Cream of the Crop 20/Cream of the Crop 20 (Terry Blount) (1996).iso/religion/divine.zip/DP-2

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 PART II <Page 219><Page 220>

 INTRODUCTION

 The "providence of restoration"  means  God's  providence  of  restoring
 fallen  man  to  his  original  state  endowed  at  the  creation,  thus
 fulfilling the purpose of creation. As already demonstrated in Part One,
 man fell in the perfection level of the growth stage  and  has  remained
 ever since under the dominion of Satan. In order to  restore  such  men,
 God must first  work  the  providence  of  separating  Satan  from  man.

 As discussed in detail in "Christology", in order that fallen man may be
 separated from Satan and restored to his original state before the fall,
 he must remove the original sin. But, man cannot remove the original sin
 unless he is born anew through <Page 221>the Messiah as his True Parent.
 Therefore, fallen man, having been  separated  from  Satan,  must  first
 restore himself to the perfection level of the growth stage; that is, to
 the standard to which Adam and Eve had grown. On that foundation he  may
 receive the Messiah and, through rebirth, be restored  to  the  position
 before the fall of Adam and Eve. Then finally he will  come  to  fulfill
 the purpose of creation. Since the  providence  of  restoration  is  the
 providence of recreating man so he can fulfill the purpose of  creation,
 God must work this providence according to the Principle. This principle
 through  which  restoration  is  worked  is  called  the  "principle  of
 restoration". Let us further  inquire  into  the  question  of  how  the
 providence of restoration is fulfilled.

 I--THE PRINCIPLE OF RESTORATION THROUGH INDEMNITY

 1. RESTORATION THROUGH INDEMNITY

 Before discussing the questions concerning the principle of  restoration
 through indemnity, we must first know in what position man, due  to  the
 fall, is placed in relation to both God and Satan.

 Originally, if  the  first  human  ancestors  had  perfected  themselves
 without having fallen, becoming one with God in heart, they  would  have
 been in the position where they could communicate with God. But, because
 of their fall, through their blood relationship with  Satan,  they  were
 placed in a position where they had to deal with Satan, too. Accordingly
 Adam and Eve, who, though with the original sin after the fall, had  not
 yet performed anything good or bad,  were  placed  in  the  mid-position
 between God and Satan where they could deal with both. Their descendants
 were placed in the same midway position. <Page 222> Consequently,  those
 of the fallen society who lead conscientious lives cannot be taken  into
 Hell even by Satan, even though they may not have faith in Jesus,  since
 they  are  in  the  midway  position.  On  the   other   hand,   however
 conscientious a life one may lead, God cannot bring him  into  Paradise,
 unless he believes in Jesus. Therefore, such spirit men have  to  remain
 in  the  midway  spirit  world  which  is  neither  Paradise  nor  Hell.

 How, then, does God separate from Satan those fallen men who are in  the
 midway position? Satan dominated fallen man, with whom  he  has a  blood
 relationship, so even God cannot restore  man  to  the  side  of  Heaven
 unconditionally, unless man himself  establishes  the  conditions  which
 enable God to claim him.

 Satan, likewise, cannot take man to Hell unconditionally,  unless  there
 is some condition in the man himself, through  which  Satan  may  invade
 him. Thus, fallen man can be placed on the side of God when he  sets  up
 good conditions, while he may be placed on the side  of  Satan  when  he
 sets up evil conditions.

 It was for the purpose of placing Adam and Eve in a position  where  God
 could  work  the  providence  of  restoration  through  their   offering
 acceptable sacrifices, that God commanded them to offer sacrifices  when
 Adam's family was in the midway position.  However,  Cain  killed  Abel,
 thus producing, on the contrary, the condition which permitted Satan  to
 invade them. God sent Jesus to fallen men in order that they might stand
 on the Heavenly side by believing in him. However, against  God's  will,
 they did not believe in Jesus, and thus they  stayed  on  Satan's  side.
 This is the reason that Jesus is called "master of judgment", as well as
 the Savior.

 What, then, does "restoration through indemnity" mean? When anything has
 lost its  original  position  or  status,  certain  conditions  must  be
 established in order for the original position or status to be restored.
 The setting up of such conditions is called "indemnity". For example, in
 order to restore lost honor, <Page 223>position, or health, we must  set
 up the necessary conditions of sincere efforts, good qualification,  and
 sufficient medical care. Suppose there are two  people  who  have  loved
 each other but who are now on bad terms. In order for  them  to  restore
 the original state of loving  each  other,  they  have  to  set  up  the
 condition of apologizing to each other.

 In like manner, man, who lost the original position or status endowed at
 the creation, must set up  certain  necessary  conditions  in  order  to
 restore himself. This act of restoring the original position  or  status
 endowed at the creation is called "restoration through  indemnity".  The
 condition to be set up for restoration through indemnity is  called  the
 "condition of indemnity".

 Further, the providence  of  restoring  fallen  men  to  their  original
 positions endowed at the  creation  by  setting  up  the  "condition  of
 indemnity" is called the "providence of restoration through  indemnity".

 To what extent must we set up the condition of indemnity?  We  can  give
 the following three instances:

 The first is to set the condition of indemnity at the same amount;  that
 is, to restore the original status by setting the condition  at a  value
 identical with that which  was  lost  from  the  original  position  and
 status;.  For  example,  compensation  for  repayment  belongs  to  this
 category. It is said (Ex. 21:23-25): If any harm follows, then you shall
 give life for life, eye for eye, tooth for tooth, hand  for  hand,  foot
 for  foot,  burn  for  burn,  wound  for  wound,  stripe   for   stripe.

 signifying this kind of condition of indemnity.

 The second is the case of setting up the condition  of  indemnity  at  a
 lesser price; that is, to restore the original  status  by  setting  the
 condition at a value less than what was originally <Page  224>lost.  For
 example, we may give the case of liquidating the entire amount of a debt
 through the creditor's grace to the debtor of a heavy debt. According to
 this principle, we receive the great benefit of salvation  (resurrection
 after spiritual death), identical with that of Jesus, by setting up  the
 condition of indemnity that we believe in  the  redemption  through  the
 cross. We can restore the position of  having  been  born  anew  through
 Jesus and the Holy Spirit by  setting  up  the  condition  of  indemnity
 through baptism, merely by the sprinkling of a few drops of water on our
 heads. Furthermore, we may receive the valuable benefit of eating Jesus'
 body and drinking his blood merely by taking a piece of bread and a  cup
 of wine at the Sacrament of Holy Communion. These are examples of lesser
 indemnity.

 The third way is to set the condition of indemnity  at a  price  greater
 than that which was originally  lost.  This  means  that  when  one  has
 previously failed to meet the condition of indemnity at a smaller price,
 he may restore the original status by setting a condition  of  indemnity
 at a greater price. For example, Abraham, when he had failed in offering
 the sacrifices of dove, ram, and heifer, had to offer his only son Isaac
 because of the additional price of the condition of  indemnity.  In  the
 days of Moses, when the Israelites had failed  to  meet  God's  will  in
 their 40 days of spying in  the  land  of  Canaan,  their  condition  of
 indemnity increased and they had to wander  in  the  wilderness  for  40
 years, calculated on the basis of one year for every day  (Num.  14:34).

 Why then, do we  have  to  set a  greater  condition  when  we  set  the
 condition of indemnity the second time? This is because  when a  central
 figure in the providence is to set the condition of indemnity again,  he
 must include what was  left  undone  due  to  the  failure  of  previous
 persons, in addition to what he himself had  to  set  originally.  <Page
 225>

 The next thing we must know is how to set the  condition  of  indemnity.
 When we are  to  restore  anything  to  its  original  status  from  the
 circumstance of having been perverted from  the  original  position  and
 status, we must set a condition of indemnity, taking a course to reverse
 what we have gone through. For example, the chosen nation of Israel  has
 been punished for  the  sin  of  rejecting  Jesus  and  crucifying  Him.
 Therefore, in order for them to be  restored  to  the  position  of  the
 elect, having been saved from sin, they  must  reverse  their  position,
 love Jesus, and even bear the cross and follow him (Luke 14:27). This is
 the reason Christianity  became a  religion  of  martyrdom.  As  another
 example, man caused grief to God by rebelling against  Him  and  falling
 into corruption. Therefore, in order to be restored  through  indemnity,
 man must reverse his fallen nature and console God by restoring  himself
 to the status of a man of the original nature endowed at  the  creation,
 by practicing God's will. The first  Adam  rebelled  against  god,  thus
 compelling his descendants to fall into the bosom of Satan.  Jesus,  who
 came as the second Adam, therefore had to serve and honor God  from  the
 position of being abandoned by Him, in  order  to  be  able  to  restore
 mankind from the bosom of Satan to that of God. Herein lies the  complex
 reason that God has to  forsake  Jesus  when  he  was  crucified  (Matt.
 27:46). Seen from this angle, even a nation's criminal law  is a  method
 of setting up the  condition  of  indemnity  to  maintain  the  nation's
 security  and  order  by   imposing   punishment   on   the   criminals.

 Who must set up the condition of indemnity? As already clarified in  the
 principle of creation, man originally was to dominate even  the  angels,
 after  having  perfected  himself  by  fulfilling  his  own  portion  of
 responsibility. The first human ancestors  failed  to  do  so,  and,  in
 reverse manner, fell under Satan's domination. Therefore, in  order  for
 man to be restored to the position of dominating Satan from the position
 of being under Satan's <Page 226>domination, man himself must set up the
 due  condition  of  indemnity  by  fulfilling   his   own   portion   of
 responsibility.

 2. THE FOUNDATION TO RECEIVE THE MESSIAH

 The Messiah must come as the True Parents of mankind. He  must  come  as
 the True Parent, because he must redeem mankind, born of fallen parents,
 from the original sin (cf. Part I, Ch. 7, Sec. IV, 1.1--214).  In  order
 for fallen men to be restored to the  status  of  the  original  men  of
 creation, they must receive the Messiah on the  "foundation  to  receive
 the Messiah", and thus eliminate their original sin.

 Then, what kind of condition of indemnity must be set up  in  order  for
 fallen men to lay the foundation to receive the Messiah? To learn  this,
 we must first understand in what  way  Adam  failed  to  accomplish  the
 purpose of creation. The condition of indemnity must be set up through a
 process which will reverse  the  process  through  which  man  lost  his
 original position and status.

 Adam was supposed to set up two  conditions  in  order  to  fulfill  the
 purpose of creation. First he was supposed to  lay  the  "foundation  of
 faith", that is, he should have obeyed God's commandment not to eat  the
 fruit of the Tree of the Knowledge of Good and Evil. Then,  Adam  should
 have passed his growth period during  which  time  he  was  supposed  to
 fulfill his own portion of responsibility by setting up  this  condition
 of faith. Meanwhile,  this  period  represents  some  number  of  divine
 significance. Therefore, this period can also be called the  "period  of
 completing the number".

 The second condition Adam was supposed to set up in order to fulfill the
 purpose  of  creation  was  to  lay  the   "foundation   of   substance"
 (incarnation). If Adam had laid the foundation  of  <Page  227>faith  by
 passing his growth period in faith and  obedience  to  God's  words,  he
 could have become one body with God on that foundation. In other  words,
 he could have laid  the  foundation  of  substance  (incarnation),  thus
 realizing the "perfect incarnation of the  Word",  having  attained  the
 status of a man  of  perfected  individuality,  which  was  God's  first
 blessing to man. Naturally,  fallen  man  must  lay  the  foundation  of
 substance (incarnation) on the foundation of  faith,  through  the  same
 process,  before  laying  the  foundation  to   receive   the   Messiah.

 (1) The Foundation of Faith

 Adam fell due to his disobedience of God's words, so he  failed  to  lay
 the foundation of faith. Having thus been unable to become  the  perfect
 incarnation of the Word, he could not attain the  purpose  of  creation.
 Therefore, in order for fallen men to be restored to the basis on  which
 they may fulfill the purpose  of  creation,  they  must  first  restore,
 through indemnity, the  foundation  of  faith,  which  the  first  human
 ancestors failed to establish. Before they  restore  the  foundation  of
 faith, they must set up the following  three  conditions  of  indemnity.

 First there should be a "central figure" to  work  through.  Since  Adam
 fell without becoming the person to lay the foundation of faith, God has
 looked, up to the  present  moment,  for a  central  figure  capable  of
 restoring the foundation of faith. It was because of God's intention  to
 set up such central figures that He had Cain and Abel  offer  sacrifices
 in Adam's family, and that He called Noah, Abraham, Isaac, Jacob, Moses,
 the Kings and John the Baptist.

 Second, in order to restore the foundation of  faith,  there  should  be
 "conditional objects" for it. Through  disbelief,  Adam  annulled  God's
 Word, which  He  had  given  him  as  the  condition  to  establish  the
 foundation of faith. Man, who has thus  fallen,  <Page  228>was  in  the
 position where  he  could  not  directly  receive  God's  Word  for  the
 restoration of the foundation of faith; therefore,  conditional  objects
 became necessary in place of the Word. However, fallen men were situated
 in the position and status in which they were deceitful above all things
 (Jer. 17:9), so in the age before the Old Testament, men  were  supposed
 to establish the foundation of  faith  by  setting  up  the  conditional
 objects  from  the  created  things  such  as  offerings  or   the   ark
 substituting for offerings. Therefore, the foundation of faith can  also
 be the foundation to restore all  things  that  were  invaded  by  Satan
 because of man's disbelief. In the Old Testament  Age,  the  conditional
 objects to lay this foundation were the words of the Law or the  ark  of
 the covenant, the temple, or the central figures, substituting  for  the
 Word. Further, in the New Testament Age, the Gospel and Jesus,  who  was
 the "word in substance", were the conditional objects to  establish  the
 foundation of faith. Such conditional  objects  which  became  necessary
 after the human fall, are for the restoration of the foundation of faith
 when seen from man's side. But seen from God's side, it is to decide the
 ownership.

 Third, fallen men must have a "mathematical period of  indemnity".  Why,
 then, must there be a mathematical period of indemnity in the providence
 and what is it? This will be later discussed in detail (cf. Part II, Ch.
 3, Sec. II, 4--381). (2) The Foundation of Substance

 In order that a fallen man may fulfill the purpose of creation, he  must
 realize the perfect incarnation of  the  Word,  which  the  first  human
 ancestors failed to fulfill, on the restored foundation  of  faith.  But
 fallen men can never become the perfect incarnation without removing the
 original sin through  the  Messiah. A  fallen  man  cannot  receive  the
 Messiah until he stands on the foundation to receive the Messiah,  which
 is to be realized by establishing the foundation  of  substance  on  the
 restored <Page 229>foundation of faith. Fallen man may become a  perfect
 incarnation (substance) only after removing his original sin through the
 Messiah, thus restoring the position before the fall of the first  human
 ancestors, and then becoming one body with  the  Messiah,  centering  on
 God's heart; and finally passing through the growth  period,  which  the
 first human couple left unaccomplished due to their fall.

 Even in laying the foundation of substance, there are certain conditions
 of indemnity necessary for the fallen man  to  set  up;  that  is,  "the
 condition of indemnity to remove the fallen  nature".  The  first  human
 couple came to bear the original sin due to the fall,  thus  failing  to
 realize the original nature endowed at the creation, and coming to  bear
 the fallen nature. Therefore, in order for a fallen man to establish the
 foundation of substance for the restoration of his  original  nature  by
 the removal of his original sin through the Messiah, he must  first  set
 up the condition of indemnity to remove the fallen nature. How to set up
 such conditions will be later discussed (cf. Part II,  Ch.  1,  Sec.  I,
 2--243).

 II--THE COURSE OF THE PROVIDENCE OF RESTORATION

 THE AGES IN THE COURSE OF THE PROVIDENCE OF RESTORATION

 We will present a general overview of the ages in the entire  course  of
 history from Adam's day up to the present.

 God's providence to fulfill His purpose of creation by having fallen man
 lay the foundation on which to receive the  Messiah  began  with  Adam's
 family. However, Cain's killing of Abel frustrated  the  providence  and
 God's will was shifted to Noah's family  after  ten  generations.  <Page
 230>

 The purpose of judging the evil generation  by a  40-day  flood  was  to
 accomplish the providence of restoration, by having  Noah's  family  lay
 the "foundation on the family level to  receive  the  Messiah".  Due  to
 Ham's fall, the ten generations and 40 days which  God  had  set  up  to
 elect Noah's family with the ark were invaded by Satan.

 God's will was then shifted to Abraham, after the 400  years  which  was
 the period to restore through indemnity all the lost conditions  to  the
 Heavenly side. If Abraham had laid wholesomely  the  foundation  on  the
 family level to receive the Messiah, the  "foundation  on  the  national
 level to receive the Messiah" could have been established  centering  on
 the family level. Then on the foundation of the national level, he could
 have received the Messiah. However, the will  was  frustrated  again  by
 Abraham's failure in the symbolic offerings.

 Therefore, the 2,000-year period after Adam, during which time  God  had
 looked for the "father of faith" to receive the Messiah, was invaded  by
 Satan. Abraham differed from Noah in  that,  though  he  failed  in  the
 symbolic offering, he finally succeeded in laying the foundation on  the
 family level to receive the Messiah by prolonging the duration  covering
 three generations including Isaac's and Jacob's  generations.  Centering
 on this foundation, he multiplied God's elect in  Egypt,  and  later  he
 could extend nationwide the foundation to receive the Messiah.  This  is
 why Abraham is called the "father of faith".

 The 2,000-year period from Adam to Abraham may well be called  "the  age
 to lay the foundation on which to start the providence of restoration by
 setting up Abraham, the father of faith". This is why the  work  of  the
 providence  of  restoration  is  said  to  have  started  with  Abraham.

 Due to Abraham's failure in the symbolic offering, the 2,000-year period
 from Adam to Abraham was invaded by Satan, therefore there  must  follow
 the period to restore through indemnity this lost  period  back  to  the
 heavenly side; this is <Page 231>the 2,000-year period from  Abraham  to
 the coming of Jesus. If Abraham had not failed in the symbolic offering,
 the Messiah could have come on the foundation on the national  level  to
 receive the Messiah which would have been laid by  his  descendants;  so
 the providence of restoration would have been accomplished at that time.
 Likewise, if the Jewish people had set up  Jesus  as a  living  offering
 before God by believing and serving him, the providence  of  restoration
 could have been accomplished at that time centering on the Messiah,  who
 had already come on the foundation on the national level, which they had
 laid.

 However, the Jewish people failed in the offering on the national  level
 by crucifying  Jesus,  just  as  Abraham  has  failed  in  his  symbolic
 offering. Therefore, the 2,000-period from Abraham to  Jesus  was  again
 invaded by Satan. Then, there was to  be  another  necessary  2,000-year
 period to restore through indemnity  the  lost  2,000-year  period  from
 Jesus to the present day. During this period, Christians  must  lay  the
 "foundation on the worldwide level to receive the  Lord  of  the  Second
 Advent",  in  the  providence  of   restoration   through   the   cross.

 III--DIVISION OF THE AGES IN THE COURSE OF THE PROVIDENCE OF RESTORATION

 1. DIVISION OF THE AGES FROM THE STANDPOINT OF THE PROVIDENCE  ACCORDING
 TO THE WORD

 A. The 2,000-year period from Adam to Abraham was the  period  in  which
 man could not yet set up the condition  of  indemnity  enabling  him  to
 receive  directly  God's  World  for  the  providence  of   restoration.
 Therefore, this was the period in <Page 232>which fallen  man  laid  the
 foundation for the next period when  the  providence  through  the  Word
 would be possible, by their merely setting up the condition of indemnity
 through offerings; so this period is called the  "providential  age  for
 the foundation of the Word".

 B. Again, the 2,000-year period from Abraham to Jesus was the period  in
 which man's spiritual standard and  degree  of  intellect  grew  to  the
 formation stage through the Old Testament Word; therefore,  this  period
 is called the "Old Testament Age in the formation stage".

 C. On the other hand, the 2,000-year period from Jesus to the period  of
 the  Second  Advent  is  the  period  in  which  man's   spiritual   and
 intellectual standard should develop to the growth stage through the New
 Testament Word; therefore, this period is called the "New Testament  Age
 in the growth stage".

 D. The period for the completion of the providence of restoration  after
 the  Second  Advent  is  the  period  in  which  man's   spiritual   and
 intellectual standard should grow to the perfection  stage  through  the
 Completed Testament word; therefore this period is called the "Completed
 Testament Age in the perfection stage".

 2. DIVISION OF THE  AGES  FROM  THE  STANDPOINT  OF  THE  PROVIDENCE  OF
 RESURRECTION

 A. The 2,000-year period from Adam to Abraham was the  period  in  which
 man established through offerings the foundation for the  Old  Testament
 Age enabling the  future  providence  of  resurrection.  Therefore  this
 period  is  called  the  "providential  age  for   the   foundation   of
 resurrection".

 B. The 2,000-year period from Abraham to Jesus was the period  in  which
 man could resurrect to the form-spirit stage through the  Old  Testament
 Word and through the benefit of the <Page 233>age in the  providence  of
 resurrection. Therefore this period is called the "providential age  for
 the formation stage resurrection".

 C. The 2,000-year period from Jesus to the Second Advent is  the  period
 in which man is resurrected to the life-spirit  stage  through  the  New
 Testament Word and through the benefit of the age in the  providence  of
 restoration. Therefore this period is called the "providential  age  for
 the growth stage resurrection".

 D. The period for the completion of the providence of restoration  after
 the Second Advent is the period in which man is  completely  resurrected
 to the divine-spirit stage through  the  Completed  Testament  Word  and
 through the benefit  of  the  age  in  the  providence  of  restoration.
 Therefore this period is called the "providential age for the perfection
 stage resurrection".

 3. DIVISION OF THE  AGES  FROM  THE  STANDPOINT  OF  THE  PROVIDENCE  OF
 RESTORATION THROUGH INDEMNITY

 A. The 2,000-year period from Adam to Abraham was the  period  in  which
 man laid  the  foundation  for  the  Old  Testament  Age,  enabling  the
 restoration through indemnity of the Satan-invaded period  back  to  the
 Heavenly side, by setting up Abraham. Therefore this  period  is  called
 the "providential period  for  the  foundation  of  restoration  through
 indemnity".

 B. The 2,000-year period from Abraham to Jesus was the period  in  which
 to restore through indemnity the 2,000-year period from Adam (which  was
 invaded by Satan due to Abraham's failure in the offerings) back to  the
 Heavenly side centering on the Israelite nation. Therefore, this  period
 is called the "providential  age  for  restoration  through  indemnity".

 C. The 2,000-year period from Jesus to the Second Advent is  the  period
 in which to restore again through indemnity the 2,000-year period of the
 Old Testament Age (which was invaded by Satan due to the crucifixion  of
 Jesus) back to the <Page 234>Heavenly side centering on the  Christians.
 Therefore  this  period  is  called  the  "providential   age   of   the
 prolongation of restoration through indemnity".

 D. The period for the completion of the providence of restoration  after
 the Second Advent is the period in which to  restore  through  indemnity
 the entire course of the providence of restoration, which was invaded by
 Satan, completely back to the Heavenly side. Therefore  this  period  is
 called the "providential age for the completion of  restoration  through
 indemnity".

 4. DIVISION OF THE AGES  FROM  THE  STANDPOINT  OF  THE  EXTENT  OF  THE
 FOUNDATION TO RECEIVE THE MESSIAH

 A. The 2,000-year period from Adam to Abraham was the  period  in  which
 God had man establish the foundation on the family level to receive  the
 Messiah by setting up Abraham's family through the offering.  Therefore,
 this period is  called  the  "providential  age  for  the  family  level
 foundation to receive the Messiah".

 B. The 2,000-year period from Abraham to Jesus was the period  in  which
 God intended to establish  the  foundation  on  the  national  level  to
 receive the Messiah by setting up the Israelite nation through  the  Old
 Testament word. Therefore this period is called  the  "providential  age
 for the nationwide foundation to receive the Messiah".

 C. The 2,000-year period from Jesus to the Second Advent is  the  period
 in which to establish the "worldwide foundation to receive the  Messiah"
 by setting up the Christians worldwide through the New  Testament  Word.
 Therefore this period is called the "providential age for the  worldwide
 foundation to receive the Messiah".

 D. The period for the completion of the providence of restoration  after
 the Second Advent is the period in which to complete the  foundation  on
 the macrocosmic level to receive <Page 235>the Messiah  by  working  the
 providence on the cosmic level through  the  Completed  Testament  Word.
 Therefore this period is called the "providential age for the completion
 of the cosmic foundation to receive the Messiah".

 5. DIVISION OF THE AGES FROM THE STANDPOINT OF THEIR RESPECTIVE PORTIONS
 OF RESPONSIBILITY

 A. The 2,000-year period from Adam to Abraham was the  period  in  which
 God laid the foundation  for  the  providence  of  His  own  portion  of
 responsibility to be done in the following age  of  the  Old  Testament.
 Therefore this period is called the "providential age for the foundation
 of God's portion of responsibility".

 B. The 2,000-year period from Abraham to Jesus was the period  in  which
 God worked  the  providence  of  restoration  on  the  formation  level,
 centering on the prophets, by taking the responsibility in the Principle
 of His having created man, and thus taking the first  responsibility  of
 directly making Satan surrender. Therefore this  period  is  called  the
 "providential age for God's portion of responsibility".

 C. The 2,000-year period from Jesus to the Second Advent was the  period
 in which Jesus and the Holy Spirit, who were to fulfill the  mission  of
 Adam and Eve (who are responsible for the fall), worked  the  providence
 of restoration in the growth degree  among  fallen  men  by  taking  the
 second responsibility of making Satan surrender. Therefore  this  period
 is called the "providential age for the  portion  of  responsibility  of
 Jesus and the Holy Spirit".

 D. The period for the completion of the providence of restoration  after
 the Second Advent is the period in which the saints, both on  earth  and
 in heaven, should complete the providence of restoration by  taking  the
 third responsibility  of  making  Satan,  the  fallen  angel,  surrender
 according to the <Page 236>principle  of  creation  that  man  was  made
 originally to dominate even the angels. Therefore, this period is called
 the "providential  age  for  the  saints'  portion  of  responsibility".

 6.  DIVISION  OF  THE  AGES  FROM   THE   STANDPOINT   OF   PROVIDENTIAL
 TIME-IDENTITY

 A. The 2,000-year period from Adam to Abraham was the  period  in  which
 the conditions of indemnity to restore the  foundation  to  receive  the
 Messiah were set up symbolically. Therefore this period  is  called  the
 "age of symbolic time-identity".

 B. The 2,000-year period from Abraham to Jesus was the period  in  which
 the conditions of indemnity to restore the  foundation  to  receive  the
 Messiah were set up in image and  likeness.  Therefore  this  period  is
 called the "age of image time-identity".

 C. The 2,000-year period from Jesus to the Second Advent is  the  period
 in which the conditions  of  indemnity  to  restore  the  foundation  to
 receive the Messiah have  been  set  up  substantially.  Therefore  this
 period is called the "age of substantial time-identity".

 IV--THE HISTORY OF THE PROVIDENCE OF RESTORATION AND "I"

 The individual body called "I" is, after all, a product of  the  history
 of the providence of restoration. This "I", therefore, is the  personage
 who is to fulfill the purpose history is headed for. Therefore, "I" must
 stand for the will of history. In order to do  this,  "I"  must  set  up
 horizontally, centering on "myself", all  the  conditions  of  indemnity
 which are demanded by the  history  of  the  providence  of  restoration
 through a long period. <Page 237>

 Only by doing this, can "I" become the fruit desired by the  history  of
 the providence of restoration. Therefore, "I" must horizontally  restore
 through indemnity, in  my  generation,  centering  on  myself,  all  the
 missions of all the ages which the prophets and saints, elected for  the
 purpose of the providence of restoration in the course of this  history,
 have left unaccomplished. Otherwise, "I" cannot  become  the  individual
 body having accomplished the purpose of the providence  of  restoration.
 In order for "me" to become such an historical  victor,  "I"  must  know
 precisely God's heart when He worked with the prophets and  saints,  the
 fundamental significance of  His  calling  them,  and  the  providential
 missions He entrusted to them.

 There is no one among fallen men who can really stand in such a position
 all by himself. Therefore, we must understand all these  things  through
 the Lord of the Second Advent, who is to come as the completion  of  the
 providence of restoration. By believing in him  and  becoming  one  body
 with him, we must be in the position to set up,  horizontally,  all  the
 vertical conditions of indemnity in the history  of  the  providence  of
 restoration.

 In this manner, the way which all our predecessors,  who  have  come  to
 fulfill God's will in  the  providence  of  restoration,  have  hitherto
 trodden is what we ourselves must walk again  today.  Besides,  we  must
 walk even the ways they have left untrodden. Fallen men can  never  find
 the way of life without knowing  the  particulars  and  content  of  the
 providence of restoration. Herein lies the reason that we must know  the
 principle of restoration in detail. <Page 238>

 CHAPTER  1.  PROVIDENTIAL  AGE  FOR  THE   FOUNDATION   OF   RESTORATION

 SECTION I--THE PROVIDENCE OF  RESTORATION  CENTERING  ON  ADAM'S  FAMILY

 We have discussed (cf. Part I, Ch. 3, Sec. II,  1--103)  the  fact  that
 God has been working to save fallen  men,  though  the  human  fall  was
 brought about by man's own failure. God's providence to  restore  fallen
 men by having them lay the  foundation  to  receive  the  Messiah  began
 with Adam's family.

 As  discussed  in  the  "Introduction",   Adam,   due   to   his   blood
 relationship with Satan, was placed in  the  midway  position  where  he
 could deal with either God  or  Satan.  Therefore,  in  <Page  239>order
 that fallen man of the midway position might be  separated  and  shifted
 from Satan to the Heavenly side to lay the  foundation  to  receive  the
 Messiah, he  must  himself  set  up  certain  conditions  of  indemnity.
 Consequently,  Adam's  family  should  have  set  up  the  condition  of
 indemnity to restore the foundation  of  faith  and  the  foundation  of
 substance (incarnation), and, on the foundation to receive  the  Messiah
 automatically laid by the previous two,  should  have  finally  received
 the Messiah before the providence  of  restoration  could  be  realized.

 1. THE FOUNDATION OF FAITH

 First, in order that the foundation of faith may  be  laid,  there  must
 be certain conditional objects as the  price  of  restoring  it  through
 indemnity. Originally, Adam, due  to  his  disbelief,  lost  God's  Word
 given as the condition to lay the  foundation  of  faith.  Consequently,
 in order for Adam, who fell into a  position  where  he  was  unable  to
 receive God's Word directly, to restore  the  foundation  of  faith,  he
 should have set forth certain conditional objects  acceptable  to  God's
 will in place of the Word, with  an  absolute  faith.  This  conditional
 object to be set forth in Adam's family in place of  the  Word  was  the
 offering.

 Second, there must be a central figure  to  restore  the  foundation  of
 faith before laying  the  foundation  at  all.  The  central  figure  to
 restore the foundation of faith in Adam's family was,  of  course,  Adam
 himself. Therefore, it was natural for Adam  to  offer  the  sacrifices.
 His doing so acceptably or not could decide the success  or  failure  of
 laying the foundation of faith.

 The Biblical record shows that Adam  could  not  offer  the  sacrifices,
 but, instead, Cain and Abel did this. What must have  been  the  reason?
 According to the principle of creation,  man  <Page  240>was  originally
 created to deal with only one master. Therefore,  God  cannot  work  His
 providence in the principle of creation with any being that  is  in  the
 position to deal with two masters. If God should  accept  Adam  and  his
 offering, Satan would also try to deal with them on  the  basis  of  his
 having a blood relationship with Adam.  In  that  case,  Adam  would  be
 placed  in  the  non-principled  position  to  have  to  deal  with  two
 masters,  God  and  Satan.     God,  not  being  able  to  work  such  a
 non-principled providence, had to conduct  the  providence  of  dividing
 Adam, the origin of the two  characters  of  good  and  evil,  into  two
 beings; namely, the being representing  good  character  and  the  being
 representing evil character. For this purpose, God gave Adam  two  sons,
 respectively representing good and evil. He had  each  offer  sacrifices
 by setting them in the respective positions to deal either with  God  or
 Satan; that is, He  put  them  in  the  position  in  the  principle  of
 creation of dealing with one master.

 Then who, between Cain and  Abel,  the  sons  of  the  same  father,  is
 supposed  to  stand   in   the  position  to  deal  with   God  as   the
 representation of good, and who is to stand  in  the  position  to  deal
 with Satan as the representation of evil? Both Cain and  Abel  were  the
 fruit of Eve's fall. Consequently,  this  question  was  to  be  decided
 according to the course of the fall of Eve, who was the  origin  of  the
 fall.

 Eve's fall consisted of two kinds of illicit  love  affairs.  The  first
 one was the spiritual fall through love with the archangel.  The  second
 was the physical fall through love with Adam. Both are, of  course,  the
 same in that they are fallen actions. However, when we  want  to  decide
 which is more aligned with the Principle and more  forgivable,  we  must
 say that the second act is more so than the first. This is  because  the
 second act of the fall was  that  in  which  Eve  had  intercourse  with
 Adam, who was going to be her  spouse  in  the  Principle,  out  of  her
 desire to go back to God's side after realizing the  illicit  nature  of
 the relationship with the  archangel  (cf.  Part  I,  Ch.  2,  Sec.  II,
 2--77). The <Page 241>first act of the fall was that in  which  she  had
 the relationship with the archangel, who  was  not  her  spouse  in  the
 Principle, out of the excessive desire to enjoy  what  it  was  not  yet
 time for her to enjoy; that is,  to  become  like  God,  with  her  eyes
 opened (Gen. 3:5).

 Cain and Abel were the fruits of  Eve's  illicit  love.  Therefore,  God
 had to discriminate conditionally  between  the  two  types  of  illicit
 acts of love committed centering on Eve, and had  to  set  up  Cain  and
 Abel in the  respective  positions  representing  different  situations.
 That is to say, Cain, being the fruit of the first love, was  placed  in
 the position  to  deal  with  Satan,  as  the  representation  of  evil,
 symbolizing the first fallen act  of  love  with  the  archangel.  Abel,
 being the fruit of the second love, was placed in the position  to  deal
 with God, as the representation of good, symbolizing the  second  fallen
 act of love with Adam.

 Originally, there was a standard in the Principle  which  provided  that
 the first son succeed  to  the  birthright.  So,  Satan  also  had  more
 attachment to the elder than to the younger. Besides,  Satan,  being  in
 the position of the ruler of the created world, intended to  take  Cain,
 to whom he was more attached. Therefore, God took Abel.

 Let us take an example from the Bible. God said  to  Cain,  "If  you  do
 not do well, sin is couching at the door." (Gen.  4:7).  From  this,  we
 may understand that Cain was placed in a position to  deal  with  Satan.
 When the Israelites fled out of  Egypt,  God  smote  not  only  all  the
 first-born of the Egyptians  but  also  of  their  cattle  (Ex.  12:29),
 because they were  all  in  the  position  of  Satan's  objects  (Cain's
 position). On the other hand, when the  Israelites  were  restored  into
 Canaan, only the Levities, who were in the position of  the  second  son
 Abel, could carry the ark of the covenant (Deut. 31:25). There  is  also
 a Biblical record saying that God loved the second son Jacob  and  hated
 the first son Esau while they were still in  their  mother's  womb  (Gen
 25:23). This is because only the  distinction  of  being  <Page  242>the
 first-born or the second justified their respective  positions  of  Cain
 and Abel. In the case of Jacob's  blessing  of  his  grandsons,  Ephraim
 and Manasseh, he blessed them by crossing his hands  to  lay  the  right
 hand on the head of Ephraim, the younger  son,  to  whom  he  wanted  to
 give priority (Gen. 48:14). This, too, is because  Ephraim  was  in  the
 position of Abel. According to this principle, God  had  Abel  and  Cain
 offer sacrifices, having set  them  up  respectively  in  the  positions
 where each could deal with only one master, either God  or  Satan  (Gen.
 4:3-5).

 God accepted Abel's offering and rejected Cain's. What  must  have  been
 the reason? God accepted Abel's offering (Gen. 4:4) because  he  offered
 the sacrifice acceptable to  God's  will  through  good  faith,  in  the
 objective position from which God could take it  (Heb.  11:4).  In  this
 way, the foundation of faith to be set up in  Adam's  family  was  laid.
 This was also to teach that God is  ready  to  accept  any  man,  though
 fallen, if a favorable condition is formed enabling  God  to  take  him.
 It was not because  God  really  hated  Cain  that  He  rejected  Cain's
 offering. It was because God could not accept his offering  unless  Cain
 himself set up a certain condition  justifying  the  acceptance  of  the
 offering, for Cain was placed in a position in which he could  be  taken
 by Satan.

 By this example,  God  showed  us  that,  in  order  for a  man  in  the
 position of object to Satan to return to God's side, he must  set  up  a
 certain condition of indemnity. What  kind  of  condition  of  indemnity
 should Cain have set up? This was the condition of indemnity  to  remove
 the fallen nature which we will discuss in detail later.

 2. THE FOUNDATION OF SUBSTANCE

 In order for Adam's family to lay  the  foundation  of  substance,  Cain
 would have had to set up the  "condition  of  indemnity  to  remove  the
 fallen nature" so that God  might  be  able  to  <Page  243>accept  this
 offering with joy. How then should he have to set up  the  condition  of
 indemnity to remove the fallen nature?

 The first human ancestors fell through the  archangel,  thus  inheriting
 his fallen nature. Therefore, in order for  fallen  man  to  remove  the
 fallen nature, he  should  have  set  up  the  condition  of  indemnity,
 according to the principle of restoration through indemnity,  by  taking
 a  course  in  reverse  to  the  way  he  obtained  the  fallen  nature.

 The archangel fell by  failing  to  love  Adam,  whom  God  loved  more.
 Therefore, the fallen nature of not taking the same position  with  God,
 came about. Consequently, in order to remove the  fallen  nature,  Cain,
 who was in the position of the archangel, should have  loved  Abel,  who
 was in the position of Adam, thus taking the  same  position  with  God.
 Next, the archangel  fell  because  he  failed  to  receive  God's  love
 through Adam, who was closer to God,  as  the  mediator.  The  archangel
 intended to take Adam's position instead. Therefore, the  fallen  nature
 of not keeping one's position came  about.  Consequently,  in  order  to
 remove this fallen  nature,  Cain,  who  was  in  the  position  of  the
 archangel,  should  have  taken  the  position  to  receive  God's  love
 through Abel, who was in the position  of  Adam,  as  the  mediator,  so
 that he might be able to keep his position.

 Then, the archangel fell by his domination of Adam  and  Eve,  who  were
 supposed to dominate him. Therefore,  the  fallen  nature  of  reversing
 domination came about. Consequently, in order for  man  to  remove  this
 fallen nature, Cain, who was in the position of  the  archangel,  should
 have set up the law and system of domination by standing  in  the  place
 to obey Abel, who was in the position of Adam, and to  be  dominated  by
 him.

 The will of goodness that man should not eat the fruit of  the  Tree  of
 the Knowledge of Good and Evil should  have  been  conveyed  to  God  by
 Adam, by Adam to Eve, and  by  Eve  to  the  <Page  244>archangel,  thus
 multiplying goodness. However, on the contrary, the  archangel  conveyed
 to Eve the will of unrighteousness that the fruit  could  be  taken  and
 eaten, then Eve conveyed this to Adam,  thus  causing  the  human  fall.
 Therefore, the fallen nature of multiplying sins came  about.  In  order
 to remove this type of fallen nature, Cain, who was in the  position  of
 the  archangel,  should  have  established  the  position  to   multiply
 goodness by standing in the position relative to Abel,  who  was  closer
 to God than himself, and by  receiving  the  will  of  goodness  through
 Abel.

 Now, let us draw several examples  corresponding  to  the  offerings  of
 Cain and Abel. In our  individual  body,  our  mind,  which  directs  us
 toward goodness (Rom. 7:22) is  in  the  position  of  Abel,  while  our
 body, tending to serve the law of sin (Rom. 7:25), is  in  the  position
 of Cain. Consequently, only when  our  body  obeys  our  mind's  command
 will our individual body be made good. However,  in  reality,  our  body
 always rebels against the command of our mind, thus repeating  the  same
 action in  which  Cain  killed  Abel.  Therefore,  our  individual  body
 becomes bad. Accordingly, life in religion may be called  life  to  make
 our body obey our mind, directed toward the will  of  God,just  as  Cain
 should have obeyed Abel. Besides, man fell  to  the  position  of  being
 deceitful above all things  (Jer.  17:9);  so  he  was  supposed  to  go
 before God only through the created things, by setting these  things  in
 the position of Abel. This was the "offering". Man's  tendency  to  look
 for good leaders and good friends, seen  from  the  result,  is  derived
 from the desire of the divine mind to stand before God, by  finding  one
 who is in the position of Abel closer to God and by  becoming  one  with
 him.

 Christian faith teaches us to be gentle and humble so we  may  secure  a
 position before God by finding in our daily life  an  Abel-type  person,
 through these virtues. Starting from the individual to the  family,  the
 society, the race, the  nation,  <Page  245>and  the  world,  there  are
 always  two  types  of  persons;  namely,   Cain-type   and   Abel-type.
 Therefore, in order to restore all these to  the  original  position  of
 creation,  the  Cain-type  person  must  obey  and  surrender   to   the
 Abel-type person. Jesus came to the world as the  Abel  whom  the  whole
 of mankind was to serve and obey. Therefore, he said, "...no  one  comes
 to the Father, but by me." (John 14:6).

 If  Adam's  family  had  succeeded  in  setting  up  the  condition   of
 indemnity to remove  the  fallen  nature  through  Cain's  obedience  to
 Abel, they could  have  set  up  the  foundation  of  substance  on  the
 foundation of faith already established. They could thus  have  restored
 the four position foundation, originally designed at  the  creation,  by
 receiving the Messiah on the  family-level  foundation  to  receive  the
 Messiah. However,  Cain  killed  Abel,  repeating  the  original  fallen
 nature through which the archangel caused man to fall, and  thus  Adam's
 family failed to set up the foundation of  substance  which  was  to  be
 established  then.   Consequently,   the   providence   of   restoration
 centering on Adam's family ended in failure.

 3. THE FOUNDATION TO RECEIVE THE MESSIAH IN ADAM'S FAMILY

 The foundation to receive the Messiah is realized  by  establishing  the
 foundation  of  substance  on  the  basis  of  having  restored  through
 indemnity the foundation of  faith.  From  the  standpoint  of  offering
 sacrifices, the foundation of faith is  to  be  restored  by  acceptably
 making the symbolic offering, and the foundation of substance is  to  be
 realized by acceptably offering the substantial offering.  Let  us  then
 inquire into the meaning and purpose of the symbolic  offering  and  the
 substantial offering.

 God's three great blessings to man, the purpose of  His  creation,  were
 to be realized when Adam  and  Eve,  after  having  <Page  246>perfected
 their respective individualities, would become husband  and  wife,  then
 multiply their children to  form a  family,  and,  further,  they  would
 come to rule the whole of  creation.  However,  due  to  the  fall,  the
 three great blessings were not realized. In order to  restore  this,  we
 must follow the course  in  reverse  and  establish  the  foundation  of
 faith by  offering  the  symbolic  sacrifices  through  which  both  the
 condition of indemnity to restore the created things  and  the  symbolic
 condition of indemnity to restore man can be set up at  the  same  time.

 Next, we must lay the foundation to receive the  Messiah,  after  having
 set  up  the  foundation  of  substance  by  offering  the   substantial
 sacrifices, which can be set up at the same time  as  the  condition  of
 indemnity to restore the children, and on  this  basis  to  restore  the
 parents. Therefore, we may consider  the  meaning  and  purpose  of  the
 symbolic offering separately.

 As we have discussed in the chapter on the "Fall  of  Man",  Satan,  who
 came to dominate fallen men, has also dominated all  things  which  were
 supposed to be under man's dominion. It is  for  that  reason  that  the
 Bible says all things are in travail together  (Rom.  8:22).  Therefore,
 the first purpose to give symbolic offerings with created things  is  to
 set up the condition of indemnity to restore all things, which  are  the
 symbolic substantial objects  of  God.  Then,  in  order  for  man,  who
 became deceitful above all things due to the fall  (Jer.  17:9),  to  go
 before God, he must go through the created things, which are  closer  to
 God than himself, according to the order in the principle  of  creation.
 Accordingly, the second purpose for  making  symbolic  offerings  is  to
 set  up  the  symbolic  condition  of  indemnity  in  order  to  restore
 substantial men before God.

 Next, the substantial offering is an  offering  of  the  internal  type;
 so, it is to be realized only on the basis  of  having  acceptably  made
 the symbolic offering of the external type,  following  the  pattern  of
 creating all things first and man afterwards.  <Page  247>Therefore,  we
 must first make the symbolic offering  in  an  acceptable  manner,  thus
 setting up the condition of indemnity to restore  all  things,  and  the
 symbolic condition of indemnity to restore man  at  the  same  time.  On
 that basis we must make the substantial offerings as  the  condition  of
 indemnity to restore man substantially. Substantial  offering  means  to
 set up the condition of indemnity to remove the fallen nature  in  order
 to restore substantial man. If a Cain-type  person  should  set  up  the
 condition of indemnity to restore children  by  making  the  substantial
 offering with the Abel-type person, this will also be  reckoned  as  the
 condition of indemnity to restore parents,  which  will  be  elucidated;
 so,  this  substantial  offering  will   become   an   acceptable   one.

 In order for Adam's family to set  up  the  foundation  to  receive  the
 Messiah, Adam himself must first lay the  foundation  of  faith  through
 the symbolic offering. As noted above, the offering did not  begin  with
 Adam, because if Adam should offer the sacrifices,  the  offering  would
 be for  both  God  and  Satan  to  deal  with,  so  it  would  be  in  a
 non-principled position. Besides,  there  is  another  reason  from  the
 aspect of feeling and heart. The  fallen  Adam  in  fact  was  the  very
 person  who  caused  God  the  grief  which  will  last   thousands   of
 generations. Therefore, Adam could never be the object of  God's  heart,
 with whom God could directly deal  in  His  providence  of  restoration.

 Therefore, God  had  the  second  son  Abel  offer  symbolic  sacrifices
 instead of Adam. Thus the condition of indemnity to restore  all  things
 and the symbolic condition of indemnity to restore men were  set  up  at
 the same time. Then, on this basis, if Cain and  Abel  had  set  up  the
 condition of indemnity  to  restore  children  through  the  substantial
 offering, Adam, as the parent, would have stood on  this  foundation  of
 substance and thus the foundation to  receive  the  Messiah  could  have
 been realized at that time. <Page 248>

 In  order  to  offer  the  substantial  sacrifices  by  setting  up  the
 condition of indemnity to remove the fallen nature, the  central  figure
 to offer the sacrifice should  be  decided  first.  Therefore,  we  must
 understand the Abel's symbolic offering  had  two  purposes:  first,  to
 set up the foundation of faith in place of Adam; and second,  to  decide
 on Abel  as  the  central  figure  to  make  the  substantial  offering.

 The condition of indemnity to remove the fallen nature  was  to  be  set
 up by Cain, and we must know how this  could  result  in  Adam's  family
 setting up the condition in its entirety. If  the  human  ancestors  had
 obeyed God's words, God's will could have been realized  at  that  time;
 and, if the Jewish people had believed  in  Jesus,  the  will  of  Jesus
 could have been realized in his lifetime. In this  case,  too,  if  Cain
 had set up the condition of indemnity to remove  the  fallen  nature  by
 obeying Abel, both Cain and Abel could have stood  in  the  position  of
 having established the condition  of  indemnity  to  remove  the  fallen
 nature while they were children. Since Cain and  Abel  were  substantial
 beings derived from the division of Adam, who was  the  source  of  good
 and evil, Adam, as the parent, could have stood  on  the  foundation  of
 substance of having separated from Satan, if  they  had  separated  from
 Satan by setting up the condition of  indemnity  to  remove  the  fallen
 nature. Then, the foundation to receive  the  Messiah  could  have  been
 laid in Adam's family. In this manner, the  condition  of  indemnity  to
 restore the parents could be set up through the  symbolic  offering  and
 substantial offering.

 Meanwhile, Abel offered an acceptable  sacrifice.  Thus,  the  condition
 to restore through indemnity  the  foundation  of  faith,  centering  on
 Adam, and the position of Abel  as  the  central  figure  to  offer  the
 substantial offering  were  set  up  successfully.  However,  by  Cain's
 killing Abel, they fell again into the same state as the  archangel  and
 Eve when they fell. Therefore, <Page 249>the  substantial  offering  was
 a failure. They could not set up the condition of  indemnity  to  remove
 the fallen nature. Thus, they also  failed  to  lay  the  foundation  of
 substance. This prevented  them  from  establishing  the  foundation  to
 receive  the  Messiah.  Therefore,   the   providence   of   restoration
 centering on Adam's family came to naught.

 4. THE LESSONS LEARNED FROM ADAM'S FAMILY

 First, the  failure  of  the  providence  of  restoration  centering  on
 Adam's family showed us God's predestination for the  accomplishment  of
 the will and  His  attitude  toward  man's  portion  of  responsibility.
 Originally,  God's  predestination  of  the  will  was  supposed  to  be
 realized only when His portion of responsibility and  man's  portion  of
 responsibility could be combined. God could not instruct Cain  and  Abel
 on how to offer sacrifices because Cain's decision  whether  or  not  to
 offer  sacrifices  through  Abel  was  his  portion  of  responsibility.

 Second, after Cain  killed  Abel,  God  worked  His  providence  through
 Seth. This showed us that  God's  predestination  for  the  will  is  an
 absolute one whereas His predestination for man to carry  out  the  will
 is relative. God so predestined that, corresponding to  His  portion  of
 responsibility, Abel should accomplish his own portion of
 responsibility  and,  thus,  become   the   central   figure   for   the
 substantial offering. Therefore, when  Abel  failed  to  accomplish  his
 portion of responsibility,  God,  by  setting  up  Seth  in  his  place,
 intended to carry out the  will,  which  was  predestined  as  absolute.

 Third, the offerings of Cain and Abel showed  us  that  any  fallen  man
 can accomplish God's will when he  can  find  an  Abel-type  person  and
 obey him in complete surrender.

 Meanwhile, the providence  identical  to  that  which  God  intended  to
 fulfill in Adam's family has been repeated ever since <Page  250>due  to
 the repeated failures arising from man's  disbelief.  Accordingly,  this
 persists as our  own  course  of  indemnity  today.  The  providence  of
 restoration, centering on Adam's family,  is a  living  lesson  for  us,
 showing us the typical course to follow.

 SECTION II--THE PROVIDENCE OF RESTORATION  CENTERING  ON  NOAH'S  FAMILY

 The providence  of  restoration  centering  on  Adam's  family  was  not
 fulfilled, because Cain killed Abel. Nevertheless, since God's  will  to
 accomplish the purpose of creation was  absolute  and  unchangeable,  He
 set up Seth in place of Abel on the basis of Abel's  having  been  loyal
 and filial in heart (Gen. 4:25).

 Then from among his descendants God chose Noah's  family  to  substitute
 for  Adam's  family  and  recommenced  His  providence.  As  God   said:

   I have determined to  make  an  end  of  all  flesh,  for  the  earth
    is  filled  with  violence  through  them;  behold, I  will  destroy
   them with the earth. (Gen. 6:13)

 He performed flood judgment. This clearly shows  us  that  it  was  also
 the Last Days at that time. This is  because  God  intended  to  fulfill
 the purpose of creation by sending the Messiah, on the  foundation  laid
 by Noah's family, after the flood judgment. Noah's  family  should  have
 set up the condition of indemnity to restore the  foundation  of  faith,
 and, based on that, they should have set up the condition  of  indemnity
 to restore the foundation of substance. By doing  these  things,  Noah's
 family should  have  restored,  through  indemnity,  the  foundation  to
 receive the Messiah, which Adam's family had failed to do.

 <Page 251>

 1. THE FOUNDATION OF FAITH

 (1) The Central Figure to Restore the Foundation of Faith

 In the  providence  of  restoration  centering  on  Noah's  family,  the
 central figure to restore the foundation of faith was Noah.  God  called
 Noah after ten generations, or 1,600  years  after  Adam,  in  order  to
 fulfill with will, which ended in  failure  with  Adam.  Therefore,  God
 blessed Noah to be fruitful and multiply (Gen.  9:7),  just  as  He  did
 Adam (Gen. 1:28). In that sense, Noah  is  the  second  human  ancestor.

 Noah was called when the earth was  filled  with  violence  through  men
 (Gen. 6:11), and he worked on the ark for 120  years  on  the  mountain,
 in obedience to God's command, despite all  the  derision  and  scoffing
 of the people. On that condition, God could venture to judge  the  earth
 with the flood, centering on Noah's family.  In  this  aspect,  Noah  is
 the first father of faith. We know Abraham is the father of  faith,  but
 originally it was to be Noah. Due to his son Ham's  sinful  act,  Noah's
 mission as the father of faith was shifted to Abraham.

 Adam was to be the central figure to restore the  foundation  of  faith,
 but  because  of  the  fore-mentioned  reason,  he   could   not   offer
 sacrifices himself. However, Noah was called  on  the  basis  of  Abel's
 having been faithful and filial  in  acceptably  offering  the  symbolic
 sacrifices. Besides, as seen from his lineage, he  was a  descendant  of
 Seth (Gen. 4:25)  called  in  place  of  Abel.  Furthermore,  he  was  a
 righteous man in the sight  of  God  (Gen.  6:9).  Therefore,  he  could
 offer symbolic sacrifices directly by building the ark in  obedience  to
 God's will.

 (2)  The  Conditional  Objects  to  Restore  the  Foundation  of   Faith

 For Noah, the conditional  object  by  which  the  foundation  of  faith
 could be restored was the ark. What did the ark signify?  In  order  for
 Noah  to  stand  in  Adam's  position  as  the  second  <Page  252>human
 ancestor, he had to set up the condition to  restore  through  indemnity
 the whole universe, which  was  under  Satanic  control  due  to  Adam's
 fall. Consequently, he had to offer  as  sacrifices,  acceptably  before
 God, certain conditional objects symbolizing the new universe.  The  ark
 was his conditional object.

 The ark consisted of three floors, to  symbolize  the  universe  created
 through the three stages of growth. The eight members of  Noah's  family
 who entered  the  ark  were  to  restore  through  indemnity  the  eight
 members of Adam's family, who fell into Satan's  bosom.  Since  the  ark
 was the symbol of the whole universe,  the  master  of  the  ark,  Noah,
 symbolized  God.  His  family  symbolized  mankind,  and   the   animals
 symbolized all things.

 What  was  the  purpose  of  God's  40-day  flood  judgment,  which   He
 exercised after the completion of the ark? According  to  the  principle
 of creation, man was made to serve one master. God could  not  work  His
 providence in the non-principled realm by  dealing  with  mankind,  when
 man remained under Satan due to his own lustfulness.

 Therefore,  He  exercised  the  providence  of  the  flood  judgment  to
 destroy the men subject to Satan, and to  set  up  the  objects  through
 whom He could exercise His  providence.  Why  did  He  decide  that  His
 judgment should be 40 days? As will be discussed  later  (cf.  Part  II,
 Ch. 3, Sec, II, 4--381), the  number  "ten"  is  the  number  of  unity.
 Therefore, God set  up  Noah  ten  generations  after  Adam  to  restore
 through indemnity the will left unaccomplished because of  Adam's  fall.
 He set up the indemnity period  to  restore  the  number  "ten"  in  the
 second attempt at unification. Through ten generations up to  Noah,  God
 also continued His providence of  setting  up  each  generation  as  the
 indemnity period to restore the number "four"  to  fulfill  the  purpose
 of the four position foundation. Consequently, the period from  Adam  to
 Noah was the indemnity period to  restore  <Page  253>the  number  "40".
 Due to the lustfulness  of  the  people  of  that  time,  the  indemnity
 period for the number "40" was invaded  by  Satan.  In  order  that  God
 might  recommence  His  providence  to  accomplish  the  four   position
 foundation through Noah's ark, He intended  to  restore  the  foundation
 of faith by setting up the 40-day period of judgment  as  the  indemnity
 period to restore the number "40" invaded by Satan.

 In this  way,  the  number  "40"  became  necessary  as  the  number  to
 separate Satan in order later to restore  the  foundation  of  faith  in
 the providential course of restoration through indemnity.  For  example,
 we see many instances comparable to the 40-day judgment in  Noah's  day:
 the 400-year period from Noah to Abraham; the 400 years  of  slavery  of
 Egypt of the Israelites;  40  years  of  wandering  in  the  wilderness;
 Moses' 40-day fast; 40 years each of the  rule  of  Kings  Saul,  David,
 and Solomon; Elijah's 40-day fast;  Jonah's  40-day  prediction  of  the
 destruction of Nineveh; Jesus' 40-day fast and prayer;  and  his  40-day
 period of resurrection. All are indemnity periods  for  separation  from
 Satan.

 We also read in the Bible that, after the  judgment,  Noah  sent  out  a
 raven and a dove from the ark. Let  us  now  investigate  what  kind  of
 providence for the future God foreshadowed through this, for  God  said,
 "Surely the Lord God does nothing without revealing his  secret  to  his
 servants the prophets." (Amos 3:7). The 40-day  period  of  judgment  as
 the condition of indemnity to restore the universe  corresponds  to  the
 period of chaos (Gen. 1:2). Therefore, all the things centering  on  the
 ark after the 40 days are the  symbolic  representation  of  the  entire
 course of history  after  God  completed  His  creation  of  heaven  and
 earth.

 What did God foreshadow by sending from the  ark a  raven  (Gen.  8:6-7)
 which flew about until the water subsided?  This  indicated  that  Satan
 crouched at the door of Noah's family, <Page 254>even  after  the  flood
 judgment, to spy on the  condition  for  invasion  there,  just  as  the
 archangel looked  for a  chance  to  win  Eve's  love  right  after  the
 creation of man and  just  as  Satan  watched  for  the  opportunity  to
 invade  Cain  and  Abel  when  they  offered  sacrifices   (Gen.   4:7).

 Next, what did God foreshadow when Noah sent a  dove  three  times  from
 the ark? It is recorded in the Bible that the dove  was  sent  forth  to
 find out if the water had subsided. However, if that had been  the  only
 purpose, we may think that Noah could  look  out  directly  through  the
 window  to  learn  for  himself,  instead  of  sending  out  the   dove.
 Therefore, we can imagine that the purpose of sending for the  dove  lay
 in something more important than seeing  if  the  water  had  dried  up.

 We  must  understand  the  significance  of  God's  providence  in  this
 situation. Seven days after God announced  the  flood  judgment  through
 Noah (Gen. 7:10), the flood came. It was  after  the  40-day  period  of
 judgment that Noah first sent out the dove.  The  Bible  says  that  the
 dove went to and fro over the water but finding  no  place  to  set  her
 foot, she returned to the ark, and Noah brought her into the  ark  (Gen.
 8:9). The first dove symbolized the first Adam.  Therefore,  this  story
 means that God created man on earth  so  that  His  ideal  of  creation,
 which had been in Him even before creation, might be  realized  in  Adam
 as the perfect incarnation. But  due  to  Adam's  fall,  God  could  not
 realize His ideal of creation on earth  through  Adam,  so  God  had  to
 take back His ideal from earth for  the  time  being  and  postpone  the
 realization of His will.

 Seven days later, Noah sent out the dove  the  second  time.  She  could
 not set foot on the earth then because the water had not dried  up.  She
 returned to the ark with an olive leaf in  her  mouth,  signifying  that
 she would be able to alight the next time  (Gen.  8:10-11).  The  second
 dove symbolized Jesus, as  the  second  Adam,  who  would  come  as  the
 perfect incarnation of  <Page  255>the  ideal  of  creation.  Therefore,
 this second story signifies that Jesus would come to earth in  order  to
 accomplish the providence of restoration. But  in  case  of  the  Jewish
 people's disbelief, he  would  go  back  to  God's  bosom,  through  the
 cross, leaving a promise to come again, because, with no place  to  "set
 his feet", he could not fulfill the  will  on  earth.  Of  course,  this
 foreshadowing indicates that, if the water had  dried  up  so  that  the
 dove could alight and find  something  to  eat,  she  did  not  have  to
 return to the ark, but she had to go back  because  the  water  had  not
 yet subsided. Likewise, this indicates that if the  Jewish  people  were
 to believe in him and serve him, Jesus would  not  die,  being  able  to
 realize the Kingdom of Heaven on earth at that time.  But  in  the  case
 of their disbelief, Jesus would have  to  die  on  the  cross  and  come
 again later at a more favorable time.

 After another seven days, Noah sent out the dove the third time.  It  is
 written that this time the dove did not come back  to  the  ark  because
 the water had dried up (Gen. 8:12). The third dove symbolized  the  Lord
 of the Second Advent who would come as  the  third  Adam.  Consequently,
 this story indicates that, when Christ comes again, he will be  able  to
 realize God's ideal of creation  on  earth  without  fail  so  that  the
 ideal will never have to go back to God's bosom. When  Noah  found  that
 the third dove would not return, he then came down from the ark  to  the
 earth and enjoyed the new  heaven  and  earth.  This  foreshadows  that,
 when the ideal of creation will be realized on earth through  the  third
 Adam, then  the  new  Jerusalem  will  descend  from  heaven  and  God's
 dwelling will be among men (Rev. 21:1-3).

 The story of having sent out the dove three  times  shows  us  that,  as
 clarified  in  the  chapter  on  predestination,  God's  providence   of
 restoration could be prolonged in case that man, who is  the  object  of
 the providence, could not fulfill his portion  of  responsibility.  This
 foreshadowed that, due to Adam's failure in <Page 256>carrying  out  his
 responsibility because of his disbelief,  Christ  had  to  come  as  the
 second Adam, and that if  the  Jewish  people  should  fail  to  fulfill
 their responsibility because of their disbelief,  Jesus  would  have  to
 die on the cross and thus Christ would have to come again as  the  third
 Adam. The period of seven  days  here  shows  us  that,  just  as  God's
 creation took seven days, it will also  take a  certain  period  in  the
 providence to restore the lost element.

 In the meantime, Noah's  family  could  restore  through  indemnity  the
 foundation of faith by acceptably setting up the ark  as  the  condition
 to restore the foundation through the 40-day judgment.

 2. THE FOUNDATION OF SUBSTANCE

 Noah restored through indemnity the foundation of  faith  by  succeeding
 in making the symbolic offering of the ark acceptable to God.  By  this,
 Noah set up, at the same  time,  the  condition  of  indemnity  for  the
 restoration of  all  the  created  things  and  also  the  condition  of
 indemnity for the restoration  of  men,  in  symbolic  terms.  Next,  if
 Noah's sons, Shem and Ham, had succeeded  in  the  substantial  offering
 by setting up the condition of indemnity to remove  the  fallen  nature,
 in the  respective  positions  of  Cain  and  Abel,  the  foundation  of
 substance could have been established at that time.

 In  order  for  Noah's  family  to  offer   the   substantial   offering
 acceptably after the success in the symbolic offering, the  second  son,
 Ham, who was the central figure for the substantial offering,  ought  to
 have restored the position of the second son  Abel,  who  had  been  the
 central figure for the substantial offering in  Adam's  family.  In  the
 case of Adam's family, Abel, the son, offered the symbolic  offering  in
 place of Adam. Therefore, when  he  succeeded  in  that  offering,  Abel
 could restore <Page  257>through  indemnity  the  foundation  of  faith,
 while at the same time, he was destined to be  the  central  figure  for
 the substantial offering. However, in the case of  Noah's  family,  Noah
 himself offered a symbolic sacrifice. In order for Ham to stand  in  the
 position of Abel,  who  had  succeeded  in  the  symbolic  offering,  he
 should have remained in a  position  of  inseparable  oneness  with  the
 heart and feeling of Noah, who had succeeded in the  symbolic  offering.
 Let us, then, examine how God worked His providence  in  order  to  have
 Ham stand in the position of inseparable oneness with Noah's  heart  and
 feeling.

 We read (Gen. 9:20-26) that Ham, upon seeing his father Noah  lie  naked
 in the tent, was not only ashamed of it, but even  displeased  with  it,
 and that he stirred up the same emotion among  his  brothers,  Shem  and
 Japheth. Then they too were agitated by  Ham  in  the  same  emotion  to
 feel ashamed of their father's nakedness; and in an effort  not  to  see
 that scene, they turned their faces and walked backward to  cover  their
 father's body with a garment. However, this was such a crime  that  Noah
 cursed Ham, saying  that  his  son  Canaan  should  be a  slave  to  his
 brothers.

 Why did God work His providence in such a way, and why was  the  feeling
 of shame at Noah's nakedness such a sin? In order  to  understand  this,
 let us first determine what sin is.  Satan  cannot  emit  the  power  of
 existence and action unless he finds an object  with  which  to  form  a
 correlative base on which to have a  mutual  relationship  of  give  and
 take. Therefore, whenever any  being  makes a  condition  for  Satan  to
 invade and thus becomes an object with which  Satan  can  work,  sin  is
 created.

 Next, we must understand why God tested Ham  through  Noah's  nakedness.
 It has already been stated that the ark symbolized  the  whole  universe
 and that all the things done immediately after the  acceptable  offering
 of  the  ark,  through  the  40-day   judgment,   therefore   symbolized
 everything since the <Page 258>creation of the  universe.  Consequently,
 Noah's position right after the 40-day judgment was  identical  to  that
 of Adam after the creation of the universe.

 We can well imagine how unreserved  and  affectionate  with  each  other
 Adam and Eve  were  after  the  creation,  and  how  frank  and  without
 concealment they were before God. We can conclude  this  from  the  fact
 that they did not have the feeling  of  shame,  even  though  they  were
 naked (Gen. 2:25). But after  the  fall,  they  became  ashamed  of  the
 nakedness of their  lower  parts,  covered  them  with  fig  leaves  and
 concealed themselves from God, fearing that He  might  see  (Gen.  3:7).
 Therefore, their act caused by feeling  ashamed  of  their  lower  parts
 was  an  expression  of  their  feeling  due  to  their   sinful   blood
 relationship  with  Satan  committed  through  their  lower  parts.  The
 action of concealing themselves by covering their lower  parts  was  the
 expression  of  their  guilty  conscience,  which  deterred  them   from
 appearing  before  God  after  their  blood  relationship  with   Satan.

 Noah, in the position  of  separation  from  Satan  through  the  40-day
 judgment, ought to have stood in the position of Adam  right  after  the
 creation of the universe. In this case, God wanted  to  restore  through
 indemnity the heart and feeling of joy He had  experienced,  looking  at
 innocent naked man, without concealment before he committed  the  crime,
 by looking at Noah's family  neither  feeling  shameful  nor  trying  to
 hide themselves at the sight of  Noah's  nakedness.  God  had  Noah  lie
 naked in order  to  fulfill  such a  profound  will.  Consequently,  Ham
 could have set up the condition of indemnity  to  restore  the  position
 of Adam's family, which had never  known  any  shame  before  the  first
 sin, on Ham's  foundation  of  inseparable  oneness  with  Noah  through
 dealing with Noah without any sense of shame; that  is,  from  the  same
 position and heart as God.

 However, on the contrary, Noah's sons were  ashamed  of  their  father's
 nakedness and covered him with a garment, thus showing that  they  could
 not appear before God because  they  <Page  259>were  ashamed  of  their
 blood relationship with Satan, as was the case in  Adam's  family  after
 the fall. Therefore, Satan, who had been watching to see  if  there  was
 any condition for him  to  invade  in  Noah's  family,  as  foreshadowed
 through the raven, did invade with Noah's sons as  his  objects  because
 they  had  shown  themselves   to   be   Satan's   lineal   descendants.

 In this manner, Ham's act in being ashamed  of  his  father's  nakedness
 became a sin, because  it  created a  condition  for  Satan  to  invade.
 Thus, Ham failed to restore  through  indemnity  the  position  of  Abel
 from which to offer a substantial sacrifice,  and  failed  to  establish
 the  foundation  of  substance.  Thus,  the  providence  of  restoration
 centering on Noah ended in failure.

 Would it be a sin for anyone to be ashamed of his  nakedness?  No.  Noah
 had the mission of removing all the conditions which  allowed  Satan  to
 invade, because  Noah  was  substituting  for  Adam.  Therefore,  Noah's
 family should have set up the condition  of  indemnity  to  restore  the
 position of Adam's family before the blood relationship with  Satan,  by
 demonstrating that they were not ashamed  of  nakedness,  and  thus  did
 not  worry  about  covering  it.  In  consequence,  the   condition   of
 indemnity showing that  they  neither  felt  ashamed  of  nakedness  nor
 cared to cover it was a condition that  only  Noah's  family  could  set
 up,  for  Noah's  family  was  in  the  position   of   Adam's   family.
 3. LESSONS LEARNED FROM NOAH'S FAMILY

 It is not easy to understand why Noah built an ark on the  mountain  for
 120 long years. Ham knew that Noah's family was saved due to  the  toils
 of his father--toils for  which  he  had  been  mocked  and  criticized.
 Considering all these things, Ham  should  have  regarded  his  father's
 works as good and meaningful, even though he  was  displeased  with  his
 father's nakedness.

 Instead of trusting Noah, who was on the side  of  God,  Ham  criticized
 him from a self-centered perspective, and showed his <Page
 260>displeasure in his action. Therefore, the  providence  centering  on
 Noah's family, which God had set  up  by  exercising  the  40-day  flood
 judgment 1,600 years after Adam, ended in failure. This  shows  us  that
 we need patience and obedience to go the way of Heaven.

 Next, God's providence through Noah's family  shows  us  God's  attitude
 about predestination and the accomplishment of man's own
 responsibility. We know well enough that Noah's family  was  that  which
 God found after 1,600 years of search, which He directed for  120  years
 until Noah finished the ark, and which He kept intact at  the  sacrifice
 of the whole of  mankind  by  the  40-day  flood.  However,  when  Satan
 invaded  the  family  through  Ham's  mistake,  God  abandoned   without
 reserve the entire family, which was the object  of  His  providence  of
 restoration, and thus His providence centering on  Noah's  family  ended
 in failure.

 Moreover, the providence through  Noah's  family  shows  us  what  God's
 predestination for man is like. We must not forget  that,  in  spite  of
 His having found Noah as the father of faith after such a  long  period,
 God abandoned the family once it failed to  accomplish  its  portion  of
 responsibility and elected Abraham's family in its place.

 SECTION  III--THE  PROVIDENCE  OF  RESTORATION  CENTERING  ON  ABRAHAM'S
 FAMILY

 Due to Ham's fallen act, the  providence  of  restoration  centering  on
 Noah's family was not fulfilled. However, since God's intention  was  to
 predestine  absolutely  and  to  fulfill  the  will  to  accomplish  His
 purpose  of  creation,  He  called  Abraham   on   the   foundation   of
 heart-and-zeal which Noah had established <Page  261>with  his  loyalty,
 and began again His providence of restoration,  centering  on  Abraham's
 family.

 Therefore, Abraham should have restored the foundation  to  receive  the
 Messiah, which Noah's family had left unaccomplished,  and  should  have
 actually  received  the  Messiah  on  that   foundation.   Consequently,
 Abraham, too, should have restored through indemnity the  foundation  of
 faith, and, on  it,  he  should  have  restored  through  indemnity  the
 foundation of substance.

 1. THE FOUNDATION OF FAITH

 (1) The Central Figure to Restore the Foundation of Faith
 The  central  figure  to  restore  the  foundation  of  faith   in   the
 providence of restoration centering  on  Abraham's  family  was  Abraham
 himself. Therefore, Abraham was  chosen  as  the  central  personage  to
 succeed and fulfill God's will. Therefore, if Abraham  did  not  restore
 through indemnity all the conditions  invaded  by  Satan  due  to  Ham's
 sinful act, he would fail  in  carrying  out  God's  will  centering  on
 Noah, whose course he had been chosen to fulfill.

 The first condition that Noah lost to  Satan  was  the  ten  generations
 from Adam to Noah, plus the 40  days.  Therefore,  Abraham  should  have
 restored through indemnity that lost  ten  generations.  Then  he  would
 have stood in the position of each  of  the  ten,  having  restored  the
 number "40" for the judgment. The  calculation  of  40  years  for  each
 generation to be restored  through  indemnity  came  about  due  to  the
 failure of one generation  (Noah's)  to  be  restored  through a  40-day
 period.  Later,  in  Moses'  course,  the  Israelites  restored  through
 indemnity the failure in the 40-day spying  in  Canaan  by  the  40-year
 period of wandering in the wilderness (Num. 14:34).  God  chose  Abraham
 in place of Noah after the lapse of a  400-year  period  of  <Page  262>
 indemnity  through  ten  generations  after  Noah.  In  this   way,   by
 shortening the human  life  span  after  Noah,  the  age  in  which  ten
 generations would be restored during a  1,600-year  period  was  changed
 into an age  in  which  ten  generations  could  be  restored  during  a
 400-year period.

 The second  condition  that  Noah  had  to  forfeit  to  Satan  was  the
 position of the father of faith plus the position of  Ham,  who  was  in
 the place of Abel. Therefore, Abraham could not stand  in  the  position
 of Noah, unless he restored through indemnity the position  of  Ham  and
 of the father of faith. In order for Abraham to stand  in  the  position
 of the father of  faith,  replacing  Noah,  he  should  have  offered  a
 symbolic  sacrifice  with  faith  and  loyalty,  just  as  Noah  did  by
 building the ark.

 As stated above, God also had to leave Ham in  Satan's  hands;  Ham  was
 in place of Abel, whom God loved (both  were  second  sons  playing  the
 central roles in the substantial  offerings).  Therefore,  God  in  turn
 had to take those who were in  the  position  of  being  most  loved  by
 Satan according to  the  principle  of  restoration  through  indemnity.
 That is why God called Abraham, the first  son  of  Terah,  who  was  an
 idol-maker (Josh. 24:2-3).

 Abraham was the personage of the  restored  Adam,  because  he  was  the
 substitute for Noah and, naturally, for Adam himself.  Accordingly,  God
 blessed Abraham, saying that his descendants would be  multiplied,  that
 a great nation would come from him, and that he would be the  source  of
 blessedness, just as He had earlier blessed Adam and Noah  (Gen.  12:2).
 After this blessing, Abraham, in obedience to God's  command,  left  his
 father's house in Haran and entered Canaan  with  his  wife  Sarah,  his
 nephew Lot and all  the  wealth  and  people  he  could  take  from  his
 homeland (Gen. 12:4-5). In this way, God set  Abraham's  course  as  the
 typical course for Jacob and Moses <Page 263>in  later  days;  that  is,
 to restore Canaan by taking there his wife,  children  and  wealth,  all
 of whom he had removed from the Satanic world (Haran  and  Egypt)  under
 difficult circumstances.

 This course foreshadowed the course for Jesus in  future  days,  namely,
 to restore to God's world all men and  things  taken  from  the  Satanic
 world (cf. Part II, Ch. 2, Sec. I, 2--287).

 (2)  The  Conditional  Objects  to  Restore  the  Foundation  of   Faith

 (i) The Symbolic Offering of Abraham

 God commanded Abraham to offer sacrifices of a dove,  ram,  and  heifer,
 all these being conditional things to restore the  foundation  of  faith
 (Gen. 15:9). Just as Noah established  his  faith  before  offering  his
 symbolic sacrifice of the ark, so Abraham had  to  first  establish  his
 faith before  offering  his  symbolic  sacrifice.  The  Bible  does  not
 contain any precise record of how Noah  did  this.  However,  the  Bible
 says that Noah was a righteous man (Gen. 6:9), and we can  imagine  that
 he  must  have  set  up  certain  conditions  of  faith  before  he  was
 righteous enough in God's sight to be given the  divine  commandment  to
 build the  ark.  In  fact,  the  providence  of  restoration  is  to  be
 realized  through  faith;  for  faith,  and  he  who  through  faith  is
 righteous, is recognized by God (Rom.  1:17).  Let  us  now  investigate
 what kind of faith Abraham  established  before  offering  his  symbolic
 sacrifice.

 Abraham  had  to  restore  the  position  of  Noah,  the  second   human
 ancestor. He had to stand in the position of Adam,  too.  Therefore,  he
 had first to  set  up  the  symbolic  condition  of  indemnity  for  the
 restoration of the position of  Adam's  family  before  he  offered  the
 symbolic sacrifice.

 According to Biblical verses (Gen. 12:10), Abraham  once  went  down  to
 Egypt because of a famine. When the Pharaoh  of  Egypt  wanted  to  take
 his wife Sarah, Abraham,  as  planned  <Page  264>beforehand,  told  the
 Pharaoh that she was his sister, lest the King should  kill  him  if  he
 found out that they were husband  and  wife.  In  this  way,  Sarah  was
 taken by the Pharaoh from the position of Abraham's  sister,  and  after
 God's chastisement of the Pharaoh,  Abraham  took  back  his  wife,  and
 also his nephew Lot, as well as abundant wealth. Abraham  went  on  this
 providential course,  though  unconsciously,  to  set  up  the  symbolic
 condition to restore through indemnity the position  of  Adam's  family.

 The archangel took Eve while Adam and Eve were  still  in  the  position
 of brother and sister in their  immaturity,  thus  forcing  all  created
 things, as well as their own children, to  be  under  his  dominion.  In
 order for Abraham to set up the condition to restore  through  indemnity
 the  above  mentioned  situation,  he  was  deprived  by  Pharaoh,   who
 symbolized Satan, of  his  wife  Sarah,  who  was  in  the  position  of
 Abraham's sister. Then he had to take back Sarah,  in  the  position  of
 his wife, together with Lot, symbolizing the whole of mankind,  and  his
 wealth, symbolizing  the  world  of  creation  (Gen.  14:16).  Abraham's
 course thus was the course for Jesus to  walk  in  later  days.  It  was
 only after Abraham had set up such a  condition  of  indemnity  that  he
 could offer the symbolic sacrifice with the dove, the  ram  and  heifer.

 What, then,  does  Abraham's  symbolic  sacrifice  mean?  In  order  for
 Abraham to become the  father  of  faith,  he  had  to  restore  through
 indemnity the position of Noah whom  God  intended  to  set  up  as  the
 father of faith, and of his family. Naturally, he had to stand  also  in
 the position of Adam and his family. So, he had to  offer a  conditional
 object as a symbol enabling him to restore  through  indemnity  all  the
 things which were supposed to be restored in  Adam's  family,  centering
 on the offerings of  Cain  and  Abel.  Further,  he  had  to  offer,  as
 acceptable sacrifices before God, certain symbolic  things  to  re-<Page
 265>store through indemnity all  the  things  intended  to  be  restored
 centering on the ark of  Noah's  family.  Abraham's  symbolic  offerings
 were of such a nature.

 What then, did Abraham's symbolic  sacrifices,  namely,  the  dove,  ram
 and heifer, symbolize? These three  symbolic  offerings  symbolized  the
 whole universe which was created to be perfected  through  three  stages
 of growth. First, the dove symbolized the formation  stage.  Jesus  came
 as the perfection of the providence in the formation  stage,  which  was
 represented by the doves. Therefore, when he was baptized  by  John  the
 Baptist in the River Jordan, the Spirit of God  descended  like a  dove,
 alighting on him  (Matt.  3:16).  On  the  other  hand,  Jesus  came  to
 restore Abraham's failure in the offering. Naturally, he  had  to  stand
 in the position to have restored the dove which  was  invaded  by  Satan
 at that time. Therefore, God showed by the dove that Jesus came  as  the
 perfection of the Old  Testament  providence  in  the  formation  stage.

 In the next place, the goat or ram symbolizes the  growth  stage.  Jesus
 came to restore Abraham's failure in the  offering.  On  the  foundation
 of the Old Testament providence, having restored all  things  symbolized
 by the dove, he had also to restore all the  things  symbolized  by  the
 goat or ram, as the one who was to begin the  New  Testament  providence
 in the growth stage. One day after John the Baptist had  witnessed  that
 Jesus was the perfection  of  the  providence  in  the  formation  stage
 symbolized by the dove, he again gave witness to Jesus as  the  one  who
 was to begin his mission in the growth stage. When he saw  Jesus  coming
 toward him, he said, "Behold the Lamb of God, who  takes  away  the  sin
 of the world!" (John 1:29).

 The heifer symbolized perfection. We read in  Judges  14:18  that,  when
 Samson put a riddle to the Philistines, they could  only  answer  it  by
 having Samson's wife tempt him and press him hard for the  answer.  Then
 Samson said to  them,  "If  you  <Page  266>had  not  ploughed  with  my
 heifer, you would not have found out my riddle.". In  this  way,  Samson
 metaphorically called  his  wife a  heifer.  Since  Jesus  came  as  the
 bridegroom to all mankind, all the saints until the time of  the  Second
 Advent  each  become a  "bride"  to  Jesus,  the  bridegroom  to   come.
 However, after the wedding feast of the Lamb, when all  the  saints,  as
 the bride, are united into perfect  oneness  with  the  Lord,  then  all
 will live in the Heavenly Kingdom  of  God  with  Christ  as a  husband,
 each not merely as a bride but as a wife. Therefore, we must  know  that
 the Completed Testament Age after the Second Advent of the Lord  is  the
 age  of a  heifer--the  age  of a  wife.  The  heifer  thus   symbolizes
 perfection. This is why many  spiritually  attuned  people  receive  the
 revelation that today is the age of a cow or heifer.

 What, then, do the three kinds of offerings restore  through  indemnity?
 Abraham, through his symbolic offerings, had  to  set  up  the  symbolic
 condition of indemnity enabling him to  restore  through  indemnity  all
 the things previously left in Satan's hand, due to the failures  of  the
 restoration  through  indemnity  by  the  symbolic  sacrifices  and  the
 substantial offerings of Adam's  and  Noah's  families.  Therefore,  the
 symbolic offering of Abraham  was  to  restore  at  once,  horizontally,
 through  the  three  kinds  of  offerings,  the  symbolic  condition  of
 indemnity of the vertical providence through the  three  generations  of
 Adam, Noah and Abraham.

 Abraham offered sacrifices with the dove, ram and heifer on  the  altar,
 symbolizing the three stages of formation,  growth  and  perfection,  in
 order to fulfill at once, in horizontal terms, the  vertical  providence
 which God intended  to  restore  through  indemnity  through  the  three
 generations (seen from the viewpoint  of  His  will):  Adam  symbolizing
 formation,   Noah   symbolizing   growth,   and   Abraham    symbolizing
 perfection. Therefore,  this  offering  symbolically  represented  God's
 will to fulfill the whole <Page 267>providence of  restoration  at  once
 by restoring through indemnity all the  conditions  represented  by  the
 number "three", which had been invaded by Satan.

 We must know in what manner Abraham offered the symbolic  sacrifice.  We
 read (Gen. 15:10-13) that Abraham cut the  offerings  in  two  and  laid
 each half over against the other, but he did not cut the doves  in  two.
 Birds of prey came down  upon  the  carcasses  and  Abraham  drove  them
 away. God appeared to Abraham that evening at sunset and  said  to  him:

   Know  of a  surety  that  your  descendants  will  be  sojourners  in
    a  land  that  is  not  theirs,  and  will  be  slaves  there,   and
   they will be oppressed for four hundred years... (Gen.
   15:13)

 The birds of prey came down upon the carcasses because Abraham  did  not
 cut the doves in two. This caused the Israelites  to  suffer  400  years
 of slavery in Egypt.

 Why was it such a sin not to cut the dove? This  question  has  remained
 unsolved  until  today,  and  can  be  elucidated   only   through   the
 Principle. Let us first study the reason  for  cutting  the  sacrifices.
 The  purpose  of  the  providence  of  salvation  is  to   restore   the
 sovereignty of goodness by  separating  good  and  evil,  by  destroying
 evil and exalting goodness. Therefore, when God required  sacrifices  to
 be offered after having separated Adam into Cain and Abel; and  when  He
 smote the evil to exalt the good through the flood  judgment  in  Noah's
 days, His purpose was, without exception,  to  restore  the  sovereignty
 of goodness. Consequently,  God  intended  to  carry  out  the  symbolic
 performances of separating good and evil, which  He  failed  to  fulfill
 through Adam and Noah, by having Abraham offer  the  sacrifices  cut  in
 two.
 The act of cutting the sacrifices in two  was,  first,  to  restore  the
 separated  position  of  Cain  and  Abel  in  Adam's  family,  in  <Page
 268>order to separate Adam, the  origin  of  good  and  evil,  into  two
 parts representing good  and  evil,  respectively.  Second,  it  was  to
 restore the position of Noah, having separated  good  and  evil  through
 the 40-day flood. Third, it was to set  up  the  symbolic  condition  to
 separate the  world  of  good  sovereignty  from  the  world  under  the
 dominion  of  Satan.  Fourth,  it  was  to  set  up  the  condition   of
 consecration by draining away the blood of death that had  come  through
 the illicit blood relationship.

 Why, then,  was  it  such a  sin  not  to  cut  the  sacrifice  in  two?

 First, it was analogous to not  separating  Cain  and  Abel;  so,  as  a
 result, there was no Abel-type object for God to  take.  Therefore,  the
 sacrifice was unacceptable to God, and the failure in the  sacrifice  of
 Cain and Abel was not restored.

 Second, it represented not having separated good and evil  at  the  time
 of the flood judgment in the  providence  of  restoration  centering  on
 Noah; as a result, there was no  object  of  goodness  which  God  could
 take and  upon  which  He  could  work  His  providence.  Therefore,  it
 resulted in having taken the position of  failure,  just  as  the  flood
 judgment failed.

 Third, it failed to set up the  symbolic  condition  of  separating  the
 world of good sovereignty from the world under  the  dominion  of  Satan
 in order for God to take it.

 In the fourth place, the  sacrifice  was  not  consecrated  because  the
 blood of death was not drained, and it could not be a sacred  thing  for
 God to take and work His providence  upon.  In  this  manner,  Abraham's
 offering the sacrifices without having cut the dove in two  resulted  in
 offering Satan's possession, as it were, and so the  offering  ended  in
 the assertion that the offering was Satan's possession.

 Thus, the  dove,  which  was  the  offering  symbolizing  the  formation
 stage, remained in Satan's possession. The ram and  heifer,  symbolizing
 growth and perfection, which were to be established  on  the  foundation
 of formation, were then invaded by <Page  269>Satan.  Consequently,  the
 whole symbolic offering ended  up  under  Satan,  and  the  act  of  not
 having cut the dove in two became a sin.

 Let us next inquire into the meaning of the birds of prey  alighting  on
 the symbolic offering (Gen. 15:11). Since the fall of  the  first  human
 ancestors, Satan has always been pursuing those who  advocate  the  will
 of God. When Cain and Abel offered sacrifices,  Satan  crouched  at  the
 door (Gen. 4:7); also, in Noah's days, the raven symbolized  Satan,  who
 was looking for the opportunity to invade his  family  right  after  the
 judgment (Gen. 8:7).  Similarly,  at  the  time  of  Abraham's  symbolic
 offering, Satan, who had been looking  for  the  opportunity  to  invade
 the offering, saw that the dove was not cut  in  two  and  profaned  it.
 The Bible symbolically represented this fact  by  describing  the  birds
 of prey alighting on the offering.
 What  result  was  brought  about  by  this  failure  in  the   symbolic
 offering?  Abraham's  failure  in  the  symbolic  offering  caused   the
 annulment of all the  conditions  that  were  supposed  to  be  restored
 through  indemnity  by  the  symbolic  offering.   As  a   result,   the
 descendants of Abraham were put into slavery for  400  years  in  Egypt,
 the land of Pharaoh. Let us now study the reason for this.

 God set up a 400-year period for the separation of  Satan  in  order  to
 restore through indemnity the judgment number "40" as well  as  the  ten
 generations that had been invaded by Satan  because  of  Ham's  mistake,
 and on this basis He called Abraham  and  had  him  offer  the  symbolic
 sacrifices. Abraham's failure  enabled  Satan  to  claim  the  offering;
 therefore, the 400-year period after Noah, the period  of  indemnity  to
 establish  Abraham  as  the  father  of  faith  through   the   symbolic
 offering, was also  invaded  by  Satan.  In  order  to  restore  through
 indemnity both the  position  of  Abraham  before  his  failure  in  the
 symbolic offering and the position of Noah  when  he  was  called  <Page
 270>for the construction of the ark, God had to again  set  up a  period
 of 400 years for the separation of Satan. The  400-year  period  of  the
 Israelites' slavery in Egypt existed  in  order  to  put  Moses  on  the
 foundation of having restored through indemnity on  the  national  level
 the position of either Noah or Abraham at the time they  were  about  to
 start as the father of faith. This period of slavery was the  period  of
 punishment, due to Abraham's failure in the offering,  as  well  as  the
 period to lay the foundation for separation from Satan for the  sake  of
 God's new providence.

 It has been stated that God intended to fulfill, at the same  time,  the
 whole providence represented by formation,  growth  and  perfection,  by
 having Abraham offer a successful symbolic sacrifice of three  kinds  on
 one altar. When Abraham failed, God's providence  was  extended  through
 him to Isaac and Jacob, three generations.

 (ii) Abraham's Offering of Isaac

 After Abraham's failure in the symbolic  offering  God  ordered  him  to
 offer his only son Isaac as a burnt offering (Gen. 22:2), by  which  God
 commenced a new providence to restore through indemnity the  failure  of
 Abraham's symbolic offering. According to the theory  of  predestination
 in the Principle, God does not use for a second  time a  person  who  is
 called for a certain mission and fails to carry out his own  portion  of
 responsibility. How, then, could God work  His  providence  through  the
 offering  of  Isaac  to  restore  Abraham's  failure  in  his   symbolic
 offering when his failure in the symbolic  offering  annulled  the  will
 which was to be set up through the offering?

 First,  concerning  God's  providence  to  restore  the  foundation   to
 receive the Messiah, the providence centering on Adam's family  was  the
 first one, while the providence  centering  on  Noah's  family  was  the
 second, and  that  centering  on  Abraham's  <Page  271>family  was  the
 third. The number "three" is the number  of  perfection  (cf.  Part  II,
 Ch. 3, Sec. II, 4--381), and since the providence  through  Abraham  was
 the third time  for  the  providence  of  restoring  the  foundation  to
 receive the Messiah, there was a condition  in  the  Principle  for  the
 fulfillment of this providence. Therefore,  Abraham  could  restore  all
 the objects or conditions lost symbolically, due to the failure  in  the
 symbolic offering, by offering his own son  as a  substantial  offering,
 thus setting up a condition of indemnity far greater in value  than  the
 previous condition.

 Second, as already noted,  the  position  of  Abraham  in  offering  the
 sacrifices  was  that  of  Adam.  At  that  time   Satan   invaded   two
 generations  in  succession  by  profaning  Adam  and  his   son   Cain.
 Naturally,  according  to   the   principle   of   restoration   through
 indemnity,  the  providence  of  taking  back  the  two  generations  of
 Abraham and his son was possible on the Heavenly side.

 Third, Adam could not offer the  sacrifices  directly  before  God,  but
 Noah, standing on the foundation of  Abel's  heart,  which  enabled  the
 success in the symbolic offering of the formation  stage  while  he  was
 in the position of Adam, could directly offer the symbolic  offering  of
 the ark. In this way, Abraham was  called  both  on  the  foundation  of
 Abel,  who  had  been  successful  in  the  symbolic  offering  of   the
 formation stage,  and  of  Noah,  who  had  succeeded  in  the  symbolic
 offering of the growth stage. On that level,  he  offered  the  symbolic
 offering of the perfection stage.  Therefore,  although  Abraham  failed
 in the symbolic offering, God could have him offer the  sacrifice  again
 on the condition of the historical foundation of  heart-and-zeal,  since
 Abel and Noah had succeeded in the symbolic offering.

 At the time of offering Isaac as the sacrifice, Abraham had set  up  the
 condition of faith  for  the  offering  of  Isaac  by  establishing  the
 symbolic condition of indemnity to restore Adam's  family,  just  as  he
 had done at the time of  his  symbolic  offering.  <Page  272>Therefore,
 Abraham planned with his wife, Sarah, to pretend to be in  the  position
 of brother and sister.  After  having  been  deprived  of  his  wife  by
 Abimelech, King of Gerar, he took his wife back  again  from  the  king.
 This time Abraham took both his wife and  slaves,  symbolizing  mankind,
 and wealth, symbolizing all things (Gen. 20:1-16).

 How,  then,  did  Abraham  offer  Isaac  as  the  sacrifice?  When,   in
 obedience to God's command with an absolute  faith,  Abraham  was  about
 to sacrifice his only son Isaac, whom he  had  received  as a  blessing,
 as a burnt offering, God commanded him not to lay his hand  on  the  lad
 and said, "...now I know that you fear God..." (Gen.  22:12).  Abraham's
 heart-and-zeal toward God's will and his  resolution  to  slay  his  son
 arising from his absolute faith, obedience and loyalty,  caused  him  to
 stand in a position equal to having killed Isaac;  therefore,  he  could
 separate Satan from Isaac. Accordingly, God  commanded  Abraham  not  to
 kill the child, because  Isaac,  being  separated  from  Satan,  already
 stood on the side of heaven. We must know that when  God  said,  "now  I
 know", He emphasized the mixture of His reproach for  Abraham's  mistake
 in the symbolic offering, and His joy over his success in  the  offering
 of Isaac.

 In this manner, God's providence of restoration centering  on  Abraham's
 family was to be fulfilled through Isaac by  Abraham's  success  in  the
 offering of Isaac.
 It took a three-day period for Abraham  to  offer  his  son  as a  burnt
 sacrifice on Mt. Moriah  so  that  he  might  start a  new  providential
 course by separating  Isaac  from  Satan  to  the  Heavenly  side.  This
 three-day period continued as a period necessary for the  separation  of
 Satan before starting a new  providential  course.  Jacob,  too,  had  a
 three-day period of separation from Satan before he started  the  course
 of restoration of Canaan on the family level by taking  his  family  out
 of  Haran  (Gen.  31:20-22).  Moses  also  had a  three-day  period   of
 separation from  Satan  before  he  started  the  course  of  the  <Page
 273>restoration  of  Canaan  on  the  national  level  by   taking   the
 Israelite  nation  out  of  Egypt  (Ex.  8:27-29).  Jesus,  too,  had  a
 three-day period of separation from Satan in the tomb,  before  starting
 the  course  of  the  restoration  of  Canaan  on  the  worldwide  level
 spiritually. It is also to be noted that when  the  Israelites  returned
 to Canaan, centering on Joshua, the ark  of  the  covenant,  which  went
 before the main  troops,  journeyed a  three-day  course  of  separation
 from Satan (Num. 10:33).

 (iii) The Position of Isaac from the Standpoint of  the  Will,  and  His
 Symbolic Offering

 It has previously been discussed in the detail that,  despite  Abraham's
 failure in his symbolic offering, there still  remained a  condition  in
 the Principle enabling the foundation  to  receive  the  Messiah  to  be
 laid, centering on Abraham. As clarified in the chapter on
 "Predestination", however, the situation was such  that  God  could  not
 repeat His providence centering on Abraham, who had failed  in  carrying
 out his own portion  of  responsibility.  In  consequence,  God  had  to
 regard Abraham in the position of  not  having  failed,  though  he  did
 fail in his symbolic offering.  He  had  to  regard  the  providence  of
 restoration, prolonged after Abraham, in  the  position  of  not  having
 been prolonged. For this purpose, God commanded Abraham to  offer  Isaac
 as a burnt offering.

 God promised Abraham to call His chosen nation  through  Isaac,  saying:

    '...your  own  son  shall  be  your  heir!'  And  He   brought   him
    outside  and  said,  'Look  toward  heaven  and  number  the  stars,
   if  you  are  able  to  number  them.'  Then  He  said  to  him,  'So
   shall your descendants be.'. (Gen. 15:4-5)

 In consequence, Abraham's loyalty, demonstrated by his  being  ready  to
 slay his son  of  promise  upon  God's  command,  established  the  same
 condition as if he had killed himself, <Page 274>invaded  by  Satan  due
 to the failure in his symbolic  offering.  Accordingly,  the  fact  that
 God had Isaac survive means that Abraham himself  was  resurrected  from
 his  situation  of  having  died,  by  separating  himself  from  Satan,
 together with Isaac. Therefore,  Abraham  could  separate  himself  from
 Satan,  who  had  invaded  him  due  to  the  failure  in  his  symbolic
 offering, by succeeding in his offering  of  Isaac.  Further,  he  could
 stand in a position of complete oneness  with  Isaac,  centered  on  the
 will of God.

 In this way, Abraham and Isaac, who survived  death,  though  they  were
 two individuals, were one body centered on the will  of  God.  If  Isaac
 should  succeed  in  the  providence,  though  the  providence   through
 Abraham failed  and  was  prolonged  to  Isaac,  Isaac's  success  could
 equally be the success  of  Abraham  himself,  who  was  one  body  with
 Isaac. Accordingly, despite the fact that the providence  was  prolonged
 from Abraham  to  Isaac,  due  to  Abraham's  failure  in  his  symbolic
 offering, it became, seen from the viewpoint  of  the  will,  as  though
 Abraham did not fail and the providence was not prolonged.

 Nobody is sure of Isaac's age at the time of  the  offering.  But,  from
 the fact that he  could  carry  the  wood  to  be  used  for  the  burnt
 offering (Gen. 22:6) and that he asked his father  where  the  lamb  for
 the burnt offering was (Gen. 22:7), Isaac apparently was old  enough  to
 understand the significance of the incident. We can again  well  imagine
 that Isaac had obeyed and cooperated with his  father  at  the  time  of
 the burnt offering.

 If Isaac, who was old enough to understand the situation,  had  resisted
 his father's willingness to kill him for the burnt offering,  God  would
 not have  accepted  the  offering  of  Isaac  by  any  means.  Abraham's
 loyalty, combined with that of Isaac, which was  not  any  less,  caused
 the success of the offering  of  Isaac,  thus  enabling  the  separation
 from Satan to occur.

 Consequently,  centering  on  the  offering,  Abraham  and  Isaac   both
 survived. First, Abraham could restore through indemnity  <Page  275>his
 position before his failure  in  the  offering,  by  separating  himself
 from Satan, who invaded him because  of  his  failure  in  the  symbolic
 offering. From this position, he was able to pass  on  his  providential
 mission to Isaac. Second, Isaac, who inherited the divine  mission  from
 his father Abraham, by obeying him in complete surrender  to  the  will,
 thus was enabled to set up the  condition  of  faith  for  offering  the
 symbolic sacrifice later.

 In this way, the divine will was  transmitted  from  Abraham  to  Isaac,
 and Abraham offered a ram for the burnt offering in place of  Isaac,  as
 it was written:

    Abraham  lifted  up  his  eyes  and  looked,  and   behold,   behind
   him was a  ram,  caught  in a  thicket  by  his  horns;  and  Abraham
   went and took  the  ram,  and  offered  it  up  as a  burnt  offering
   instead of his son. (Gen. 22:13)

 This became, as it was,  the  symbolic  offering  set  up  in  order  to
 restore the foundation of faith centering on Isaac. From the  fact  that
 Isaac carried the bundle of wood for  the  burnt  offering,  it  can  be
 concluded that he cooperated with Abraham when he  offered  the  ram  as
 the burnt offering. Accordingly, even though  Abraham  offered  the  ram
 as the symbolic offering, the result, seen from the viewpoint  of  God's
 will,  was  that  Isaac  himself  offered  the  sacrifice   because   he
 succeeded his father's mission by becoming one body with  him.  In  this
 manner, Isaac restored through indemnity  the  foundation  of  faith  by
 being  successful  in  the  symbolic  offering,  from  the  position  of
 substituting for Abraham, after inheriting his mission.

 2. THE FOUNDATION OF SUBSTANCE

 As the central figure to restore the foundation of  faith  in  place  of
 Abraham, Isaac offered an acceptable symbolic sacrifice  with  the  ram.
 Isaac was thus able to lay the foundation of <Page 276>faith.  In  order
 to establish the foundation to receive the Messiah centering  on  Isaac,
 there had to be the foundation of substance fulfilled on  the  condition
 of indemnity to remove the fallen nature. This was  to  be  achieved  by
 offering a substantial sacrifice with his children  Esau  and  Jacob  in
 the positions of Cain and Abel.

 If Abraham had not failed  in  the  symbolic  offering,  Isaac  and  his
 half-brother Ishmael, in place of Abel and  Cain,  should  have  set  up
 the condition of indemnity to remove the fallen nature, which  had  been
 left unaccomplished by Cain and  Abel.  Because  of  Abraham's  failure,
 God, by setting up Isaac in Abraham's position, and Esau  and  Jacob  in
 place of Ishmael and Isaac, worked the providence to have  them  set  up
 the condition of indemnity  to  remove  the  fallen  nature.  Therefore,
 Esau and Jacob, centering on Isaac, are in  the  position  of  Cain  and
 Abel centering on Adam, and, at the same time, in the position  of  Shem
 and Ham centering on Noah.

 Isaac's eldest son, Esau,  and  the  second  son,  Jacob,  were  symbols
 respectively, of Abraham's first symbolic offering,  which  was  invaded
 by Satan, and his second offering of Isaac, separated from  Satan;  they
 represented evil and good, having to  offer  substantial  sacrifices  in
 the positions, respectively, of Cain and Abel. Esau  and  Jacob  fought,
 even in their mother's womb (Gen. 25:22-23) because  they  were  in  the
 conflicting situations of Cain and Abel, who had been separated  as  the
 representations, respectively, of evil and good. Also, God  loved  Jacob
 and hated Esau while they  were  still  in  their  mother's  womb  (Rom.
 9:11-13),  because  they  represented  good   and   evil   respectively.

 In order for Esau and Jacob to set up  the  condition  of  indemnity  to
 remove the fallen nature  through  substantial  offerings,  Jacob  first
 had to set up the condition to restore through  indemnity  the  position
 of Abel, who was  the  central  figure  for  the  substantial  offering.

 <Page 277>

 First, Jacob had to set up a condition of victory  in  his  struggle  to
 restore the birthright on  the  individual  level.  Satan  had  occupied
 God's world of creation in the position of  the  elder  son.  God,  from
 the position of the younger son, had worked His providence to  take  the
 birthright of the elder. This is why God "hated"  the  elder  and  loved
 the younger (Mal. 1:2-3). Meanwhile, Jacob, who  had  been  called  even
 in  his  mother's  womb  with  the  mission  to  restore   the   elder's
 birthright, wisely took the birthright  from  his  elder  brother  Esau,
 with some bread and a pottage of lentils (Gen.  25:34).  God  had  Isaac
 bless Jacob because he tried to  restore  the  birthright,  knowing  its
 value (Gen. 27:27), while He did not  bless  Esau  because  he,  on  the
 contrary, thought so little of the birthright that  he  sold  it  for  a
 pottage of lentils.

 Second, Jacob went to Haran and  there  triumphed  in  his  struggle  to
 restore the birthright of the elder, centering on  his  family  and  the
 wealth, during the 21 years of drudgery, and then  returned  to  Canaan.

 Third,  Jacob  restored  domination  substantially  over  the  angel  by
 winning in the struggle with him at the  ford  of  Jabbok,  on  his  way
 back from Haran to Canaan, the land promised by God.

 Jacob at last became the central figure  for  the  substantial  offering
 by restoring through indemnity the position of Abel.

 In this way, Esau and Jacob established the positions of Cain  and  Abel
 at the time God accepted Abel's offering. Therefore, in order  for  them
 to set up the condition of indemnity to remove the fallen  nature,  Esau
 had to love Jacob, set him up as the  mediator,  and  obey  him  in  the
 position of being dominated by him, thus standing  in  the  position  to
 multiply goodness by inheriting the good from  Jacob  who  had  received
 the blessing from God. Meanwhile, Esau,  in  fact,  loved  and  welcomed
 Jacob when he returned to  Canaan  with  his  Heavenly  family  and  the
 wealth after having finished the drudgery of 21  years  in  Haran  <Page
 278>(Gen. 33:4); thus, they could establish the condition  of  indemnity
 to remove  the  fallen  nature.  In  this  manner,  they  could  restore
 through indemnity what Cain and Abel of Adam's family and Shem  and  Ham
 of Noah's family had failed to  achieve  in  the  substantial  offering.

 Thus, through the success  in  the  substantial  offering  by  Esau  and
 Jacob, the vertical course of history,  which  from  Adam's  family  had
 aimed to restore through indemnity the  foundation  of  substance,  was,
 for the first time, restored through indemnity on the  horizontal  basis
 in Isaac's family in the providential course  of  restoration  centering
 on Abraham.

 The Biblical record says (Rom. 9:11-13) that God  hated  Esau  while  he
 was still  in  his  mother's  womb.  However,  he  could  stand  in  the
 position of a restored Cain, because he fulfilled  his  own  portion  of
 responsibility by surrendering to Jacob, and at last he  received  God's
 love. We must understand that God hated Esau merely because  he  was  in
 the position of Cain,  who  had  been  on  the  side  of  Satan  in  the
 providential course of setting up conditions of indemnity.

 3. THE FOUNDATION TO RECEIVE THE MESSIAH

 The foundation to receive the  Messiah,  which  was  to  be  set  up  in
 Adam's family,  was  prolonged  through  three  generations  as  far  as
 Abraham because the central figures  in  charge  of  the  providence  of
 restoration  failed  to  fulfill  their  portions   of   responsibility.
 However, God's will was prolonged to Isaac, on account  of  the  failure
 in the symbolic offering of Abraham,  who  was  supposed  to  accomplish
 the will. The foundation of faith and the foundation of  substance  were
 established centering on Isaac's family, and for  the  first  time,  the
 foundation to receive the  Messiah  was  established.  Accordingly,  the
 Messiah was to come at that time. <Page 279>

 When  viewing  things  centering  on  the  foundation  to  receive   the
 Messiah, we must first know the  social  background  necessary  for  the
 foundation to receive the Messiah. Fallen men  must  first  set  up  the
 foundation to receive the Messiah in  order  to  provide  the  basis  to
 restore the world, established  centered  on  Satan,  into  the  kingdom
 centered on the Messiah.

 In the providence of restoration centering on Adam's family  and  Noah's
 family, there were no other  families  who  could  possibly  invade  the
 family of divine will. Therefore, the Messiah was supposed  to  come  on
 the foundation on the family level to receive the Messiah, if  this  had
 been established at that time. However, at the time  of  Abraham,  there
 already  was a  nation  formed  by  fallen  men,  centering  on   Satan,
 contending with Abraham's  family.  The  Messiah  could  not  have  come
 directly on the foundation on the family level to  receive  the  Messiah
 though it might have been established. They could  receive  the  Messiah
 only after having established  the  foundation  on  the  domain  of  the
 national level which could cope with the Satanic world.

 Therefore, even if Abraham had been successful,  both  in  the  symbolic
 offering and the substantial offering,  making  possible  at  that  time
 the establishment of the foundation on the family level to  receive  the
 Messiah, the Messiah could not have come,  unless,  on  the  established
 foundation,  Abraham's  descendants  had  multiplied  in  the  land   of
 Canaan, thus forming the foundation on the  national  level  to  receive
 the Messiah.

 However, Abraham failed in the  symbolic  offering.  As  punishment  for
 this,  the  descendants  of  Isaac,  though  they  had  established  the
 foundation on the family level to receive  the  Messiah,  had  to  leave
 their homeland and go into a  foreign  nation.  They  were  supposed  to
 establish the foundation on the national level to  receive  the  Messiah
 only after 400 years of drudgery, and after again returning  to  Canaan.
 <Page 280>

 Who  had  to  begin  the  course  of  indemnity   left   for   Abraham's
 descendants because of his failure in  the  symbolic  offering?  It  was
 Jacob, and not Isaac. This was because, as  shown,  the  central  figure
 to go through the courses of indemnity  was  to  be  of  the  Abel-type,
 being the  center  of  the  substantial  offering.  Therefore,  Abel  in
 Adam's family, Ham in Noah's  family,  Isaac  in  Abraham's  family  and
 Jacob in  Isaac's  family  had  to  go  through a  course  of  indemnity
 representing their respective families.

 Jacob  especially  had  to  go  through  the   traditional   course   of
 separation from Satan, as the pattern for Jesus to walk  later,  because
 he was the Abel-type person standing on the foundation  to  receive  the
 Messiah (cf. Part II, Ch. 2, Sec. I--286). Jacob's family  was  supposed
 to start this course of indemnity in the  position  of  Isaac's  family,
 because  they  had  to  fulfill  the  purpose  of  the   providence   of
 restoration centering on Abraham. To do  this,  Jacob's  family  had  to
 bear Abraham's sin through a 400-year course of  indemnity.  In  Isaac's
 family, Jacob, in the  position  of  Abel,  had  taken  this  course  of
 indemnity; therefore in Jacob's family, Joseph, son of  Rachel  (Jacob's
 wife on God's side), had to establish  Abel's  position  by  going  into
 Egypt first and there following the course of indemnity.

 Therefore, Joseph was sold by  his  brothers  and  brought  into  Egypt.
 After having become the prime minister of Egypt at the age of  30,  what
 he had been taught from heaven in  his  dream  as a  child  became  true
 (Gen. 37:5-11) when Joseph's half-brothers, other sons of Jacob  on  the
 Satanic side, surrendered to him.  Thus  they  followed  the  course  of
 first entering Egypt on  the  part  of  the  children,  and  later,  his
 parents were led through the same course. In this  way,  Jacob's  family
 started the course of indemnity to later  receive  the  Messiah  on  the
 national level.

 In this manner, the providence centering on Isaac was prolonged  to  the
 providential  course  centering   on   Jacob.   Jacob,   <Page   281>who
 shouldered Abraham's sin, started the course  of  indemnity  to  fulfill
 Isaac's will on  the  national  level.  Therefore,  Abraham,  Isaac  and
 Jacob were all one body, though they differed as  individuals,  just  as
 Abraham and Isaac were one  body  seen  from  the  significance  of  the
 will. Accordingly, Jacob's success meant Isaac's  success,  and  Isaac's
 success  meant  Abraham's  success.   Therefore,   the   providence   of
 restoration centering on Abraham, though it was prolonged to  Isaac  and
 then to Jacob, is the same as if it were  fulfilled  in  one  generation
 without any prolongation, when it is seen from the significance  of  the
 divine will. The Biblical passage in which God said, "I am  the  God  of
 your father, the God of Abraham,  the  God  of  Isaac  and  the  God  of
 Jacob." (Ex. 3:6) tells us that  those  three,  though  three  different
 generations, are just the same as  if  they  were  one  generation  seen
 from the significance of  the  divine  will,  since  they  are  all  our
 ancestors  who  fulfilled  one  divine   purpose   by   joint   efforts.

 In fact, God intended to accomplish the  providence  of  restoration  by
 first having Jacob's family suffer  400  years  slavery  in  Egypt.  the
 Satanic world, then choosing them as the  elected  nation  and  bringing
 them back into Canaan as He promised in His blessing  to  Abraham.  Then
 God intended to have them lay the foundation on the  national  level  to
 receive the Messiah, and finally He  would  send  the  Messiah  on  that
 foundation.

 Therefore,  the  foundation  to   receive   the   Messiah,   established
 centering on Isaac's family, became the basis to  start  the  course  of
 indemnity for the  establishment  of  the  foundation  on  the  national
 level to receive the Messiah. Accordingly, the  2,000-year  period  from
 Adam to Abraham was that during which  they  established  the  basis  to
 start the establishment of the  foundation  on  the  national  level  to
 receive the Messiah in the next age. <Page 282>

 Jacob, who took charge of the course of indemnity  which  resulted  from
 Abraham's failure in the symbolic offering, succeeded  in  the  struggle
 on the individual level by taking the birthright from  Esau,  using  his
 wisdom for the sake of the heavenly will;  and  he  again  succeeded  in
 the 21 years of struggle to take the  birthright  on  the  family  level
 from his mother's brother, Laban, in Haran, the Satanic  world.  On  his
 way back form Haran to Canaan Jacob won in  the  fight  with  the  angel
 and earned the name "Israel" by setting up the  condition  of  indemnity
 to restore the dominion over the angel for the first time,  as a  fallen
 man, since the fall of the first human ancestors. Thus  he  could  build
 the basis for the formation of the chosen nation.

 Jacob returned to Canaan through such a course, and after  that  set  up
 the condition of indemnity  to  remove  the  fallen  nature.  Therefore,
 Jacob successfully  set  the  pattern  for  the  subjugation  of  Satan.
 Moses, and Jesus, too, had to go through this typical  course,  and  the
 Israelites, as a whole, also  had  to  go  through  it.  Therefore,  the
 history of the Israelite  nation  is  the  historical  account  of  this
 typical course, in which they subjugated Satan on  the  national  level.
 This is the reason the history of the Israelite nation  is  the  central
 focus of the providential history of restoration.

 4. LESSONS LEARNED FROM ABRAHAM'S COURSE

 The providence of restoration centering on Abraham shows us  first  what
 God's  predestination  of  His  will  was  like.   The   providence   of
 restoration cannot be fulfilled by God's power alone, but it  is  to  be
 fulfilled by man's joint action with God.  Accordingly,  God  could  not
 fulfill  His  will  through  Abraham,  although  He  called  Abraham  to
 accomplish the purpose  of  the  <Page  283>providence  of  restoration,
 because Abraham failed to fulfill his  own  portion  of  responsibility.

 Second, it shows us what God's predestination  for  man  was  like.  God
 predestined Abraham to be the father of faith, but, when  he  failed  to
 accomplish  his  own  portion  of  responsibility,   his   mission   was
 transferred to Isaac and then Jacob.

 Third, it shows us that the providence of restoration  must  necessarily
 be  prolonged  when  man  fails  to  accomplish  his  own   portion   of
 responsibility,  and,  at  the  same  time, a   greater   condition   of
 indemnity must be set up in order to restore the failure.  In  Abraham's
 case, the will was to be fulfilled by offering animal  sacrifices;  but,
 due to his mistake, it was to be fulfilled only by offering  his  loving
 son Isaac as a sacrifice.

 Fourth, it shows us, through the cutting  of  the  sacrifices,  that  we
 too must divide ourselves as a sacrifice, representing  good  and  evil.
 A religious life is that in which one places  himself  in  the  position
 of a sacrifice and offers himself as an acceptable sacrifice to  God  by
 dividing himself in two, representing the separation of good  and  evil.
 Therefore,  unless  we  thus  separate  good  from  evil  in   ourselves
 centered on God's will, a condition for  Satan  to  invade  is  created.
 <Page 284>

 CHAPTER 2. PROVIDENCE  OF  RESTORATION  CENTERING  ON  MOSES  AND  JESUS

 A Biblical passage says, "Surely  the  Lord  God  does  nothing  without
 revealing his secret to his servants the  prophets."  (Amos.  3:7).  The
 Scriptures contain countless  secrets  concerning  God's  providence  of
 salvation. However, without knowing the principle of  God's  providence,
 men have not been able to understand the secret meaning of the words  in
 the Bible. Even a record of the life of a prophet in the  Bible  is  not
 merely the history of the man, but is, in fact, an  explanation  of  the
 way for fallen men to take. Here, we are going to study how God revealed
 the pattern of Jesus' providential course for the salvation  of  mankind
 by having  Jacob  and  Moses  go  through  the  providential  course  of
 restoration. <Page 285>

 SECTION I--PATTERN FOR THE SUBJUGATION OF SATAN

 In the providence of restoration centering on Isaac's family, the entire
 course of Jacob was a pattern  for  Moses'  course,  and  also  was  the
 pattern for Jesus' eventual substantial course. This  pattern  also  set
 the course for the Israelites and the whole  of  mankind,  who  were  to
 subjugate Satan in order to fulfill the purpose  of  the  providence  of
 restoration.

 1. WHY GOD SET UP JACOB'S COURSE AND MOSES' COURSE AS  THE  PATTERN  FOR
 JESUS' COURSE

 The purpose  of  the  providence  of  restoration  is  to  be  fulfilled
 ultimately by man's becoming able to naturally subjugate  Satan  and  to
 dominate   him   through  the   fulfillment   of   his  own  portion  of
 responsibility. Jesus came with the mission of the Messiah as a  perfect
 human ancestor, in order to pioneer the final course for the subjugation
 of Satan and to have all the saints follow this course.

 Satan, who had not obeyed nor surrendered even to God, would by no means
 obey and surrender to Jesus as the human  ancestor,  much  less  to  the
 saints. Therefore, God, taking responsibility in the Principle  for  His
 having created men, set  up  the  symbolic  course  to  subjugate  Satan
 through Jacob's pattern.

 Moses could subjugate Satan by going through  the  "image"  course  with
 Jacob's course as the pattern, because God  foreshadowed  through  Jacob
 the typical course to subjugate Satan. Jesus, as well,  could  subjugate
 Satan by going through the substantial course, with the course of  Moses
 as the pattern, for Moses had trodden the course shown by Jacob. All the
 saints, too, could subjugate and dominate Satan  by  going  through  the
 same course. <Page 286>

 When Moses said that God would raise up a  prophet  like  himself  (Acts
 3:22), he meant that Jesus would have to walk the providential course of
 restoring Canaan on a  worldwide  level,  using  Moses'  course  as  the
 pattern. The Bible says, "The Son can do nothing of his own accord,  but
 only what he sees the Father doing; for whatever He does, that  the  Son
 does likewise." (John 5:19). The Biblical  meaning  is  that  Jesus  was
 going through the very course God  had  revealed  through  Moses.  Thus,
 Moses  became  the  model  for  Jesus'  later   actions   (Acts   3:22).

 2. MOSES' COURSE AND JESUS' COURSE, AFTER THE PATTERN OF JACOB'S  COURSE

 Jacob's course enabled him to subjugate Satan. The course  to  subjugate
 Satan must be followed in a way reverse to that in which Satan  invaded.
 Let us now study Moses' course and Jesus' course which they went through
 with Jacob's course as their pattern.

 (1) Man originally should have kept God's commandment not to eat of  the
 fruit at the risk of his life. by failing  to  overcome  the  temptation
 offered by the archangel, he fell. In order for Jacob  to  complete  the
 restoration of Canaan on the family level by restoring the foundation to
 receive the Messiah when he had returned to Canaan with his  family  and
 wealth from Haran, he had to win a victory by trial in fighting  against
 Satan at the risk of his life. to overcome such a  trial,  Jacob  fought
 the angel at the ford of Jabbok. By defeating the angel, he received the
 name of Israel (Gen. 32:25-28). God tested Jacob by placing the angel in
 the position of Satan. The purpose was not to drive Jacob  into  misery.
 God's purpose for the trial was to set Jacob  up  as  the  lord  of  the
 restoration on the family level, by having him establish the position of
 Abel with his <Page 287> victory in the fight to restore  dominion  over
 the angel. The angelic world, also, was to be restored through  the  act
 of the angel in playing the main role in the trial.

 In the case of Moses, in order  for  him  to  become  the  lord  of  the
 restoration of Canaan on the national level, returning  to  Canaan  with
 the Israelites, he had to overcome a trial in which God  tired  to  kill
 him (Ex. 4:24). If man had been given the trial not by God but by Satan,
 he would fall prey to Satan if he were defeated. Therefore, we must know
 it is from God's love of man that He  would  test  man  from  His  side.
 Jesus, too, had to win the fight against Satan at the risk of  his  life
 in  the  40  days  of  temptation  in  the  wilderness  (Matt.  4:1-11).

 (2) Jacob had to set up the  condition  to  remove  the  fallen  nature,
 because this came about due to  Satan's  invasion  of  man's  flesh  and
 spirit. Therefore, Jacob had to restore Abel's position  in  setting  up
 the condition of indemnity to remove the fallen  nature  by  taking  the
 birthright from Esau, at the cost of bread and the  pottage  of  lentils
 (Gen. 25:34), which symbolized the flesh and spirit.

 For the same purpose, God  intended,  in  Moses'  course,  to  have  the
 Israelites set up the condition of indemnity on the  national  level  to
 remove the fallen nature by feeding them quail and  manna  (Ex.  16:13),
 symbolizing the flesh and the spirit and  through  this  giving  them  a
 strong sense of gratitude and the consciousness of being God's elect  so
 that they might obey Moses.

 Jesus said:

   Your fathers ate the manna in the wilderness and they died...I say to
   you unless you eat the flesh of the Son of man and drink  his  blood,
   you have no life in you. (John 6:49-53)

 signifying that he, too, walked  in  the  same  course  as  the  pattern
 previously established  by  Jacob  and  Moses.  This  means  that  <Page
 288>fallen men  cannot  restore  the  original  nature  endowed  at  the
 creation unless they serve him and minister to him as the Messiah  after
 they set up the condition of indemnity on the worldwide level to  remove
 the fallen nature by believing in and obeying  Jesus,  who  was  in  the
 position of John the Baptist (cf. Part II, Ch. 2, Sec.  III,  2.1--347).

 (3) Due to man's fall, even  man's  dead  body  was  invaded  by  Satan.
 Jacob's body, already sanctified with the blessing, was embalmed for  40
 days to set up the condition for his body  to  also  be  separated  from
 Satan by the victory in the battle against him (Gen. 50:3). With  Moses,
 who walked a  course  after  this  pattern,  there  also  was a  dispute
 concerning the location of his body after  death  (Jude  9).  After  the
 death of Jesus, there also were  problems  concerning  his  body  (Matt.
 28:12-13).

 (4) Due to the fall of the first  human  ancestors,  Satan  invaded  man
 during his growth period. In order to restore this,  through  indemnity,
 God has worked His providence to set  up  the  number  representing  the
 period as follows (cf. Part II, Ch. 3, Sec. II,  4--381):  there  was  a
 three-day period of separation from Satan when Jacob returned from Haran
 into the land of Canaan (Gen. 31:22); there was also a three-day  period
 of the same kind when Moses returned from Egypt into Canaan leading  the
 Israelites (Ex. 5:3); and Joshua, too, could cross the river Jordan only
 after the three-day period (Josh. 3:2). Jesus  also  had  the  three-day
 period in the tomb (Luke 18:33) for the separation  from  Satan  in  his
 spiritual course of the restoration of Canaan on  the  worldwide  level.

 In order to horizontally restore through indemnity, in the generation of
 Jacob, the vertical conditions of indemnity ranging over 12  generations
 from Noah to Jacob, that had been delivered in Satan's hands, Jacob  had
 to have 12 sons (Gen. 35:22). Therefore, Moses had 12 tribes (Ex. 24:4),
 and Jesus had 12 disciples (Matt. 10:1). <Page 289>

 In order to set up the condition of indemnity to separate Satan, who had
 invaded the 7-day period of creation, Jacob had 70 family members  (Gen.
 46:27), Moses had 70 elders (Ex. 24:1) and Jesus had 70 disciples,  each
 group respectively playing the central role in each course (Luke  10:1).

 (5) The staff, being a symbolic representation  of  the  will  to  smite
 injustice, to lead the way, and to support, symbolized  the  Messiah  to
 come (cf. Part II, Ch. 2, Sec. II, 2.2--301). Therefore, the  fact  that
 Jacob entered the land of Canaan across the Jordan leaning on the  staff
 which had such a profound meaning (Gen. 32:10), foreshadowed that fallen
 men would enter the ideal world of creation traversing the sinful  world
 by smiting injustice, following the example of the Messiah, and by being
 led by him and by leaning on him. Therefore, Moses  led  the  Israelites
 across the Red Sea with his staff (Ex. 14:16), while Jesus, too, had  to
 lead the whole of mankind into God's ideal world of creation across  the
 troubled sea of this world with a rod of iron representing himself (Rev.
 2:27, 12:5).

 (6) Eve's sin formed the root of all sin, and her  sin  became  fruitful
 when Cain killed Abel. According to the principle of restoration through
 indemnity, a mother and a son have to effect separation  from  Satan  in
 mutual cooperation, because Satan invaded man  through a  mother  and  a
 son, thus producing the fruit of sin.

 Accordingly, Jacob could separate from Satan after the blessing, because
 his mother cooperated with him in a positive way (Gen.  27:43).  Without
 his mother's cooperation, Moses, too, could not have served  God's  will
 (Ex. 2:2). Jesus, too, had the  cooperation  of  his  mother,  who  took
 refuge in Egypt, with her son, escaping from King Herod, who  sought  to
 kill him (Matt. 2:13).

 (7) The central figure  responsible  to  accomplish  the  will  for  the
 providence of restoration must go through the course of restoration from
 the Satanic world to the  Heavenly  world.  <Page  290>Therefore,  Jacob
 walked the course of restoration from Haran, the Satanic world, into the
 land of Canaan (Gen. 31:17-21). Moses walked the course  of  restoration
 from Egypt, the Satanic world, into the  blessed  land  of  Canaan  (Ex.
 3:8). Jesus also had to take refuge  in  Egypt,  immediately  after  his
 birth, and then returned, in order to go through the same course  (Matt.
 2:13).

 (8) The ultimate purpose of the providence of restoration is to  destroy
 Satan. Therefore, Jacob buried the idols under the oak tree (Gen. 35:4),
 while Moses burnt the idol of the golden calf with fire,  ground  it  to
 powder, scattered the powder upon the water making the people of  Israel
 drink it (Ex. 32:20). Jesus, too, had to destroy this  sinful  world  by
 subjugating Satan with his words and power (cf. Part I, Ch. 3, Sec. III,
 2.2--114).

 SECTION  II--THE  PROVIDENCE   OF   RESTORATION   CENTERING   ON   MOSES

 1. THE GENERAL VIEW OF THE PROVIDENCE OF RESTORATION CENTERING ON  MOSES

 The providence of restoration centering on Moses was to be  accomplished
 on the foundation  to  receive  the  Messiah,  which  had  already  been
 established in the  providence  of  restoration  centering  on  Abraham.
 However, Moses was no exception to the principle of restoration in  that
 he had to build the foundation  to  receive  the  Messiah  after  having
 restored  through  indemnity  both  the  foundation  of  faith  and  the
 foundation of substance. Since the central  figures  in  charge  of  the
 providence changed, the new persons could not fulfill the  will  of  the
 providence of restoration without carrying out  their  own  portions  of
 responsibility. Besides, the scope of the providence was broadened  from
 the family level to the national level. However, in  the  providence  of
 restoration centering on Moses  as  shown  <Page  291>by  the  following
 records,  the  contents  of  the  condition   of   indemnity   for   the
 establishment of this foundation were changed greatly, compared with the
 previous ones.

 (1) The Foundation of Faith

 (i) The Central Figure to Restore the Foundation of Faith

 Moses was the central figure to restore the foundation of faith  in  the
 course of the Israelites's returning to the blessed land of Canaan after
 the 400 years of slavery in Egypt which had come about due to  Abraham's
 failure in the symbolic offering. Before knowing how  Moses  established
 the foundation of faith, we must first know in what respects  Moses  was
 different from other personages, such as Adam, Noah or Abraham, who  had
 been trying to restore the  foundation  of  faith  in  the  providential
 course before Moses.

 First we should know that Moses was in the place  of  God,  substituting
 for God Himself. Therefore, God told Moses that he should be as  God  to
 Aaron, the prophet of the Israelites (Ex. 4:16). Again, God  told  Moses
 that He would make him a God to Pharaoh (Ex. 7:1).

 Second, Moses was the model for Jesus, who was to come in the future. As
 discussed above, God  made  Moses  as  God  before  Aaron  and  Pharaoh.
 However, since Jesus is God in the flesh, the expression that "God  made
 Moses as God" signifies that God set him up  to  walk  the  course  that
 Jesus was to later walk. In this manner, Moses was the model  for  Jesus
 and pioneered the way for Jesus, just as John the Baptist  had  to  make
 straight the way of Jesus (John 1:23). Let us now study how Moses walked
 this course.

 Moses, as a descendant of Jacob, who had established the  foundation  to
 receive the Messiah, was not only the central personage for restoration,
 but also the one who walked figuratively <Page 292> the model course  of
 Jacob which Jesus was to walk later. Moses  was  also  standing  on  the
 foundation established by Joseph in the course of Jacob's family's entry
 into Egypt.

 Joseph was another model for Jesus. Joseph was the son born  of  Rachel,
 who was Jacob's wife on the Heavenly side, and was the  younger  brother
 to the sons of Leah. Joseph, who was in the  position  of  Abel,  barely
 escaped death when his elder brothers,  who  were  in  Cain's  position,
 plotted to kill him. However, he was sold to a merchant;  he  went  into
 Egypt ahead of all. He became the prime minister of the country  at  the
 age of 30. Then his brothers and his parents came  to  Egypt  and  bowed
 before him (in surrender) just as heaven had instructed in his childhood
 (Gen. 37:5-11). On that  foundation  in  the  providential  course,  the
 Israelites' course of slavery in Egypt for  the  separation  from  Satan
 began. This course of Joseph foreshadowed that Jesus would come later to
 the Satanic world, and, after becoming the King of Kings at the  age  of
 30, through the way of  suffering,  he  would  subjugate  the  whole  of
 mankind, including his forefathers, and separate them from  the  Satanic
 world, thus restoring them all to the Heavenly side. Thus Joseph's whole
 life was the very model for the path of Jesus.

 On the other hand, Moses' birth, growth and death were  also  the  model
 for what Jesus was to go through. Moses at birth was  on  the  verge  of
 being killed by Pharaoh. After his mother raised him in concealment,  he
 went into Pharaoh's palace and was brought up safely among his foes.  In
 like manner, Jesus also was at the point of being killed by King  Herod.
 After his mother took him into Egypt and raised him in  concealment,  he
 was brought back into the dominion of King Herod and was brought  up  in
 safety even among his foes. Further,  nobody  knew  the  whereabouts  of
 Moses' body after his death (Deut. 34:6). This, too, was the pattern for
 what was going to happen to Jesus' body.

 <Page 293>

 Furthermore, Moses' course of restoration into Canaan  on  the  national
 level was the true model for the worldwide course  of  restoration  into
 Canaan, which Jesus was going to walk later. We can well understand that
 Moses was thus the model for Jesus from Biblical  passages,  which  say:

   I will raise  up  for  them a  prophet  like  you  from  among  their
   brethren...and whoever will not give heed to my words which he  shall
   speak in my name, I myself will require it of him.  (Deut.  18:18-19)

 Again, the Bible says (John 5:19) that Jesus can do nothing of  his  own
 accord, but only what he sees the Father doing. This also signifies that
 God had already shown through Moses what Jesus was going to  do  in  the
 future.

 (ii)  Conditional  Objects  to   Restore   the   Foundation   of   Faith

 Moses, as discussed above, was standing  in a  position  different  from
 that of the other central figures who had  restored  the  foundation  of
 faith in the providential course  before  him.  Therefore,  Moses  could
 restore through indemnity the foundation  of  faith,  merely  by  having
 established the 40-day foundation of separation from Satan, centering on
 God's words, even without offering the symbolic sacrifice as Abel, Noah,
 or Abraham did.

 First, Moses stood on the foundation of having completed the  providence
 through symbolic offerings established by  Abel's,  Noah's  and  Isaac's
 having succeeded three times in the symbolic offerings.

 Second, the offering was the conditional object  which  was  set  up  in
 place of the words, because fallen men became unable  to  receive  God's
 words directly. At the time of Moses,  the  symbolic  offering  for  the
 foundation of faith became unnecessary. Because the providential  period
 for the foundation of restoration <Page 294> (pre-Abramic age), in which
 the foundation of faith was restored by setting up the offering  as  the
 conditional object, had passed into the providential age of  restoration
 (Old Testament Age) in which man  could  receive  God's  Word  directly.

 Third,  since  the  providence  centering  on  Adam's  family  had  been
 prolonged on and on, conditions had to be  set  up  to  restore  through
 indemnity the providential age which had been thus prolonged due to  the
 invasion of Satan. In order for Noah  to  establish  the  foundation  of
 faith through the ark, the 40-day foundation of  separation  from  Satan
 became necessary. Abraham, too, could offer the  symbolic  sacrifice  to
 establish the foundation of faith only after he had  placed  himself  on
 the 40-day foundation of separation from Satan, having restored  through
 indemnity the 400-year period. The Israelite nation suffered  400  years
 of slavery in Egypt in order to restore through indemnity the foundation
 of faith invaded by Satan due to Abraham's failure in the  offering,  by
 restoring through indemnity the 40-day  foundation  of  separation  from
 Satan.

 Thus, in the providential age of restoration, the  foundation  of  faith
 was supposed to be restored if one could stand, centering on God's  Word
 in place of offerings, on  the  40-day  foundation  of  separation  from
 Satan.

 (2) The Foundation of Substance

 In the providential age for the foundation of restoration, God  operated
 His providence of establishing the foundation of substance on the family
 level. However, in the providential age of restoration, God  worked  His
 providence of establishing the foundation of substance on  the  national
 level. Meanwhile, Moses, who was to restore the foundation of  faith  on
 the national level, was in the position of  Jesus  because  he  was  the
 substitute for God (Ex. 4:16, 7:1). For that  reason,  Moses  was  <Page
 295>in the position of parent (father) to the  Israelite  nation.  Moses
 was also in the position of  child  to  Jesus,  as a  prophet  with  the
 mission of pioneering the way of Jesus. Therefore, he was also  able  to
 stand in the position of Abel, as the central figure  to  establish  the
 foundation of substance on the national level.


 Abel could establish his own position for the substantial offering along
 with the foundation of faith, which Adam  should  have  established,  by
 being successful in his offering, because Abel offered  sacrifices  from
 the position of a parent (father) in place of  Adam.  According  to  the
 same principle, Moses, being in the position of both parent and child at
 the same time, could establish the position of Abel (who  was  to  offer
 the substantial offering) from the position of a child, if and  when  he
 had restored through indemnity the foundation of faith from the position
 of a parent.

 In this way, after Moses had established the position of  Abel,  if  the
 Israelites had set up the condition of indemnity on the  national  level
 to remove the fallen nature, through Moses, from the position  of  Cain,
 the foundation of substance  on  the  national  level  would  have  been
 established.

 (3) The Foundation to Receive the Messiah

 If and when Moses had restored through indemnity the foundation of faith
 on the national level  and  the  Israelites,  centering  on  Moses,  had
 restored through indemnity the foundation of substance on  the  national
 level, that would have become the foundation on the  national  level  to
 receive the Messiah.

 If the Israelites, on that foundation, had received the Messiah, removed
 the original sin through  rebirth,  and  restored  the  original  nature
 endowed at the creation by becoming one  body  with  God  in  heart  and
 feeling, they would have been  able  to  become  "perfected  substantial
 individuals". <Page 296>

 2. THE COURSE OF RESTORATION OF CANAAN ON THE NATIONAL  LEVEL  CENTERING
 ON MOSES

 Moses' course of returning to Canaan, the  land  of  God's  promise,  by
 leading the chosen nation of the Israelites out of  Egypt,  the  Satanic
 world, with miracles and signs, and then leading them across the Red Sea
 and detouring through the wilderness was a  veritable  foreshadowing  of
 Jesus' way. Jesus was going to restore Eden  in  the  original  form  of
 creation, as  God  promised,  by  leading  the  Christians,  the  Second
 Israelites, out of the sinful world  with  miracles  and  signs  and  by
 leading them across the troubled sea of the sinful world  and  detouring
 through the desert without the water of life.

 Just as the course of  restoration  of  Canaan  on  the  national  level
 centering on Moses had been prolonged three times due to  the  disbelief
 of the Israelites, the course  of  the  restoration  of  Canaan  on  the
 worldwide level centering on Jesus was also prolonged three times due to
 the disbelief of the Jewish people.

 Let us avoid complicated explanations and detailed  comparisons  between
 Moses' course and that of Jesus. Their relationship will be clarified by
 comparing this section with the next.

 (1) The First Course of Restoration into Canaan on  the  National  Level

 (i) The Foundation of Faith

 The period of indemnity on the national level, which  had  been  brought
 about due to Abraham's failure in the symbolic offering,  ended  in  the
 Israelites suffering slavery in Egypt for 400 years. Then, in order  for
 Moses to become the central figure to restore the foundation  of  faith,
 he had to establish the 40-day foundation of separation  from  Satan  by
 indemnifying again, on the individual level, the 400 years which was the
 period of indemnity on the national level. <Page 297>

 For this purpose, Moses had to spend 40 years in the palace of  Pharaoh,
 the center of the Satanic world, in order to restore  through  indemnity
 the number 40, which Adam, before the  fall,  had  to  set  up  for  the
 foundation of faith (cf. Part II, Ch. 3, Sec. II, 4--381).

 Moses put an end to his 400-year period in  Pharaoh's  palace  where  he
 received an education from his own mother, hired in the  palace  as  his
 nurse  unknown  to  anyone.  This  education   encouraged   his   strong
 consciousness of Israel as God's  elect.  With  unchanging  loyalty  and
 fidelity to the lineage of  the  chosen  nation,  he  left  the  palace,
 preferring to suffering with God's  people  rather  than  to  enjoy  the
 sinful ephemeral pleasure of Pharaoh's house (Heb.  11:24-25).  In  this
 way, Moses could restore through  indemnity  the  foundation  of  faith,
 having established  the  40-day  foundation  of  separation  from  Satan
 through his 40 years of life in Pharaoh's palace.

 (ii) The Foundation of Substance

 Moses came to establish Abel's position in setting up the  condition  of
 indemnity on the national level to remove the fallen nature  as  already
 discussed above, at the same time as he established  the  foundation  of
 faith.

 The Israelites, who were in Cain's position,  should  have  obeyed  with
 faith and surrendered to Moses, who was in the position of Abel as their
 parent and at the same time as a child. By inheriting  God's  will  from
 Moses, they should have  multiplied  goodness.  Then,  they  could  have
 restored through indemnity the foundation of substance on  the  national
 level, having set up the condition of indemnity on the national level to
 remove the fallen nature. The period in which the Israelites  thus  left
 Egypt, following Moses, and returned to Canaan became  also  the  period
 for  them  to  establish  the  foundation  of  substance.   <Page   298>

 With Moses' act of killing an Egyptian, God  commenced  the  "providence
 for the start". Moses, seeing that his brethren were ill-treated by  the
 Egyptian, could not restrain his  fervent  love  for  his  brethren;  he
 killed the Egyptian (Ex. 2:12). In fact,  this  was  the  expression  of
 God's heartfelt resentment when He saw the misery  of  His  people  (Ex.
 3:7). Whether or not the Israelites became  one,  centering  on  such  a
 leader as Moses, was to decide whether or not  they  could  successfully
 start the course of restoration into Canaan, traversing the desert under
 Moses' leadership.

 The reason that Moses, who had been chosen  by  God,  had  to  kill  the
 Egyptian was that, through the archangel's  act  in  causing  the  first
 human ancestors to fall and by Cain's killing Abel, Satan had formed the
 sinful  history  of  mankind  from  the  position  of  the  eldest  son.
 Therefore, unless the Heavenly  side  could  set  up  the  condition  to
 restore through indemnity by smiting the Satanic side, which was in  the
 position of the eldest, it could not start  the  course  of  restoration
 into Canaan. Also it was  to  have  Moses  cut  off  his  attachment  to
 Pharaoh's palace and to place him in a situation in which he was  unable
 to return, while, at the same time, it was to make the Israelites  trust
 Moses by showing them his patriotism. It was for this same  reason  that
 God smote all the first-born men and cattle  of  the  Egyptians  in  the
 second  course  of  restoration  into  Canaan  on  the  national  level.

 If the Israelites, upon witnessing, such  an  act  of  Moses,  had  been
 deeply touched by his patriotism with the same heart as  God's,  and  if
 they had respected him, trusted him, served him and  followed  him  with
 more ardor, they could have entered the blessed land of  Canaan  through
 the direct route by the land of the Philistines, without having to cross
 the Red Sea or to make a detour by  way  of  the  wilderness  of  Sinai,
 centering on Moses, who led them as God. They could have established the
 foundation <Page 299> of substance then and  there.  Again,  this  would
 have become the 21-day course restoring Jacob's 21-year course in Haran.
 It is recorded (Ex. 13:17):

   When Pharaoh let the people go, God did not lead them by way  of  the
   land of the Philistines, although that was near; for God said,  "Lest
   the  people  repent  when  they  see  war,  and  return  to  Egypt.".

 From this we understand that God intended to  have  the  people  go  the
 first course of restoration into Canaan on the  national  level  through
 the direct way of the Philistines. But due to the  Israelites'  distrust
 of Moses, this course was annulled even before it started. At  the  time
 of the second course of restoration into Canaan on the  national  level,
 God led them across the Red Sea and through the  wilderness,  lest  they
 should return to Egypt on the way of  restoration  into  Canaan  due  to
 their disbelief.

 (iii) The Failure in the First course of Restoration into Canaan on  the
 National Level

 If the Israelites, who were in the position of  Cain,  had  entered  the
 land of Canaan by obeying and surrendering to  Moses,  who  was  in  the
 position of Abel, they would have set up the condition of  indemnity  on
 the national level to remove the fallen nature and  establish  then  the
 foundation of substance. However, when they saw Moses kill the Egyptian,
 they misunderstood him and badly publicized the fact.  Pharaoh,  hearing
 it, sought to kill Moses (Ex. 2:15). Then, Moses was compelled to escape
 from Pharaoh and, leaving the Israelites,  fled  to  the  wilderness  of
 Midian. Naturally, the foundation of substance was not  established  and
 the Israelites; course of restoration into Canaan, centering  on  Moses,
 was prolonged to a  second  and  eventually a  third  time.  <Page  300>

 (2) The Second Course of Restoration into Canaan on the  National  Level

 (i) The Foundation of Faith

 Due to the failure of the "first course of restoration  into  Canaan  on
 the national level" caused by the disbelief of  the  Israelites,  Moses'
 40-year period  in  Pharaoh's  palace,  which  he  had  set  up  as  his
 foundation of faith, was invaded by Satan. Therefore, in order for Moses
 to start the second course of restoration into Canaan  on  the  national
 level, he had to set up again the period to  restore  through  indemnity
 his 40-year period of life in Pharaoh's palace, which had been  annulled
 by Satanic invasion, and then had to restore the  foundation  of  faith.
 The purpose of Moses' 40 years in the wilderness  of  Midian,  after  he
 escaped from Pharaoh, lay  here.  During  this  40-year  period  of  the
 Israelite nation also led a miserable life due  to  their  disbelief  of
 Moses.

 Moses again established the 40-day foundation of separation  from  Satan
 through his 40 years in the wilderness of Midian; thus, he could restore
 the foundation of faith for the second course of restoration into Canaan
 on the national level. Therefore, God appeared before  Moses  and  said:

   I have seen the affliction of my people who are in  Egypt,  and  have
    heard  their  cry  because  of  their  taskmasters; I   know   their
   sufferings, and I have come down to deliver them out of the  hand  of
   the Egyptians, and to bring them up out of that land  to a  good  and
   broad land, a land flowing with milk and honey, to the place  of  the
   Canaanites...and now, behold, the cry of the  people  of  Israel  has
   come to me, and I have seen the oppression with which  the  Egyptians
   oppress them. Come, I will send you to Pharaoh  that  you  may  bring
   forth my people, the sons of Israel, out of Egypt (Ex. 3:7-10). <Page
   301>

 (ii) The Foundation of Substance

 Moses' 40 years in the wilderness of Midian  re-established  the  40-day
 foundation of separation from  Satan  and  restored  the  foundation  of
 faith. At the same time, he established the position of Abel in  setting
 up the condition of indemnity on the national level to remove the fallen
 nature. Accordingly, as in the case of the first course  of  restoration
 into Canaan on the national level,  the  Israelites,  who  were  in  the
 position of Cain, should have absolutely trusted and followed Moses, who
 was in the position of Abel. Then they could have entered into the  land
 of Canaan, which flowed with milk and honey, as God had said, and  there
 they could finally have  set  up  the  condition  of  indemnity  on  the
 national  level  to  remove  the  fallen  nature  and  then  could  have
 established the foundation of substance.

 For the same purpose as when Moses killed the Egyptian,  God  had  Moses
 smite the Egyptians by giving him the power of three great miracles  and
 ten calamities  when  he  was  about  to  start  his  second  course  of
 restoration into  Canaan  on  the  national  level.  Through  this,  God
 commenced the providence for the start.

 The reasons that Moses had to smite those on the side of Satan were,  as
 already elucidated: first, to restore through indemnity the position  of
 the eldest son which had been invaded by  Satan;  second,  to  have  the
 Israelites cut off their attachment to Egypt;  and  third,  to  let  the
 Israelites know that Moses was sent by God (Ex. 4:1-9). Again, there was
 another reason for Moses to be able  to  kill  the  Egyptian.  This  was
 because, despite the fact that the Israelites had completed the 400-year
 indemnity period of slavery in Egypt, caused by Abraham's failure in his
 symbolic offering, as God had said, they were suffering 30 years more of
 the slavery (Ex. 12:41); hearing their lamentation, God pitied them (Ex.
 2:24-25). <Page 302>

 What did the three great  miracles  foreshadow  in  the  course  of  the
 providence of restoration?

 The first miracle, which God had ordered and  showed  (Ex.  4:3-9),  was
 that by Moses' command Aaron cast down his rod before  Pharaoh,  and  it
 became a serpent. Pharaoh, seeing this, summoned his magicians  and  had
 them cast down their rods  and  their  rods  became  serpents.  However,
 Aaron's serpent swallowed their serpents (Ex. 7:10-12).

 What, then, did the miracle foreshadow? This showed us symbolically that
 Jesus would come as the Savior and destroy the Satanic  world.  The  rod
 which performed the miracle before Moses, who was set up in place of God
 Himself (Ex. 7:1), symbolized Jesus with his authority and might, who in
 the future would perform such a miracle before God. At the same time,  a
 rod has the mission of supporter, of a  protector,  and  of a  righteous
 leader always smiting unrighteousness;  therefore,  it  also  symbolized
 Jesus in the aspect of his mission, because it foreshadowed  that  Jesus
 would come before the whole  of  mankind  in  the  future  with  such  a
 mission.

 Besides, the fact that the rod symbolizing Jesus became a serpent showed
 us that Jesus also had to play the role  of a  serpent.  For  this  very
 reason, Jesus likened himself to a serpent, saying, "As Moses lifted  up
 the serpent in the wilderness, so must the Son of  man  be  lifted  up."
 (John 3:14). Again, Jesus told his disciples to be  "wise  as  serpents"
 (Matt. 10:16). By this he meant that, since the first human ancestors in
 the beginning fell by the temptation of  the  evil  serpent,  Jesus,  in
 order to restore this through indemnity, had to come as a  good  serpent
 of wisdom, to tempt and lead the evil men into goodness. Therefore,  his
 disciples also had to follow the wisdom of Jesus,  who  came  as a  good
 serpent, thus leading evil men into goodness. On  the  other  hand,  the
 fact that Moses' serpent swallowed up the magicians' serpents showed us,
 symbolically, that Jesus would <Page 303>come as a heavenly  serpent  to
 swallow up the Satanic serpent and destroy it.

 The second miracle was that, upon God's command, Moses put his hand into
 his bosom and it became leprous. But,  upon  God's  second  command,  he
 again put his hand into his bosom and it was healed  (Ex.  4:6-7).  This
 miracle symbolically showed us that Jesus would come in  the  future  as
 the second Adam and, with the Holy Spirit as the deity of the second Eve
 (cf. Part I, Ch.  7,  Sec.  IV,  1--214),  would  perform  the  work  of
 redemption. When his hand was first put into his  bosom  and  it  became
 leprous, this meant that the archangel first put Eve into his bosom  and
 men fell into a position incapable of salvation.  Again  the  fact  that
 when he put his hand into his  bosom  the  second  time  it  was  healed
 represented that Jesus as the father spirit of mankind  would  come  and
 restore the Holy Spirit as the mother spirit of mankind (cf. Part I, Ch.
 7, Sec. IV, 1--214); then, as a hen gathers her brood  under  her  wings
 (Matt. 23:37), he would restore  the  whole  of  mankind  completely  by
 gathering them into his bosom and giving them rebirth.

 The third miracle was that Moses took  some  water  from  the  Nile  and
 poured it upon the dry ground  and  it  became  blood  (Ex.  4:9).  This
 represented symbolically that a  lifeless  thing  like  water  would  be
 restored into a thing of life like blood. Water signifies the people  of
 the world who lost their lives due to the fall (Rev. 17:15).  This  sign
 showed us that Jesus and Holy  Spirit  would  come  in  the  future  and
 restore  fallen  men  deprived  of  life  into  the  children  of  life.

 God manifested these three powers  in  order  to  set  up  the  symbolic
 condition of indemnity, in the  future,  enabling  Jesus  and  the  Holy
 Spirit to come before the Israelites as the True Parents of mankind, and
 to restore the whole of mankind as their children and then  restore  the
 original  four  position  foundation  taken   by   Satan.   <Page   304>

 When Moses asked God for one who could speak for him  (for  he  was  not
 eloquent) God gave him Aaron his brother (Ex. 4:14),  then  Miriam,  the
 prophetess, his  sister  (Ex.  15:20)  to  assist  him.  This  shows  us
 figuratively (in image) that in the future, Jesus and the  Holy  Spirit,
 as the Word in substance, would come and restore men,  deprived  of  the
 Word due to the fall,  to  the  substance  (incarnation)  of  the  Word.
 Therefore, Aaron and Miriam exalted the will of Moses, who  was  in  the
 position of God in the course of restoration into  Canaan,  and  carried
 out their mission of leading the people in place of Moses.  This  showed
 figuratively (in image) that in the future, Jesus and  the  Holy  Spirit
 would exalt the will of God in the worldwide course of restoration  into
 Canaan and carry  out  the  mission  of  redemption  in  place  of  God.

 When Moses was going before Pharaoh  with  God's  command,  Yahweh  (the
 Lord) appeared on the way and sought to kill him. At  that  time,  Moses
 was spared his life through his wife Zipporah's circumcision of his  son
 (Ex.  4:24-26).  By  Moses'  having  overcome  the  test   through   the
 circumcision, his family survived and consequently the Israelites  could
 come out of Egypt. This also foreshadowed that, even  when  Jesus  would
 come in the future, God's providence of salvation would not be fulfilled
 unless  the  Israelites  went  through  the  process  of   circumcision.

 Let us then study what the significance of circumcision  is.  The  first
 human ancestors, due to the blood relationship with Satan, received  the
 blood of death through the foreskin. Therefore, in order for fallen  men
 to be restored as God's children, they began to circumcise themselves as
 the condition representing the draining the blood of death  by  shedding
 the  blood  from  the  foreskin  as  the  condition  of  indemnity.  The
 fundamental significance of the circumcision is, firstly,  the  sign  of
 shedding the blood of  death;  secondly,  the  sign  of  restoring  male
 dominion; and  thirdly,  the  sign  of  promise  to  restore  the  <Page
 305>position of the children of original nature. There are  three  kinds
 of  circumcision:  the  circumcision  of   mind   (Deut.   10:16),   the
 circumcision of the flesh (Gen.  17:10)  and  the  circumcision  of  all
 things (Lev. 19:22-23).

 Next, God saved the Israelites from the land of Egypt, by performing the
 signs of ten calamities  through  Moses  (Ex.  7:10-12:36).  This,  too,
 showed that in the future Jesus would come and save God's chosen  people
 through miracles and signs. When Jacob suffered the drudgery of 21 years
 in Haran, Laban deceived Jacob ten times without giving him the due wage
 (Gen. 31:7). Consequently, in the course of Moses, who was to go through
 Jacob's model course, we see that Pharaoh not only  put  the  Israelites
 under more than due slavery, but also deceived them  ten  times  without
 keeping his promise of liberating them. Therefore, as the  condition  of
 indemnity,  God  could  smite  Pharaoh  by  afflicting  him   with   ten
 calamities. Let us, then, study what these ten calamities  foreshadowed.

 There were three days' darkness on the side of Egypt, while  there  were
 three days' light on the side of Israel, showing  that,  in  the  future
 when Jesus would come, there would be darkness on  the  side  of  Satan,
 while there would be light on the Heavenly side. Next, God smote all the
 first-born of the Egyptians, including the first-born of the cattle, but
 the Israelites could avoid the calamity  with  the  blood  of  the  lamb
 painted on their doorposts. This was to enable the second son,  who  was
 in the position of Abel, to restore the position of  the  first-born  by
 God's smiting the first-born, because all the first-born on the side  of
 Satan were in the position of  Cain.  This  calamity  also  foreshadowed
 that, when Jesus would come, he would restore the original  position  of
 the first-born, thus resulting in the decline of the Satanic side  which
 took initiative in the course of <Page 306>the providence,  and  in  the
 salvation of the Heavenly side due to the redemption through  the  blood
 of Jesus. Moses also took great wealth from Egypt  (Ex.  12:35-36),  and
 this, too, foreshadowed the restoration of all things  by  Jesus,  which
 was to occur in the future.

 Whenever God worked miracles of calamity, He  hardened  Pharaoh's  heart
 (Ex. 10:27). The first reason was to show the people of God that God was
 the God of the Israelites, by manifesting His power before  Pharaoh  and
 the Israelites (Ex. 10:12).  The  second  reason  was  to  make  Pharaoh
 abandon his attachment to the Israelites even after they left Egypt. God
 desired that Pharaoh, after having tried his  very  best  to  catch  the
 Israelites, realize his inability to stop them,  and  thus  finally  let
 them go. A third reason  was  to  help  the  Israelites  cut  off  their
 attachment to Egypt by causing  them  to  have a  feeling  of  hostility
 against Pharaoh.

 In the first course of restoration into Canaan on  the  national  level,
 God worked  the  "providence  for  the  start"  when  Moses  killed  the
 Egyptian. However, the people distrusted Moses, and this course ended in
 a failure before it even started.  But,  the  Israelite  nation  in  the
 second course came to believe that Moses was their true leader, sent  by
 God, when they saw the three signs and ten calamities which  God  showed
 them as the "providence for the start". The Israelites, by trusting  and
 following Moses, who had established Abel's position on  the  foundation
 of faith on the national level, were able to start their  second  course
 of restoration into Canaan on the national level.

 The mere fact that  the  Israelites  obeyed  and  surrendered  to  Moses
 temporarily could not make possible the establishment of  the  condition
 of indemnity to remove the fallen nature. Since the providential  course
 of establishing the condition of <Page  307>  indemnity  to  remove  the
 fallen nature had been invaded by Satan, and a long providential  period
 was cast into the hands of Satan, the Israelites should restore  through
 indemnity an equivalent period on the  national  level.  Therefore,  the
 Israelites, who were in Cain's position to Moses, could never set up the
 condition of indemnity on the national level to remove the fallen nature
 unless they believed in  and  followed  Moses  with  complete  obedience
 throughout  the  whole  period  of  their  journey  in  the  wilderness.
 Accordingly, the foundation of substance on the national level  was  not
 to be realized before the Israelites had passed through their course  in
 the  wilderness  by  obeying  Moses  and  had   entered   into   Canaan.

 In this manner, the "providence for the start" in the second  course  of
 restoration into Canaan was done with greater grace than  in  the  first
 one. But, since  it  was  due  to  their  disbelief,  the  condition  of
 indemnity that the Israelites had to establish in the second course  was
 additionally heavy. In the  first  course,  they  would  have  been  led
 directly through the  land  of  the  Philistines,  by  being  afraid  of
 possible war and thus falling into  disbelief  again  as  in  the  first
 course. Therefore, God did not lead them through this path but had  them
 enter Canaan  only  after  crossing  the  Red  Sea  and  traversing  the
 wilderness, thus spending 21 months.

 In this way, the Israelites, centering on Moses, started their  21-month
 course through the wilderness. Let us study how this  could  become,  as
 previously stated, the model course of restoration into  Canaan  on  the
 worldwide level, centering on Jesus, who was to come later.  <Page  308>

 When Pharaoh, having surrendered to Moses, permitted the  Israelites  to
 offer sacrifices there, Moses deceived Pharaoh and obtained three  days'
 permission by saying:

   It would not be right to do so; for we shall sacrifice  to  the  Lord
   our God offerings  abominable  to  the  Egyptians.  If  we  sacrifice
   offerings abominable to the Egyptians before their  eyes,  will  they
   not stone us? We must go three days' journey into the wilderness  and
   sacrifice to the Lord our God as he will command  us.  (Ex.  8:26-27)

 Thus Moses led the Israelites out of Egypt.

 This three-day period was truly the period which Abraham needed for  the
 separation from Satan before offering  the  sacrifice  of  Isaac.  After
 that, this became the period of indemnity necessary for  the  separation
 from Satan whenever anyone started any providential  course.  Even  when
 Jacob was about to start his period of restoration into Canaan, he  left
 Haran by deceiving Laban and had the three-day period of separation from
 Satan (Gen. 31:19-22). Likewise, Moses also, before starting his  course
 of restoration  into  Canaan,  had  to  have  the  three-day  period  of
 separation from Satan by deceiving Pharaoh and thus taking free  action.
 This also showed us that later  Jesus,  too,  would  have  to  take  the
 three-day period of resurrection for the separation from Satan before he
 could start the  spiritual  providence  of  restoration.  Thus,  600,000
 Israelites, mostly young, left Ramses on the fifteenth of  January  (Ex.
 12:6-37, Num. 33:3).

 After the Israelites had reached Succoth by acceptably  setting  up  the
 three-day period, God gave them grace and led them by a pillar of  cloud
 by day and a pillar of fire by night (Ex. 13:21). The pillar of cloud by
 day (positivity) which led the Israelites on Moses'  course  represented
 Jesus, who would  later  lead  the  Israelites  through  the  course  of
 restoration into Canaan on the worldwide level. The pillar  of  fire  by
 night (negativity) <Page 309>symbolized the Holy Spirit, who was to lead
 them as a female spirit.

 Moses, according to God's command, divided the Red Sea with his rod  and
 crossed it as if it were land, but the pursuing Egyptian  chariots  were
 all drowned in the water (Ex. 14:21-28). As  already  discussed,  Moses,
 when he went before Pharaoh, symbolized God (Ex. 7:1), and  the  rod  in
 Moses' hand symbolized Jesus, who was to  manifest  the  power  of  God.
 Therefore, this sign shows us that later when Jesus  would  come,  Satan
 would come in pursuit of the believers in Jesus who would  follow  Jesus
 through the course of restoration into Canaan on  the  worldwide  level.
 But Jesus, coming with the mission of a rod, would strike the bitter sea
 of the world lying in front of the people with the  rod  of  iron  (Rev.
 2:27, Ps. 2:9). Then the bitter sea of the world  would  become  like  a
 smooth way before the saints, and Satan, in pursuit of the people, would
 perish. As already discussed in the chapter on the "Last Days"  in  Part
 I, the rod of iron signifies God's Word.  Then,  in a  Biblical  passage
 (Rev. 17:15) this sinful world is likened to water. From this meaning we
 also can call the world "the bitter sea".

 The people of Israel crossed the Red Sea and came to the  wilderness  of
 Sin, on the fifteenth day of the second month after  they  had  departed
 from Egypt (Ex. 16:1). God fed the people of Israel with manna and quail
 until they came to habitable land (Ex. 16:35). This shows us that  later
 Jesus would feed all men, in the course of restoration  into  Canaan  on
 the worldwide level, with his flesh (manna)  and  blood  (quail),  which
 were  the  elements  of  life  for  men.  Therefore,  the  Bible   says:

   Your fathers ate the manna in the wilderness, and they  died;...I  am
   the living bread which came down from heaven; if anyone eats of  this
   bread, he will live forever;...unless you eat the flesh of the Son of
   Man and drink his blood, you have no  life  in  you.  (John  6:49-54)
   <Page 310>

 When the people of Israel left the  wilderness  of  Sin  and  camped  at
 Rephidim, God commanded Moses to strike the rock at Horeb so that  water
 should come out of it for the people to  drink  (Ex.  17:6).  Again  the
 Bible says, "The Rock was Christ." (I Cor. 10:4). Therefore,  it  showed
 us that later Jesus would come and make the people alive with the spring
 of the living water (John 4:14). The two tablets  of  stone  that  Moses
 later received on Mount Sinai symbolized  Jesus  and  the  Holy  Spirit.
 Moreover, the rock, being  the  root  of  the  tablets  of  stone,  also
 symbolized God. Since Moses struck the rock, the root of the tablets  of
 stone, to give water to the people of Israel so that  they  might  live,
 Moses, on this foundation, could receive the tablets of stone, and could
 make the ark of the covenant and the tabernacle.

 Joshua fought with Amalek at Rephidim, and whenever Moses  help  up  his
 hand, Israel prevailed. Whenever he lowered his hand, Amalek  prevailed.
 Therefore, Aaron and Hur took a stone and put under Moses,  and  he  sat
 upon it, and they held up his hands, one on one side and  the  other  on
 the  other  side;  and  Joshua  defeated  Amalek  and  his  people  (Ex.
 17:10-13). This also foreshadowed what would  happen  when  Jesus  would
 come in the future. Joshua was the symbol of  the  believers  in  Jesus,
 Amalek was that of the Satanic world, and Aaron and Hur symbolized Jesus
 and the Holy Spirit. Again, the fact  that  Joshua  smote  and  defeated
 Amalek before Aaron and Hur, who held up Moses' hands, foreshadowed that
 the believers serving the Trinity of God,  Jesus  and  the  Holy  Spirit
 could smite and destroy Satan.

 (iii)  The  Providence  of  Restoration  Centering  on  the   Tabernacle

 We must first learn the details  of  how  the  Israelites  received  the
 tablets, the tabernacle and the ark. After having triumphed in the fight
 against Amalek, they reached the wilderness of Sinai in the beginning of
 the third month (Ex. 19:1). From there, <Page 311>Moses  went  up  Mount
 Sinai with 70 elders and met God (Ex. 24:9-10). God called Moses to  the
 summit of Mount Sinai, and Moses fasted for 40 days  and  40  nights  so
 that he might receive the Ten Commandments written  on  the  tablets  of
 stone (Ex.  24:18).  While  he  fasted  on  the  mountain,  he  received
 instructions about the ark and the tabernacle from God (Ex. 25:31). When
 he had finished the 40-day fast, Moses received from God the two tablets
 of stone on  which  were  written  the  Ten  Commandments  (Ex.  31:18).

 When Moses came down from Mount Sinai with the tablets of stone and went
 to the people of Israel, they were worshipping the  golden  calf,  which
 they had Aaron make, as the god which led them out of Egypt (Ex.  32:4).
 Moses' anger burned hot when he saw this, and he threw  the  tablets  to
 the ground and broke them at the foot of the mountain (Ex.  32:19).  God
 appeared again to Moses and told him to cut two tablets  of  stone  like
 the first, that He might write upon them the Ten Commandments that  were
 on the first tablets which he had broken  (Ex.  34:1).  When  Moses  had
 finished fasting 40 days and 40 nights  the  second  time  according  to
 God's words, God again gave him the  Ten  Commandments  written  on  the
 tablets (Ex. 34:28). When Moses again  appeared  before  the  Israelites
 with the tablets of stone, the people ministered  to  Moses;  and  they,
 then, built the ark and the tabernacle (Ex. 35:10-12).

 a) The significance and the purpose of the tablets, the  tabernacle  and
 the ark of the covenant

 What do the tablets of stone signify? The fact that Moses  received  the
 two tablets of stone with the words  written  on  them  means  that  the
 providential age for the foundation of restoration, in which men, due to
 the fall, contacted God only through offerings, had passed; and men  had
 entered the providential age of restoration, in which fallen  men  could
 contact <Page 312>God through the words which they had thus restored. As
 already elucidated in the "Introduction" of Part II, if  Adam  and  Eve,
 who had been created by the Word, had perfected themselves,  they  would
 have become the "perfect incarnation of the Word". However, due  to  the
 fall, they lost the Word. Now, the fact  that  Moses  received  the  two
 tablets of stone with the words  written  on  them  through  the  40-day
 period to separate Satan signifies that Adam and Eve, long lost  in  the
 Satanic world, were restored as the symbolic incarnation  of  the  Word.
 Accordingly, the two tablets of stone with the  words  written  on  them
 were the symbols of restored Adam and Eve, again symbolizing  Jesus  and
 the Holy Spirit, who would later come as the incarnation  of  the  Word.
 The Bible symbolized Christ as a white stone (Rev. 2:17) and also states
 that the Rock was Christ (I Cor.

 10:4), for the same reason. The two tablets of stone,  thus  symbolizing
 Jesus  and  the  Holy  Spirit  symbolize  heaven  and  earth  as   well.

 Next, what is the significance of  the  tabernacle?  Jesus  likened  the
 temple of Jerusalem to his body  (John  2:21).  Again,  the  saints  who
 believed in him were called "God's temple" (I Cor. 3:16). Therefore, the
 temple  is  the  representation  in  image  of  Jesus  himself.  If  the
 Israelites, centering on Moses, had succeeded in their first  course  of
 restoration into Canaan, they would have prepared to receive the Messiah
 by building the temple as soon as  they  entered  the  land  of  Canaan.
 However, due to their faithlessness, they had not even started the first
 course. In their second course, they built a tabernacle in place of  the
 temple, because they had  to  wander  in  the  wilderness  after  having
 crossed  the  Red  Sea.  Therefore,  the  tabernacle  was  the  symbolic
 representation of Jesus himself. For this reason, God, when He commanded
 Moses to build the tabernacle, said, "Let them make me a sanctuary, that
 I may dwell in their midst." (Ex. 25:8). <Page 313>

 The tabernacle consisted of the "holy place" and the "most  holy  place"
 (holy of holies). The latter was the place where only the  chief  priest
 entered once a year to offer sacrifices. In it was the ark, and  it  was
 supposed to be the place of God's presence. Thus, the  most  holy  place
 symbolized the spirit of Jesus. The holy place was the place where  they
 entered ordinarily, and this symbolized Jesus'  body.  Consequently,  it
 can also be said that the  most  holy  place  symbolized  the  invisible
 substantial  world,  while  the  holy  place  symbolized   the   visible
 substantial world. When Jesus was crucified,  the  curtain  between  the
 holy place and the most holy place was torn in two, from top  to  bottom
 (Matt. 27:51), meaning that by  the  completion  of  the  providence  of
 spiritual salvation through Jesus' crucifixion, the way  to  communicate
 between the spirit man and the physical  man,  and  between  heaven  and
 earth, opened up.

 Then what was the ark? The ark was that of God's covenant, which was  to
 be enshrined in the most holy place. In  it  were  the  two  tablets  of
 stone, symbolizing Jesus and the Holy Spirit, and, naturally, heaven and
 earth. In the ark there was manna, which had been the food of  life  for
 the Israelites in their course in the wilderness, and symbolized  Jesus'
 body. The manna was contained in a golden urn that symbolized the  glory
 of God. Also included was Aaron's rod that budded,  which  showed  God's
 power to the Israelites (Heb. 9:4). In this respect, the ark,  generally
 considered, was the condensed body of the cosmos,  while  on  the  other
 hand it was the condensed body of the tabernacle.

 The mercy seat overshadowed the ark, and God said that they should  make
 two cherubim of hammered gold and cover the two ends of the mercy  seat.
 Then He would meet with them there, between the two cherubim, and  speak
 with them of all that He would give them as commandments for the  people
 of Israel (Ex. 25:16-22). This showed us that, later, when  Jesus  <Page
 314>and the Holy Spirit, represented by the tablets of stone, would come
 and redeem the people through the work of moving their hearts, God would
 appear in the mercy seat; at the  same  time  the  cherubim,  which  had
 blocked the way for Adam to attain the Tree of Life  in  the  garden  of
 Eden, would be separated on each  side,  to  the  right  and  left,  and
 everyone would enjoy the chance of going before Jesus, as  the  Tree  of
 Life, and receiving God's words.

 What, then, was God's purpose in giving them the tablets of  stone,  the
 tabernacle, and the ark?  The  Israelites,  after  having  finished  the
 400-year period of indemnity brought about by Abraham's failure  in  the
 symbolic offering, smote the Egyptians with  the  three  signs  and  ten
 calamities,  drowned  the  countless  Egyptian  soldiers  and   chariots
 pursuing them by dividing the waters of the Red Sea, and then made their
 way into the  wilderness.  The  Israelites  had  left  Egypt  with  much
 resentment and  hostility.  So,  for  the  Israelites,  who  were  in  a
 situation which compelled them to continue their way without  having  to
 return to Egypt, the restoration into Canaan was the  inevitable  course
 which had to be followed at all costs.  Therefore,  God  performed  many
 miracles and signs in the "providence for the start",  and  He  had  the
 Israelites cross the Red Sea, thus putting  them  in a  situation  where
 they were incapable of returning.

 Nevertheless, the Israelites all fell into faithlessness.  At  the  end,
 there was danger that even Moses might possibly act  faithlessly.  Here,
 God had to set up an object of firm faith, that would never change, even
 though man might change. That is to say, whenever there is even one  man
 of absolute faith, God has this man succeed to  the  attendance  of  the
 object of faith, thus gradually realizing the will  of  His  providence.

 By what could man, then, set up the object  of  faith?  The  tabernacle,
 which symbolized the Messiah, by enshrining the ark with the tablets  of
 stone inside, was this object. Therefore, the <Page 315>construction  of
 the tabernacle meant that the Messiah  had  already  come  symbolically.

 Consequently, if the Israelites, centering on  Moses,  had  exalted  the
 tabernacle as the Messiah  with  profound  loyalty  and  thus  had  been
 restored into the blessed land of Canaan, the foundation of substance on
 the national level would have been realized at that  time.  Even  though
 all the Israelites had fallen into faithlessness,  if  Moses  alone  had
 remained to keep the tabernacle, the nation could have again set up  the
 condition of indemnity and could have been restored upon the  foundation
 centering on Moses, who served the tabernacle. Further,  even  if  Moses
 would have fallen into faithlessness, if any single man  of  Israel  had
 kept the tabernacle to the end in place of Moses,  it  would  have  been
 possible for God to work again His providence  of  restoring  the  whole
 nation, which had fallen into faithlessness, by centering on the  single
 man left.

 If the Israelites had not  fallen  into  faithlessness  in  their  first
 course of restoration into Canaan on the national level,  Moses'  family
 could  have  played  the  role  of  the  tabernacle.  Moses  could  have
 substituted for the tablets of stone and the ark of  the  covenant,  and
 the family law of Moses could have been the substitute for the  heavenly
 law. Thus, they could have entered into the land of Canaan without  need
 of the tablets of stone, the ark, and the  tabernacle;  and  there  they
 could have built the temple. The tablets of stone, the  tabernacle,  and
 the ark were what God gave the Israelites in order to save  them,  after
 they had fallen into faithlessness. The tabernacle, being  the  symbolic
 representation of Jesus and the Holy Spirit, was what they needed  until
 the erection of the temple. The temple, being  the  image-representation
 of Jesus and the Holy Spirit, was what they needed until the  coming  of
 the  Messiah,  who  was  to  be  the  substantial  temple.  <Page   316>

 b) The foundation for the tabernacle

 Just as the foundation to receive the Messiah must be realized in  order
 to be able to receive the Messiah, the "foundation for  the  tabernacle"
 must be established in order to be able to receive the tabernacle, which
 is the symbolic Messiah. Therefore, there should  be  no  question  that
 they had to establish both the foundation of faith for  the  tabernacle,
 and the  foundation  of  substance  for  the  tabernacle,  in  order  to
 establish the foundation for  the  tabernacle.  Then,  what  should  the
 Israelites have done, centering on Moses, in order  to  establish  these
 two foundations?

 If Moses had acceptably established the 40-day period of separation from
 Satan through fasting  and  prayer,  by  obeying  God's  words  for  the
 tabernacle, the foundation  of  faith  for  the  tabernacle  was  to  be
 established. And, if the Israelites had obeyed in surrender and faith to
 Moses, who had to set up the ideal of the tabernacle, the  condition  of
 indemnity to remove the fallen nature for the tabernacle was supposed to
 be set up. Accordingly, the foundation of substance for  the  tabernacle
 was also to be established. The tabernacle here means the  whole  thing,
 including  the  tablets  of  stone  and  the  ark   of   the   covenant.

 The first foundation for the tabernacle

 Man is the substantial being (incarnation) of the word (John  1:3),  and
 he was created on the sixth day. Therefore in order for God to work  the
 providence of giving man the words of re-creation for the restoration of
 fallen man, He had to sanctify the number  "six"  corresponding  to  the
 period of creation invaded by Satan. Consequently, God sanctified  Mount
 Sinai by covering it with clouds in the glory of Yahweh  for  six  days.
 Appearing in the clouds on  the  seventh  day,  He  called  Moses  <Page
 317>(Ex. 24:16). From that time on, Moses fasted  for  40  days  and  40
 nights (Ex. 24:18). This  was  for  God  to  have  Moses  establish  the
 foundation of faith for the tabernacle, which was the symbolic  Messiah,
 by having him set up the 40-day period of separation  from  Satan,  when
 God saw that the Israelites had again fallen  into  faithlessness  after
 crossing the Red Sea.

 As already discussed, the condition of indemnity to  remove  the  fallen
 nature in the course of restoration into Canaan was to be fulfilled  not
 by the Israelites' simply trusting and obeying  Moses  temporarily,  but
 only by their remaining in that state until they had entered Canaan, had
 built the temple, and had received the Messiah. In the same manner, even
 in their establishing the condition of indemnity to  remove  the  fallen
 nature and then the foundation of substance for  the  tabernacle  before
 erecting the tabernacle, the Israelites should have trusted, served, and
 obeyed Moses until he finished  erecting  the  tabernacle.  However  the
 Israelites fell into faithlessness while Moses was fasting and  praying.
 They had Aaron make a golden calf for them, and worshipped it, saying it
 was their god who had led them out of the land of Egypt (Ex.  32:4).  In
 this way, the Israelites failed in setting up the condition of indemnity
 to remove the fallen nature which they had to set up for the tabernacle,
 and naturally failed also in establishing the  foundation  of  substance
 for the tabernacle.

 God led the Israelites with signs and miracles. However, even God  could
 not interfere with their action during the period in which  man  himself
 was to restore the Word by his own portion of responsibility, because it
 was man himself that had lost the foundation of the Word. Moses raged in
 anger upon seeing the people dancing before the idol, and threw the  two
 tablets of stone at the foot of the mountain, thus  breaking  them  (Ex.
 32:19). This resulted in Satan's invasion of the foundation of faith for
 the tabernacle, which Moses had established through the 40-day period to
 separate Satan. The two tablets of stone, <Page 318>as already clarified
 above, symbolize the second Adam and the second Eve, Jesus and the  Holy
 Spirit. The fact that Moses broke the two tablets of  stone  symbolizing
 Jesus  and  the  Holy  Spirit,  because  of  the  faithlessness  of  the
 Israelites, shows us symbolically that later,  when  Jesus  would  come,
 Jesus and the Holy Spirit could possibly fail to accomplish the original
 mission given by God, by Jesus' bring crucified, if  the  Jewish  people
 should fall into faithlessness.

 Such faithlessness of the Israelites frustrated God's providence,  which
 was designed to have the Israelites establish  the  foundation  for  the
 tabernacle.  God's  providence  to  establish  the  foundation  for  the
 tabernacle was prolonged to the second and third  time  because  of  the
 continued faithlessness of the Israelites.

 The second foundation for the tabernacle

 All the Israelites centering on Moses fell into faithlessness  to  God's
 providence. Since they were already on the foundation  of  having  drunk
 the water from the rock at Rephidim (Ex. 17:6), which was  the  root  of
 the tablets of stone, God could appear  again  to  Moses  after  he  had
 broken the tablets of stone and tell him to cut  two  tablets  like  the
 first that He might write upon them the words that had been on the first
 tablets (Ex. 34:1). But Moses could not restore the tabernacle centering
 on the tablets of stone without restoring the foundation  of  faith  for
 the tabernacle, by setting up again the 40-day foundation of  separation
 from Satan. Therefore, he could restore the ideal of the tabernacle  and
 the second tablets of stone with  the  words  of  the  Ten  commandments
 written on them, only after the second 40 days and 40 nights of  fasting
 (Ex. 34:28).

 The fact that the tablets of stone, once broken, were  restored  through
 the fasting and prayer of 40 days and 40 nights, showed us  that  though
 Jesus was crucified, Christ could come <Page 319>again and commence  the
 providence of salvation on that foundation,  if  and  when  the  saints,
 believing in him, should set up the condition of  indemnity  to  receive
 him  through  the  40-day   foundation   of   separation   from   Satan.

 During the 40-day period  of  separation  from  Satan,  in  which  Moses
 restored, for the second time, the ideal of the tabernacle centering  on
 the tablets of stone, the Israelites not only obeyed and surrendered  to
 Moses but also created the tabernacle according to God's  direction  and
 Moses' instruction. This was on the first day of the first month in  the
 second year (Ex. 40:17).

 Thus, the  chosen  people  of  Israel  erected  the  tabernacle  on  the
 foundation for the tabernacle which they had established  by  fulfilling
 the foundation of substance for the tabernacle, after having set up  the
 condition  of  indemnity  to  remove  the  fallen  nature.  However,  as
 previously discussed, the foundation of substance in their second course
 of restoration  into  Canaan  on  the  national  level  was  not  to  be
 established merely by erecting the tabernacle. They should have  exalted
 and honored the tabernacle with undiminishing ardor until  they  entered
 Canaan, entered the temple, and received the Messiah.

 On the 20th day of the second month in the second year,  the  Israelites
 started from the wilderness of Sinai centering on the tabernacle,  under
 the guidance of the pillar of cloud (Num. 10:11-12). However, God  burnt
 their camp in wrath, because the people again  fell  into  faithlessness
 and  bore a  grudge  against  Moses  (Num.  11:1).   Nevertheless,   the
 Israelites were not awakened  to  God's  will,  and  continued  to  have
 resentment against Moses, grumbling that there was no fish and no fruit,
 except the manna, and that they missed the land of Egypt (Num.  11:4-6).
 Therefore, the foundation for the tabernacle was invaded by  Satan.  The
 providence of restoring this foundation had to be prolonged once  again.
 <Page 320>

 The third foundation for the tabernacle

 The second foundation of faith for the tabernacle was invaded by  Satan,
 because  the  people  again  fell  into  faithlessness.  Due  to  Moses'
 unchanging faith and loyalty, however, the tabernacle  stood  firmly  on
 the foundation of faith  for  the  tabernacle,  set  up  by  Moses.  The
 Israelites stood on the foundation of having drunk the  water  from  the
 rock at Rephidim (Ex. 17:6); the rock was the root  of  the  tablets  of
 stone which were the center of the  tabernacle.  On  these  foundations,
 therefore, if the Israelites had succeeded in the establishment  of  the
 40-day foundation of  separation  from  Satan  and  obeyed  in  complete
 surrender to Moses,  centering  on  the  tabernacle,  they  should  have
 restored through indemnity the foundation for  the  tabernacle  for  the
 third time. The 40-day period of spying was the condition God gave  them
 in order to accomplish this.

 God sent into the land of Canaan the twelve persons whom He had  chosen,
 one from each tribe of the Israelites, as the chief of the  tribe  (Num.
 13:1), and had them spy on the land for 40 days (Num.  13:25).  However,
 all  returning  from  the  land,  except  Joshua  and  Caleb,  presented
 faithless reports. That is, they reported that the Israelites would  not
 be able to destroy the city and the people there, saying that the people
 dwelling in the land were strong and  that  the  cities  were  fortified
 (Num. 13:28).  Besides,  they  said  that  the  land  would  devour  its
 inhabitants and that all the people they saw in it  were  men  of  great
 stature alongside  whom  they  seemed  to  be  like  grasshoppers  (Num.
 13:32-33). The Israelites, hearing this report, murmured  against  Moses
 and cried in lamentation, saying that they should choose a  captain  and
 go back to Egypt.

 Nevertheless, Joshua and Caleb cried out, saying that  they  should  not
 rebel against the Lord, that they should attack the people  dwelling  in
 the land without fear. They proclaimed that <Page 321>the Lord was  with
 the Israelites, and that the Canaanites would become their  prey,  since
 their protection was removed from them (Num. 14:9). But the congregation
 tried to stone Joshua and Caleb (Num 14:10). Then the glory of the  Lord
 appeared to all the people, and the Lord said to Moses:

   How long will this people despise me? And  how  long  will  they  not
   believe in me, in spite of all the signs which I have  wrought  among
   them? (Num. 14:11)

 He again said:

   but your little ones, who you said would become a prey, I will  bring
   in, and they shall know the land which you have despised. But as  for
   you, your dead  bodies  shall  fall  in  this  wilderness.  And  your
   children shall be shepherds in the wilderness  for  forty  years  and
   shall suffer for your faithlessness, until  the  last  of  your  dead
   bodies lies in the wilderness. According to the number of the days in
   which you spied out the land, forty days, for every day a  year,  you
   shall bear  your  iniquity,  forty  years,  and  you  shall  know  my
   displeasure. (Num. 14:31-34)

 In this way, the third foundation for the tabernacle was  unable  to  be
 restored, and their second course in the wilderness  of  21  months  was
 prolonged to a third course in the wilderness of 40 years.

 (iv) The Failure in the Second Course of Restoration into Canaan on  the
 National Level

 Due to the faithlessness of  the  Israelites,  the  foundation  for  the
 tabernacle was invaded by Satan  for  the  third  time.  Therefore,  the
 establishment of the condition of indemnity on  the  national  level  to
 remove the fallen nature in the second course of restoration into Canaan
 on the national level was a failure. In consequence, they failed in  the
 establishment of the foundation of substance, which they were to set  up
 for  the  second  time,  <Page  322>naturally  the  second   course   of
 restoration into Canaan on the national level was a failure, and it  was
 prolonged into the third  course  of  restoration  into  Canaan  on  the
 national level.

 (3) The Third Course of Restoration into Canaan on  the  National  Level

 (i) The Foundation of Faith

 Due to the  faithlessness  of  the  Israelites,  the  second  course  of
 restoration  into  Canaan  on  the  national  level  ended  in  failure.
 Therefore, the 40-year period in the wilderness of Midian,  which  Moses
 had established in order to restore the  foundation  of  faith  in  that
 course, was again invaded by Satan. Because the Israelites failed to set
 up the 40-day period of spying in faith and obedience, it took  them  40
 years, each day calculated as a year, to wander in the wilderness and to
 return to Kadesh-barnea. This 40-year period was for Moses  to  separate
 Satan, who had invaded the foundation of faith in the second course, who
 had invaded the foundation of faith in the second course, and to restore
 through indemnity the foundation of faith for the third  course.  Moses,
 who had kept and exalted the  tabernacle  in  utter  faith  and  loyalty
 during the 40-year period of  wandering  in  the  wilderness  until  his
 return to Kadesh-barnea, succeeded in  establishing  the  foundation  of
 faith for the third course of restoration into Canaan  on  the  national
 level. Accordingly, the position of Abel for the substantial offering on
 the national level of this course was firmly established.

 (ii) The Foundation of Substance

 Due the Israelites' failure, through  faithlessness  and  rebellion,  in
 setting  up  the  40-day  course  of  spying,  the  foundation  for  the
 tabernacle remained invaded  by  Satan.  Therefore,  the  foundation  of
 substance for the  second  course  was  not  established.  However,  the
 foundation of faith for the tabernacle, set up by Moses, who had exalted
 and kept the tabernacle with <Page 323>loyalty, remained a  success.  On
 this  basis,  if  the  Israelites  had  established  the  foundation  of
 separation from Satan, who invaded the 40-day period of separation  from
 Satan, who invaded the 40-day period of spying, by obeying Moses who was
 exalting the tabernacle in an  unchanging  faith  during  their  40-year
 period of wandering in the wilderness, they could have established  both
 the foundation of substance for the tabernacle and  the  foundation  for
 the tabernacle, at that time. If the Israelites had, on this foundation,
 entered Canaan honoring Moses, centering on the tabernacle through faith
 and obedience, the foundation  of  substance  in  the  third  course  of
 restoration  into  Canaan  on  the  national  level  would   have   been
 established at that time.

 For Moses, the 40-year period of wandering in  the  wilderness  was  the
 period for the establishment of the foundation of  faith  in  the  third
 course. For the Israelites, it was the period to fulfill the "providence
 for the start" in the third  course,  by  restoring  their  position  of
 having honored Moses, who had  erected  the  tabernacle  in  the  second
 course.

 The foundation of substance centering on Moses

 It was previously clarified that the Israelites received the tablets  of
 stone, the tabernacle, and the ark because they fell into  faithlessness
 in the wilderness. Their faithlessness enabled Satan to invade the three
 great signs, which God manifested before them as the "providence for the
 start", in their  second  course  of  restoration  into  Canaan  on  the
 national level. Therefore, God had them  go  through  the  40-day  trial
 period, in order to restore through indemnity what they  failed  to  do,
 and then granted them the three great gifts of the tablets of stone, the
 tabernacle, and the ark.

 Again, God performed the ten calamities  in  order  to  restore  through
 indemnity the fact that Laban had deceived Jacob ten  times  when  Jacob
 was going to return from Haran into the land <Page  324>of  Canaan.  But
 the Israelites again fell into faithlessness, and God gave them the  Ten
 Commandments to restore it through indemnity. Therefore, if and when the
 Israelites had kept the Ten Commandments and the three gifts by exalting
 the tablets of stone, the tabernacle, and the ark, they were supposed to
 restore the position of having started from Egypt  by  the  aid  of  the
 three great miracles and ten calamities  in  their  second  course.  The
 tablets of stone were the condensed body of the ark,  and  the  ark  was
 that of the tabernacle, so the tablets of stone were the condensed  body
 of the tabernacle. Therefore,  the  ark  and  the  tabernacle  could  be
 represented either with the tablets of stone or  with  the  rock,  their
 root. Consequently, the third course of restoration into Canaan  on  the
 national level would begin by starting from Kadesh-barnea  according  to
 the "providence for the start", centering on the rock.

 How, then, did God intend to fulfill the  "providence  for  the  start",
 centering on the rock? In order to give life to the Israelites, who were
 falling into faithlessness without having acceptably set up the  40-year
 period in the wilderness (Num. 20:4-5), God had Moses  strike  the  rock
 with his rod before the congregation of the Israelites,  to  have  water
 and to let them drink (Num. 20:8). Had Moses' first strike  against  the
 rock, bringing water and giving  drink  to  the  Israelites,  made  them
 awe-stricken with God's power to such an extent  that  they  all  became
 one, centering on their leader, they could have stood on the  foundation
 for the tabernacle, together with Moses; on that foundation, they  could
 have fulfilled the "providence for the start", centering on the rock. If
 they had trusted and obeyed Moses from that time on and  entered  Canaan
 under his leadership, they could have set up the condition of  indemnity
 on the national level to remove the fallen nature, and could  then  have
 also established the foundation of substance, centering  on  Moses,  for
 their third  course.  However,  Moses,  upon  seeing  the  people  <Page
 325>murmur in resentment against him for having no water, raged in  such
 an anger that he struck the rock twice  with  his  rod.  Therefore,  God
 said:

   Because you did not believe in me, to sanctify me in the eyes of  the
   people of Israel, therefore you shall not bring  this  assembly  into
   the land which I have given them. (Num. 20:12)

 Moses thus failed to fulfill the "providence for the start" centering on
 the rock by striking it twice, when he should  have  struck  just  once.
 Therefore, he could never enter the blessed land of Canaan, the land  of
 promise,  although  it  was  in  his  sight  (Num.   20:24;   27:12-14).

 We now must understand why Moses should have struck the rock  just  once
 and how his striking it twice became such a crime. Christ is  symbolized
 as a white stone (Rev. 2:17); again it is said that the Rock was  Christ
 (I Cor. 10:4). Meanwhile, as clarified in the chapter  on  the  Fall  of
 Man, Christ came as the Tree of Life (Rev. 22:14). Naturally,  the  Rock
 is also the Tree of Life. On the other hand, the Tree of  Life  was  the
 symbol of Adam in perfection in the Garden of Eden. Since this  Tree  of
 Life is symbolized by the Rock, the Rock is also the symbol of  Adam  in
 perfection.

 In the Garden of Eden. Satan struck Adam, who was supposed to become the
 Rock. Consequently, Adam could not attain the Tree of Life (Gen.  3:24).
 Accordingly, he also failed to become the  Rock  that  would  yield  the
 "water of life" from God, which his  descendants  would  drink  forever.
 Therefore, the rock, before Moses struck it, that had not yielded water,
 symbolized fallen Adam. Satan, by once striking Adam and causing him  to
 fall, made him "Adam  as  the  rock  not  capable  of  yielding  water".
 Therefore, God intended to set  up  the  condition  to  restore  through
 indemnity "Adam as the rock capable of yielding water", by once striking
 the rock representing Adam <Page 326>incapable of yielding water and  by
 bringing water from it. Consequently, the rock which Moses  struck  once
 to bring water symbolized Jesus, who was to come and give the  drink  of
 the  water  of  life  to  all  fallen  men.   Therefore,   Jesus   said:

   Whoever drinks of the water that I shall give him will never  thirst,
   the water that I shall give him will become in him a spring of  water
   welling up to eternal life. (John 4:14)

 God allowed Moses to strike the rock only  once,  as  the  condition  to
 restore through indemnity the first Adam of the  fall  into  the  second
 Adam of perfection, or Jesus. But Moses' act of striking  the  rock  the
 second time became the action representing the possibility  of  striking
 Jesus, who was to come as the restored Rock and give the  drink  of  the
 water of life to all mankind. In this  way,  the  faithlessness  of  the
 Israelites and the act  of  Moses'  twice  striking  the  rock  in  rage
 established a condition which enabled  Satan  to  come  directly  before
 Jesus, the "Rock in substance", if and when the  Israelites  would  ever
 fall into faithlessness later, at the coming of Jesus. Therefore, Moses'
 act became a crime.

 Moses' act of breaking the tablets of stone once could be restored,  but
 his mistake of twice striking the rock could not be  restored.  We  must
 study the reason for this.

 Seen from the viewpoint of the providence of restoration, the tablets of
 stone and the rock  have  the  relationship  of  the  external  and  the
 internal. The tablets of stone, with the  Ten  Commandments  written  on
 them, were the center of Moses' law, and accordingly, the center of  the
 Old Testament. The Israelites of the Old Testament Age could  enter  the
 sphere of salvation of this age by believing in the ideal of the tablets
 of stone. In this respect,  the  tablets  of  stone  were  the  external
 representation of Jesus, who was to come later.

 According to the passage "the Rock was Christ" (I Cor. 10:4),  the  rock
 symbolizes Jesus, and at the same time forms <Page 327>the root (origin)
 of the tablets of stone. Therefore, it also symbolizes God, who  is  the
 root (origin) of Jesus, the substantial tablets of stone. In that sense,
 the tablets of stone are external while the  rock  is  internal.  If  we
 liken the tablets of stone to our body,  the  rock  corresponds  to  our
 mind. If we liken the tablets of stone to the holy place, the  rock  can
 be likened to the most holy place. Further, if we liken the  tablets  of
 stone to the earth, the rock corresponds to heaven. Therefore, the  rock
 is the internal representation of Jesus and bears a greater  value  than
 the tablets of stone.

 Since the tablets of stone are the  external  representation  of  Jesus,
 they also symbolize Aaron, who was set up as the external representation
 of Jesus, before Moses, the symbol of God (Ex.  4:16,  7:1).  Meanwhile,
 the Israelites had Aaron make a calf of  gold  (Ex.  32:4).  Thus  Aaron
 became a failure, together with  the  tablets  of  stone.  Nevertheless,
 Aaron could revive through repentance on the foundation of having  drunk
 the water of life from the rock at Rephidim. Therefore, the  tablets  of
 stone symbolizing Aaron could also be restored by again setting  up  the
 condition of indemnity on the internal foundation of the water  of  life
 from the rock. However, the rock representing the root of the tablets of
 stone symbolizes both Christ and God, who is his  root.  Therefore,  the
 act of striking them could never be recovered.

 What kind of result did Moses' act of  striking  the  rock  twice  bring
 about? Moses' act of striking the rock a second time was caused  by  his
 impatience and anger against the Israelites' falling into  faithlessness
 (Ps. 106:32-33). This act was what he did from the standpoint of  Satan.
 Consequently, God's "providence for the start", which He had intended to
 fulfill  through  the  rock,  resulted  in  the   invasion   by   Satan.

 Thus, Moses' external act of having struck the rock twice was an act  of
 Satan; but in the internal reality, the Israelites were <Page  328>given
 drink from the spring of water coming  from  the  rock.  Therefore,  the
 external Israelites who had come out of Egypt could  not  enter  Canaan,
 God's promised land, except Joshua and Caleb. Moses, too,  died  at  the
 age of 120 with the land of hope and  desire  within  his  sight  (Deut.
 34:4-5). In place  of  Moses  (Num.  27:18-20),  Joshua  entered  Canaan
 leading the internal Israelites, who had been born in  their  course  in
 the wilderness, where they had drunk of the  water  from  the  rock  and
 exalted the tabernacle (Num. 32:11-12).

 If Moses' act of  twice  striking  the  rock  had  resulted  in  Satan's
 invasion, the rock could not have yielded the water.  How,  then,  could
 the rock yield water? In their second course of restoration into  Canaan
 on the national level, Moses already had provided the base by  which  to
 bring water from the rock, by obeying  God's  command  at  Rephidim,  by
 striking the rock to bring water, and by giving drink to the  Israelites
 (Ex. 17:6). The tablets of stone, the tabernacle and the ark, which were
 set up on this foundation,  were  passed  on  to  the  third  course  of
 restoration into Canaan on the national level, because of the faith of a
 single man, Moses, who had kept God's command firmly on  the  foundation
 of faith for the tabernacle that he had set up through the  40-day  fast
 and prayer, even when the Israelites all fell into faithlessness in  the
 rage against the people,  but  his  heart-and-zeal  toward  heaven  were
 unchangeable. Furthermore, Joshua kept and exalted the tablets of stone,
 the tabernacle and the ark with unchanging faith on the  foundation  for
 the tabernacle which he had set up through his 40-day spying in  Canaan.
 Therefore, the foundation of the spring from the rock set up at Rephidim
 also remained intact, centering on Joshua.

 In this  manner,  even  though  Moses'  external  act  of  faithlessness
 resulted in Satan's external invasion of the second rock, the water  was
 yielded from the rock internally so that the <Page 329>people drank  it,
 due to the internal basis of Moses' unchanging heart and Joshua's  faith
 and loyalty.

 Moses' act of twice  striking  the  rock  resulted  in  his  taking  the
 position of Satan. Satan therefore took possession of the stone. It  was
 for this reason that Jesus, who came as the substantial stone, went into
 the wilderness, when the Jewish people fell into faithlessness in  their
 worldwide course of restoration  into  Canaan,  in  order  to  find  and
 restore the stone that had been lost in the wilderness. That is  why  he
 first suffered the temptation of being told by Satan to make  bread  out
 of stone.

 Due to Moses' twice striking the rock externally  in  rage  against  the
 faithlessness of the Israelites, his flesh was invaded by Satan  and  he
 died in the wilderness, but internally, he could bring  water  from  the
 rock  and  gave  drink  to  the  people  because   of   his   unchanging
 heart-and-zeal.  That  made  it  possible  for  him  to   enter   Canaan
 spiritually. This foreshadowed the  possibility  that  when  Jesus,  the
 substantial Rock, would come, his flesh might be invaded by Satan by the
 crucifixion,  because  of  the   people's   disbelief,   thus   learning
 unaccomplished the worldwide restoration into Canaan physically. In this
 case, he would accomplish it only spiritually.

 After Moses had struck the rock twice, God sent fiery  serpents  to  the
 Israelites, who were falling into faithlessness, and  the  serpents  bit
 them to death (Num. 21:6). When the Israelites came to repent,  God  had
 Moses make a bronze serpent and set it on a pole, so that  if a  serpent
 had bitten any man, the man might look at the bronze  serpent  and  live
 (Num. 21:9). The fiery serpent symbolized Satan,  the  ancient  serpent,
 who had caused Eve to fall (Rev. 12:9), and the bronze  serpent  set  on
 the pole symbolized Jesus, who would later come as the heavenly  serpent
 (John 3:14). This foreshadowed for us that, just  as  God  had  put  the
 Israelites into the hands of the Satanic serpent when  they  had  fallen
 into faithlessness, and had brought <Page 330>them into life again  when
 they repented and restored their faith, similar things would  happen  in
 the time of Jesus. That is, if the Jewish people fell into
 faithlessness, God would have to put them into the hands of Satan; then,
 Jesus would be compelled to die on the cross, as the  heavenly  serpent,
 in order that the whole of mankind might live. Whoever repented  of  his
 faithlessness and believed in the redemption through the cross would  be
 saved. Therefore, Jesus said, "As Moses lifted up  the  serpent  in  the
 wilderness, so must the Son of man be lifted up." (John 3:14). This,  in
 fact, became a remote cause that made Jesus start his  spiritual  course
 through the cross, in the third worldwide  course  of  restoration  into
 Canaan, centering on Jesus.

 When Moses had struck the rock twice, God predicted that Moses would not
 be able to enter the land of Canaan (Num. 20:12). Moses then  prayed  to
 God to let him enter Canaan (Deut. 3:25), but he finally died  with  the
 promised land in his sight. After his death, he was buried  in a  valley
 in the land of Moab, but no man knows the place of his  burial  to  this
 day (Deut. 34:6). This foreshadowed that later, Jesus also might die  on
 the cross if the Jewish people fell into faithlessness. Though he  might
 pray with ardor that God would let the cup of death pass from him,  that
 he might fulfill the worldwide restoration into Canaan, he would finally
 die without realizing this will, and the whereabouts of his  body  would
 be unknown.

 The foundation of substance centering on Joshua

 Because Moses struck the rock twice, God's will for  the  Israelites  to
 enter Canaan with the "providence for the start" centering on  the  rock
 was not fulfilled. Due to Moses' striking the rock twice (Num. 20:1-13),
 Satan could invade externally, but  due  to  the  foundation  of  having
 brought water  from  the  rock  at  Rephidim,  Moses  could  give  drink
 eternally to the <Page 331>Israelites. This showed us another course  of
 God's providence. That is, those belonging to the "external Israelites",
 who had been born in Egypt (the  Satanic  world)  and  had  fallen  into
 faithlessness in the wilderness, all died in the wilderness  except  for
 Joshua and Caleb, who had set up the 40-day period  of  spying  in  good
 faith. Only the "internal Israelites", born during  their  life  in  the
 wilderness when the people drank the water from the rock and exalted the
 tabernacle, entered Canaan, centering on Joshua in place of Moses  (Num.
 32:11-12). Therefore, God said to Moses:

   Take Joshua, the son of Nun, a man in whom is  the  spirit,  and  lay
   your hand upon him; cause him to stand before Eleazer the priest  and
   all the congregation, and you shall commission him  in  their  sight.
   You shall invest him with  some  of  your  authority,  that  all  the
   congregation of the  people  of  Israel  may  obey.  (Num.  27:18-20)

 Joshua was one of the two, who, in contrast to the Israelites  who  fell
 into faithlessness during the 40-day period of spying, stood  firmly  on
 the foundation of faith for the tabernacle, set up by Moses. Joshua  was
 thus able to establish the foundation for the tabernacle with unchanging
 faith and loyalty, exalting the tabernacle to the end. In this way, even
 though Moses had fallen into faithlessness, the tablets  of  stone,  the
 tabernacle and the  ark  remained  intact  on  the  foundation  for  the
 tabernacle set up by Joshua.

 Therefore, God intended to  fulfill  the  "providence  for  the  start",
 centering on the water from the rock, by setting up Joshua in  place  of
 Moses, and having the internal Israelites obey him and stand with him on
 the foundation for the tabernacle. In accordance with  this  providence,
 God intended to have the people enter the land of Canaan, establish  the
 condition of indemnity on  the  national  level  to  remove  the  fallen
 nature, and accomplish the foundation of substance centering  on  Joshua
 in their third course. <Page 332>

 Therefore, God said:

   He [Joshua] shall go over [into Canaan] at the head of  this  people,
   and he shall put them in possession of the  land  which  you  [Moses]
   shall see. (Deut. 3:28)

 Then God said to Joshua:

   ...as I was with Moses, so I will be with you; I will not fail you or
   forsake you. Be strong and of good courage; for you shall cause  this
   people to inherit the land which I swore to  their  fathers  to  give
   them. (Josh. 1:5-6)

 When Moses had accomplished, according to God's will, the 40-year period
 in the wilderness of Midian, God appeared to Moses and commanded him  to
 lead the Israelites into the land of Canaan, the land flowing with  milk
 and honey (Ex. 3:8-10). Likewise, God called Joshua, in place of  Moses,
 and commanded him saying:

   Moses my servant is dead; now therefore arise, go over  this  Jordan,
   you and all the people, into the land which I am giving to  them,  to
   the people of Israel. (Josh. 1:2)

 Joshua, in obedience to God's command, called the officers of the people
 and conveyed God's will (Joshua 1:10-11). Then they answered him saying:

   All that you have commanded us we will do, and wherever you  send  us
   we will go.... Whoever rebels against your commandment  and  disobeys
   your words, whatever you command him, shall be put to death. Only  be
   strong and of good courage. (Josh. 1:16-18)

 Thus they were determined to follow Joshua at the risk of  their  lives.
 In that way, Joshua, who had the mission of substituting for Moses,  can
 be viewed as a symbol of the Lord of the Second  Advent,  who  comes  in
 order to succeed and fulfill the mission <Page 333>of Jesus.  Therefore,
 the course of Joshua, who was to restore through indemnity the course of
 Moses, was the course representing the way of the  Lord  of  the  Second
 Advent, who is  to  restore  through  indemnity,  both  spiritually  and
 physically, the course of spiritual restoration by Jesus.

 There were 12 men whom Moses sent, in their second course  into  Canaan,
 to spy on the land (Num. 13:1-2). Of these, only two accomplished  their
 mission in unchanging loyalty. On the foundation of their
 heart-and-zeal, Joshua sent two men into Jericho  to  spy  on  the  city
 (Josh. 2:1).  After  having  accomplished  their  mission  the  two  men
 reported in faith, saying, "Truly the Lord has given all the  land  into
 our hands; and moreover all the inhabitants of the land are fainthearted
 because of us." (Josh. 2:24). Then, all the descendants of  Israel  born
 in the wilderness believed the words of the spies. Through their  faith,
 they could indemnify the sin of their forefathers, who had not been able
 to accomplish  their  40-day  spying  in  accordance  with  God's  will.

 In this manner, the internal Israelites, having pledged at the  risk  of
 their lives  to  obey  Joshua  who  stood  on  the  foundation  for  the
 tabernacle, could also stand on the same foundation with  Joshua.  Thus,
 through the "providence for  the  start",  which  they  had  established
 centering on the spring of  water  from  the  rock,  they  restored  the
 position of their forefathers, centering on Moses, who had fulfilled the
 "providence for the start",  through  the  three  great  signs  and  ten
 calamities in their second course. Therefore, just  as  the  Israelites,
 centering  on  Moses,  had  accomplished  the  three-day  course  before
 crossing  the  Red  Sea,  the  Israelites,  centering  on  Joshua,  also
 accomplished the three-day course  before  crossing  the  Jordan  (Josh.
 3:2). Meanwhile, just as the Israelites, after their  three-day  course,
 had been led to the Red Sea by the pillar of clouds and  the  pillar  of
 fire, the Israelites centering on Joshua,  also  after  <Page  334>their
 three-day course, were led to the Jordan by  the  ark  of  the  covenant
 (Josh.  3:3,  3:8),  which  symbolized  Jesus  and  the   Holy   Spirit,
 representing the pillar of cloud and the pillar of fire.

 Just as the Red Sea had been split by the rod, opening the way for Moses
 and the people, the waters of the Jordan,  overflowing  the  bank,  were
 separated when the priests bearing the ark  entered  the  stream  (Josh.
 3:16), and all Israel passed over the river on dry ground (Josh.  3:17).
 The rod was a representation of Jesus who was to come. The  ark  of  the
 covenant, containing the two tablets of stone, together with  manna  and
 Aaron's rod, was the substance symbolizing Jesus and  the  Holy  Spirit.
 The fact that in the presence of the ark, the waters of the Jordan  were
 separated and the Israelites were  restored  into  the  land  of  Canaan
 without difficulty foreshadowed that later, in the presence of Jesus and
 the Holy Spirit, the sinful world, symbolized by  waters  (Rev.  17:15),
 would be separated through judgment, and all the saints would accomplish
 the worldwide restoration into  Canaan.  At  this  time,  God  commanded
 Joshua, saying:

   Take twelve men from the people, from each tribe a man,  and  command
   them, 'Take twelve stones from here out of the midst of  the  Jordan,
   from the very place where the priests' feet  stood,  and  carry  them
   over with you, and lay  them  down  in  the  place  where  you  lodge
   tonight.'. (Josh. 4:2-3)

   The people came up out of the Jordan on the tenth day  of  the  first
   month, and they encamped in Gilgal, on the east  border  of  Jericho.
   And those twelve stones, which they took out of  the  Jordan,  Joshua
   set up in Gilgal. (Josh. 4:19-20)

 What did this foreshadow? As already  discussed,  the  stone  symbolized
 Jesus, who was  to  come.  Therefore,  the  fact  that  the  twelve  men
 representing the twelve tribes honored the twelve stones, taken  in  the
 midst of the Jordan where the waters were cut off  by  the  ark,  showed
 that  later  the  twelve  <Page  335>disciples  of  Jesus,  elected   as
 representatives of the twelve tribes, should honor Jesus, in  the  midst
 of a sinful world, separated into good and evil, according to the  words
 of Jesus.

 After they had taken the twelve stones and set them up in  the  camp  in
 land of Canaan, Joshua said:

   ...so that all the people of the earth may know that the hand of  the
   Lord is mighty; that you may fear the Lord your God for ever.  (Josh.
   4:24)

 This foreshadowed that only when the twelve  disciples  of  Jesus  later
 should become one, in one place, with complete unity of mind  and  will,
 would the worldwide restoration be accomplished, and the almightiness of
 God be praised through eternity.

 Just as Jacob had set up the altar of stone wherever he  had  been,  the
 representatives of the  twelve  tribes,  who  were  the  descendants  of
 Jacob's twelve sons, also set up the altar of prayer to  praise  God  by
 gathering twelve stones, showing that later a temple would be erected in
 a like manner. This showed us truly that the twelve disciples  of  Jesus
 ought to honor and serve Jesus, as the Temple, with all their  zeal  put
 together. Later, when his disciples failed to become  one,  Jesus  said,
 "Destroy this temple, and in three  days I  will  raise  it  up."  (John
 2:19). In fact, the twelve disciples failed to become  one  in  harmony,
 and the betrayal of Judas Iscariot caused the destruction of Jesus,  the
 Temple, through crucifixion; and in three days he was raised from death,
 and gathered again his scattered disciples. Then  his  disciples  served
 and honored the resurrected Jesus only  as  the  spiritual  Temple.  The
 substantial Temple will be established at the time of the Second Advent.

 Just as the Israelites, when they commenced their second course  towards
 the land of Canaan, observed the feast of Passover on the  14th  day  of
 the first month  of  the  year  before  they  <Page  336>journeyed  (Ex.
 12:17-18), the Israelites, centering on Joshua, who encamped in  Gilgal,
 also observed the feast of passover on the 14th day of the  first  month
 of the year before journeying toward the fortified city of Jericho. When
 they began to live on the products of the land, God stopped feeding them
 with manna, after his 40 long years of care for them. From then on, they
 had to rely on what they cultivated by their own sweat. Even during  the
 moment of breaking through the last toll-gate to the Satanic city,  they
 had to fulfill their own portion  of  responsibility,  which  was  man's
 part. According to God's commandment to the Israelites, 40,000  soldiers
 were in the vanguard, followed by  seven  chief  priests  marching  with
 seven trumpets, who preceded the ark of the  covenant,  carried  by  the
 Levite priests (Josh. 3:3). then, the  entire  host  of  the  Israelites
 marched in the rear line (Josh. 6:8-9).

 As God had commanded them, the Israelites marched  around  the  city  in
 this formation for six days, making one tour each day; but there was  no
 change caused in the city. They had  to  restore  through  indemnity  in
 utter patience and obedience, the six-day period of creation  which  had
 been invaded by Satan. After having set up the  six  days  through  such
 obedience, on the seventh day, the seven priests with the seven trumpets
 marched around the city seven times blowing  the  trumpets,  and  Joshua
 said to the people, "Shout; for the Lord has given you the city!".  Upon
 his command the people raised a great  shout,  and  the  walls  crumbled
 (Josh. 6).

 This course showed us that later, through the power  of  Jesus  and  his
 disciples, the Satanic barrier between heaven and earth would fall down.
 Therefore, Joshua said:

   Cursed before the Lord be the man that raises  up  and  rebuilds  the
   city, Jericho. At  the  cost  of  his  firstborn  shall  he  lay  its
   foundation and at the cost of his youngest son shall he  set  up  its
   gates. (Josh. 6:26)

 <Page 337>because this Satanic barrier was never to  be  set  up  again.

 Thus Joshua destroyed the enemy with an irresistible force, defeating 31
 kings altogether (Joshua 12:9-24). This  also  foreshadowed  that  Jesus
 would come as the King of Kings and establish  the  earthly  Kingdom  of
 God, in unity, by destroying all the gentile  kings,  and  unifying  the
 peoples of the whole world.

 (iii) The Foundation to Receive the Messiah

 The Israelites failed in their second course of restoration into  Canaan
 on the national level because they could not set up  the  40-day  spying
 period for the separation from Satan. Then, in order to  indemnify  this
 period again, they started their third course of restoration into Canaan
 on the national level, and after 40 years of wandering in the wilderness
 they came back to Kadesh-barnea. At this time, Moses could establish the
 foundation of faith for the third course and the Israelites could  stand
 on the foundation for the tabernacle.

 However, due to the faithlessness of the Israelites, and Moses' striking
 the rock twice, both foundations were invaded by Satan.  Therefore,  the
 external Israelites who had left  Egypt  centering  on  Moses  were  all
 destroyed in the wilderness; but Joshua and Caleb  could  establish  the
 foundation for the tabernacle, because they set  up  the  40-day  spying
 period of separation from Satan with faith and loyalty, based  upon  the
 foundation of faith and the foundation  of  faith  for  the  tabernacle,
 which had been established by Moses in  the  second  course.  Thus,  the
 external Israelites, centering on Moses, all died in the wilderness. But
 the internal Israelites, born during their life in the  wilderness  when
 they exalted and served the tabernacle, could cross the  Jordan  bearing
 the ark of the covenant in utter loyalty, centering on Joshua  in  place
 of Moses. Then, having destroyed  the  city  of  Jericho,  they  entered
 Canaan, the land of their desire.

 <Page 338>

 Thus the foundation of substance in the third course of restoration into
 Canaan  on  the  national  level  was  established.   Accordingly,   the
 foundation to receive the Messiah for this course was also  laid.  After
 the foundation to receive the Messiah on the family  level,  established
 by Abraham, and after the indemnity course of the  400-year  slavery  in
 Egypt, caused by Abraham's failure in the offering,  the  foundation  to
 receive the Messiah on the national level  was  established.  Meanwhile,
 fallen men at that time erected a  powerful  kingdom;  that  is,  Egypt,
 centering on Satan, and they  held  their  stand  against  the  heavenly
 providence of restoration. As already discussed (cf.  Part  II,  Ch.  1,
 Sec. III, 3--279), the Messiah could not come  before  the  kingdom  was
 built on the side of God, which could cope with Satan, even  though  the
 foundation to receive the Messiah on the  national  level  centering  on
 Joshua had been established. However, the  internal  Israelites,  having
 entered Canaan, again fell into faithlessness, and  the  providence  was
 prolonged again, until the time of Jesus.

 3. LESSONS LEARNED FROM MOSES' COURSE

 In the long course of history since the time of Moses up to the  present
 moment, numerous saints, serving the divine will, have  repeatedly  read
 the Biblical record with respect to Moses. However, they  thought  these
 words were merely the record of Moses' history, and there has not been a
 single man among them who knew that God intended to  teach  us,  through
 Moses, certain secrets concerning His providence  of  restoration.  Even
 Jesus only intimated it by saying, "Truly, truly, I say to you, the  Son
 can do nothing of his own accord, but  only  what  he  sees  the  Father
 doing." (John 5:19), and left unclarified  the  fundamental  meaning  of
 Moses' course (John 16:12).

 We have  clarified  already  how  Moses  went  through  the  typical  or
 formulary course for the providence of restoration. <Page  339>The  fact
 that his course foreshadowed the course which Jesus was later  to  tread
 will be made clearer in comparison with Section  III  of  this  chapter.
 Looking into God's providence centering on Moses, alone, we cannot  deny
 the fact that God  is  behind  human  history,  leading  it  toward  one
 absolute purpose. Next, Moses' course shows us that the degree of  man's
 accomplishment of his own portion of  responsibility  would  decide  the
 success or failure of God's predestination. Even God's predestined  will
 could not succeed, centering on a particular person,  if  and  when  the
 person set up for the predestination should fail to accomplish  his  own
 portion of responsibility. God predestined His will to have  Moses  lead
 the people of Israel into the land of  Canaan,  flowing  with  milk  and
 honey, and commanded Moses to do  so.  Nevertheless,  when  he  and  his
 people had failed to accomplish their responsibility,  only  Joshua  and
 Caleb, out of all the Israelites who had left Egypt, entered Canaan, and
 the rest of them all died in the wilderness.

 Moses' course also shows us that God does not interfere in man's portion
 of responsibility, but deals only with  the  result.  God  had  led  the
 Israelites with wonderful miracles  and  signs,  but  He  interfered  in
 neither the people's act of making the idol of  the  golden  calf  while

 Moses was on the mountain receiving the tablets of stone, nor in  Moses'
 act of striking the rock twice, because these were their own portions of
 responsibility which they had to accomplish by themselves.

 On  the  other  hand,  God  showed  us,  through  Moses'   course,   the
 absoluteness of His predestined will. It is positive  and  absolute  for
 God to fulfill the will  He  once  predestined.  Therefore,  when  Moses
 failed to fulfill his responsibility, God set up Joshua in his place and
 finally fulfilled the will he once predestined. In this way, if a person
 whom God has set up in the position of Abel should  fail  to  accomplish
 his mission, the person who has been loyal in the position of Cain would
 replace <Page 340>him, succeeding the mission of Abel. Jesus meant  this
 when he said, "...the kingdom of heaven has suffered violence,  and  men
 of violence take it by force." (Matt. 11:12).

 Still another lesson that Moses' course teaches us is that the greater a
 man's mission, the heavier the temptations he may be offered. Since  the
 first human couple fell by not believing in God and by rebelling against
 Him, the personage in charge of restoration of the foundation  of  faith
 had to overcome the temptation  or  suffering  of  God's  deserting  him
 without care. Therefore, Moses was entitled to  be  the  leader  of  the
 Israelites only after he had overcome the trial of God's seeking to kill
 him (Ex. 4:24).

 Even God cannot grant man grace  unconditionally,  because,  originally,
 Satan came to possess man under the condition of  the  fall,  and  could
 accuse God of unfairness if grace  were  given  without a  corresponding
 temptation. Therefore, when God grants man grace, He is sure to give him
 a temptation, either preceding or following  (or  both)  the  grace,  in
 order to prevent  Satan's  accusation.  To  take  examples  from  Moses'
 course: Moses was granted the grace of the first Exodus only  after  his
 suffering of 40 years in Pharaoh's palace.  He  was  again  granted  the
 grace of the  second  Exodus  only  after  suffering  40  years  in  the
 wilderness of Midian (Ex. 4:20). God granted Moses the three great signs
 and the miracles of ten calamities (Ex. 4:24-25). There came  the  grace
 of the pillar of clouds and the pillar of fire (Ex.  13:21)  only  after
 the suffering of the three-day course (Ex. 10:22). On  the  other  hand,
 only after the suffering while crossing the Red Sea (Ex. 14:21-22) could
 the gift of manna and  quail  come  (Ex.  16:13),  and  only  after  the
 suffering through the fight against the Amalekites (Ex. 17:10) came  the
 grace of the tablets of stone,  the  tabernacle,  and  the  ark  of  the
 covenant (Ex. 31:18-40:38). Again, only after the <Page 341>suffering of
 40 years wandering in the wilderness (Num. 14:33) was there the grace of
 the water from the rock (Num. 20:8), and only after the suffering of the
 fiery serpent (Num. 21:6) was there the  grace  of  the  bronze  serpent
 (Num. 21:9). Thus we can see that Moses' course teaches us many lessons.

 SECTION  III--THE  PROVIDENCE  OF   RESTORATION   CENTERING   ON   JESUS

 In the beginning, Adam, who was supposed to dominate the angels (I  Cor.
 6:3), brought about Hell by being  dominated  by  Satan.  Therefore,  in
 order to restore Adam's domination, through indemnity, Jesus,  who  came
 as the second Adam, was supposed to  subjugate  Satan  and  restore  the
 Kingdom of God. As stated in Section I, Satan, who had  not  surrendered
 even to God, could not be made to surrender to Jesus and his  followers.
 Therefore, taking the responsibility in the Principle for creating  man,
 God, by setting up Jacob and Moses, established  the  model  course  for
 Jesus to subjugate Satan in the future.

 Jacob went through the symbolic course of subjugating Satan, while Moses
 walked the image-course of subjugating Satan,  then,  Jesus  had  to  go
 through the substantial course. Therefore, Jesus had to  accomplish  the
 worldwide course of the restoration into Canaan  by  subjugating  Satan,
 following the model of the nationwide course of restoration into Canaan,
 in which Moses had subjugated Satan.

 God said to Moses:

   I will raise  up  for  them a  prophet  like  you  from  among  their
   brethren; and I will put my words in his mouth, and he shall speak to
   them all that I command him. (Deut. 18:18)

 <Page 342>By "a prophet like you" (Moses), God meant Jesus, who would go
 through the same course as that of Moses. Again, Jesus said "...the  Son
 can do nothing of his own accord, but only what he sees the Father [God]
 doing..." (John 5:19), signifying that  Jesus  was  treading  the  model
 course which God had foreshadowed through Moses.  Details  were  already
 discussed in the providence of restoration centering on Moses, but here,
 let us discuss the providence  of  restoration  centering  on  Jesus  by
 comparing and contrasting the entire outline of  the  three  courses  of
 nationwide restoration into Canaan centering on  Moses,  and  the  three
 courses  of  worldwide  restoration  into  Canaan  centering  on  Jesus.

 1. THE FIRST WORLDWIDE COURSE OF RESTORATION INTO CANAAN

 (1) The Foundation of Faith

 The central figure to restore the  foundation  of  faith  in  the  first
 worldwide course of restoration into Canaan was  John  the  Baptist.  In
 what position was John the Baptist to accomplish  his  mission?  It  was
 discussed in "Moses' Course" that his acts of breaking  the  tablets  of
 stone, and of striking the  rock  twice  in  the  course  of  nationwide
 restoration  into  Canaan,  centering  on  Moses,  allowed   Satan   the
 possibility of striking Jesus, if the Jewish  people,  who  should  have
 centered on Jesus, would fall into faithlessness.

 In order for Jesus to avoid this condition, the chosen people of Israel,
 who were preparing the foundation for his coming, should have become one
 in harmony, centering on the temple, which was the image-entity  of  the
 Messiah. However, the Israelites  repeatedly  fell  into  faithlessness,
 thus creating the condition for Satan to invade Jesus, who was  to  come
 in the future. In order to prevent this condition, Elijah, the  prophet,
 came and <Page 343>worked for the separation from  Satan  by  destroying
 850 false prophets, including Baal  and  Ashera  (I  Kings  18:19),  and
 finally ascended into heaven (II Kings 2:11).  However,  since  Elijah's
 mission was not entirely realized, he had to come  again  to  accomplish
 the rest of his mission (Mal. 4:5). The prophet who came  as  Elijah  to
 succeed and accomplish the mission of separating from Satan,  which  had
 been left unfulfilled by Elijah, and to make straight  the  way  of  the
 Messiah (John 1:23), was  John  the  Baptist  (Matt.  11:14,  17:10-13).

 The Israelites were suffering the 400-year slavery in  Egypt  without  a
 prophet to lead them, and while doing so, they met with one man,  Moses,
 as the personage who could lead them into the land of  Canaan  and  help
 them meet the Messiah. Likewise, the Jewish people also  were  suffering
 slavery under the gentile nations of Persia, Greece, Egypt,  Syria,  and
 Rome, during the 400 years of the preparation period for the  coming  of
 the Messiah, since the time of  the  prophet  Malachi,  without  even  a
 single prophet to guide them. While doing so, they finally met John  the
 Baptist as the personage able to lead them to  the  Messiah  who  should
 come for the worldwide restoration into Canaan.

 Moses, who had been set up the foundation of separation  from  Satan  of
 the 400-years slavery in Egypt, learned the way of  loyalty  and  filial
 piety in Pharaoh's palace. John the  Baptist,  who  was  placed  on  the
 foundation  of  separation  from  Satan  of  the  400-year   period   of
 preparation for the coming of the  messiah,  also  learned  the  way  of
 loyalty and filial piety toward God, in order to  receive  the  Messiah,
 while living on locusts and wild honey in the wilderness. Therefore, the
 Jewish people, including the high priests (John 1:19), thought that John
 the Baptist might be the Messiah (Luke 3:15).  In  this  way,  John  the
 Baptist  stood  on  the  40-day  foundation  of  separation  from  <Page
 344>Satan, and he could lay  the  foundation  of  faith  for  the  first
 worldwide restoration of Canaan.

 (2) The Foundation of Substance

 John the Baptist, set up in the position of Moses, was, for  the  Jewish
 people, in the position of both the  parent  and  the  child.  From  the
 position of  the  parent,  he  could  restore,  through  indemnity,  the
 foundation of faith for the first worldwide restoration  of  Canaan.  At
 the same time, he could establish the position of Abel in setting up the
 condition of indemnity on the  worldwide  level  to  remove  the  fallen
 nature, from the position of the child (cf. Part II,  Ch.  2,  Sec.  II,
 1.2--295). Consequently, John the Baptist stood on the foundation  which
 he established on the worldwide level, magnifying the position of Moses,
 who, after the 40 years of  indemnity  in  Pharaoh's  palace,  laid  the
 foundation of faith for the first restoration on the  nationwide  level.

 At the time of Moses, God intended to fulfill the  "providence  for  the
 start", by having the people of Israel trust  Moses,  after  seeing  him
 kill the Egyptian. The Israelites of that time had to leave  Egypt,  the
 Satanic nation, and go into the  land  of  Canaan;  whereas  the  Jewish
 people, centering on John the Baptist,  instead  of  leaving  the  Roman
 Empire to move into another land, had to remain  under  the  regime  and
 subjugate it, restoring the empire to Heaven. Therefore, God showed  the
 people the signs and miracles centering on  John  the  Baptist,  and  by
 having the Jewish  people  believe  him,  He  intended  to  fulfill  the
 "providence for the start".

 Through the wondrous prediction of the angel concerning  the  conception
 of John the Baptist, through the miracle of his father's  becoming  dumb
 when he did not believe in this, and through many other  miracles  which
 God showed the Israelites <Page 345>at the time of  John's  birth,  they
 knew from the time of his birth that John was the prophet God  had  sent
 to them. This is just as the Bible says:

   Fear came on all their neighbors. And all these  things  were  talked
   about through all the hill country of Judea; and all who  heard  them
   laid them up in their hearts, saying,  'What  then  will  this  child
   be?'. For  the  hand  of  the  Lord  was  with  him.  (Luke  1:65-66)

 Furthermore, because of his brilliant career of asceticism, and his life
 of prayer in the wilderness, the chief priests (John 1:19) and  all  the
 Jewish people (Luke 3:15) esteemed him so highly that they  mistook  him
 for the Messiah.

 Moses slew the Egyptians  after  the  40-year  period  of  indemnity  in
 Pharaoh's palace. Then, if the Israelites, moved by his patriotism,  had
 believed and followed him, they could have  gone  straight  into  Canaan
 through the direct way of the Philistines, without having to  cross  the
 Red Sea, without making a detour by way of the wilderness,  and  without
 need of the tablets  of  stone,  the  tabernacle,  or  the  ark  of  the
 covenant. If the Jewish people of Jesus' day,  also,  had  believed  and
 followed John the Baptist, whom God had set  up  for  them  to  believe,
 through the miracles and signs, they could have restored the  foundation
 of substance by establishing the conditions of indemnity to  remove  the
 fallen nature, and on it they could  have  restored  the  foundation  to
 receive the Messiah.

 (3) The Failure in the First Course of Restoration into  Canaan  on  the
 Worldwide Level

 The Jewish people were in the position of believing and  following  John
 the Baptist on the foundation of faith established by  him  (John  1:19,
 Luke 3:15). Therefore, they could terminate the Old  Testament  Age  and
 start their new course of  restoration  into  Canaan  on  the  worldwide
 level. However, as <Page 346>already stated (cf. Part  I,  Ch.  4,  Sec.
 II--153), John the Baptist, though he himself testified to Jesus as  the
 Messiah, finally doubted him (Matt. 11:3). By denying that he  had  come
 as Elijah, he not only blocked the way  for  the  Jewish  people  to  go
 before Jesus, but caused them  to  betray  Jesus.  Therefore,  John  the
 Baptist left the position of Abel in laying the foundation of  substance
 and, in consequence, the Jewish people failed to establish the condition
 of indemnity on  the  worldwide  level  to  remove  the  fallen  nature.

 In this way, the foundation to receive the Messiah was  not  established
 because the Jewish people failed to lay  the  foundation  of  substance.
 Therefore, the first course of restoration into Canaan on the  worldwide
 level  ended  in  failure,  foreshadowing a  second,  or  even a   third
 prolongation, just as at the time of Moses.

 2. THE SECOND COURSE OF RESTORATION INTO CANAAN ON THE  WORLDWIDE  LEVEL

 (1) The Foundation of Faith

 (i) Jesus Succeeds the Mission of John the Baptist

 John the Baptist was a personage in  the  position  of a  restored  Adam
 before Jesus, who came as a perfected Adam. Therefore, John the  Baptist
 had to establish the foundation to receive the Messiah by completing all
 the missions left unaccomplished by all the central figures who had come
 in the course of providential history until then  with  the  purpose  of
 restoring the foundation of faith and the foundation of substance. Then,
 leading the Jewish people, who would believe  and  follow  him  on  this
 foundation, he would have handed them all over to Jesus,  together  with
 the whole foundation of the providence. After this,  he  himself  should
 have followed Jesus with  the  utmost  faith  and  loyalty.  <Page  347>

 John the Baptist baptized Jesus at the River Jordan (Matt. 3:16) without
 knowing the significance of the deed, but it was a ceremony  of  handing
 over to him all that John had done for the will of God.

 Nevertheless, John the Baptist later  became  gradually  more  skeptical
 about Jesus and at last betrayed him. Naturally, the Jewish people,  who
 believed and followed John the Baptist as the Messiah (Luke  3:15)  were
 forced to stand in the position of disbelieving Jesus (cf. Part  I,  Ch.
 4, Sec. II--153). Accordingly, the foundation of  faith  that  John  the
 Baptist had set up for the first worldwide course for the restoration of
 Canaan was, in the end, invaded by Satan. Therefore, Jesus  himself  was
 compelled  to  restore  through  indemnity  that  foundation  of  faith,
 succeeding the mission of John the Baptist and thus starting the  second
 worldwide course for the restoration of Canaan. Jesus separated  himself
 from Satan by fasting 40 days in the wilderness and this was to  restore
 through indemnity the foundation of faith from the position of John  the
 Baptist.

 Jesus who came as the son of God  and  the  Lord  of  Glory,  originally
 should not have walked the path of tribulation (I  Cor.  2:8).  However,
 John the Baptist, who was born with the mission  of  preparing  his  way
 (John 1:23, Luke 1:76), failed to  accomplish  his  mission.  So  Jesus,
 himself, had to suffer the tribulations which John the  Baptist  had  to
 suffer in preparing the way for Jesus. Thus,  Jesus,  though  being  the
 Messiah, succeeded John the  Baptist  in  starting  the  course  of  the
 providence of restoration. Therefore, he told his disciples not to  make
 public the fact that he was the Messiah (Matt. 16:20).

 (ii) Jesus' Forty-day Fast and Prayer in the Wilderness  and  His  Three
 Great Temptations

 We must first know the remote and primary courses of Jesus' 40-day  fast
 and prayer and his three great temptations. In the <Page  348>course  of
 the nationwide restoration of Canaan, Moses, who stood before the  rock,
 became faithless and struck it twice. Therefore, the  rock,  symbolizing
 Christ (I Cor. 10:4) suffered  Satan's  invasion.  This  became  an  act
 showing that later, even in the course of Jesus, who would have to  walk
 with Moses' course as a pattern it would be possible for Satan to invade
 if John the Baptist, who would come in order to make straight the way of
 Jesus, should become faithless. Consequently, this  action  also  showed
 that Satan could invade the foundation of faith centering  on  John  the
 Baptist, who was to come before the Messiah. Therefore, Moses' action of
 striking the rock twice became the remote cause compelling Jesus  to  go
 into the wilderness and suffer the  40-day  fast  and  the  three  great
 temptations from the position succeeding John the Baptist  in  order  to
 restore the foundation of faith, in case that John  the  Baptist  should
 lose faith.

 John the Baptist became faithless (cf. Part I, Ch. 4, Sec. II,  3--157),
 and Satan invaded the foundation of faith which he had laid.  With  this
 as  the  immediate  cause,  Jesus  had  to  suffer   the   40-day   fast

 and the three great temptations in the position of John the Baptist,  in
 order that he might restore through indemnity the foundation of faith by
 setting up the 40-day foundation to separate Satan.

 Then, what was  Satan's  purpose  in  offering  Jesus  the  three  great
 temptations? In the Bible (Matt. 4:1-10) we read that Satan  showed  him
 stones and told him to command them to become loaves of bread.  Then  he
 took him to the pinnacle of the temple and told  him  to  throw  himself
 down. Finally he took him to a very high mountain and told Jesus that he
 would give him the whole world if Jesus would fall down and worship him,
 thus giving Jesus three temptations.

 In the beginning, God created man and blessed him  in  three  ways:  the
 perfection of individuality, multiplication of children,  <Page  349>and
 dominion over the world  of  creation  (Gen.  1:28).  God's  purpose  of
 creation was for man to accomplish all of these. However,  Satan  caused
 man to fall, making him fail to accomplish the three blessings.  So  the
 purpose of creation remained unfulfilled. Jesus came  to  fulfill  God's
 purpose of creation by restoring these  three  blessings  that  God  had
 promised. Therefore, Satan tried to  prevent  him  from  fulfilling  the
 purpose of creation, by offering him the three temptations in  order  to
 block the way of restoring the blessings.

 How then did Jesus confront and overcome these three great  temptations?
 Let us first examine how Satan as a subjective being tempted  Jesus.  We
 have already clarified the fact that in the  course  of  the  nationwide
 restoration of Canaan centering on Moses, Satan came  to  stand  in  the
 subject position to the Israelites centered on Moses, by taking (due  to
 the Israelites' disbelief and Moses'  failure)  the  rock  and  the  two
 tablets of stone symbolizing Jesus and the Holy  Spirit.  Then,  in  the
 course of the worldwide restoration of Canaan, John the Baptist, who had
 come with the mission of making straight the way of  the  Messiah  (John
 1:23) by separating Satan, failed to fulfill his responsibility, and the
 Israelites again fell into faithlessness and disobedience as in the time
 of Moses. Consequently, just as God had already foreshadowed  in  Moses'
 course, Satan came to stand in the subject position, which  enabled  him
 to tempt Jesus. Let  us  study  these  temptations  in  greater  detail.

 After Jesus fasted 40 days, Satan appeared before him and  tempted  him,
 saying, "If you are the Son of  God,  command  these  stones  to  become
 loaves of bread." (Matt. 4:3).  Meanwhile,  the  stone  was  in  Satan's
 possession, due to Moses' action of breaking the tablets of stone and of
 striking the rock  and  due  to  the  disbelief  of  John  the  Baptist.
 Therefore, in order to restore the stone,  Jesus  had  to  go  into  the
 wilderness and separate Satan by fasting for 40 days.  Satan  knew  well
 enough <Page 350>that Jesus had come into the wilderness to restore  the
 stone. This temptation signified that Satan would hold possession of the
 stone forever, if Jesus, in his  wilderness  course  for  the  worldwide
 restoration of Canaan, should become faithless and choose to command the
 stone to become loaves of bread in order  to  fill  his  hungry  stomach
 without trying to restore the  stone--just  as  in  previous  days,  the
 Israelites could not endure hunger and had fallen into faithlessness  in
 the nationwide restoration of Canaan.

 Jesus' answer to this temptation was,  "Man  shall  not  live  by  bread
 alone, but by every word that proceeds from the mouth  of  God."  (Matt.
 4:4). Originally, man was created to live on two  kinds  of  nutriments.

 That is to say, man's physical body lives on the nutriments  taken  from
 the natural world, while his spirit lives by the words  proceeding  from
 the mouth of God. However, fallen men became  unable  to  receive  God's
 Word directly and their spirits live by the words of Christ, who came to
 earth as the incarnation of God's Word, as is written in the Bible (John
 1:14). Therefore, Jesus said, "I am the bread of life" (John 6:48),  and
 went on to say, "Truly, truly I say to you unless you eat the  flesh  of
 the Son of man and drink his blood, you have  no  life  in  you."  (John
 6:53). Therefore, even if man's physical body may have  life  by  eating
 bread, he cannot enjoy a wholesome life with that alone. Man can  become
 wholesome  if,  in  addition  he  lives  by  Christ,  who  came  as  the
 incarnation of God's Word and as man's food of life.

 However, the stone became Satan's  possession  by  Moses'  striking  the
 rock, which was the root of the tablets of stone. The stone  in  Satan's
 hand now truly was the rock and the tablets of  stone  which  Moses  had
 lost. Therefore, the stone, after all, symbolized Jesus himself, who was
 under Satan's temptation. This becomes even more apparent when  we  read
 about a stone  symbolizing  Christ  (Rev.  2:17)  and  that  "the  <Page
 351>Rock was Christ" (I Cor. 10:4). Therefore, Jesus' answer to  Satan's
 first temptation signified that even if he were then  at  the  point  of
 starvation, the bread for the physical body was not a question;  and  he
 himself had to triumph from the position of receiving Satan's temptation
 and become the food of God's Word that could save the  spiritual  bodies
 of all mankind. The first temptation was set  up  so  that  Jesus  could
 establish the position of the Messiah, with perfected individuality,  by
 overcoming the temptation from the position of John the  Baptist.  Satan
 was at defeated by such words of Jesus, who confronted  him  with  God's
 will from the position of the Principle, Jesus, by overcoming the  first
 temptation and thus setting up the condition enabling the restoration of
 his individuality, laid the foundation  for  the  restoration  of  God's
 first blessing.

 Next, Satan set Jesus on the pinnacle of the temple and  said,  "If  you
 are the Son of God, throw yourself down." (Matt.  4:5-6).  Jesus  called
 himself the temple (John 2:19-21), and the saints were called the temple
 of God (I Cor. 3:16). It is  also  recorded  that  the  saints  are  the
 members of the  body  of  Christ  (I  Cor.  12:27).  Therefore,  we  can
 understand that Jesus is the main temple and the saints are  the  branch
 temples. Thus Jesus came as the master of the  temple,  and  even  Satan
 could not help but recognize his authority.  So  he  set  Jesus  on  the
 pinnacle of the temple; then he told Jesus to throw  himself  down  from
 there. This signified that if Jesus threw himself down from the position
 of master to that of fallen man, Satan would occupy the position of  the
 dominator of the temple in place of Jesus.

 At this point Jesus answered him saying, "You shall not tempt  the  Lord
 your God." (Matt. 4:7). Originally angels were created to  be  dominated
 by a man of the original state of creation;  therefore, a  fallen  angel
 was naturally to  be  dominated  by  Jesus.  Consequently,  the  angel's
 attempt to stand in the position  of  the  lord  of  the  temple  was  a
 non-principled act. <Page 352>Therefore, he should not have stood in the
 position of tempting God with such a  non-principled  act,  by  tempting
 Jesus, the body of God, who works His providence by the Principle alone.
 Moreover, Jesus, by overcoming the first temptation, firmly  established
 his position as master of the temple, as the  substantial  temple,  with
 his individuality restored.  Therefore,  he  was  not  in  any  position
 whatsoever to be tempted  by  Satan;  Satan  should  have  left  without
 tempting Jesus again.

 Thus, by overcoming the second temptation, Jesus, who came as  the  main
 temple and bridegroom, and the  True  Parent  of  mankind,  set  up  the
 condition enabling him to restore all the saints to the position of  his
 branch  temples  and  brides,  and  true  children,  thus  creating  the
 foundation for the restoration of God's second blessing.

 Next, Satan led Jesus to a very high  mountain,  and,  showing  all  the
 kingdoms of the world and their glory, tempted him, saying, "All these I
 will give you, if you will fall  down  and  worship  me."  (Matt.  4:9).
 Originally, Adam, due to his fall, lost his authority as the  master  of
 all creation, being dominated by Satan, and naturally Satan  became  the
 dominator of all creation in place of Adam (Rom. 8:20). Jesus, who  came
 in the capacity of a perfected  Adam,  was  the  dominator  of  all  the
 creation, since it is written that God  put  all  things  in  subjection
 under Christ (I Cor. 15:27). Therefore, Satan who knew  this  principle,
 led Jesus to a mountain top, putting him in the position of  the  master
 of all things, and them tempted him in  order  that  Jesus,  the  second
 Adam, also might yield before him, just  as  Adam  had  yielded  in  the
 beginning.

 Jesus answered this, saying, "You shall worship the Lord your  God,  and
 Him only shall you serve." (Matt. 4:10).  Originally,  an  angel  was  a
 ministering spirit (Heb. 1:14), and was supposed to  worship  and  serve
 God, his Creator. Jesus answered, signifying that it was  the  Principle
 that Satan, the <Page 353>fallen angel, should also  worship  and  serve
 God. Naturally, it is the Principle for Satan to also worship and  serve
 Jesus, who appeared as the body of God, the Creator, Moreover, Jesus had
 already established the foundation enabling him to restore  God's  first
 and  second  blessings,  by  overcoming  the  first   two   temptations.
 Therefore, it was natural for him to dominate all creation by  restoring
 God's third blessing on that foundation. So he  answered  in  accordance
 with the Principle, signifying that there was no reason  to  be  further
 involved with temptations concerning the creation, which  already  stood
 on the victorious foundation.

 Thus, Jesus overcame the third temptation to restore his domination over
 the whole world of creation, through which he established the foundation
 for the restoration of God's third blessing.

 (iii) The Result of Separation from Satan by the Forty-Day Fast and  the
 Three Great Temptations

 According to the principle of creation, God's purpose of creation is  to
 be realized only when man  established  the  four  position  foundation,
 after going through the three-stage process  of  origin,  division,  and
 union. However, man  had  not  been  able  to  realize  the  purpose  of
 creation, because he had  been  invaded  by  Satan,  in  his  course  of
 establishing the four positions. Therefore, God also intended to restore
 through indemnity all  the  lost  things,  by  establishing  the  40-day
 foundation of  separation  from  Satan,  through  the  three  stages  of
 prolongation of the providence.

 Meanwhile, Jesus, though he was  the  Messiah,  established  the  40-day
 foundation of separation from Satan, by overcoming the three  stages  of
 temptation from the position of John  the  Baptist.  Accordingly,  Jesus
 could restore through indemnity all the conditions at once which God had
 intended to restore by establishing the 40-day foundation of  separation
 from  Satan  <Page  354>through  the  three-stage  prolongation  of  His
 providence of restoration.

 First, Jesus could restore,  through  indemnity,  all  that  was  to  be
 restored in order to establish the  foundation  of  faith,  through  the
 providential course  up  to  that  time.  Namely,  he  restored  through
 indemnity  the  offerings  by  Cain  and  Abel,  Noah's  ark,  Abraham's
 offering, Moses' tabernacle and Solomon's temple. Besides, Jesus at once
 horizontally restored through indemnity all the  40-day  foundations  of
 separation through indemnity all the 40-day  foundations  of  separation
 from Satan which had been lost due to the failures  of  central  figures
 whose mission had been to restore the foundation of faith,  through  the
 vertical course of history during the 4,000 years since Adam. Namely, he
 restored through indemnity Noah's 40-day flood  judgment;  Moses'  three
 40-year periods and two 40-day fasts; the 40 days of spying  in  Canaan;
 the Israelites' 40-year course in the wilderness;  the  400  years  from
 Noah to Abraham; the 400 years  of  slavery  in  Egypt;  and  all  other
 "number 40" periods lost after that, until his own time.

 Second, Jesus could set up the condition enabling him to  realize  God's
 three great blessings and to restore through indemnity the four position
 foundation, because he came from the position of  John  the  Baptist  to
 stand in the position of  the  Messiah.  Consequently,  Jesus  became  a
 substantial being having fulfilled the offering, and he could  stand  as
 the substantial being of the tablets of stone, of  the  tabernacle,  the
 ark of the covenant, the rock, and the temple.

 (2) The Foundation of Substance

 Jesus came as the True Parent of mankind and restored through  indemnity
 the 40-day foundation of separation from Satan from the position of John
 the Baptist. Therefore, he could restore the foundation  of  faith  from
 the position of a parent, and at the same time he  could  establish  the
 position of <Page 355>Abel in setting  up  the  worldwide  condition  of
 indemnity to remove the fallen nature  from  the  position  of a  child.
 Accordingly, Jesus came to stand in  the  position  of  having  restored
 through indemnity on the worldwide base, the position of Moses  who  had
 established  the  foundation  of  faith  for   the   second   nationwide
 restoration of Canaan by going through the 40-year period  of  indemnity
 in the wilderness of Midian.

 In the second course of the nationwide restoration of Canaan, God worked
 His "providence for the start" with the three  great  miracles  and  ten
 calamities. Later in the third course of the nationwide  restoration  of
 Canaan, God worked His "providence for the  start"  by  setting  up  the
 three great graces of the tablets of stone, the tabernacle and  the  ark
 of the covenant--and the Ten Commandments, to restore through  indemnity
 the three great  miracles  and  ten  calamities  in  Egypt,  which  were
 annulled because of the disbelief of the Israelites.

 Since Jesus was the substantial being of the Ten  Commandments  and  the
 three great graces (the tablets of stone, the tabernacle, and the ark of
 the covenant), he worked the "providence for the start" by his own words
 and miracles and signs in the second course of worldwide restoration  of
 Canaan. If, in accordance with  the  "providence  for  the  start",  the
 Jewish people in the position of Cain had believed and followed Jesus in
 the position of Abel, they could have set up the condition of  indemnity
 to remove the fallen nature and could have restored  the  foundation  of
 substance, thus establishing the foundation of receive the  Messiah.  If
 so, Jesus, shifting from the position of John the  Baptist,  could  have
 stood as the Messiah. Then, if all mankind had  been  engrafted  to  him
 (Rom. 11:17), had been reborn, cleansed of the  original  sin,  and  had
 become one body in heart with God, they could have restored the original
 nature endowed at the creation, thus realizing the  Kingdom  of  God  on
 earth at that time. <Page 356>

 (3) The Failure of the Second Course of  the  Worldwide  Restoration  of
 Canaan

 When, due to the disbelief of John the Baptist, the first providence  of
 the worldwide restoration of Canaan ended in a failure,  Jesus  restored
 through indemnity the foundation  of  faith  for  the  second  worldwide
 restoration of Canaan by suffering by himself the 40-day tribulation  in
 the wilderness, succeeding the mission of John the  Baptist.  Meanwhile,
 Satan, who was defeated in the three great  temptations,  departed  from
 Jesus until an opportune time (Luke 4:13). Satan's having departed  from
 him "until an opportune time"  implies  that  he  did  not  leave  Jesus
 completely, but could come again before  Jesus.  As a  matter  of  fact,
 Satan confronted Jesus, working through the Jewish people, centering  on
 the chief priests and scribes who had fallen faithless,  and  especially
 through Judas Iscariot, the disciple who betrayed Jesus.

 In this manner, due to the  faithlessness  of  the  Jewish  people,  the
 foundation  of  substance  for  the  second  course  of  the   worldwide
 restoration of Canaan resulted in a failure; accordingly, the foundation
 to receive the Messiah for this providence was a failure. Naturally, the
 second course of  the  worldwide  restoration  of  Canaan  also  failed.

 3. THE THIRD COURSE OF THE WORLDWIDE RESTORATION OF CANAAN

 (1) The Course of the Spiritual  Restoration  of  Canaan,  Centering  on
 Jesus

 Before discussing the  problems  concerning  the  third  course  of  the
 worldwide restoration, we must first know in  what  respect  it  differs
 from the third course of nationwide restoration of  Canaan.  As  already
 discussed in detail, the center of the  Israelite  faith  in  the  third
 course of  the  nationwide  restoration  of  <Page  357>Canaan  was  the
 tabernacle, which was the symbolic body of the Messiah. Thus, even  when
 the Israelite nation fell into faithlessness, this  tabernacle  remained
 intact, standing on the foundation of faith for  the  tabernacle,  which
 Moses had set up  by  his  40-day  fast.  When  Moses,  too,  fell  into
 faithlessness, it remained standing, centering on Joshua, who  continued
 to serve the will on the foundation for the tabernacle, which  had  been
 established by Joshua's 40-day spying period to separate  Satan  on  the
 foundation of faith that Moses had set up.

 However, the object of faith of the Jewish people, in  their  course  of
 the worldwide restoration of Canaan, was Jesus himself, who came as  the
 substantial body of the  temple.  When  even  his  disciples  fell  into
 disbelief, Jesus was forced to go  the  way  of  death,  by  giving  his
 physical body to the cross, as it was written, "As Moses lifted  up  the
 serpent in the wilderness, so must the son of man be lifted  up."  (John
 3:14). In this way, the Jewish people lost their object of  faith,  both
 in spirit and flesh. Therefore, they could not start their third  course
 of the worldwide restoration of Canaan directly as a substantial course.
 But the Christians  as  the  Second  Israel  started  first a  spiritual
 course, by setting up the resurrected Jesus as their  object  of  faith.

 Here lies the reason Jesus said, "Destroy this temple  (Jesus  himself),
 and in three days I will raise it up." (John 2:19). The Lord  will  come
 and,  succeeding  the  mission  of  Jesus,  he  will  accomplish,   both
 spiritually  and  physically,  the  third  course   of   the   worldwide
 restoration of Canaan, just as Joshua had accomplished the third  course
 of the nationwide restoration  of  Canaan,  succeeding  Moses'  mission.

 Seeing such a providential course of  restoration  alone,  we  can  well
 understand that unless the Lord would come again in  flesh,  as  in  the
 time of Jesus,  he  cannot  succeed  and  fulfill  the  purpose  of  the
 providence of restoration which he intended to accomplish at  the  first
 coming. <Page 358>

 (i) The Spiritual Foundation of Faith

 Since the second course of the worldwide restoration of Canaan ended  in
 failure due to the Israelites' betrayal  of  Jesus,  the  foundation  of
 faith which Jesus had set up, through the 40-day fast from the  position
 of John the Baptist, was helplessly handed  over  to  Satan.  Therefore,
 after giving his physical body to Satan, through the cross, Jesus set up
 the  spiritual  foundation  of  separation  from  Satan  by  his  40-day
 resurrection period, from the position of the  spiritual  mission-bearer
 of John the Baptist. By doing  this,  he  could  restore  the  spiritual
 foundation of faith for the spiritual  course  of  the  third  worldwide
 restoration of Canaan. There has  not  been  even a  single  man,  until
 today, who knew that this was the reason the 40-day resurrection  period
 was set up after Jesus' crucifixion. How then did  Jesus  establish  the
 spiritual foundation of faith?

 God had been with the chosen nation of Israel until the time when  Jesus
 appeared  as  the  Messiah.  Nevertheless,  from  the  moment  of  their
 rebellion against Jesus, who appeared as the Messiah, God was  compelled
 to deliver them, His elect, into the hands of Satan. Thus, God, together
 with His son, who was betrayed by the Israelites,  had  to  abandon  and
 turn against His chosen nation. Nevertheless, God's purpose  of  sending
 the Messiah was to save not only the chosen nation but also the whole of
 mankind. Therefore, God intended to save  the  whole  of  mankind,  even
 though He might have to deliver Jesus into the hands of  Satan.  On  the
 other hand, Satan tried to kill one man, Jesus, the Messiah, even if  he
 might have to hand over to God  the  whole  of  mankind,  including  the
 chosen nation, which was now on his side. This was because Satan thought
 that he could break the purpose  of  the  whole  providence  of  God  by
 killing the Messiah, for  he  knew  that  the  first  purpose  of  God's
 4,000-year providence of restoration  had  been  to  set  up  one  <Page
 359>man, the Messiah. Thus, God finally handed Jesus over to  Satan,  as
 the condition of indemnity, in order  to  save  the  whole  of  mankind,
 including the Jewish people, who turned against Jesus, and were  now  on
 Satan's side.

 Satan thus attained what he had intended through the  4,000-year  course
 of history, by crucifying Jesus, with the exercise of his maximum power.
 God, who thus handed over Jesus  into  Satan's  hands,  could,  at  that
 price, set up the condition to save the whole of mankind, including  the
 Israelites.

 How, then, did God come to be able to save sinful men? Since  Satan  had
 killed Jesus by exercising his maximum power, the position for  God  now
 to exercise His maximum power was created, according to the principle of
 restoration through indemnity. The exercise of maximum  power  on  God's
 part was to bring the dead back to life, while that of Satan was to kill
 man. Here God exercised His maximum power as the condition of  indemnity
 against Satan's act of killing Jesus through the exercise of his maximum
 power, and He brought Jesus back to  life.  By  grafting  the  whole  of
 mankind into the resurrected Jesus (Rom. 11:24) and giving them rebirth,
 God intended to save all mankind.

 As we well know through the Bible, Jesus after the resurrection was  not
 the same Jesus who had lived with his disciples before his  crucifixion.
 He was no longer a man seen through physical  eyes,  because  he  was  a
 being transcendent of time and space. He once  suddenly  appeared  in  a
 closed room where his disciples were gathered  (John  20:19),  while  in
 another instance he appeared before two disciples going to  Emmaus,  and
 accompanied them for a long distance. But  their  eyes  were  kept  from
 recognizing Jesus, who appeared, would again disappear suddenly.  Jesus,
 in order to save mankind, had established the  spiritual  foundation  of
 faith through the 40-day resurrection period to  separate  Satan,  after
 giving up his physical body to the cross as <Page  360>a  sacrifice.  By
 doing this, he pioneered the way for the redemption of the sins  of  all
 men.

 (ii) The Spiritual Foundation of Substance

 Jesus, by establishing the spiritual 40-day foundation to separate Satan
 through resurrection, from the position of the spiritual  mission-bearer
 of John the Baptist, could then  restore  the  spiritual  foundation  of
 faith from the position of a spiritual parent. At the same time, he also
 established the position of a spiritual Abel in setting up the worldwide
 condition of indemnity to remove the fallen nature from the position  of
 a spiritual child. Thus, Jesus could establish a spiritual foundation of
 faith for the third worldwide restoration of Canaan, just as Moses could
 establish the foundation of faith for the third  nationwide  restoration
 of Canaan,  by  going  through  the  indemnity  period  of  the  40-year
 wandering in the wilderness while leading the Israelites.

 At the time of Moses, God worked  His  "providence  for  the  start"  by
 having him establish the foundation  for  the  tabernacle.  However  the
 resurrected Jesus worked the "providence for the start" by gathering his
 disciples, scattered in Galilee, and giving them the  power  to  perform
 miracles and signs, since he himself was the spiritual substantial  body
 of the tablets of stone,  tabernacle,  and  the  ark  (Matt.  28:16-20).

 Now, the saints in the position of Cain came to  restore  the  spiritual
 foundation of  substance  by  setting  up  the  spiritual  condition  of
 indemnity to remove the fallen nature, through their believing, serving,
 and following the resurrected Jesus, who was spiritually in the position
 of  Abel,  as  the  spiritual  mission-bearer  of  John   the   Baptist.

 (iii) The Spiritual Foundation to Receive the Messiah

 After Jesus' crucifixion, the remaining eleven  disciples  scattered  in
 utter helplessness. Jesus, after his resurrection, gathered  <Page  361>
 them again in one place and started his new providence of the  spiritual
 restoration of Canaan. The disciples chose Matthias in  place  of  Judas
 Iscariot to fill the number of 12 disciples, and believed,  served,  and
 followed  the  resurrected  Jesus,  thus  establishing   the   spiritual
 foundation of substance. By doing this, they could restore the spiritual
 foundation to receive the Messiah.

 On this foundation, Jesus could establish the position of the  spiritual
 Messiah from the  position  of  spiritual  mission-bearer  of  John  the
 Baptist and restore the Holy  Spirit.  By  doing  this,  he  became  the
 spiritual True Parent and came to perform the work of rebirth. That  is,
 as it is written in the Bible (Acts. 2:1-4), after  the  advent  of  the
 Holy Spirit at Pentecost, the resurrected  Jesus  became  the  spiritual
 True Father and,  working  in  oneness  with  the  Holy  Spirit  as  the
 spiritual  True  Mother,  spiritually  grafted  saints  to  them,   thus
 beginning the work of spiritual rebirth.  By  doing  this,  Jesus  could
 accomplish the providence of spiritual salvation (cf.  Part  I,  Ch.  4,
 Sec. I, 4--147). Consequently, in the sphere of the  resurrected  Jesus,
 Satan's spiritual condition for accusation  was  completely  liquidated,
 and  thus,  spiritually,  this  became a  sphere  inviolable  by  Satan.

 Fallen man's physical salvation would remain unaccomplished,  though  he
 may in faith become one with Jesus, because his body  is  still  in  the
 position of being invaded by Satan, just like Jesus himself. However, if
 we believe in the resurrected Jesus, we will be with  Jesus  spiritually
 in the sphere  inviolable  by  Satan,  and  thus  we  will  be  able  to
 accomplish spiritual salvation free  from  the  spiritual  condition  of
 accusation by Satan.

 (iv) The Spiritual Restoration of Canaan

 Christians could accomplish only the spiritual restoration of Canaan  by
 believing and serving Jesus, who came to stand as the spiritual Messiah,
 on the spiritual foundation to receive the <Page 362>Messiah.  Thus  the
 physical bodies of the saints, who were in the sphere of grace  for  the
 spiritual restoration of Canaan, stood  in  the  same  position  as  the
 physical body of Jesus, invaded by Satan through the  cross.  Therefore,
 they were being invaded by Satan, just as in the time before the  coming
 of Jesus, with  original  sin  still  remaining  in  them  (Rom.  7:25).
 Naturally, the saints also had to go through the  course  of  separating
 from Satan again for the Second Advent of the Lord (cf. Part I,  Ch.  4,
 Sec. I, 4--147).

 The ideal of the tabernacle in the nationwide course of the  restoration
 of Canaan, through which God worked His providence centering  on  Moses,
 came now to be realized on the worldwide base centering on the spiritual
 temple of the resurrected Jesus. Since the ideal of the mercy  seat  was
 realized through the work of Jesus and the Holy Spirit, God could appear
 and speak. Thus, in the mercy seat, where God's words  were  heard,  the
 cherubim that had blocked the way since the  fall  of  the  first  human
 ancestors would be put aside, so that one might enter the  ark  to  meet
 Jesus, the Tree of Life, to eat the manna given by God, and to  manifest
 the power of God represented by Aaron's rod that budded (Heb. 9:4-5). In
 this way, we can understand that the crucifixion of Jesus and the Second
 Advent was not a determined providence, when seen through Moses' course.

 (2) The Course of the Substantial Restoration of Canaan Centering on the
 Lord of the Second Advent

 We have discussed why God's chosen people started the  third  course  of
 the worldwide restoration of Canaan as a  spiritual  course,  not  being
 able to start it as a substantial course as they had done in their third
 course of the nationwide restoration of <Page 363>Canaan. The  spiritual
 providence of the third worldwide  restoration  of  Canaan,  which  they
 started on the spiritual foundation for the Messiah,  by  believing  and
 obeying Jesus, the spiritual Messiah, has today broadened its  spiritual
 territory, on a worldwide basis,  after  having  passed  the  2,000-year
 course of history.

 Just as Joshua, who substituted for Moses in the spiritual course of the
 restoration of Canaan, accomplished the nationwide restoration of Canaan
 by going through the substantial course,  so  the  Lord  of  the  Second
 Advent has to realize the earthly Kingdom of God, by coming to walk  the
 spiritual course of the restoration of Canaan as a  substantial  course,
 and by accomplishing  the  worldwide  restoration  of  Canaan.  In  this
 manner, the Lord of the Second  Advent,  who  is  to  realize  the  same
 Kingdom of God on earth as God intended to realize substantially at  the
 time of Jesus, must be born on earth as a substantial man in flesh  (cf.
 Part I, Ch. 7, Sec. II, 2--209).

 The Lord of  the  Second  Advent  must  restore  through  indemnity  the
 providential course of restoration left unachieved at the  time  of  the
 first coming. Therefore, just as Jesus had to walk the bitter course  of
 the spiritual providence of restoration, due to the faithlessness of the
 Jewish people, the Lord must restore  through  indemnity  the  spiritual
 course of tribulation, this time substantially in  flesh,  if  and  when
 Christians, the Second Israel, should  fall  into  faithlessness.  Jesus
 said, "But first he [Christ] must suffer many things and be rejected  by
 this generation." (Luke 17:25).

 Therefore, just as Jesus form the time of his  coming  onwards,  had  to
 walk anew on his spiritual course of providence by abandoning the  First
 Israel of God's summons and by  setting  up  Christians  as  his  second
 chosen nation, the Lord of the Second Advent, may have  to  achieve  the
 providential course, substantially, by abandoning the Christians of  the
 second summons, and calling anew the Third  Israel,  if  the  Christians
 <Page 364>should fall into faithlessness. If, at the Second Advent,  the
 heralds, coming with the mission of John the  Baptist  (John  1:23),  to
 make his way straight should fail in carrying out their mission, just as
 at the first  coming,  the  Lord  of  the  Second  Advent  himself  must
 establish substantially the foundation of faith for the third providence
 of the worldwide restoration of Canaan from the  position  of  John  the
 Baptist, thus having to walk the path of tribulation.

 However bitter a way he may walk, the Lord of  the  Second  Advent  will
 never come to die, not fulfilling the providence of restoration,  as  in
 the time of Jesus. This is  because  God's  providence  to  fulfill  His
 purpose of creation, through the True Parents of mankind, has come  down
 from Adam through Jesus, to the Lord of the Second Advent,  and  in  the
 third instance, the providence will not fail to be realized. Further, as
 will be later  discussed  (cf.  Part  II,  Ch.  6,  Sec.  IV--532),  the
 spiritual providence of restoration for the 2,000 years after Jesus  has
 achieved the age of democracy in order to create the society  beneficial
 for the providence. Jesus was killed  after  being  branded  as a  rebel
 against Judaism, but in the democratic society at the Second Advent, the
 Lord cannot walk the path of death,  even  though  he  may  be  bitterly
 persecuted as a heretic.

 Therefore, however difficult a way the Lord of  the  Second  Advent  may
 walk, there will gather saints believing and serving him  absolutely  on
 the substantial foundation of faith which he will establish; and it will
 be certain that they will be able to set up the  substantial  foundation
 to receive the Messiah by setting up the foundation  of  substance,  for
 the sake of the substantial course of the third worldwide restoration of
 Canaan.

 In the third nationwide course of the restoration of Canaan, at the time
 of Moses, God was to work His "providence for the start",  centering  on
 the rock. At the time of Joshua,  He  worked  His  "providence  for  the
 start", centering on the water, <Page 365>which was more  internal  than
 the rock. In a like manner, Jesus worked the "providence for the  start"
 by the miracles and signs at the first coming, but at the Second Advent,
 Christ will work the "providence for the start", centering on the  Word,
 which is internal. That is because, as discussed earlier  (cf.  Part  I,
 Ch. 3, Sec. III, 2--113), man, who was created by the Word  (John  1:3),
 failed to accomplish the purpose of the Word due to the fall.  God,  who
 has been working  His  providence  of  restoration  by  setting  up  the
 external condition of the Word, in order to accomplish  the  purpose  of
 the Word, must send Christ, who is  the  substance  of  the  Word  (John
 1:14),  at  the  close  of  providential  history,  and  must  work  His
 providence of salvation, centering on the Word.

 When we see God's purpose of creation, centering on  the  connection  of
 heart, God, as the spiritual Parent,  created  men  as  His  substantial
 children. Adam and Eve,  who  were  created  first  as  the  substantial
 objects in the image and likeness  of  God's  dual  essentialities,  are
 God's first substantial objects and the first parents of mankind.  Thus,
 by joining as husband and wife and  multiplying  children,  they  should
 have established a family connected and united  in  the  hearts  of  the
 parents, couple, and children representing parental love, conjugal  love
 and children's love. This is truly the four  position  foundation  which
 has realized the three objective purposes (cf. Part I, Ch. 1,  Sec.  II,
 3--31).

 In this manner, God intended to establish the Kingdom of God  on  earth,
 with His children of direct descent. However, as discussed in the  "Fall
 of Man", all men, due to the first human ancestor's  blood  relationship
 with the archangel Lucifer, have  become  the  children  of  the  devil,
 inheriting Satan's blood lineage (Matt. 3:7, 23:33,  John  8:44).  Thus,
 the first human ancestors fell into a position in which  they  were  cut
 off from the lineage of God, and this is  the  fall  (cf.  Part  I,  Ch.
 2--65). <Page 366>

 Therefore, the purpose of God's providence of restoration is to  restore
 the fallen men who were cut off from the lineage of God and to set  them
 up as the children of God's direct line. Let us find out God's secret of
 the providence of restoration in the Bible.

 As was previously discussed, Adam's family, which was so degraded as  to
 commit murder, was cut off from a relationship with God. At the time  of
 Noah the direct relationship with God could not be restored, due to  the
 failure of Ham, the second  son,  who  was  in  the  position  of  Abel.
 However, man could stand in the position of the slave  of  slaves  (Gen.
 9:25), because there was the foundation of  Noah's  loyalty.  Thus,  man
 could have an indirect  relationship  with  God.  This  was  the  actual
 relationship of God and man in the period before the Old Testament  Age.

 In his own time Abraham, the father of faith, could set up  God's  elect
 by establishing the family-level  foundation  to  receive  the  Messiah.
 Thus, for the first time, the position  of  God's  servant  was  restore
 (Lev. 25:55). This was the relationship  of  God  and  man  in  the  Old
 Testament Age. After the coming of Jesus, his disciples,  who  stood  on
 the foundation of faith which he had established from  the  position  of
 John the Baptist, were for the first time restored from the position  of
 servants of the Old Testament Age to the position of  adopted  children.
 In order for them to become children of God's direct lineage,  they  had
 to establish the foundation of substance in absolute obedience to Jesus;
 and by grafting (Rom. 11:17) themselves both spiritually and  physically
 into Jesus, who stood on that foundation, they had to  become  one  body
 with him.

 Jesus came as the Son of God, without original sin,  from  God's  direct
 lineage, and by making the whole of fallen  mankind  into  one  body  by
 engrafting them to him, he was to  <Page  367>restore  them  to  be  the
 children of God's direct lineage, having removed the original sin. Jesus
 and the Holy Spirit came as the  spiritual  True  Parents  to  make  men
 restore their lineal connection with God, as endowed at the creation, by
 having the fallen men remove their original sin by  engrafting  them  to
 themselves. We call the work of Jesus and the Holy Spirit "Rebirth" (cf.
 Part I, Ch. 7, Sec. IV--213). Therefore, we must know that Jesus came as
 the center, the true olive tree, in order to engraft fallen men, who are
 the branches of wild olive trees, to himself.

 Nevertheless, even his disciples fell into faithlessness, and so,  Jesus
 was crucified in the position of John the Baptist, without being able to
 perform the duties of the Messiah. In this way,  the  resurrected  Jesus
 had established the spiritual foundation of  faith  through  the  40-day
 resurrection period to separate Satan, set up from the position  of  the
 spiritual John the Baptist.  After  that  the  spiritual  foundation  of
 substance was set up by the faith and  loyalty  of  his  disciples,  who
 returned to him in repentance; and hence, the  spiritual  foundation  to
 receive the Messiah was established for the first time. Finally, on that
 spiritual foundation the saints came to stand as spiritual  children  by
 being spiritually engrafted  to  Jesus,  who  stands  as  the  spiritual
 Messiah. This has been the relationship of God and fallen men, according
 to the spiritual providence  of  restoration  after  Jesus,  up  to  the
 present moment. Therefore, fallen men can as yet stand only as spiritual
 objects of God, because the spiritual providence  of  restoration  after
 Jesus has been to restore the  spirit  world  first,  just  as  God  had
 created the spirit world first. Accordingly, however devout a  Christian
 may be, since he has not been able to liquidate original sin coming down
 through the flesh, no difference is found between him and the saints  of
 the Old Testament Age in light of their both not  having  been  able  to
 remove themselves from the lineage of Satan (cf. Part I, Ch. 4, Sec.  I,
 4--147). Christians are at  best  adopted  sons  before  <Page  368>God,
 because they are children of a different lineage. For that very  reason,
 Paul said:

   Not only the creation, but we ourselves, who have the first fruits of
   the spirit, groan inwardly as we wait for adoption as  sons...  (Rom.
   8:23)

 Therefore, the Lord of the Second Advent must come to restore the  whole
 of mankind to be children of God's direct lineage. Consequently, he must
 be born on earth, in flesh, as Jesus was. By so doing  he  must  restore
 through indemnity the course of Jesus, by walking it  again.  Therefore,
 the  Lord  of  the  Second  Advent  must  establish  substantially,  the
 foundation to receive the Messiah, according to the "providence for  the
 start", centering on the Word; and by engrafting the  whole  of  mankind
 both spiritually and physically on this foundation, he must restore them
 to be children of God's direct lineage, having removed the original sin.

 Jesus established the  family-level  foundation  by  setting  up  twelve
 apostles centering on the three main ones, and then broadened it to  the
 tribe-level foundation by setting up  the  70  disciples,  in  order  to
 restore through indemnity the  position  of  Jacob,  who  had  been  the
 central figure of the family-level foundation for the  Messiah.  In  the
 same manner, the Lord of  the  Second  Advent,  must  also  restore  the
 foundation to receive the Messiah substantially,  starting  from  family
 level, and gradually  broadening  it  to  tribal  level,  racial  level,
 national level, world level and  then  to  the  cosmic  level.  On  that
 foundation, he must finally be able to establish the Kingdom  of  heaven
 on earth.

 God, by setting up the chosen nation of the First Israel,  prepared  the
 base for Jesus to come and fulfill rapidly the purpose of  erecting  the
 Kingdom of Heaven, but due to their rebel-<Page 369>lion, He had to  set
 up  anew  the  Christians  as  the  Second  Israel.  Likewise,  if   the
 Christians, who have been set up as the Second Israel for the  ideal  of
 the erection of the Kingdom of Heaven by the Lord of the Second  Advent,
 should also turn again him, God will be compelled to abandon  His  elect
 of the Second Israel and choose anew His  elect  of  the  Third  Israel.
 Therefore, Christians of the Last Days, like the Jewish  people  of  the
 days of Jesus, are situated in very blessed circumstances,  but  on  the
 other hand, are in the position where they are  liable  to  become  very
 miserable.

 4. LESSONS LEARNED FROM JESUS' COURSE

 First, in this case, God showed us what His predestination of  His  will
 was like. God always predestines His will to be absolutely fulfilled  in
 the end. When John the Baptist failed to accomplish his  mission,  Jesus
 himself, who came as the Messiah, intended to fulfill the will  even  by
 substituting for John. Since the  earthly  Kingdom  of  Heaven  was  not
 realized due to faithlessness of the Jewish  people,  Christ  will  come
 again to fulfill this will.

 In the next place, God showed us that His predestination concerning  the
 fulfillment of the will, centering on a certain individual or nation  of
 His elect, is not absolute, but relative. That is to say, though God may
 have set up a certain individual or a nation to fulfill the  purpose  of
 His providence of restoration, He would set up a new  mission-bearer  to
 succeed in the work, if the former should fail to carry out his  portion
 of responsibility. Jesus  had  chosen  John  the  Baptist  as  his  main
 disciple, but when he failed to  carry  out  his  responsibility,  Jesus
 chose Peter in his place. In another case, he chose  Judas  Iscariot  as
 one  of  his  12  disciples,  but  when  Judas  failed  to  fulfill  his
 responsibility, Jesus chose Matthias in his place (Acts 1:26). In  <Page
 370>a like manner, God chose the Jewish people to fulfill the purpose of
 His providence of restoration, but when they failed to carry  out  their
 responsibility, He shifted the mission  to  the  Gentiles  (Acts  13:46,
 Matt. 21:33-43). In this way, even though God may have chosen a  certain
 man to  fulfill  His  will,  He  can  never  absolutely  predestine  the
 fulfillment of the will centering on any one person.

 Third, God showed us that He does not interfere with man's  own  portion
 of responsibility, but dominates only its result. When John the  Baptist
 or Judas Iscariot fell into faithlessness, it was not that God  did  not
 know it nor that He was unable to stop it, but He did not  interfere  at
 all with their faith, but dominated only  the  result  of  their  deeds.

 Finally, God showed us that the greater the mission of the  person,  the
 more bitter the trial facing him.  Since  Adam  turned  against  God  in
 faithlessness, Jesus, who came as the second Adam, in order  to  fulfill
 the purpose of the providence of restoration,  had  to  restore  through
 indemnity the position before the fall by showing good faith,  from  the
 position where he is abandoned by God in place of Adam. Therefore, Jesus
 had to go through Satan's temptations in  the  wilderness,  and  had  to
 suffer on the cross, completely abandoned by God  (Matt.  27:46).  <Page
 371>

 CHAPTER 3. FORMATION AND LENGTH OF EACH AGE IN THE HISTORY OF PROVIDENCE

 SECTION I--THE AGE OF PROVIDENTIAL TIME-IDENTITY

 What is the "age of providential time-identity"? When we look  into  the
 course of human history, we often find that a certain historical course,
 similar to that of a past age, is repeated in later ages, although there
 may be some difference in degree  and  scope.  Historians,  seeing  such
 phenomena,  say  that  history  progresses  in a  spiral  of   repeating
 identical patterns. They never know the cause, however. If a certain age
 is a repetition of the historical course of the previous age,  that  age
 is called the "age <Page 373>of providential time-identity". The  reason
 for calling this the age of providential time-identity will be explained
 later in detail, but it  is  mainly  because  all  those  phenomena  are
 originally based on God's providence of restoration  through  indemnity.

 Why then does the age of providential time-identity occur? All the facts
 occurring in the course of fulfilling the purpose of God's providence of
 restoration have formed human history. However, when a  certain  central
 figure who has been walking the providential course fails to  carry  out
 his portion of responsibility, the age of providence centering  on  that
 person comes to an end. Nevertheless, since God's predestination for the
 will is absolute (cf. Part I, Ch. 6--193),  God  would  set  up  another
 person in place of the  former,  and  establish a  new  age  to  restore
 through indemnity the foundation to receive the Messiah. Since this  new
 age is one of restoration through indemnity of the historical course  of
 the previous age, the same course of history needs to be  repeated,  and
 thus the age of providential time-identity is formed.

 Meanwhile, the persons in charge of the providence of  restoration  must
 restore horizontally through indemnity all the  vertical  conditions  of
 indemnity belonging to the previous  age.  Therefore,  as  the  vertical
 conditions of indemnity increase with the prolongation of the providence
 of restoration, the conditions of indemnity to be  set  up  horizontally
 become  heavier  and  heavier.  Accordingly,  the  age  of  providential
 time-identity will also gradually become different in  its  content  and
 extent. This  is  the  reason  the  forms  of  the  respective  ages  of
 providential time identity are not exactly the same.

 In the meantime, when we classify the three  stages  of  the  period  of
 growth by type, the formation stage is the  symbolic  type,  the  growth
 stage is the image type, and the perfection  stage  is  the  substantial
 type. Therefore, the ages in  the  providential  <Page  374>  course  of
 restoration identically repeating these types  have  reproduced  similar
 types of history. That is, when  we  divide  the  whole  period  of  the
 providential history of restoration from the viewpoint of  time-identity
 by type, the providential age for the foundation of restoration  is  the
 age of symbolic time-identity, while the providential age of restoration
 is the age of image time-identity,  and  the  providential  age  of  the
 prolongation of restoration is the period of substantial  time-identity.
 Next, we must know the  factors  which  form  the  age  of  providential
 time-identity. The ages of time-identity repeat themselves  because  the
 providence to restore the foundation to receive  the  Messiah  is  being
 repeated. Accordingly, we may first list, as the factors which  help  to
 create the age of providential time-identity, three conditions  for  the
 restoration of the foundation of faith:  the  central  figure  for  this
 foundation, the necessary  conditional  objects,  and  the  mathematical
 length of the period. Secondly, we can list the condition  of  indemnity
 to remove the fallen nature  in  order  to  restore  the  foundation  of
 substance.

 The ages of providential time-identity formed by  such  factors  exhibit
 the following two characteristics:

 First, the providential time-identity is formed by  the  factor  of  the
 number of the years or generations which make up the mathematical period
 of indemnity to  restore  the  foundation  of  faith.  The  providential
 history of restoration was the  history  of  God's  providence  (through
 men),  which  involved  repeatedly  restoring  through   indemnity   the
 foundation of faith. This foundation had been lost because  the  central
 figures in charge  of  the  providence  failed  in  carrying  out  their
 portions of responsibility. Thus it has been  necessary  to  repeat  the
 providence to restore  through  indemnity  the  mathematical  period  of
 faith. After all, the ages  of  providential  time-identity  have  <Page
 375>repeatedly formed identical types through the repetition of  certain
 numbers of years or generations. The  purpose  of  this  chapter  is  to
 handle the questions concerning this process.

 Second, the providential time-identity is formed by the factors  of  the
 historical facts in the providence such as: the central figure  and  the
 conditional  objects  to  restore  the  foundation  of  faith,  and  the
 condition of indemnity to remove the fallen nature for  the  restoration
 of the foundation of substance. Since the purpose of the  providence  of
 restoration is to establish the foundation to receive the  Messiah,  the
 providence to restore  this  foundation  should  repeat  itself  if  the
 providence is prolonged.

 Meanwhile, the foundation to receive the Messiah can be established only
 by  restoring  first  the  foundation  of  faith  through  the  symbolic
 offering, and then the foundation of substance through  the  substantial
 offering. Consequently, the history of the providence of restoration has
 been a repetition of the providence of restoring the  symbolic  offering
 and  the  substantial  offering.  Therefore,  the  age  of  providential
 time-identity is  formed  centering  on  the  historical  facts  in  the
 providence, which have been  efforts  to  restore  these  two  kinds  of
 offerings. Questions concerning this will be discussed in detail in  the
 following chapter.

 SECTION II--THE FORMATION OF THE NUMBER OF YEARS AND GENERATIONS IN  THE
 PROVIDENTIAL AGE FOR THE FOUNDATION OF RESTORATION

 1. WHY AND HOW IS THE PROVIDENCE OF RESTORATION PROLONGED?

 We  have  previously  discussed  the  fact  that  God's  providence   of
 restoration had been prolonged from Adam to Noah, to <Page  376>Abraham,
 to Moses, finally coming down to Jesus. Due to the faithlessness of  the
 people, Jesus died without completely  accomplishing  his  purpose.  The
 providence of restoration is therefore being prolonged to  the  time  of
 the Second Advent.

 Why then is the providence of restoration prolonged? This is a  question
 to be solved only by the theory  of  predestination.  According  to  the
 theory of predestination, God's will is predestined to be  fulfilled  as
 an absolute. Therefore, the  will,  once  set  up,  must  eventually  be
 fulfilled. However, since the fulfillment of the will centering  on  any
 person is relative, the will would be fulfilled only when God's  portion
 of responsibility and man's  portion  are  combined.  Accordingly,  when
 God's will is not fulfilled, because the  person  with  the  mission  of
 fulfilling   the   will   fails   to   accomplish  his  own  portion  of
 responsibility, God will set up another person, in a different  age,  in
 his place. Then He will work  His  providence  of  fulfilling  the  will
 without  fail.  Thus,  the  providence  of  restoration  is   prolonged.

 Next, we must know the manner in which the providence of restoration  is
 prolonged. According to the principle of creation, God is a being of the
 number "three", and all things created in His image and likeness present
 themselves through courses in the number three, either in  their  aspect
 of existence, their movement, or their process of growth. Therefore,  to
 fulfill the purpose  of  creation  by  establishing  the  four  position
 foundation and  performing  circular  movement,  they  must  pass  three
 points, by fulfilling the three  objective  purposes  according  to  the
 three-stage  action  of  origin,  division  and  union.  Meanwhile   the
 providence of restoring the purpose of creation is  that  of  recreation
 through the Word, so it may be prolonged to as many as three  stages  in
 the prolongation of the providence  of  restoration,  according  to  the
 principle of creation.

 In Adam's family, when the "substantial offering" by Cain and Abel ended
 in failure, the will was prolonged three times, through Noah to Abraham.
 Upon Abraham's failure in his <Page 377>"symbolic  offering",  the  will
 was prolonged through Isaac to Jacob. The courses of the restoration  of
 Canaan centering on Moses or Jesus were prolonged three times each.  The
 ideal of erecting the temple, due to King Saul's mistake, was  prolonged
 through King David to  King  Solomon.  God's  ideal  of  creation,  left
 unfulfilled through Adam, was prolonged three times, through Jesus,  the
 second Adam, to the time of the Second Advent. One proverb says, "If not
 done at first attempt, it will be sure at the  third.",  thus  verifying
 the principle found in our actual life.

 2. THE  VERTICAL  CONDITION  OF  INDEMNITY  AND  HORIZONTAL  RESTORATION
 THROUGH INDEMNITY

 The  central  figure  in  charge  of  the  will  of  the  providence  of
 restoration  cannot  succeed  and  accomplish   the   mission   of   his
 predecessors unless he can restore through indemnity, in his  time,  all
 the conditions of indemnity which the persons  in  charge  of  the  same
 missions, in the providential course until this time, tried to  set  up.
 Accordingly, when this person again fails to  accomplish  this  mission,
 the conditions of indemnity which he failed to set up would be handed on
 to the next person with that  mission.  Those  conditions,  historically
 accumulated and added to by the failure of the persons in charge of  the
 providence  in  the  providential  course  of  restoration,  are  called
 "vertical conditions of  indemnity".  When  they  are  restored  through
 indemnity centering on one who has a  specific  mission,  we  call  this
 "horizontal restoration through indemnity".

 For example, in order for Abraham to accomplish his  mission,  he  would
 have had to horizontally restore  through  indemnity  all  the  vertical
 conditions of indemnity which Adam's and Noah's families  had  tried  to
 set up. Abraham's sacrifices with the three offerings  at  once  on  the
 altar were  to  horizontally  restore  through  indemnity  the  vertical
 conditions <Page 378>of indemnity, which had been prolonged through  the
 three stages  of  Adam,  Noah,  and  Abraham.  Consequently,  the  three
 offerings symbolized all the conditions which Adam and Noah  had  failed
 to set up, and which Abraham himself was to set up.

 Since Jacob had to set up the condition of restoring through  indemnity,
 at once and horizontally, the vertical conditions of indemnity  for  the
 12 generations from Noah down to himself, he had 12 sons and  multiplied
 them into 12  tribes.  Likewise,  Jesus  also  had  to  restore  through
 indemnity, horizontally and at one time, centering on himself,  all  the
 vertical conditions of indemnity left by the numerous prophets in charge
 of the providence of restoration in the course of  the  4,000  years  of
 providential history.

 For example, Jesus set up the 12 apostles and 70  disciples  to  restore
 through indemnity belonging to Jacob's course, in which God  worked  His
 providence, centering on the 12 sons and 70 kinsmen, and Moses'  course,
 in which God worked His providence centering on 12 tribes and 70 elders.
 Again, Jesus' 40 days of fasting and  prayer  were  to  restore  through
 indemnity (at once  and  horizontally  centering  on  himself)  all  the
 vertical conditions of indemnity in setting  up  the  40-day  separation
 from Satan necessary to establish the foundation  of  faith.  Seen  from
 this aspect, a person in charge of the providence of restoration  stands
 not only as an individual, but also as the  representation  of  all  the
 saints and prophets who have previously been  on  earth  with  the  same
 mission. At the same time he represents the sum total of the  historical
 fruit of all of them.

 3. HORIZONTAL  RESTORATION  THROUGH  INDEMNITY  CARRIED  OUT  VERTICALLY

 Next, let us study what horizontal restoration through indemnity carried
 out vertically is. As already stated in detail in <Page 379>the  section
 on  the  providence  of  restoration  centering  on  Abraham's   family,
 Abraham's case corresponded to  the  third  one  in  the  providence  to
 restore the  family  level  foundation  for  the  Messiah.  Accordingly,
 Abraham was, at that time, under  the  condition  in  the  Principle  to
 fulfill the will by all means. Therefore,  he  had  to  restore  through
 indemnity, at once and horizontally,  all  the  vertical  conditions  of
 indemnity accumulated by  the  failure  of  Adam's  and  Noah's  family.
 However, Abraham failed in his symbolic offering, and the mission had to
 be prolonged to the next stage. Here, God had to  set  up  Abraham,  who
 failed, in the position of having succeeded, and also had to set up  the
 vertical prolongation of the providence of restoration, in the  position
 as if it were  horizontally  restored  through  indemnity,  without  any
 prolongation. In order to work His providence in  such a  way,  God  had
 Abraham, Isaac, and Jacob set up the condition of indemnity,  all  as  a
 unit  centering  on  the  will,  though  they   were   three   different
 individuals, as was discussed  in  the  section  on  the  providence  of
 restoration centering on Abraham. Thus Abraham, Isaac and Jacob formed a
 unit, seen  from  the  will.  Therefore,  Jacob's  success  was  Isaac's
 success, while it was also Abraham's success. Consequently, even  though
 the will centering on Abraham was prolonged vertically to Isaac and then
 to Jacob,  it  was  regarded  as  being  horizontally  restored  through
 indemnity, centering on Abraham, without any prolongation, when  we  see
 it from the viewpoint of the will.

 Therefore, we must regard Abraham, Isaac, and  Jacob  as  the  one  man,
 Abraham, centering on the will. In consequence, it was as  if  the  will
 was fulfilled in one generation of Abraham. In the Bible (Ex. 3:6),  God
 is called "the God of Abraham, the God of Isaac, and the God of Jacob.",
 thus indicating that those three generations were  one  when  seen  from
 such a viewpoint. <Page 380>

 In this way, when Abraham failed to set up the horizontal  condition  of
 indemnity centering on himself  due  to  his  failure  in  the  symbolic
 offering, God, after all, put  the  case  in  the  position  as  if  the
 vertical conditions of indemnity, set up while vertically prolonging the
 program through the three generations of Abraham, Isaac, and Jacob, were
 horizontally restored through indemnity within one generation, centering
 on Abraham. Therefore, it is called the "horizontal restoration  through
 indemnity carried out vertically".

 4. THE MATHEMATICAL PERIOD OF INDEMNITY TO  RESTORE  THE  FOUNDATION  OF
 FAITH

 In the "Introduction" to Part II, we discussed that  in  order  for  the
 central figure, who is to set up faith, to  restore  the  foundation  of
 faith, he must restore the mathematical period of indemnity for it.  Let
 us here study the reason for this.

 God's form is also  mathematical.  Therefore,  the  world  of  creation,
 centering on man, is the  substantial  object  of  God,  with  his  dual
 essentialities  mathematically   developed.   For   this   reason,   the
 development of science, which is searching for the principle of  created
 things on  the  horizontal  plane,  is  possible  only  by  mathematical
 research. The first human  ancestor,  thus  created,  was  to  become  a
 substantial  being,  mathematically  perfected,  by   setting   up   the
 foundation of faith, only after having undergone the mathematical period
 of growth. Since the world of  creation,  as  such,  fell  into  Satan's
 dominion, man, in order to restore it, must  restore  through  indemnity
 the foundation of faith, by setting up conditional  objects  symbolizing
 the world of creation, and then sitting up the  mathematical  period  of
 indemnity to restore the number invaded by Satan. Then, by  what  number
 was the human ancestor, before the fall, to set  up  the  foundation  of
 faith originally, and what kind <Page  381>of  mathematically  perfected
 substantial being was he  to  become?  According  to  the  principle  of
 creation, nothing can  exist  without  establishing  the  four  position
 foundation. Accordingly, Adam  and  Eve,  who  were  in  the  period  of
 immaturity, also continued their  existence  by  establishing  the  four
 position foundation. Meanwhile, this four position foundation, with each
 position undergoing three stages of growth, producing the  total  number
 "12", would altogether fulfill 12 objective purposes.  Accordingly,  the
 period of growth, which was  the  period  for  Adam's  establishing  the
 foundation of faith, was truly the period  for  the  completion  of  the
 number "12".

 Therefore, first, the first human ancestors, who were in the  period  of
 immaturity, had to establish the foundation of faith by the number "12".
 However, due to their fall, this was invaded by  Satan.  Therefore,  the
 central  figure  who  is  to  restore  this  through  indemnity  in  the
 historical course of the providence of restoration, cannot establish the
 foundation  of  substance  to  restore  the  substantial  being   having
 perfected the number "12", unless he can restore through  indemnity  the
 foundation of faith by setting up the period of indemnity to restore the
 number "12".

 For example, the  120-year  period  of  Noah's  building  the  ark,  the
 120-year period of the providence of restoration of Canaan, centering on
 Moses, the 120 years from the time Abraham was  called  until  the  time
 when Jacob set up the condition enabling him to restore  the  birthright
 from Esau, the 120 years of the United Kingdom in the Old Testament  Age
 for the restoration through indemnity of the previous  period,  and  the
 120-year period of the Christian Kingdom in the New Testament  Age  are,
 without exception, periods of indemnity  to  restore  the  number  "12".
 <Page 382>

 Next, Adam and Eve, in their immaturity before the fall,  were  supposed
 to complete the four position foundation by entering the sphere of God's
 direct dominion, the fourth stage, only after having undergone the three
 stages of the period of growth. Consequently, the period of  growth,  in
 which they were to establish the  foundation  of  faith,  was  also  the
 period for the completion of the number "4".

 Therefore, the first human ancestors,  who  were  in  their  immaturity,
 should have become the substantial beings having  perfected  the  number
 "4", by setting up the foundation of faith through the number "4" and by
 accomplishing the four position foundation. However, due to their  fall,
 this was also invaded by Satan. Therefore, the central figure to restore
 this through indemnity, in the historical course of  the  providence  of
 restoration, cannot establish the foundation of substance to restore the
 substantial being having perfected the number "4", unless he can restore
 through indemnity the foundation of faith by setting  up  the  indemnity
 period to restore the number "4".

 As already discussed in detail (cf. Part II, Ch. 1, Sec. II,  1.2--252),
 the 40-day judgment concerning  Noah's  ark,  Moses'  40-day  fast,  the
 40-day  period  of  spying  in  Canaan,  the  40-day  fast  and   40-day
 resurrection of Jesus were all periods of indemnity for the  restoration
 of the number "4", to restore the foundation of faith.

 Again, the period of growth is also the period for the perfection of the
 number "21". Therefore, the first human ancestors, in their  immaturity,
 had to become the substantial beings having perfected the number 21,  by
 establishing the foundation of faith through the  number  21,  and  thus
 fulfilling the purpose of creation. However, due  to  their  fall,  this
 also was invaded by Satan. Therefore, the central figure to restore this
 through indemnity,  in  the  historical  course  of  the  providence  of
 restoration, <Page 383> cannot establish the foundation of substance  to
 restore the substantial being having perfected the number 21, unless  he
 can restore through indemnity the foundation of faith, by setting up the
 period of indemnity to restore the number "21".

 Let us then study why the period of growth becomes the  period  for  the
 perfection of the number "21". In order  to  know  the  meaning  of  the
 number "21", we must first understand the significance in the  Principle
 of the numbers "3", "4" and "7". God, who is the subjective  being  with
 the dual essentialities combined (and  perfected),  is a  being  of  the
 number "3". The perfection of a creature means  to  establish  the  four
 positions by becoming one body with God.  Therefore,  in  order  for  an
 individual man to be perfected, he  must  establish  the  four  position
 foundation by forming a trinity with his  mind  and  body  combined,  in
 harmony, centered  on  God.  Likewise,  in  order  for a  couple  to  be
 perfected, they must establish the four position foundation by forming a
 trinity with the man and woman united, centered on God.  And,  in  order
 for the world of creation to be perfected, all things must establish the
 four position foundation, by forming a trinity with men and  all  things
 combined, in harmony, centered on God. Also, in order  for  the  created
 things to  establish  the  four  position  foundation  by  becoming  one
 centered on God, they have to undergo the three stages of  growth,  thus
 fulfilling the three objective purposes. For this reason,  we  call  the
 number "3" either the "heavenly number" or the "number  of  perfection".

 Thus, when a subject and  an  object  form a  trinity  by  becoming  one
 harmonious united body centered on God, the individual body then decides
 his position, as a creature furnished with the four directions of north,
 south, east and west, by establishing the four position  foundation.  In
 that sense, we call the number "4" the "earthly number".

 Thus, when a creature establishes the four position foundation by  going
 through the growth period of three stages and is <Page 384>perfected  as
 an existence with a nature in time and space, he  becomes a  substantial
 being who has perfected the number "7", the sum total  of  the  heavenly
 number and earthly number. This is why the whole period of the  creation
 of heaven and earth became 7 days. When  we  see  the  whole  period  of
 creation as one period, it becomes the period for the perfection of  the
 number "7". Therefore, we may regard a certain period for anything to be
 perfected, as the period for the perfection of the number "7". Thus,  if
 we regard the three stages (formation, growth, and  perfection)  forming
 the period of growth each as a single period, each period  would  become
 the period for the perfection of the number "7". We can then  understand
 that the whole period is also the  period  for  the  perfection  of  the
 number "21".

 The following are examples of the indemnity period of the  number  "21",
 which the central figures for the foundation of faith set up. During the
 period of the flood in Noah's day, God had Noah send out the doves three
 times in order to foreshadow His providence of three stages.  By  making
 the time spaces 7 days each, the whole period seen from the will  became
 21 days (Gen. 7:4, 8:10, 8:12).  When  Jacob  set  up  the  providential
 period of going into Haran and again returning to Canaan,  in  order  to
 set up the course of the restoration of Canaan on the family  level,  he
 needed also 21 years, that is, three times seven years. Further, for the
 period of restoring through indemnity Jacob's 21 years,  the  period  of
 the Israelites' captivity in Babylon and their  return  encompassed  210
 years. The period of the popes'  captivity  and  return  also  took  210
 years.

 The period of growth is also the period for the perfection of the number
 "40". Therefore, fourth, the first human ancestors, in their  immaturity
 before the fall, had to become the substantial beings  having  perfected
 the number "40", by setting up  the  foundation  of  faith  through  the
 number "40", thus  <Page  385>accomplishing  the  purpose  of  creation.
 Nevertheless, this was invaded by Satan due to  their  fall.  Therefore,
 the central figure to restore this through indemnity could not establish
 the foundation of substance to  restore  the  substantial  being  having
 perfected the number "40", unless he could restore through indemnity the
 foundation of faith, by setting up the period of  indemnity  to  restore
 the number "40".

 Let us then study why the period of growth becomes the  period  for  the
 perfection of the number "40". Before we can know this,  we  must  first
 understand the significance of the number "10". If we divide  the  three
 stages of the period of growth into three stages each, it makes a  total
 of nine stages. The basis in the Principle of the number "9" lies  here.
 Incidentally, the  things  of  creation  which  were  divided  as  God's
 substantial object through the mathematical development of His invisible
 dual essentialities can fulfill the purpose of creation only  when  they
 become one body with God, by returning into the sphere of  God's  direct
 dominion, the tenth stage, after passing through the nine stages of  the
 period of growth. Therefore, we call  the  number  "10"  the  "returning
 number". God set up Noah ten generations after Adam to set up the period
 of indemnity for the restoration of the number "10" in order to have him
 return again to God.

 Meanwhile, the four position foundation centered on Adam and  Eve  would
 become the foundation which had  perfected  the  number  "40",  by  each
 position going through the "10" stages of the period of growth and  thus
 completing the mathematical period of  growth  of  the  number  "40"  in
 total. Therefore the period  of  growth  is  also  the  period  for  the
 perfection of the number "40".

 Some examples of the indemnity period of the number "40" set up for  the
 restoration  of  this  foundation,  in  the  historical  course  of  the
 providence of restoration are: the 40-day  period  from  the  time  when
 Noah's ark came to rest on Mount Ararat <Page 386>until he sent out  the
 doves; Moses' 40  years  in  Pharaoh's  palace;  his  40  years  in  the
 wilderness of Midian; the 40 years in the wilderness for the  nationwide
 restoration of Canaan, and so on.

 Here, we can understand that the number "40" in the providential  course
 of restoration through indemnity has two kinds of character. One is  the
 number "40", with the  number  "10",  which  is  the  returning  number,
 multiplied by the number "4", which  fallen  man  must  restore  through
 indemnity. The other is the number "40"  to  restore  through  indemnity
 what Adam, before the fall, had  to  set  up,  as  previously  declared.

 Meanwhile, the 40 years in the wilderness for the restoration of  Canaan
 on the national level was the period to restore through indemnity Moses'
 40 years in Pharaoh's palace and his other 40 years in the wilderness of
 Midian. At the same time, it was also  the  period  to  restore  through
 indemnity the 40-day spying and Moses' 40-day  fast.  Accordingly,  this
 40-year period, as discussed above, was  to  restore  through  indemnity
 both numbers "40"  of  different  characters  at  the  same  time.  This
 phenomenon occurs when the central figure to set up  the  foundation  of
 faith  horizontally  restores  through  indemnity   all   the   vertical
 conditions of indemnity at the same time. And, when  the  providence  to
 restore through indemnity the number "400" or  to  the  number  "4,000",
 according to the rule of multiplication  by a  multiple  of  the  number
 "10". The 400 years from Noah to Abraham, the 400-year slavery in Egypt,
 and the 4,000 years from Adam to Jesus are such examples.

 According to what we previously discussed, let us summarize what kind of
 mathematical period of indemnity must be set up in order for the central
 figure in the providence of restoration to  restore  the  foundation  of
 faith. The first human ancestors should have fulfilled  the  purpose  of
 creation, by setting up the foundation of faith according to the numbers
 "12", "4", "21", and "40", and by becoming the  substantial  beings  who
 <Page 387>had perfected these numbers. However, due to their  fall,  all
 these were invaded by Satan. Therefore, the central  figure  to  restore
 these through indemnity in the historical course of  the  providence  of
 restoration  cannot  establish  the  foundation  of  substance  for  the
 restoration of the substantial being who had perfected all such  numbers
 by restoring the foundation of faith, unless he sets  up a  mathematical
 period of indemnity to restore the numbers "12",  "4",  "21"  and  "40".

 5. THE PERIOD OF TIME-IDENTITY CENTERING ON THE  NUMBER  OF  GENERATIONS

 God chose Noah 10 generations (1600 years) after Adam, and set him up as
 the  central  figure  to  restore  the  foundation  of  faith.  We  must
 understand the significance of the "1600 years" and the "10 generations"
 as the indemnity period to restore certain numbers.

 We have previously discussed that the  number  "10"  is  the  "returning
 number", and that the period of  growth  is  also  the  period  for  the
 perfection of the number "10".  Therefore,  the  first  human  ancestors
 should have become the substantial beings having  perfected  the  number
 "10" by going through the period for the perfection of the  number  "10"
 through the accomplishment of  their  own  portions  of  responsibility.
 However, due to their fall, all these  things  were  invaded  by  Satan.
 Therefore, in order to  work  His  providence  of  restoration  for  the
 substantial being who has perfected the number "10",  the  number  which
 enables man to return to God, God must have the central  figure  set  up
 the period of indemnity to restore the number "10". In order to have man
 set up this period of indemnity to restore the number "10",  God  called
 Noah ten generations after Adam and set him up as the central figure for
 His providence of restoration.

 We have previously discussed that the first human ancestors  could  have
 become the substantial beings having perfected the <Page 388>number "40"
 only by undergoing  the  whole  period  of  growth  which  served  as  a
 condition for perfection of the number "40".  Incidentally,  fallen  man
 cannot be set up as the central figure to restore the substantial  being
 having perfected the number  "40",  unless,  by  establishing  the  four
 position foundation, he sets up the period of indemnity to  restore  the
 number "40", which Adam should have set up. Consequently, each  position
 of the four position foundation must set up the period of  indemnity  to
 restore the number "40". Therefore, all those must become the period  of
 indemnity to restore the number "160", and since this  must  be  set  up
 during 10 generations as the returning number, all  those  must  be  the
 period of indemnity to restore the number "1600".  It  was  because  the
 fallen man had to set up such a  period  of  indemnity  to  restore  the
 number  "1600",  that  God  chose  Noah  1600  years--which   was   "10"
 generations--after Adam.

 After His providence of restoration centering on Noah's family had ended
 in failure, God again chose Abraham after "400" years,  which  was  "10"
 generations, and set him up as the central figure for His providence  of
 restoration. Consequently, the period  from  Noah  to  Abraham  was  the
 period of time-identity to restore through  indemnity  the  period  from
 Adam to Noah, centering on the number of generations.

 We have already discussed how this period became "400" years  (cf.  Part
 I, Ch. 1, Sec. III, 1--41). God had Noah  set  up  the  40-day  judgment
 period to accomplish the whole purpose of the  mathematical  restoration
 through indemnity, by the 1600 years or ten generations.  However,  this
 40-day judgment period was invaded by Satan due to  Ham's  mistake.  God
 was therefore compelled to have the central  figure  in  charge  of  His
 providence of restoration set  up  again  the  period  of  indemnity  to
 restore this. Since God had worked to restore the indemnity  period  for
 the restoration of the number  "160"  in  each  generation  after  Adam,
 having it continue for ten generations until <Page 389>Noah, he also had
 to set up, as the indemnity period to restore the judgment number  "40",
 each of the ten generations from  Noah  to  Abraham,  which  formed  the
 period identical to the former.

 However, because He could not  set  up  the  indemnity  period  for  one
 generation with only 40 days, God had His people set  up  the  indemnity
 period for one generation with 40  years,  in  order  to  indemnify  the
 failure in the 40-day judgment with the 40-year period, according to the
 law of indemnity.  This  was  similar  to  the  Israelites'  restoration
 through indemnity of their failure in the 40 days  of  spying  with  the
 40-year period of wandering in the wilderness (Num. 14:34). Since  God's
 providence of having the people set up the one generation with 40  years
 lasted for 10 generations, 400 years were needed for the whole period of
 indemnity.

 6. THE PROVIDENTIAL PERIOD OF HORIZONTAL RESTORATION  THROUGH  INDEMNITY
 CARRIED OUT VERTICALLY

 As already  clarified  above,  the  central  figure  in  charge  of  the
 providence of restoration must horizontally  restore  through  indemnity
 all the vertical conditions of  indemnity.  Therefore,  the  longer  the
 providential history is prolonged, the  heavier  become  the  horizontal
 conditions of indemnity which the person of a later generation in charge
 of the providence of restoration must set up.

 In the providence of restoration centering on Adam's family, God started
 His providence of restoration for the first time. Naturally there was no
 vertical  condition  of  indemnity  as  yet.  Accordingly,  they   could
 establish the foundation to receive the Messiah very simply, by Cain and
 Abel  offering  the  symbolic  sacrifices,  and   by   Cain's   offering
 substantial sacrifices through establishing the condition  of  indemnity
 to remove the fallen nature in obedience  to  Abel.  Consequently,  they
 could also <Page 390>restore the mathematical  period  of  indemnity  to
 restore the foundation of faith, by  the  period  of  offering  symbolic
 sacrifices and substantial sacrifices. Because the mathematical  periods
 of indemnity remained as the  vertical  condition  of  indemnity,  as  a
 result  of  the  prolongation  of  the  period  for  the  providence  of
 restoration due to the failure of the offerings in  Adam's  family,  the
 central figure who had to set up faith after Adam had to  establish  the
 mathematical period of indemnity to restore the numbers  of  "12",  "4",
 "21",  and  "40"  in  order  to  restore  the   foundation   of   faith.

 Accordingly, Noah was in the position, horizontally, to restore  through
 indemnity that condition of indemnity. Therefore, for  the  mathematical
 period of indemnity to restore the foundation of faith, he had to set up
 the following periods: the 120 years for the period to  build  the  ark,
 the 40 days for the period of flood judgment, the 21-day  period  (three
 times seven days) which he set up in order to send out the  doves  (Gen.
 7:4, 8:10, 8:12), and the 40-day period  from  the  time  when  the  ark
 rested on Mount Ararat until  he  sent  out  the  doves  (Gen.  8:8-12).

 Due to Ham's failure, such mathematical periods of indemnity, set up  by
 Noah, were again invaded by Satan, thus remaining as vertical conditions
 of indemnity. Therefore, Abraham had  to  restore  that  period  through
 indemnity,  horizontally  and  at  once,  through a  symbolic  offering.
 However, Abraham also failed in the symbolic  offering,  and  could  not
 restore those periods through indemnity. Thus, in order to restore  this
 period as the horizontal period of indemnity carried out vertically, God
 again had to set up the period of indemnity corresponding to each number
 of "12", "4", "21", and "40" by extending the fulfillment of His will to
 Isaac and Jacob.

 The providence of restoration centering on Abraham lists the  following:
 120 years from the time Abraham left Haran, until the  time  when  Jacob
 took the birthright from Esau; the 40 <Page 391>years after that,  until
 jacob was Blessed by Isaac with the birthright, and then again by God on
 his way to Haran (Gen. 28: 10-14); the 21 years  after  that  until  the
 time he returned to Canaan with his wives, children and his wealth after
 having completed his drudgery in Haran (Gen. 31:41); and  the  40  years
 from Jacob's return to Canaan, until he went into Egypt to visit  Joseph
 who had been sold. All these were the horizontal  periods  of  indemnity
 carried out vertically to restore the foundation of faith. In this  way,
 the length of the period of  horizontal  restoration  through  indemnity
 carried out vertically was decided.

 SECTION III--THE FORMATION AND LENGTH OF EACH PERIOD IN THE PROVIDENTIAL
 AGE OF RESTORATION

 The providential age of  restoration  is  the  age  to  restore  through
 indemnity, as the image time-identity,  the  providential  age  for  the
 foundation of restoration, which is the age of  symbolic  time-identity.
 Let us now study the formation and length of each period.

 1. THE FOUR HUNDRED YEAR PERIOD OF SLAVERY IN EGYPT

 Noah established the foundation of faith on the foundation of separation
 from Satan by the 40-day judgment. This foundation was nullified because
 of Ham's failure, and God, in order  to  set  up  Abraham  in  the  same
 position, commanded him to offer symbolic sacrifices on  the  foundation
 of having restored through indemnity the  400  years.  However,  due  to
 Abraham's failure in the offering, the foundation was again  invaded  by
 Satan. Thus, God had the Israelites  undergo  the  400-year  slavery  in
 Egypt for the separation from Satan  again,  in  order  to  restore  the
 400-year foundation invaded by Satan (Gen. <Page 392>15:13). This period
 we call the "period of slavery in Egypt" (cf. Part II, Ch. 1, Sec.  III,
 1--262). This period was that in which to restore through indemnity,  by
 the image time-identity, the 1600 years from Adam to Noah,  out  of  the
 period of symbolic time-identity.

 2. THE FOUR HUNDRED YEAR PERIOD OF JUDGES

 In I Kings (6:1) it says:

   In the four hundred and eightieth year after  the  people  of  Israel
   came out of the land of Egypt, in the fourth year of Solomon's  reign
   over Israel, in the month of Ziv, which is the second month, he began
   to build the house of the Lord.

 When we see that the fourth year of King Solomon after the 40-year reign
 of King Saul and the 40-year reign of King David  was  said  to  be  the
 480th year after the people of Israel came out of the land of Egypt,  we
 can understand that it was approximately a  400-year  period  after  the
 Israelites' return from Egypt into Canaan, until the time King Saul  was
 enthroned. This period we call the "period of Judges".

 The Israelites, centering on Moses, had to stand on  the  foundation  of
 separation from Satan by the 400-year slavery  in  Egypt,  in  order  to
 restore on a national level the position of Abraham, who had been set up
 on the foundation of separation from Satan by the 400 years  from  Noah.
 But, due to the faithlessness of the Israelites who returned  to  Canaan
 centering on Joshua in place of Moses, this foundation was again invaded
 by Satan. Because of this, the Israelites  had  to  separate  themselves
 from Satan again so that they could restore through indemnity again  the
 foundation of the 400-year slavery in Egypt, which was invaded by Satan.
 The period set up again for that reason was the 400 years of the  period
 of the Judges, from the Israelites' return into Canaan  until  the  time
 King Saul was enthroned. <Page 393>

 This period could restore by indemnity, as the image time-identity,  the
 400-year period from Noah to Abraham.

 3. THE ONE  HUNDRED  AND  TWENTY  YEAR  PERIOD  OF  THE  UNITED  KINGDOM

 With the development of the providential age of restoration in order  to
 restore  by  indemnity  the  providential  age  for  the  foundation  of
 restoration, Abraham, who started this providential course, was  in  the
 position of Adam, while Moses was in Noah's position, and King  Saul  in
 Abraham's position. Abraham was the person to complete the  providential
 period for the foundation of restoration, and at the same time  was  the
 person to start  the  providential  period  of  restoration.  Therefore,
 Abraham had to set up first the family level foundation to  receive  the
 Messiah and, on this, he had to set  up  the  nationwide  foundation  to
 receive the Messiah. Just as God had  to  realize,  by  all  means,  the
 family level foundation to receive the Messiah at the time  of  Abraham,
 because it was His third attempt, He now had to realize, by  all  means,
 His providence to set up the nationwide foundation for  the  Messiah  at
 the  time  of  King  Saul,  because  it  was  also  His  third  attempt.

 Abraham did not realize this will since he  failed  in  his  attempt  to
 horizontally restore by indemnity, centering on the  symbolic  offering,
 the periods of 120 years, 400 days, 21 days, and 40 days, which were the
 mathematical periods of indemnity to restore the  foundation  of  faith,
 set up at the time of Noah. Now,  in  order  to  restore  these  as  the
 horizontal period of indemnity carried out vertically, Abraham again set
 up the 120 years, 40 years, 21 years and 40 years. Likewise, King  Saul,
 who, nationwide, restored by indemnity the  position  of  Abraham,  also
 tried to restore horizontally by indemnity, by erecting the  temple  and
 centering on it,  the  periods  of  120  years  <Page  394>(Moses'  life
 consisted of three 40-year periods), 40 days  (period  of  fasting),  21
 days (period of the first nationwide  restoration  of  Canaan),  and  40
 years (period in the wilderness), which were the mathematical periods of
 indemnity  to  restore  the  foundation  of  faith   of   Moses'   time.

 However, King Saul also fell into faithlessness, thus failing to fulfill
 this will (I Sam. 15:11-23). In order to restore those  periods  as  the
 horizontal period of indemnity carried out vertically, as in the time of
 Abraham, God set up the 120 years of the period of the  United  Kingdom,
 the 400-year period of the Divided Kingdoms  of  North  and  South,  the
 210-year period  of  the  Israelites'  captivity  and  return,  and  the
 400-year period of preparation for the coming of the Messiah, finally to
 receive the Messiah.

 Therefore, the period of the United Kingdom was the period to restore by
 indemnity the 120  years  in  which  Moses  set  up,  three  times,  the
 foundation  of  faith  for  the  nationwide   restoration   of   Canaan.

 Let us study this more concretely. After  the  Israelites  centering  on
 Moses had stood upon the foundation of  separation  from  Satan  by  the
 400-year slavery in Egypt, Moses set up the foundation of faith  by  his
 40-year life  in  Pharaoh's  palace.  Then  he  attempted  to  lead  the
 Israelites into Canaan to  erect  the  holy  temple.  But,  due  to  the
 faithlessness of the Israelites, this course was prolonged to Moses'  40
 years in the wilderness of Midian, and then to  the  40-year  period  of
 wandering in the wilderness.

 Likewise, after the Israelites had stood on  the  foundation  of  having
 restored the 400 years of slavery in Egypt  through  the  400  years  of
 Judges, King Saul had to set up the foundation of  faith  by  restoring,
 with his 40-year reign, the 40-year life of Moses in  Pharaoh's  palace;
 then  he  had  to  erect  the  temple.  However,  King  Saul  fell  into
 faithlessness (I Sam. 15:11-23), and as in the time of Moses,  the  will
 of erecting the temple was <Page 395>prolonged to the 40 years  of  King
 David, and to another 40 years of King Solomon, thus making the 120-year
 period of the United Kingdom.

 This period was the  period  to  restore  by  indemnity,  as  the  image
 time-identity, the 120 years from the time of Abraham's  departure  from
 Haran until Jacob took the birthright from Esau.  Accordingly,  just  as
 the will for Abraham was prolonged to Isaac, and then to Jacob, when  it
 was realized, King Saul's ideal of the temple was also prolonged to King
 David, and  then  to  King  Solomon,  when  it  was  finally  fulfilled.

 4. THE FOUR HUNDRED YEAR PERIOD OF THE DIVIDED  KINGDOMS  OF  NORTH  AND
 SOUTH

 King Saul attempted to horizontally restore by indemnity  Moses'  40-day
 fast for the restoration  of  the  words,  by  realizing  the  ideal  of
 erecting  the  temple  during  the  period   of   his   40-year   reign.

 However, due to his faithlessness, this period had to be restored  as  a
 horizontal period of indemnity carried  out  vertically.  This  was  the
 providence behind  the  400-year  period  of  the  divided  kingdoms  of
 Northern Israel and Southern Judah, which lasted  until  the  Israelites
 became captive in Babylon.

 This period could restore by indemnity, as the image time-identity,  the
 40-year period from the time when Jacob had  set  up  the  condition  of
 taking the birthright from Esau by some bread  and  pottage  of  lentils
 until he again received the blessing  from  Isaac  and  from  God  (Gen.
 28:13) and entered Haran.

 5. THE TWO HUNDRED AND TEN YEAR PERIOD OF THE JEWISH PEOPLE'S  CAPTIVITY
 AND RETURN

 The Northern Kingdom of Israel, due to the people's  faithlessness,  was
 taken captive by Assyria. After that, the Southern <Page 396>Kingdom  of
 Judah, due to its faithlessness, was also taken captive by
 Nebuchadnezzar, king of Babylonia. After spending 70 years  as  captives
 in Babylon, they were at last liberated by a royal  decree  from  Cyrus,
 the king of Persia, after Babylon's fall to Persia.  The  Jewish  people
 later returned to Jerusalem, and Nehemiah, leading the  remaining  Jews,
 returned and built the walls again. They then entered the period for the
 preparation to receive the Messiah, centering on  Malachi  the  prophet,
 according to Malachi's prophecy (Mal. 4:5). This was the 210th year from
 their captivity in Babylon, and about the 140th year from  the  time  of
 their liberation. The sum of those periods is known as  the  "period  of
 the captivity and return of the Jewish people".

 By realizing the ideal of the temple, King Saul  tried  to  horizontally
 restore by indemnity the 21-day period in which Moses first attempted to
 lead the Israelites into Canaan. However, since he failed,  due  to  his
 disbelief, the 210-year period for the  Jewish  people's  captivity  and
 return came about in order to restore  this  period  as  the  horizontal
 period of indemnity, carried out vertically.

 Meanwhile, this period was that in which it was possible to  restore  by
 indemnity, as the image time-identity, the  21-year  period  of  Jacob's
 drudgery in Haran (Gen. 31:41). The first 7 years Jacob spent  in  order
 to take Leah, the second 7 years in order to take Rachel, and the  third
 7 years from then until the time he returned to Canaan.

 6. THE FOUR HUNDRED YEAR PERIOD OF PREPARATION FOR  THE  COMING  OF  THE
 MESSIAH

 The Jewish people, after having  returned  to  Canaan,  their  homeland,
 rebuilt the temples and walls, and thus stood as a nation to receive the
 Messiah according to the prophecy of Malachi the prophet.  The  400-year
 period from that time until <Page 397>the birth of  Jesus  we  call  the
 "period of preparation for the coming of the Messiah".

 King Saul attempted to horizontally restore  by  indemnity  the  40-year
 period in the wilderness which the Israelites, centering on Moses, spent
 in their third course of restoration into Canaan, by realizing his ideal
 of the temple. But, due  to  his  faithlessness,  this  again  ended  in
 failure, and the 400-year period of preparation for the  coming  of  the
 Messiah was set up, in order to restore this period  as  the  horizontal
 period of indemnity, carried out vertically.

 This period was again that in which to  restore  by  indemnity,  as  the
 image time-identity, the 40-year period from Jacob's return  from  Haran
 into Canaan until he visited Egypt to meet Joseph, who had been sold  by
 his brothers.

 SECTION IV--THE FORMATION AND LENGTH OF EACH PERIOD IN THE  PROVIDENTIAL
 AGE OF THE PROLONGATION OF RESTORATION

 The providential age of the prolongation of restoration is that in which
 it is possible to restore by indemnity, as the substantial
 time-identity, the providential age of restoration, which is the age  of
 image time-identity. Therefore, in this age, each unit of time  and  its
 length forming the  providential  age  of  restoration  is  restored  by
 indemnity.

 1. THE FOUR HUNDRED YEAR PERIOD  OF  PERSECUTION  BY  THE  ROMAN  EMPIRE

 Jesus came to fulfill the will for Abraham, the father of faith. We know
 that the  Israelites  had  separated  themselves  from  <Page  398>Satan
 through their 400 years of slavery in  Egypt  in  order  to  restore  by
 indemnity, on the nationwide base, the foundation of faith which Abraham
 had failed to establish, due to his mistake in  the  symbolic  offering.

 Likewise, the Christians had to endure a period similar to the period of
 slavery in Egypt, in order to restore by  indemnity  the  foundation  of
 faith left  unaccomplished,  due  to  the  Jewish  people's  failure  in
 offering Jesus as a living  sacrifice.  This  was  the  reason  for  the
 400-year period of persecution by the Roman Empire. In  313  A.D.  after
 bitter persecution by the Roman Empire, the Emperor Constantine publicly
 recognized Christianity. In 392 A.D. Theodocius I declared  Christianity
 as the state religion. Therefore, this  period  was  that  in  which  to
 restore by indemnity, as substantial time-identity, the 400-year  period
 of the Israelites' slavery in Egypt out  of  the  period  of  the  image
 time-identity.

 2. THE  FOUR  HUNDRED  YEAR  PERIOD  OF  CHRISTIAN  CHURCHES  UNDER  THE
 PATRIARCHAL SYSTEM

 The 400-year period of Judges occurred in the period of  the  providence
 of restoration, the period  of  the  image  time-identity.  During  this
 period the people of Israel were ruled by the Judges. Therefore,  during
 the providential age for the prolongation of restoration, the period  of
 substantial time-identity, there also had to occur the period  in  which
 to restore by  indemnity  this  400-year  period  of  Judges.  This  was
 actually the 400-year period of Christian churches under the patriarchal
 system, in which the people were led by the Patriarchs, corresponding to
 the Judges. It lasted from the time when Christianity had been  publicly
 recognized by the Roman Empire as the national religion, until the  time
 of the enthronement of the Emperor Charlemagne in  800  A.D.  Therefore,
 this  period  was  that  in  which  to  restore  by  indemnity,  as  the
 substantial time-identity, <Page 399>the 400-year period of  Judges  out
 of the period of the image time-identity. 3. THE ONE HUNDRED AND  TWENTY
 YEAR PERIOD OF THE CHRISTIAN KINGDOM

 In the providential age of restoration, the people of Israel established
 a kingdom for the first time, centering on King Saul. After  that,  they
 formed the period of the United Kingdom for 120  years  from  King  Saul
 through King David and King Solomon. Accordingly, in  order  to  restore
 this age by indemnity, the period of the Christian Kingdom  came  about.
 It  covered  the  120  years  from  the  enthronement  of  the   Emperor
 Charlemagne in 800 A.D., until his royal heritage ceased,  and  Henry  I
 was elected as King of Germany in 919 A.D. Therefore,  this  period  was
 that which restored by indemnity, as the substantial time-identity,  the
 120-year period of the United Kingdom, out of the period  of  the  image
 time-identity.

 4. THE FOUR HUNDRED YEAR PERIOD OF THE DIVIDED KINGDOMS OF EAST AND WEST

 During the period of the United Kingdom in the period of the  providence
 of restoration, the holy temple failed to stand in God's  will.  Finally
 the kingdom was  divided  into  North  and  South,  thus  beginning  the
 400-year period of the divided kingdoms. Therefore, in the  providential
 age for the prolongation of restoration  also,  there  had  to  occur  a
 period to restore this period by indemnity.

 This was the 400-year period of the divided kingdoms of East  and  West,
 which lasted from the time when the period of the Christian Kingdom  was
 finished until the Vatican moved to Avignon in Southern France in  1309.
 At first the Christian Kingdom was divided into the  three  kingdoms  of
 the East <Page 400>Franks, West Franks, and Italy. But, since Italy  was
 under the rule of the East Franks, who  had  succeeded  the  Holy  Roman
 Empire, the kingdom was in fact divided into two kingdoms  of  East  and
 West. Therefore, this period served to  restore  by  indemnity,  as  the
 substantial time-identity, the 400-year period of the  divided  kingdoms
 of North and South, out  of  the  period  of  the  image  time-identity.

 5. THE TWO HUNDRED AND TEN YEAR PERIOD OF  PAPAL  CAPTIVITY  AND  RETURN

 During the period of the  divided  kingdoms  of  North  and  South,  the
 idol-worshipping Northern Kingdom of Israel was  destroyed  by  Assyria,
 and the Southern Kingdom of  Judah  also  fell  into  faithlessness  and
 failed to rebuild the ideal of the temple. Therefore, 210 years  elapsed
 from the time when the Jews were taken captive in Babylon,  the  Satanic
 world,  until  they  again  set  up  the  temple  after  their   return.
 Consequently, in order to restore this period by indemnity,  there  came
 about the 210-year period of papal captivity and return. It lasted  from
 the time when Pope Clement V moved the Holy See in  1309  from  Rome  to
 Avignon in Southern France, until the popes returned to Rome  and  later
 saw the religious revolution in 1517. Therefore, this period  served  to
 restore by indemnity, as the  substantial  time-identity,  the  210-year
 period of the Jewish captivity and their return, out of  the  period  of
 the image time-identity.

 6. THE FOUR HUNDRED YEAR PERIOD OF PREPARATION FOR THE SECOND ADVENT  OF
 THE MESSIAH

 The Jewish people, who returned to Jerusalem after their liberation from
 captivity in Babylon, rose in action for the renewal of the politics and
 religion, centering on Malachi, the <Page 401>prophet. According to  his
 prophecy (Mal 4:5), they  began  to  make  preparation  to  receive  the
 Messiah; and, after the  400-year  period,  they  finally  received  the
 Messiah.

 Therefore, in order to restore the period  by  indemnity,  even  in  the
 providential age of the prolongation of restoration, there had to  be  a
 400-year period, from the time when the religious revolution  broke  out
 in 1517, centering on Luther after the Pope had returned  to  Rome  from
 his imprisonment in Avignon, before we can ever receive the Lord of  the
 Second Advent. This period is the period of preparation for  the  Second
 Advent of the Messiah. Therefore,  this  period  serves  to  restore  by
 indemnity, as the substantial  time-identity,  the  400-year  period  of
 preparation for the coming of the Messiah, out  of  the  period  of  the
 image time-identity. <Page 402>

 CHAPTER 4. PROVIDENTIAL AGE OF RESTORATION AND AGE OF  THE  PROLONGATION
 OF  RESTORATION  FROM  THE  STANDPOINT  OF  PROVIDENTIAL   TIME-IDENTITY

 As already stated above, the purpose of the providence of restoration is
 ultimately  to  establish  the  foundation  to  receive   the   Messiah.
 Therefore, as the providence is prolonged,  the  providence  to  restore
 that foundation must repeat itself. Meanwhile, in order to establish the
 foundation to receive the Messiah, first,  the  central  figure  in  the
 providence of restoration  must  set  up  the  foundation  of  faith  by
 offering symbolic  sacrifices,  acceptable  to  God,  by  using  certain
 conditional objects, during certain periods of  time;  second,  he  must
 establish the <Page 405>foundation of substance by offering  substantial
 sacrifices, acceptable to God, after laying the condition  of  indemnity
 to remove the fallen nature.

 Therefore, the course of the providence of restoration,  the  repetition
 of the providence to restore the foundation to receive the Messiah, was,
 after all, the repetition of the providence to  restore,  by  indemnity,
 the symbolic offering and the substantial  offering.  Consequently,  the
 age of the providential time-identity, formed by the repetition  of  the
 providential course to restore the foundation to  receive  the  Messiah,
 was, after all, formed by the historical  facts  in  the  providence  to
 restore, by indemnity, the two offerings mentioned above.

 Let us now study the character of each providential  age  in  accordance
 with such principles. To grasp the character of  the  age,  we  need  an
 understanding of the central nation in charge of the providence, and the
 central historical sources concerning it. The  history  of  mankind  has
 been formed by the histories of numerous  nations.  Meanwhile,  God,  by
 choosing a special nation from among all the nations, and having it walk
 the  typical  providential  course  of  restoration  to  establish   the
 foundation to receive the Messiah, directs the chosen nation to  be  the
 center of His providence and to lead the history of mankind. The  nation
 chosen for such a mission is called the  "nation  of  God's  elect",  or
 "God's chosen people".

 The nation of God's elect consisted originally  of  the  descendants  of
 Abraham, who established the  family-level  foundation  to  receive  the
 Messiah.  Therefore,  the  central  nation,   having   fulfilled   God's
 providence in the providential  age  of  restoration,  was  Israel,  the
 chosen nation. Therefore, the history of the  Israelite  nation  becomes
 the historical material of the providential history  of  restoration  in
 this age.

 However, after the Israelites had delivered Jesus  to  his  crucifixion,
 they lost their qualification as the chosen nation. Jesus,  who  foresaw
 this, once told them so in the parable of the vine-<Page  406>yard,  and
 concluded, "...the Kingdom of God will be taken away from you and  given
 to a nation producing the fruits of it." (Matt. 21:43). Paul  also  said
 that not all who are descended form Israel belong  to  Israel,  but  the
 people of God's will and promise  are  the  "Israel"  (Rom.  9:6-8).  In
 reality, the central nation, which has fulfilled the dispensation of the
 providential age of  the  prolongation  of  restoration  beginning  with
 Jesus, has not been  the  Israelite  nation,  but  the  Christians,  who
 inherited  God's  providence   of   restoration   left   unaccomplished.
 Consequently, Christian history becomes the historical  source  for  the
 providential history of restoration in this age. In that  sense,  if  we
 call Abraham's lineal posterity of the  Old  Testament  Age  the  "First
 Israel", the Christians of the New  Testament  Age  may  be  called  the
 "Second Israel".

 When we compare the Old Testament with the New Testament, the five books
 of law (Genesis to Deuteronomy), twelve  books  of  history  (Joshua  to
 Esther), five books of verses (Job to the Song of Solomon) and seventeen
 books of prophecy (Isaiah to Malachi) in the Old Testament correspond to
 the  Gospels,  Acts,  Letters   of   the   Apostles,   and   Revelation,
 respectively. However, in the books of history of the Old Testament, the
 whole 2000-year history of the "First Israel" is recorded while, in Acts
 of  the  New  Testament,  only  the  history  of  the  "Second   Israel"
 (Christians) of Jesus' day is written. In order to study and  comprehend
 the divine providence of God from the time of Jesus to the  present,  we
 must refer to the history of Christianity as a source of  reference,  in
 addition to "Acts" of the New Testament.  Therefore,  Christian  history
 becomes the historical source which comprises the  providential  history
 of restoration after Jesus. By comparing the characters of  each  period
 which  has  formed  the  providential  age  of  restoration,   and   the
 providential age of the prolongation of restoration,  connected  by  the
 time-identity centering on the histories of the "First Israel"  and  the
 "Second Israel", we can understand more  <Page  407>clearly  that  human
 history has been created according to a consistent, formal providence of
 the living God.

 SECTION I--THE PERIOD OF SLAVERY IN EGYPT AND THE PERIOD OF  PERSECUTION
 BY THE ROMAN EMPIRE

 The 400-year period from Noah to Abraham was invaded by  Satan,  because
 of Abraham's failure in the offering. Therefore, during  the  period  of
 slavery in Egypt, to restore by  indemnity  this  400-year  period,  the
 posterity of Jacob were miserably persecuted by the  Egyptians  for  the
 400 years after he and the 70 kinsmen, centering on  his  12  sons,  had
 entered Egypt. In the period of the persecution under the  Roman  Empire
 to restore this period by indemnity, the 12 apostles, the 70  disciples,
 and the Christians centering on Jesus, because of his  crucifixion,  had
 to undergo miserable persecution by the Roman Empire for  400  years  in
 order to restore, by indemnity, the 400-year period of  preparation  for
 the coming of the Messiah which had been invaded by Satan.

 In the period of slavery in Egypt, the First Israel, the chosen  nation,
 separated itself from Satan, who invaded because of Abraham's failure in
 the offering, by circumcising (Ex. 4:25), offering sacrifices (Ex. 5:3),
 and keeping the Sabbath (Ex. 16:23). Therefore,  during  the  period  of
 persecution by the Roman Empire also,  the  Second  Israel,  the  chosen
 nation, had to separate itself from Satan by performing  the  Sacraments
 of Holy Communion and Baptism, offering the saints as living sacrifices,
 and keeping the Sabbath. After the 400-year period of slavery  in  Egypt
 had ended, Moses subjugated Satan by the powers of the three great <Page
 408>miracles and ten calamities, and headed  for  the  land  of  Canaan,
 leading the First Israel, the chosen nation, out of Egypt. Likewise,  in
 the period of persecution  by  the  Roman  Empire,  after  the  400-year
 persecution  of  the  Second  Israel  ended,  Jesus  influenced  Emperor
 Constantine  spiritually,  and  moved  him  to  recognize   Christianity
 publicly  in  313,  and  finally  could  have   Theodocious  I   declare
 Christianity the national religion.

 In this way, Christians came to be restored, spiritually,  into  Canaan,
 out of the Satanic world.In the Old  Testament  Age  in  which  God  had
 worked His providence by external conditions of indemnity, according  to
 the law, God subjugated Pharaoh by giving Moses  external  miracles  and
 signs. But, since the New Testament Age  is  the  period  in  which  God
 worked His providence with internal conditions of  indemnity,  according
 to  the  Word,  God   then   worked   through   spiritual   reformation.

 After the period of slavery in Egypt had ended, Moses set up the  center
 of the Old Testament by receiving the  Ten  Commandments  and  words  on
 Mount Sinai. By receiving the tablets of stone, the tabernacle  and  the
 ark of the covenant, the First Israel, the chosen nation, came to set up
 the  will  to  receive  the  Messiah.  Likewise,  after  the  period  of
 persecution by the Roman Empire, the Second Israel, the  chosen  nation,
 decided on the New Testament by collecting the records of  the  apostles
 as the words to fulfill spiritually the Ten commandments and  the  ideal
 of the temple of the Old Testament Age. They thus broadened  the  ground
 to receive the Lord  of  the  Second  Advent  by  establishing  churches
 centering on the words. In the period after the coming of  Jesus,  Jesus
 and the Holy Spirit have been leading Christians directly,  so  God  has
 not set up any one person as the central figure of the whole providence,
 substituting for God, as He did in the previous  period  of  providence.
 <Page 409>

 SECTION II--THE PERIOD OF JUDGES AND THE PERIOD  OF  CHRISTIAN  CHURCHES
 UNDER THE PATRIARCHAL SYSTEM

 The period of Judges is the 400-year  period  in  which  the  15  judges
 including 12 judges beginning with  Othniel  and  the  succeeding  three
 (Samson, Eli and Samuel) were guiding the Israelites. These judges  were
 each filling multiple functions as  prophet,  chief  priest,  and  king,
 which were shared by several individuals in the next period.  Therefore,
 the feudal society of Judaism began from that time.  In  the  period  of
 Christian churches under the patriarchal system  of  the  New  Testament
 Age, the patriarchs held duties corresponding to those of the judges  in
 respect to leading the Christians.

 In the  period  before  Jesus,  the  patriarchs  were  establishing  the
 foundation to receive  the  Messiah  both  spiritually  and  physically,
 centering on the First Israel. Therefore,  the  politics,  economy,  and
 religion of that time  were  under  the  guidance  of a  single  leader.
 However, in the course after Jesus, they  were  creating  the  spiritual
 kingdom centering  on  Jesus,  the  spiritual  King  of  Kings,  on  the
 spiritual  foundation  to  receive  the  Messiah  already   established.
 Therefore, the Christian world or society as the "Second  Israel"  is  a
 spiritual kingdom without land, with the resurrected Jesus as its  king.

 Since the patriarchs had the mission  of  the  judges  in  erecting  the
 spiritual kingdom,  they  had,  at  times,  to  become  prophets,  chief
 priests, or kings ruling the parish. As a result, the  Christian  feudal
 society began from this time.

 In the period of the judges, after the Israelites,  led  by  Joshua  and
 Caleb, entered the blessed land of Canaan, they formed a new  nation  of
 God's elect, centering on the judges in the new land  allotted  to  each
 tribe. Thus they established the  foundation  of  the  Israelite  feudal
 society. Likewise,  in  the  period  of  Christian  churches  under  the
 patriarchal system of Christianity, <Page 410>after its liberation  from
 the Roman Empire (the Satanic world), spread the gospel to the  Germanic
 tribes, who had moved to Western Europe because of the invasion  by  the
 Huns in the 4th century. By setting up  the  Germanic  people  as a  new
 people  of  God's  elect  in  the  new  land  of  Western  Europe,  they
 established  the   foundation   of   the   Christian   feudal   society.

 We have already discussed in detail, in the section on the providence of
 restoration centering  on  Moses,  the  fact  that,  in  the  course  of
 restoration into Canaan by  the  people  of  Israel,  they  set  up  the
 tabernacle as the symbolic being of the Messiah and at the same time  as
 the conditional object substituting for Abel, in order to establish  the
 foundation of substance. Therefore, the Israelite nation in  the  period
 of judges should have exalted the  will  of  the  tabernacle  under  the
 leadership of the Judges. But, by  living  among  the  seven  tribes  of
 Canaan without destroying them, the Israelites  came  to  worship  their
 idols after their evil customs, thus bringing about great chaos in their
 faith.

 Likewise, in the period of  Christian  churches  under  the  patriarchal
 system, the Christians should have exalted the will of the church as the
 image-entity of the Messiah, and, should have exalted  it  at  the  same
 time, as  the  conditional  object  substituting  for  Abel,  under  the
 leadership of the patriarchs. But, partially due to the influence of the
 many miscellaneous religions of the German people, there  came  about  a
 great confusion in their faith.

 SECTION III--THE PERIOD OF THE UNITED KINGDOM  AND  THE  PERIOD  OF  THE
 CHRISTIAN KINGDOM

 Upon entering the period of the United Kingdom, the period in which  the
 judges led the First Israel was over. The prophets under direct  command
 of God, the chief priests  serving  the  <Page  411>tabernacle  and  the
 temple, and the king ruling the people were  in a  triangular  position,
 each having to accomplish his leading mission centering on  the  purpose
 of the providence of  restoration.  Therefore,  in  the  period  of  the
 Christian Kingdom, which  restored  this  period  by  indemnity  as  the
 substantial time-identity also, the period of  the  patriarchs'  leading
 the Second Israel was over; and the  monasteries  corresponding  to  the
 prophets, the popes corresponding to the chief priests,  and  the  kings
 ruling the people had to  lead  the  Second  Israel,  centering  on  the
 purpose of the providence of restoration. Christianity at that time  was
 divided into the five great parishes of Jerusalem, Antioch,  Alexandria,
 Constantinople, and Rome. The  Roman  patriarch,  holding  the  superior
 position among them, was supervising other parishes, and he  was  called
 by the special title of "Pope".

 In the period of the United Kingdom, Moses' "ideal  of  the  tabernacle"
 presented itself as the "ideal of the temple", centering  on  the  king,
 thus establishing a kingdom. This was the image-course, showing that  in
 the future Jesus would come as  the  substantial  temple,  and  erect  a
 kingdom as King of Kings (Is. 9:6).  Likewise,  in  the  period  of  the
 Christian Kingdom, the City of God  written  by  St.  Augustine  as  his
 Christian ideal at the time  of  the  Christians'  liberation  from  the

 Roman Empire, was at this time realized by the  Emperor  Charlemagne  in
 the form of the Christian Kingdom which was the Kingdom  of  the  Franks
 from the time of Emperor Charlemagne. This was the image-course, showing
 that in the future Christ would come again as King of Kings, and erect a
 kingdom. Therefore, in this period, the king and the  pope  should  have
 realized the Christian ideal in perfect oneness centering on God's will.
 Thus, the spiritual kingdom without land established  centering  on  the
 pope and the substantial kingdom  centering  on  the  king  should  have
 become one, centering on the Christian  ideal,  If  so,  at  that  time,
 religion,  politics,  and  economy  would  have  become  one,  and   the
 foundation <Page 412> to receive the Messiah of the Second Advent  would
 have been realized then.

 The central figure to restore the foundation of faith in the  period  of
 the United Kingdom was the king, who was to realize God's Word, given by
 means of the prophets. Prophets and chief priests, being in the position
 of substituting for God's Word, would stand in the position of  Abel  in
 their age. However, in the course of the providence of restoration, they
 had to restore the substantial world from the position of the archangel,
 representing the spiritual world. Therefore,  after  having  ordained  a
 king on the spiritual foundation which they established  for  him,  they
 had to stand in the position of Cain before him. Accordingly,  the  king
 must rule the nation  according  to  the  words  of  prophets,  and  the
 prophets must obey  the  king  from  their  position  as  his  subjects.
 Therefore, the central figure to restore the foundation of faith in this
 period was the king.

 In reality, in the 800th year from Abraham, the prophet Samuel  ordained
 Saul under God's command, making him the first king of the First Israel,
 the chosen nation of God  (?  Sam.  8:19-22,  10:1-24).  If  King  Saul,
 standing on the  400-year  foundation  of  the  period  of  judges,  had
 accomplished his 40-year reign in a way acceptable to God, he could have
 stood in the position of having restored,  by  indemnity,  the  400-year
 period of slavery in  Egypt  and  Moses'  40-year  period  in  Pharaoh's
 palace, thus being able to establish the  foundation  of  faith  on  the
 40-day foundation of separation from Satan.  Accordingly,  if  Saul  had
 erected the temple as the image of the Messiah on that  foundation,  and
 exalted it, he could  have  stood  in  the  position  of  Moses,  having
 succeeded  in  the  first  nationwide  restoration  of  Canaan,  finally
 erecting the temple and exalting it. Again,  if  the  chosen  people  of
 Israel had absolutely obeyed  the  king,  exalting  the  temple  on  the
 foundation of faith centering on King Saul, they could have  established
 the foundation of sub-<Page 413>stance, thus laying  the  foundation  to
 receive the Messiah. However, King Saul, having rebelled  against  God's
 command, given through the prophet Samuel (I Sam.  15:1-23),  failed  to
 erect the temple. King Saul, who thus failed to erect  the  temple,  was
 placed in the position of Moses, having failed in the  first  nationwide
 restoration of Canaan.

 In this way, the providence of restoration centering on  King  Saul  was
 prolonged through the 40-year period of King David to the 40-year period
 of King Solomon. Just as Abraham's will had been realized at the time of
 Jacob after passing through that of Isaac,  the  will  of  erecting  the
 temple by King Saul, who was  also  in  the  position  of  Abraham,  was
 realized at the time of King Solomon after passing through that of  King
 David. Nevertheless, since King Solomon left the position  of  Abel  for
 the substantial  offering  by  falling  into  lust,  the  foundation  of
 substance became a failure. Accordingly, the foundation to  receive  the
 Messiah, which was to  be  established  in  the  period  of  the  United
 Kingdom, was also a failure.

 In the period of the Christian Kingdom, all the conditions belonging  to
 the period of the United Kingdom had to be  restored  by  indemnity,  as
 substantial time-identity. Therefore, the central figure to  restore  by
 indemnity the foundation of faith of this period was the king,  who  was
 to realize the Christian ideal of the monastery and the pope.  The  pope
 was in the position of the chief priest, who had exalted the will of the
 prophets in the period of the United Kingdom.  Therefore,  after  having
 ordained the king on the spiritual foundation he had set up for the king
 to realize the Christian ideal,  he  had  to  obey  the  king  from  the
 position of his subject, while the  king  had  to  rule  the  people  by
 exalting  the  pope's  ideal.  In  reality,  for  this  purpose  of  the
 providence, Pope Leo III ordained and crowned Emperor Charlemagne in 800
 A.D., thus making him the first king of the Second Israel,  "the  chosen
 nation of God". <Page 414>

 Emperor Charlemagne, who stood on the 400-year foundation of the  period
 of Christian churches under the patriarchal system, having  restored  by
 indemnity the 400-year period of judges  as  substantial  time-identity,
 now stood on the 40-day foundation of separation from  Satan  like  King
 Saul. Consequently, the foundation of faith of this period was  supposed
 to be established when Emperor Charlemagne practiced the Christian ideal
 by exalting the words of Christ on this foundation. In reality,  Emperor
 Charlemagne could establish this foundation by becoming  king,  ordained
 by the pope. Therefore, if the Second Israel of that time  had  absolute
 trusted and obeyed the king, standing in such a position, the foundation
 of substance could have been established them,  and  the  foundation  to
 receive  the  Messiah  of  the  Second  Advent  also  could  have   been
 accomplished.  By  doing  this,  the   spiritual   kingdom   which   was
 established, centering on the Pope and the substantial kingdom centering
 on the king could have become one on the spiritual foundation to receive
 the Messiah, and the Lord could have come again on that foundation, thus
 establishing the kingdom of the Messiah.  Nevertheless,  the  king  left
 Abel's position of offering the substantial  sacrifice,  by  failing  to
 exalt God's will, and the foundation of substance was  not  established.
 Accordingly, the foundation to receive the Messiah of the Second  Advent
 was also a failure.

 SECTION IV--THE PERIOD OF THE DIVIDED KINGDOMS OF NORTH  AND  SOUTH  AND
 THE PERIOD OF THE DIVIDED KINGDOMS OF EAST AND WEST

 The period of the United Kingdom began  with  King  Saul  and  continued
 through King David and King Solomon. But because <Page 415>King  solomon
 worshipped the gentile gods that his wives had been worshipping (I Kings
 11:4-9), it was  divided  after  three  generations  into  the  Northern
 Kingdom of Israel, centering on the ten tribes in the position of  Cain,
 and the Southern Kingdom of Judah, centering on the two  tribes  in  the
 position of Abel. Thus came the period of the divided kingdoms of  North
 and South.

 Likewise, the Christian Kingdom,  established  by  Emperor  Charlemagne,
 also was divided into three--the  East  Franks,  the  West  Franks,  and
 Italy--at the third generation because  his  three  grandsons  quarreled
 with one another. However, since Italy was under the rule  of  the  East
 Franks, it was actually divided into East and West. Meanwhile, the  East
 Franks rose greatly under King Otto I, calling themselves the Holy Roman
 Empire. The Empire ruled over West Europe  in  the  name  of  the  Roman
 Emperor, trying to secure both political and religious power.  Thus  the
 East Franks stood in the position  of  Abel  against  the  West  Franks.

 The Northern Kingdom of Israel, centering on Jeroboam,  the  exile  from
 the Kingdom of Solomon, had 19 kings in 260 years. Through their killing
 one another, the royal families changed 9 times, and not  one  king  was
 righteous. Consequently, God destroyed 850 prophets of Baal  and  Ashera
 by showering fires over the altar on Mount Carmel  through  the  prophet
 Elijah, sent from the Southern Kingdom of Judah (I Kings  18:19-40).  He
 also sent many other prophets like Elisha, Jonah, Hosea and Amos, having
 them evangelize at the risk of their lives. Nevertheless,  the  Northern
 Kingdom of Israel continued to worship evil spirits  without  repenting,
 so God delivered them into the hands of Assyrians to be destroyed.  They
 were completely  deprived  of  the  qualification  of  God's  elect  for
 eternity (II Kings 17:17-23).

 Meanwhile, the Southern Kingdom of Judah, centering on Rehoboam, the Son
 of Solomon, continued from King David to <Page 416>King Zedekiah in  one
 orthodox line, producing many righteous kings out of the  20  who  ruled
 for 394 years. After King Josiah, many  unrighteous  kings  appeared  in
 succession and, by falling into idol worship influenced by the  Northern
 Kingdom, they were taken captive to Babylon.

 Whenever the people of Israel stood in  the  position  contrary  to  the
 ideal of the temple, God continued to  send  prophets,  four  major  and
 twelve minor ones in  all,  encouraging  them  to  arouse  movements  of
 internal reformation. However, the people did not repent,  even  at  the
 prophets' advice, and  God  had  to  work  His  providence  of  external
 chastisement by delivering them into the hands of the Gentiles, such  as
 Chaldea, Syria, and Babylon.

 In the period of the divided kingdoms of East and West,  which  restored
 this period by indemnity as substantial time-identity, the  Vatican  was
 corrupted; and renowned monastics, such as Thomas Aquinas,  St.  Bernard
 and St. Francis, around the movement of internal reformation  by  giving
 advice. However, the ruler still tended to fall and be corrupted without
 repentance,  and  God  worked  His  providence  of  external  purge   by
 delivering them into the hands of the Gentiles. This was the  providence
 behind the Crusades. When the Holy Land of  Jerusalem  belonged  to  the
 Caliph, the Christian pilgrims were received with hospitality. But after
 the occupation of Jerusalem by the Seljuk Turks upon  the  fall  of  the
 Caliphate, they were persecuted, and  the  successive  kings,  in  rage,
 raised the Crusades to restore the Holy land. The Crusades, which  began
 in 1096, had seven  expeditions  in  about  200  years,  but  they  were
 defeated again and again.

 In the period of the divided kingdoms of North and South, the peoples of
 the Northern Kingdom of Israel and the Southern Kingdom  of  Judah  were
 all taken captive by the Gentiles. Thus the autocratic society of Israel
 finally collapsed. Likewise, in the period of the  divided  kingdoms  of
 East and <Page 417>West, the papal power completely lost  its  authority
 and supremacy with the defeat of the Crusades, and the  national  spirit
 lost its center. Besides, due to the deaths of the many feudal lords and
 knights who  maintained  the  feudal  society,  the  people  lost  their
 political base. Also, the tremendous amount of  war  expenditures  as  a
 result of the repeated loss of battles left them  utterly  impoverished.
 At this  point,  the  Christian  autocratic  society  finally  began  to
 collapse.

 SECTION V--THE PERIOD OF JEWISH CAPTIVITY AND RETURN AND THE  PERIOD  OF
 PAPAL CAPTIVITY AND RETURN

 The Jewish people, by falling  into  faithlessness  without  repentance,
 failed to restore the ideal  of  the  temple.  Therefore,  in  order  to
 fulfill this will again, God allowed  the  Jewish  people  to  be  taken
 captive into Babylon, the Satanic world, to suffer slavery there just as
 He had let the Israelites go into Egypt, the Satanic  world,  to  suffer
 slavery in order to restore by indemnity the failure of Abraham  in  his
 offering.

 Likewise, as already discussed above, God established the period of  the
 Christian Kingdom in order to build the Kingdom  of  the  Messiah.  This
 kingdom could be built by establishing the  foundation  to  receive  the
 Messiah of the Second Advent, centering on the pope and the king, and by
 handing over the throne and the kingdom to the King of Kings  who  would
 come again as the Messiah on that foundation (Is. 9:6, Luke  1:33).  But
 the kings and the popes who were to establish the  spiritual  foundation
 on which to set up the king as the central figure of the  foundation  of
 substance, fell into corruption without ever repenting.  They  therefore
 failed to establish the foundation to <Page 418>receive the  Messiah  of
 the Second Advent.  God,  in  order  to  work  anew  His  providence  of
 restoring this foundation, allowed the Pope  to  be  taken  captive  and
 suffer slavery.

 In the period of the Jewish captivity and return, there was the  70-year
 period in which King Jehoiakim, Daniel, and other  members  of  royalty,
 together with the ministers of the government, officials, craftsmen, and
 many other Jewish people, were taken captive by Nebuchadnezzar the  king
 od Babylonia (Jer. 39:1-10, II Chron. 36:11-23, II Kings  24-25).  There
 was also the 140-year period which lasted from the  time  of  the  Jews'
 liberation by King  Cyrus'  royal  decree  after  Persia  had  destroyed
 Babylon until the time when they could return  to  their  land  for  the
 third time to set themselves up as the nation centering on  the  prophet
 Malachi to prepare for the Messiah. In the period of papal captivity and
 return,  which  restored  this  period  by  indemnity   as   substantial
 time-identity, they had to walk a similar course.

 Because of their  immorality,  popes  and  priests  gradually  lost  the
 confidence of the people. The defeat of the Crusades  also  resulted  in
 the collapse of papal authority.  Meanwhile,  after  the  Crusades,  the
 feudal system collapsed, and the  modern  state  was  established.  With
 gradual expansion of the royal power, the conflict between pope and king
 became violent. Thus Pope Boniface VIII  came  into  conflict  with  the
 French King Philip IV and was even imprisoned by  him  for a  time.  One
 generation later, Clement V, who was elected as pope in 1305, moved  the
 Vatican from Rome to Avignon of  Southern  France  in  1309.  There  the
 successive popes  lived  as  captives  for  70  long  years,  under  the
 restraint of the French kings. After that, Pope Gregory XI  returned  to
 Rome in 1377.

 After his death, the cardinals elected Urban VI, the Archbishop of  Bari
 in Italy, as  Pope.  However,  the  cardinals,  being  <Page  419>mostly
 Frenchmen, repelled Urban VI before long and set up another  Vatican  in
 Avignon of Southern  France  by  electing  Clement  VII  as  Pope.  This
 division continued until the next century, when the reformation  council
 solved the problem. The cardinals held a conference in Pisa,  Italy,  in
 1409 and dismissed both popes, designating  Alexander V  as  the  lawful
 Pope. However, the two popes opposed the dismissal, and the three  popes
 stood in triangular positions for the time being. Afterwards, they  held
 the General Council of Constance, with many members present, such as the
 Bishops and Archbishops, including theologians, royalty, and envoys, and
 dismissed  the  three  popes  at  once,  electing  Martin V   as   Pope.

 Thus the cardinals were deprived of their right to elect the  pope,  and
 it was shifted to that  conference,  which  insisted  upon  holding  the
 sovereign power of the Roman Church (1418). This  conference  was  later
 held in Basel, Switzerland, for the purpose of making  the  organization
 of  the  Roman  Church  into  the  body  of a  constitutional  monarchy.
 Nevertheless, the pope did not like the idea of the congregation  having
 the controlling power. Not only was he not present  at  the  conference,
 but he even tried to adjourn the meeting. Despite the fact, the assembly
 members held the meeting, but it was automatically  dismissed  in  1449.
 Thus, the plan to establish the body of a constitutional monarchy in the
 Roman Church came to naught, and absolute  papal  monarchy,  lost  since
 1309, restored its function.

 Leaders of many conferences held in the 14th century tried to remove the
 corrupted popes and priests by setting up the laymen as  representatives
 and  giving  this  conference   the   supreme   power   and   authority.
 Nevertheless, the papal power resumed the status  prior  to  the  popes'
 imprisonment, and they condemned to capital punishment all  the  leaders
 of the Reformation, such as Wycliffe and Huss. It was from  this  moment
 <Page 420>that the Protestant movement of Religious Reformation began to
 spread. Thus, the period of approximately 210 years from the  time  when
 the pope was taken captive into Avignon in 1309 A.D. until the Religious
 Reformation took place in 1517, centering on Luther, was the  period  in
 which to restore by indemnity, as  the  substantial  time-identity,  the
 210-year period from the time of the Jewish captivity for  70  years  in
 Babylon until they aroused  both  political  and  religious  reformation
 centering on Malachi.

 SECTION VI--THE PERIOD OF PREPARATION FOR THE COMING OF THE MESSIAH  AND
 THE  PERIOD  OF  PREPARATION  FOR  THE  SECOND  COMING  OF  THE  MESSIAH

 The  Israelites  received  Jesus  only  after  the  400-year  period  of
 preparation for the  coming  of  the  Messiah,  after  their  return  to
 Jerusalem  from  Babylon.  Therefore,  in  order  to  restore  this   by
 indemnity, Christians also can receive the Lord  of  the  Second  Advent
 only after the 400-year period of preparation for the Second  Coming  of
 the Messiah, which began with the Pope's return to Rome from his life of
 captivity in Avignon.

 The vertical condition of indemnity for the  4000-year  history  of  the
 providence of restoration since Adam, in which the providence to restore
 the foundation of faith through the 40-day  period  of  separation  from
 Satan was prolonged again and again by continual invasion of Satan,  was
 to be restored  by  indemnity  horizontally  in  this  final  period  of
 providential history. For this, there came the period of preparation for
 the coming of the Messiah. Therefore, in order to restore  this  period,
 by indemnity, as the substantial time-identity, there must be the period
 <Page 421>of preparation for the Second Coming of the Messiah  in  which
 to  restore  by  indemnity,  horizontally,  in  this  final  period   of
 providential history,  the  vertical  condition  of  indemnity  for  the
 6000-year  history  of  the  providence  of  restoration   since   Adam.

 The Israelites, who had returned from their captivity in  Babylon,  were
 restoring the foundation of faith by erecting the  temple  destroyed  by
 King Nebuchadnezzar and by studying the law, thus arousing the  movement
 of reformation in their faith under the guidance of the prophet Malachi,
 in repentance of their past  sin  of  having  worshipped  evil  spirits.
 Likewise, the medieval Christians after the pope's return to  Rome  were
 restoring the foundation of faith by arousing the movement of  religious
 reformation centering on Luther, and by pioneering a new way  of  faith,
 according to the light of the gospel, breaking through the gloom of  the
 medieval Dark Ages.

 The period of preparation for the coming of the Messiah was  the  period
 in which to  restore  by  indemnity  as  the  image  time-identity,  the
 approximately 40 years of preparation period, from the time  of  Jacob's
 return from Haran to Canaan until his entering into Egypt. The period of
 preparation for the Second Coming of the Messiah is the period in  which
 to restore this period by indemnity, as the  substantial  time-identity.

 Accordingly, all the Christians of this age had to walk the way of  many
 hardships and tribulations, just like  Jacob's  family  until  they  met
 Joseph in Egypt, or the Israelites  until  they  met  Jesus.  Since  the
 providential age of restoration was the age in which to set up the faith
 toward God by the external conditions of  the  Law  and  offerings,  the
 First Israel, in the  period  of  preparation  for  the  coming  of  the
 Messiah, walked the way of external tribulations under the rule  of  the
 Gentile nations such as Persia, Greece, Egypt, Syria, and Rome. However,
 since the providential age of the prolongation of  restoration  was  the
 period in which to set up faith toward God  by  the  <Page  422>internal
 conditions of prayer and faith centering on  Jesus'  words,  the  Second
 Israel, in the period of  preparation  for  the  Second  Coming  of  the
 Messiah, had to walk the way of internal tribulations. In  this  period,
 as a result of humanism, which was the leading ideology  of  Renaissance
 (the ideology of Enlightenment following it), and the freedom  of  faith
 propagated  after  the  Religious  Reformation,  religion  and  ideology
 experienced a  great  chaos.  Also,  the  Christians   had   to   suffer
 unspeakable internal trials.

 Thus, in order to restore by indemnity, as the substantial
 time-identity, the 400-year period of preparation for the coming of  the
 Messiah, the 400-year period of preparation for the Second Coming of the
 Messiah came about. Let us here study how the background and environment
 were formed in each of  the  two  periods  which  were  the  preparation
 periods to receive the Messiah.

 At the time of the first coming of the Messiah,  God  sent  the  prophet
 Malachi to His chosen nation 430 years in advance, having  him  prophesy
 the coming of the Messiah. He reformed Judaism, preparing Israel as  the
 chosen nation to receive the Messiah. Meanwhile, among the Gentiles,  at
 about the same time, God had Gautama  Buddha  of  India  (565-485  B.C.)
 pioneer a new base for Buddhism by improving Hinduism, and had  Socrates
 of Greece (470-399 B.C.) pioneer the period of Hellenic culture. In  the
 Orient, He had Confucius (552-479 B.C.) set up human ethics and morality
 through  Confucianism,  thus  having  them  establish  the  culture  and
 religion suitable for the place and people in order that they  may  make
 necessary spiritual preparation to receive the  coming  Messiah.  Jesus,
 coming on the prepared basis, intended  to  unify  all  the  regions  of
 various religions and cultures into one sphere of Christian  culture  by
 absorbing and winning over Judaism, Hellenism,  Buddhism,  Confucianism,
 and all the rest of the religions. <Page 423>

 The period of the Renaissance occurred in order to restore by indemnity,
 as the substantial time-identity, the period of making  the  environment
 which God provided to prepare for the coming of the  Messiah,  when  his
 coming was imminent. Therefore, the period of the Renaissance served  to
 establish the background and environment of the period  for  the  Second
 Coming of the Messiah. Accordingly,  the  rapid  progress  in  politics,
 economy, culture, science and all other aspects of human endeavor as  we
 see today began abruptly in the period of the Renaissance. This progress
 developed the background and environment of the period so  that  we  may
 today receive the Messiah. In Jesus' day, the vast  political  territory
 formed around the Mediterranean Sea by the rise of the Roman Empire with
 its ease of  communication  in  any  direction  and  the  vast  cultural
 territory formed centering on the hellenic language could establish  the
 level foundation on which to be able to expand rapidly the ideas of  the
 Messiah--from Israel centering on Christ, to Rome centering  on  Israel,
 and then to the world centering on Rome.

 Likewise, since today is the day of the Second  Coming,  the  democratic
 political sphere, based on freedom, is covering almost every  corner  of
 the earth with the rise of the great powers. The distance  between  East
 and  West  is  extremely  shortened  owing  to  the  rapid  progress  in
 transportation and communication, and due to  the  free  interchange  of
 languages and cultures, the  ideology  for  the  Second  Advent  of  the
 Messiah can freely and swiftly flow into the hearts of all mankind.  All
 these are the level territory perfectly provided by  God.  There  is  no
 question of this becoming the best foundation on which to make the truth
 and ideology of the Messiah worldwide within the shortest possible  time
 by rapidly spreading it, when the Lord of the Second Advent comes. <Page
 424>

 SECTION VII--THE DEVELOPMENT OF  HISTORY  FROM  THE  STANDPOINT  OF  THE
 PROVIDENCE OF RESTORATION

 As already discussed in the "Principle  of  Creation",  the  Kingdom  of
 heaven on earth is a world made in the  image  of a  perfected  man.  In
 consequence, the fallen world may be regarded as an image of fallen man.
 Therefore, we can understand the movement  in  the  whole  of  mankind's
 sinful history by observing the life of fallen man.

 We cannot deny the fact that fallen  man  possesses  the  original  mind
 headed for good and the evil mind headed for bad  in  rebellion  against
 the commands of the original mind, constantly at war  with  each  other.
 Nor can we deny that the  good  deeds  following  the  commands  of  the
 original mind and the bad deeds following the commands of the evil  mind
 are in conflict with one another in one body. Thus, human society, where
 the individual bodies which have bitter fights going  on  in  themselves
 live in disharmonized horizontal relationships, is a society of struggle
 and conflict. Meanwhile, human  history  is  nothing  other  than  men's
 social lives interwoven  with  struggles  flowing  down  vertically  and
 experiencing constant change as time goes by.  Naturally,  this  history
 must necessarily unfold with struggles and wars.

 Nevertheless, man is ever struggling in  the  midst  of  the  persistent
 fight between his original mind and his evil mind to follow goodness  by
 repelling evil. Accordingly, his deeds also assume the direction of good
 conduct gradually by resisting bad conduct. Even in the fallen man there
 is the original mind in action  heading  for  good.  Therefore,  he  can
 participate in God's providence of restoration,  fulfilling  by  degrees
 the purpose of goodness. <Page 425>

 Consequently, it is evident that history made  by  such  men,  has  been
 heading for good by repelling evil, even in the vortex of the mixture of
 good and evil. Therefore, the ultimate world for which history is headed
 can be none other than the Kingdom of Heaven in  which  the  purpose  of
 goodness is realized. So we must understand the fact that struggles  and
 wars are also phenomena in the course of separating good from  evil,  in
 order to fulfill the purpose of goodness. Therefore, though at times the
 battle may result in the temporary triumph of evil, history, after  all,
 will be changed into the providential course of fulfilling  the  purpose
 of greater good. From this viewpoint, we may understand  the  fact  that
 human history has developed toward  good  by  constantly  repeating  its
 action of separation of good from evil, according to God's providence of
 restoration.

 Meanwhile, due to  man's  lineal  relationship  with  Satan,  Satan  has
 realized in advance, centering on fallen men, the type of world  similar
 to that which God intends to realize in the future. As a  result,  human
 history has formed a non-principled world  in  the  pseudo-form  of  the
 Principle. Consequently, at the close of the sinful history of  mankind,
 the non-principled world in the pseudo-form of the Principle,  centering
 on Satan, will be realized before God will restore the Kingdom of heaven
 on earth; this is the world of communism. Thus,  Satan  realizes,  in  a
 non-principled way prior to God, what God intends  to  realize.  We  see
 from this that in the providential course of restoration,  false  things
 present themselves in the form of true ones before the true ones appear.
 The Bible verses prophesying the appearance of the false  Christ  before
 the coming of the true one can be elucidated only by  such a  principle.

 1. THE DEVELOPMENT OF HISTORY IN THE  PROVIDENTIAL  AGE  OF  RESTORATION

 The society first  formed  by  fallen  men  was a  primitive  collective
 society.  This  was a  society  in  which  men  fulfilled   each   <Page
 426>other's needs, centering on Satan. This was what Satan realized in a
 non-principled way in  advance  of  the  collective-cooperative  society
 which God intended to realize centering on perfected men. If there  were
 no struggles and divisions in such a society of Satan, it would continue
 forever, and God's providence of restoration would  never  be  realized.

 Nevertheless, as explained above, there are two minds at  war  in  every
 fallen man and  this  conflict  within  the  mind,  appearing  in  men's
 actions, would create  conflicts  between  individuals.  Therefore,  the
 primitive collective society could not maintain peace. Moreover, as that
 society developed into a society in which the financial interests of the
 people mutually differed, the struggle  has  naturally  developed  to  a
 greater scale. Thus, by the action of the original  mind  of  man  which
 tended toward taking part in God's providence of  restoration,  division
 was created  through  the  fights  from  the  early  days  of  primitive
 collective society centering on Satan.

 Seeing the course of the development of the sinful  history  of  mankind
 centering on Satan, we find  that  following  the  primitive  collective
 society, the clan society was formed, and feudal  society  grew  out  of
 that. Feudal society finally expanded its territory and  sovereignty  to
 form a monarchic society. This is because  God  intended  to  call  good
 individuals out of the sinful world  and  establish a  clan  society  of
 goodness centering on them, next forming a  good  feudal  society  which
 would finally become the kingdom of  goodness  with  its  territory  and
 sovereignty of goodness able to receive the Messiah. Satan, knowing this
 in advance, walked such a course ahead of God.

 In reality, God called Abraham out of such a  sinful  world  to  be  the
 center of goodness. By having him multiply offspring with  the  capacity
 of serving God's will, He established the Israelite clan society. Later,
 the descendants of Abraham went into Egypt and developed  there  from  a
 clan to a tribe. After their return to Canaan, they formed a  period  of
 judges, and the <Page  427>society  centering  on  the  Judges  was  the
 Israelite feudal society. Why then do we call it a feudal  society?  The
 primary characteristics of a feudal society are,  first,  its  political
 system with the relationship of master and servant, on the assumption of
 the latter's serving and obeying the former; and  second,  its  economic
 system of self-supply within the territory of the blockade.  The  period
 of Judges formed a  society  with  these  characteristics.  That  is,  a
 portion of land was allocated to each  tribe  of  the  Israelite  nation
 which had returned into the land of Canaan,  and  the  tribes  formed  a
 feudal society, centering on the Judge, who was in  the  position  of  a
 feudal lord. Therefore, we  call  this  the  Israelite  feudal  society.

 The character of the feudal society compelled its  people  to  obey,  in
 absolute submission, the ideology and leadership of their  feudal  lord.
 Accordingly, as long as their lord  stood  in  God's  will,  the  people
 naturally stood on the side  of  God.  In  addition,  being  in  such  a
 relationship, they could live in circumstances in which they suffered no
 Satanic invasion. Consequently, the significance of the  clan  society's
 having developed into feudal society was to prevent Satanic invasion  by
 taking Satan's possession back to the heavenly side and forming  greater
 territory  belonging  to  divine  sovereignty.  Since  this   is   God's
 providence, Satan counter-planned in order to maintain  his  sovereignty
 by forming a Satanic feudal society in advance, since he  was  aware  of
 God's will.

 Meanwhile, the feudal society came in order to establish the  foundation
 for the monarchic society with greater sovereignty and  territory.  That
 is, with the  Israelite  feudal  society,  God  formed  small  units  of
 territory with their sovereignty, people, and economy belonging  to  the
 heavenly side, able to prevent  Satanic  invasion.  Then,  in  order  to
 strengthen and expand into greater heavenly sovereignty for  its  people
 and territory, by uniting the small units of territory, there  came  the
 Israelite <Page 428>monarchic society,  which  was  the  period  of  the
 United Kingdom, beginning with King Saul. As  already  mentioned,  Jesus
 came as the King of Kings, in all respects (Rev. 11:15). Therefore,  God
 formed  the  Israelite  monarchic  society  in  order  to  provide   the
 foundation on which the Messiah could come and reign as King  of  Kings.

 God intended to establish the Israelite  monarchic  society  under  this
 providence, so Satan attempted to prevent God's providence by forming  a
 monarchic society, centering on him, ahead of  God.  Therefore,  we  see
 that before the period of the  United  Kingdom,  the  kingdom  of  Egypt
 erected its first  dynasty  on  the  side  of  Satan  more  than  twenty
 centuries before Christ; this  kingdom  lasted  for  30  dynasties.  The
 ancient kingdom of Babylon had already unified the whole of  Mesopotamia
 at the time of King Hamurabi in the 18th century B. C.; and the  kingdom
 of the Hittites became the greatest power in the East centering on Syria
 in the 14th century B.C. Thus in the Satanic  world,  according  to  the
 action of the original mind of man in correlation to God's providence, a
 kingdom higher in standard of goodness  and  another  more  evil  fought
 constantly, resulting in the separation of good and evil. Therefore,  if
 at that time King Solomon had served God's will to  the  end,  he  could
 have  unified  all  the  Eastern  countries  by  showing  his  excellent
 political abilities, after having absorbed the three great civilizations
 of Egypt, Mesopotamia, and Crete (Minoan). Further, he could have formed
 a worldwide territory enabling  the  Messianic  ideal  to  be  realized.
 However, due to the fall of King Solomon, God had to work His providence
 of tearing down this monarchic society.

 Thus, the kings of the period of the United Kingdom  failed  to  provide
 the foundation on which to restore God's sovereignty by establishing the
 foundation of faith. Therefore, God finally  divided  the  kingdom  into
 those of North and South. God <Page  429>let  the  Northern  kingdom  be
 destroyed  by  the  Gentile  nation  of  Assyria  (Assyria  become   the
 strongest, erecting the first "World Empire" by conquering  the  central
 part of the Mideast including Egypt in the 8th century B.C.).  When  the
 Southern kingdom of Judah,  having  served  God's  will,  soon  rebelled
 against Him, God allowed it to fall into the hands of New Babylon (after
 the fall of the Empire of Assyria, the Chaldeans erected the kingdom  of
 New Babylon  or  Kingdom  of  Chaldea  with  Babylon  as  its  capital).

 After the fall of the Kingdom of  Judah,  God  kept  the  Jewish  throne
 vacant until the coming of the  Messiah  by  having  the  Jewish  people
 belong to many gentile nations. Especially, by having the Jewish  people
 belong to the sphere of Hellenic civilization, which was going to be the
 foundation of democracy, God provided a  society  of a  democratic  type
 (around his elect) so that later, if the Jewish  people  should  receive
 the Messiah upon his coming, he might become their  king,  according  to
 the will of the people. However, since the will of the Jewish people was
 to crucify Jesus  instead  of  enthroning  him,  the  purpose  of  God's
 2000-year providence  of  restoration,  which  He  intended  to  realize
 centering  on  Abraham's  lineal   descendants,   was   fulfilled   only
 spiritually.

 2.  THE  DEVELOPMENT  OF  HISTORY  IN  THE  PROVIDENTIAL  AGE   OF   THE
 PROLONGATION OF RESTORATION

 (1) The Providence of Restoration and European History

 The Roman Empire, which had persecuted Christianity, finally surrendered
 before the crucified Jesus at the end of the  4th  century  and  decreed
 Christianity as its national religion. However, if in the beginning  the
 Jewish people had become one in  faith  and  service  to  Jesus  as  the
 Messiah, the ancient united world on the Mediterranean Sea, centering on
 the Roman <Page  430>Empire,  would  necessarily  have  been  moved  and
 inspired by Jesus in his lifetime, and they would have erected a kingdom
 centering on Jerusalem, exalting Jesus as their king.  However,  due  to
 the Israelites' faithlessness, the Jewish nation was destroyed, and  the
 Roman Empire, which was to be the foundation  for  the  kingdom  of  the
 Messiah, began to decline until in 476 Western  Rome  was  destroyed  by
 Odoacer, chieftain of Heruls. Thus, God's providence of restoration  was
 shifted from Judea, the land of bitter grief, to West Europe, which  was
 the territory of Western Rome. Accordingly, the spiritual providence  of
 restoration by Christianity, after Jesus,  has  been  accomplished  with
 Western Europe as the basis.  Therefore,  the  providential  history  of
 restoration of this age developed  only  in  Western  Europe.  For  this
 reason, the course of development of  history  discussed  by  historical
 materialism is applicable only to the history of Western Europe. In this
 way, the Christian  history  centering  on  Western  Europe  became  the
 central historical source for the formation of the providential  age  of
 the prolongation of restoration.

 (2) Mutual  Relations  Between  the  History  of  Religion,  History  of
 Economy, and History of Politics

 We have already studied in the "Principle of Creation" that God  created
 man with the dual aspects of physical man and spirit  man  in  order  to
 have him  dominate  the  two  worlds;  namely,  the  visible  world  and
 invisible world. Therefore, if man had not fallen, his  spirit  man  and
 physical man could have grown  and  been  perfected  together;  and  his
 intellect, both spiritual and  physical,  could  have  formed a  perfect
 harmony at the same time in man's physical life.  However,  due  to  the
 fall, man fell into  ignorance  of  both  the  spiritual  side  and  the
 physical side. From this point,  man's  spiritual  ignorance  has  <Page
 431>been enlightened by religion while his ignorance of physical reality
 has been overcome by science, as already discussed (cf. Part I,  Ch.  3,
 Sec. V, 1--129).

 As stated, man's spiritual ignorance has gradually been overcome  as  he
 searched for the invisible "world  of  cause"  through  religion.  Since
 religion does not fulfill everyone's immediate needs, the development on
 the spiritual side may be active (by leaps) with specific  persons,  but
 it is usually very slow with the rest. We can see  this  from  the  fact
 that even today, when religion is popularized worldwide, there are  many
 people whose spiritual aspect is no better than  that  of  ancient  men.

 On the other hand, man's physical ignorance has been greatly overcome by
 the scientific research of  the  "world  of  result",  the  natural  (or
 physical) world which is familiar to everyone. Science is  of  immediate
 necessity to everyone because it develops our everyday life.  Therefore,
 the way out of the ignorance of physical reality is rapid and broad, and
 open to many. Thus, in  religion,  the  object  we  search  for  is  the
 invisible world of cause, which is transcendent,  while  in  science  we
 search for the visible world of result, which is tangible. Therefore, up
 to the present, religion and science have been  in  conflict  with  each
 other as forces which admit to no logical  compromise.  Besides,  Satan,
 who is holding sovereignty over the world  of  creation,  is  constantly
 invading and undermining men in their everyday lives. Therefore, the way
 of religion, until now, has been thought to be something man  cannot  go
 through without abandoning his everyday life.  Naturally,  religion  has
 not been in harmony with science, which is pursuing the benefit  of  the
 physical world. God originally  created,  first,  man's  physical  body,
 which is external, and then his spirit, which is  internal  (Gen.  2:7).
 Therefore, as we  will  discuss  precisely  in  Section I  of  the  next
 chapter, His providence of restoration, according to  the  principle  of
 re-creation, must also undergo  the  process  of  providence,  from  the
 external to the  internal.  Seen  <Page  432>from  such a  principle  of
 providence, it is evident that religion and  science  have  trodden  the
 course of development disharmonized with each other.

 This kind of dissonance  is  also  found  in  the  relationship  between
 religion and economy. That is because the economy, like science, belongs
 to  the  physical  world,  and  it  develops  in  an  especially   close
 relationship with the progress of science. Regarding this  relationship,
 the history of religion is in accordance with God's internal providence,
 and  the  history  of  economy  is  in  accordance  with  His   external
 providence. However, religion and economy  cannot  help  differing  from
 each other in  their  direction  and  rate  of  developmental  progress.
 Therefore, in order that we may grasp  the  development  of  history  in
 Western Europe, which has undergone the  course  patterned  after  God's
 providence of restoration, we must study the history of Christianity and
 economy separately.

 However, as in the case  of  religion  and  science,  religion  and  the
 economy also cannot develop freely without a relationship, because these
 two have the divided missions to restore the internal and external lives
 of fallen men.  Therefore,  like  religion  and  science,  religion  and
 economy have formed respective histories of Christianity and economy  by
 their relationships  with  our  social  life,  although  they  may  have
 conflicted with each other in some aspects. Religion and economy  relate
 to our social life through  politics.  This  is  especially  evident  in
 Western Europe, which was strongly Christianized.  Politics  in  Western
 Europe  should  have  harmonized  through  social  life,  the   economic
 development  following  the  radical  development  of  science  and  the
 movement of Christianity, which had not yet been able to take any  clear
 direction in the providence of  restoration.  Therefore,  the  political
 history of Western Europe headed for a new direction.  Consequently,  in
 order to grasp accurately the historical development for the  providence
 of restoration, we must study separately the political history also.  As
 <Page 433>an example, let us study the  course  of  development  of  the
 history  of  Western  Europe  toward  the  end  of  the  17th   century.

 Seen from the history of  religion,  Christian  democratic  society  was
 already formed in this  period.  With  the  collapse  of  the  spiritual
 kingdom under the pope's absolute authority, which took place due to the
 Religious Reformation in 1517, medieval men were liberated from the life
 of faith, and their subjection to the pope, and everyone could lead  the
 life of faith freely, centering on the Bible. However, politically, this
 period saw the rise of the absolute monarchic society, while  seen  from
 the aspect of the history of economy, the feudal society  existed  under
 the system of  the  manor.  Thus  the  society  in  this  period  was  a
 democratic society in the aspect of religion, a monarchic society in the
 aspect of politics, and a feudal society in the aspect of economy. So in
 order to grasp the character of this  age  form  the  viewpoint  of  the
 providence of restoration, we must consider their courses of development
 separately.

 Then, we must know why the historical development in the period  of  the
 providence of restoration (the Old Testament Age) had not undergone such
 a process. In the ancient society, since science  was  at a  standstill,
 the development of economics was stagnated. The Israelites  of  the  Old
 Testament Age, when their mode of life was  the  same  for  all,  led  a
 simple life under a social system of the master-servant relationship  in
 which they had to obey the strict law at the command  of  their  leader.
 Therefore, their  religious  life  was,  actually,  their  social  life.
 Accordingly, in this period, religion, politics, and economy  could  not
 enjoy separate development.

 (3) The Clan Society

 Let us now study the manner in which history developed,  seen  from  the
 standpoints of religion,  politics,  and  economics,  in  <Page  434>the
 providential age of the prolongation of restoration (New Testament Age).

 We have already clarified above that the clan society  on  the  Heavenly
 side was formed by the division of Satanic primitive collective  society
 by the tendency of man's original mind in relation to  God's  providence
 of restoration, which brought about the separation of the men  of  God's
 will. Likewise, with the crucifixion of Jesus, God's chosen nation  fell
 to Satan, and God could not work His providence of restoration with  the
 society as it was. Consequently, God divided the society, and by calling
 upon devout Christians, He established the Christian clan  and  society.

 Just as in the Old Testament Age the 70 people centering on  Jacob's  12
 sons had started their providential course by forming the Israelite clan
 society, the 70 disciples and 12 apostles  centering  on  Jesus  started
 their providential course by forming the Christian clan  society.  Since
 the Christian clan society was a primitive Christian society, there  was
 no need of any organized system in the  politics  and  economy  at  that
 period. Accordingly, in this  period,  religion,  politics  and  economy
 could not enjoy any separate development.

 Christian  clan  society  gradually  prospered  while  being  persecuted
 bitterly by the Roman Empire, finally forming Christian tribal  society.
 Then, the Western Roman Empire fell at last in  476  A.D.,  due  to  the
 great movement of nations which began in the  latter  part  of  the  4th
 century. When  Christianity  spread  among  the  German  people, a  vast
 Christian society was established.

 (4) Feudal Society

 Following the clan society in the course of development  of  history  is
 the feudal society. Feudal society was born when, around the time of the
 fall of the Western Roman Empire, royal <Page 435>power  diminished  and
 nations fell into a state of disorder. From this time, Christian society
 of Western Europe began to have  its  religion,  politics,  and  economy
 differentiated, each having its  own  separate  course  of  development.
 Feudal  society  was  made  of a  political  system  according  to   the
 master-servant relationship created among the major, middle,  and  minor
 feudal lords and the knights under the premise of obedience and service,
 and of the economic system of self-sufficiency of the manor system.  The
 land was divided among the lords. The king, as one of the feudal  lords,
 had his power decentralized. Each  lord  held  possession  of a  certain
 allocation of land, granted by his  king,  and  having  hid  independent
 land, he could  exercise  even  the  authority  of  judicial  right.  In
 consequence, the land was almost like a private  possession  apart  from
 the national power over it. Such private possession of land was called a
 manor.

 Some lower grade nobility donated private lands to certain feudal  lords
 or temples in order to be protected by the ruler, and  they  were  given
 the land again in the form of loan. This  was  another  type  of  manor.
 Thus, manors existed all over the country. Knights of the  lowest  class
 received an allocation of a manor, each serving his  feudal  lord  as  a
 private soldier, while the king or the lord possessed hundreds  or  even
 thousands of manors.

 The religious aspect also developed toward the  same  direction  as  the
 feudal society discussed  above,  centering  on  Christianity.  This  is
 called Christian feudal society. That is, the patriarch, the archbishop,
 and the bishop had positions, each corresponding to a major lord, medium
 lord, and minor lord; just as the king was one of the feudal lords,  the
 pope was also one the patriarchs. There also  was a  religious  type  of
 government system under an  absolute  master-servant  relationship.  The
 bishops, possessing the feudal lands  donated  by  the  believers,  were
 similar to the feudal <Page 436>lords, who enjoyed a  powerful  position
 among the many classes of feudal society.

 Next, studied from the economic aspect, this period was  that  in  which
 the ancient slavery system was shifted to the manor system. Accordingly,
 common people came to possess land from  this  time.  Thus,  the  social
 position of the  people  under  the  land  system  of  this  period  was
 separated roughly into four classes: the nobility, the yeoman, the  serf
 and the slave.

 In this way, God could provide the foundation in which to erect,  later,
 the kingdom on the Heavenly side  by  establishing  the  feudal  society
 around the Germanic people whom He had elected, and by strengthening the
 small units of heavenly territory in  the  three  aspects  of  religion,
 politics, and economy on the foundation  of  the  fallen  Western  Roman
 Empire.

 (5) Monarchic Society and Imperialistic Society

 Monarchic society came after the feudal society in  the  course  of  the
 development of history. Then, in what way  was  the  monarchic  society,
 seen from the political aspect of Western Europe, formed?  Each  of  the
 states erected by the Germans who had moved into West Europe existed for
 short period except the kingdom of the Franks,  which  continued  for  a
 long time. The Franks were a tribe of West Germans,  who,  after  having
 established  the  Merovingian  kingdom,  united  with  Christianity.  By
 absorbing Roman civilization, they formed in West Europe a  Roman  world
 with a Germanic heritage. After the fall of that kingdom, Charles Martel
 expanded his power by expelling  the  Moors,  who  had  invaded  in  the
 southwest,  while  his  son  Pepin  erected  the  Carolingian   kingdom.
 Charlemagne, Pepin's son, who had  thought  highly  of  St.  Augustine's
 theory of theocracy, intended to establish a monarchic nation with  that
 theory as the national ideology as soon as he became  king.  Charlemagne
 established a powerful kingdom  of  the  Franks  by  <Page  437>unifying
 Central Europe and stabilizing the security of West Europe, which was in
 chaos because of the great movement of the nations.

 The Christian monarchic  society  that  followed  the  Christian  feudal
 society in the religious aspect was a society of the  spiritual  kingdom
 without land,  established  centering  on  the  pope  on  the  spiritual
 foundation to receive the Messiah. Pope Leo III ordained Charlemagne  in
 800 A.D., crowning him as the emperor and giving him the  divine  right.
 Thus, the spiritual kingdom which had been established centering on  the
 pope, and the kingdom of the Franks which had been erected  politically,
 united with each other and formed the Christian Kingdom.

 The period of the Christian Kingdom was the period of time-identity with
 the period of the United Kingdom in the Old Testament Age.  The  purpose
 of the monarchic period's following the feudal  period  was  to  form  a
 greater heavenly sovereignty for its people and its territory by uniting
 the feudal society. Accordingly, if the pope, who had been  establishing
 the foundation to restore the substantial world from the  standpoint  of
 the archangel, had obeyed the king from the position of Cain  after  his
 blessing of the king, and if the  king  had  established  the  Christian
 Kingdom completely in God's will by running the  government  to  realize
 the Messianic ideal, following the pope's  ideology,  this  very  period
 could have become the  Last  Days,  in  which  they  could  receive  the
 Messiah. Thus, if the truth that could solve completely the  conflicting
 problems of religion and science through one unified theme had  appeared
 at that time, the foundation to receive the Messiah of the Second Advent
 could  have  been  established  then  on  that  foundation  through  the
 religion, politics,  and  economy  developing  at  that  time  toward  a
 direction with one accord, centering on one ideology.

 Therefore, the feudal society should have ended completely at that  time
 with the coming of  the  period  of  the  Christian  <Page  438>Kingdom.
 Nevertheless, since the popes and kings acted apart from God's will, the
 original ideal of Charlemagne failed  to  be  realized  and  the  strong
 foundation of the feudal system did not collapse, continuing until  long
 after that. Accordingly, religion, politics, and  economics  were  still
 separated from one another; the spiritual kingdom centering on the  pope
 and the substantial kingdom centering on  the  king  took  contradictory
 positions, and separated.

 In this way, Charlemagne, who had erected the kingdom on the  foundation
 of the matured feudal system,  could  not  tear  down  the  barriers  of
 feudalism. Therefore, he was, in fact, in the position of no more than a
 great feudal lord. The Christian Kingdom thus having failed to establish
 the kingdom capable of receiving the Messiah of the Second  Advent,  the
 feudal system was more and more strengthened; the feudal society of many
 classes in the aspect of politics, saw its prime until the rise  of  the
 society of absolute monarchy. As the feudal  classes  began  to  decline
 from the middle of the 17th century, the  power  of  the  feudal  lords,
 which had been decentralized, was centralized around the king.  In  this
 way, the king, enthroned  with  "the  divine  right  of  kings"  as  his
 political ideology, came to enjoy absolute power. It may be regarded  to
 have happened between the middle of the  17th  century  and  the  French
 Revolution in 1789 that the king actually formed the  monarchic  society
 in the political aspect, apart from the position of a feudal lord in the
 feudal class society.

 Next, what was the consequence of the Christian monarchic  society  seen
 from the position of the history of religion? Since the  popes  of  this
 age were secularized, without being able to stand in  God's  will,  they
 gradually walked the way of spiritual decline. Moreover, the dignity  of
 the Pope dropped due to the failure of the Crusades, and the papacy fell
 into a titular  position  by  the  Pope's  imprisonment  in  Avignon  in
 southern <Page 439>France. Thus, the Christian monarchic society,  which
 was the spiritual kingdom centering on the  Pope,  continued  until  the
 outbreak of the Religious Reformation in 1517.

 As for the course of economic development in  this  period,  the  feudal
 system of economy persisted, even in the absolute monarchic  society  in
 which the political system was centralized  after  the  decline  of  the
 feudal system. Thus, not only in the aspect of agricultural economy, but
 also in the other economic spheres which had been turning to capitalism,
 the economic system until the French Revolution could not transcend  the
 limits of feudalism. That is, even the independent farmers (yeomen), who
 relied on the power of the king in order  to  resist  the  rule  of  the
 feudal lord, could not remove themselves from  the  limitations  of  the
 feudal system, while the manufacturers, who  conspired  with  the  king,
 knowing the disadvantage of the feudalistic division, finally  ended  up
 by becoming feudalistic mercantilists themselves.

 If feudal society is followed by monarchic society in terms of political
 structure, then what would follow feudalism in terms  of  economy?  This
 would  be  the  capitalistic  society,  and  the  imperialistic  society
 following it. The  centralization  of  capital  is a  characteristic  of
 capitalism, especially of imperialism, just as centralization  of  power
 in politics is a characteristic of monarchism. Capitalism began  to  bud
 out from the beginning of the absolute monarchic society in  the  middle
 of the 17th century and gradually entered its maturity after the  period
 of the industrial revolution in England.

 In this  way,  capitalistic  society  arose  in  order  to  develop  the
 small-unit economic  foundation  which  had  been  secured  through  the
 feudalistic economic system into a large-unit  foundation.  Further,  in
 order to restore a worldwide foundation of economy, capitalism moved  to
 the stage of imperialism. What we must remember here is that the pattern
 of God's providence <Page 440>of restoration had been  formed  centering
 on Western Europe. Accordingly,  the  imperialism  discussed  here  also
 indicates what has developed centering on Western Europe.

 The imperialistic idea which had expanded in West Europe  motivated  the
 Christian nations of West Europe to obtain colonies all over the  world,
 before and after World War I. Thus,  the  world  progressed,  radically,
 into the Christian cultural sphere.

 (6) Democracy and Socialism

 The age of democracy followed the  age  of  monarchism.  Meanwhile,  the
 reason that the age of monarchism came was to erect the kingdom  capable
 of receiving the Messiah as King. However, this  age  having  failed  to
 fulfill such a mission, God destroyed this society and set up  democracy
 in order  to  work a  new  providence  for  the  reconstruction  of  the
 Messianic kingdom.

 Democracy  is a  principle  under  which  the  people  are   given   the
 sovereignty of running the government for themselves by their own  will.
 Consequently,  the  purpose  of  democracy  is  to  break  down  Satanic
 dictatorship  and  to  set  up a  new  political  system,  enabling  the
 fulfillment of the providence of restoration to receive the  Messiah  as
 King. As history goes on, man's spirit becomes  brighter  and  brighter,
 under the benevolent influence of the  age  through  the  providence  of
 restoration. Therefore, man's original mind, in  correlation  with  that
 providence, comes to seek after religion  unconsciously.  This  original
 mind in search of religion, after all, inquires into Christianity, which
 God provided as the final and ultimate religion.

 This is, in fact, the reason that today's world is on the  way  to  form
 one sphere of Christian culture. Naturally, as history  draws  near  its
 consummation, the will of the people inclines to be Christian-like,  and
 the democratic government following the <Page 441>will of the people  is
 also forced to be changed into that  of  Christianity.  Thus,  when  the
 Messiah comes again into the society  under  the  democratic  government
 well matured by the Christian spirit, he will be able to  set  up  God's
 sovereignty on the earth by the will of the people, thus  restoring  the
 Kingdom of Heaven on earth. We must know, therefore, that democracy  is,
 ultimately  the  political  principle  of  God's  final  providence   to
 annihilate the dictatorship on Satan's side and to restore, according to
 the will of the people, the sovereignty of God centering on the Lord  of
 the Second Advent. Thus, the democratic spirit that  arose  against  the
 absolute monarchism in the late 18th century  motivated  the  democratic
 revolution in England, America  and  France,  collapsing  the  monarchic
 society and establishing the foundation of democratic society.  We  have
 studied democracy from the viewpoint of the development of history,  but
 democracy seen  from  the  providential  progress  of  the  Hebraic  and
 hellenic ideals will be handled in the next chapter.

 Next, concerning the  course  of  the  development  of  history  in  the
 religious sphere, we have seen that the coming of the age  of  Christian
 Democracy, after the Religious Reformation  of  1517  A.D.,  caused  the
 collapse of the spiritual kingdom without land centering  on  the  pope.
 The Christian  democracy,  through  religious  reformation,  caused  the
 collapse of the  spiritual  kingdom  that  had  been  under  the  pope's
 dictatorship.  Originally,  that  kingdom  centering  on  the  pope,  as
 discussed above, should have realized a kingdom capable of receiving the
 Messiah of the Second Advent by the pope's becoming one with  the  king.
 However, the pope failed to carry out this mission.  Just  as  democracy
 was brought about in order to break down the dictatorial sovereignty  of
 the absolute monarchic society, so the Christian democracy came in order
 to tear down the dictatorial sovereignty of the pope, who was proceeding
 apart  form  God's  will.  It  was  natural  that  after  the  Religious
 Reformation, there <Page 442>came the  age  of  Christian  democracy  in
 which everybody could freely seek God, centering on the  Bible,  without
 having to go through the medium of the pope or the priests. In this way,
 in the aspect of religion, too, they entered the age in which  believers
 could seek their way of religious faith, according to their  free  will,
 without  being  subjected  to  anybody  or  anything.  Thus,   Christian
 democracy came to create a Christian-like social  environment  in  which
 people could freely go, at a future time, to the Messiah of  the  Second
 Advent in whatever manner and form he might come again.

 On the other hand, in the course of the development of economic history,
 socialism came about in order to break imperialism and  to  establish  a
 democratic economic society by the same law of development. Thus,  World
 War I may be regarded as the war for the imperialistic nations to obtain
 colonies, while toward the end of World War II, national democracy  made
 its appearance to tear down imperialistic colonial policies, forcing the
 great powers to abandon their colonial  politics  and  to  liberate  the
 lesser powers. Accordingly, the age of capitalistic economy was  shifted
 into the age of socialistic economy, with the collapse of imperialism as
 the turning point.

 It is only too natural for the Satanic world, which is headed  toward  a
 communistic society, to advocate socialism. This is because Satan  would
 attempt to realize, in advance, the course of the  heavenly  side  going
 toward the socialistic system of  economy,  though  the  directions  and
 contents of the two may differ from each other.

 Seen from God's principle of creation, man's original value  endowed  at
 the creation must be equal between any  two  individuals.  Consequently,
 God intends to give everyone an equal environment and  equal  conditions
 of life, just as human  parents  would  to  their  children.  Therefore,
 production, distribution, and consumption must  have  the  same  organic
 relationship <Page 443>with one another as  that  between  the  stomach,
 heart and  lungs  of  the  human  body.  So  there  should  not  be  any
 competition over the market because of  excessive  production,  nor  any
 accumulation or excessive consumption which would bring  obstruction  to
 the purpose of the life of the whole, due to unfair distribution.  There
 must be a necessary and sufficient amount of production, distribution in
 fair and proper quantities, and reasonable consumption for  the  general
 purpose, just as in the liver of the  human  body  there  should  be  an
 appropriate reserve  for  the  smooth  operation  of  the  entire  body.

 Man, having been created with such an ideal, cannot help demanding  such
 a socialistic system of life since he quite naturally searches  for  his
 original  nature,  striving  after  the  democratic   freedom   at   the
 consummation  of  the  providential  history  which  will   enable   the
 restoration of the original ideal. If the  will  of  the  people  should
 demand this, the politics according to the will of the people must  also
 go in the same direction. Therefore, there will ultimately have to  come
 a socialistic society centering on God. We can find a  socialistic  idea
 even in ancient Christian society, while the ideal of "Utopia" by Thomas
 More of England in the 16th Century was also socialism, and the ideology
 based on Owen's humanism in the period of the industrial  revolution  of
 England was also as such,  together  with  the  Catholic  socialism  and
 Protestant socialism, brought about by the Christian idea of Kingsley of
 England.  All  these  must  be  regarded  as  coming  from  the  natural
 expression of man's original nature, which is headed for  the  ideal  of
 creation.

 (7)  The  Principle  of  Coexistence,  Co-prosperity,  common-cause--and
 Communism

 The benevolent influence of the age of God's providence  of  restoration
 helps  to  develop  man's  original  nature  endowed  at  <Page  444>the
 creation,  which  was  prevented  from  displaying  itself  by   Satan's
 invasion.  Therefore,  in  accordance  with  such  spontaneous  desires,
 endowed at the creation, men unconsciously search for the world of God's
 ideal of creation with ardent aspiration. Consequently,  man's  original
 mind, headed for a socialistic society of the heavenly side, comes after
 all  to  advocate  the  principle  of  coexistence,  co-prosperity   and
 common-cause, finally realizing the ideal world in which  God's  purpose
 of creation is actualized. This is the true Kingdom of heaven  on  earth
 centering on the Lord of the Second Advent.

 Satan, always trying to realize God's providence in advance, is steering
 his  way  toward  the  world  of  communism  by   advocating   so-called
 "scientific socialism" based on materialism. Communists say  that  human
 history, having developed from a primitive communistic society,  is  now
 going back to a communistic society, but without knowing its cause. God,
 having once promised man to realize the Kingdom of Heaven on earth after
 His creating man, permits Satan, who had his blood relationship with man
 first, to realize his  non-principled  world  in a  pseudo-form  of  the
 Principle in which Satan  realized  in  advance  the  imitation  of  the
 Kingdom of Heaven on earth, which God is going to restore.

 Democracy came about in order to replace the political  dictatorship  of
 monarchism and to win the sovereignty back to the hands of  the  people.
 Likewise, the Heavenly side  is  trying  to  realize  the  principle  of
 coexistence,  co-prosperity  and  common-cause,  after   going   through
 socialism, in order to break down the imperialistic system of economy in
 which the state property  is  monopolized  by a  certain  individual  or
 class, and to establish a system of economy  in  which  all  people  may
 equally enjoy the wealth. Meanwhile,  the  Satanic  side  is  trying  to
 realize <Page 445>communism, in advance of God.  Accordingly,  socialism
 presents itself to realize an economic  society  of a  truly  democratic
 type.

 We have previously clarified the fact that the history of the providence
 of restoration, centering on Western Europe, has been separated into the
 three aspects of religious  history,  political  history,  and  economic
 history, each developing through a formulary  course.  How,  then,  will
 these be able to provide the foundation for  the  ideal  of  the  Second
 Advent by completing the providential history, in which they unite  with
 one another on the same course of history? We have also clarified  above
 that the development of history has been made in three divisions because
 religion and  science,  which  were  to  overcome  man's  spiritual  and
 physical ignorance were not unified as one theme. Accordingly, in  order
 that history, having thus developed under three different  aspects,  may
 be concluded into one focal point in which to realize one ideal, the new
 truth, which can solve the problems of religion and  science  under  one
 unified theme, must manifest itself.

 Then there will come a political society in which  all  mankind,  having
 been unified into the heart and bosom of God through the religion  based
 on the truth, will  realize  the  ideal  of  creation  on  the  economic
 foundation centering on God's ideal. This is the true Messianic  Kingdom
 based on the principles of coexistence, co-prosperity and  common-cause.
 <Page 446>

 CHAPTER 5. PREPARATION PERIOD FOR  THE  SECOND  ADVENT  OF  THE  MESSIAH

 The preparation period for the Second  Advent  of  the  Messiah  is  the
 400-year period from the Religious Reformation of 1517  to  the  end  of
 World War I in 1918. The summary of the character  of  this  period  was
 already discussed in the  section  comparing  it  with  the  preparation
 period for the coming of the Messiah viewed from  time-identity,  but  a
 more detailed study will be made here. Seen from the  viewpoint  of  the
 providence of restoration, this era is divided into three  periods:  the
 period of religious reformation, the period of struggle between religion
 and ideology, and the period of  maturity  for  politics,  economy,  and
 ideology. <Page 449>

 SECTION I--THE PERIOD OF RELIGIOUS REFORMATION (1517-1648)

 The 130-year period, from the  time  when  Luther  held  the  banner  of
 religious reformation in Germany in 1517 to when the fight  between  the
 two religious sects of old and new was ended by the treaty of Westphalia
 in 1648 in called the "period of Religious Reformation".  The  character
 of  this  period  was  formed  by  the  Renaissance  and  the  Religious
 Reformation as the products of medieval feudal society. When the purpose
 of God's providence which He intended to fulfill  through  the  medieval
 society became a failure,  the  Renaissance  and  Religious  Reformation
 carried out the  leading  mission  of  establishing  the  foundation  to
 receive the Messiah of the Second Advent,  by  turning  it  in  the  new
 direction of the providential history. Consequently, we cannot grasp the
 character of this period without knowing this.

 If the  Renaissance  and  Religious  Reformation  are  the  products  of
 medieval feudal society, what kind of  influence  did  medieval  society
 exert upon the original nature of the medieval  people,  bringing  about
 these two new developments?

 Because of the social environment of the feudal system and  the  secular
 degradation of Roman Catholicism in  the  medieval  ages,  the  original
 nature of man was restrained and its free  development  was  restricted.
 Faith, the way each must go in search of God, can only be realized by  a
 vertical relationship directly  between  the  individual  and  God.  The
 intervention of the pope and  priests  together  with  formal  religious
 ceremonies and laws fettered the religious freedom of  that  age,  while
 the  strict  system  of  the  feudalistic   classes   restrained   man's
 independent religious activities. Besides, through buying and selling of
 the priesthood and the exploitation of the people by  the  priests,  the
 priests' lives inclined to be luxurious and hedonistic. In  consequence,
 <Page 450> the papal  authority  came  to  stand  in a  position  of  no
 credibility whatsoever in the same manner  as  the  authorities  of  the
 general society, and it was unable to lead the  life  in  faith  of  the
 people.

 Thus, the social environment of the  medieval  feudalistic  age  blocked
 man's way toward restoring his original nature endowed at the  creation.
 Therefore,  medieval  men,  who  were  under  the  bondage  of  such  an
 environment, moved spontaneously in the  direction  of  restoring  man's
 original nature by breaking down the environment. The original nature of
 man presented itself  with  the  character  and  tendency  of  both  the
 internal aspect and external aspect. Let us now study where  its  ground
 is in the principle of creation.

 According to the principle of creation,  man,  being  God's  substantial
 object in the image of His dual essentialities, resembles His  essential
 character and form. This character and form have internal  and  external
 relationships. Man is created to  live  by  the  give  and  take  action
 between this internal character  and  external  form.  Therefore,  man's
 original nature was created also in  pursuit  of  two  desires,  one  of
 internal aspect and  the  other  of  external  aspect.  In  working  His
 providence of restoration with such men, God is  compelled  to  work  in
 correlation  with  the  two   pursuits   of   man's   original   nature.

 God, who originally created man's body (external)  first  and  then  his
 spirit (internal) next (Gen. 2:7), works His providence  of  restoration
 for the re-creation of man by restoring first what is external and  next
 what is internal. As was already discussed (cf. Part  II,  Ch.  1--239),
 fallen man had to first offer an external symbolic sacrifice  before  he
 could offer an internal substantial sacrifice.  Only  by  succeeding  in
 making the  internal  substantial  sacrifice  could  the  more  internal
 foundation to receive the Messiah be realized. Accordingly, in restoring
 fallen man, God first let  man  restore  his  position  as a  "slave  of
 slaves" (Gen. 9:25), through <Page  451>the  offerings  in  the  pre-Old
 Testament Age. Then, in the Old Testament Age, He let  man  restore  his
 position as a  servant  (Lev.  25:55),  through  the  law.  In  the  New
 Testament Age, He let man restore his position as an adopted  son  (Rom.
 8:23), through faith. In the Completed Testament Age, He is guiding  man
 to restore his position as a true son,  through  heart-and-zeal,  always
 progressing from that which is external to that which is  internal  (cf.
 Part II, Ch. 2, Sec. III, 2--347).

 For the same reason, God let  man  first  restore  the  external  social
 environment through science while working His providence to restore  the
 internal spirit of man through religion.  Observing  the  order  of  the
 creation of the archangel and man, we find that God  first  created  the
 archangel, who is external, and  then  created  man,  who  is  internal.
 Accordingly, in restoring the angel and fallen man, God has been working
 His providence  by  first  restoring  the  external  substantial  world,
 centering on man's physical body, through the cooperative works  of  the
 angelic world, which is external, and then  by  restoring  the  internal
 invisible world centering on man's spirit.

 Medieval men were to separate from Satan, who invaded them  due  to  the
 degradation of the popes, whose internal mission had been to restore the
 foundation of faith, and who were thus to restore their original  nature
 endowed at the creation. They divided the leading spirit of medieval men
 into the two movements to restore the two ideologies, one  of  Cain-type
 and the other Abel-type, according to the internal and external pursuits
 of their original nature. First came the movement to restore  Hellenism,
 which was the Cain-type, and next came the movement to restore Hebraism,
 which was Abel-type.  The  movement  to  restore  Hellenism  caused  the
 Renaissance, which was an expression of humanism, while the movement  to
 restore Hebraism aroused the Religious Reformation for  the  revival  of
 theism. Let us, therefore, study how the streams of <Page  452>Hellenism
 and  Hebraism  have  historically  interchanged,  finally  reaching  the
 present age.

 About 2000 B.C. the Minoan civilization was  formed,  centering  on  the
 island of Crete in the Mediterranean Sea. this  civilization,  spreading
 into Greece, formed the Hellenistic cultural sphere of the Cain-type  in
 the 11th century B.C.,  of  which  the  leading  spirit  was  Hellenism,
 centering on humanism. About the same time in Western Asia, the  Hebraic
 cultural sphere of the Abel-type was formed, of which the leading spirit
 was Hebraism, centering on theism. This was the  period  of  the  United
 Kingdom.

 If the Israelite kings of that age had set up the foundation to  receive
 the Messiah, thus receiving  the  Messiah  at  that  time,  the  Hebraic
 cultural sphere could have absorbed the Hellenic cultural  sphere,  thus
 forming one worldwide cultural sphere.  However,  the  kings  failed  to
 unite with the will of God, leaving it  unfulfilled.  Thus,  the  period
 from the time of their subjection to Greece  in  333  B.C.  after  their
 having returned from their captivity in Babylon until Jesus'  coming  at
 the time of their subjection to Rome, which  belonged  to  the  Hellenic
 cultural sphere, was the period during which Hebraism was placed in  the
 situation of being controlled by Hellenism.

 As already discussed in the previous chapter, if the Jewish  people  had
 become one centering on Jesus by believing in him, the Roman  Empire  of
 that time could have become the messianic kingdom centering on Jesus. If
 so, Hebraism could have absorbed  Hellenism,  thus  forming a  worldwide
 Hebraic cultural sphere at that time. Nevertheless, this  will  was  not
 fulfilled because of the Jewish people's betrayal of Jesus, and Hebraism
 remained under the control of Hellenism. After Constantine the Great had
 officially recognized Christianity in the  Milan  Decree  in  313  A.D.,
 Hebraism began gradually to overcome Hellenism, finally forming the  two
 great cultural <Page 453>spheres  of  Greek  Orthodoxy  and  of  Western
 European Christianity in the 700's A.D.

 If in medieval society the popes and the kings,  who  were  the  central
 figures to  restore  the  foundation  of  faith,  had  not  been  become
 corrupted, the foundation for the Messiah of  the  Second  Advent  could
 have been established at that time, and Hebraism could  have  completely
 absorbed Hellenism, forming one cultural sphere  for  the  whole  world.
 However, as discussed above, their degradation caused a Satanic invasion
 of the leading spirit of medieval men, centering on Hebraism. Hence, God
 had to work His providence of separating Satan. Therefore, God, just  as
 He had divided Adam into Cain and Abel in order to separate  Satan,  who
 had invaded Adam, again worked His providence of separating the  leading
 spirit of that time into two ideologies. These  were  the  movements  to
 restore  Cain-type  Hellenism  and  Abel-type  Hebraism.  These  finally
 presented themselves in the form of the Renaissance  and  the  Religious
 Reformation.

 In this age, since the Renaissance occurred with humanism as its leading
 ideology, Hellenism was placed in a  position  of  having  control  over
 Hebraism. Thus,  this  period  becomes  that  in  which  to  restore  by
 indemnity,  as  the  substantial  time-identity,  the  period  in  which
 Hellenism  held  control  over  Hebraism  due  to  the  Jewish  people's
 subjection under Greece during the period of preparation for the  coming
 of the Messiah. We know that by Cain's surrendering in obedience to Abel
 and thus separating from Satan, who had invaded Adam, the foundation  of
 substance to receive the Messiah  could  be  established.  Only  by  the
 Cain-type Hellenism surrendering completely to the Abel-type ideology of
 Hebraism and thus separating from Satan, who  had  invaded  the  leading
 spirit of medieval men, could the foundation of substance to receive the
 Lord of the Second Advent have been accomplished  at  that  time.  <Page
 454>

 1. THE RENAISSANCE

 According to the external pursuit of man's original nature by the men of
 medieval society, the movement to restore Hellenism was aroused. By this
 movement, the Renaissance was born. Let us them study what this external
 pursuit of man's original nature was and how and why man came to  pursue
 this course.

 The principle of creation tells  us  that  man  was  created  to  become
 perfect  by  carrying  out  by  his  free  will  his  own   portion   of
 responsibility,  in  which  process  even  God  could   not   intervene.
 Therefore, it is man's original nature to pursue  freedom.  It  is  from
 man's original nature that he  would  pursue  the  independence  of  his
 personality because man was created to enjoy the  absolute  independence
 of his personality by carrying out his  own  portion  of  responsibility
 with his free will and thus by becoming one with God and perfecting  his
 individuality.

 Man was created as a man of perfected individuality to know  God's  will
 through his intelligence and reason and to live in accordance  with  it,
 even though he might not receive any revelation from God. Therefore,  it
 is man's original nature to follow  and  develop  his  intelligence  and
 reason. Man is also created to dominate the natural world. Therefore, it
 is man's original nature to follow  and  develop  his  intelligence  and
 reason. Man is also created to dominate the natural world. Therefore, he
 must pioneer the  environment  of  his  everyday  life  by  discovering,
 through science, the principles latent  in  nature.  Accordingly,  man's
 original nature demands that he pursue  nature,  reality,  and  science.

 Men of the medieval society whose original nature had been oppressed  by
 the social environment of the  feudal  system,  were  more  ardently  in
 pursuit of the above-mentioned things due  to  the  external  desire  of
 their original nature. Medieval people also came to study  the  classics
 of Hellenism, imported from the East. The old spirit of  Hellas  was  an
 external pursuit of man's original nature: the pursuit of human freedom,
 the <Page  455>  independence  of  personality,  the  dignity  of  human
 intellect and reason, estimation of nature,  emphasis  on  reality,  and
 exaltation of science. Therefore  it  agreed  with  the  desire  of  the
 people's original nature; the movement  to  restore  Hellenism  occurred
 with great ardor, finally leading  it  to  the  emergence  of  humanism.

 Renaissance, in French, means  "rebirth"  or  revival.  The  Renaissance
 developed as early as the 14th century, in Italy, which was the Mecca of
 the classical research on Hellenism. This movement of humanism, which at
 first began as a movement to have medieval men return to ancient  Greece
 in imitation of the Hellenic spirit, advanced to  become a  movement  to
 reform medieval social life by reproducing this classic  culture.  Going
 beyond the culture, it expanded to become a movement of reform, covering
 all the problems of society, such as politics, economy, and religion. It
 also became the external driving force which formed the modern  society.
 The Renaissance is a phenomenon  which  developed  in  the  form  of  an
 external reformation movement covering the whole of the  feudal  society
 and centering on humanism, which was the  current  thought  of  the  age
 directed toward fulfilling the external desire of man's original nature.

 2. RELIGIOUS REFORMATION

 The providence of restoration, centering on the popes  of  the  medieval
 age, ended in failure due to the secular degradation of  the  popes  and
 the priests. Medieval men, as they came to advocate  humanism,  resisted
 formal religious ceremonies and rules.  They  went  against  the  feudal
 system  of  classes  and  the  papal  authority  which  repressed  man's
 autonomy. They also repulsed the obstinate life of faith of the  age  in
 which man's reason and intellect were  disregarded  and  everything  was
 thought to be solved only by having it  subjected  to  the  pope.  <Page
 456>The people came to repel the seclusive, other-worldly,  and  ascetic
 attitude of faith which ignored  nature,  reality,  and  science.  Thus,
 medieval Christians finally rebelled against the papacy.

 In this way, as medieval  men  pursued  the  external  desire  of  their
 original nature, they came to advocate  the  restoration  of  the  early
 Christian spirit in which the people, centering  on  the  apostles  were
 very earnest in following God's will. This was actually the movement  of
 restoration of Hebraism in the medieval age. In the 14th  century,  John
 Wycliffe, a professor of  theology  at  Oxford  University  in  England,
 translated the Bible into English, insisting that the standard of  faith
 be put not upon the popes and priests but upon the Bible itself. At  the
 same time, he denounced the degradation of  the  priesthood,  and  their
 exploitation and abuse of power over the people, testifying to the  fact
 that the system, ceremonies, and rules of the church had  no  scriptural
 grounds.

 In this way, the movement of Religious Reformation quickly developed  in
 England as early as the  14th  century,  after  the  papal  dignity  had
 fallen. The same movement occurred in Italy also but failed.  Later,  in
 1517, Pope Leo X began to sell "Indulgences", propagating that they were
 the token of redemption and salvation after death,  in  order  to  raise
 funds for the erection of St. Peter's Basilica. The movement against its
 ill effect became the incentive for action and the Religious Reformation
 exploded, centering on Martin Luther, who was a professor of theology at
 the University of Wittenberg in Germany. The fire of this  revolutionary
 movement spread and developed actively in France, centering  on  Calvin,
 and in Switzerland,  centering  on  Zwingli,  gradually  expanding  into
 England, Holland and many other countries.  The  international  conflict
 which burst out around the Protestant movement continued for  more  than
 100 years until the fight between the old and new  religious  sects  was
 once settled <Page 457>by the Thirty Years' War.  This  war  was  waged,
 centering on Germany, and finally ended in  1648,  with  the  Treaty  of
 Westphalia. As a result, the struggle ended in Northern Europe with  the
 victory of Protestantism, centering on  the  Germanic  nation.  Southern
 Europe remained as the territory of Roman Catholicism, centering on  the
 Latin peoples.

 The Thirty Years' War broke out between the believers  in  Protestantism
 and Catholicism, centering on Germany. However, this war did not end  up
 as a simple religious fight, but it was altogether a political civil war
 which decided the existence of the German Empire. Accordingly, the peace
 treaty of Westphalia which ended this war was a religious conference and
 also an international  political  conference  which  solved  territorial
 problems among many countries like Germany, France,  Spain  and  Sweden.

 SECTION II--THE  PERIOD  OF  STRUGGLE  AMONG  RELIGIONS  AND  IDEOLOGIES
 (1648-1789)

 This is the period of the 140 years from the success of  the  Protestant
 movement by the treaty of Westphalia in 1648 until the French Revolution
 in 1789. Modern men, who came to pioneer  the  way  in  pursuit  of  the
 internal and external desires of their original human nature, could  not
 avoid the division of doctrine and the  fight  among  philosophies  that
 came from the freedom of religion and ideology.

 As was repeatedly discussed in Part II, the  providence  of  restoration
 has been woven by the works of division into the Cain-type and Abel-type
 from the individual level to the worldwide level during the long  period
 of history. Consequently, at the consummation of history, this world  of
 corruption is to be <Page 458>divided into the communistic world of  the
 Cain-type and democratic world of the Abel-type. Just as the  foundation
 of substance could only  have  been  realized  by  Cain's  obedience  in
 surrender to Abel,  at  this  time  also  the  worldwide  foundation  of
 substance to receive the Lord of the Second Advent  is  to  be  realized
 only by the Cain-type world's surrender to the  Abel-type  world.  Thus,
 one world will be restored. In order for the two types of  world  to  be
 realized, two types of the view of life must be established; in reality,
 these two types of the view of life were established during this period.

 1. THE CAIN-TYPE VIEW OF LIFE

 The external pursuit of the original human nature aroused  the  movement
 of restoration of Hellenism, giving birth to humanism. The anti-medieval
 movement of  the  Renaissance,  which  occurred  with  humanism  as  its
 backing, made light of conversion to God  and  dedication  to  religion,
 replacing everything with nature and humanism. That is, it abandoned the
 medieval view of life under which the people were so obedient to God  as
 to regard nature and the physical body of men as base and  even  sinful,
 and established the view of life exalting the value and dignity of these
 things. Man and nature came to be recognized through rational  criticism
 by reason and experience, and through demonstrative analysis. This  view
 of life has gone through the two forms of methodology of  cognition  and
 speculation. These form the two great  currents  of  modern  philosophy:
 "rationalism" by the deductive method and "empiricism" by the  inductive
 method.

 Rationalism,  whose  father  was  Descartes   of   France   (1596-1650),
 maintained that all truths could be researched only  by  "reason",  with
 which man was endowed from the moment of his  birth.  Rationalism  broke
 down the historical tradition and set up the proposition  of  "I  think,
 therefore, I am." by the <Page 459>deductive method. Deducing from  this
 point, rationalists intended to affirm the external world.  Accordingly,
 they tried to deny God, the world, and even  themselves.  On  the  other
 hand, empiricism, whose father was Francis Bacon of England (1561-1626),
 held that all truths could be researched only by experience.  Empiricism
 held that the human mind, like pure white paper, should be removed  from
 any preoccupation whatever and could only come  to  comprehend  any  new
 truth  through  experience  and  observation.  Thus,  the  rationalistic
 ideology which valued human reason apart  from  God  and  the  realistic
 ideology centering on  man  while  based  on  experience  both  rejected
 mysticism and visions. By rationalizing and focusing only on human life,
 both separated man and nature from God.

 In this way, the Renaissance, on the two currents flowing from humanism,
 gave birth to a view of life which prevented man from going the  way  of
 God in accordance with his internal trend and  opened  the  way  of  the
 Satanic side by following the external trend alone.  This  was  actually
 the Cain-type view of life. This Cain-type view of life,  upon  entering
 the 18th century, broke down history and tradition, judged  every  human
 endeavor by reason and by actualism, thoroughly repulsed that which  was
 unreasonable and unrealistic, and denied God, emphasizing  the  rational
 reality of  life.  This  was  the  thought  of  the  Enlightenment.  The
 Enlightenment,  which  bloomed  in  the  mainstream  of  empiricism  and
 rationalism, became the motivating  power  for  the  French  Revolution.

 Influenced by this Cain-type view of life, there occurred in England the
 doctrine of deism, originated by Edward Herbert (1583-1648). Compared to
 the theology which had developed, since Thomas Aquinas, on the basis  of
 harmony of revelation and reason, deism intended to establish a theology
 simply on the basis of reason. Deists confined their view of God to  the
 significance of His having created  man  and  the  universe,  and  <Page
 460>they  maintained  that  God's  revelations  and  miracles  were  not
 necessary to man.

 In the beginning of the 19th century,  Hegel,  of  Germany  (1770-1831),
 made a comprehensive compilation of  the  philosophy  of  idealism.  But
 Hegel's philosophy, when influenced by the atheism and materialism  that
 emerged in France on the  basis  of  the  Enlightenment,  gave  rise  to
 left-wing Hegelianism,  the  Left-Hegelians  overturned  his  logic  and
 systematized the philosophy of dialectical materialism, which  motivates
 the communist world of today. D.F. Straus, a Left-Hegelian,  wrote  "The
 Biography of Jesus" denying the miracles  in  the  Bible  as  posthumous
 fabrication,  while  Feuerbach   (1804-1872),   in   his   "Essence   of
 Christianity" argued  that  social  or  economic  conditions  cause  the
 emergence of religions. This theory became the backing for  materialism.
 Karl Marx (1818-1883) and Friedrick Engels (1820-1895)  were  influenced
 by Straus and Feuerbach, but they were more greatly  influenced  by  the
 socialistic ideology of France. By advocating  dialectical  materialism,
 they combined atheism and materialism, which had begun to bud after  the
 Renaissance and had developed as the tidal current of the Enlightenment.
 Afterwards, the Cain-type view of life matured  to  form  the  communist
 world of today.

 2. THE ABEL-TYPE VIEW OF LIFE

 We are inclined to regard the flow of history from the medieval  society
 to the modern one  as  the  course  of  separating  man  or  making  him
 independent from God or religion. This is because we have seen it  based
 on the Cain-type view of life, which occurred  in  accordance  with  the
 external pursuit of man's original nature by medieval men.

 However, the pursuit of man's original nature by medieval  men  was  not
 confined only to that which was external, but  also  <Page  461>included
 that which was more internal. Internal pursuit of  the  original  nature
 aroused the movement to restore Hebraism, which motivated the  Religious
 Reformation. Through this movement,  philosophy  and  religion  came  to
 establish a vertical view of  life  headed  for  man's  original  nature
 endowed at the creation; this  we  call  the  Abel-type  view  of  life.
 Consequently, this Abel-type view of life led medieval men  to  progress
 toward God at a higher level, while the Cain-type view of

                  8







 life led them in the direction of separation,  making  them  independent
 from God or faith in Him.

 Kant,  of  Germany  (1724-1804),  introduced  "critical  philosophy"  by
 assimilating empiricism and rationalism, which had conflicted with  each
 other. Through critical  philosophy,  he  analyzed  philosophically  the
 desire of man's original nature in pursuit of both internal and external
 goals, thus pioneering the Abel-type view of life  from a  philosophical
 angle. According to Kant, our various sensations occur by  contact  with
 external objects. This alone may give us the content of  cognition,  but
 cannot actualize  the  cognition  itself.  In  order  to  actualize  the
 cognition, there must be a certain form to unify  the  various  contents
 (which  are  subsequent  and   empirical)   according   to   one   solid
 relationship. This form is the very subjectivity of oneself.  Therefore,
 cognition is said to be actualized when the  various  sensations  coming
 from the objects are integrated and unified  by  one's  subjective  form
 (inherent and transcendent), according  to  the  spontaneous  action  of
 one's thinking power or one's spiritual awareness. Thus, Kant overturned
 the existing  theory  of  facsimile  which  said  that  subjectivity  is
 determined by the object, establishing a new  theory  that  subjectivity
 determines the object. Succeeding Kant's theory there appeared a  number
 of philosophers such a Fichte,  his  first  successor  (1862-1814),  and
 Hegel (1770-1831). Hegel especially pioneered a new aspect <Page  462>of
 philosophy. Their idealism formed the Abel-type view  of  life,  in  the
 realm of philosophy. In the religious world, the Abel-type view  opposed
 the inclination of the time, which was  influenced  by  the  current  of
 rationalism; there emerged a  new  movement  which  emphasized  mystical
 experiences more than doctrines or formalities, attaching importance  to
 religious passion and man's inner life. To draw a representative example
 we can first name Pietism, which occurred centering  on  Philipp  Spener
 (1635-1705) of Germany with a strong conservative trend  to  follow  the
 orthodox faith, putting stress on mystical experiences. This movement of
 Pietism spread in England, and, inspiring the religious awareness of the
 people, it gave birth to Methodism, centering on  the  Wesley  brothers.
 This denomination thus aroused a great revival in the religious world of
 England, which was in a depressed condition.

 In England, there also emerged the Quakers, with the mystic  George  Fox
 (1624-1690) as founder. Fox claimed that  Christ  is  the  inner  light,
 illuminating the souls of the believers. He also insisted that unless we
 experience  the  inner  light,  receive  the  Holy  Spirit,  and   unite
 mystically with Christ, we can never know the true meaning of the Bible.
 This denomination spread  its  missionary  work,  suffering  persecution
 especially on the  American  continent.  Next,  the  famous  spiritually
 sensitive Swedish scientist, Emanuel Swedenborg  (1688-1772),  disclosed
 many heavenly secrets, with his spiritual eyes opened. His  announcement
 has long been ignored in the theological world; but quite recently, with
 the increase of man's communication with the spirit world its  value  is
 gradually being recognized.

 In this manner, the Abel-type view of  life  has  matured  to  form  the
 democratic world today. <Page 463>

 SECTION III--THE PERIOD OF MATURITY OF POLITICS, ECONOMY,  AND  IDEOLOGY
 (1789-1918)

 The struggle among religions  and  ideologies  of  the  previous  period
 resulted in the establishment of Cain- and Abel-type views of life. Upon
 entering  this  period,  these  two  views  of  life  matured  in  their
 respective directions. As they matured, two types of worlds, one of Cain
 and the other of Abel, were formed while the structure  of  society  was
 arranged to have a social shape based on these two views  of  life.  The
 politics, economy, and ideology also developed to a stage prior to their
 conversion into the ideal society. The period beginning after the French
 Revolution through the Industrial Revolution and  continuing  until  the
 end of  the  First  World  War  was  the  period  for  such  providence.

 1. DEMOCRACY

 In the previous chapter we discussed democracy from  the  standpoint  of
 the development of history. However, this discussion examined  only  the
 external circumstances causing democracy to appear. Now let  us  examine
 the internal circumstances of how and on which ideological tide, in  the
 surging flow of history, today's democracy came.

 As already discussed (cf. Part II, Ch. 4,  Sec.  VII--425),  if  in  the
 period of the United Kingdom, the spiritual  kingdom  centering  on  the
 pope and the substantial kingdom centering on the king had  become  one,
 realizing the monarchic society capable of  receiving  the  Messiah  and
 thus establishing the foundation to receive the messiah, the feudalistic
 society would have ended at that time. However,  since  this  providence
 was a failure, this period was prolonged; the political,  religious  and
 economic history came to develop through  separate  respective  courses.
 <Page 464>

 Political power, decentralized  to  the  local  lords  of  the  medieval
 feudalistic period, began to decline after the Crusades and became  more
 emaciated upon entering the period of the  Enlightenment,  after  having
 gone through the Renaissance and Religious  Reformation.  Then,  in  the
 middle of the 17th century, the feudal lords established unified  states
 with many small nations as a unit; by consolidating them under the king,
 they formed an absolute state with the centralization of  administrative
 power. This was the period of absolute monarchy when, influenced by  the
 idea of the "divine  right  of  kings",  the  kings  were  endowed  with
 absolute power. From the social aspect, let us  now  examine  the  cause
 that brought about this period. First, it was for the class of  citizens
 united with the king to resist the feudalistic  class.  Second,  it  was
 because they needed strong  national  identity  apart  from  the  feudal
 system in order to control  trade  in  their  economic  activities,  and
 because  they  needed  the  mercantile  economic  policy  under   strong
 protection and supervision by the state for the welfare of  the  people.

 On the other hand, seen from the standpoint of the  development  of  the
 history of the providence  of  restoration,  monarchic  society  on  the
 Heavenly side should have been realized after the  feudalistic  society.
 The popes and kings of this age, however,  failed  to  become  one;  the
 society on the heavenly side was not realized. In  reverse  manner,  the
 society centering on the pope turned out to be the society  of  absolute
 monarchy on the Satanic side, following the course that Satan  had  laid
 out in advance.

 Again, from the standpoint of the  providence  of  restoration,  let  us
 consider the trends of the  society  of  absolute  monarchy.  Since  the
 medieval feudalistic society ran counter to both Hebraism and Hellenism,
 these two ideologies worked together in breaking down  the  society  and
 established two types of society based on the two views of
 life--Cain-like  and  Abel-like.  Likewise,  the  society  of   absolute
 monarchy developed through <Page 465>the following course.  The  society
 of absolute monarchy, which fettered the  freedom  of  faith  under  the
 Christian democracy since the Religious Reformation,  went  contrary  to
 the attainment of the  purpose  of  the  Abel-type  view  of  life.  The
 feudalistic system which had still remained in that  society  became  an
 obstacle to the development of the citizen class under the leadership of
 the atheists and materialists and thus also contradicted the  attainment
 of the purpose of the Cain-type view of life. Therefore, both of the two
 views of life tended to break down the society and  finally  formed  two
 types of society--one of communism and the other of democracy  based  on
 the two types of democracy, Cain-like and Abel-like.

 (1) Cain-Type Democracy

 Cain-type democracy grew out of  the  French  Revolution.  In  order  to
 discuss this problem, we  must  first  discuss  the  French  Revolution.
 France in that day was in a period which saw the expansion of  the  idea
 of  Enlightenment,  being  led  into  atheism  and  materialism  by  the
 Cain-type view of life. The citizens, thus influenced  by  the  idea  of
 Enlightenment, were awakened to the  contradiction  of  absolutism,  and
 naturally their desire to break down the  remnant  of  the  old  system,
 still rooted deep in the society under  absolutism,  attained a  zenith.

 Here in  1789,  in  accordance  with  the  high  tide  of  the  idea  of
 Enlightenment, the citizens broke down the feudalistic  ruling-class  of
 the absolute monarchic society and at the same  time  rose  to  advocate
 democracy for the freedom, equality and liberation of  the  third  class
 (citizens). This was actually the French Revolution. As a result of this
 revolution, the "Declaration  of  the  Rights  of  Man"  was  officially
 announced; thus, democracy born out of the French Revolution came  about
 when the idea of Enlightenment, which developed  into  the  ideology  of
 materialism, broke down the society of absolutism <Page 466>in order  to
 set up the Cain-type view of life, we call it the  Cain-type  democracy.
 Therefore, Denis Diderot (1713-1784)  and  D'Alembert  (1717-1783),  the
 thinkers of the French Revolution, were scholars from either the line of
 atheism or materialism.

 As we may see from the particulars of this revolution, it was true  that
 the democracy of France inclined toward totalitarianism rather than  the
 equality and freedom of individuality. In this way, the  Cain-type  view
 of life formed the Cain-type  democracy  by  establishing  the  idea  of
 Enlightenment and thus  giving  rise  to  the  French  Revolution.  This
 completely blocked the way of man's internal  pursuit  of  his  original
 nature  for  God,  only  developing  externally  more  and  more.   Once
 systematized into the Marxism of Germany and the Leninism of Russia, the
 Cain-type view of life finally formed the communist world.

 (2) Abel-Type Democracy

 The democracy realized in England the United States is  different,  even
 in its origin, from the  democracy  that  was  born  out  of  the  great
 revolution of France. The former was the Abel-type democracy realized by
 ardent Christians, who were the fruits of the Abel-type  view  of  life,
 through their victory over absolutism, against which they had fought for
 the sake of their  freedom  of  faith.  The  latter  was  the  Cain-type
 democracy, realized by the advocates of  atheism  and  materialism,  who
 were the products of the Cain-type view of life, through  the  breakdown
 of the society of absolutism.

 Let us then study how the Abel-type democracy was established in England
 the United States. In England, as Charles I strengthened absolutism  and
 national religion, many Puritans moved into other European countries  or
 the New  Continent  in  search  of  freedom  of  faith.  Previously,  in
 Scotland, some of the Puritans who had been under religious  persecution
 passed the People's Pact, resisting the king (1640). Again  in  England,
 the <Page 467>Puritans, who were  the  nuclear  members  of  Parliament,
 launched the Puritan Revolution, centering on Cromwell (1642).  Besides,
 as the absolutism and strengthening of the national religion by James II
 were intensified, William of Orange, his son-in-law,  who  was  at  that
 time Stadholder of the Netherlands, landed in England with his  army  in
 1688 in order to protect the freedom  of  faith  and  civil  rights  and
 ascended  the  throne  bloodlessly.  Upon  his   enthronement,   William
 recognized  the  independent  rights  of  Parliament  by  approving  the
 "Declaration of Right" reported by Parliament. This became the basis  of
 the constitution of  England.  Since  this  revolution  was a  bloodless
 success, we call it the Glorious Revolution. This revolution in  England
 also had its cause in the endeavor  by  the  citizens  class  to  obtain
 freedom and liberation from the class of great landowners  such  as  the
 nobles and priests, but the main cause was to  obtain,  through  such  a
 revolution, the internal liberation and freedom of faith.

 Then the Puritans, who had been suppressed under the imperial regime  of
 absolutism in England, went to the new continent of America in order  to
 obtain freedom of faith, and in 1776 they founded an independent  nation
 there. Thus, they came to establish American  democracy.  The  democracy
 established in England and America is  called  the  Abel-type  democracy
 because it was set up  through  revolution  to  reform  the  society  of
 absolutism in  order  to  obtain  freedom  of  faith  centering  on  the
 Abel-type view of life. In this way, the Abel-type democracy has  formed
 today's world of +democracy.

 2. THE SIGNIFICANCE IN THE PRINCIPLE OF THE SEPARATION OF  THREE  POWERS

 The idea of  the  separation  of  the  three  powers  was  advocated  by
 Montesquieu, who was an authority in the school  of  the  Enlightenment.
 The separation of powers was to decentralize  <Page  468>national  power
 and prevent it from  being  concentrated  in a  specific  individual  or
 organization as had been done in the political system under  absolutism.

 Originally, this separation of the three powers was the structure of the
 ideal society designed by the Heavenly side, but as it always  had  been
 with all the courses in the providence of  restoration,  this  also  had
 been realized in advance by the Satanic side, in a  pseudo-form  of  the
 Principle. Let us here study what the structure of the ideal society  is
 like.

 As we have clarified in  the  "Principle  of  Creation",  the  world  of
 creation was made with the structure of a perfect man as the model.  The
 ideal world,  consisting  of  perfect  men,  would  have  resembled  the
 structure and function of a perfect man. Just as all  the  organs  of  a
 human body would move according to the command of  the  brain,  all  the
 organizations of the ideal world must work  under  the  command  of  God
 alone. Just as all the commands from the brain would be  transmitted  to
 all the members of the body through the medium of the  peripheral  nerve
 system centering on the spine, the commands  from  God  must  reach  the
 entire society, without omission, through  the  medium  of  the  saints,
 corresponding to the peripheral nerve system, centering on  Christ,  who
 corresponds to the spine. Again, the peripheral nerve  system  centering
 on the spine in the human body corresponds to the political  parties  of
 the state, so the foundation corresponding to the political  parties  of
 an ideal society must be performed by the saints  centering  on  Christ.

 Just as the lungs, heart and  stomach  maintain  smooth  give  and  take
 action without any conflict, according to  the  commands  of  the  brain
 which are transmitted through the peripheral  nerve  system,  the  three
 organs--legislative, executive  and  judiciary--of  the  ideal  society,
 which correspond to the three human organs also must be able to  have  a
 relationship of give and take action in the Principle according  to  the
 commands of God, which are transmitted through the saints  centering  on
 <Page 469>Christ, corresponding to the political parties.  Just  as  the
 limbs of the human body move for the purpose of living according to  the
 command of the brain, so the economic structure,  corresponding  to  the
 limbs, must move toward establishment of the purpose  of  ideal  society
 according to the command of God. Just as the liver  in  the  human  body
 saves nutrition for the whole body, in the  ideal  society,  too,  there
 must always be a reserve for the accomplishment of the  purpose  of  the
 whole.

 Since each of the limbs and all parts of the human body have a  vertical
 relationship with the  brain,  the  horizontal  relationship  among  the
 members is automatically established, forming an  inseparable  organism.
 In the same  way,  since  men  of  the  ideal  society  have a  vertical
 relationship  with  God,  the  horizontal  relationship  among  them  is
 automatically  established,  forming  an  organism  which   shares   all
 feelings. Therefore, in this society one  cannot  commit  crime  because
 harming others results in harming oneself.

 Let us next study how the providence of  restoration  has  restored  the
 social structure. There was in the course of historical  development  of
 Western Europe a period in which the kings shouldered all the  functions
 of the three powers of legislative, executive and judiciary, and of  the
 political parties. However, this changed into another  period  in  which
 the king held the three powers and churches centering on the  pope  took
 charge of the mission of the political parties. The political system  of
 this age was  again  divided  into  the  three  powers--of  legislative,
 executive and judiciary--due to the  French  Revolution,  and  political
 parties came to bear a marked political mission. Thus,  by  establishing
 the constitutional political system in democracy, they  could  at  least
 realize the pattern of the system of an ideal society.

 In this way, the political system has changed through the long period of
 history because the society of fallen men  has  been  restored  into  an
 ideal society which resembles the structure <Page 470> and function of a
 perfect man, according to the providence of restoration. In this manner,
 today's democratic government is divided into three powers and  produces
 many  political  parties,  thus  making  itself  finally  resemble   the
 structure of a human body. But this is, after all, like a fallen man who
 has not  been  restored,  and  naturally  cannot  display  the  original
 function endowed at the creation.

 That is to say, the political parties, without knowing God's  will,  may
 be compared to a peripheral nervous system centering on the  spine  that
 has lost the function of transmitting the command of  the  brain.  Since
 the constitution is not  made  of  God's  words,  the  three  organs  of
 legislative, executive and judiciary become like three organs of a human
 body which are rendered unable, due to  the  severance  of  the  nervous
 system, to feel and respond to commands from the brain; they cannot help
 opposing and conflicting with one another, and lack mutual  harmony  and
 order.

 Therefore, the purpose of the ideal of the Second Advent of the  Messiah
 is to make the present political system--resembling the structure  of  a
 fallen man--display perfectly its original function centering  on  God's
 will by connecting it to the perfect central nerve.


 3. THE SIGNIFICANCE OF THE INDUSTRIAL REVOLUTION

 God's ideal of creation will not be realized simply by  forming a  human
 society without sin. Man, to fulfill God's blessing of dominion over all
 creation (Gen. 1:28),  must  realize a  blessed  social  environment  by
 finding out the principles hidden in the created world and by developing
 science to the utmost degree. As already discussed in Part  I,  religion
 and science have respectively been  in  charge  of  overcoming  the  two
 aspects of  ignorance  of  fallen  men,  one  spiritual  and  the  other
 physical, thus gradually restoring the ideal society. Therefore, at  the
 con-<Page 471>summation of history, the Word that can completely  remove
 our spiritual ignorance must appear, while science must be so  developed
 as to be capable of removing  completely  man's  ignorance  of  physical
 reality, thus realizing a scientific society of a  stage  prior  to  the
 emergence of the ideal society. Seen from this providence of God, we can
 understand that the Industrial  Revolution  of  England  came  from  the
 providence of restoring the living environment for  the  ideal  society.

 The economic organization of the ideal society must  also  resemble  the
 structure of the perfect human body. Therefore, as previously mentioned,
 production, distribution and consumption in that society  must  have  an
 organic relationship of give and take action, such  as  that  among  the
 stomach, the heart and the lungs in the human body. Consequently,  there
 should not be the destructive  competition  for  the  market--caused  by
 excessive production--nor accumulation nor consumption that  hinder  the
 whole living-purpose by partial distribution. Production  sufficient  to
 fill man's needs, fair distribution--neither excessive nor
 insufficient--and rational consumption for the purpose of the whole must
 occur.

 Meanwhile, mass production after the  Industrial  Revolution  stimulated
 England to rapidly pioneer  the  settlement  of  vast  colonies  as  her
 markets and sources of  supply  of  raw  materials.  In  this  way,  the
 Industrial Revolution carried out not only the mission of restoring  the
 external environment for  the  ideal  society,  but  also  that  of  the
 internal providence of restoration by providing a vast territory for the
 propagation of the gospel. 4. THE STRENGTHENING OF THE POWERS,  AND  THE
 PARTITION OF COLONIES

 Since the Renaissance, the view of life which had matured in two  types,
 one of Cain and the other of  Abel,  aroused  two  <Page  472>respective
 types of political revolutions and established two types  of  democracy.
 These  two  types  of  democracy,  both  influenced  by  the  Industrial
 Revolution of England, were rapidly strengthened  and  finally  came  to
 form two worlds of different  factions--the  democratic  world  and  the
 communist world.

 The industrial development coming from the  rapid  progress  of  science
 which followed the  Industrial  Revolution  brought  about  an  economic
 society  characterized  by  over-production.  As a  result,  the   grave
 necessity  to  pioneer  new  regions  for  markets  for  the   excessive
 production and of resources of industrial materials caused  great  world
 powers to rapidly strengthen  themselves  in  order  to  continue  their
 scramble for colonies. Thus, the currents of the two views of life  (the
 Cain-type and the Abel-type)  and  the  economic  development  following
 scientific progress finally divided the  world,  politically,  into  two
 worlds: the democratic world and the communist world.

 5. THE REVOLUTION OF  RELIGION,  POLITICS  AND  INDUSTRY  FOLLOWING  THE
 RENAISSANCE

 The anti-medieval movement of the restoration of Hellenism, which was of
 the Cain-type, gave birth to humanism  through  the  Renaissance.  This,
 having  developed  more  on  the  side  of  Satan,  evolved   into   the
 Enlightenment, which could be regarded as a second renaissance. Then the
 Enlightenment, having matured more on the Satanic side,  gave  birth  to
 historical materialism, which could be taken as the  third  renaissance.
 Finally, this matured into the communist ideology.

 Since the Satanic side always  realized  God's  providence  in  advance,
 three periods of revolution in religion, politics and industry followed.
 The first religious reformation centering on Luther followed  the  first
 renaissance. In the religious world, a <Page 473>new spiritual  movement
 which became the second movement of religious reformation rose centering
 around Wesley, Fox and Swedenborg, under unspeakable  persecution  after
 the  second  renaissance.  Therefore,  seen  form  the  course  of   the
 development  of  history,  it  is  natural  that  the  third   religious
 reformation will come following the  third  renaissance.  In  fact,  the
 state  of  today's  Christianity  reveals  an  urgent  need   for   such
 reformation.

 On the other hand, three stages of reformation have also occurred in the
 political aspect.  The  medieval  feudal  society  collapsed  under  the
 influence of the first renaissance and the first religious  reformation,
 while the absolute monarchic society collapsed under  the  influence  of
 the second renaissance and the second religious reformation.  Then,  the
 communist society was formed by the political revolution brought by  the
 third renaissance. Now, through the third religious reformation to come,
 the democratic world of the Heavenly side will subjugate  with  ideology
 the  communist  world  of  the  Satanic  side.  These  two  worlds  will
 necessarily be united into one Kingdom of heaven on earth, centering  on
 God.

 We can also notice the fact  that  the  economic  reformation  has  also
 developed through the course  of  three  stages.  The  first  industrial
 revolution originated in England as a result of  industrial  development
 through steam. Immediately afterward the second  industrial  revolution,
 through electricity and gasoline, broke out in many advanced  countries.
 Now a third industrial revolution, based on atomic energy,  will  arise,
 and  this  will  create  throughout  the  world a  very  blessed  social
 environment for the ideal  world.  These  three  stages  of  revolution,
 covering the three fields of  religion,  politics  and  industry,  which
 followed the three stages of Renaissance in the  period  of  preparation
 for the second advent of the Messiah, are the necessary course  for  the
 <Page 474>realization of the ideal society, in accordance with the three
 stages of the law of development.

 SECTION IV--THE GREAT WORLD WARS

 1. THE CAUSE OF THE GREAT WORLD  WARS  VIEWED  FROM  THE  PROVIDENCE  OF
 RESTORATION THROUGH INDEMNITY

 Wars always break out because of  political,  economic  and  ideological
 causes. But these are no more than external causes. We  must  know  that
 there are internal causes, just as there are both internal and  external
 causes in human action. That is human action  is  decided  not  only  by
 man's external free will, which tends to  cope  with  the  reality  with
 which he is confronted, but also by  man's  internal  free  will,  which
 tends to adjust to  God's  will  by  heading  for  the  purpose  of  the
 providence of restoration. Therefore, the good or evil of human  actions
 must not be judged by the external cause alone. The  worldwide  conflict
 between opposing actions, both of which occur in accordance  with  men's
 free will, has resulted in the great world wars, so we  must  know  that
 also, in this case, there should be both internal and  external  causes.
 Consequently, we can never grasp the providential  significance  of  the
 great world wars if  we  consider  only  the  external  causes  such  as
 politics, economy and ideology.

 What, then, must be the internal cause  of  the  great  world  wars,  as
 interpreted by the providence of restoration by  indemnity?  First,  the
 great world wars broke out because of the last struggle of Satan  trying
 not to let his opponent take away his sovereignty. As  we  have  already
 seen, due to the fall of the first human  ancestors,  Satan  has  always
 realized, in advance, the non-principled world in  the  pattern  of  the
 Principle, imitating <Page 475>the world of Principle God was  going  to
 realize. God, working after him, has performed His providence to restore
 His world of Principle, gradually broadening the territory  of  goodness
 out of the non-principled world that had been under Satanic  domination.
 In the course of the providence of restoration, a false one would always
 appear before the true one comes. As a representative example, the Bible
 says an antichrist would come before the true Christ.

 The history of evil sovereignty centering on Satan  will  end  with  the
 appearance of the Lord of the Second Advent, and  the  history  of  evil
 sovereignty will  be  changed  into  the  history  of  good  sovereignty
 centered on God. Therefore, Satan at this time  will  put  up  his  last
 struggle. In the  nationwide  course  of  the  restoration  into  Canaan
 centering on Moses, Satan caused Pharaoh to display  his  last  struggle
 against the chosen people of Israel  who  were  going  to  leave  Egypt.
 Therefore, the Heavenly side smote him with three great  miracles,  thus
 letting the people leave. Likewise,  in  the  consummation  of  history,
 Satan would display his last struggle against the people of the Heavenly
 side who are to start their worldwide course of restoration into Canaan.
 Therefore, the act of smiting Satan three times appeared  in  the  three
 great world wars.

 Second, as Satan has realized in advance the type of world in which  God
 would have fulfilled His three great blessings to men in a
 non-principled way, the great world wars are inevitable in order to  set
 up the worldwide condition of indemnity to  restore  God's  three  great
 blessings. God created man and blessed him with three  great  blessings:
 that he should perfect his individuality, that he should  multiply,  and
 that he should dominate the world of creation (Gen. 1:28). Consequently,
 man should have realized the Kingdom of Heaven on  Earth  by  fulfilling
 these great blessings. <Page 476>

 Since God, having created man, blessed him with such blessings, He could
 not annul the blessings, even though man fell.  So,  He  could  not  but
 allow fallen men to realize in advance the non-principled world  in  the
 pattern of the blessings, centering on Satan. Accordingly, at the  close
 of human history there is to be realized a  non-principled  world  which
 follows the pattern of having perfected the three great blessings:  that
 is, the individuality centered on  Satan,  multiplication  centering  on
 Satan,  and  domination  of  the  created  world  centering  on   Satan.
 Therefore, in order to set up the worldwide condition  of  indemnity  to
 restore God's three great blessings, three great world wars  must  occur
 to smite, through the three stages of formation, growth and  perfection,
 the non-principled world which follows the  pattern  of  fulfilling  the
 three great blessings, centering on Satan.

 Third, great world wars are inevitable  in  order  for  earthly  men  to
 overcome Satan's three temptations  to  Jesus  on  the  worldwide  base.
 Christians should overcome the three temptations which Jesus suffered in
 the wilderness on the individual, family, national and worldwide levels.
 Therefore, three great world wars occurred so that mankind may  overcome
 the three temptations of Jesus  three  times  on  the  worldwide  level.

 Fourth, great world wars are inevitable in order to set up the worldwide
 condition of indemnity for the restoration of the heavenly  sovereignty.
 If man had perfected himself through the  three  stages  of  the  growth
 period without falling, the world under the  sovereignty  of  God  would
 have been realized. Therefore, God has to wage the last war  to  restore
 the world of heavenly sovereignty by dividing this fallen world into the
 two types--the Cain-type and the Abel-type--and by having  the  Heavenly
 world of the Abel-type smite the Satanic world of  the  Cain-type,  thus
 restoring worldwide, by indemnity, the act of Cain's having killed Abel.
 Even in doing that, the three stages <Page  477>must  be  undergone  and
 thus, three great world wars are inevitable. Therefore, the great  world
 wars are the last wars in which to restore by  indemnity,  horizontally,
 the purpose of all the wars that have been waged for the restoration  of
 heavenly  sovereignty  in  the  vertical  course  of   the   providence.

 2. THE FIRST GREAT WORLD WAR

 (1) Summary of the Providence for the First World War

 Government under absolute monarchy collapsed as the consequence  of  two
 types of democratic revolution, the Cain-type and the  Abel-type,  which
 had  been  brought  about  by  the  two  views-of-life.  The  Industrial
 Revolution,  which  followed,  led  the  feudalistic  society   into   a
 capitalistic  one,  finally  giving  birth  to  imperialistic   society.
 Therefore, the first world war, seen from the political aspect, was  the
 war between the democratic government  heading  for  the  providence  of
 restoration according  to  Abel-type  democracy,  and  the  totalitarian
 government  which  was  against  the  purpose  of  the   providence   of
 restoration, according to Cain-type democracy.

 Seen from the economic aspect, it was a war between imperialism  of  the
 Heavenly side and that of the Satanic side. This great world war was, in
 a certain  respect,  also a  war  waged  between  advanced  capitalistic
 nations and the less advanced ones, to obtain colonies.

 The First Great World War, seen from the ideological aspect,  was a  war
 between  the  Cain-type  nations  such  as  Turkey,  the  Moslem  nation
 persecuting  Christianity  at  that  time,  together  with  Germany  and
 Austria-Hungary, who supported Turkey and the Abel-type nations, such as
 England, America, and France, who believed in Christianity. To conclude,
 the First World War was one in which democracy, which was to realize the
 purpose of the Abel-type view of life, could create the basis of victory
 on the formation level. <Page 478>

 (2) What Decides the Heavenly Side and the Satanic Side?

 The Heavenly side and Satanic side are decided according to standard  of
 direction of God's providence of restoration. The position of taking the
 same direction as that of God's providence of restoration and  at  least
 of acting in concert with the direction, even in  an  indirect  way,  is
 called the "heavenly side", and a position contrary to it is called  the
 "Satanic side". Therefore, its position on  the  Heavenly  side  or  the
 Satanic side may not necessarily agree with our common sense, conscience
 or judgment. The fact that Moses killed the Egyptian may  be  considered
 evil by those who do not know God's providence. Nevertheless, when  seen
 from the standpoint of the  providence  of  restoration,  it  was  good.
 Besides, when seen from the standpoint of not knowing God's  providence,
 we must also regard as evil the Israelites'  invasion  of  the  land  of
 Canaan, during which they destroyed all  the  gentiles  without  reason.
 However, this was also  good  when  seen  from  the  standpoint  of  the
 providence of restoration.  Although  there  may  have  been  among  the
 Canaanites those who were more conscientious than  the  Israelites,  the
 Canaanites at that time were uniformly on the  Satanic  side  while  the
 Israelites were uniformly on the Heavenly Side.

 Further, let us take  an  example  from  the  religious  viewpoint.  All
 religions, having their  purpose  equally  in  "goodness",  are  on  the
 Heavenly side. However, when a certain religion should block the way  of
 another religion closer to God, seen from its mission, that religion may
 belong to the Satanic side. Since every religion has a  certain  mission
 it its age, any religion is apt to fall on the satanic side when,  after
 having passed its mission-period, it should stand  in  the  way,  as  an
 obstacle, to the religion that would appear to carry on a new mission of
 the next age. Before the coming of Jesus, Judaism and the Jewish  people
 were all on the Heavenly side. But, when they persecuted Jesus, who  had
 come with a new mission in order to fulfill  the  purpose  <Page  479>of
 Judaism, they fell on the side of Satan, regardless of how well they may
 have served God in the past.

 Since the modern age, all the lineage of the Abel-type view of  life  is
 on the Heavenly side, while all other lineage of the Cain-type  view  of
 life is on the Satanic side. In  that  sense,  materialists,  being  the
 fruit of the Cain-type view of life, are on the Satanic side, no  matter
 how  conscientious  and  devoted  to  others  they  may  seem  from  the
 humanistic point of view. Accordingly, the communist  world  belongs  to
 the Satanic side. On the other hand, the democratic world where  freedom
 of faith is allowed, being the world existing under the  Abel-type  view
 of life, is on the Heavenly side.

 As already discussed in Part I, Christianity was set up as  the  central
 religion with the final mission to fulfill the purpose of all religions.
 Therefore, seen from the standpoint of the  providence  of  restoration,
 anything blocking the way of Christianity toward fulfilling the  purpose
 of this providence belongs to the Satanic side. Consequently, any nation
 persecuting Christianity or blocking its development, either directly or
 indirectly, belongs to the Satanic side. Therefore, in World War I,  the
 leading nations on the side of the  allies,  such  as  England  America,
 France and Russia, were not only the Christian  nations,  but  also  the
 nations who tried  to  liberate  the  Christians  under  persecution  in
 Turkey, the Moslem nation. So, all came out belonging  to  the  Heavenly
 side. The other leading nations, such as  Germany  and  Austria-Hungary,
 those  who  supported  Turkey,  the  Moslem   nation   that   persecuted
 Christianity, all belonged to the Satanic  side,  together  with  Turkey
 herself.

 (3) the Cause of World War I Viewed from the Providence  of  Restoration

 Seen from the providence of restoration, the internal cause of World War
 I was, first, to set up, worldwide, the condition of  indemnity  on  the
 formation level to restore God's three great <Page 480>blessings to man.
 As already clarified above, Satan has realized, in  advance, a  type  of
 world similar to that which God intended to realized centering on  Adam.
 Therefore, at the consummation of history, there will necessarily appear
 a non-principled world imitating the formation-degree fulfillment of the
 three great blessings, centering on the Adam-type personage  on  Satan's
 side, In consequence, God's side must smite  this  world,  and  set  up,
 worldwide, the condition of indemnity in the formation degree to restore
 the principled world having perfected the three  blessings  centered  on
 God. The First World War occurred for that purpose.

 Therefore, the Kaiser of Germany, who provoked the First World War,  was
 the personage of the Adam model, with  perfected  individuality  in  the
 formation stage on Satan's side and fulfilled the pattern of multiplying
 children by advocating Pan-Germanism. He then realized  the  pattern  of
 dominating the  whole  creation  by  setting  up  the  policy  of  world
 conquest, thus  realizing  the  non-principled  world  in  the  type  of
 perfection in formation stage of the three great blessings, centering on
 Satan. Therefore, in order for the Heavenly side to  attain  victory  by
 smiting the Satanic side and to set  up,  worldwide,  the  condition  of
 indemnity in the formation level to restore the world  having  perfected
 the three great blessings centering on God,  the  First  World  War  was
 inevitable.

 Second, in order to have an earthly man of the  Heavenly  side  overcome
 Satan's first temptation of Jesus on the worldwide basis, there  had  to
 be the First World War. Therefore, seen from the viewpoint centering  on
 the temptation that Jesus had undergone, God's side had to  set  up  the
 condition of indemnity to restore, worldwide, God's  first  blessing  to
 man by winning the victory in the First World War. Jesus had established
 the foundation of restoring his perfect individuality and  restored  the
 stone as himself represented in it by overcoming the first temptation in
 the  wilderness.  Likewise,  God's  side  had  to  destroy   the   <Page
 481>Satanic world, with its central figure, by winning  the  victory  in
 the First World War and had to establish the world of the Heavenly  side
 with the Lord of the Second  Advent  as  the  center,  thus  laying  the
 foundation for him to restore his perfect individuality.

 Third, the First World War was inevitable  in  order  to  establish  the
 foundation in the formation stage to restore the  Heavenly  sovereignty.
 As we have already discussed (cf. Part II, Ch. 4,  Sec.  VII,  2.6--441)
 the democratic system appeared  as  the  final  type  of  government  to
 restore God's sovereignty, after having  subjugated  the  society  under
 absolutism. As the facts later proved, nations on the Heavenly side  won
 the victory in the First  World  War  and  Christianized  the  world  by
 broadening  their  political  territory.  This  they   established   the
 foundation in the formation stage for democracy and  at  the  same  time
 laid the foundation in the  formation  stage  to  restore  the  Heavenly
 sovereignty by forming a wide and firm basis of politics and economy  on
 the Heavenly side.

 (4) Result of World War I Viewed  from  the  Providence  of  Restoration

 Due to the victory of the Heavenly  side  in  World  War  I,  there  was
 established the  condition  of  indemnity  in  the  formation  stage  to
 restore, worldwide, God's three great blessings to man.  Seen  from  the
 viewpoint of overcoming on the worldwide  level  Satan's  temptation  to
 Jesus, the condition of indemnity to  restore,  worldwide,  God's  first
 blessing to man was established. Then through  the  democratic  nations'
 victory, the foundation in the formation  stage  in  the  world  on  the
 Heavenly side was established; the foundation was established  on  which
 the Lord of the Second Advent could be born as the King of the World  on
 the heavenly side. <Page 482>

 Following this, the communist world rose, centering on Stalin,  who  was
 the symbolic representation of the Lord of  the  Second  Advent  on  the
 Satanic side. The Satanic side intended to realize  the  pseudo-form  of
 the Kingdom of Heaven on earth centering on a personage in  the  pattern
 of the Lord of the Second  Advent  on  the  Satanic  side  in  order  to
 realize, in advance, the ideal of the Heavenly side before the  Lord  of
 the Second Advent establishes the ideal of  the  Kingdom  of  Heaven  on
 earth  under  the  principles   of   coexistence,   co-prosperity,   and
 common-cause. Therefore, with the victory of the Heavenly  side  in  the
 First World War, the foundation for the Second Advent of the Messiah was
 established. From that time began the formation period for the  ministry
 of the Second Advent.

 3. THE SECOND WORLD WAR

 (1) Providential Outline Concerning World War II

 As we have already noticed  in  history  after  the  Medieval  Age,  the
 fundamental spirit of  democracy  is  to  realize  the  purpose  of  the
 Abel-type view of life. Therefore democracy is necessarily in pursuit of
 the world under the ideal of creation, following the natural tendency of
 the two characteristics, internal and external, of the  original  nature
 of man. Naturally, the Second World War was the war in  which  democracy
 established the foundation of victory in the growth stage by  conquering
 totalitarianism, which blocked the way of the original  nature  of  man.

 (2) What is Totalitarianism?

 When the economic panic overwhelmed  the  whole  world  in  the  1930's,
 nations such as Germany, Japan, and Italy who,  under  circumstances  of
 isolation, found it difficult to overcome such an  adversity,  tried  to
 find in totalitarianism a way to break through their  difficulty.  <Page
 483>

 What is totalitarianism? Totalitarianism is a political  ideology  which
 denies the dignity of man's individuality and  the  freedom  of  speech,
 publication, meeting and association,  together  with  the  basic  human
 rights regarding the state and the parliamentary system--which  are  the
 bases of the democratic political ideology of the modern nations--and it
 insists that any individual or group should exist for  the  benefit  and
 development of the whole nation or state. Therefore, freedom under  this
 system may be defined not as a right for any  individual  to  claim  and
 enjoy, but as a  duty  or  sacrifice  one  should  pay  for  the  whole.

 The guiding principle of totalitarianism does not put any  authority  on
 the majority but on one man, the ruler. The will  of  the  ruler,  then,
 becomes the ideology of the whole nation or state. To draw some examples
 of such  totalitarian  political  systems,  there  have  been  those  of
 Mussolini in Italy, Hitler in Germany, and the dictatorial government of
 the militarists of Japan.

 (3) Nations on the Heavenly Side and Those on the  Satanic  Side  During
 World War II

 World War II was a war between the nations on the heavenly side--U.S.A.,
 England, France--in alliance with one another under democracy,  and  the
 nations on the Satanic side--Germany, Japan, Italy--in alliance with one
 another under  totalitarianism.  Why,  then,  were  the  former  on  the
 Heavenly side and the latter on the satanic side?

 The former were on the Heavenly side because they had democracy as their
 fundamental ideology, which had been built as the political ideology  of
 the final stage of the  providence  of  restoration,  centering  on  the
 Abel-type view of life. The latter were on the Satanic side because they
 were the anti-democratic totalitarian nations whose  political  ideology
 was centered on the Cain-type view of life. Again, the former  were  the
 nations in support of Christianity, while the latter were those standing
 in <Page  484>an  anti-Christian  position,  thus  naturally  separating
 themselves into the Heavenly side and the satanic side.

 Let us now further clarify the details. Germany, which was the center of
 the Axis Powers of that time, deprived the people of  their  fundamental
 freedom, and her control of ideologies asserted its  influence  even  in
 the religious field.  That  is,  Hitler  imposed  the  strict  primitive
 Germanic religious ideology by concluding a pact with the Pope of  Rome,
 thus founding a  national  religion,  and  then  tried  to  control  all
 Protestantism under the supervision of bishops throughout  the  country.
 Therefore, the Catholics  as  well  as  the  Protestants  were  strongly
 opposed to Hitler.  Furthermore,  Hitler  massacred  six  million  Jews.

 Japanese militarists during the world war forced every Korean church  to
 install a Kamidana (household altar) of  Japanese  Shintoism,  and  they
 compelled the Christians to worship at  Japanese  shrines.  Whoever  was
 against this was imprisoned or killed. They especially massacred  Korean
 Christians who had immigrated into Manchuria to escape  the  bondage  of
 Japan and to find freedom.  Thus,  the  policy  of  annihilating  Korean
 Christianity, which they enforced even into the latter part of the great
 war, was most atrocious. Italy also became an Axis power  by  conspiring
 with Germany, who was on the Satanic side. Mussolini  purposely  set  up
 Catholicism as the national religion in order to unify the  ideology  of
 his  people,  thus  proceeding  to  go  against  God's   providence   of
 restoration. Upon such a ground we  may  describe  Germany,  Japan,  and
 Italy of that day as the nations on the Satanic side.

 (4) The Reason the Heavenly Side and the Satanic Side  Confronted,  with
 Three Great Powers on Each Side

 The Second World War broke out  in  order  to  set  up,  worldwide,  the
 condition of indemnity of the growth level to restore God's three  great
 blessings, left unfulfilled, centering on Jesus.  <Page  485>Originally,
 it was due to the fall of the three beings, Adam, Eve and the archangel,
 that God's three great  blessings  were  not  fulfilled.  Therefore,  in
 restoring the three great blessings, there had to be  the  participation
 of three  beings  in  order  to  restore  the  three  blessings  through
 indemnity. So God fulfilled the spiritual  providence  of  salvation  by
 combining the three beings--Jesus who came as the second Adam, the  Holy
 Spirit who came as the deity of  Eve  (cf.  Part  I,  Ch.  7,  Sec.  IV,
 1--214), and the archangel--thus spiritually restoring His  three  great
 blessings. Accordingly, the Second World  War,  which  was  to  set  up,
 worldwide, the condition of indemnity on the growth level to restore the
 three blessings centered on Jesus, also had to set up the  condition  to
 restore the three blessings through indemnity with the  nations  on  the
 Heavenly side symbolizing Adam, Eve and the  archangel  winning  victory
 over the nations of the  Satanic  side,  which  had a  similar  pattern.
 Therefore, Satan, who knew this, mustered beforehand the nations in  the
 patterns of Adam, Eve and the archangel of the Satanic  side,  ahead  of
 this providence, and had them attack the nations of such patterns on the
 Heavenly side.

 Incidentally, the United States, as a man-type nation,  symbolized  Adam
 of the Heavenly side, while England, as a woman-type nation,  symbolized
 Eve on the Heavenly side, and France, as an intermediate type of nation,
 symbolized the archangel of  the  Heavenly  side.  On  the  other  hand,
 Germany, as a man-type nation, symbolized  Adam  of  the  Satanic  side,
 while Japan, as a woman-type nation, symbolized Eve of the Satanic side,
 and Italy, as an intermediate type of nation, symbolized  the  archangel
 of the Satanic side. Before this, the United  States,  England,  France,
 and Germany, Austria, Turkey in World War I were also nations either  on
 the Heavenly side or on the Satanic side, as the  symbolic  patterns  on
 the formation level, composed in groups of similar types.

 Why did the Soviet Union, which was a nation of the Satanic  side,  join
 the Heavenly side?  When  the  medieval  society  of  <Page  486>Western
 Europe, centering on the pope, stood in a position never to  attain  the
 purpose of the providence of restoration, God had to work His providence
 to realize the two worlds--of communism and  of  democracy--by  dividing
 the society into the two worlds based respectively on the Cain-type view
 of life and the Abel-type view. Meanwhile, the Feudal  society  and  the
 Monarchic society, or the Imperialistic society, blocked the way of  the
 Heavenly side and at the same  time  barred  the  ultimate  way  of  the
 Satanic side in fulfilling such a providence.  Therefore,  the  Heavenly
 side and the Satanic side united to break that society.  The  providence
 of restoration develops with the flow of the age. Accordingly, even  the
 non-principled world, which realizes in the pseudo-form God's providence
 of restoration ahead of Him, has to develop towards the Satanic  purpose
 with the flow of the age. Therefore, even in the  Satanic  world,  there
 must be struggle to liquidate the old society because it is an  obstacle
 to the progressive society.

 In accordance with such an historical trend, totalitarianism during  the
 Second World War also became an obstacle in the way of the Satanic side,
 as it did on the Heavenly  side.  Meanwhile,  God  has  to  allow,  even
 temporarily in the  providence  of  restoration,  the  Satanic  side  to
 realize the communist world. Therefore,  God  let  the  communist  world
 rapidly bear its own fruit  through  the  Soviet  Union's  breaking  the
 totalitarian nations in cooperation with the  nations  on  the  Heavenly
 side. However, as soon as the Second World War was over, the two  worlds
 of  democracy  and  communism  were  divided   like   water   and   oil.

 (5) The Cause of World War II Viewed from the Providence of  Restoration

 Seen from the providence of  restoration,  the  first  of  the  internal
 causes  leading  to  the  Second  World  War  was  to  set   up,   <Page
 487>worldwide, the condition of indemnity on the growth level to restore
 God's three great blessings. Because of Adam's  fall,  God,  by  sending
 Jesus, the second Adam, tried to restore the world with His three  great
 blessings fulfilled, centering on Jesus. Nevertheless,  Jesus  fulfilled
 this only spiritually, by his crucifixion, due to the  faithlessness  of
 the Jewish people. On the other hand, Satan always realizes, beforehand,
 the world in a pattern similar to the  world  which  Jesus  intended  to
 realize. Therefore, at the consummation of history, there will no  doubt
 be realized a non-principled world in the pattern  of  the  three  great
 blessings fulfilled on  the  growth  level,  centering  on a  Jesus-type
 personage on  the  Satanic  side.  Consequently,  God  has  to  set  up,
 worldwide, the condition of  indemnity  on  the  growth  level  for  the
 restoration of the world in the Principle with the  blessings  realized,
 centering on God, by smiting that Satanic world. For  this  purpose  the
 Second World War came about.

 The Jesus-type personage on the Satanic side was Hitler. Therefore,  the
 life of Hitler was very similar to that of Jesus in the aspects  of  his
 thinking on a worldwide scale, his single life, his miserable death, and
 his missing corpse, though his will  was  exactly  opposite  to  Jesus'.
 Consequently, Hitler of Germany, who provoked the Second World War,  was
 the Adam-type personage on the Satanic  side,  while  he  fulfilled  the
 pattern of multiplying children by advocating Pan-Germanism and realized
 the pattern of dominating the whole creation by establishing the  policy
 of world hegemony. Thus, he realized the  non-principled  world  in  the
 pattern of having perfected the three  great  blessings  on  the  growth
 level to restore the world, having perfected the three  great  blessings
 by winning victory in the Second World War. <Page 488>

 Second, World War II came in order  to  have  the  earthly  men  of  the
 Heavenly side undergo and overcome, worldwide, Satan's second temptation
 to Jesus. Therefore, when we see this from the  temptation  which  Jesus
 had undergone, the Heavenly side had to set up on the  worldwide  level,
 the condition of indemnity to restore God's second blessing  to  man  by
 winning victory in the Second World War. Just as Jesus  established  the
 foundation for the restoration of the children by overcoming the  second
 temptation in the wilderness, the world on  the  Heavenly  side  had  to
 establish the foundation of democracy on the growth level by winning the
 victory in the Second World War, having men of the  heavenly  side  thus
 lay the worldwide foundation for it.

 Third, World War II came in order to establish  the  foundation  on  the
 growth level for the restoration of sovereignty. Because of the  victory
 of the Heavenly side in the First World War, the democratic  world  came
 to enjoy its foundation on the formation level, while,  following  this,
 even the Satanic world which had  been  realizing  the  Cain-type  world
 could subjugate "imperialism"  and  establish  the  foundation,  on  the
 formation level, for the communist world. Therefore,  the  Second  World
 War, as the resultant facts revealed, had completely separated  the  two
 worlds of democracy and communism, each having laid  its  foundation  on
 the growth level, the restoration of the heavenly sovereignty would come
 to establish its foundation on the growth level.

 (6) Result of World War II Viewed from  the  Providence  of  Restoration

 The victory of the Heavenly side in the Second  World  War  enabled  the
 establishment of the condition of  indemnity  on  the  growth  level  to
 restore, worldwide, God's three great blessings <Page 489>to  man.  Seen
 from the standpoint of undergoing,  worldwide,  Satan's  temptations  to
 Jesus, the condition of  indemnity  to  restore  God's  second  blessing
 worldwide was set up. At the same time, the  foundation  on  the  growth
 level for  the  restoration  of  sovereignty  was  established,  as  the
 democratic world could lay the basis on the growth level.

 Then, seen from the principle of restoration by indemnity, the fact that
 Hitler (the Jesus-type personage on the Satanic side)  and  his  country
 were destroyed, and the communist world centering on Stalin (the  person
 in the pattern of the Lord of the Second Advent  on  the  Satanic  side)
 appeared on the worldwide basis foreshadowed that the age in  which  man
 has erected the spiritual kingdom centering on the resurrected Jesus had
 passed, and that the time had come to build a new heaven and a new earth
 (Rev. 21:1-7), centering on the Lord of the Second Advent.

 Thus, after World War II, we entered the growth stage for  the  ministry
 of the Second Advent. Many people have  therefore  received  revelations
 concerning Christ coming again, and spiritual works occur all  over  the
 world.  At  the  same  time,  all  the  established  religions  will  be
 secularized in increasing chaos and  division,  losing  their  religious
 power. This is a latter-day phenomenon  occurring  due  to  God's  final
 providence for the unification of all the religions  through a  new  and
 ultimate truth.

 4. THE THIRD WORLD WAR

 (1) Is the Third World War Inevitable?

 In the beginning, God created the first human ancestors and blessed them
 to dominate the whole world (Gen. 1:28). Therefore, God  could  not  but
 allow Satan to realize the non-principled world in the pattern of having
 fulfilled this blessing, with fallen men in front. On  the  other  hand,
 God, according to His providence of restoration, has worked to take  all
 men back <Page 490>to the Heavenly side,  always  following  Satan  from
 behind. Therefore, at  the  consummation  of  human  history,  both  the
 Heavenly side and the Satanic side must come to dominate  the  world  in
 their respective ways. Thus, the two worlds of democracy  and  communism
 will stand together. For the final separation and unification  of  these
 two worlds, there should come world wars. The First and the Second World
 War having been the wars to divide the world  into  the  two  worlds  of
 democracy and of communism, the war for the  unification  of  these  two
 separate worlds must come next. This is the veritable Third  World  War.
 Therefore, the Third World War will inevitably come. However, there  are
 two ways for that war to be fought.

 First, there is the way to subjugate  and  unify  the  Satanic  side  by
 weapons. However, the ideal world to come after unification, being  that
 in which the whole of mankind should rejoice, will never be realized  by
 subjugating the enemy only externally by the use of  weapons.  Therefore
 they must afterwards be subjugated internally, and come to truly rejoice
 from the bottom of their hearts. In order to do this, there must  be  an
 absolutely perfect ideology that is able to satisfy the desire of  man's
 original nature.

 Then, the second way this war may be fought is to  subjugate  and  unify
 the Satanic world directly by a wholly internal fight  through  ideology
 without  any  external  fight  by  weapons.  Men  are  rational  beings.
 Therefore, the world of perfect oneness will be realized only when  they
 are subjugated and united by reason. The question of which kind  of  war
 will actualize one world will be decided according  to  the  success  or
 failure of man's carrying out his own portion of responsibility.  Where,
 then, will the new world ideology necessary to establish one world  come
 from?

 The ideology that may lead the whole of mankind  into  one  ideal  world
 cannot be expected to come from the communist world established  by  the
 Cain-type view of life, for the Cain-<Page  491>type  view  of  life  is
 blocking the internal development of man's original  nature.  Therefore,
 this  ideology  should  come  out  of  the  democratic  world  which  is
 established by the Abel-type  view  of  life.  However,  it  is a  fact,
 historically proven, that there has not been one ideology among the many
 existing in the  democratic  world  that  can  subjugate  the  communist
 ideology.

 Then, this ideology must newly emerge  from  the  democratic  world.  In
 order for this new ideology to come out, there must appear a new  truth.
 This new truth, should, of course, be the foundation  of  the  Abel-type
 view of life, and, naturally, be the foundation of democracy. Just as it
 was with the course of historical development in which men have  pursued
 new truth until now,  such a  new  truth,  when  it  should  come,  will
 conflict with the old ones which many people have until now believed  to
 be true. So, even in today's democracy, people will be divided into  two
 groups of the different standpoints of Cain and Abel, fighting with each
 other. Nevertheless, when this new truth establishes a victorious  basis
 in the democratic world and further subjugates the  communist  ideology,
 the  one  world  under  this  one  truth  will  finally   be   realized.

 Satan, knowing in advance God's providence of giving men this new  truth
 to unify them  under  one  ideology,  has  set  forth a  false  ideology
 imitating the true one in his attempt to  unify  the  whole  of  mankind
 centering on himself This Satanic "truth"  is  dialectical  materialism.
 Dialectical materialism attempts  to  destroy  any  spiritual  being  by
 setting up its own rational ground. The position  of  this  materialism,
 trying to prove that there is no God, fell into a state of
 self-destruction, and assumed the logic  of  denying  the  existence  of
 Satan himself. Moreover, Satan knows well enough that  he  himself  will
 perish at the consummation of (evil) history. Realizing  his  inevitable
 end, when he will no longer be exalted, he rose to deny God at the  risk
 of sacrificing himself. This  denial  is  actually  the  core  of  <Page
 492>"dialectical materialism". Therefore, the Heavenly side  will  never
 be able to  escape  from  the  attack  of  Satan's  theory,  unless  the
 democratic world can set  forth  the  truth  which  will  subjugate  his
 ideology.  Here  lies  the  historical  ground  in  the  providence   of
 restoration that  the  Heavenly  side  must  proclaim  the  perfect  and
 absolute truth.

 (2) Providential Summary of the Third World War

 The Third World War is going to be that in which God intends to restore,
 as the final measure since He began the providence of  restoration,  the
 ideal world by having  the  democratic  world  subjugate  the  communist
 world. Seen form the viewpoint of the providence of restoration: through
 World War I, the Heavenly side established a  democratic  foundation  on
 the formation level with  the  broadening  of  the  political,  economic
 territory by securing colonies all over the world; through World War II,
 the territory of the democratic world was  stabilized  by  establishing,
 worldwide, the democratic foundation of the growth level.  Now,  through
 World  War  III  they  must  build  the  democratic  foundation  of  the
 perfection level by setting up  the  perfect  Abel-type  view  of  life,
 according to the new truth, and on this foundation they  must  lead  all
 mankind into one world.

 Therefore, the Third World War is the final war, in which  the  heavenly
 side should restore through indemnity, horizontally, at the consummation
 of history, all that it was compelled to hand over to Satan after having
 tried to fulfill the  heavenly  will  by  making  the  three  stages  of
 prolongation in the historical course of the providence of  restoration.

 (3) The Cause of the Third World  War  Viewed  from  the  Providence  of
 Restoration

 As discussed above, the question of whether the Third World War is to be
 waged by force of arms or by an ideological  battle  <Page  493>will  be
 decided according to the success or failure of man's  carrying  out  his
 own  portion  of  responsibility  in  fulfilling  God's  providence   of
 restoration. However, regardless of the type of  battle  to  be  fought,
 there will undoubtedly be one more worldwide war.

 Then what would be the internal cause of the Third World  War,  as  seen
 form the providence of restoration? First, it is to set up worldwide the
 condition of indemnity on the perfection level to  restore  God's  three
 great blessings to man. Due to the faithlessness of the  Jewish  people,
 the providence of restoration centering  on  Jesus  was  fulfilled  only
 spiritually. Therefore Christ must come again on earth  to  restore  the
 world, both spiritually and  physically,  in  which  God's  three  great
 blessings are fulfilled. Therefore Satan again attempts to  realize  the
 non-principled world in the pattern similar to the world which the  Lord
 is to bring about at the time of the Second Advent. Accordingly, at  the
 close of history, there will be realized the non-principled world in the
 pattern of having restored the three great  blessings,  centering  on  a
 personage in the pattern of the Lord of the Second Advent on the Satanic
 side. Therefore, the Heavenly side must set up, worldwide, the condition
 of indemnity on  the  perfection  level  to  restore  the  world  having
 fulfilled the three great blessings centering on God by subjugating that
 world centering on Satan. For this purpose, there must  come  the  Third
 World War.

 Stalin was the actual personage in the pattern of the Lord of the Second
 Advent on the Satanic side. Accordingly, Stalin, as the personage in the
 pattern of having perfected  his  individuality  on  the  Satanic  side,
 fulfilled the pattern of having multiplied children  by  advocating  the
 combined efforts of the farmers, fishermen, and laborers  in  resistance
 against the democratic world. He also realized the pattern of dominating
 all things by establishing the policy of Bolshevizing  the  world,  thus
 <Page  494>fulfilling  the  pattern  of  the  three   great   blessings.
 Therefore, we must know that the communist world is  the  non-principled
 world in which Satan has attempted to realize the world of co-existence,
 co-prosperity, and common-cause which shall be realized in  the  future,
 centering on God.

 Second, the Third World War will come  in  order  to  have  men  of  the
 Heavenly side overcome, worldwide, the  third  temptation  of  Jesus  by
 Satan. Therefore, centering on the temptation which Jesus suffered,  the
 heavenly side must  set  up  the  condition  of  indemnity  to  restore,
 worldwide, God's third blessing by winning  the  victory  in  the  Third
 World War. This is because just as Jesus established the  foundation  to
 restore the dominion over all things by overcoming the third  temptation
 in the wilderness, the Heavenly side must restore man's domination  over
 the whole world of creation by winning a victory in the Third World War.

 Third, the  Third  World  War  must  come  in  order  to  establish  the
 foundation on the perfection level for the restoration  of  sovereignty.
 This is because the heavenly side must realize the ideal world under the
 macrocosmic Principle by destroying the communist world, and  by  having
 all the sovereignty returned to God through victory in the  Third  World
 War. (4) Result of the Third World War Viewed  from  the  Providence  of
 Restoration

 God at first intended to work His providence of restoration  by  setting
 up Cain and Abel in Adam's family. Nevertheless, due to Cain's murder of
 Abel, the sinful history of mankind began. God's work of separating good
 and evil to restore Adam's family by indemnity began on  the  individual
 level. After expanding through the levels of home, tribe, society,  race
 and nation, it has now widened its scope to that of the worldwide level.
 God intends to restore by indemnity the whole of the <Page
 495>providential course which has been prolonged as many as three stages
 by winning the victory in the three world  wars,  which  are  the  final
 works of the providence of restoration.

 In the beginning, the first human ancestors lost  the  heart-and-feeling
 toward God by having been trapped by Satan's words  of  temptation,  and
 due to the internal spiritual  fall  and  external  physical  fall  they
 succeeded in Satan's lineage. Therefore the  providence  of  restoration
 will be fulfilled when all fallen men  are  restored  and  succeeded  in
 God's lineage by restoring their heart-and-feeling towards  God  through
 His words  of  life,  and  by  receiving  both  spiritual  and  physical
 salvation (cf. Part II, Ch. 2, Sec. III, 3.2--363).

 The victory of the Heavenly side in these three World Wars will  finally
 enable the realization of the ideal world  originally  designed  at  the
 creation, which God has tried to fulfill through the long,  long  period
 of history since the  fall  of  man,  by  completely  restoring  through
 indemnity all the foundations for the providence of  restoration.  <Page
 496>

 CHAPTER 6. SECOND ADVENT

 Jesus clearly spoke about the Second Advent (Matt. 16:27). But  he  said
 that no one knew of that day and hour, not even  the  angels  of  heaven
 (Matt. 24:36). Therefore,  up  to  the  present,  it  has  been  thought
 reckless even to try to know when, where and how the  Lord  would  come.

 By examining the words of Jesus, "Only the Father knows." (Matt  24:36),
 and the verse, "Surely the Lord God does nothing without  revealing  his
 secret to his servants the prophets." (Amos 3:7), we can understand that
 God, who knows of the day and hour, will surely let  His  prophets  know
 all the  secrets  concerning  the  Second  Advent  of  the  Lord  before
 actualizing it. <Page 497>

 Therefore, Jesus said that Lord would  come  like a  thief  (Rev.  3:3),
 while, on another occasion, he said that, for those in  the  light,  the
 Lord would not come as a thief (I. Thess. 5:4). It was true  that  Jesus
 came as thief to the chief priests and scribes, who  were  in  darkness,
 but, to the home of John the Baptist, which was in light,  God  revealed
 Jesus' birth beforehand. At the time of his birth He revealed  the  fact
 to the wise men of the east, Simon,  Anna,  and  the  shepherds.  Again,
 Jesus warned the people, telling them to watch  at  all  times,  praying
 that they might have the strength to escape all those things that  would
 take place, because the day of the Second Advent would  come  upon  them
 suddenly like a snare;  so,  it  is  evident  that  He  will  reveal  it
 beforehand to the saints who are in the light, so that they may  prepare
 for the coming day of the Lord.

 From  the  examples  appearing  in  the  course  of  the  providence  of
 restoration, we can see that God always did things after having revealed
 the facts to His prophets  beforehand;  for  example:  the  judgment  in
 Noah's time, His destruction of Sodom and Gomorrah,  and  the  Messiah's
 coming. Therefore, it is evident that, at the Second Coming of the Lord,
 God will speak to those who have ears to hear and eyes to  see  so  that
 they may be enlightened by the saints about what would take place, as He
 promised that in the Last Days He would pour out His Spirit (Acts 2:17).

 SECTION I--WHEN WILL CHRIST COME AGAIN?

 We call the time of the Lord's Second Advent the "Last  Days".  We  have
 already clarified, in the "Consummation of Human History",  in  Part  I,
 that we are at present in the Last Days. Accordingly, we know  that  now
 is truly the time for <Page 498>Christ to come again.  We  find  in  the
 history of the providence of restoration that Jesus came after the  2000
 years of the "providential age of restoration by indemnity".  Therefore,
 seen from  the  principle  of  restoration  through  indemnity,  we  may
 understand that the Lord will come at about the end of the 2000 years of
 the  "providential  age  of  the  prolongation  of  restoration  through
 indemnity" (the New Testament Age), which restores through indemnity the
 previous period, through the substantial time-identity.

 As we have discussed in detail concerning World War  I,  Kaiser  Wilhelm
 II, the Adam-type personage on the side  of  Satan,  perished  with  the
 defeat of Germany in the First World War, and Stalin, the  personage  in
 the type of the Lord of the Second Advent on the side of Satan, realized
 the world of communism; this fact foreshadowed that  Christ  would  come
 again, and restore through indemnity the world under  the  principle  of
 coexistence,  co-prosperity  and  common-cause.  Consequently,  we   can
 understand that the period for the Second Advent began right  after  the
 First World War.

 SECTION II--IN WHAT MANNER WILL CHRIST COME AGAIN?

 1. VIEWPOINT CONCERNING THE BIBLE

 God has always revealed important matters of His will  in  parables  and
 symbols, so that by looking for what  would  come  in  the  future,  any
 person might understand the demand  of  the  age  of  God's  providence,
 according to the degree of his intellect and spirituality (John  16:25).
 Therefore, the Bible has caused  the  establishment  of  many  different
 viewpoints by various interpreters. The main  cause  for  denominational
 divisions lies here. <Page 499>Consequently, the most  important  matter
 of  all  is  the  viewpoint  from  which  one  interprets   the   Bible.

 The matters concerning John the Baptist supply us  with a  good  example
 (cf. Part I, Ch. 4, Sec. II, 3--157). Since we have viewed the Bible for
 the 2000 years since Jesus from the standpoint  that  John  the  Baptist
 fulfilled his responsibility, the Bible  has  consequently  appeared  to
 support this. But when we consider  the  Bible  again  from a  different
 standpoint, we can clearly understand that John the  Baptist  failed  to
 accomplish his responsibility (cf. Part I,  Ch.  4,  Sec.  II,  3--157).
 Likewise, since we have viewed the Bible from the  standpoint  that  the
 Lord must come on the clouds by literally interpreting  that  the  Bible
 says this, the Bible has appeared to us only in  that  way,  up  to  the
 present time. However, since it is absolutely  incomprehensible  to  the
 intellect of modern men that the Lord would come on the  clouds,  it  is
 necessary for us to consider the Bible in detail a second time,  from  a
 different standpoint, in order to grasp the true  meaning  of  what  the
 Bible literally says.

 We propose a new viewpoint in the section in the Bible  concerning  John
 the Baptist. Malachi prophesied  that  Elijah,  who  had  ascended  into
 heaven, would  come  before  the  advent  of  the  Messiah  (Mal.  4:5).
 Consequently, the Jewish people of Jesus' day  believed  that  the  very
 person of Elijah who had once ascended into heaven,  would  come  again,
 and they were looking forward to the day of his coming down from heaven,
 But, most unexpectedly, Jesus said that John the  Baptist,  the  son  of
 Zechariah (Luke 1:13), was Elijah (Matt. 11:14). Here, we came to  know,
 according to the testimony of Jesus himself, that the second  advent  of
 Elijah was realized by the birth of John the Baptist, not by his  coming
 down from heaven, as the Jewish people of that time had all expected. In
 like manner, although many Christians up to the  present  have  believed
 that Jesus would come on the clouds, there are no grounds  to  deny  the
 <Page 500>possibility of the Lord being born in the flesh on  the  earth
 at the Second Advent, just as the fulfillment of Elijah's second  advent
 by the birth of John the Baptist has shown us. At this point, we need to
 consider, once again,  the  numerous  Biblical  records  concerning  the
 Second Advent from the viewpoint that the Lord might come on  the  earth
 by being born in the flesh.

 At the time of Jesus' coming, many scholars knew that the Messiah  would
 be born in Bethlehem of Judea as the offspring of David  (Matt.  2:5-6).
 But on the other hand, it is not difficult to imagine  that  there  were
 many saints who believed that the Messiah  would  come  on  the  clouds,
 according to the Biblical record that said, "I saw in the night visions,
 and behold, with the clouds of heaven  there  came  one  like a  son  of
 man...." (Dan. 7:13). Therefore,  the  Jewish  people,  even  after  the
 crucifixion of Jesus, aroused an anti-Christian  movement,  saying  that
 Jesus, born in the flesh on the earth, could not  be  the  Messiah.  The
 apostle John named "antichrists" all those who  denied  that  Jesus  was
 born in the flesh, saying:

   For many deceivers have gone out into the world,  men  who  will  not
   acknowledge the coming of Jesus Christ in the flesh.  Such a  one  is
   the deceiver and the antichrist. (II John 7:8)

 There are scholars who insist that Daniel 7:13 is the prophecy  of  what
 was going to happen at the Second Coming of the Lord.  However,  in  the
 Old Testament Age, God was working His providence to fulfill  the  whole
 purpose of the providence of restoration with the coming of the Messiah,
 as we may clearly see from the words, "For all the prophets and the  law
 prophesied until John." (Matt. 11:13), and also "For Christ is  the  end
 of the law, that every one who has faith may be justified." (Rom  10:4).
 Therefore, it was the situation that  no  one  could  ever  imagine  the
 second coming of the Messiah, who <Page 501>had once come,  until  Jesus
 himself later said that the Lord would come again. In consequence,  none
 of the Jews of Jesus' day could ever think that the prophecy  of  Daniel
 7:13 was concerned with the Second Coming of the Messiah. Therefore, the
 Jewish people of that time thought that  this  prophecy  would  be  that
 which was going to happen at the first coming of the Lord. In this  way,
 even at the time of Jesus' coming, there were  many  believers  who  had
 believed that the Lord would come on the clouds, from Biblical  grounds.
 However, Jesus was actually born in the  flesh  on  earth,  and  we  are
 compelled by this knowledge to study the Bible from the  viewpoint  that
 the Lord may come again in a like manner.

 2. THE LORD'S SECOND ADVENT WILL BE REALIZED BY HIS BIRTH ON  THE  EARTH

 We read in the Bible (Luke 17:25)  that  Jesus,  anticipating  what  was
 going to happen at the Lord's Second Coming, said, "But  first  he  must
 suffer many things and be rejected by this  generation.".  If  the  Lord
 should come again, as the Bible literally says, on clouds  from  heaven,
 in the glory of God, with the  trumpet  call  of  the  archangel  (Matt.
 24:30-32), would there be any man who would not serve and exalt the Lord
 coming in such a manner, not matter how sinful a generation this may be?
 Therefore, if the Lord should come on the clouds, it could never  happen
 that he would suffer many things and be  rejected  by  this  generation.
 Why, then, did Jesus said that the Lord would become so miserable at the
 time of the Second Advent? The Jewish people of Jesus' day were  looking
 forward to the day when Elijah would come again from heaven  before  the
 Messiah. Consequently, Jesus, who was seemingly insignificant,  suddenly
 appeared as the Messiah, like a thief, when the Jewish  people  had  not
 yet heard of the news of  Elijah's  coming.  Therefore,  <Page  502>they
 despised Jesus and treated him badly  (cf.  Part  I,  Ch.  4,  Sec.  II,
 2--155). Jesus, who knew he was in a such a situation, anticipated  that
 if, at the Second Advent, the Lord is born as a man and appears  like  a
 thief to the Christians, who, waiting for the Messiah, would be  looking
 at the sky alone, just as the Jews did at the coming of Jesus,  the  Son
 of man would again be condemned as a heretic  and  suffer  many  trials.
 Therefore,  Jesus  said  that  the  Lord  would  be  rejected  by   that
 generation. Accordingly, we must know that  this  Biblical  verse  would
 only be fulfilled when Christ would come again in the flesh,  and  never
 if he should come on the clouds.

 Again we read in Luke 18:8 that Jesus said:

   I tell you, he will vindicate them speedily. Nevertheless,  when  the
   Son of man comes, will he find faith on earth?

 Why should the saints fall into such faithlessness where no faith  could
 even be found when the Lord would appear on the clouds, in the glory  of
 God, with the archangel's trumpet call? This verse, too,  can  never  be
 fulfilled if the Lord comes on the clouds. Let us recall  the  situation
 in Jesus' day. The Jewish people believed that the Messiah would be born
 as their King in Bethlehem (Matt. 2:6) only after Elijah would come down
 from heaven. Meanwhile, though Elijah had not  yet  come, a  young  man,
 born and  raised  as  the  son  of a  carpenter  in  Nazareth,  suddenly
 appeared, calling himself the Messiah. It is understandable  that  there
 was not to be found among the Jews any so devout that they would  follow
 him at the risk of their lives. Jesus, who grieved over  the  situation,
 lamented in such a manner, anticipating that when the Lord  would  again
 appear on the earth in the  flesh,  the  people  would  also  fall  into
 faithlessness to such a degree that nothing like faith would  be  found,
 as in the case of the Jewish people, because at the  Second  Advent  all
 the saints would also be looking up at the sky  alone,  believing  <Page
 503>that Christ would come again on the clouds. Therefore, Jesus'  words
 in Luke 18:8 could never be fulfilled  unless  Christ  is  born  on  the
 earth.

 Meanwhile, there are some scholars who interpret the verse to mean  that
 this situation is going to occur because the tribulations for the latter
 day saints to suffer will be so bitter as to cause them all to fall into
 faithlessness. But, in the course of restoration, no  tribulation  could
 ever block the way of the saints' faith. Then, how much less will it  be
 in the Last Days, when the saints will go through the  last  barrier  of
 faith? We must understand that it is the reality of our  life  in  faith
 that the more bitter our tribulations and trials become, the greater the
 ardor of our search  for  God  and  for  the  saving  grace  of  heaven.

 We again read (Matt. 7:22-23) that Jesus said: On that day many will say
   to me, 'Lord, Lord, did we not prophesy in your name,  and  cast  out
   demons in your name, and do many mighty works  in  your  name?'.  And
   then will I declare to them, 'I never knew you; depart from  me,  you
   evildoers.'.


 For the saints with such good faith as to be able  to  perform  miracles
 and signs in the name of the Lord, would  it  not  be  that  they  would
 follow and serve the Lord as well when he comes on  the  clouds  in  the
 great glory? Why, then, did Jesus say that they would be rejected by the
 Lord in such a way? If saints of such devout faith should be rejected by
 the Lord, there will not be a single saint in the Last Days that can  be
 saved. Consequently, this too will never be fulfilled if the Lord should
 come on the clouds.

 Even in Jesus' day, there must have been many saints whose faith was  so
 ardent as to be able to perform miracles and signs. However, the  people
 who believed that Elijah would first come from heaven before the Messiah
 did not recognize John the Baptist as the  Elijah  whom  they  had  long
 awaited (John 1:21); <Page 504>they even rejected the Messiah,  who  had
 already come. Therefore, Jesus also had to reject  them,  in  tears.  In
 like manner, at the time of the Second Advent, the saints with the faith
 that the Lord would come on the clouds would also certainly  reject  the
 Lord born on earth. Therefore, Jesus said that however ardent the saints
 might have been in faith, they would be rejected  as  evildoers  by  the
 Lord.

 The view on the consummation recorded in Luke 17:20 also  could  not  be
 fulfilled if Christ would come again on the clouds.  Consequently,  only
 under the premise that  the  Lord  will  be  born  on  earth  could  the
 following Biblical verses be interpreted  fully.  Let  us  then  closely
 study the contents of these verses.

 "The Kingdom of God is not coming with  signs  to  be  observed."  (Luke
 17:20). If the Lord comes on the clouds, the Kingdom of God  would  come
 with signs to be observed. However, even at the time of  Jesus,  it  was
 true that the Kingdom had already come with the birth of Jesus,  it  was
 true that the Kingdom had already come with the birth of Jesus, but  the
 Jewish people, who had believed and waited for Elijah to come again from
 heaven, were unable to believe in Jesus and failed to  see  the  Kingdom
 that came at long last. Likewise, at the time of the Second Advent,  the
 Kingdom of God will come with the birth of the lord on  earth,  but  the
 Christians who believe that he will come again on the  clouds  will  not
 believe in the Lord, who will have come again in the flesh on earth, and
 thus they will not be able to see the Kingdom.

 "The Kingdom of God is in the midst of you." (Luke 17:21). At  the  time
 of Jesus, those who believed him to be the Messiah and who followed  and
 served him had already realized the Kingdom of God in their  hearts.  In
 the same manner, at the Second Advent, the Lord will be born  on  earth.
 Therefore, centering on those saints who will recognize  and  serve  him
 first, the Kingdom of heaven will first be realized in their hearts, and
 when such individuals increase in number, forming  societies  and  <Page
 505>nations, the Kingdom of God will gradually appear  as a  world  with
 signs to be observed. Therefore, we must know that  the  Lord  will  not
 come on the clouds, realizing a Kingdom of God to be observed all  of  a
 sudden.

 "You will desire to see one of the days of the Son of man and  you  will
 not see it." (Luke 17:22). If the Lord comes on  the  clouds,  with  the
 trumpet call of the archangel, everybody will see him, so there will  be
 no reason why they will not see the day of the Son of man. Why then  did
 Jesus say that they would not see the day of the son of man?  At  Jesus'
 coming, the day of the Son of man had already come  with  his  birth  on
 earth, but the Jewish people, who fell into faithlessness, failed to see
 the day. In the same manner, at the time of the Second Advent,  the  day
 of the Son of man will come with his birth on earth, but the Christians,
 who believed that the Lord will come on the clouds, will not believe  in
 and follow him as the Messiah,  even  though  they  may  see  the  Lord.
 Therefore, it is true that, though the day of the Son of  man  may  have
 already come, they will not be able  to  see  that  day  as  "the  day".

 "And they will say to you, 'Lo, there!' or 'Lo, here!'. Do  not  go,  do
 not follow  them."  (Luke  17:23).  As  we  have  already  discussed  in
 "Resurrection", the latter day saints  whose  spiritual  standards  have
 reached a certain point may receive a revelation  saying  "you  are  the
 Lord", but, if they don't know the principle of how they came to receive
 such a revelation, each would call  himself  the  "Lord  of  the  Second
 Advent", thus becoming an antichrist before the Lore to come. Therefore,
 Jesus warned the people with these words in order that they might not be
 tempted by such people.

 "As the lightning flashes and lights up the sky from  one  side  to  the
 other, so will the Son of man be in his day." (Luke 17:24).  When  Jesus
 was born, the news that the King of the Jews was born  reached  even  to
 King Herod in the Satanic world, <Page 506>and the  whole  of  Jerusalem
 was troubled, as the Bible says (Matt. 2:2-3). At the time of the Second
 Advent, the news of Christ's coming will be transmitted between East and
 West as rapidly as a flash of lightning,  because,  at  that  time,  the
 means of transportation and  communication  will  be  highly  developed.

 We have previously discussed the verse, Luke 17:25. "As it  was  in  the
 days of Noah, so will it be in the  days  of  the  Son  of  man."  (Luke
 17:26). Noah, who knew that the flood judgment was coming, called to the
 people to repent, but they would not listen to him, and finally all were
 destroyed. In the same manner, Christ will come again in  the  flesh  on
 earth  and  call  to  the  people  to  come  into  the  ark  of   truth.
 Nevertheless, the saints who are looking up at the heavens alone for the
 Lord to come on the clouds will not listen to the words coming from  him
 on the earth; by repelling him as a heretic, they will all fall into the
 position of having failed to serve the will of God's providence, just as
 the people in the days of Noah failed.

 "Whoever seeks to gain his life will lose it, but whoever loses his life
 will preserve it." (Luke 17:33). There would be no reason  to  risk  our
 lives if the Lord were coming again on the clouds  of  glory,  with  the
 trumpet call of the archangel. Since Christ will  come  again,  born  in
 flesh on the earth, he will  look  like a  heretic  to  the  saints  who
 believe in his coming again on the clouds. Therefore,  anyone  believing
 and following him will have to risk his life. When anyone  is  ready  to
 believe in and follow him with such resolution,  he  will  preserve  his
 life, but  those  who  repel  him  as a  heretic,  in  cooperation  with
 unfavorable circumstances, turning their  backs  to  him  in  search  of
 present life, will fall into the darkness of death.

 "Where the body is, there the eagles will be gathered  together."  (Luke
 17:37). Thus Jesus answered the Pharisees who asked him about the  place
 of the Second Advent. We recall that a bird  of  prey  alighted  on  the
 pigeon not cut in two on <Page 507>Abraham's altar  (Gen.  15:11).  This
 indicates that Satan is  always  looking  for  an  opportunity  to  take
 anything that is not sanctified. Therefore, this last  answer  of  Jesus
 signifies that, just as the evil spirits will be gathered where there is
 a body of death, the Lord who is the source of  life,  will  come  where
 there is life. This means that the Lord will  appear  among  the  devout
 saints. As already discussed in the "resurrection", at the time  of  the
 Lord's Second Advent many devout saints will be gathered together in one
 place through the cooperation of many spirit men. This will be the place
 of life where the Lord will appear. At the First Advent, Jesus was  born
 among the chosen people who had best served God, and he appeared as  the
 Messiah especially to his disciples, who believed in  him  and  followed
 him.

 Concerning the fact that Christ will come again, born in  the  flesh  on
 the earth, the Bible says, "She brought forth a male child, one who  was
 to rule all the nations with a rod of iron, but her child was caught  up
 to God and to his throne." (Rev. 12:5). A rod of iron here signifies the
 Word of God, with which to judge the sinful world  and  to  restore  the
 Kingdom  of  God  on  earth.  As  we  have  stated  in  detail  in   the
 "Consummation of Human History", judgment by fire  is  judgment  by  the
 tongue; that is, the judgment with words (James 3:6). Therefore,  it  is
 said that the words Jesus has spoken will be man's  judge  in  the  Last
 Days (John 12:48), that by the same Word, the heavens and earth that now
 exist have been reserved unto fire (II Peter 3:7),  and  that  the  Lord
 Jesus will slay the lawless one with the breath of his mouth (II  Thess.
 2:8). Therefore, the rod of iron is veritably the rod of  Jesus'  mouth.
 It is the breath of his lips and tongue, or the very word  Jesus  speaks
 (Is. 11:4). That is why it is said, "He shall rule them  with a  rod  of
 iron, as when earthen pots are broken in pieces."  (Rev.  2:27).  It  is
 clearly said that this <Page 508>male child is born of a  woman  and  is
 caught up to God and to His throne. Then, who could be  the  male  child
 who is born of a woman with the qualification of sitting on  the  throne
 of God and who will rule all the nations with the words of God? This can
 be none other than the Lord of the Second Advent who is to  be  born  on
 the earth as the King of Kings, and who will realize the Kingdom of  God
 on earth.

 Up to the present, there have been many people interpreting the woman in
 the above-mentioned Biblical verse (Rev. 12:5)  as  the  "Church".  They
 could not but interpret it as  the  church,  trying  to  interpret  this
 Biblical verse under the premise that Christ would come on  the  clouds.
 In a following passage, "The rest of her offspring" (Rev.  12:17)  means
 those who bear testimony to the Lord by believing in him; that  is,  the
 saints in the capacity of adopted sons (Rom. 8:23).

 As for the Second Advent of the Lord, some  scholars  believe  that  his
 Second Advent  is  when  Jesus  comes  through  the  Holy  Spirit  (Acts
 8:16-17), to live in our individual hearts (John 14:20). In  that  case,
 since Jesus would be present in the heart of any faithful believer  from
 the time of the coming of the Holy Spirit at Pentecost to  the  present,
 we must believe that if this is really the Second Advent,  then  it  has
 already  taken  place  in  the  remote  past,  some  2000   years   ago.

 Some Christian denominations believe that Jesus will  come  again  in  a
 spiritual body. However, immediately after  his  resurrection  from  the
 tomb three days after his death, he visited his disciples, assuming  the
 same appearance without a bit of difference from that  of  his  lifetime
 (Matt. 28:9); and from that time until the present date, he  has  freely
 visited and taught, at any moment, any believer  with a  high  spiritual
 standard. Therefore, we must think that this type of Second Advent  also
 took place 2000 years ago. If this was the Second Advent, it  would  not
 be <Page 509>necessary for us now to look forward anew to the day of the
 Second Advent of the Lord as the historical day of  our  utmost  desire.

 From the fact that the disciples of Jesus were waiting for  the  day  of
 the Second Coming even though they could  meet  him  in  spirit  at  any
 moment, we know that they did not envision the Second Advent which  they
 were so eagerly looking forward to as his return in the spiritual  body.
 Jesus said, "Surely I am coming soon."  (Rev.  22:20),  to  the  apostle
 John, whom he often met in spirit. John, who heard  this,  answered  him
 saying, "Amen. Come, Lord Jesus!". Here, we find  that  Jesus,  himself,
 well expressed that his coming in a spiritual body was  not  the  Second
 Advent, and it is evident that the apostle John also did not regard  his
 appearing in spirit as the  Second  Advent.  Therefore,  if  the  Second
 Advent is not  Jesus'  coming  again  in a  spiritual  body,  it  is  an
 undeniable fact that Christ must come again in the flesh, just as in the
 first coming.

 As stated in detail in the "Principle of Creation", God created both the
 invisible and the visible worlds, and created man to  have  both  spirit
 and body, in order to have him dominate the two worlds, according to His
 words of blessing. Nevertheless, due to Adam's fall, man failed to enjoy
 dominion over these two worlds. Therefore, the creation, which had  lost
 the dominator, came to wait in lamentation for the revealing of the sons
 of God, who could dominate it (Rom. 8:19-22). Therefore,  Jesus,  having
 come as a perfect dominator of these two worlds, in the  capacity  of  a
 perfected  Adam  (I  Cor.  15:27),  intended  to  make  all  his  saints
 (believers) the dominators over the whole creation, making them one body
 with himself by engrafting them to his body (Rom. 11:17).  Nevertheless,
 due to the Jewish people's rebellion against him, the physical  body  of
 Jesus was delivered into the hands of Satan as the condition  of  ransom
 for the restoration of the Jews and the whole of <Page 510>mankind  back
 to God's bosom; his body was invaded by Satan. Naturally,  the  physical
 salvation of mankind was left unfulfilled, and Jesus died, promising  it
 would be realized when the Lord would come again (cf.  Part  I,  Ch.  4,
 Sec. I, 4--147). Therefore, up to the  present  there  has  not  been  a
 single man who, having become perfect both spiritually and physically on
 the earth, could help harmonize the  invisible  world  and  the  visible
 world by dominating both.

 In consequence, that Lord, who is to come as a perfect substantial being
 on that standard, will not come in a spiritual body alone. As in  Jesus'
 coming, he must come as a man perfected both spiritually and physically.
 Making the whole of mankind become one body with him by engrafting  them
 to him both spiritually and physically (Rom. 11:17), he must  make  them
 become perfect both spiritually and physically, thus making them able to
 dominate both the invisible and the visible worlds.

 Jesus, by restoring the Kingdom of God on earth, should have become  the
 True Parent of restored mankind and the King of  the  Kingdom  on  earth
 (Is. 9:6, Luke 1:31-33). Nevertheless, he failed to  fulfill  this  will
 due to the faithlessness of the people; he died on the cross,  promising
 the Lord would come again later and surely fulfill it. Consequently,  at
 the Second Advent, he must realize  the  Kingdom  of  God  on  earth  as
 intended at Jesus' coming and become the True Parent of mankind and  the
 King of the Kingdom as well. Naturally, even at the Second  Advent,  the
 Lord must be born in the flesh on the earth, as  in  the  First  Advent.

 Besides, the redemption of man's sin is possible only through man's life
 on earth (cf. Part I, Ch. 1, Sec. VI, 3.2--60). In order to fulfill  the
 purpose of redemption, Jesus had  come  as a  man.  However,  since  the
 salvation through Jesus' cross is only spiritual, the original sin still
 remains inherent in our physical <Page 511>body. Therefore, Christ  must
 come again in order to complete the physical salvation. Accordingly, the
 Lord will come in the flesh as in Jesus' coming because he would not  be
 able to attain this purpose if he would come again in a  spiritual  body
 alone. We have previously clarified, in many ways, that the Lord  should
 come at the Second Advent in the flesh, as in Jesus' coming, and not  in
 a spiritual body.

 If the Lord would come again in a spiritual body, it would be  illogical
 that the spiritual body, which can  be  seen  only  by  spiritual  eyes,
 transcendent of time and space, should come on the clouds,  which  is  a
 kind of material. Moreover, if the Second Advent will surely be realized
 not in a spiritual body but in  the  flesh,  where  has  the  Lord  been
 staying in the air as a physical body and how can he come on the clouds?
 About this question, one may ask what miracle would  be  impossible  for
 God, almighty and omnipresent, to perform. However,  God  cannot  ignore
 the laws which He has set up. Consequently, God need not and cannot work
 His providence in such a non-principled way that Christ, coming again in
 flesh the same as ours, should come on the clouds, after  having  waited
 in the air among some worlds other than the earth. Based  on  the  proof
 that we have hitherto dealt with, we can admit with no  doubt  that  the
 Lord's Second Advent will be realized by  his  birth  in  the  flesh  on
 earth.

 3. WHAT DOES THE BIBLICAL PASSAGE SAYING CHRIST WILL COME ON THE  CLOUDS
 SIGNIFY?

 If the Second Advent of the Lord is to be realized  by a  birth  on  the
 earth, we must know the significance of the Biblical passage saying that
 he will come on the clouds. To know this, we must first  understand  the
 meaning of the word "clouds". We read  in  Revelation  1:7:  <Page  512>

   Behold, he is coming with the clouds, and every  eye  will  see  him,
   every one who pierced him; and all the tribes of the earth will  wail
   on account of him. Even so, Amen.

 From this we know that all men will  surely  see  Christ  coming  again.
 Meanwhile, at the time when Stephen was martyred, only the saints  whose
 spiritual eyes were open could see Jesus sitting at the  right  hand  of
 God (Acts 7:55). Consequently, if Jesus, who is  in  the  spirit  world,
 should come in a spiritual body as he now is, he will be  seen  only  by
 those whose spiritual eyes are open; so it would never be that every eye
 will see Christ coming again. Therefore, we can understand  that  it  is
 because he will come in the flesh that the Bible says every eye will see
 the Lord at his coming. The Lord, in  the  flesh,  cannot  come  on  the
 clouds, so the "clouds" are surely symbolic.

 The same Biblical passage goes on to say that every one who pierced  him
 will also see him. Those who pierced Jesus were the  Roman  soldiers  of
 his days. However, those Roman soldiers, of course, cannot see the  Lord
 coming again. It is because, if the Roman soldiers are to be able to see
 the Lord coming again on the earth, they must  be  resurrected,  but  it
 says in Revelation 20:5 that those who will be resurrected at  the  time
 of the Lord's Second Advent are only those who will participate  in  the
 first resurrection, and the rest of the dead  would  not  come  to  life
 until the thousand years (the millennium) are ended.

 Therefore, we must interpret "those who pierced" as a parable, regarding
 it to be the appellation for those who, having believed Christ will come
 again on the clouds, will disregard and  persecute  him  when  he  comes
 again most unexpectedly through a physical birth on the earth. If "those
 who pierced" should be interpreted as a parable in this way, there would
 be no reason why we cannot interpret  the  word  "clouds"  in  the  same
 passage, also, as a parable. <Page 513>

 What, then , is the word "clouds" likened to? "Clouds" would denote that
 which is vaporized (purified) from the dirty water on the  earth.  Water
 symbolizes the fallen man (Rev. 17:15). Then we may understand that  the
 clouds would signify the devout saints, whose minds are always in heaven
 and not on earth, completely reborn from the fallen race of men.  Again,
 "cloud" is often used, either in the Bible or in the classics, as a word
 representing a crowd (Heb. 12:1). We may see that the word is also  used
 in that way, even today, in the languages of both  East  and  West.  The
 pillar of clouds by day  which  led  the  Israelites  in  Moses'  course
 represented Jesus, who was to come later  as  the  leader  of  the  same
 nation; the pillar of fire by night represented the Holy Spirit, who, as
 the object of  Jesus,  was  to  lead  the  Israelites  by  the  fire  of
 inspiration. From the above, we know that Christ's coming on the  clouds
 means that he will appear as the leader of the  Christians,  the  Second
 Israel, amidst a group of reborn saints. As we have  previously  studied
 in detail, when Jesus answered the Pharisees' question as to  where  the
 Lord would come again (Luke 17:37) by saying that  where  the  body  is,
 there the eagles will be gathered together, he meant that the Lord would
 come to the place where the devout saints would  be  gathered  together,
 which  signifies  the  same  thing  as  the  coming   on   the   clouds.

 If we should thus interpret the cloud as a parable, we may as well think
 that the Lord came on the clouds at the time of the First  Advent.  This
 is because Jesus, though he was in fact born on the  earth,  was  surely
 one who came from heaven, seen from his significance and value, just  as
 the Bible says, "The first man [Adam] was from the earth, a man of dust;
 the second man [Jesus] is from heaven." (I  Cor.  15:47);  "No  one  has
 ascended into heaven but he who descended from heaven, the Son of  man."
 (John 3:13). This is the reason why it was believed that the Lord  would
 come on the clouds, even at the first coming  (Dan.  7:13).  <Page  514>

 4.  WHY  DID  JESUS  SAY  THAT  THE  LORD  WOULD  COME  ON  THE  CLOUDS?

 There are two reasons why Jesus foretold that the Lord would come on the
 clouds. First, it was to prevent the delusion of antichrists. If it  had
 been clarified that Christ  would  come  on  earth  in  the  flesh,  the
 confusion caused by the delusions of many  antichrists  could  not  have
 been prevented by any means. Since Jesus appeared as the Messiah from  a
 low and humble position of life, any  humble  man  who  had  attained  a
 certain spiritual standard could arise, calling himself the Lord of  the
 Second Advent, thus dazzling the whole world into a great delusion.  But
 fortunately, this kind of confusion has been  avoided  because  all  the
 believers, knowing that Christ would come on the clouds, have looked  up
 into heaven. However, since the time is now full, God will  surely  tell
 us, straightforwardly, that Christ will be  born  again  on  the  earth.

 Second, it was to encourage those saints who were walking the  difficult
 path of faith at that time. There are numerous other examples  in  which
 Jesus said things in such a way that they sounded illogical in order  to
 encourage the saints to fulfill God's will as rapidly  as  possible.  To
 draw examples, Jesus, in order to make his disciples  believe  that  the
 Second Coming would be fulfilled right away, said, "...for truly, I  say
 to you, you will not have gone through all the towns of  Israel,  before
 the Son of man comes." (Matt. 10:23). Again, when Jesus had  told  Peter
 of his approaching martyrdom, he asked Jesus what would  become  of  the
 disciple John; then Jesus replied, "If it is  my  will  that  he  remain
 until I come, what is that to you?" (John 21:18-22). According  to  this
 word of Jesus, some of his disciples were looking forward to the  Second
 Advent, which they thought might take place during John's  lifetime.  On
 another occasion, Jesus said, "Truly, I  say  to  you,  there  are  some
 standing here who will not taste death before they see the <Page 515>Son
 of man coming in his Kingdom." (Matt. 16:28), which made  his  disciples
 think that they could possible  see  the  Lord  coming  again  in  their
 lifetime.

 In this way, Jesus spoke as if the Lord  were  coming  very  soon;  this
 encouraged his disciples so much that even under the oppression  of  the
 Roman Empire and the persecution by Judaism, they were all  filled  with
 the Holy Spirit (Act  2:1-4),  and  then  they  could  found  the  early
 Christian Church, all from the ardent hope for the Second Advent,  which
 they thought was imminent. It was also to stimulate  and  encourage  the
 saints who were under severe tribulations that he  told  them  he  would
 come on the clouds from heaven in the power and glory of  God  with  the
 trumpet call of the archangel, and fulfill all things  like a  flash  of
 lightning.

 SECTION III--WHERE WILL CHRIST COME AGAIN?

 If Christ is to be born as a man in flesh on this earth, and not to come
 again in a spiritual body, he will surely be born in a certain nation of
 God's elect, some place of God's predestination.

 Where, then, would the place of  predestination  be,  and  which  nation
 would be God's elect?

 1. WOULD CHRIST COME AGAIN AMONG THE JEWISH PEOPLE?

 Some Christians believe that Christ will come  again  among  the  Jewish
 people, based on the following Biblical records:  at  the  time  of  the
 Second Advent, the number of the sealed would <Page 516>be a hundred and
 forty-four thousand out of every tribe of the sons of Israel (Rev. 7:4);
 Jesus said to his disciples, "...truly, I say to you, you will not  have
 gone through all the towns of Israel  before  the  Son  of  man  comes."
 (Matt. 10:23). Jesus said to those listening to  him,  "Truly I  say  to
 you, there are some standing here who will not taste death  before  they
 see the Son of man coming in his Kingdom." (Matt.  16:28).  However,  in
 order to know  the  truth  of  the  matter,  Christians  must  know  the
 fundamental providence of God.

 On another occasion (Matt. 21:33-43), Jesus clearly  indicated,  in  his
 parable of the vineyard, that the Lord  would  not  come  again  to  the
 nation that would persecute and kill him, but take the  Kingdom  of  God
 (the heritage) from them and give it to the nation producing the  fruits
 of it (at the time of the Second Advent). In this parable,

 Jesus meant God, by the owner of the vineyard; God's  heritage,  by  the
 vineyard; the chosen nation of Israel in charge of  God's  heritage,  by
 the tenants; His prophets, by the servants; the  Lord,  by  the  owner's
 son; and a certain other nation which will be able to fulfill God's will
 in receiving and serving the Lord  of  the  Second  Advent,  by  another
 nation producing the fruits.

 Why, then, did Jesus say that the Lord was going to come  again  to  the
 sons of Israel? In order to elucidate this question, let us first  study
 what the word "Israel" really means.

 Israel is a name meaning "he prevailed", which Jacob received  from  the
 angel of the Lord after he had prevailed in wrestling with the angel  at
 the ford of Jabbok, which he did in order to establish  Abel's  position
 for the substantial offering (Gen. 32:28). Jacob, by succeeding  in  the
 substantial offering after thus establishing Abel's position, could  lay
 the family-level foundation for the Messiah.  Therefore,  his  offspring
 who succeeded this will on that foundation are  called  "Israel".  God's
 <Page 517>elect, Israel, thus means the people of God who have triumphed
 in faith, and does not necessarily mean the lineal descendants of Jacob.

 This is why John the Baptist said to the Jews, "Do not presume to say to
 yourselves, 'We have Abraham as our father.'; for I  tell  you,  God  is
 able from these stones to raise up children to  Abraham."  (Matt.  3:9).
 Paul said, "For he is not a real Jew who is one outwardly, nor  is  true
 circumcision something external and physical. He is a  Jew  who  is  one
 inwardly and real circumcision is a matter of the heart,  spiritual  and
 not literal." (Rom. 2:28-29). Again, he testified, saying, "not all  who
 are descended from Israel belong to  Israel."  (Rom.  9:6).  These  were
 Paul's words to reproach the Jews who were proud  of  being  the  chosen
 nation just because they were lineal descendants of Abraham, even though
 they did not live in accordance with the will of God.

 Therefore, it can be said that Jacob's descendants had been  the  chosen
 people of Israel at the time of their departure  from  Egypt,  but  they
 were  no  longer  "Israel"  when  they  rebelled  against  God  in   the
 wilderness. Therefore, God abandoned  all  of  them  to  perish  in  the
 wilderness, and led into Canaan  only  their  descendants  who  followed
 Moses, as the real Israel. Of the descendants who went into the land  of
 Canaan, those of the Northern Kingdom, which consisted of the ten tribes
 that rebelled against God, perished because it was no longer the  chosen
 nation of Israel; only the Southern Kingdom of Judah, which consisted of
 the two tribes which followed God's will,  could,  as  the  true  chosen
 people of Israel, receive Jesus. Nevertheless, these Jewish people, too,
 completely lost their qualification  as  the  chosen  people  when  they
 crucified Jesus.

 Who, then, would be the chosen people of Israel after  Jesus'  death  on
 the cross? They are the devout Christians who, taking <Page  518>up  the
 faith of Abraham,  have  succeeded  to  the  mission  which  his  lineal
 descendants have failed to carry out.  Therefore,  the  Bible  clarified
 that the center of God's providence of restoration has been shifted form
 the Israelites to the Gentiles (Acts 13:46), by saying,  "Through  their
 [the Jews] trespass, salvation has come to the Gentiles, so as  to  make
 Israel jealous." (Rom. 11:11). Therefore, we  may  understand  that  the
 chosen people of Israel, who are to establish  the  foundation  for  the
 Messiah of the Second Advent, are not the lineal descendants of Abraham,
 but the devout Christians who  have  taken  up  the  faith  of  Abraham.

 2. CHRIST WILL COME AGAIN TO AN EASTERN NATION

 As Jesus said in Matthew 21:33  in a  parable,  the  Jewish  people,  by
 delivering Jesus to the cross, fell to the position of the  tenants  who
 killed the son of the vineyard owner. Which nation, then, shall  be  the
 one that will succeed to God's heritage,  taken  away  from  the  Jewish
 people, and produce the fruits of it? The  Bible  teaches  us  that  the
 nation is in the East.

 We read in the Bible (Rev. 5:1) that in the right hand of God there  was
 a scroll, written within and on  the  back,  sealed  with  seven  seals,
 "...and no one in heaven or on earth or under the earth was able to open
 the scroll or look into it.", and John, seeing it, wept profusely. Then,
 the Lamb went and took the scroll from the right hand  of  Him  who  was
 seated on the throne (Rev. 5:7) and opened each of the seven seals (Rev.
 6:1).

 We read the record of the Lamb having opened the sixth seal (Rev.  6:12)
 and, as an intermediate scene before the opening of the last seal, there
 is the record in Revelation 7. The Bible goes on to  say  in  Revelation
 7:2-4 that another angel ascended from the rising of the  sun  with  the
 seal of the living God and sealed the chosen servants of  God  on  their
 foreheads, and the number <Page 519>of those sealed was one hundred  and
 forty-four thousand. It is again written that there stood the Lamb,  the
 Lord, and with him one hundred and  forty-four  thousand  who  had  been
 sealed (Rev. 14:1).

 From these Biblical verses, we may know that Christ will be  born  in  a
 country in the East--that is, from the rising of the  sun--and  place  a
 seal on the foreheads of the hundred and forty-four thousand, the  first
 chosen among the people of the land, with his name and his Father's name
 (Rev. 14:1). Therefore, we see that the nation  which  would  take  over
 God's heritage and produce the fruits of the Second Advent of  the  Lord
 is in the East. Then, which of the many nations of the East will be  the
 very nation?

 3. THAT NATION OF THE EAST IS KOREA

 Now we know, as previously elucidated, that Christ would not come  again
 among the lineal descendants of Abraham, but to the  nation  that  would
 take their heritage and produce the fruits of it; that the nation  which
 would produce the fruits should be one  of  the  Eastern  nations.  From
 ancient times, by the "Eastern nations", we refer to Korea,  Japan,  and
 China. Meanwhile, Japan,  among  the  three,  is  the  nation  that  has
 worshipped Amaterasuomikami generation after generation;  moreover,  she
 entered the period of the Second Advent as a totalitarian nation, and as
 will be  discussed  later,  she  is  the  nation  which  persecuted  the
 Christianity of Korea.  China,  being a  communist  nation,  is  on  the
 Satanic side, together with Japan.

 Therefore, the nation of the East where Christ will come again would  be
 none other than Korea. Now, let us prove, from several viewpoints  based
 on the Principle, that Korea should be the nation that can  receive  the
 Lord of the Second Advent. The nation where the Messiah will  come  must
 meet the following conditions. <Page 520>

 (1) This Nation Must lay the Nationwide Foundation for  the  Restoration
 by Indemnity

 In order for Korea to become the nation that can  receive  the  Messiah,
 she must lay the nationwide 40-day foundation for  the  separation  from
 Satan for the cosmic restoration of Canaan.

 What,  then,  are  the  grounds  for  the  Korean  people  to  lay  this
 foundation? If the Lord should come again, in Korea, the  Korean  people
 will  become  the  "Third  Israel",  God's   elect.   Abraham's   lineal
 descendants, who had been persecuted in Egypt while serving  God's  will
 in the Old Testament Age, were the "First Israel", while the Christians,
 who, branded as heretics by the First Israel,  having  taking  over  the
 providence of restoration while serving the resurrected Jesus, were  the
 Second Israel. Meanwhile,  we  have  already  learned  through  previous
 statements that the Lord will be  branded  as a  heretic,  even  by  the
 Christians, the "Second Israel"; just as it is prophesied in Luke  17:25
 that the Lord must first suffer many things even at his  Second  Advent,
 as in Noah's days. If so, God will have to abandon the  Christians  when
 they persecute the Lord of the Second Advent, just as He  abandoned  the
 Jewish people who refused Jesus (Matt. 7:23). Then, the  Korean  people,
 who are to accomplish the third providence of God by serving the Lord of
 the Second Advent, will become the  Third  Israel,  the  chosen  nation.

 The First Israel suffered the 400-year slavery in Egypt, which  was  the
 Satanic world at that time, in order to establish the 40-day  foundation
 for the separation from Satan to start  the  course  of  the  nationwide
 restoration of Canaan. Likewise the Second  Israel  also  struggled  and
 overcame the 400-year persecution by the Roman  Empire,  which  was  the
 Satanic world at that time, in order to establish the 40-day  foundation
 for the separation from Satan to start the course of the worldwide <Page
 521>restoration into Canaan. Naturally, the  Korean  people,  being  the
 Third  Israel,  must  suffer  slavery  for a  certain  length  of   time
 corresponding to the number "40" under a nation of the satanic  side  in
 order to establish the 40-day foundation for the separation  from  Satan
 to start the course of  the  cosmic  restoration  of  Canaan.  This  was
 actually the 40-year period in which Korea  suffered  persecution  as  a
 vassal state of the Japanese Empire.

 Under what circumstances did  the  Korean  people  come  to  suffer  the
 40-year slavery under the Japanese  Empire?  Japan's  imperialistic  and
 aggressive control of Korea was extended according to the "Eul-sa Treaty
 of Protection", which was a treaty committing Korea's entire  diplomatic
 rights to the care of the  Foreign  Affairs  Ministry  of  the  Japanese
 Empire, and which was concluded in 1905 between Hiro-humi Ito  of  Japan
 and Wan Yong Lee of Korea, a pro-Japanese Minister of Education at  that
 time. Japan, in fact, deprived Korea of rights in all  fields,  such  as
 politics, diplomacy  and  economics,  by  interfering  with  the  entire
 domestic administration, through the governor and secretaries  whom  the
 Japanese placed in every  district.  This  was  the  "Eul-sa  Treaty  of
 Protection".

 Japan, after her annexation  of  Korea  by  force  in  1910,  completely
 deprived the Korean people of their freedom, imprisoning or slaughtering
 numerous patriots, and worst of all, invading the royal palace and  even
 killing the Queen. During the Korean Independence Movement on the  first
 of March, 1919,  Japanese  killed  countless  good  citizens  of  Korea.
 Moreover, at the time of the great Kanto Earthquake of  Japan  in  1923,
 the  Japanese  people,  by  fabricating  groundless  rumors,   massacred
 innumerable innocent  Koreans  living  in  Tokyo.  Meanwhile,  countless
 Koreans, who could not bear the Japanese tyranny, had to immigrate  into
 the vast Manchurian wilderness in search of freedom, leaving the fertile
 soil of their fatherland in the <Page 522>hands of the Japanese.  There,
 they struggled  for  the  liberation  of  their  fatherland,  undergoing
 unspeakable  hardships  and  privations.  Japanese  soldiers,  searching
 village by village  for  patriotic  Koreans,  detained  sometimes  whole
 villages, including the aged and young, in one  building  and  massacred
 them by setting the building on fire. Japan continued such tyranny until
 the day of the fall of the empire. Koreans who died either at  the  time
 of the Sam-il Independence Movement or in the  wilderness  of  Manchuria
 were mostly  Christians.  Further,  towards  the  end  of  the  Imperial
 Government, Japanese forced  Korean  Christians  to  worship  at  Shinto
 shrines and imprisoned or slaughtered countless Christians who  objected
 to it. Besides, the oppressive policy  of  Japanese  Imperialism  toward
 Korean  Christianity  shortly  before  her  August  15  liberation   was
 atrocious. However, with the admission of defeat in World War II by  the
 Japanese Emperor Hirohito, the Korean people were finally liberated from
 bondage.

 In this manner, the Korean nation, during the 40 years after the "Eul-sa
 Treaty of Protection" in 1905  until  their  liberation  in  1945,  went
 through persecution, not less severe than that which the "First  Israel"
 and the "Second Israel" suffered respectively in Egypt and in the  Roman
 Empire.  Since  the  Independence  Movement  arose  chiefly  among   the
 Christians at home and abroad, it was mostly the Christians who suffered
 the persecution.

 (2) This Nation  Must  be  God's  Front  Line  and  Satan's  Front  Line

 Since God in the beginning blessed Adam to have dominion over the  whole
 creation,  He  had  to  allow  Satan  to  realize,  ahead  of  Him,  the
 non-principled world in the pattern of the blessings. Meanwhile, God has
 been restoring this world  to  the  Heavenly  side.  Therefore,  at  the
 consummation of human history,  as  previously  stated,  this  world  is
 necessarily split into two worlds: <Page 523>one of  democracy  and  the
 other of communism. Since the Lord is coming in  order  to  restore  the
 fallen world to the original world of creation, it is evident  that  God
 should work His  providence  to  restore  the  communist  world  to  the
 Heavenly side, centering on the country where the  lord  of  the  Second
 Advent is coming. Therefore, Korea, where the  Lord  will  come,  should
 become the front line of God's immense love and, at the same time,  that
 of Satan's growing hatred; in other  words,  where  the  two  powers  of
 democracy and communism  should  conflict  with  each  other.  The  38th
 parallel  of  Korea  was  formed  according  to   this   providence   of
 restoration.

 That which lies on the line of rivalry between God and  Satan,  for  the
 condition as to which is right, is the offering of sacrifice. Since  the
 Korean people are the offering of sacrifice as a nation placed  on  that
 line for the universal restoration,  God  has  to  cut  this  nationwide
 sacrifice  in  two,  just  as  He  had  Abraham   cut   his   offerings.

 This is why Korea is cut in two by the 38th parallel separating her into
 two nations--one of Cain-type and the other of Abel-type.

 Naturally, this 38th parallel is the very front line for both  democracy
 and communism, and, at the same time, the front line for  both  God  and
 Satan. Therefore, the war which broke out on June 25,  1950  across  the
 38th parallel  of  Korea,  was  not  merely a  conflict  between  fellow
 countrymen caused by the severance of the land,  but  the  confrontation
 between the two worlds of democracy and  communism,  and,  further,  the
 confrontation between God and Satan.  Since  this  agitation  assumed  a
 worldwide nature for the purpose of the providence of  restoration,  the
 mobilization of many U.N. member-nations in the Korean War  helped  them
 to unconsciously participate in God's  providence  by  working  for  the
 liberation of the fatherland.

 At the moment of the fall of the first  human  ancestors,  the  Heavenly
 side and the Satanic side were split apart at this one <Page  524>point.
 Therefore, life and death, good and  evil,  love  and  hatred,  joy  and
 sorrow also were split apart at this one point and have been in conflict
 for the long period of history ever since. The  conflicting  pairs  were
 respectively divided into the two worlds  of  democracy  and  communism.
 These, again, came to conflict on  the  worldwide  level,  centering  on
 Korea. Therefore, Korea has confronted a great chaos with religions  and
 ideologies, politics  and  economics  conflicting  here;  all  of  these
 gradually influence the whole world. This  is  because  these  kinds  of
 phenomena,  rising  first  in  the  spirit   world,   are   to   develop
 substantially centering on  Korea,  the  center  of  the  providence  of
 restoration, and to further expand to become worldwide. However, we must
 know that the coming of such chaos is the sign  of  the  coming  of  the
 world of a new order, just as it was written, "...as soon as its  branch
 becomes tender and puts forth its leaves, you know that summer is near."
 (Matt. 24:32).

 When the Pharisees asked Jesus about the place  of  the  Second  Advent,
 Jesus answered by saying, "Where the body is, there the eagles  will  be
 gathered together." (Luke 17:37). Eternal life and eternal death are  to
 confront each other in Korea, which is both God's front line and Satan's
 front line. Therefore, Satan, symbolized by the eagles, is  supposed  to
 gather here in search of the people of death, while  the  Lord  is  also
 coming to this land in search of the people of life.

 (3) This Nation Must be the Object of God's Heart

 In order to become the object of God's heart, we  must  first  walk  the
 path of blood, sweat and tears. By being under Satan's  domination,  man
 came to stand in opposition to  God.  Therefore,  God,  with a  parental
 heart, full of sorrow over the loss of His children, has wandered in the
 sinful world to save the  children  of  corruption.  In  order  to  save
 mankind, who had rebelled against  Him,  God  had  His  living  children
 sacrificed by <Page 525>Satan, finally suffering the sorrow of having to
 give His son, Jesus, to the cross. Therefore, since the fall of  man  up
 to the present day, God has grieved day after day, while any individual,
 home or nation which has struggled against the  Satanic  world  for  the
 will of God, has not been able to avoid the  way  of  blood,  sweat  and
 tears.

 How can we expect to be comfortable and complacent as  children  walking
 the path of filial piety and loyalty as the object of the parental heart
 in such grief? The nation that can receive the Messiah must walk the way
 of blood, sweat and tears, because its people must  become  children  of
 filial piety by standing as the object of God's sorrowful  heart.  Since
 the First Israel walked the path of tribulation, the Second  Israel  did
 the same. The Korean people also, as the Third Israel, must  necessarily
 walk the same path. The historical course of untold  misery,  which  the
 Korean people have gone through, was the necessary way for them to  walk
 as the people of God's elect. As a result, the path  of  affliction  has
 led the Korean people to a great blessedness.

 Next, the nation to be the object of God's heart must necessarily  by  a
 people good in God's sight. The Korean nation is a people of homogeneous
 lineage, having a long history of more than 4000 years. Even during  the
 dynasties of Kokuryo and Silla, when the national power was in the prime
 state, Korea only repelled aggressive  foreign  powers  and  never  once
 invaded other countries. Considering that Satan's first  nature  is  his
 aggressive arrogance, it is evident, seen merely from this aspect,  that
 the Korean people are on the Heavenly side. God's strategy has been that
 of winning victory from the position of being attacked. Therefore,  even
 though countless prophets and good  men  have  been  sacrificed  in  the
 course of history, and God allowed His son, Jesus, to be crucified,  the
 result has always been a victory for God. Both in the first  and  second
 World Wars, <Page 526>the Satanic side was always the first  to  attack,
 but both times the victory was won by the heavenly side. In like manner,
 the Korean people have been invaded by innumerable nations in the course
 of history. Nevertheless, this was only to win the final victory as  the
 nation on the Heavenly side.

 The Korean people are, by nature, endowed with a religious  gift.  Their
 religious nature has always tried to pursue, apart  from  reality,  that
 which is more than reality.  Therefore,  the  Korean  nation,  which  is
 endowed with a strong God-revering thought, from very ancient times when
 her cultural standard was low, until the present, has never  valued  any
 religion  which  pursues  everyday  happiness  by  worthlessly  deifying
 natural  objects.  The  Korean  people,  as a  whole,  have a   national
 character which highly values loyalty, filial piety and virtue, in  that
 this nation, as a whole, loves such noble stories as  "Chun  Hyung"  and
 "Shim Chung".

 (4) This Nation Must  have  Prophetical  Testimonies  Among  the  People

 Concerning the prophetical testimony  revealed  to  the  Korean  nation,
 first, we learn that this nation has a Messianic idea according  to  the
 revelation given to its people. The  First  Israel  believed,  from  the
 testimonies of its prophets (Mal 4:2-5, Is. 60:1-22), that  the  Messiah
 would come in the future as its King,  and,  establishing  the  Kingdom,
 would save the people. The Second Israel went through the difficult path
 of faith in the hope that the Messiah would come again.

 Likewise, the Korean nation, as the Third Israel, has believed since the
 500-year reign  of  the  Yi  Dynasty  the  prophecy  that  the  King  of
 Righteousness  would  appear  in  that  land,   and   establishing   the
 Millennium, would come to receive tributes from all the countries of the
 world. This faith has encouraged <Page 527>the  people  to  undergo  the
 bitter course of history, waiting for the time to come. This  was  truly
 the Messianic idea of the Korean people which they believed according to
 "Chung Gam Nok", a book of prophecy. Since it includes the prophecy that
 a new king  would  appear  in  Korea,  the  rulers  have  outlawed  this
 ideology. Moreover, the rulers during the Japanese regime suppressed the
 idea by burning the books in order to annihilate  this  ideology.  After
 Christianity  was  introduced,  this  idea  was  trodden   down   as   a
 superstition. Nevertheless, this Messianic expectation, which is  deeply
 rooted in the Korean soul, has continuously been handed down  until  the
 present time. Interpreted correctly, the King of Righteousness--Chung-Do
 Ryung (the person coming with God's right words)--whom the Korean people
 have so long waited for, is a Korean-style name  for  the  Lord  of  the
 Second  Advent.  God  revealed  through  Chung  Gam  Nok,   before   the
 introduction of Christianity in  Korea,  that  the  Messiah  would  come
 again, at a later time, in Korea. Today,  many  scholars  have  come  to
 ascertain that most of the prophecies written in this book coincide with
 those in the Bible.

 Secondly, the reality is that the believers  of  every  religion  within
 this nation are receiving revelations that  the  founder  of  their  own
 religion will come again in Korea. As we have stated in detail  in  Part
 I, Chapter 3, it is true that, seen from the history of  development  of
 the cultural spheres, all religions are being united into one  religion;
 namely, Christianity. Christianity, in  the  Last  Days,  is  the  final
 religions which have appeared until now. Consequently,  Christ,  who  is
 coming again as the center of Christianity, is supposed  to  accomplish,
 wholly, the purpose of all  religions,  which  the  respective  founders
 intended to realize during their lives on the earth. Therefore, the Lord
 of the Second Advent, seen from the viewpoint of his mission, represents
 the second coming of the founder of every <Page 528>religion  (cf.  Part
 I, Ch. 5, Sec. II, 4--187). Naturally, the founders of  many  religions,
 who the respective followers think will come again in Korea  to  fulfill
 their expectations, according to what they received by revelations, will
 not return as different individuals, but, in fact, will  return  through
 one great personage, the Lord of the Second Advent. Each religious  body
 has received revelations different from  others  concerning  the  Second
 Coming of the Lord. Buddhism is saying the Miruk-Bul (Buddha) is coming,
 while Confucianism says Jin-In (True Man), Chun-Doism says  Choi  Su  Un
 (its founder), and the Chung-Gam-Nok group says Chung-Do Ryung (Man with
 True Words) will come.

 Third, we can denote the fact that many spiritual  signs  regarding  the
 Lord coming again in Korea are appearing like  mushrooms  after a  rain.
 God's word of promise that He will pour down His Spirit upon  all  flesh
 (Acts 2:17) is being realized among the Korean people today.  Therefore,
 countless  men  of  religion  are  receiving  very   clear   revelations
 concerning the Lord's Second Coming in Korea in many different ways, but
 contacting many  spirit  men  of  various  levels;  from  the  realm  of
 miscellaneous spirits to  the  realm  of  the  paradise  level  spirits.
 Nevertheless, the leaders of the present Christian world, due  to  their
 spiritual ignorance, are still unresponsive, and  have  refused  to  pay
 heed to such things. This is similar to what  happened  in  Jesus'  day,
 when the chief priests and rabbis, who should have  been  the  first  to
 know of the coming of the Messiah, were entirely unaware of the fact due
 to their spiritual ignorance, while, on the other hand, the  astrologers
 and shepherds knew of the message through revelation.

 Jesus said, "I thank thee, Father, Lord of heaven and earth,  that  thou
 hast hidden these things from the wise and understanding,  and  revealed
 them to  babes."  (Matt.  11:25).  By  this,  Jesus  lamented  over  the
 spiritual ignorance of the leaders of <Page 529>Judaism  at  that  time,
 and, at the same time, he thanked God for His  pouring  down  grace,  by
 revealing heavenly things to  the  believers  of  that  time,  who  were
 innocent like babes, though not learned.

 (5) All Aspects of Culture and Civilization  Must  Bear  Fruit  in  This
 Nation

 As already mentioned (cf. Part I, Ch. 3, Sec. V, 1--129), only with  the
 unification of religion  and  science,  or  spiritual  civilization  and
 material civilization, which have been developed to overcome  man's  two
 aspects of ignorance, could the fundamental problems of man  be  totally
 solved and the ideal world of God's creation naturally be realized.  The
 world which the Lord should realize at the Second  Coming  must  be  one
 where science has developed to the utmost degree so  that  all  cultures
 which have developed on the vertical course of history in the providence
 of restoration can be restored at  once  horizontally,  in  the  society
 centering on the Lord of the Second Advent, thus realizing the  cultural
 society of the highest degree. Therefore, all religion and  science--and
 accordingly, the two aspects of culture, spiritual and material--must be
 absorbed and harmonized under one  truth  centering  on  Korea,  bearing
 fruit which belongs to the ideal world of God's desire.

 First, all the aspects of civilization  concerning  development  on  the
 land must also bear fruit in Korea. Accordingly, the Continental-culture
 of the ancient age, born in Egypt, was shifted to be the
 Peninsular-culture of Greece, Rome, and Iberia. This  Peninsular-culture
 was again  shifted  to  be  the  Island-culture  of  England.  Then  the
 Island-culture became the Continental-culture of Japan. Now, this  cycle
 of the pilgrimage of culture must be  completed  and  finalized  as  the
 Peninsular-culture in the land of Korea, where Christ should come again.
 <Page 530>

 Second, the aspect of civilization concerning rivers and seas must  bear
 fruit as the Ocean-culture of the Pacific where Korea  is  located.  The
 River-culture, which first developed on  the  Rivers  Nile,  Tigris  and
 Euphrates, was shifted  to  be  Mediterranean-culture  centering  around
 Greece, Rome, Spain and Portugal; then, this  Mediterranean-culture  was
 again shifted to  be  the  Atlantic-culture  centering  on  England  and
 America; this culture will finally bear fruit  as  the  Pacific-culture,
 where America, Japan and Korea are equally situated on the coastal line.

 Third, the aspect of civilization which concerns the climate  must  also
 bear fruit in Korea. From the standpoint  of  climate,  the  action  and
 multiplication of all living things begin in spring, flourish in summer,
 bear fruit in autumn, and, after the harvest, are stored away during the
 winter. The cycle of spring, summer, autumn and winter is  not  repeated
 solely by the year. Examining the unit of a day, we  find  that  morning
 corresponds to spring, noontime to summer, evening to autumn, and  night
 to the winter. Again the childhood, youth, manhood, and  old  age  of  a
 man's life also follows  this  pattern;  and  all  human  history,  too,
 unfolds like this.  This  is  because  God  created  the  world  by  the
 principle of climatic change.

 God  created  Adam  and  Eve  in  the  spring-season.  Accordingly,  the
 civilization of mankind was supposed  to  start  as  the  temperate-zone
 civilization of Eden, be shifted  to  the  tropic-zone  civilization  of
 Eden, be shifted to  the  tropic-zone  civilization  as  of  the  summer
 season, and, after shifting itself to the cool-one civilization  of  the
 autumn season, it was finally to return to the frigid-zone  civilization
 of the winter season. But, due to the fall, man fell to the status of  a
 savage. Without being able to produce the  temperate-zone  civilization,
 he came to live a primitive life in the tropic-zone. Thus,  he  produced
 the tropic-zone civilization on the ancient  continent  of  Egypt.  This
 civilization, shifting from the Continent to  the  <Page  531>Peninsular
 (Greece, Rome, and  Iberia)  and  the  Island  (England),  produced  the
 cool-zone civilization. Transferred back to the Continent  (Russia),  it
 came to produce the frigid-zone civilization. Now is the time  when  the
 temperate-zone civilization of the New Eden should be  produced  in  the
 Peninsular-culture. This must necessarily be realized  in  Korea,  where
 all aspects of civilization must bear fruit.

 SECTION IV--JESUS' DAY AND TODAY FROM THE  STANDPOINT  OF  TIME-IDENTITY

 The period of the First Advent and that of the  Second  Advent  are  the
 periods of providential time-identity.  Therefore,  all  the  situations
 developing centering on the Christianity of today are similar  to  those
 which developed centering on the Judaism of Jesus' day.

 To take examples: first, there is the point that  today's  Christianity,
 like Judaism, is attached to the authority  and  rites  of  the  church,
 while the inner contents are corrupt. The leading class of  people,  the
 chief priests and rabbis of Jesus' day,  enslaved  by  the  conventional
 principles of the Mosaic law, were all corrupt in their spiritual lives.
 Therefore, the more conscientious the people were in  their  faith,  the
 more they desired to relieve their spiritual thirst by following  Jesus,
 who was at that time branded as a heretic. In like manner,  the  leading
 class of today's Christianity, including the priests and  ministers,  is
 captive to the traditional church rites and authority  and  is  becoming
 spiritually darker every day. Therefore,  it  is  the  actual  situation
 today that devout Christians are wandering in  the  spiritual  mountains
 and plains in search of new leaders and  true  ways  to  experience  the
 inner light of faith, apart  from  external  circumstances.  <Page  532>

 Next, as previously discussed in detail, Christians of today will be the
 first to persecute the Messiah at the time of the Second Advent, as  did
 the followers of Judaism at the First Advent. Jesus, who came to fulfill
 the  Old  Testament  words  according  to  the  prophets,  and  on  that
 foundation to establish a  new  age,  did  not  merely  repeat  the  Old
 Testament words, but had to necessarily give new words for the new  age.
 The chief priests and rabbis, who criticized Jesus' words  and  conduct,
 according to the limits of what was allowed by the Old Testament  words,
 ended by delivering  Jesus  to  the  cross  because  of  their  mistaken
 standard of judgment.

 Likewise, the purpose of Christ's Second Coming is to establish the  new
 heaven and new earth (Rev. 21:1-4), on the foundation of  the  spiritual
 salvation belonging to the new Testament Age, laid  by  the  Christians.
 Therefore, at the time of the Second Advent, the Lord  will  surely  not
 simply repeat the New Testament words, given 2000 years  ago,  but  will
 give the new words necessary to establish  the  new  heaven  and  earth.
 However, the Christians of today, who are captives to scriptural  words,
 will surely criticize the words and conduct of the Lord  of  the  Second
 Advent, according  to  the  limits  of  what  the  New  Testament  words
 literally state. So, it is only too clear that they can be  expected  to
 persecute him and brand him a heretic. This is  the  very  reason  Jesus
 said that, at the Second Coming, the Lord would first suffer many things
 (Luke 17:25).

 On the other hand, the same manner of things will happen, just as at the
 time of Jesus, in our reception of the revelations concerning the Second
 Advent, or the words the Lord will give us at the Second Advent. At  the
 time of Jesus' coming, God did not give the  message  of  the  Messiah's
 arrival to the chief priests and rabbis, but to the gentile  astrologers
 and innocent shepherds. This is like the case of the father who, due  to
 the ignorance of his own child, has to confide in his step-child.  <Page
 533>God may  not  reveal  the  message  of  the  Second  Advent  to  the
 Christians of today, who are blindly keeping the  conventional  attitude
 of faith, but rather to the laymen, to the heathens who are  thought  of
 as gentiles, or to men without any religious faith,  but  who  are  very
 conscientious. Those who accepted the  Gospel  of  Jesus  were  not  the
 leading class of Judaism, who called themselves God's elect, but  people
 of lower classes, and gentiles. Similarly, at  the  Second  Advent,  the
 laymen or the non-Christians may be  the  first  to  accept  the  Lord's
 words, rather than  the  leading  class  of  Christianity  who  consider
 themselves the "chosen people". That is why Jesus  in  lamentation  said
 that those who would enjoy the marriage feast which he would prepare may
 not be those invited, but those called in  at  random  from  the  street
 (Matt. 22:8-10).

 Next, at the time of the Second Advent, as at the time of  Jesus,  there
 will be many believers who will be going to Hell in place of Heaven, for
 which they headed at the start. The chief priests and  rabbis,  who  had
 the mission of leading the people of God's elect, should have  been  the
 first to know of  the  Messiah's  arrival  and  should  have  taken  the
 initiative in leading the chosen people before him.  In  order  to  make
 them fulfill this mission, Jesus visited the  temple  first  and  taught
 them the Gospel. Due to their disregard for this teaching, he was forced
 to wander about the  seashore  of  Galilee,  making  the  fishermen  his
 disciples and dealing mainly with the people of a lower  standard,  such
 as sinners, tax-collectors, and harlots. Finally, the chief priests  and
 rabbis  delivered  Jesus  to  the  crucifixion.  Then,  they  continued,
 believing that they had done a righteous thing by punishing the  traitor
 of God, to  devote  their  loyalty  to  the  sacred  office,  to  recite
 scriptural passages, to contribute tithes and to  offer  sacrifices  for
 the rest of their lives. They never imagined themselves headed  for  the
 place  they  went  after  their  physical   death,   which   was,   most
 unexpectedly, Hell. Unfortunately, they deviated <Page  534>  into  Hell
 through the path which they believed would lead them to the  Kingdom  of
 heaven.

 When we truly understand the fact that  these  are  the  phenomena  that
 could happen in the vary same manner in the Last Days,  each  and  every
 one of us should contemplate  the  matter  most  seriously.  Innumerable
 Christians of today are dashing on the way which they  think  will  lead
 them to the Kingdom of Heaven. Nevertheless, this very road  is  apt  to
 lead them into Hell. Therefore, Jesus once said that the Lord  would  be
 compelled in the Last Days to reproach many saints who had faith  strong
 enough to cast out demons and do almighty works in his name, by  saying,
 "I never knew you, depart from me,  you  evildoers."  (Matt.  7:23).  To
 reflect on the matter with a deep understanding, no one else  is  placed
 in a  more  dangerous  position  than  the  saints  living  in  such   a
 transitional period of history  as  today.  If  they,  like  the  Jewish
 leaders of Jesus' day, should take the wrong direction in  their  faith,
 everything will end in naught, no matter how devout their life in  faith
 may have been. That is why Daniel said, "...those  who  are  wise  shall
 understand." (Dan. 12:10).

 SECTION V--THE CAUSE OF THE CONFUSION OF LANGUAGE AND THE NECESSITY  FOR
 ITS UNIFICATION

 If man perfected himself without the fall and had realized the world  of
 one great family resembling a human body with God as the  head  and  all
 men as the members, there would have been no reason for  many  languages
 to have come about on the earth. Those  who  speak  different  languages
 cannot communicate with each other. The confusion of human language came
 about because men's vertical relationship with <Page 535>God was cut off
 due to the fall. Since this caused the  severance  of  their  horizontal
 relationship with one another, all men have long been separated and have
 formed many nations according to different  geographical  circumstances.
 On the other hand, there is a scriptural record concerning the confusion
 of language which suddenly came about among Noah's descendants, who  had
 all been speaking the same language in the beginning. The following  are
 the particulars of the story.  The  Canaanites,  descendants  of  Noah's
 second son Ham, who had sinned before God, once began  to  build a  high
 tower of Babel, exalting the will of Satan. Meanwhile,  the  descendants
 of Shem and Japheth, who had been on the side of God, came to  cooperate
 with the construction. Therefore, God confused their language  in  order
 to prevent them from helping the work of Satan, by making it  impossible
 for them to communicate with one another (Gen. 11:7).

 Nothing could be more miserable than the  fact  that  we,  as  the  same
 offspring from the same parents, having the common feelings of  joy  and
 anger, cannot share them with one another because of the  difference  in
 the languages which express them. Therefore, in  order  that  the  ideal
 world of one great family, under the Lord of the Second  Advent  as  the
 True Parent, might be realized, all the languages of  all  nations  must
 now be unified, according to the principle of restoration by  indemnity,
 centering on the heavenly tower, and exalt the will of God. In this way,
 the whole of mankind will become one people speaking one language,  thus
 establishing one world of one culture. <Page 536>