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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 


-3- 


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. 


-5- 


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 


-6- 


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. 


-12- 


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?  - - - 


•13- 


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 


15- 


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 


-16- 


(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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