Resentment, Multiculturalism and Identity Politics

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By David Eaton

david_eatonDuring the post-World War II era the influence of multiculturalism and identity politics in the West became a pervasive and potent force in politics, academia, sociology, and culture. So-called “social justice warriors” (SJWs) have taken activism on a variety of issues — race, gender, ethnicity, sexual preferences — to such extremes that it is near impossible to engage in reasoned debate or discussion without finding oneself mired in invective-laden exchanges drenched in political correctness.

The Stanford Encyclopedia of Philosophy explains that the term “identity politics”

“…has come to signify a wide range of political activity and theorizing founded in the shared experiences of injustice of members of certain social groups. Rather than organizing solely around belief systems, programmatic manifestos, or party affiliation, identity political formations typically aim to secure the political freedom of a specific constituency marginalized within its larger context. Members of that constituency assert or reclaim ways of understanding their distinctiveness that challenge dominant oppressive characterizations, with the goal of greater self-determination.”

There is an emphasis on the need for various social groups to use political means to attain social justice — justice not necessarily based on principle or universal truths, but rather on “political formulations” or an affiliation with a particular political party that will legislate according to a specific set of concerns. Current iterations of multiculturalism and identity politics can be traced to Marxism and the Cold War, particularly the Marxist ideological tenets of the Institute for Social Research at Goethe University in Frankfurt, Germany, known as the Frankfurt School.

As the Industrial Revolution led to the emergence of a substantial upwardly mobile middle class, the issue of economic disparity between rich and poor — a main Marxist premise — began to dissipate, hence the revolutionary urges exploited by earlier Marxist revolutionaries were mitigated.

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Providential Necessity of the Only Begotten Daughter

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By Andrew Wilson

No doubt the years since True Father passed have been difficult for True Mother. But it should not surprise anyone that her course would be difficult. As the Original Eve, she is the pioneer for the entire female gender. She has obstacles to overcome that are uniquely her cross, which True Father, as a man, did not have to deal with. Proclaiming herself the Only Begotten Daughter is her way of directly facing this task.

Mother has no victorious representative of womankind as her feminine forbearer. In fact, she alone carries the burden of all the pain of womankind through history, going back to Eve. Mother has to deal with the fact that after the Fall there was no respect for Eve whatsoever. People have a better feeling about Adam; he was somehow redeemed by Jesus as the victorious Second Adam. But not Eve. She was always associated with the Fall and failure.

At the Fall, Adam was brought low because he followed Eve. The woman led the man to ruin. This led to the widespread view that no woman is worthy to be the leader of men. As a result, fallen societies always put men on top, while women were treated miserably, even as the man’s property to do with as he wished.

To make matters worse, this patriarchal attitude belittling women was inscribed in scripture, which led believers to justify it as if it were God’s way. The Bible, after all, was written by men. We search the Bible in vain to find the name of Noah’s wife, Lot’s wife, or the names of Adam and Eve’s daughters. No angel stayed the hand of Jephthah when he offered his daughter as a human sacrifice (Judg. 11:34-40), the way it stayed the hand of Abraham when he was about to slay Isaac. Polygamy became a norm, the atrocious practice even perpetuated in the modern era.

Men made things worse than they needed to be, continuing to harshly judge women while making themselves the arbiters of faith despite their own wrongdoing, and thinking their attitude justified by scripture. Such male attitudes towards women continue to this day.

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A Principle Viewpoint on the Only Begotten Daughter

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By Andrew Wilson

Recently, Mrs. Hak Ja Han Moon (True Mother) has been making a point of designating herself by the title “Only Begotten Daughter.” This term designates her special status among all human beings in history by lifting up her unique relationship with God that preceded her position as True Parent.

The title is founded upon Rev. Sun Myung Moon’s words, where on several occasions he spoke of True Mother as such. Therefore, on his authority, there should be no disputing True Mother’s declaration that she is the Only Begotten Daughter.

Also, True Mother finds this title appropriate to her own life experience. She testifies in the Chambumo Gyeong that throughout her early life she felt God’s special love. When True Mother was born, her mother, Hong Soon-ae (Daemonim), had a dream in which the late Rev. Kim Seong-do, founder of the Holy Lord Church, came to her and told her to raise her with special care because she was not her own but God’s daughter. When she was six, after Rev. Heo Ho-bin, founder of the Inside the Womb Church, had been imprisoned, Rev. Heo’s mother took her aside and gave her a special blessing, saying, “You are Heaven’s bride.” From a very early age, Mother knew she had been born with a special destiny and identity.

Those experiences made True Mother who she is, long before she met True Father. Hence, when True Father first met her, he said, “Heavenly Parent, I’m so grateful that You could present to me such a precious daughter.”

During the 52 years True Parents were married, True Mother could rely on being objective to True Father. But after True Father ascended, she found it necessary to make the point that she also stands on her own foundation.

The title, Only Begotten Daughter, serves this purpose. With it, she expresses her determination to stand on her own. It also gave her strength to overcome the many trials that came upon her after she became True Mother. It is thus a fitting description of who she is.

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The Paradox of Religious / Denominational Unity

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By Keisuke Noda

Keisuke_NodaUnificationism calls for the “unity” of religions. The Divine Principle (the Principle), the main text of Unificationist teachings and their systematic exposition, presents the Principle as the “new truth” to unify all religions/denominations and argues its superiority based on its capacity for unity.

Ongoing denominational divisions in the Unification Movement (UM) seem to be paradoxical, however, appearing as counter-evidence for this claim, raising questions regarding Unificationism’s capacity for unity and claim of religious superiority. Divisions run deep in relationships between families, friends, and communities, and the issue requires serious attention.

Denominational rifts raise the question of the concept of unification. What do we mean by the unification of religions and denominations? What forms does unity take? Is it a feasible goal or merely an aspirational vision? These questions require a serious exploration of the Principle.

Contrary to some opinions, the Principle’s key concepts and theses are ambiguous and there are diverse approaches to the Principle.

This article highlights the trans-conceptuality of God in Unification Thought (UT) as a possible interpretation of the Principle that may open the door to unity. I explain how this concept in UT implies the limitation of all conceptual, linguistic, and experiential understanding of God, including revelation. By imposing limits on the finality of knowledge, this perspective opens up a broader horizon in Unificationism to see the living God’s diverse works in others.

The unity of religions/denominations has socio-political-economic dimensions as well. I focus on the aspect of faith alone and propose a perspective as a step towards a complex, historical problem. I do not argue it is the definitive path for unity, but maintain such an approach can open up the possibility of unity and other interpretations of Unificationism.

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“Jackie”: The Legacy of Camelot

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By Kathy Winings

kathy_winings_3_profileThose of us of a certain age will never forget what we were doing on that fateful day — November 22, 1963 — when President John F. Kennedy was assassinated by Lee Harvey Oswald.

I certainly remember where I was on that rainy day. I was returning to my fifth grade classroom with my classmates after having attended our weekly religious education class. For the next week, my parents and I followed the television coverage chronicling the events leading up to President Kennedy’s burial at Arlington National Cemetery.

The assassination of JFK will remain one of those iconic moments in American history. All of these memories came back to me while watching “Jackie,” a new film starring Natalie Portman as Jacqueline Kennedy and directed by Pablo Larrain.

“Jackie” allows us to get a glimpse of what Jacqueline Kennedy may have been like those first few days after her husband’s death. She tells her story through the lens of journalist Theodore H. White’s interview in Life magazine conducted with the former First Lady shortly after she moved out of the White House.

White had been contacted by Mrs. Kennedy to write her story because of what she believed were unflattering and hurtful news stories written about her immediately after the assassination. The guarded and intensely private woman that the American public saw is juxtaposed with a picture of a very real, very human woman who had just experienced a brutal and violent end to her larger-than-life husband.

Throughout the film, Jackie struggles with finding meaning in what she witnessed while also needing to redefine not only her husband’s legacy but also who she is now that she is no longer First Lady. As she goes about arranging her husband’s funeral while also going through their living quarters at the White House in preparation for moving out, Portman shows a woman on an emotional roller coaster, unable to find her emotional rudder — chain smoking and drinking as a way to cope late at night when no one can see.

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Living in the Post-Truth World

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By Graham Simon

gs-1308The Oxford Dictionaries Word of the Year 2016 is “post-truth – an adjective defined as “relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.”

In October, a British filmmaker, Adam Curtis, produced a 2 hour 46-minute documentary titled “HyperNormalisation.” The provocative trailer to the film starts with the words:

We live in a world where the powerful deceive us
We know they lie
They know we know they lie
They don’t care
We say we care but we do nothing
and nothing ever changes
It’s normal
Welcome to the post-truth world.

The fundamental thesis of Curtis’s documentary is that governments and politicians, themselves beholden to business interests, have deceived us so brazenly and for so long, that we no longer expect to be told the truth. Bereft of the hope that we can shape the world in which we live in a meaningful way through the political process, we channel an increasing amount of our energies into inconsequential pursuits that take place in cyberspace rather than the real world. When we do participate in the political process by casting our vote, our selections are frequently made not on the basis of truth, facts or likely outcomes, but out of frustration, confusion and disaffection. To Curtis, both Brexit and Donald Trump are evidence of this post-truth world.

This article addresses two questions: Whether the notion of a “post-truth world” actually describes a new reality, and, how we got to where we are today.

The “post-truth” world: a new reality or sour grapes?

The notion of post-truth suggests that people have historically had access to objective information and possessed the ability to assess the objectivity of facts presented to them when forming an opinion.

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Does the Unification Movement Flourish More Under Republican Administrations?

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By Michael L. Mickler

Mickler full-sizePundits and candidates continually debate which of the two major political parties is better for the United States, particularly on the economy and keeping the peace.

During the most recent election cycle, Hillary Clinton claimed, “The economy always does better when there’s a Democrat in the White House.” On the other hand, it has been pointed out that all of the major U.S. wars in the 20th century—World Wars I and II, Korea and Vietnam—were entered by Democratic administrations while Republicans began détente and ended the Cold War peaceably. Partisans on both sides argue their positions, mostly to the bewilderment of the public.

If the situation is murky with respect to the economy and war, Republicans and Democrats have settled into less ambiguous postures vis-à-vis religion. Gallup Poll research shows, “Very religious Americans are more likely to identify with or lean toward the Republican Party,” whereas “non-religious Americans” are significantly more supportive of the Democratic Party, the exception being Black Americans who are “very religious on average” and heavily Democratic.

Pew Foundation research indicates the same. A recent study showed, “About two-thirds (68%) of white evangelicals either identify as Republicans or lean Republican” while “61% of those who do not identify with any religion lean Democratic.” This has led to a “God Gap” between the two parties.

Still, the question is whether Republican administrations lead to the flourishing of religion in general or, for the purpose of this article, to the flourishing of the Unification movement.

Simply put, “very religious” American churches and organizations, which include the Unification movement, do better under Republican administrations but not because of Republican administrations. Rather, the social forces and conditions that sweep Republicans into power are the same ones that reinforce values and goals of “very religious” Americans.

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“Collateral Beauty”: A Conversation with Time, Death and Love

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By Kathy Winings

kathy_winings_3_profileThe death of a child is probably the most devastating experience a parent can go through. This is made all the more devastating when the child is very young and has just begun to spread his or her wings.

This is the experience of Howard Inlet (Will Smith) in the new film “Collateral Beauty.” Howard’s whole life has been turned upside down with the death of his six-year old daughter. Unable to deal with her death, Inlet, once the creative force behind a successful New York advertising agency, withdraws completely from life. Over the year following her death, he only comes to the office to create massive and intricate domino-like designs that he proceeds to topple once the masterpiece is complete. He retreats so far into his grief that he does not eat or sleep, does not communicate with his business partners and friends, sits alone in a dark apartment, and cycles recklessly through the city day in and day out.

During one of his daily cycling rides, Howard appears to stumble on a support group for parents who have lost a child. He finds himself periodically sitting in on their meetings only to leave if asked to share about his experience. Over time, he begins conversing with the group’s director (Naomie Harris) who also lost a child, a six-year old daughter, to cancer. It is during one of their conversations that she shares a concept that helped get her through her grief. This concept is the phrase “collateral beauty.” As she describes it, collateral beauty is recognizing the possibilities of meaning and beauty that are all around us even in the midst of death and pain. But Inlet cannot move past the pain of his loss and cannot or will not acknowledge what happened to his daughter.

Trying to salvage a now-suffering business and also wanting to reach out to their friend, Howard’s business partners Claire (Kate Winslet), Whit (Edward Norton) and Simon (Michael Peña) take the drastic step of hiring a private detective to follow Howard in the hope of obtaining evidence that can be used to force him to turn over his controlling stock in the agency.

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What Does “Begotten” Really Mean? How Misunderstanding Words Can Lead to Unnecessary Division

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By Franco Famularo

ro.vis1b_3343.famularo.f51The English word “begotten” is problematic for Unification teaching both within the Unification family and in efforts of Unificationists to reach out beyond Unification circles – especially, but not limited to, Christians. This article seeks a mediating position.

There are too many lessons from history that demonstrate how one letter, one word or one phrase led to divisive misunderstanding, and in some historical and exceptional cases, violent conflict.

For brevity, consider that the Christian church in the third and fourth century eventually split over the use of one letter.

Was Jesus “homoousios” (ομοούσιος) or “homoiousios” (ὁμοιούσιος)?

Without knowing Greek, it is easy to miss the nuances. However one of the main issues at the Council of Nicea in 325 A.D. was whether Jesus was of the same substance as God (homoousios) or of a similar substance (homoiousios). The letter “i” made all the difference.

This led to the split between Arius, who believed Jesus was of a similar substance but not God himself and Athanasius and those who eventually aligned themselves with Emperor Constantine at the Council of Nicea and concluded that Jesus was of the same substance — God himself.  In the view of Nicean Christianity, Jesus is God.

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