The Words of the Johnson Family
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The Words of the Johnson Family |
The Unification Church in Korea as been working with Korean professors for ten years, through the Professors World Peace Academy and Victory Over Communism efforts. Substantial fruits were returned when over a hundred Korean professors could attend the 1981 Science Conference (ICUS) in Seoul. The following two books (in English translation) were distributed to all participants.
Published by Song Hwa Press in 1981, this book contains proceedings (lectures and discussions) of ten seminars in which Unification Principle was examined. Dr. Lee Hang Nyong states in the beginning that "frank opinions were sought from a large number of scholars... yet by no means could we think that the research done forms a complete study of Unification Principle. This Principle deserves to be studied more deeply and from a greater variety of viewpoints and is quite open to scholarly investigation. We only hope that the studies presented here will provide a stepping stone for deeper investigation by other scholars."
The seminars are organized with one Unification Church member presenting a paper, followed by spontaneous discussion, with issues raised, criticisms offered; and responses given by the Unificationists.
Divine Principle lectures, as we know them initially, rely heavily on the Old and New Testaments, including innumerable quotations. This was not the only approach used in academic circles of Korea, a land in which the traditional background is shamanistic, Buddhist and Confucian. Since Christianity is viewed by non- Christians as "another philosophy," in presenting the Principle to Korean professors our Korean lecturers come from behind and enmesh the gears of Principle with early Chinese thought.
Those of us who live within a Christian nation know its assumptions permeate and infuse all society's educational, legal, governmental and social institutions and give them values such as tolerance, forgiveness and mercy. We experience Christianity as silently inseparable from the systems arising from it. This may be understood as either the external fulfillment of the Christian mission or merely decadent "secularism," depending on one's expectation. Easily we see that Unification Philosophy will one day permeate our world, but our vision itself is not separated from our historical angle of perception, which anticipates Christianity's final blossoming into completion. However, in this book it becomes evident that individuals rooted in Oriental philosophies may graft the Principles onto their own convictions, perhaps even bypassing certain Judeo-Christian concepts.
This article can only skim over some of the points which caught this reviewer's attention and provided a glimpse into the struggle of our Korean members to broaden the scope of Unification teachings sufficiently to merit a universal acceptance.
These ten seminars (each covering a different theme) take the philosophical approach to the Principle, calling it Shim Jung (heart) philosophy.
Many times Principle takes on an aspect of toothiness (like a tiger), tearing into the tenderized flesh of Christianity. One from the West might wonder if lecturers would approach Oriental philosophy with the same ferocity. In actuality, if these seminars are a true indication, modern Orientals are not so much "practitioners" or believers of yin-yang theory, Taoist teachings, Confucian ethics or Buddhist spirituality. Rather, they are scholars who analyze and compare segments of this concept with that. Without an expectation of personal salvation, followers of Buddhist or Confucian thought are likely to converge primarily on the sociological/political stratum of Unificationism.
The promise of national reunification by overcoming ideological adversaries may become a more substantial base for cooperation than the promise of son- ship to Heavenly Father. In such a case, research is distinctly needed on how to revamp the strategy and methodology of introducing the Principles in the first place. These undercurrents are emphasized in this article and will help awaken the readership to these multiple entrances to the heavenly kingdom on earth.
In the seminar focusing on the concept of God in the Creation Principle, emphasis was placed on finding comparisons between yin-yang relationships and sung sang / hyung sang relationships. Also, future research will seek to discover what elements of Confucian ethics will lend themselves to developing man's faith.
One professor suggested developing the logic (of a personal God) by using philosophical methodology rather than modified Aristotelian thinking. An enthusiastic response by a Korean Unificationist explained, "basing the Principle on Oriental dual characteristics, underscored by Korean emotive elan, would become popular because it is based on dynamic and flexible logic."
Another lecture and ensuing discussion dealt with the actual philosophical nature of the Principle. Extensive explanation is given of dual characteristics and the applications which can be found in the world. For example, time is vertical, while space is horizontal, and their relationship is subject to object. From Bergson and the existentialists (who interpret time as "inner being" and space as "outer"), Unification philosophy finds a similarity in saying that time is sung sang and space is hyung sang. In this manner, comparisons are drawn to illustrate Principle to the professors.
In summarizing the significance of the Principle from a consideration of Western philosophy, selected examples of Western (Christian) philosophers are quoted. For instance, Anselm's (Archbishop of Canterbury 1093-1109) admonition that "one learn to believe and believe to learn," provides a launching pad for the lecturer to conclude, "Something of the mysterious has remained in Western theories." Against this understanding, the Unification Principles are hailed as a rational approach.
When the lecturer states that Catholicism (under the influence of Aristotle) argues "that God has no inner essence of being but has characteristic elements instead..." then the only inference that can be drawn by this reviewer is that something was lost in the translation from West to East and back again. Perhaps it will arrive one day, like one's luggage on the ensuing flight.
From the viewpoint of Eastern thought, the lecturer points out that there is no personality involved in the yang theory and Chinese cosmology, and that masculinity and femininity are not equivalents to yang and yin.
Early Korean philosophers already had made attempts at unification of thoughts. Wonhyo, for one, attempted to eliminate the contradictions among Buddhist sects, while Tasan critiqued Confucianism and offered a new ideological system based on a God of personality. In this trend, "The character and significance of Unification Principle are the result of efforts to establish a unified and integrated ideology that is suitable to the present highly advanced era of modern science," states the Unificationist.
Significantly we see that it is not claimed that revelation from heaven is the only source for knowledge concerning the Principles. When creative involvement on the part of one's colleagues is desired, a modest invitation to join the research effort stimulates approval and interest which can then unfold into active cooperation.
Discussions raised concern for the need to apply the Principles to the task of harmonizing real cultures, not just the words of philosophers.
One professor asked whether or not the Principle is perfect, and emphatically the answer is "No; it can be supplemented in certain ways according to our viewpoint."
Something important which surfaced in consideration of the Principles from a comparative philosophy point of-view is that scholars overlook the impact that organized systems of thought have on actual societies, and how the only true way to compare philosophies is to compare the lives of the people who dwell under those different influences. Shim Jung (heart) philosophy does not allow this to be overlooked, but will draw attention to this repeatedly.
The Korean professors could rally around the importance of unification and felt heartened by the advancements Principle brings to Eastern thought, by stimulating scholars to seek renewal within their own traditions, bringing new depths of appreciation and understanding. One professor concluded, "Western ideology cannot stand on its own without the Oriental."
Chang Ki Kun commences the next seminar, devoted to investigating the relationship between Confucian thought and Unificationism. Each of these is separately represented at length. Numerous Chinese classics are named, such as the Book of Rites, Analects, and I Ching. Not limiting his topic to Confucius, who lived about 500 B.C., Dr. Chang persistently directed the audience to consider the earlier Chinese systems of thought whose content can be considered monotheistic. By reinforcing these pre- Confucian ideas of heaven and man, more significant similarities and comparisons with Judeo-Christian concepts were emphasized and later discussed. Thus, the correlation between Oriental thought and Divine Principle becomes much more apparent.
Early Chinese writings can be interpreted to refer to a personal God. By researching Chinese classics and meriting them as the true origin of Oriental thoughts, we can see the development of philosophy after Confucius as a deviation and a dilution of spiritual understanding because of its heavy emphasis on human relations. The "heavenly way" of Confucian ethics is concerned with "propriety" and is humanistic, compared to the God- centered Unification Principles. By using the Principle as a lighthouse, they can find a way back towards a world of "True Propriety."
The author stops short of attempting a comparison of the "Fall of Man" with any Oriental explanation of evil. He calls for beneficial and vigorous research to be attempted on these themes, from the point of view of Principle, rather than simply the reverse.
One professor not familiar with the content of Divine Principle concluded that our teachings were really beyond the range of understanding by means of Oriental thought alone, but must also be approached through the religious spirit. "To have a system of thought serving two audiences -- the believer and the philosopher -- is like feeding two birds with one crumb."
In addition to three chapters covered above, there were seven more seminars. Other themes researched are these:
"The Unification Principle and Korean Thought (Centering on the `Oneness in Buddha' concept of Wonhyo)"
"The Creation Doctrine and Contemporary Science"
"A Study of the Unification Principle from the Perspective of Religious Studies"
"A Psychological Study of Spiritual Consciousness"
"The Unification Church from a Sociological Perspective"
"The Unity of Eastern and Western Civilizations through the Unification Principle"
"Modern Ideological Conflicts and Victory-over-Communism (VOC) Theory"
This next chapter is a high-powered presentation of VOC theory, but with a different approach than the system of analyzing concepts which is practiced in the United States. It captures the desperate heart of our homeland Korea and intimately expresses the lecturer's yearning for VOC to be studied and accepted by a wider audience.
In turning the discussion toward the value and effectiveness of the VOC theory itself, many points arose which were not immediately resolved. While Unificationists were convinced that VOC is successfully progressive and mission-oriented, other professors saw its dependence upon religion as a hindrance.
Koreans voiced the opinion that both Christianity and democracy were so passive and content to just maintain their territories in the midst of decline. Dissatisfaction was expressed at democracy itself because it does not attempt to liberate communist nations.
VOC theory attempts to answer these challenges and to develop alternatives in the area of practice as well as theory. In his analysis of the weakness of the VOC theory, Dr. Kim Tae Chung very humbly mentions the following:
1. Victory-over-Communism theory tends to stress the role of struggles in the development of history, thus inadvertently giving support to the dialectical view of development. Therefore, more stress needs to be put on the role of harmonious mutual exchange (giving and receiving) in history.
2. Victory-Over-Communism theory should continually renew and improve itself in terms of logic, philosophy and religious viewpoint in preparation for the possibility of being viewed as one of the ideologies critical of communist ideology.
3. I find much of the vocabulary and style of Victory-Over Communism theory similar to that of communism. It should develop its own vocabulary and style of presentation different from that of communism, if it is to play a decisive role in overcoming communist ideology."
Some professors felt it inappropriate that VOC theory takes no notice of other anti-communist theories and approaches, not even the ones presently used in Korean schools. Other comments were very constructive in considering seriously which ways VOC should be developed.
This book distinctly emits a rallying cry for the need to take Principle and make it more accessible by meeting everyone on his own territory. It is sure to capture the attention of Unification Church members because it opens our eyes and hearts even more to extended possibilities of winning the world.
Every major center should purchase a copy.
The word seminar, from seminary (meaning seedbed), is the place where things originate and are propagated. Thus the future will mean more research, more seminars and more reaching into the academic world. Again, we see ourselves looking to Korea for the standard by which to gauge our efforts.
The Professors World Peace Academy staff asked four renowned Korean professors each to submit a paper outlining the results of their observations of the life, faith and activities of Sun Myung Moon and his Unification Church. The resulting book was published in Korea by Mirae Munhwa Sa in 1981.
This book represents a public statement from the Korean academic world, with the underlying implication that Sun Myung Moon is worthy of our attention; both Korea and the world should take him seriously.
This short review hopes to share with the reader some points which emerge in the book. We hope to enlighten the reader to the concerns that the Korean academicians voice. In an effort to present this book as it is, no attempt has been made to appraise it. Rather we present with pleasure this opportunity for our readers, themselves, to step outside their own perceptions and to "see through Korean eyes." The following selections from one article, "Sun Myung Moon: The Man and His Cultural and Artistic Genius," offer a representative sample of the kind of observations and conclusions the professors made.
Author Paik Chull, a literary critic and a member of PWPA in Korea, states that his essay deals with the humanity of Reverend Moon and particularly his exceptional activities in the fields of culture and art.
Dr. Chull referred to two common questions raised about the PWPA:
1. Can it be a purely cultural institution, or subordinate to the Unification Church?
2. Can it have a free hand in carrying out scholarly research?
In response, he stated, "I want to take this opportunity to assure the reader of the objectivity and independence of PWPA as an academic association. This body has been receiving the generous support of Reverend Sun Myung Moon from the beginning, yet the fact is that it continues to act as a buffer zone. If there is a sense in which the Unification Church is being defended by the PWPA, it is in the sense that when the winds of contentious attack begin to blow, they are neutralized in this buffer zone. I think this is not scandalous, but a perfectly natural task which we encounter on the road to discovering inner truth."
"The ICUS is being held to work out this problem between the original principles of the universe and the aberrations of contemporary civilization. This is the reason why the main theme of this conference, 'The Search for Absolute Values' is consistently repeated each year. The main theme remains unchanged, and a different subtheme is appended to it each time. It is apparently hoped that the conference as a whole will progressively move towards a fulfillment of the main theme."
"We observed with astonishment Reverend Moon's ideal and the incredible scale of his work. He is, above all, a religionist and it goes without saying that his great global ideal for his Church takes precedence for him. However that is not where it ends. Aside from where my personal hopes and ideals may lie, I felt that Reverend Moon's various activities are merely satellites revolving around their center. While these areas through which his great ideal is extended to the world do have their center, I was particularly impressed with how incredibly extensive the activities extending from this center are."
"Seeing them, I was reminded of the students in the old geulbang (private schools for the study of Chinese classics) in the Orient.
"Just like the students in those schools, the students at the Seminary gave a well-mannered and gentle impression. Where did such academic traditions and such character come from? It turns out that the students here had been specially selected from among the young people in America. I was told that many students had at one time or another been hippies or other dropouts from society.... One might say that even such people had been brought to the seminary and made into new persons. Thus the students alone could not be responsible for what I had seen at this Seminary."
"What was particularly interesting to me, no less than the theory of this new Christian doctrine, was the significance it gives to the age in which we live. First it gives an eschatologically-based critique of twentieth century civilization.
"Though civilization has indeed developed greatly, this development has been abnormal and is leading to the greatest extremes of vice. In general terms, these excesses reveal the limitations of a material civilization which leads to its own annihilation and spiritual death. Our age is characterized by the fact that man himself has become alienated and ostracized in the context of the excessive development of material civilization. The failure of human ethical systems must bear a large share of the responsibility here.... Large wars break out one after another, sacrificing the lives of countless people and destroying cultural legacy. Yet the agents of material civilization are preparing a third great war in order to broaden the territory and increase the profits of their material possessions. "
After his commentary on the present day, Dr. Chull directs his attention towards eschatology within Divine Principle.
"The eschatology of the Unification Church does not predict literal eschaton, but is connected to an age of a new beginning. The English term 'commencement' has a two-fold meaning. While signifying an end, its larger meaning has to do with a new beginning. Moreover, isn't the eschaton the age of resurrection as well? It is an age of great happiness in which, by virtue of the second coming of the Messiah, man is finally able to accomplish his responsibility, complete the age of restoration, recover the kingdom of heaven on earth and recompense the Absolute for his goodness and love."
"My fondness for Reverend Moon probably stems most directly from his generous support for the arts."
"The understanding he has for the arts is apparently something innate. If we look at the Principle, the concept of God through faith is essentially one of heart. The ties of heart he has of God are so intimate that they seem to constitute a blood lineage. He appears to be constantly growing closer to God by virtue of this blood lineage?"
The three other authors and the topics of their studies are:
Lee Hang Nyong, President of PWPA: "Sun Myung Moon -- His Faith and Thought"
Sheen Doh Sung: "Sun Myung Moon -- His Philosophy and Leadership"
Moon Se Won: "Sun Myung Moon -- His Ideal and Practice"
The next two reviews are not written in the usual style of a critical evaluation of a book against others within its genre, nor is it this reviewer's purpose to encourage sales. Rather, each article should give readers a peephole through which they can witness what is occurring at the seminary in Barrytown, New York. The goal is to put the reader in touch with the heart of restoration as it is. Reading the books will expand and multiply the effect of meeting professors and conference participants which is presented here.
Each conference and paper highlights the difficulties reached by scholars or believers in each religious tradition, philosophy or school of thought. By exposing the elements which led to stagnation, new leaders within each tradition can emerge, to bring renewal within their own circle of colleagues. These scholars become fortified with the Principle and their writings swell with a new vigor and a new illumination, like the moon casting moon-glow on a nighttime earth. We have heard this in theory, but these books witness that it is becoming true.
Great minds are gathered here between the pages of this book, published in 1981 as the tenth in the conference series of Unification Theological Seminary.
Dr. Herbert Richardson, the editor, introduces this collection by saying that he does not wish to drape the contributors with the same sash that he himself wears (Moonie Supporter). Rather, they wear their own sashes (Moonie Admonisher, Moonie Explainer, Moonies Separated Brotherhood, Moonie Psychoanalyzer, and Moonie Comparer). Indeed, this sampling of writings reflect relaxed, confident and friendly countenances on the writers, which is manifest in their sensitive, metaphorical and even humorous styles of expression. Surely this indicates that they are making their peace with us as followers, and with Sun Myung Moon as well. It is a good sign.
Each author writes about a specific topic, but it would be misleading to review this book by describing the topics without equally describing the authors. Some act as the defender, or mediator, between his own theological heritage and the new territory of the Principle. Each article is distinctive and separate. Many reveal the impact Divine Principle has on the author himself.
For example, Richard Rubenstein, from Jewish background, clearly states that Unification Principles helped him resolve the impasse he had reached when he faced the question whether the destruction of European Jews was punishment from God: Can Jews still maintain belief that they were chosen as God's elect if this is true?
His career since the 1960's has been spent teaching and developing radical theology, which is a revival of the "God is dead" theology. Dr. Rubenstein proceeds to explain that it means we are living in a time when the thread connecting man and God has been broken. His radical theology is an explanation of that human condition.
In this book, Dr. Rubenstein responds to the question of what he has been doing since his involvement in radical theology. The answer seems to be, "exploring radical secularism." His paper is entitled, "Radical Secularization, the Modern Age and the New Religions," and he seeks to offer good reasons why secularism is a natural but unintended consequence of Western thinking and Western religion. He draws heavily upon the writings of Max Weber, a sociologist of religions, to explain some historical points, which sociologists might savor, but most of us lack the academic background to appreciate.
Sections of his paper present the idea that economic activities in modern times were consciously severed from any sacred value which pre-modern religions preserved. For example, certain early religious traditions revered the "spirits" of mountains, forests and trees, but the development of modern thinking removed their sacred value. Trees were reduced to an economic entity which gains its value by being cut down and used. This process of removing creation from the mysterious and mystical realm to the realm of secular utility results in the "demystification," "disenchantment," and "demythologizing" of the world, using the terminology of theologians. Consequently, the problem is that God becomes unknowable and inaccessible to man. This transcendence of God means that man is left alone, like an orphan.
Continuing, he describes modernism and the conflicts man must face. In an interesting comment on economic activities he says, "Worldly success is pursued in early capitalism not for the sake of consumption or any of the superfluous gratifications that affluence might bring, but because it offers the believer, cut off from God by an impossible transcendence, the last remaining hint of whether or not he has been accepted by God."
Along with other conflicts which cannot be escaped by man, the result is that the modern age itself is an "iron cage" from which he must be delivered. Thus, there is an acute need felt in theological circles for a new spiritual revival. Rubenstein suggests that the elements of delivery from the "iron cage" of secularism are these:
1. a charismatic leader;
2. an organization with a millennarian character (meaning the capability of transforming religion and society); and
3. an Oriental spirituality.
This third point is curiously explained throughout the course of the entire paper, in a circular logic, which says something like this:
Precisely because Western (Bible-oriented) theology arrived at the terminal point of radical secularism; therefore, any renewal process must be from a non-Biblical, non-secular and non-Western origin.
Dr. Rubenstein offers an analysis and description of elements in the Unification movement which coincide with the three elements necessary for reviving theology . He concludes that Reverend Moon is definitely charismatic, and the character of the Unification Church is millennarian. However, he sounds a word of caution, saying, "There is risk in the fact that the Unification Church is a millennarian movement, as there is risk in the fact that it is led by a charismatic figure. Yet, it is precisely in these elements of risk that the movement may also find the ability to be a genuine agent of transformation."
His paper ends on a very resounding note: "It is doubtful that many moments in human history have been as laden with potentialities for new material and spiritual beginnings as the inauguration of the Pacific era. With that new beginning, the Unification Church has a unique and unparalleled opportunity. Hopefully, it will grasp that opportunity. Hopefully, it will give to humanity a new fulfillment for a very old idea: Ex Oriente Lux, Light out of the East."
Dr. Frederick Sontag offers a paper on "The God of Principle: A Critical Evaluation." In his investigative style, he does not limit himself to chapter one of the Divine Principle, but supplements his search by tapping all the chapters, in addition to Dr. Young Oon Kim's Unification Theology and Christian Thought. Dr. Kim has no section devoted specifically to God, but he observes, "Of course, God lurks about on every page."
Dr. Sontag is a man seeking to gaze into the face of God, and he takes his search very seriously. His give and take with Unificationists often takes the style of a challenge, as he poses questions like, "Is God bound to the detail of the Principle, or does he remain independent from it and could revise it?" "Is God's revelation now closed with the expression of Principle, or could God act at some future time and alter his program?" "But from God's perspective we must ask: Even if it is a plan that works for some, is God limited by the Principle, or can he also act outside this new Law?" "Is the fall the only source of sin, or could it originate again from some other force?"
He is concerned because it seems that God can never be assured of success as long as he has to trust man to fulfill his portion of responsibility. And he questions whether science and religion are even things which can come into a state of unity. Even the payment of indemnity causes problems, because he wants to know for sure if "God is a careful and unforgetting banker who counts the debts and checks the payments received, or is he a God of grace who can forgive without demanding payment?"
Sontag can accept that simple people would join the movement, but he challenges the notion that God also wants powerful people to join. "Of course, both Reverend Moon and Korea were humble in their origins and lacking in world power as they emerged on the scene. But the issue is whether God next needs the help of 'world leaders'...."
Christians believed spirituality and temporality were mutually exclusive, so they had carefully drawn the line between church and state; thus Sontag ponders, "How could it have occurred to anyone that the way to usher in God's Kingdom on earth is to enlist the world's temporal authorities in the cause?"
Finally, the author points to the challenge which the Unification Church must face: "Will the God of Principle survive the refining fire which the-God-beyond-the-Principle sends to test every new incarnation?"
Among the carefully-worded passages where Sontag explores subtle aspects of the Principles are sprinkled comparisons with Marxism. Clearly he approaches the Principle with the same cautious tone with which one might evaluate the claims and promises of communism and seemingly he invites his audience to do the same.
Expressed above are the greatest insecurities of men as they approach God without knowing what is expected of them, and without knowing what they should expect from God. Like a son afraid to approach his unknown Father, there is clearly a need for the Holy Spirit's comforting intervention, like a Mother.
The editor, Herbert Richardson, also offers an essay on freedom and will. In the manner of scholarly analysis, he follows an intricate line of reasoning. Man's freedom to act ultimately must find its origin in man's free will. True freedom is the perfection of willing.
And true understanding of freedom requires it to be linked up again with man's purpose in his actions. Efficacious willing must mean that man can attain his ends, or shape his life through the whole of time.
Contradictions cause man to have loss of freedom, so they must first be eliminated from man's will. In our fallen state, we experience contradictions in our actions, because we operate in different spheres simultaneously; for example, what makes one happy personally may interfere with a larger group's overall success. To find the clue to erase the contradictions, he concludes that what is true for man must also be true for God. So therefore, God too might have a will for bringing about His purpose through history. And if this is true, then the realization of that purpose must take the form of a rational order of historical laws and events that move toward its attainment.
Richardson brings his discussion to the conclusion that a philosophy of history is viable, if God has a purpose. He states, "In the contemporary world, only Unification and various revolutionary theologies understand this principle and seek to exhibit it as a philosophy of history. These theologies understand the basic truth that if God is the free, purposing Lord of history, then history itself must exhibit a purposive order."
This review simplifies the carefully constructed argument, but we hope to share how this professor introduces ideas which open the way for difficult scholars to find renewed interest in patterns of history, like the parallels taught in the Principle. His method of approach is like entering a closed room by backing through the doorway -- in sharp contrast to the frontal approach of authoritarian lecture style. From Dr. Richardson's paper, and also the entire book, we can learn that when approaching his own colleagues, he uses methods which are most natural and effective. This means starting with their assumptions, their concerns and their terminology, and then leading logically back towards the content of the Principle.
The strength of this book is its challenging content in appropriately academic styles of presentation. However, this also places it beyond the interest of some members, except those witnessing to scholars and theologians.
One of the newest thought-provoking books from the Unification Theological Seminary is a result of seven papers presented at two 1978 conferences, where lively and provocative discussions brought to light deep questions concerning the traditions.
The scholars and professors who participate stand and speak as representatives of Orthodox tradition and take the position of defending its virtues and enduring qualities. The concept of Hellenism comes alive in all its splendor when Greek scholars explain it in their own frame of understanding. Especially since Greek humanism is the origin of Western ideas (democracy, philosophy, logic, dialectic), this book can serve as a source of insight into the humanistic mind. Our members challenge the speakers to explain more, or gently offer Unification Principles as higher truth, and in the process, the reader can see the tangles of history unraveling.
The topics in the book include the following:
"Man's Nature and Destiny: the Orthodox Christian Teaching as Conveyed by Icons and Hymns"
"Human Nature in the Unification View and in the Christian Tradition"
"The Blessed Virgin's Place in God's Redemption According to the Church Fathers and Unification Thought"
"Salvation as Restoration in Unification Thought"
"The Heroic Code of Homer"
For the reader, this book can serve as an important study in how to bring out the underlying assumptions of a culture which may cause great difficulty in our witnessing efforts, and which mysteriously defy our comprehension until they are brought to light.
When a student asked one Greek speaker to explain about forgiveness in his tradition, his answer revealed that repentance and forgiveness might occur, but do not rank as high virtues, on a par with achievement and individualism.
Other examples illustrate similar hidden assumptions. References to Constantinople (the capital city of Byzantium), call it "The New Rome." This implies a belief that the Papacy in Rome was not the place where God's central providence occurred.
Also one finds saints of the Eastern Orthodox tradition being called the "Fathers who have attained perfection." This assumption would indicate that True Parents, and fulfillment of the Four Position Foundation are not necessary for perfection, since perfection is already obtainable. Orthodox believers do not necessarily believe in original sin, so there is no emphasis on repentance.
Unificationists grapple with these problems and offer alternative explanations, and learn that listening is the most important first step in dialogue.
One person arising on the horizon of the Unification movement is Dr. Sebastian Matczak, a Jesuit priest and scholar, who is on the faculty of Unification Theological Seminary. As these conference proceedings reveal, Dr. Matczak is a mediator par excellence, who can nestle difficult points of Principle easily into the featherbed of Christian doctrine. His wise comprehension and heartistic handling of sensitive parts of the Principle make him a valuable teacher of mature style, as well as philosophy. In Christian tradition, such a spokesman is called an apologist, but in Unification tradition, one might call him a true archangel.
Unification Church members will find this book valuable as an aid in their interfaith activities with Orthodox Christians, as well as intellectually stimulating. Some may benefit from studying this dramatic encounter of Orthodoxy and Unificationism against the backdrop of Christian doctrine, and many will find hope in knowing that the seminary is fulfilling this valuable role.