Yu/U'- [4-0

Cul-'T ihj I fftihc Ta£ - 5wiv'.

I

P ■ V

5.

V»;n-Ho Ye

A New Cult in Postwar Korea

I« Introduction* ^

II* Bale* Tai*Seon 'Kyo* •..*•••••••••••• 4

1» A brief biography of Bak, Tai-Seon •••••••.*>•••. 4

2* The movement of Bak, Tal-Seon 'Kyo* ..••*•• •••*•• 5

1* After the war**.* *.•*•** ^

2* " Chundo-Kv;an" period* *.•*..••». * 10

5* "Shinang-Clion" 1?

4* Imprisonment of Bak, Tai-3eon 20

^* His teaching and doctrine*.** ***.23

1* '^One from tlie East"*.*. * 2^

2. "Olive Tree" * 25

5* "Blood", "Fire" and "Living Water"*.. 28

4. "Vision", "Odor" and "Dialect" 29

5. Pan-sexualisra in his past .**.*

III* Conclusion. .........** 52

IV. Appendix.. •••*.••*...**. • •*>57*^

A Brief Outline of Moon , Se on-My ong ^ s Doctrine and The Movement of His ^roup ( "Tong-Il Kyo" ) which indirectly related to Bak, Tai-Seon Kyo

Bibliography* * 45»47

A NEIT CULT IN POST WAR KOREA

I. It said that Korea is even amoUer than Indiana state which is one of the smallost ones in the U.S. Yet, she has 4,000 yearo-long historical back- ground. Oultural?.y ns wel?. as politically, she has been greatly influenced by othflr nations gpich as China, India, Japan, Russia, the U.S, and even other nations.

In 1945, Korea's Liberation suddenly broke up the old cultural pattern influenced by Japan's Imperialism for 36 years. New ideas and new ways of life overwhelmed the people. The words, "Corarmmism” and "Anarchism", etc. became familiar to even school children. Political leaders were often tnudered bj’’ their enemies. The people suffered much from economic confusion and uncertainty. In addition, the establishment of the 3Sth parallel leads them to a deep disappointment,

lieantime, various religious movements arose. Particularly, the Christian churches persecuted by Japen showed rapid and vigorous development. However, such quantitative increase under the patronage of the government, brought degeneration of the churches,

PresbyteriaarChurch, was devided into throe denominations, h'ethodist Church was devided into two denominations, l%iy who sought spiritual life gradually left the churches. Some organized independent chutches and some organized "Prayer Bands". Thej'” gathered on mountainside and prayed and studied the Bible, Thus, revivalism also became popular.

In these days, the war broke out; it vras Jime 25, 1900.

Until July 27,1953, millions of refugees wore suffering, Seoul, the capital was invaded twice by the communists j the South Korean gave it up twice also. The population of Pusan, the southern city was swollen to five times

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1 ?

the refugees crovrddd Into the oitj. The 3 >500, OCX) people had no homes^ and all the churches and schools were filled with the refugees. The 3 million houses were destroyed or damaged; 60 % of the testile plants were destroyed^ and innumerable people were killed or wounded. About 500 pastors were kidnapped by the communists.^

Having this ordeal, it must have been natural to Koreans that they tried to depend upon something eternal beyond the present earthly sorrow and pain, ^iQny preached eagerly that the war is God's judgement upon Korea, l^storious native religion, "Tai-Keuk Do", etc. appeared and its founder even prophesised the date of the world's end. On the other hand, Christian rev5.valisra was still vitally held.

The one whom I am going to present in my paper appeared as a revivalist

in these days. His name is Bak. Tai»Seon.

7

Another man is Ibon. Seon-Kvung who was not on ordinary revivalist.

They were indirectly related in the very beginning, however, their groups are now entirely separated/

g

II, Baky Tai-Seon Kyo

1. A brief biography of Bak, Tai-Seon (age 4l)

9

He was bom at Deok-Chon, north Korea,

1. A Statement by Ambassador Ben. Lim to" JJN p.54^ to.'6, 1953

2. Ibid p. 545

3. UI'JESCO Korean Survey p.259 1957

4. A Statement by Ambassador Ben Lim to UN p. 6 1953

7.

5* Kim, Sa-Ryang: Hlstoipr of 10 yrs^ After Emancipation p. 90 Seoul 1956

C. "Kyo" means 'religious teaching', 'religion* and 'religious group*.

"Bak, Tai-Seon Kyo" is frequently used ly Korean papers and magazines and becoMng a new vocabulary.

9# Eub^Nam Ri, Deok-(3ion, lyung-An Dukdo, Korea Shil-'Qia p. 107 Nov. 195S Ya-Dam & Shil-^.’/ha. p,53 Sept. *57 "He was bom at Nyung-Ryun" la mistake.

when he was 9 year-old his mother died and he started to go to Sunday

School, Later his father also died. He grew up with his elder brother,

Bqk, TQjj;Kook. I'Jhen he was 14, he loft Deok-Chon primory school. Then

went to Japan and entered a Tokyo Technical Night lUddle School belong

to Tolcyo Technical College and left it at IS. As he was sick, he couldn't

graduate from it. During the day time, ho vrorked as newspaper boy,

milkman, a seller of store and a canvasser, etc,^ During his stay in

Tokyo, ho said, ho took part in some sports such ns skating, basketball,

2

golf and Karate, Especially he was interested in Karate and o:rerciaed it for one year.

After that, he carried on a small precision machine company at Koo-ra-ta in Japan, He returned to Korea after her liberation in 1945 and started “Korea Precision Machine Company" at Soo-Saik, Kyong-Gi Do.

Besides, he went to NamDailbon Church (presb.) whore Rev, Kim, Chi-Soon whom he had known in Japan preached. In 1954, he became an elder at ChangDong Presbyterian Church in Seoul, transforing his con?)any to his

Thus, his career as a revivalist began jth these days.

He has a family —his wife, three boys and two girls.

2, The I'bvement of Bak, Tal-Seon Kyo,

1, After the war.

Recently, Bak stated that he wont to church for 21 years but he felt the pastor's serm6ns were not fit to God's will. He had asked many questions to the ministers but none of them had satisfied him. So

1. I^ongA-ilbo "Olive T^ee" stands at Court" Jan. 11, 1959

2, Ibid "I am 'Olive Tree'" Jan, 9, 1959 "Karate" is a kind of Japanese sports and an art of self-defense using only hands. It

t- m

brother.

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he camo "to beDAeve thob he himself must receive Qod ' s power directly

from Him#^ I heard him blaming misalonarieS| ministers and church's

2

degeneration at a meeting. Having this kind of feeling, he must hove started preaching ofter ho became an elder.

His sermon was extremely passionate; in addition his prayer involved

3

a kind of massage with his hands, \diich he colled *'An-Chal** prayer.

This method hod been Icnown among the Christians. However, Bak's An-Chal prayer was believed by the people to have dpvlne power and to be so powerful that even the blind opened their eyes. /

I

Aprl^, 1955, a big revival meeting was held for ten days at 4

NamSon Park Ground under the auspices of Korean Revival Association;

' it,

Bak, Tai-Seon was one of the revivalists. /

It was an epoch-making meeting; it is said, 20,000 people gathered.

in this meeting. They say, here many even smelled the stran.^je odor of

"sin-burning". In this meeting, some of the well known pastors such as 6 6

Dr. Kim, Chi-Seon and Rev, Ki/on, Yeon-Ho, etc. recommended him. Some

national leaders including some of the wives of the national assembly

7

men also attended. I remember that Yim, Young-Shin who was the former ISLnister of Commerce and Industry, and the president of Central IMiversity wrote an article about her e:q)erlence that she even smelled the strange "sin-burning" odor at the meeting,

1. TonaA-Il'bo "'biive Tree** 'S-t^nd at Court" Jan. 11. 1959 A. Seoul

2. WonHyo-Ro, Yongsan-Ku, Seoul Oct, 1955 ^

3. m ", Korean translation of apt to be ® *—

underwood by Koreans as *a motion of continued touching’. The Koreans might have conbined this idea with the concept of ’Massage Therapy’,

which is popular in the For East countries. 1:41; Uc 2409, etc.)

8, Ya.-Dam & Shil„-Wha An Article by Kim, I?yung-Ral p# 55 Sept. 1950

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These woman in particular gave their testimonies to the society. It is one of the reasons why Bale come to secure the strong backing of the statemen. Thus ho became famous and many churches came to invite him,

"The meeting began at 4 o'clock in the morning," wrote Kira, Kyung- Rai in his article, "The multitude from far and near spent the whole night sitting on the ground. After they had passionately sung the hjnnns clapping their hands ior about one hour, Bak's *An-Chol' prayer was held. Bok wore a shirt only came down from the platform, and marched among the bowing multitude, 'Now, Get upl (Stand quickly in the name of Jesus Christ' shouted Bak and at the same moment, he beat a man's head whom Bakks helpers considered 'a cripple'. Then at the next moment, they shouted 'Here, stands a cripple for 30 years ’, ' Hundreds of people who heard it suddenly applauded. Thus, Bak boat on hundreds of their heads •

However, no one heard any one say '1-y trouble is really cured*.

When the sun arose, Bak stopped the boating and came back to the platform. Then one of his helpers announced ' 000 people were cured by Elder Bak's An-Chal prayer this morning* • Again another big applause arose from the multitude."

"VJhen ho prays for the individual, he puts his hand on one's skin

end massages one's breast, abdomen, arms and legs, etc. The patients

usually suffer under his pressure. Then Bak says 'Your feeling of pain

is from your sin. Now, you smell the odor, don't you.' Then his helpers

say, 'Yes, wo small itj this is the odor of his *sin-buming' I

2

After rubbing for a x^le, ho says 'you feel better* " Thus his An-Chal is over.

1,2, Ya-Dom & Shil-'Jha "Drama l^roar of Elder Bak, Tai-Seon's Healing" by Kim, Kyung-Rai pp. 53-55 Sept. 195C

”At this meeting, three people died; a man (40) who auffered from a tnmf>r of the leg and a nine-year old girl and another unknown man.

Her parents to&k the with a rear car and the latter i/aa carried out by an ambulance next day. Here, Bak and his helpers announced that serious patients must not be brought into the meerting. Yet, Bak continued the An-Chal prayer and his helpers read the names of *the cured from asickness' at the end of their meetings. However, 90 JS of the people usually said in their testimony that they merely felt better. So, Bak decided to choose those who would bo able to gi)^ satisfactory testimony,

V

Later they became professional ones who were employed as witnesses,”^

him

Even a number of his foUo\/ers came to suspect as a pseudo-leader^

many left him, ^bre people, however, rushed into his meetings from

various cities and countries. In the summer of 1955, Bak had a meeting

2

of 30,000 people on the sand-hill of the Han River, Seoul,

One of the most characteristic things here was that he almost forced his audience to make offerings. When some one took an offering pledge of a large sum, then he passionately cheered the man and let the audience give a storm of applause. He alvrays repeated it. In 1955, when he went to Tae-Gu and An-Dong, Rev, Kwon, Yeon-Ho adviced him, saying ”How can you get such a large sum though you announced that you took ann offering pledge of 300, OCX) whan,^ You have no mon^ in your pocket, have you?" Then Bak so fid, "Haven’t you realized it yet, It’s the very method to collect money,

1, Ya-Dam & Shil-Wha pp, 56-57 Sept, 1957

An Article by Kira, Kjnnig-Rai

2, Some said "35>000" or even "40,(XX) people"

3, %00 According to Korean government rate

A* TonaA-Ilbo "I am the Olive" Jan, 9, 1959 CJolumn 10

-8—

Whenever he went to talk, ho never changed this method of collecting

money. According to Bak's statement, he hod had ‘’several thousand

1

revival meetings since 1955* Women took their jewelry to him; I heard that some of them even took off tho5.r e:qpen3ivo skirts at the very meetings* One of my relatives took her wedding rings for him.

Some even sold their houses and fields for their pledges. According to “Weekly Hope" magazine, the cash which Bak had collected up to March 1956, was 70,000,000 whan, (U,S, $140,000) However, he never made public the use of this enomo\is amount of the offerings.

But it has been known that he spent 10,000 dollars for fishery in

3

Pusan and completly failed In It. He \/ent to the sea and blessed it and ordered his fishermen as to where to throw their nets, Howei?ar, they couldn’t catch fishes,^ And then, he failed in mining also.^

Ho paid 20,000 dollars to get his office a^d 4»000 dollars for securing the cpyright of International Christian News, He also spent 60,000 dollars to buy a building for the headquater of what they call "Korean Christian Revival Association" which was organized by Bak and his close followers,

I visited his headquarters and felt that the funlture was very laxurious, I also visited his home at WonHyo-Ro, Seoul and saw their kichenj I felt that it was like a highclass restaurant,

1. TonqA-Ilbo “I am the Olive" ^an. 9. 1959 Column 6

2. Jookan-Hvir.ieng (Weekly Hope) p,7 April 2, 1956 "Hero of Anchal Prayer"

3. Ibid

4* Ya«Dam & Shll-Wha pp,5C-59 Sept.1957 5* Shil~l*iha ("ReaDr Story; pp, 150-151 Aug, 1950 6, JookanaH\>lmang p, 5 i^ril 2, 1956

•9-

Under the circumstances, mansr church leaders who had eagerly invj.tao him came to warn of his teaching* Some minister a strictly forbade their congregations to attend his' meetings. Meantime, May 1956, Kyimg-Kyl Assembly denounced from the Presbyterian Churches.

July 1956, Korean N,C*C. also announced that his doctrine was inadmissible*

Since then, he could no longer make use of the churches for his

preaching* So, he and his followers caioe to establish their ovoi churches

2

which were later oalled *'Chun-Do-Kwan which means ^mission hall’ or ’preachling hall'*

2* "Chun-Do-Kwan” Period

His followers reconstructed a portion of his machine company at WonHyo-Ro, Seoul as a temporary chapel and they gathhred here*

In summer 1956, they put huge tents on a hill near the chapel and started revival meetings day and night every day*

In its beginning, they used drums and even beat them at midni^* The neighbors vrere distvirbed in their sleep* They clapped their hands whenever they sang the hymns; the sounds could be heard from even five to ten miles’ distance*

In the autumn, they started to build the biggest chapel in Korea; it was on the top of a hill looated at lapo and by the Han River* Its appearance Imitated the style of a Basilica and they called it "Fifty Tbousanj Altar" which means the true church of Bak's 50,000 members in Seoxxl* Young and old, men and women were devoted to this task; by the time of Christihaa, the exterior was almost finished. On Christmas eve.

1. Kim, Sa-%ang: History of 10 vrs. After Efcagnoioation pp. 97 1956 Seoul

2. "Xi isi ” or

10-

thousands of the members marohed singing on the streets in Seouli with thei» paper-lanterns*

In this period, they were two remarkable tendencies in his movement; one is dogiiMitizing his taachihg, the/iother is organizing his followers. As far as his dogma is concerned, I shall state it in detail later. The organization of Chundo Kwan came to be ¥ery similar to that of ordinary churches. A Chundo Kwan consists of a preacher, elders, deacons, laymen, Sunday School teachers and the children; the head called ”Kwan-Jang” (preacher) is appointed by Bak, Tai-3eon.

The biggest one in Seoul ia called "Central Chundo K\ran" and its

' 1 ^ Xi s. 2

"Kwan-Jang" is Rhee, Jung-Kil. There are 303 branch Chundo K\/ans in

^ li, f

Pusan, Suwon, Youngdungpo, ^^asan, Taijon, Chonju, Kwangju, Chinhai,

-g:J/ X®

rion, Yongsanpo, and Ibkpo, etc., —all over the country,-^

Though there is a rumoiur that "his members <rlll be 6,000,000 next year,

5

it wuld be proper to say that there are 2,000,000 followers.

They are very attaotive to the ordianry oh\irches add stubbornly visit church members to bring them to their ChuAdo Kwan. They accuse ordinary church goers, considering the ministers are "Devils",^ Ky church was located by a toad to their Chundo Kwan; many of his followers passed by it. Some of them wore usually walk thirty, fourty miles or more distance a day to attend their "Altar", I was impressed that they walk so fast, singing hymns loudly. They do not care whether or not others lough at them.

1. ' ^ The Christian News Column 4 Sent. 1. 1958

2, Ibid Column 2

3. Ibid

4, Ki-Tok-K-^ro-Ge (The Christian Circles) p, 73 Sept, 1958 5, Letter of An Aiwrican Evangelist J.S, Weeks from Seoul on Jan, 21, 1959 P, 1

6.'Shl^-Wha (Real Stoxy) p. 101 Nov, 1958

After my return from the U.S, Aug, 1955| I had attended hia meetings to study Bak* On the first day I venty he passionately conducted hymn singing^ of the audience, I was surprised to see him running and jumping fl'om one corner of the platform to the other and backwards and forwards.

Yet at the same time, he was singing, making awful gestures^ This is his way of conducting hymn singing. While ha was preaching, he sometimes laughed loudly, sometimes almost whispered, sometimes roared, sometimes shouted and sometimes used conversational form. However, a;!! the time, he picked the lectern up and slammed it down violently on the pulpit.

He often breathed out as if he blew out a candle.

In the cold air, his breath was impressively visual. Through this kind of manner, he seemingly intended to give an impression of realization of some words from the Revelation,^

He cursed the present chinches —the conflicts between the denominations, the misbehaviour of the ministers and the faults of missionaries, etc. He made his followers follow his words j he said,

3

"In the public bath of WonHyo Ro", then the people repeated loudly what he said. Again he said, "the dirt will bo easily taken off'j then hia people again repeated it. "In the public bath of Choong-Ku^^

T e:

said he; the people foHovred it, "the dirt will not bo taken off" again the people repeated what he said. Then they laughingly applaused with him. He and his followers often repeated this kind of form including catechism.

1, "0 Thou in Whose Presence" 4* Yong-nak Presb, Church, probably the biggest

church in Korea located at Choong-Ku

2, « - - - smoke - - - issuing from their mouths" Rev, 9slC

3« His home is located at WonHyo-Ro Seoul. Pulic bath symbolizes 'place to take the dirt of mind and soul* , By saying it, he suggests that his Chundo Kwan is better place than other churches.

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Usually^ he gives long and tedious sermons repeating the same content.

He has a lack of theological structure in his teaching. Based on his

so-called 'experience', he assumes that he is the savior of the world*

According to his statement at the court, ^ he received "baptism of the Holy

Spirit" in four stages; "Holy Spirit lilce fire", "Holy Spirit like water,"

"Holy Spirit like dew" and foutthiy, he was able to see "Holy Fire" and to

smell the perfume of the "Holy Spirit", He said ho hod been often sick,

Howvor, after having such eoqjerienoea, blood came out with his urine;

since then he has never been sick*

He also soys that those i^ho received the Holy Spirit could see

the fire and the dew coming doim from above when ho was preaching. To

prove this, he Affirms that ho would be able to coll oven 100, (XX)

2

witnesses. At his offico-show\findow, one could easily see the photographs of what they call "Holy Fire",

However, ouch photographs are easily made with artificial devices,

I often heard his followers saying thattthey saw the fire from his mouth and also nimbus behind him. They think that they smell even "the ordor of 'Burning sin'" and "the perfume of the Holy Spirit". It is needless to say, however, these phenomena are tliir psychological illusions of artificial devices.

Finally Bak declared to his followers that he is the "One from

3

the east" that Isaiah had prophesied,

1, TongA-Ilbo Column 6 Jan. 1959

2, Ibid Column 5

3, Is 41*2 "Who stirred up one from the east whom victory meets at every step? - - -

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1 2

He interprets "the east" as Korea and "coast lands" as Japan* Also he explains that "The tiro Olive Trees" and the tiro lampstand" (Rev. Ut4) point to himself* Thernforei his followers changed the carol "Joy to the world I the Lord is comej" to "the Olive is come!" and sang it inarching on the streets ChristJhas Eve 1956. Then he said that "He who sat upon a white horse" (Rev* 19*U) also is himself; "after being murdered, he will return to the world riding on a horse **^

One day he shouted to his followers, pointing to his shoes, "These shoes are the last ones!" It means that he will be killed around the time the shoes become worn out after three and a half years *^ But he is still alive.

Thus, he somewhat dogmatized his teaching and then defined himself as the Absolute. Especially, at the late stage of the Chundo Kwan period, what they called *l»ife Water" (or Living Water) became popular among his followers*

When they went to Chundo Kwan, everybody carried empty bottles and some carried oven huge pitchers to got the "Life Water", Ho and his followers believe that he is the person about whom Old and New Testament prophesied that ho would appear at the end of the world* Therefore, they bhlieve that he is supernatural, having almighty power*

i.‘ Bak. Tai~Seon< Bak. Tai-Seon’s Sermons II p.' ^cL^l Seoul 1957

2* Is 41tl "Listen to me in silence, 0 coast lands »

Let the peoples renew their stragth;"

3. Bak, Tai-Seon’s Sermons II p*87

4* 3hil~Wha p* 146 Aug* 1958, "True Character of Elder Bak"

"Life Water" means vrater in which Bak took a bath and water which he \ised for washing his hands and feet, etc. At his home, they never throw away such water which Bak used and save it for his followers.

Some drink it as medicine and some put the water on their boild.

The water was greatly needed by his followers; they filled a big tank with water and he blessed it.

Firom the towns and the countrTaide many came to him to get the "Life Water if Even his sweaty shirts, used haiidkerchiefs, his hair, nails and saliva, etc. and believed hy them to have divine nature which can cure all sorts of disease.^

As a whole, Ms followers reject the use of modem medicine.

As a result, many patients die. In other vrords they were actually killed by the "Life Water", "An-Chal" and the refusal of medical treatment. "An-Chal" prayer was done not only by Bak but also by his followers.

In "An-Chal", some of them oven beat some parts of the petient's body,^

3

In this manner, Bak*s solid hand tl?ained by Karate must have hurt

4

many tired patients.

1. The Christian News p. 2 Dec. 15, 195S

"The Shin-Ang Chon Refracted upon The Secret Language"'

By Su, Chung-Bum

2. Ya-Dam f: Shil-Wha p. 52 Sept. 1957

ex. Elder Im, Sang-Hyl (57)

Soon after Elder Kim’s "An-Chal" prayer was over, the patient died,

(Krs.) Rhee of Sai-l^aEul Church, Seoul lead a patient of 20 yr-old girl to death by "An-Chal", etc.

3* See P. 4. Shil-Wha p. 103-106 Nov. 195S

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I romember that nows papers wrote up articles about their deaths. However, Bak never had any trouble with the police: I pres\ime some of his followers who were political leaders defended him from trouble.^

Later he started to sell rice to his followers at Chundo-Kwon. He persuaded them that the rice which he had blessed would be surely* effective for their spiritual growth.

Ho sold not only rice by other artidles of daily use.

He forbade his foUow'ers to bu;jr food at other stores becauise it was made by 'devils'. ’

later he had factories vrtiich produced "Sion Style" okkes;

especially "Zion Caramel" is the most famous, — the latter was

2

used as medicine by his followers for any kind of disease.

In those days public oJ>inion vas largely against Bak, Tal-Seon and his mot^ement and many left the Chungd^ Kwan.

Now, he must have felt the necessity of some device for his movement.

1. Shil-Wha (Real Story) p. 146 Aug. 1955

"Bak recommended his member and one of his helpers, Yoon, Chi-Young who was a notional assemblyman and a candidate ( f of Vice President of Korea to his followers. (Bak said he received revelation which he would be elected. However, Yoon defeated,

2, Ibid p. 103 Nov. 195C

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(3) "Shin Ang-Chon"^ (“faith viUage")

Bak, Toi-Seon planned to make a ooramunity separated ft*om ordlanry

2

society with his followers at So-sa, Kyungki’ Do, It wasjduring the fall 1957 that they were most active to build this oomnrtmity t^ch they call- ed “Shin Ang Chon” idiioh means “Faith Village,'' It is also called "Fence Home" or “Thousand Year*s Castle" in which he plans to build 5>000 houses in the area of 150,000 Fyungs (122.55 acres). He and his family moved in “Shin Ang Chon” in 1953.

Bak as a MiUenarion, wanted to settle 144«000 (Rev, 7s4) followers from his ture adherents in the ooranwnity. However, It was difficult to select the people. So, Bak ordered his people to see dreams,

Chung, Eul-Byung (writer), who was one of his followers, said "In those days the people concentra^ted on seeing dreams and Elder Bak was busy inter- preting their dreams",^ however, even those who were qualified by their dreams, must hove paid money to live in the conaminity. There were several kinds of houses which cost ^00 (300,000 whan), $1,200, $2,400, $4,300, etc. As a matter of fact in Korea a number of people live in "packing cases" which cost about $80 to $200 and other people could not even possess such small houses. Therefore, whatever dream one saw, it was in^sslble to enter the community without having the money. This is obviously contrary to the spirit of the Bible.

Though Bak says that the population of the community is 13,000* accord- ing to the police investigation, it is 5,960 people (M.1980, F.3930),^ They are working at a wage o^f one third of ordianry salaries in their factories

1. 4 “jr 2. 4^ it ^ ,

3.-4- ^ 4* Shil-Wha (True Story) p. 151-152

5. TongA-Ilbo IJov. 13, 1953 Colunoi 9 Aug* 1953

17-

and schools. The factories which are running in ’’Shin Ang Chon" jOHklng cakes such as caramel, soups and underwear, etc. According to Chung’s re- ports, Bak calls "volunteer workers” ftrora the country and farms and ho ex- pels them whenever they ora no longer needed.^ They established a so call- ed "Eden” "primary school, and "Eden" middle and high schools for their child- ren, There is no ordinary clinic except a dental clinic whore Dr, Choi, In- 2

Ho is working. Dr, Choi thinks that An-Chal prayer is not scientific, how-

3

ever, the patients are usually sent to Bak, "For practicing An-Chal prayer, Bak has a small, dark room (6.56 x 9,34 ft); ho saj»‘s hero he meets about 700 patients a dai'',"^ However, several papers reported a'^^ the secret burials which had boon taken place in the Shin Ang Chon, (Winter 1957), Bak hurriedly asked a doctor to make the diagnosis, and narrowly escaped from legal troubles. Ho declared that those who antered the Shin Ang-Chon would not die and even those who committed sin vro'old live imtil they were 100 years old (Isaiah 65:20), However, the people there died rather earlier,^

To show an -aspect of the comimjuiity, life, I want to .present- soma of •Uio secret phraseology which is used in the Shin Ang Chon, . -- - -•

r>-jl, f'l’Tadpole Soup" moans the water ("Life Water*') in which Bak has washed V his hands, (His nails moving in the ter are thds metaphorically spok- on • of , );' ■u''.-.'., '■ > ' ■ ■ V ■ : J . . ' . • li'"

;; 2,^ **Pheasant Soup" means the dead body of a man who had stomach trouble . and drunk lots of "life. Water". (From the. idea, that -the sound when -

having loose bowels is' similar. to that when pheasants fly) .

1. Shil-’/Jha p.’l52 Aug. 1958 ' "

2. 5^ >{ri’ •, •• . -.h. •'•• •■•n in-: Or,..;. --r ■-

3. TongA-Ilbo Nov, 13, 1958 Column 9-10

, 4«^-' TongA-Ilbo Nov, 13, 1958 Column 6 ;

5. Shil-Wha p, 104 Nov, 1958 ^

■.'I''.:' C’:, V'.t 'I '•

Vv-'-V

i.-":

3* "Bread Soup" means the dead body of T,B, patient who drank "Life Water".

(From the idea that the spoiled lungs having a number of holes are siMlar

/ • to the inside of bread.)

4« "Pan-Noodle" means the Water (Life Water) in which Bak washed his feet* (fVom the idea that the water is as creany iihite os noodle soup.)

5* "SSaik-SSai-Ki" is a slang way to express the speed of "Z" plane and means that Bak sprays the "Life Water" on the abdomen of a pregnaht women and rubs it very rapidly.

6. "Jujube rice" means the carapels which Bak gives to the laborers in stead of paying their wage after the work is done. (Prom the idea that the shape and color of the caramels are similar to jujubes.)

7. "Ox hoof" means the socks vdiich Bak has usedoand the believers always carry with them.

8. "Horse hoof" means the shoestring which Bak has used and the believers always carry with them,

9. "Ash-tray" means a kind of "Anchal" done by Bek’s hands, (Prom the idea that the state of tapping with his hand is similar to that of tapping on ash-tray.)

10. "Bean Soup" means Bak's nasal hair with which some female believers rub their breasts,

11. "Caterpiller-legs" means that many believers gathersaround a patient^ and give him "Anchal". (l^ny legs of a caterpiller symbolize many people,)

12. "Starch" used as a verb means that a man died after receiving "Anchal" many times. (The corpe becoming solid is metaphorically refered to,)

-19-

13* ”Corp Chase" means that Bek casts out the believers' whose dlsea.*:e is not cured by "Anchal" because he says the patient hos no faith.

According to Seo, Chung-Bum' s study, there are 42 more similar secret words which are being used in Shin Ang Ahon,^ Through this secret phraae- ology, we imagine that many of the believers ore dissatified in the coramu- nity, seeing the tragidy of their friends, the fallacy and the contradiction of Bak Tai-Seon. Hovrever, it hoppens to be difficult for the people to leave the place, because they sold everjdihing to enter here. Therefore if they left, these people would have no place to go,

(4) Imprisonment of Bak. Tai-Seon

It was something new and an astonishment to read an article which Sege-

Ilbo wrote about Bak, Tai-Seon on 18th of 1-larch 1957. The paper says that

he hod promiscuous sexual intercourse with the believers. This was the first

time the police begun investigating about him, "Up to that time^, some legal

problems hod been raised with him but the police did not deal with them;

2

because he bad a certain favorable back ground,"

Then, how did the article come up? February (?) 1958, pastor Baik, loung-Kyi and his v±fe Chang, Ai-Sam visited Bok's home to ask him for a

<3 ik

donation for their orphanage. They lived with Bak and his family at Bak's house

3

at Su-Saik, Kyung kido in 1950, And thej’' knew that Bak was one of the most eomeot members of the promiscuous group in those days. Even the pastor's wife, Chong, Ai-Sam had relations wi^th them,^ Under the circumstances, she

1, The Christian News Dec. 15, 1958, "Shin Ang Chon reflected to the secret language," by Seo, Chung-Bum,

2/ Shil-Wha p, 100 Nov, 1958 3* TongA-Ilbo Jan, 11, 1959 Coikumn 7.

4. Shil-Wha p, 101 Nov, 1958

-20-

ond her husband must have been quite intimate with him. However, they were rejected Bak and his followers at his homej Bak ond his fellowmen called

them "Big Devils", Finally they were cast out of his homo.

So, they accused^^iim of his violence and his promiscuity to the court and the police and then contributed on article about his post to the Sege- Ilbo. According to the article, Bak was guided to promiscuity by a women named

0 ik,

Chung, Deuk-Eun ond Bak had such a relationship with his mother-in-law, sister-

T .S. 1

in-law ond a young girl, Won, Kyung-Sook. Ibon, Seon-Kjrung, the founder of

7t % X. iii m

Tong Yil-Kyo about which I shall speak ond Kim, Boik-ibon, etc. were related

^ ^ X

to the same womaB, Ch\ing, Deuk-Eun. She is sti31 olive and confessed about

2

what she did with these people, Bak believed that solvation would come after sharing their "spiritxial bodies" by which he meant the physical elements of the two seoces who receive<rAlbd ‘ s grace.

In this situation, on assembly man who was one of Bak's followers, his

patron, persuaded Baik and his wife to retract the accusation under the pro-

t7 3

mise to help his orphanage from time to time. The couple were invited to

A-Sa-Won^ by Bak’s followers and received 150,000 vdian ($300); that is, the

total amount idiich they took from Bak was $400 and they retracted their aocus-

5

ation. Accordingly Bak became safe from the police; and his followers even made a tape record in iriiich they explain that Baik anounced his misunderstand- ing of Bak Toi-Seon.

However, Winter 1957, the matter of "secret burial" was discovered by

the police. But, as I previously stated, he got a doctor's diagnosis ond

6

was able to escape from the legal troubles. Later July 1958, in Shin Ang

1. Christian Circles p. 70-71, Sept. 1958. Shil-lifha p. 101, Nov. 1958 Shil-'.^, p. U9 Aug. 1958

2. Christian Circles p, 71 Sept, 1958 3,5. Shil-^^ha p. 102 Nov. 1958

4. One of the most laxurous restaurant in Seoul 6. Shil-Wha p. 104^105 Nov. 1958

-21-

Chon, hi a followers happened to beat severely some of the news papermen who went there to get materials. The papers also investigated about what they call "Holy Fire" in their pictures; the chemical investigation, however, proved that it was artificially painted on the film. In addition, a deacon of his group, Kim, Shi-Chang killed Rhee Kyimg-Kyi (?3) by practioJng "Anchal" on the boy’s body,^

Furthermore, it was known that in the community, the leaders have organi- zed so-called "Chon-Seong (meaning- thousand years - castle ) , Industrial comp- any" and "Chon-Seong Consimier's. Union", The fomer sold houses to the members at twice the cost price and the latter sold the prociicts such as, soup, cream, etc, at 2,5 times the original cost,^ In addition, Cak d5,dn’t pay for the

(i

materials and the machinery which he used in his factories as ho had promised Ihfo do. Yet they could not recover them either because Bak’s guards threatened them,^

Finally, Nov, 12, 195S, Judge Rhee, Nam-Kyu, and prosecutor Rhee Young-

^ it. -Si

Hun, etc, investigated Shin And Chon and Bak had to attend the court on'Jon. 17 1959. He is now under arrest and the 4th trial for his^^over. He is now im- prisoned in Seoul Prison, Seoul under suspicion of the following items: .

, 1, His promiscuity. ■

*2, His secret burials of believers in Shin And Chon,

3, His "Anchal" and "life Water" which caused his followers' death,- ,4. His obtaining "offerings" by fraud and threat, v :■ ' -

5. His making excessive profits on merchandise,

6. His fabrication of the photograph's about "Holy Fire", r, . ^

7,. His evading taxes, - •. : . f

1. TongA-Ilbo Nov, 195C

2, 3. Shil-I^ha p, 95 Aug, 1958

I- - Kim, Young-Svik (designer of the building, department)

Kim, Chin-Kwan (head of the factories in Shin Ang Chon) 4. Ibid, p, 94

-22-

*• .f . <r.'v ■ *.;7

8, His violation of the education Law.

9, His fostering evasion of military service,

10, His building Central Chundo Kwan without getting permission.

3. His teaching and doctrine.

As I stated in the beginning, Bale’s teaching is rather vague and he lacks any system. In addition, ho has often made false statements and also often changed statements which he had previously made whether it was inqx)rtant or not. For instance, on 13th of Nov. 1958, when the judge inquired about his

education, he stated that he graduated from Tokyo TochAical College,^ How-

)

ever, on 9th of Jan. 1959, for the same question, he said he graduated from

Tokyo Technical Middle School. But, on Hth of Jan. 1959, he confessed that

he went to the might school of Tokj^-o Technical Middle School, yet failed to 2

graduate from it. Hox/ever, millions of his followers believe that Bak is

3

the "One from the East" which Isaiah prophesied and they believe in the Messianic Bak, Also, very many times he has preached that he is such. How- ever, he said recently that he didn't say such things,^ I heard his sermon several times, however, and read his sermons also. What he believes about himself and the Bible con be seen in his sermons published up to 1957^ The essence of his teaching and dogma are as follows:

1, Doctrine of "One from the East".

"Listen to me in silence, 0 coast lands; let the peoples renew their

1. TongA-Ilbo Nov. 13, 1958

2. Ibid. Jon. 11, 1959

3. Isaiah 4I<2

4. TongA-Ilbo Jan. 9, 1959

23-

strength; let them approach, then let them speak; let us together draw near for Judgement* Who stirred up one from the east whom victory meets at every step? Ha gives up nations before him, so that he tramples kings under foot; he makes them like dust with his sword, - - -“(Isaiah 4111,2) This is one of Bak*s favorite verses which he has often quoted. According to his inteiT)r station, “the east'* which Isaiah prophesied is Japan and Korea and "the coast lands" must be Japan which was defeated and now "in silence". After all, a righteous one must appear in Korea, Therefore, he has to be the “one from the east", through him, groat glory of God will shine in the end of the world, ^ His other teachings are related to this interpretation.

However, the verb "stirred up"(T’y}l ) after which "one from the east" follows is a perfect tense. Therefore, it naist bo man in the past; nhr a man in the present nor in the future. Therefore, Bak can not bo "one from the east". He also quotes from "But you, Israel, servant, Jacob, - - - you whom I took from the ends of the earth", (Isaiah 41*8^9) saying that "the ends of the earth" symbolized Korea and “Israel" would be a person.^ "Israel is used

as Jacob and his offspring, that is the whole Israel people; not a single person such as Bak himself,

Bak again quotes ftom Isaiah 41*10-14 ("1 still help you, says the Lord; your redeemer is the Holy One of Israel,") and says that “you" is singular, which means "one from the east". However, “you" is connected with Isaiah 41*8,9 ahd it can not be a single person. Also, Bak states that "redeemer" must be Jesus^ and therefore "he who was redeemed by the blood of Jesus in Korea must be the one from the east",^ However, here"redeemder" ( means God (Isaiah 41*14, 43*14, 44*6, 24, 47*4).

1, Bak, Tai-Seon: Tak, Tai-Seon' s Sermohs II p. 59-61

2, Ibid, p. 62-63 3* Young: Analyt, Concordance p. 522

4* Bak^ Tai-Seon* s Sermons II p, 66

5, Bak, Tai-Seon* s Sermons II p, 66

24^

Bak also explains about his ability and power, quoting Isaiah 41tl5-l5,

"Behold, I will make of you a threshing sledge",^ Thus, he thinks of hiav-

self as the Judge of the world. Also, he stated that he is Judge, receives

special grace as "dew" quoting Isaiah 26tl9. However, according -feo the entire

aoripture, it is obvious that God and Christ only can be our Judge. Here,

" a dew of lights" the some meaning as "light of life"

(D'npjfJ ) (pg, 56:14, 104:2, • Job. 33:20) that is that God's light

restores^ life; "dew" is symbolically used and does not indicrAe a material.

Ha, however, said that even 100,000 people would tes*’,ify that the "dew" was

coming downoon the tents while he was preaching.^

He quotes "Thy/dead shall live, their bodies shall rise" (Isaiah 26:19)

and he and his followers baliyred it literally as a prophecy about themselves.

Once one of his followers in my village died; other members wahhed the body

with hot water and Bak came and prayed. But it smelled worse and worse.

4

Finally they buried it. I've heard that they repeated the same nonsense,

5

Anyhow, it is obvious that "one from the east" means the Persian Cyrus (Isaiah 44:28) and not Bok, Tai-Seon.

2. Doctine of "Olive Tree"

"These are the two Olive trees and the two laii5>3tands which stand before the Lord of the earth. And if any one would harm

them, fire pours from their mouth and consumes their foes; "

According to Bak's interpretation, "Another mighty angel" (Rev, lOtl)

is the same mighty angel (Rev, 5:2) and suggests that he is "worthy to take

the scroll and to open its seals" (Rev. 5:9). However, the angel is merely

a messenger in Rev, 5 and different from the "seal - /Opener" and also it is

1, Bak's Sermons II p. 67-68 2, Delitzsch: Isaiah 2 vols, p, 447

3. TongA-Ilbo Jan. 9, 1959 Column 5

4. 296 Yiohon Dong, Yong Son Ru, Seoul, Spring 1957

5. Smith, The book of Isaiah 2 vols. p. 109 Peak's Comaentary p, 464

-25-

clearly vritten that the opener should be "the root of David that is Christ,

Anyhow, again quoting John 14)12, " - - - he who believes in me will also

do the works that I do; and greater wrks than these will do, - - — "he

said, "Peter made only 3 #000 people repent on the Pentecost, but I have con-

2

verted millions of people.

It seems to me that Bak thinks he must be more capable than Christ,

However, here, "greater works" means that in the days of Jesus, the missionary work was limited to Israel but the activity which will take place will be ex- tended to the gentiles,^ Thus, finally he makes a conclusion that "the Olive trees" presented in Rev, lli4jtujve to be Bak, Tai-Seon, himself, (This belief made bis followers even change the carol "Joy to the world; the Lord is cornel" to " - - — the Olive is cornel"^

He eaqplains that the disciples and the apostles in the Bible received only

5

"Water and the Holy Spirit", However, he received not only "Water and the

Holy Spirit" but blood (John I, 5:7) and "dei/" and "fire" and even "odor"»i?r^d

Ahdnbwii)dli}eplr6|^dy for three and a half years (Rev, 11:3, "1260 days") and

7

then will be killed (by ministers); after his death, he will return to the

3

earth.

Thus, he merely collected several verses according to how he wanted to interpret the Bible and tried to doctrinize them. He never e:q}lalned about the number of the Olive trees. There vaa an episode when he asked a minister (probably Kim, Chi-Seon) in the beginning, to announce to the congregation

1. Rev, 5:5 2, Shin, Sha-Hoon: Heresy and IJodem Criticism p,31

3. Ibid p, 30 I'leyera Evangelium des Johannes p, 537

4, See p, 16 5« John 3:5

6, 7. TongAr-Ilbo Jan, 9, 1959 Column 9

8, Shil-Wha (Real Story) p, 146 Aug, 1953 Bak's Sermon p, 35

•*26—

that Bak Is a 'Big olive tree' and the minister is o ‘sma!Jl olive’.,

Anyhow, "the two ftlive treaa'*'( o(/ )(Rqv. 11:4) is generally interpretated as l^ses, the representative of the Law and Elijah as:.the representative of the prophets. The other "two olive, trees" mention- ed in Zechariah 4s 3 are usually understood and Joshua who is an ideal kindt and Zerubbabel as an ideal high priest. That is the both sjTubolically prophesied the coming Christ who is our ture king and our high priest. Therefore, it is needless to say that "the two olive trees" do not moan Bale, Tai-Seon, Also,

Bak ^ggests that \Aat is written about the "white horse" in Rev, 19*11 points to himself. He adds that after the "two olive trees" have ascended to the

o

heaven, only one of the two will retiarn on the back of the "white horse".

However, we cannot find any reason to support this interpretation of the two

olive trees and "he who aat upon the white horse". In addition, the scripture

says "It is called Faithful ) and true { ,

Bak interprets this as "a faithful man of the past", Hoirever, it is

clear that it means Christ according to the same use of the some words in

Rev, 3:14. Also, qtioting Rev, 2:26-27 "He who conquers and who keeps my

works until the end, I will give him power over the nations, and ho shall rule

them with a rod of iron, - - - -", Bak says that "He who conquers" is singular

4

end not Christy therefore, "HE" is himself who will judge the world, Howovesr, O is a representative singular in its meaning and it means "the

believers" ( die of Christ"^ and does not mean one person

from among them,

Bak also says that "Two olive trees" do not appear in the end of the

6

world. But, when two olive trees appear, the world reaches its end. How-

7

ever the eschatological thought is based upon Christj the victory of Chritt,

1, Shin: Heresy and llodern Cbriticism p, 36 2, Peake’ s Commentary p, 935

3. Bak's Sermons II p, G7 4* Ibid p, 91-92 5* I'^yer Dusterdieek:

Die Offenbarung Johannes S. 552

6, Bak's Sermons II p, 115 7. ex, i^rk 13

-27-

his coming and his jujgeuient are not only the central thought :.f tuthre Neu Testament including the Revelation but also ture I'eality*

3* Doctrine of "Blood “ and "Fire" and "Life Water"

1. Bak soys "the Holy Spirit is blood". Yet we cannot find such explanations in the scripture. He also says "n\y spirit is transfo?rmed into the spirit

of Christ." It is trie that "we have received the spirit of sonship" be- cause "God has sent the spirit of his son into our hearts,^ However our spirit cannct be transformed to the spirit of Christ, If it is so, there will be no distinction between creator and creature, Bak's view about the spirit is based on pantheism and is not based on Christianity. "If one 'a, blood becomes clean, then his conscience will become clear. However, this view also is based upon ‘iPlatonic dualismj blood has no relation with soul and spirit, Paul also warned the Colossians (2:8,20) and the Galatians (4: 3) against "the elements of

the world". ( ti>7/ Ko&p.ou )

2. *

Bak soys "the Holy Spirit also can be seen as fire. Those vdio come to me to do harm cannot see it. However even 100,000 people must hove seen it \rfhile I was preaching,^ It is possible that one may experience "his heart burning with in him",^ However, even such experiences cannot be our primary con- cern but more precious blessings of the Holy Spirit are the fxuits of the spirit such as love, Joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control: But, Bak's en5)hasia on the Holy Spirit is "to

see the fire" or "to receive" it through our sensory organs. On the other hand, he always abuses ministers , churchgoers, newspapermen and

1. Bak's Sermons II p, 168 2, Romans 8tl5 3« Galatians 4^6

/, Bak's Sermons II p, 163 5* TongA-Ilbo Jan, 9* 1959 Column 5 6, Luke 24:32 7, Galatians 5:22,24 8, Bak's Sermons II p. 143

-28.

1 2

KaEMine editors vdth the words of "Big Devil" , "Devils" and even "Sons of

3

bitches"*^, etc. lloreover, it is quite common for him to tell lies oven at 4

the court. Through h.is disgraceful actions, it is doubtful whether he is really influenced by the Holy Spirit. Also, his religion demanding only signs cannot bo true Christianity*^

Another belief of Bak concerning "Living Water" is also opposed to

the view of the Bible, According to his view, "I recieved Living Water

7

years after receiving Fire; 2 years later I received Blood" said he. "I onl^v posess the Living Water and I only can give it to Lhe people," It is obviously opposed to the Scrlptiare. Jesus Christ only can ^ give us the

g

Living Water.

4. Doctrine of "Visi»on", "Odor" and "Dialect"

In his sermon, '*The apiritttal step to understand the Bible", he said, "When you see clearly, — - - V/hen yoxir eyes meet (ny eyes) your sickness will be cured and yoiu: spiritual change will occur; it it the highest step."^ Ho;/evor, there is no such instruction that the sick will be cured and they well ejqperience spiritual rebirth when their eyes meet the eyes of Jesus or the apostles. As the result of practicing this doctrine, a number of his followers wanted thbir eyes to meet his.

1. Shil-Wha p. 101 Nov. 1958

2. Ibid p. 153 Aug. 1958

3. TongA-Ilbo Nov, 13, 1953 Column 9

4. Ibid Jan. 11, 1959 Column 8

5. I Cor. Ii22,23

6. Bak* 8 Sermons II p. 143-144

7. Ibid

8. Jn 7:33

9. BokCs Sermons II p. 153*154

29-

Secondly, he and hia followers beliel^e in "odor" aa si^ of led* a cpeolol grace through Bak, Tcl-Seon* He also stated at the court that one could smell the "odor". Aocordiiig to their belief, there are two kinds of odors, Cne, is the Oder smnllec ’iA:an ain is burnt; it smells bad. The ether ia perceived

when cna re-ioives *grf.co‘ through him; the odor is fragrant. However, Shin

suggested in his book "Heresy and Ibdem Criticism" that a false re\'ivalist sprayed perfume on his handkerchief while the believer^ere praying; they sa:' acme people witnessed Bak drinking apple nviice very often. ^

Anyhow, the New Testament does not apeak about odors as they ment-

ion, In II Cor, 2 1 14, 15, "the fragrance of the knowledgo of him" (

and "the aroma of Christ" ( oVt

) are written. In Eph, 5*2, and Phil, 4*13, "a fragrant offering"

( Pcr^^V is mentioned. However, they ore merely symbolical

expressions; they ore used as adjectives to o^qnross the beautiful heart of Christ, They are never used in such a material sense as Bak and his follow- ers say.

Thirdly, Bak and his group lay emphasis upon "dialect", (words in a tongue). They believe that in their prayer, singing and meditation, they can

5

go into ecstasies and apeak in a strange tongue by the grace of the Holy Spirit, But Paul put it; in the eighth place as a grace of God (ICor, 12:23); the greatest one is considered as ’agape' ). Paul said "I would

rather speak five words with n^r mind, in order to instruck others, than ten thousand words in a tongue."^ Thus, Bak's teaching and his followers beliefs are different from the Bible.

1. TongA-libo Jan, '9, 1959 Column 7 2* Ya-<iam and Shil-Wha p, 55 Sept.'^

3, TongAr-Ilbo Jan. 9, 1959 Column 7 4* Shin: Heresy and I'^ern C^itioism

p.67 1957

5, Shin: Heresy and tiodem Criticism p, 70-71 6, I Cor, 14*19

*30.

5* Doctrine of Pan-sexualiam (Promiscuity)

Thera ia no evidence that he practiced promiscutity with the people of

Chundo-Kyan and the Shin-And Chon, However, aa I stated, there ia evidence

that he had believed in promiaouitj'’ a nd practiced it up to around 1947

Suaaik, Kyungki Do,^ However, promiscuity does not originate from Bak,

yK..^

Ta i*^on but from Chung, Duk-Eeun (age 50,1946) at J^rung Tang, North Korea,

r 44-

June 1946. She proclaimed that she had received revelation after her 50 days prayer that the Holy Spirit told her to kiss Moon, Sun-llyung (the founder of T^g-I3go) and she did it. Moon had sexual relation with her. According to their e3q>lanatlon, ”he received ** the Body of the Spirit' (^ from Chung; it means he became her son",^ So, Moon has to call her his 'Divine Mother' (^^.t^). The reason Chung Eul-Byung \dio was Bak's helper left him was that he came to believe the fact that Bak had sexual relations vLth the 'Divine Mother' and others. When they hove sexual relat- ion with each, they dance and sing hymns '/Mle a couple are dancing it, one of their friends must pray for them saying "A New Son of Heaven is born todayj"^ Thus, Bak became the ' Divine Father' -Htterally "Sub-

stantive Father") of his mother-in-law and sister-in-law and Won, Kyung-

6 iL

Sook, fiancee of Hhee Bak's friend.

In I Cor* 15i44 Patil used twice the phrase "spirit\ial 7Cy£v^tlCil(ot) • However, it means imperishable parts of the body for the

7

resurrection. Therefore, it is entirely different from the idea of "Body of Spirit" by which Bak and Ibnn mean some kinds of honoones of the hianan body.

1. Shin, Heresy and Modem Criticism p,72 Seye-Ilbo Mar. 18, 1957 Seoul Shil-\rfia p.lO Nov, 1958

2, Shil-wha p.75-76 June 1957 3, Ibid. p,78

4* Shil-wha p, 149 Aug, 1953 5* Shil-\dia Octlor Sept* 1958

6, Shil-wha p* 101 Nov, 19^ from jiy memory)

7. I Cor, 15i42

31-

Doctrine of ‘Blood* * is deeply related to this idea of Promiscuity,

A word "lyi-Ka-Runi*' -literally means ‘sharing of Blood')

which is often used among the followers of Bak, means* sexual sharing* ,

However, millions of his followers probably do not understand its meaning, Pjd-Ka-Rum is normally unddrstood as shearing of Holy Spirit or Holy power and grace which Bak possesses,

2

However, it is needless to say that the scripture forbids such immoral

r

life. The Lord hated the works of the Nicolaitans who were immoral also, what* Paul said to the Reimans that "they becajne fools, and exch^ged the glory of the immortal God 'for images reoaembling mortal manor birds or animals

3

or reptiles" must be warning for Bak and Ifaon and their followers in Korea. Conclusion

The preaching of Bak, Tai-Seon and the movement of Chun-Do Kwan wheih he established is a monstrous, fantastic movement in postwar Korea, During

4 ;

the last four years, he won 2,000,000 followers and formed 303 Chundo Kwans and they are nationally organized. Besides, he has a vast community includ- ing 6,000 people and schools and the factories and a company and an Ifaion, etc. After he went bo prison, 2,700 members decided to leave the grou}) and especially Cho, Tong-Hoon and his 29 active members in Eeotil announced that they left him,^ They were endeavoring to save the Chundo-Kwan goers from Bak*s false teaching and their own miserable lives deceived by him.^

In 1956, Bak was excluded from the Korean Presbyterian Church, The Kyung-kyi Presbyterian Assembly, Korean N.C.C, and the general assembly of

1. Shil-wha p. 131 Aug. 1953 Ibid, pp. 66-77

2, Rev. 2c6,15 3. Rom. It23

• 4. The Christian News Sept. 3, 1953

5.6. Ibid. Sept. 15,1953

-32.

the Presbyterian Church annoxinced that his teaching uas heresy. Ministers in Korea have forbidden their congregation to go Chundo Kwan. Many, how- ever, have left their churches, families and have even given up their pro- perties for Bak, Tai-Seon. On Jan* 9, 1959, the Korean government decided that the Republic of Korea no longer recognizes Bak, Tai-Seon* a movement as a religion for the following reasons.

(l) A human existing on the earth can not bo an object of human faith:

As a whole, his teaching lacks systematization. Yet, its general tendency is very much close to Animism and Shamanism (in which Shaman means priest

and prophesy. On the other hand, Bak's teaching is a kind of spiritism based on pantheism* through him, natural phenomena such as blood, fire and water, etc. possess divine character^ In his teaching there is no distinction between a morbal being such as himself and immortality such as God and Christ; Christ is substitued by him, l^oreover, he personifies natural principles such as biological principles (like reprodi:ction) and physical phenomena such as fire and water, etc. And he acta as the medium between natura andmen,

Kis doctrine is similar to the idea of "the elements of the world" against

3

which Paul warned the Colossians and Galatians.

He camouflaged his teaching with Christianity using the scripture and hymnbook. Therefore his teaching is not Christianity, His way of referring to

the Bible is not proper or correct. Because, he quotes o41y lilited parts of it such as Revelation and Isaiah, etc, to try to justify his beliefs with ' 1, Tonga-Ilbo Jan, 10, 1959 2. Hasting’ s lUligion and EtW Vol, 11,

(2) His teaching and influence brought considerable destruction upon

families;

(3) His action of fraud is socially unacceptable.^

2

or medicine-man in Mongolian) , Its main task is practising priesthood, healing

certain versea. Also, he lacks theblogical knowledge. Accordingly, he is

not able to evaluate the Bible in terms of Christian the61ogjs. In addition,

with his poetical messianic imagination, ho interprets the Scripture as he

wants to. In interpreting the Bible, the criterion is hi^wn feeling and

not reason nor conscience based upon Christian truth. The primary concern

1

of the Gospel is forgiveness by Christ' and not healing, however, his em- phasis is on the subsidiary things such as signs and healing. As a whole, the teaching of Jesus can not be separated from his personality and his activity. However, in Bak, Tai-Seon, we find many contradictions between his teaching and his action. He declared that "he would be killed after 3>5 years and it would be the end of the world. Since then 4 years has passed yet he is a live. Why has he established factories, schools, a company and a union making excessive profits on merchandise if he believed the end of the world is

so close? He does not practice even his ordienrj'- obligatibn such as paying

3

money to those who offered materials for his factories. He is always cursing ministers as devils,^ Also, he is almost a genius to tell lies for even simple things. For instance, vrtien he was asked by judge Rhee about his education, he said he graduated from Tolq’-o Technical College, however, two months later he answered that he even didn't graduate from a might school of

5

Tokyo Techical Mddle School. Regarding the population of Shin-And Chon,

he said itiis 13,000 to the judge. However, according to the investigation

6

by police it was 5,960. It was also discovered that he fabricated the picture 7

of "Holy Fire". He prophesied that his helper Yoon, Chi-Youi^ who was a

f 8

candidate to be Vice President of Korea would win. However, he was defeated.

1. I Cor. 1:22-23 Wc. 2:5 2, Shil-wha pp. 146-152 Aug. 1958

3. Ibid, pp, 93-95 4. Ibid, pp, 153

5, Tonga^Ilbo Nov, 13, '58; Jan, 11, *59 6. Ibid. Nov, 13, 1958 Col\imn 9 7» Shil-vrtia pp, 105 Nov, 1958 8, Ibid. pp. 146 Aug, 1958

■34-

Ho forbade sexual life to man and woman but his own wife had a child.

There are manj'’ more contradictions and fallacies which he has done.

pf his prophesies have not been realized* Yet ho said the realization was 2

not God's will. Furthermore, ho and his followers killed many patients by

An-Chal (prayer)." Many yovng wives loFt their husbands. His followers

4

severely beat the newspaper men who visited Shin-And Chon. Thus, he and h&s followers have no ethical concern. As a whole, his movement has Involved much family destruction and social tragedy.

Psychologically speaking, it is possible that on ignorant young man with a great passion and skill might imagine himself as a Messiah in a small nation in extreme confusion, suffering, sorrow and despair, like Korea. Also, simple-minded, ignorant pessimistic people tend to seek ‘an utopia' such as Shin-Ang Chon, the "thousand year's castle", which they consider even 3rd world war will not destroy. Also, the^se uneducated people who seek spiritued. life and are dissatisfied with the present churches are apt to join to his group. Also, young girls, and widows who failed in love woxild be naturally interested in his An-Chal (prayer) 5 there are about 1,000 more women in Shin-Ang Chon. And old men and women irtio e3q>eot bliss in their next world must be interested in such concrete explanations of simple escha- tology as Bak makes, ibreover, it is understandable that thousands of sick people and their ignorant relatives who were discouraged at hospitals and many unhappy deformed people were rushed to him who proclames that he is "one from the East" or "Olive tree", etc.

After all, what Bok, Tai-Seon teaches and his r&llo\/erd seek is consider- ably lower than the aims toward which the churches work. The former seek

i.' Ibid, p.153 2, Shil-v^ Aug/ 1958 3. Ibid. pV 105 Nov. *1953

4. Shil-wha p. 104 Nov. 195S Several different daily papers in Korea July 25, 1958

-35-

rather secular things such as healing, long life, seci^upity in Shin-Ang Chon, sexual approach through Anchal, Phi-Ka-Rum which is sexual fulfiaunent, making money, happiness after unhappy marital life and oven political utilization, etc However, Korean churches must reflect upon themselves. In a sense, the Korean churches fostered today's Bak, Tai-Seon and his group. The churches after Korea's liberation degenerated having extreme conflicts among the lead- orsj the presbyterian churches, the biggest dendmination in Korea, has been divided into three, four branches and so have the methodist churches. The nvonber of church members has been increased and fine chapels have been built since her liberation. However, the church leaders were apt to forget the sorrow and pain of their flocks. Their efforts were not enough to take care of them. On the other hand, the Korean churches tend to welcome revival meetings instead of studying the Bible. If more people had known the Bible, they would have not run to Bak's group. The spiritualism and fundamentalism, which are general tendency of Korean churches, have produced emotionalism.

Also, such emotionalism might be produced as a reaction to the cold ra- tionalism of some church leaders. However, Korean churches need more real- istic attitude toward the Bible. V/hct we want to learn from Bak is his zeal and his followers passion. We may also need such easy tallcative way of preaching as he has so that our ministers may realily approach even the ignorant, older people.

A new cult in post war Korea may be a whip of God to warn the Korean Church.

The End

36-

APPENDIX* A Brief Outline of >foon. Seon-I^ong* g Doctrine -^T)-Tho liovemant of His droup ( ”Tong-Il Kyo” ) indirectly related to Bak, Tai-Seon Kyo

I. INTRODUCTION;

The general theological tendance of Ibon, Seon-i^jrung (about 40) the founder of "Tong-Il I^o" (”The Spiritvial Association for The Uaification 0^ The World '*) is similar to the idea of Bak, Tai-Seon.

As a whole, his idea is combination of Spiritism and their Biblical interpretation and his l-lessianic illusion and a kind of Pan-sexualism,

The members are incomparably less than Bak's group; however, they ore stubborn and their doctrines are more sophiai;Kcated/ And, even

i

intellectual people have joined to this group. >k>st of the doctrines

hove bean published, however, their practise of ’Free Love’ is held

with the utmost secrecy. Some evidences, however, have been shown

and several witnesses exposed their promiscuous life. The activity

of his group involves considerable family destrufition and injuring

public morals. Korean churches and the N.C.C., etc. already announced

that they were heretics in 1956.^

1. Kim, Sa-I^ong: History of 10 jrra. After Emancipation

p. 97 1956 Seoul

II. HISTORY:

In 1945, after Liberation of Korea, >k>on, Seon-lijnang^ was aqualnted

2 3

with Kim, Baik-lioon who was the believer of promiscuity at Sangdo-Dong,

Seoul. However, they became jealous each other because of the women

and ^bon finaU.y loft for PYung-Yang^ north Korea in 1946. Here, Moon

3

met Chung, Deuk--Eun^ and other believers and had sexual relations with Chung who said that she had received "revelation” of doing it with him. Later Moon was ia^isoned in Pyung-Yang because of his religious activities.

In the prison, he met Kim, Il-Duk^ and his wife who believed in promiscuity and was influenced by them.

After releasing from the prison. Moon dogmatized his idea with V S

Bak, Wol-Yong^ Ok, Seh-Ifyun and Chung, Deuk-Eun, He was again inqprisoned at Heung-Nam north Korea,

After June 25, 1950, Moon and his fellowors took ref :gae to Seoul and Pusan south Korea. Chung settled in the volley of Sam-Kak son^(mt,) and loter had relation with Bok, To i-Seon^^ at Su-Soik,^ (She confessed what she had done.)

12

l^antime, Ik>on in Pusan settled at B'jm-Il Dong, begun to organize

”Tong-Il Kyo"^^ (their church) with Yoo, %o-Won.^'’

15 16

They moved from Bum»Il Dong to Yung-Do, Tae-Gu, Seo’jl and now their

17

head quarter is located at Chung-Pa Dong, Yong-Son Ku (where Bak,

Tai-Seon has had his headquatter) Seoul. They established so-called “Cultural Hall“^^ at >^jmng-Dong,^^ Seoul.

a. .Shil-Wha pp, 124-132 Aug, 1958

"Ifetil I'bon, Seon-l^ung became the Founder of Promiscuity” by Chi, Yong-Seong

b, Ki-Tok Kyo-Ge (Christian Circles) pp, 70-72 Sept, 1958 "The Agoney of Olivo Tree" by Kim, l^ung-Rai

2-4: ^ 5. T ^ ®.

7. 9. S.^1,1.1 10.

11.7k &l2.;i-;Is) l3.^t-5iL 14. 15.

16.x 17. 'I'Jifj’B lS.iC'ft'51' 19. }li]

April 1954, the association was orgonized at Buk-Hak Dong, Shin- Dang Dong^ Seoul and they started their ochurches in liiy. Yoo,

2 3

Hyo-Won was appointed to Seoul Church, Rhee, Yo-Han to Tae-Qu

-38-

Chvirch and Rhee, Bong-lfti to Pusan Church, Today, they hove about 700 Bombers in Seoul (10 places), Tae-Gu,^ Pusan, ^ W6n-Ju,'^lbo-Ju,^and Chun-Ju.^

Christian Circles P. 109, vol. 1 1957

. "Assertion of The Tong-Il Kyohoi" by Kim, Yung-Un*

*one of the few highest staffs of 7r- Tong-Il K^. „o».n ; ; -

in. DOCTRINESs

f

”li)on found them while bo was communicating to the God for more than 21 years; they are the principles of God’s Providence for 6”, 000 years to redeem the whole universe and the monlclnd,”

Ibid.

1, Principle of Creation

(1) The creation is explained by dualism in which God is neutralized substance with mole and female; therefore God created male and female in His own image.

The universe consists of spirit and nature, mind and matter, male and female, light and shadow, and plus and minus, etc. Therefore, when such two elements ore well harmonized, the universe will grow through ‘Giving* and ’Rocoiving’; thus what God said "Be fruitful and multiply" vdH be realized.

(2) ^i^n consists of 'Spiritual Body'^and physical body, and when physical. body grow the Spiritual Body also develops.

Especially, whan physical body gives ’The Element of Life'

to others and also receive it well from others, 'The Spirit\xal Body's grows.

Kim, Yung-Un; Assertion of The Ton^.-Il Kvohoi pp, 110-112

-39-

(3) we say that the Eden is our body, *the ftruit of tree' symboSiizes human private parts; because the Bible says *It is in the midst of the gardens' (Gen. 3*3) Why did she cover her private parts with the fig leaves? If she made the sin to eat the fruit, she must have covered her mouth. She commited adultery with thee Serpent (Lucifer ?) and she lost divinity. Thus, her husband also vras influ- enced by her. So eventualljjthey were cast out of the garden.

That is, the fall of man was based upon the sexual relations with the evil. Therefore, if one seeks salvation he or she must get

ft

* sexual restoration’, which comes from sexual intercourse vdth 'Spiritual Body*. It is a 'must' to receive the Element of Life ( of the Divine Father (or Substantial Father) that is lioon,

Seon-l'^jrung or those who sexually related with him.

This kind of sexual relation is called 'lyi-Ka-Rum* which

means 'Blood Sharing’ or 'X\mg-Cheh-Kyo-Hwan' which

means ’Spiritual Body —Exchange’",

Shil-Wha (Real Story) pp, 70-75 Aug, 1953 "Confession of a Directly Affiliated Staff of I'ioon, Seon-^yung" by Ra, Un-l'bng

(4) to receiving of the "PJfi-Ka-Rum" , they must pass three stages

such as "Recognition" by the "Folks"^of Tong-Il Kyo, "Decision" by the Folks through the revelation of God and "Judgement" by ibon himself,

>jt H )

Not only ^bon but also those men and women who already finished the "Spiritual Body —Exchange" are qualified to do the sexual relation with those who want tobbecome new members, (after final Judgement by Ibon) Therefore, their mission work actually means that they seek their partners vdth whom they could have the sexual intercouse.

40-

According to thai© doctrine, men and women are forbidden to have sexual

relation with his wife or her husband unless she or he becomes a member

of Tong-Il 1^0.

Shi~Wha pp. 70-75 Aug. 1958

"Confession of a Directly Affilloted Stoff of

Koon, Seon-Kvung" by Ra, Un-Kong

2. Imperfection of Jesus

(1) "Jesus gave up his body to the Satans by having the Cross on his back. Therefore, as the result, human bodies still sta:^’* in the Satan- circles j even the sages have to fight with the sin. It means the salvation through Jesus was imperfect",

Kim, Yung-Unt Assertion of the Tong^Il Kyohoi pp, 113-114

(2) "Jesus even couldn't tell all which he wanted to speak to his disciples Jesus said 'I liave yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you Into

all the truthl (Jn 16:12,13) . - > - ; '

- Usually Christiana believe that the Bible tells all about God's will

' however, the Bible is imperfect also. This is the very secret which has been hidden in the. God's breast for 2,000 years,"

“ Ibid, p, 115

' (3) "Therefore, what 'the Spirit of truth' tells in this generation to the mankind is d efferent from what Jesus had told the contemporary people. The Spirit of Truth is revealed through i^on, Seon-l''^nmg,"i: .

3» Eschatologj'' of 'Tong-Il Kyo. r. ;v

(1) "God created the world in three stages,

i, God finished His creation, ^ ' v/i, . . 1

•’ . ii,.Tho crea:bure grows, ^ ’ ' ^ •

iii. Fulfilment of God's will,"' . l

’‘There are 3 stages in every thing in the xaiiverse. For instance, a day is fulfilled having 3 stages too —ouch as morning, night and realization of a day, (Gen 1*5) Human life is fulfiled through 3 stages such as man, woman and marriage, (^eses. Antitheses, and Synthese)

Ijikewisej creature in the universe pass the 3 stages of

So-Soing ) which means birth (octTially re-birth)

Chang-Seong which means growth and

Wan-Seong which mwans fulfilment."

(2) Therefore, the Old Testament is the words for the period of *So-Saing*;

New Testament is the words of the period of * Chang-Seong* , Accordingly, the 3rd Testament which is the Testament of Fulfillment must exist. And,

the latter should h written by some one who received the * Spirit of Truth*

(Jn 16*13) which Icon, Seon-Kyung and his * Folks' only received.

So, they a re writing ‘another Bible', The End of the world is coning *as a bride„ adorned for her husband,* (Rev, 21*2) ^

(3) 'This Jesus - - — will come in the some wav as you saw h3^ go. into heaven* (Acts l*ll) means that He will come as they saw him for 33, years on the earth. Therefore, He will not come down frpij^ heaven. But He will be borne and suffer and bo rejected by the people as Jesus was done. However, He was already borne and His name is called 'lioon, Seon-I'^rung' ,

’He is coning with the clouds ' , (Rev, 1:7) is interpretated that the clouds ore eva ported from water on the earth and water symbolizes then people of the world, ('The waters that you saw, where the harlot is seated, are peoples and multitudes and nations and tongues,') (Rev, 17*15) And, 'the . cloud* symbolize the blessed people and the glory, (Heb, 12: l)

Therefore, 'Ho is coming with the clouds* means that* He will appear ' with glory among the spiritual people", * .

Kim, lung-IMs Assertilon of the Tong-Il Kyohoi pp,l86-lS3

-42.

4* Doctrine of the Number "4"

They believe that 'Number 4'* is greatly related to many important events in the Bible. "And, an object occupies 4 directions, such as east, west, south and north. Likewese, God's providence has been hold by the number of ' 4’ .

For instance: The Deluge in the do3'’s of Noah - - - 40 days

From Adam to Noah 40x40 = l600 days

■ Israel suffered in the vdldemess for 400 years >3oses grew up at Pharaoh's palace for 40 years, ibses prayed to receive the Ten Commandments for 40 days The Israel investigated Canaan for 40 days icing David ruled his country for 40 years

t

Jesus was tenqited in the wilderness for 40 days, etc.^

"Therefore, when ^bon, Seon-l^jrung becomes at 40, the present world will

be ended through the 3rd World War. However, they know by revelation that

6 years may be postponed in case it is not realized when he is at 40.

B y that time, ^bon becomes the Divine Father of 210 womenj that is he

must have sexual relation with 70 virgins, 70 widows and 70 men's wives.

The 210 women will develop to 144,000 spiritual people, Thewe people will

2

be saved from the War,"

1, Kim, Yung-Un: Assertion of the Tongitll Krohoi pp, 118

2. Shi3,~l7ha pp, 76-77 Aug. 195C

"Confession of a Directly Affiliated Staff of ^bon. Seon-Kvung" by Ra, Un-ibng

Doily Life

"The 'Fo!Ucs* receive the Fire of Holy Spirit and their serious disease can be cured. They con hear 'The liusic of Heaven' and smell the Odors, such as 'the Odor of Grace' and 'the Odor of Sin'* l-breover, they can distinguish the Spirit and the devils and etfen know the 'classes' in which the Spirits and the Devils belong. They can speak 'dialects* a^d ignorant people can wite 'Divine Letters' through which they can

j

understand God's will. Sometimes, the Spirit of Confucius end Buddah tell the people to come to Tong-Il Kyo, etc.”

Kim, rting-Un: Assertion of the Tong~Il Kvohoi^ pp.lG9-191 Sept* '53

1. She was the professor of Social Wcrk at Ewha Women's College, Seoul and educated in -Amer^tcar and England .

She*^compelled me to convert to their doctrines at my house Mar. 3, 1956 and*hskj5d her to leave us.

L

2. 'Kyohoi* means church; they want to coll their group

'church,' ^

' V- ' 'V -

IV."' CONCLUSION:

I have already discussed Bole's doctrine which is very similar to

lk)on's idea. Their doctrins are based upon Spiritism,- Ibon's Messianic

‘ :.-'o .. •• ■' - ■■’in' , • ar -t

illusion,' false interpretation of the Bible, instinc of those who ex-

perienced unhapipy marital life, their moral decay, psychological mala- djustment of postwar Korean and a kind of Korea-centric false idea, etc.

iu:idcr^t:nd Go-:‘ir yi'G. , » W.: C-o.'r xc'w’s.- oa ' i>':i

to)? tho ’o.A :.ci vo T i..'---:-''! K-.o. '

IT I

-t- : e

^ -;:ij cre

t uofio;* oi

-44“;“ j ' v’

(■-, 0\/>

O'.'-;

. 'v' .

’ • bt" ? - dretrir-Oi'

i j -

i.o u. »

c''"^'XO ' - o':’;'' "to oo.'* bri*.!'

: 1

T':

BIBUOGRAPHI

!• Bok, Tai-Seon: Bale, Tai-Seon's Sermon II Seoul, 1957

2. JooKan-HvlI4ang (Weekly Hope) pp,4-7 April 2, 1956

^

"The Hero of An-Chol Prayer —

— Elder Bok, Tai-Saon called 'The Heseanger of Fire' — “

3. Shll-'»Jha (Real Story) pp, 142-153 Aug. 195S

"True Character of Elder Bak, Tai-Seon" by Chung, Eul-B^ning

Z.

4. Shll-Wha pp. DG-95 Aug. 1958 « «■$

"The Reverse Side of * Thousand Teax-Costle" by Shim. Kyung-Kook Building*.'

5. Shjl^

pp, 98-109 Nov. 1958

"The Whole Feature of Elder Bak, Tai-Seon

The Person in Question" by Chung, Eul-Byung

^osf W z. xd

6. Ya-Dom kwa Shll-Hha pp. 52-59 Sept. 1957

U 3H-

"Drajoa-uoroar of Elder Bak, Tai-Seon's Healing" by Kim, Kyxmg-Rai

7. Ki-Tok-Kvx?-Ge (Christian Circles) pp, 69-73 Sept. 1958

"fa* iLfr

"The Agony of ' Olive Tree ' " by Kim, Kyung-Rai

^.4 H S-) ^

TongA-Ilbo p.3 (whole page) Nov. 13 1953 "Finish Investigation at ShinAng-Chon"

9* TongA-D^bo Jan. 9> 1959

"I am the 'Olive Tree'" —Again, Elder Bale Affirms at the Court —

-45-

10.

11.

12.

13.

14.

15.

16.

TongA-Ubo Jan. 10, 1959

^ jg

"The Toaching of Elder Bok is Heresy”.

TongiUIlbo Jon. 11, 1959 £ ^ B

"The Olive Tree Standing in Judicatory"

- ^ S <M) 4 ^ ^ "

Shin, Sa-Hoont Heresy and liodem Criticism and Our Uving Way pp.^ 15-39 1957

Christian News ^pt. 1, 1953 •» i r- ^

‘Hifliat shall We Do for The^i?" (l) Kim, Kyung-Rai

nrr?** ^ ^

Christian News Sept. 8, 1953 (2) hy mjq, Kyung-Rai

”What*^sh(Sj. We Do for Them?”

Christian News Dec. 15, 1953

4^ ^ ^

"ShinAng-Chon Reflected upon the Secret Language" by Su, Chung-Bum Christian News Sept. 15, 1953

y) 4 ^ ^

"Ifrgent,

ave the wandering Brothem”

17. Christian News Jan. 19, 1959 ^Decided *Bak, Toi-Soon Group' as Heresy"

18. Shll-l^a pp. 124-132 Aug. 1953

"l-Ioon, Soon-l^ung Became The Founder of Promiscui'^" by Chi, Tong-Sung

u^.i f^->) »»»•») '■ '

—46—

19* Shil~I^ pp, 66-77 Aug, 1953

f

“Tho Confession of A Directly Affiliated Staff l%oon, SGon-^^Jrung"

^ by Ra, Un-li>ng ttr

>1 /a f4<“ X ^

20, Ki-Tok-Kyo-Go (Christian Circles) pp, 109 » vol, 1957 "Assertion of the Tong II Kyohoi" 1, by Kim, Yung-Un

21, Ki-Tok Kyo-Go (Christian Circles) pp, 189-191 Sept, 1953

^ IfJt ?/L^

"Assertion of The Tong II Kyohoi" 2, by Kim, Yung-Ifti

"i.%, ^ ^ m’ si. 4<. "fi

22, Christian News Sept, 8, 1953

^1 it

"Wa Were deceivedl" by Cho, Tong-Hun, etc.

23, Christian News Sept. 8, 1953

Editorial: "The End of Bole, Tai-Seon — ^ilovement"

24# Chang, Yung-Chang: True Character of Tong-Il Kvohol" 1957 (?)

1

-47.

A±AT^

immmf\np)^

[ESn]-l6]E][Q]

im : 26x

: 400-9394. 402-8287

We are very proud to announce to you all mankind!!

Onr Lord of Hoau'ii and Eaiih has at last canto down on the Repnblic of korca, knowns as a connlr> of co^ll•lcs^.

SUN KYUNG (FAIRLAND) DEVELOPMENT R&S INSTITUTION

MANG WOO. P.O. BOX, 26 SEOUL 131-600, KOREA TEL: 400-9394, 402-8287

To All Mankind!

We proclaim that the Republic of Korea is the country where mankind was first created and civilization was cradled, and the parental coimtry of aU mankind.

All mankind now participating in the 88 Olympic Games!

We advise you to realize the fact that the Republic of Korea having about 5,000 year long history, is your parental country and to truly realize the Republic of Korea.

Let us show you the evidences to prove the fact that the Republic of Korea is the parental country of all mankind.

Earth consists of “Negative Pole” and “Positive Pole”, which also mean “Night time” and “Day time”.

Likewise, history is divided into “Danki” (Korean Era 4321) and Christian Era 1988.

The former is meaning the history of Korean people, the offspr- ing of a founder “Dankoon” and the latter meaning the history starting from the birth of Jesus Christ.

In view of such historical basis, aU mankind can be aware of what country’s civilization they have received.

The origin of “Danki” (4321, Korean Era) can be found only by the Chinese Characters called “Thousand Characters Text”. Without such text, no classification can be made between human and beast and the groimd of judgement classifying courtesy and noncourtesy can hardly be found.

V J

Since all letters and languages being used by all mankind are derived from “Thousand Characters Text” (Chinese Characters), the Chinese Characters (Thousand Characters Text”) is the matrix of all letters and languages.

The very first letters of mankind were invented by a foimder “Dankoon”, the founder of Korea and the title of it is Chinese Characters.

Out of the flow of Korean civilization rooted in Chinese Characters, Jesus Christ came into being to pioneer the Western nations, and such languages as English, Latin, French, etc. were derived from the Chinese Characters (“Thou- sand Characters Text”), an ideograph.

The Republic of Korea is, therefore, the cradle of the very first letters, and Korean race is the founder of the transition of mankind eversince primitive animal state.

The national flag of the Republic of Korea is called “Tae Keuk Ki”. “Tae” stands for start and “Keuk” for end, which mean Alpha (o') and Omega (0) by Western science. You should realize that the flag “Tae Keuk Ki” holds the principle of the creation of mankind and indicates the end of mankind.

(Negative)

r

The commencement of mankind history was, therefore, originated from the Republic of Korea and the end shall be con- cluded in the Republic of Korea. So, the Republic of Korea is the forefather country of all mankind.

Upon completion of the 88 Olympic Games, science shall ter- minate dominating mankind but God shall dominate all mankind.

So, in order not to face miserable disaster, it is quite advisable for you all to bow respectfully before Presbyter Park, Tae-Sun now in the Republic of Korea, the forefather nation of all mankind, to judge all mankind.

All mankind!

Believe in Presbyter Park, Tae-Sim who is a creator of Heaven and Earth or you can hardly avoid miserable disaster!

All mankind!

You should also realize that only Korean race in a forefather country is using two types of letters; Chinese Characters (negative letters) and Korean Alphabet (positive letters) on earth.

In most cases, many nations don’t have their own created let- ters but letters of foreign nations.

We prophesy the fact that it will be hard to exist on earth unless you all mankind learn the language and letters of the forefather nation.

Now let us tell you why you have to leam Korean language. The mystery disease, AIDS (lewd sin, the Original Sin) will spread all over, and to avoid or cure it, you must drink the life- restoring water on which Presbyter Park, Tae-Sun (the Lord of Heaven and Earth) places blessings.

When Presbyter Park, Tae-Sim gives blessings to the water of Han River (water in the Republic of Korea), the water will turn out to be life-restoring water which never goes bad. When you drink it, your diseases will be cured.

This is why you should leam Korean language.

Sun Kyung (Fairyland) Development Research & Study Institution

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NATIONAL ANTHEM OF KOREA

Until the water of the East Sea is dried out and until the Mountain Baekdoo is worn through, the Republic of Korea will last forever and ever by the grace and protection of our God!

Beautiful Rose of Sharon will be blooming forever and ever throughout the beautiful and splendid land of the Republic of Korea.

The people of the Republic of Korea stand united to preserve the land well to eternity!

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