Unificationists in the Voting Booth

election-2016

By Joshua Hardman

hardmanThe 2016 presidential election is just six weeks away, and American Unificationists appear evenly split between the nominees of the two major political parties, with many believing they must decide between two highly imperfect choices. In a survey of 208 Unificationists I conducted in March, only 17% of respondents said Hillary Clinton or Donald Trump was their first choice.

Respondents were asked to rank their number one and two choices for the presidency from the five remaining major party candidates: Hillary Clinton, Bernie Sanders, Ted Cruz, John Kasich, and Donald Trump. The survey also included questions presenting respondents with general election hypotheticals.

Survey respondents were first procured by posting a message on the Facebook group “UC House and Travel Network,” a platform used by thousands of people around the world. I then had the help of pastors in major communities who made announcements and/or put a link to the survey in their community emails. Most respondents were from the East Coast, California and the Midwest.

This survey is not a perfect sample of the voting Unificationist population, and it is important to keep in mind that much has happened since it was conducted. The survey, therefore, is best taken as a snapshot in time, while its predictive value for the general election is limited.

With this in mind, I will mainly focus on the questions about the primary elections. Every state has different rules about who can vote in a party primary, complicating any nationwide analysis. The purpose of the survey, however, was to gauge voters’ inclinations rather than how they would, or could, actually vote.

Fifty percent of respondents identified as Republicans, 25% as independents, 16% were Democrats, 8% had yet to register to vote, and less than 1% were registered with a third party.

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True Mother and the Work of the Holy Spirit

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By Andrew Wilson

WilsonTrue Mother, according to the Divine Principle, is the substantial Holy Spirit. Now that True Father is in heaven, True Mother remains on earth, like the Holy Spirit was after Pentecost.

After Jesus Christ died, the primary subject partner that guided the early church was the Holy Spirit. In this parallel period after the death of Christ at the Second Advent, True Mother can be expected to lead the church and do works that are similar to those the Holy Spirit did after the death of Christ at the First Advent.

Accordingly, one way that we can appreciate True Mother and her works during these years following True Father’s Seonghwa is by understanding her mission in terms of the mission of the Holy Spirit. It is this role that I will address.

In the New Testament, the Holy Spirit fulfilled a number of missions in the years immediately following Jesus’ death, including: (1) bring the disciples to internal oneness with Christ; (2) promote evangelism to grow the church; (3) raise up new leaders; (4) establish new ordinances; and (5) clarify the meaning of Jesus’ words for the church. Let’s examine these five missions of the Holy Spirit and compare them with the work of True Mother over the last four years.

1.     Internal Oneness with Christ

Saint Paul describes the internal work of the Holy Spirit in the 8th chapter of Romans. The essence of this work is to bind Christians with Christ. Paul wrote, it is the Holy Spirit bearing witness with our spirit that we are children of God (Rom. 8:15-17). The Holy Spirit brings Christians into a parent-child relationship with God.

The Holy Spirit loves Jesus spiritually. True Mother loved True Father conjugally. Through the Holy Spirit, Christians are reborn as God’s adopted children. True Mother gave us rebirth as God’s direct children. True Mother spent three years to attend True Father on our behalf (in Korean Confucian tradition it is the children, especially the sons, who are supposed to mourn their deceased father for three years).

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Immortality: Reconsidering Unification Teaching on Eternal Life

By Jack LaValley

Jack LaValleyDivine Principle (DP) teaches all human beings are created to live forever in an invisible spirit world with God. In this article, I review Unification teaching on eternal life and suggest ways to improve it. This is important because the DP view of spiritual realities and how we can know about them is based on metaphysical assumptions no longer tenable in the modern/postmodern world. I make the case DP teaching on eternal life needs to be updated and offer points to consider to start this process.

Unification teaching demands no empirical evidence to verify its truth claims about eternal life. DP assumes when we die the same individual personality from earthly life continues in the spirit world:

“Our spirit self, or spirit, is a substantial yet incorporeal reality which can be apprehended only through the spiritual senses.  It is the subject partner to our physical self.  Our spirit can communicate directly with God and is meant to govern the incorporeal world, including the angels. In appearance, our spirit self matches our physical self.  After we shed the physical self, we enter the spirit world and live there for eternity (DP, p. 48).”

Based on the assumption human beings go to spirit world after bodily death and maintain the same personality embodied while living on earth, DP teaches the doctrine of returning resurrection. It explains how human beings living as spirit selves in spirit world “come down to earth” to exert influence over earthly people. During the 1980s and 1990s, two dramatic expressions of returning resurrection occurred in the Unification faith community, seeming to prove the existence of spirit world and spirit being interaction with earthly people (cf. 40 Years in America: An Intimate History of the Unification Movement, pp. 397-401; pp. 550-58).

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