According to the Unification Principle, the Completed Testament era is the one in which human beings are to resurrect both spiritually and physically, justified by attendance. As one of the fundamental concepts of the practice of Unificationism taught by Reverend Moon, a clear understanding of “attendance” seems critical.
When looking at the question “What is attendance?”, one has to factor in Korean and, to a lesser extent, Far Eastern culture. On the other hand, Korean culture alone cannot provide a complete answer to this question because it has never yet risen to the level of a Completed Testament culture. The answer must bring together Completed Testament elements (as introduced through Father Moon, e.g., the supremacy of true love, purpose of creation, human responsibility) with the Korean context (Confucianism, Korean history, Korean character and environment).
In Korean, the word we use to signify attendance is 모심 — [moshim] (attendance, pronounced “moe + shim”) or 모심생활 [moshim saeng hwal] (attendance life/practice). Moshim derives from the verb 모시다 [moshida], which is related but not identical to the Japanese concept of [haberu] 侍る. The cultural interpretations of Korean and Japan are different when dealing with “attendance.”
Considering Korean culture, we should recognize that it comprises both “fallen” aspects, which we should avoid, and “original” (unfallen) elements we should learn to recognize and embrace. Unfortunately, just as is the case with Unificationists from other cultures, Korean Unificationists can also fall into cultural traps. A fallen expression of “attendance” in the Korean mode would be, for example, the expression of false loyalty, or the giving of reports designed to make Father (or the leader) “happy” but which, in fact, misrepresent how things actually are. This corrupted form of attendance is the semblance of loyalty at the cost of true inner service. It pays lip service with the primary goal of maintaining one’s position or perks, or avoiding difficulty.