. The instructor wanted us to do the same things together like a team, but I guess he could see I was scared and decided not to push me. When my mom came to pick up me and Patty, the instructor had a talk with her.

I went to one more class the next day, and then I dropped out.

Patty kept going and after the course finished two weeks later, she was the best in her class. That weekend we were invited to lunch by one of my dad's friends. He lived in a condo and after eating these small, triangular sandwiches with no edges, wouldn't you know it, we all went out to the pool.

The pool was shaped like an "L." We sat at some tables near the shallow end. My dad's friends had a son two years younger than me. His name was Benjy. He was a real creep, so I got into a lounge chair, put the back down, stretched out in the sun and closed my eyes.

"Mommy, mommy, I want to go swimming!" Patty said.

"Oh! Do you swim, Patty?" Bill, my dad's friend, said. I opened one eye. Patty was beaming like it was her birthday.

So everybody got up to go swimming. Benjy came over and pulled my arm. "Hey, Alex. Let's go swimming," he said but I just kept my eyes shut and pretended I was asleep.

Benjy dove into the pool and everyone else got in too. The sun got stronger, and I was feeling like one of those chickens mom roasts, sizzling and turning brown. Still, I didn't dare move. Get into that pool with Benjy doing laps and Patty splashing around like a water queen? I'd die. They stayed in the pool pretty long. I couldn't take lying in the sun much longer so I decided to go home. When I got up and walked away, no one came running after me. I guess I wasn't missed.

Our house was locked, but I got the hide -key out from under the -a stairs. Inside it was quiet. I sat on the couch. I felt so empty inside that soon I began to cry. No one was there to hold me, so I went to the kitchen and got some ice cream. While I was eating it, I decided to run away. I was a failure. I had no future. Not here anyway.

I had never run away before and at first the idea scared me. Where would I go? How would I live? But the way I was feeling, I didn't really care. I mean, if no one else cared about me, why should I? I got my money from my room ($14.32), put on a shirt, grabbed my jacket and went outside.

I rode my bike down the driveway and onto the street. After a while, I got very hungry. I stopped at a supermarket and made a bee -line to the Hostess display. I scooped up an armful of twinkies, paid for them and went out.

By now it was completely dark. I went around to the back, climbed up on the platform where the trucks unloaded and began to eat.

I had six packages of twinkies. I decided to eat two but they were so good I ended up eating four. It was nice not having anyone to tell me what to do. I even left the 3twinkie wrappers on the ground. Soon I got sleepy. It was still warm outside, so I took off my jacket, rolled it up for a pillow, lay down on the cement and fell asleep.

While I was sleeping, I must've had a dream. I was standing on the edge of a big, round swimming pool filled with brown water. Then someone pushed me in. The water was cold and I couldn't touch the bottom. I was splashing around and crying for help when I saw my mom at the edge of the pool. She was reaching out for me, but I was too far away. (Somehow I had come to the middle of the pool.) Mom was crying and trying to reach me but she couldn't. Then the water started to swirl around. It was like I was in this huge toilet that had just been flushed! It must've been a very rusty toilet because it was making this loud, screeching sound. I started swirling round and round. I was just about to go down the drain when I woke up.

I could still hear that screeching and the place was flooded with light. I looked up just in time to see this huge metal wall coming right at me! I thought for sure I was dead. I curled up into a ball, pressed up against the metal door and waited for the end. All I could think about was how I would never step on another bug again.

The metal wall kept coming, jerking and screeching and rattling closer and closer, until suddenly, with a huge "kaboom," it shuddered to a stop.

I was swallowing hard to get my heart out of my throat when this man came around the side of the wall and walked up onto the loading platform. He was wearing a red jacket that said "Safeway" and he had on big brown boots. I thought for sure he was going to kick at me with those big boots, but he just bent down and put his hand on my shoulder. "You okay?" he said, and I knew he must've had a son just like me.

I swallowed again. My mouth was real dry and when I said, "I'm okay," I sounded like a frog. The guy was looking at me like I had a broken leg or something. I was just going to tell him the truth when I remembered I was a run-away. And nobody cared about run aways. pushed his hand off and he stood up.

"Where you live, boy?"

"Over there," I said, pointing vaguely towards the street.

"What's your address?"

- I don't know. "I I'm visiting my grandma. But it's just up that street."

"Does she know you're here?"

"I -- I came to do some shopping for her. She's real old. I was tired and I fell asleep."

He looked inside my bag. "Doesn't seem like the kind of food an old lady would eat. You sure you're tellin' the truth, boy?" He looked at me sideways.

I nodded.

"Well, listen. It's three o'clock in the morning. You climb up into my cab and sleep while I unload this trailer. Then I'll run you over to your grandma's house."

I really didn't want him to do that, but I'd never been inside the cab of a truck before, so I took my twinkies and followed him.

"That your bike?" he said.

I told him it was, and he said he'd load it in the back when he was done. I climbed up into the cab. It smelled like leather and cigar smoke, just like my uncle George's study. I was hungry again so I ate another package of twinkies and fell asleep. I didn't have any more dreams.

The next thing I knew, the man was shaking me. "Okay," he said. "Now I'll take you to your grandma's house."

We pulled out of the loading dock and onto the street.

"Where is it?" he said.

"Just up here a ways," I yawned.

We drove a few blocks.

"There," I said. "That one on the corner." He put on the brakes. "Let's go."

"I can make it from here," I said but the man wanted to walk me to the door.

"Actually," I said, "that's not my grandma's house."

"Well? Which one is it?" he said.

We drove a little further. I pointed to another house and the man stopped again. "Okay, let's go," he said and that's when I started to cry.

"C'mon, boy, tell me the truth."

So I told him about the swimming lessons, and about the other lessons too, and about the picnic. Then he said something I'll never forget. He said, "You know, you're really a lucky boy. There's millions of kids got it much worse than you. No one said life was gonna be easy. Why, when I got out of high school there was a war going on and I got drafted. Went over to Vietnam, got shot at, saw my buddies die right there in front of me! Then, when I came back, no one cared. They treated me as if I had done something wrong! As if I was the bad guy.

"I tried to run away, too. From myself. I took drugs. A lot of them. The Viet Cong couldn't kill me but here I was, killing myself! I thought of my buddies, the ones who hadn't made it back. That's when I decided to stop fooling myself and to make something of the life I still had.

"So you see, boy, life is like a big swimming pool. And just because we get tossed into the deep end sometimes doesn't mean we have to sink. We just got to learn how to swim, that's all."

So we drove home together, pulled that big truck right up in front of my house. The birds were beginning to sing in the dogwood trees, and when my mom came to the door, she threw her arms around me and started to cry. "Oh, thank God you're alive!" she said, then, "Oh, Alex. Where have you been?"

I looked at the man and he winked 5and nodded his head. Then I looked back at mom. "Learning to swim," I said.

The Negev Project: A Completed Testament Novel

The Negev Project by Larry Witham. Meridian Books, College Park, MD. 1994, hb, 301pp, ISBN 0-9640428-0-0 
Reviewed by Dr. Thomas G. Walsh,

Great fiction is seldom merely the expression of imagination unrelated to a theoretical framework or worldview. Popular writers may write simply to appeal to the entertainment interests of literate consumers, but a civilization's better writers combine form and style with moral, and even theological content. None could understand Dante without an appreciation for medieval Catholicism; Hawthorne or Melville without Calvinism; Dostoyevsky without both Russian Orthodoxy and Russian nihilism; Walker Percy without Southern culture and Roman Catholicism. There are few important literary works which are not ideologically or culturally rooted. Where then are the literary expressions of Unificationism? We have scholarly literature, commentaries on Divine Principle. We have works on spiritual growth. Where are our novels? Well, wait no more. One is here. Larry Witham (UTS Class of 1978), Religion Editor at the Washington Times, and author of two previous books of nonfiction, has produced his first novel, The Negev Project.

As a popular novel, this work has all the engaging elements of a good thriller, with suspense, forces of good and evil, a gallery of interesting characters, a love triangle and a half dozen exotic locations. More than this, however, The Negev Project fits in the literary genre of theological fiction, that is, fiction which explores theological and religious themes. The work, set in 1991, embeds its characters in a plot that centers around the discovery of two sets of ancient texts. The first text, recovered by Bedouin in the Middle East, are first century manuscripts written in Aramaic, Jesus' own native language, and seem to be the original and undiscovered "Q" (from quelle, German for source) manuscript of "Jesus sayings" that the authors of the synoptic Gospels, Matthew, Mark and Luke, drew from in constructing their Gospel narratives. The theory of a "Q" manuscript used by Matthew, Mark, and Luke is a well-accepted theory among Biblical scholars; however, its discovery in the novel is wholly fictional, and yet creates an effective "What if..?" experience for the reader. The content of the discovered fragments indicates that Jesus came as Adam and was to be married, and that John the Baptist had somehow failed his mission. The other set of texts -- again we have a fictional discovery of texts made plausible by an accurate reading of early Christian church history and the Nestorian "heresy" - - reinforce the content found in the fragments of the "Q" text. These are ancient, seventh century Nestorian manuscripts discovered in China and held in the archive library in Leningrad/St. Petersburg, and which refer directly to passages from the ancient Q manuscript, passages which had not been included in the New Testament. Nestorius was declared heretical at the Council of Ephesus for his emphasis on the humanity of Jesus; Nestorius' followers, unwelcome among the dominant powers of Christianity, migrated eastward, with some even going as far as China. Of the Q text we read, in the words of the British ally of protagonist, Nick Hampton, "All the Christian writings we know of are in Greek, but this seems to be in the original Aramaic. We'll have to look closely and see if it's translated from Greek [back to Aramaic] but my hunch is that these may precede the writings of the Gospels."

Brought together through the discovery of these manuscripts are various interest groups. There are Muslims who hope that such rediscovered texts will shake the foundations of Christianity. There are other Muslims, working with Jews, hoping the search for truth can serve the cause of peace in the Middle East. In addition, the Vatican, conservative American Christians, and establishment academics in the fields of Archeology and Biblical Studies, all taking a somewhat less than pure interest in the findings.

The novel is really a fascinating, imaginative exploration into the world of ancient scripture. It stimulates in the reader an original thinking about the time of early Christianity, of when, by what means and with what information the New Testament canon was formed. It raises the issue of how one might rethink the life and ministry of Jesus on the basis of either newly discovered texts, or newly revealed ideas. Consider the following excerpt, a discussion that takes place in the Vatican library between archivist, Bishop Sadano, and Biblical scholar, Jack Winslow:

---

Usually, theologians in Antioch vied with those in Alexandria over the nature of Christ, Sodano explained, with Rome leaning toward Alexandria. This was the same battle that pitted Cyril of Alexandria against Nestorius, a bishop of Constantinople who preached Antiochan theology. Cyril said Nestorius made Jesus too human. Nestorius charged Cyril with overly divinizing the man.

"I understand that debate was not well-documented," Winslow said.

"No it wasn't." Sadano frowned. "We have records from the Council of Chalcedon which rules Nestorius anathema on twelve points. The little that survives of Nestorius' work is mostly in Syriac, so we know him best by Cyril's damning excerpts."

Winslow's brow had wrinkled. "Cyril and Nestorius disagreed on whether Mary was Theotokos, the Mother of God, or merely the mother of man."

Sodano nodded. "And Nestorius lost, partly for political reasons. Was that fair to Nestorius?" He shrugged. "Now we come to sources little known in history," he said, raising a finger like an instructor. "Cyril and Nestorius debated one other big thing, though we don't hear about it at all. The theologians had one more kind of dualism they needed an answer for."

"Was it..?" Winslow was confounded.

"It was woman."

Winslow gave out a nervous laugh. "You mean a female clergy."

"More than that. They sought the female nature in the universe."

"I see. Wasn't that answered by the idea of the Virgin Mary or the church as the bride of Christ?"

"Yes, those were answers, " Sodano said. "But they came later. There was another idea, a much earlier one. It came from the Nestorian camp. Let me explain. There was a priest in the Antiochian school who argued that the Logos had both male and female sides. His name was Michael of Damascus. He used Genesis, God creating male and female in His image. More important, he used what he claimed to be sayings of Jesus. In these sayings, Jesus said he was to have a bride. Not a church, but a wife, a female incarnation. An earthly bride. Like a second Eve."

"My God! Why didn't I ever hear about this?"

"It was lost. Suppressed. Who knows? Remember the times. The Bible was being canonized to protect what seemed true, and certain texts or letters were excluded. The question of woman was explosive. Jesus had female followers. Paul gave women a role and he endorsed marriage. And many women built the early church."

"So why was the question explosive in the fifth century?" Winslow asked.

"Because they had to come to grips with Jesus' death."

---

In addition to its creative discussion of issues in Christian church history, the novel also provides characters which embody classic theological points of view: the Christian fundamentalist, the authentic Christian truth seeker, the careerist academic, the pure- hearted Muslim peacemaker, the Muslim fanatic, the idealistic Jew and a non-religious Russian librarian who, ironically, is perhaps the most theologically gifted of all the characters. The leading role is played by an American scholar, Nick Hampton, who finds himself drawn into the center of controversy with the discovery of both the Q and the Nestorian manuscripts. In the process Nick is forced to reexamine his own priorities, the comfort of a tenured faculty appointment versus his search for truth and true love. We meet the Muslim, Habib Muhammed, who worked with the Jew, Simon Rabin, to forge a path to inter-religious peace, a project resisted by Jewish and Muslim extremists alike.

There are various ways in which to educate or instruct others about Unificationism. At the most basic level, arguably, is the teaching of fundamental concepts, terms, issues, and problems within a given field. In addition, one also teaches the history of efforts to deal with particular issues and problems in the field. In theology, for example, one can consider the general topic of God or salvation, and one can teach the history of efforts, by Tertullian, Augustine, Aquinas, Luther, Calvin, Barth and so forth, to present, coherently and systematically, a doctrine of God or a doctrine of salvation. Much theological instruction is demonstrative in nature. That is, one seeks to demonstrate, giving reasons and evidence, the truth or validity of the position one puts forward. The demonstrative approach, following basic standards of reason and logic, is presented in such a way that any reasonable person can follow the chain of reasoning and, if the basic premises are accepted, conclude that the claims made are valid. For example, based on Divine Principle Unificationism teaches that John the Baptist failed to fulfill his primary, providential mission, to follow and support Jesus' ministry. Drawing both from the New Testament, and the principle of Cain/Abel restoration, Divine Principle seeks to demonstrate the validity of its claim about John's failure.

An auxiliary approach is represented through the presentation of stories or narratives. The New Testament, for example, is primarily a narrative account of both Jesus life and ministry, on the one hand, and the life and ministry of Jesus followers. Divine Principle itself is a combination of the presentation of basic theoretical principles and concepts -- four position foundation, the three blessings, indemnity, returning resurrection, foundation of faith and substance, etc. -- along with the retelling of biblical narratives -- Adam and Eve, Cain and Abel, Noah, Moses, and so on -- retold in light of the principles and concepts presented earlier.

There is still another way to teach, a way that further supplements the demonstrative and the historical narrative approaches, and this is the way of imaginative narrative, or fiction. Although the way is more oblique, indirect, and less immediately confrontational, it is also true that wider audiences may be reached. This is evidenced clearly not only in Hyo Jin Nim's own music, but in all the music and video projects he produces at The Manhattan Center. The Negev Project, too, is an artistic expression of philosophical and theological truths. Larry Witham's novel will be exceedingly interesting for Unificationists, and for anyone who appreciates well-written novels that explore some of the deeper dimensions of human experience and divine providence. And that's not all, it seems. According to the press release for The Negev Project, Witham has completed a second novel, due out in 1995, a "suspenseful tale that moves between Japan, the United States and Europe, exploring the modern tensions between revelation and science."

Larry Witham is a reporter at The Washington Times.The book is available through bookstores or directly from Meridian Books, PO Box 659, College Park, MD 20740. (301) 277-3448. Dr. Walsh is the Executive Director of the International Religious Foundation.

The Divine Order for Men and Women - Part I

by Jon & Christen Quinn

Father says, "Marriage is not a light matter, but should be taken very seriously. Marriage is more serious than your own life, than heaven and earth, than your entire hope and ideal. When you find happiness in this serious area, you will find ultimate happiness." The Divine Principle teaches that God is a God of order, law and principle. What is God's order for men and women in marriage? What are the spiritual laws and principles, the rules and responsibilities, for men and women to live by so they can have happy marriages?

We must live a principled life to be happy. The DIvine Principle teaches that we are to build ideal marriages and from them will come ideal families and an ideal world. It also says we have to restore this fallen world by going in the opposite direction from Adam and Eve who started marriage in an upside-down, out of order way. Father said on Parents Day 1985 that this world is completely out of order. Men, he said, are supposed to be subject and lead women, but instead of men being "bones" and women "flesh", it is usually the other way around. In another speech, Father said that if we solve the subject/object relationship between husband and wife, we will solve all problems at the national and world level. He says, "Why do you marry? You want to receive love. Man is the center or subject and the woman is object. Women must center upon or follow their husbands. As the subject and object relationship is solved, it will extend all the way to the nation and to the world."

The ideology that men laed women is called Patriarchy;. The ideology that challenges male authority is Androgyny or Unisexism or, euphemistically, Equality. The wider ideology that attacks Patriarchy and other God-centered values is Feminism (and as we will see in later articles, Communism). We will call those who do not believe in Patriarchy Feminists, and those who believe in Patriarchy Anti- feminists. The vast majority of Americans are Feminist; a small minority are Anti-feminist. We have not done a scientific study of the Unification Church to find what percent is for Patriarchy, but in talking to a few American members, the vast majority did not believe in Patriarchy, and they believe True Parents, as one brother said, "have no problem with women leading men."

The purpose of this series of papers will be to sell the ideology of Patriarchy. We are confidence that when you hear enough of the arguments, you will not only buy it, but become excited to sell the idea to others. Let's begin by picking a few quotes from each side of this hotly debated topic. On the Feminist side, let's begin with Sonia Johnson's From Housewife to Heretic. On the Anti-feminist side we will begin with Mary Pride's The Way Home. Ms. Johnson writes:

When we love ourselves and men enough and are proud and angry enough to come forth and refuse to be oppressed one moment longer, only then will we be credible. Doormats-or old shoes-inspire no respect in anyone, including and most especially and most seriously themselves. When we do not value ourselves, no one else does either. So we must make it difficult-make it wretched and miserable-for men in power to fight us. We must stop allowing them to walk across our faces with their cleated boots while we apologize for being in their way. Only then will they-and we-respect us. It is time to desegregate the Old Boys' Club.

It is a war and when she wins-what will her "new world" be like? Feminists don't know really, but it will be wonderful. Once Patriarchy is destroyed, utopia will blossom. Johnson writes:

Women are locked in a life-and-death struggle with patriarchy. But while itis showing signs of senility, we are fresh and new to the world, as if we were just being born-because many of us are, young and old alike. Young and old women alike, we represent a new world of youth and vigor.

In the Church publication Lifestyle, a Church member, Patricia Zulkosky, wrote an article called "Women: guilt, spirituality and family." She praises Sonia Johnson, saying:

In the meantime, women continue to experience the pains of patriarchy alone and without understanding. The most readable and enlightening expose of the pains women experience under patriarchal religion is Sonia Johnson's book, From Housewife to Heretic. She uses her experience and story to illustrate many experiences which I have also had in the Unification Church.

Patriarchy, she says, cannot help women:

Some women are not so optimistic about the usefulness of patriarchal Christianity or Unificationism to solve the dilemmas women face.

The word Patriarchy was difficulty for some other sisters we talked to as well. Let's look at the other side of the debate or cultural war as it is called and look at those who like the word Patriarchy. Mary Pride used to be a Feminist, became a Christian and is known as a best-selling author of books on home schooling. In her anti-feminist book The Way Home she critiques the Feminist argument and offers deep insights into the role of Godly women. There are many good books to read on this subject, but this is one of the best. Her book goes into a practical and creative explanation of the Bible's central statement on the role of women (Titus 2:3-5). Here are a few lines about Patriarchy:

Before I became a Christian, the Bible doctrine which was most like waving a red flag in front of a peevish bull as far as I (the bull) was concerned was wifely submission. It says in Titus 2:5 that young wives should be trained to be "subject to their husbands<` and this note is echoed in several other places (Eph 5:22-24; Col 3:18; 1Pet 3:1-6). How I hated that doctrine! Reading the Bible through for the first time, every time I saw a passage that taught wifely submission I flung the BIble on the floor.

In God's providence both my Bible and I survived, but not until I had explored every possible way of cutting that doctrine out. In the end I saw that if I was going to believe the Bible at all, I was going to have to be a submissive wife; so with loud screeches of protest I gave in.

My attitude was all wrong, of course. I was thinking of leadership and submission as if they were a hammer and a nail. The husband got to be that hammer and the poor wife was the nail. I hadn't seen that the issue is not power and force, but structure and roles.

In the beginning God created marriage with a division of labor and responsibility. Man was to subdue the earth, woman was to help him, and together they were supposed to be fruitful and multiply.

Feminism and its ugly daughter careerism are in rebellion against our God-given role. This rebellion, grabbing at power while attacking God's role structure, has serious consequences for the work of God's Kingdom.

The best authors on the roles of men and women are Dr. Aubrey Andelin's Man of Steel and Velvet for men, and Helen Andelin's bestseller, Fascinating Womanhood for women. Mrs. Andelin writes:

There is a great effort now to do away with the patriarchy and replace it with equality, in which the husband and wife make decisions by mutual agreement. Although this idea may sound good on the surface, it is impractical and unworkable.

She says true Patriarchy brings happiness:

A home where the father presides is a house of order. There's less argument and contention, more harmony. Taking the lead helps him grow in masculinity. Out of necessity he acquires the traits of firmness, decisiveness, self-confidence and a sense of responsibility. When the wife is removed from leadership duties, she has less worry and concern, can devote herself to her domestic duties and succeed in her career in the home.

Children who grow up in a home where father's word is law have a natural respect for authority, at school, church, and all areas of society. In a world where men lead we would have less crime and violence, less divorce, and less homosexuality. There would be happier marriages, happier homes, and therefore happier people. If the patriarchy could be lived widely, it would be a world of law and order.

One of the best aspects of her book is that she gives so many fascinating true stories of women who have read her book, done as she teaches and completely changed their lives. In other words, this ideology works. Feminists cannot write of how their books have brought happiness to others. Those who follow the teachings of such Feminists as Sonia Johnson crash. Those who follow the teachings of Anti- feminists like Mary Pride and the Andelins find happiness. Feminists are Cain; Anti-feminists are Abel. Dr. Andelin writes:

A family is not a democracy, where everyone casts his vote. The family is a theocracy, where the father's word is law. In the home the presiding authroity is always vested in the father, and in all home affairs and family matters, no other authority is paramount. This arrangement is not arbitrary or unfair. It's a matter of law and order in the Kingdom of God.

Women are misled if they feel they will best achieve their duty to mankind by becoming a figure of renown in politics, science, and industry. Although they're quite capable enough, they can render no service of greater consequence than to establish an ideal home. Theirs is the prime opportunity to prevent and correct the great social evils in the place most of them start. There would be an absolute minimum of social problems if our homes were in order. Too much emphasis can't be given in reminding our girls and women of their vital role in the well-being of society. The shaping of the lives of children is of such magnitude and consequence as to be incomprehensible. These values are realized not only here but extend into eternity.

If men can't solve problems of government and industry, if we must lean on women for these responsibilities, then we have failed as men. Half the population is male. There are plenty of men to produce the material necessities, but not enough women to be good mothers.

Dr. Andelin stressed that men and women are not to be selfish, but sacrifice for others. What was mission in the 1950s' TV shows of Ozzie and Harriet, the Cleavers, etc., was their being too self-centered and not helping their neighbors through church and community work. In the 1940s, women rebelled against this pattern of man as breadwinner and woman as homemaker by entering the workplace and competing with men when they should have entered into more volunteer work with other women. Dr. Andelin writes:

As with a man, however, there's an obligation on a woman to give of herself in humanitarian service after she's fulfilled her responsibility in the home. Women are benevolent and are greatly enriches by unselfishly giving of themselves to the church, the community, and to individuals who are in need. In the home, and by giving benevolent service, women greatly build society.

Of course, the best women's organization is WFWP. We believe the Andelins', Mary Pride's and other books we will be introducing to you have deep insights into how to live a principled life. True Parents teach and live these principles. They are not trying to abolish Patriarchy, but to elevate it to a completed testament level.

Human history has been Patriarchy led by the Archanger. Father, as true Adam, gained victory over the Archangel and now has established an absolute God-centered Patriarchy. WFWP is about sisters helping True Parents raise men to be true Adams.

But we must be clear about what raises Adam, and what crushes Adam. Women raise Adam, not by dictating truth, usurping power, competing with, intimidating and dominating him, but by praise, love, nurturing and obedience. WFWP must teach women how to be obedient, loving wives and mothers.

It's going to take several articles to explain all this. When we teach the Divine Principle, we often have to say to those listening to it for the first time, "Please be patient. Don't judge what I'm saying until you've heard all my quotes and explanations."

For now, we can't emphasize enough how crucial it is for you to buy the Andelins' books, study them, live them and teach them. We are not saying they have all the truth. However, what they do say is true, and they have a lot to say. Though there are many great Abel-type books on this subject, the Andelins' books are unique in that they have a textbook approach and a thoroughness that is pragmatic for our purposes.

Religious Leaders and Scholars Meet on the Occasion of HSA's 40th Anniversary

by Dr. Frank Kaufmann-NYC

The Inter Religious Federation for World Peace (IRFWP), the International Conference on the Unity of the Sciences (ICUS), and the Professors World Peace Academy (PWPA), convened conferences concurrently in order to participate in the on-going activities commemorating the 40th anniversary of the founding of the Unification Movement. These celebrations began in Seoul, Korea March 26-29, 1994 with the Second World Peace Conference, co-sponsored by the Federation for World Peace (FWP), the Summit Council for World Peace, and the Segye Ilbo of Seoul. One might call this latter historic summit the fruition of the True Family's investment in the "Hyung Sang" realm of world leadership and global affairs. Full coverage of these events appeared in the May, 1994 issue of Unification News.

The "Sung Sang" organizations (IRFWP. ICUS, and PWPA) joined in celebrating True Family's historic 40 year victory on May 1, 1994 immediately following their respective conferences which occurred in the days leading up to the May 1 festivities. The IRFWP convened a conference entitled "The Reality of Evil and the Response of the World's Religions." ICUS gathered its leaders for the International Planning Conference for the 20th ICUS: "Absolute Values and the Unity of the Sciences: The Origin and Human Responsibility." PWPA convened the "PWPA Symposium on the Future of the Family."

Over 100 international religion scholars and religious leaders attended the IRFWP conference. 10's of nations were represented, along with all major world religions. All participants wrote papers on some aspect of the conference theme, thus yielding an unprecedented degree of inter-religious reflection on the all important theme of evil.

All religions abound with material devoted to understanding the reality of evil, and proposing programs devoted to its dissolution. Since all true religions affirm a Good God and/or a just Cosmic order, the obvious presence of real evil in the human experience, has always daunted those responsible to defend God and increase human commitment to goodness. For this reason, the most sophisticated theological work in every tradition, tends to be done in the effort to account for the seemingly irreconcilable chasm between the real and the ideal. Despite the fact that extensive work has been done throughout history, in every tradition on these issues, what has NOT been done to date, is the bringing together of leaders and scholars from different traditions to engage in a common effort to resolve this ever-thorny issue, and commit themselves to substantially diminishing the horrors of evil in this world.

Religious dialogue has taken so many forms and foci in this past century (often called the interfaith century), yet never have religions come together to discuss this greatest of all obsessions and responsibilities, namely to correctly identify the origin and nature of evil, and accurately prescribe its antidote. This courageous undertaking on the part of the IRFWP then, was that which attracted top-flight scholars and leaders from around the world. Invitees easily saw the genius behind the conference concept, and the undeniable relevance for such a conversation at the world-wide level.

Prior to the conference, participants were requested to write for one of three areas. At the conference they were placed in the appropriate dialogue groups. The first group dealt with the Theological and Philosophical dimensions of evil. Participants in this group introduced to each other the history of reflection from their respective traditions. In this way each could learn new ways to advance the resolving of these issues in their own traditions. The second group wrote on themes of applied and practical theology. Participants in this group were asked to identify concrete manifestations of evil, tell how their religion explained the arising and existence of such phenomena, and explain how their religion has attempted to deal with this in the past, and/or what their religion proposes at present about such problems. The third group was devoted to activism and mutual support. Here participants reported to one another about actual projects grounded in religious communities and presuppositions that are currently employed to confront and seek to dissolve the influence and spread of extant evil in our present world. Of course there is a great deal to report from such a rich and abundant exchange involving some of the world's great leaders and thinkers, far too much unfortunately for an article of this size.

The diverse range of approaches and orientations yielded superior work from a variety of meaningful considerations. Papers ranged from analyses of the current war in former Yugoslavia, to commentary on elements of spiritual growth and self-purification found in the Mahabharata, from Augustine's Confessions, to neglect of the aged in traditional Africa. Surely no other institute to date has produced serious research from the full family of religions on this all important question so relevant to our times. Through such experiences of intense engagement, and stimulating reflection in the context of thoroughgoing academic integrity, participants continue to be moved by Father's wisdom and devotion to pursuing world peace.

These occasions for scholarly and responsible exchange on matters of undisputed relevance, would certainly be sufficient to deserve the investment of preparation, travel and participation on the part of the guests, and self-sacrifice, and long hours of investment and service by the True Family and the hosting organizations. But this pure conferencing dimension what not all that made up the experience of those in attendance. The conferences were deliberately and explicitly convened in the context of commemorating the 40th Anniversary of the Unification Movement. Thus the conferees were also guests of honor at festivities throughout the day on May 1, 1994.

From 10:00 am until 1:00 PM, Sunday May 1, 1994 c. 25,000 Koreans and international guests filled to capacity Seoul's gymnastic auditorium. Details of this wonderful occasion are reported in Dr. Baughman in the May issue of Unification News. What is relevant to note so far as this article is concerned, is the role played by leaders from the three conferences at this event. It has long been an interesting discussion to determine exactly what is meant by the term "Unification Movement". Certainly when one thinks about the many great world leaders who have been associated with Father, some for decades, through the visionary projects and peace initiatives founded and supported by Father, it would be hard to propose a definition of the movement that would exclude the likes of these co-laborers. Surely these faithful friends of the True Family and Unification members deserved to play significant roles in the 40 year celebration, and so they did. Whereas Young Whi Kim read a brief history of the movement, Dr. Paulos Mar Gregorios delivered remarks of congratulations. Whereas Reverend Kwak delivered the commemorative address at the Olympic Gymnasium, Professor Thor Gerholm presented congratulatory remarks that evening at the Little Angels School. Professor Sang Hun Lee finished the morning celebration leading 25,000 in three cheers of Mansei. Professor Morton Kaplan led a toast to "my True Parents," to kick off the celebration banquet at the Little Angels School.

It was not so much the splendor and grandeur which made these days memorable and glorious, as much as it was the profound respect and authentic fondness expressed from these preeminent leaders for Father, his family and the fruits of his life's work. Each one, without exception hastened to express personal praise and gratitude to Father and the movement, and to affirm in unequivocal terms that such a life can be properly understood only as one which has been blessed by God.

Anecdotes and inner spiritual testimony of truly heart warming quality abound from these precious days honoring the great peace-maker, his family, disciples, and friends. While one always feels that the truly good can never be honored highly enough, there was indeed some joy to see the sheer beauty and tender offering that arose in response to steadfastness and victory over a dark and tortuous time.

New Students to Korea for '94-'95

Recently 20 new students were selected for admission to the Blessed Children's Education Program class of 1994-1995. They are from America (15), Japan (1), Germany (2) and France (2).

We look forward to their coming to the Fatherland in September of this year. As the numbers of blessed children grow, the qualifications to come will be higher and higher. If you have plans to send you child here in the future, please begin preparing them now by introducing the Korean language to them.

Many Japanese students come here with years of language training and are able to master Korean quickly. Because it is more difficult for English-speaking students with no second-language fluency to learn Korean, an early start is recommended.

Reprinted from The Western Program's Dormitory News, May 15, 1994.

My Time at UTS

by Mike Balcomb-Red Hook, NY

If truth-in-advertising standards apply to articles in the Unification News, and I assume they do, I should begin by pointing out that while I have been enrolled at the Unification Theological Seminary, it has come in for a great deal of scrutiny by its Founder, much of it critical. In his visit just a week ago, Father said he was "greatly disheartened" by the widespread secularization of many seminary graduates, whom he said were thinking of only their families instead of America and the world. Nor did he have much expectation that the current students would turn out any better. "Many of you will fade away," he said. On other occasions, Father has reminded students that up to 90% of what we study is at best irrelevant and at worst plain wrong!

Then what can be made of the testimony that I am about to share? I have enjoyed the seminary experience greatly; I feel that most of what I have learned is helpful, and I would recommend it without reservation to everyone. Am I simply being perverse, or is this an example of British humor, which amounts to the same thing?

Not exactly. I'll confess that I entered UTS in January 1992 with very mixed emotions. The idea to attend had not been my own; rather, Rev. Won Pil Kim, then the President of our movement in Europe, had advised me to study and insisted that I not delay. My earlier academic career was in Natural Science, and Business Management, both fields which attracted me because of their eminent practicality. Theology, church history and biblical study were probably the last three subjects on earth I would have chosen from personal interest.

Two years later, I have to say I was quite wrong in my first assessment. And this is not just another attempt at rationalization, but a genuine realization: seminary life and seminary training has been very good for me.

UTS Learning in Action

Interspersed with my two years at UTS I had the opportunity to work in the former Soviet Union for a total of about eight months, lecturing Divine Principle to High School teachers in 1992, and then participating in the teaching and development of the High School and University Curriculum project in 1993.

I found that my seminary classes were essential to the success of both missions. Faced with an audience who had neither a Christian nor a Western European background, lecturing the Divine Principle became much more challenging. How could it be explained in historical, or psychological terms? How should the significance of Christian history be explained to people for the first time? Without the seminary background, I would have been lost. In fact, I met several brothers and sisters who were lost and who, though doing their best, were simply not equipped to meet the challenge, at least on the intellectual level. Many times I thanked God for sending me to the seminary!

Putting flesh on the bones

Father has often commented that the Divine Principle (i.e. the Black Book) is simply the skeleton of his teaching. But how often do we have the time and opportunity to put the flesh on? That requires the use of a specialized library, the time for long hours of reading and research, and the opportunity to discuss with many others who have made investigations of their own. The seminary is the only place in our movement where these factors come together.

I've also found that the seminary has a rather wide choice of courses. You don't have to be tied down to a narrow course of study at all. For example, in the last few months I've been taking the opportunity to deepen my understanding of Asia, through courses in East Asian Philosophy, Korean Culture, and Christianity in East Asia. The latter course allowed me to investigate a matter that has been troubling me for many years: why could Korean Christianity not accept Father in 1945? Was it just a one-time failure, or had the seeds of disaster been quietly germinating for some time?

Another feature of UTS that has been extremely helpful is the opportunity to study Korean. For the first time, I got beyond the basics of the alphabet. Although there's a long way to go, I have learned how to read and write to some minimum degree of competence-one term I was able to write a ten-page paper on Korean Buddhism, in Korean-and certainly to understand some proportion of Father's words. Most importantly, I have a taste for the language.

Other treasures

In several speeches at UTS, Father said that more than anything else he wanted us to build lasting friendships and relationships whilst at the seminary; with each other, of course, but also with God. And this has certainly been the highlight of my own time at UTS. I've made many really deep friendships, and had first-hand experience of a common bond with other students and graduates as we've met each other in places as far away as Siberia.

But of all these relationships, the most significant for me has been the opportunity and the honor to meet and work with some of the True Family members who have attended and are attending UTS. Last year, Jin Hun Nim became the first member of the True Family to graduate from UTS. I'll never forget the many hours we shared and studied together, or the depth and the honesty with which he shared his heart and experiences with True Parents. Then, after his graduation, we met again in Russia, where he launched himself with great determination into that important work. Would this have been possible without UTS? I'm sure it wouldn't.

Now my own graduation is just two months away. Father has issued us with a stern warning, but it comes from his love and expectation. I know that he still hopes and prays for UTS students to take up the heavenly mandate. Pray for us-and join us!