The Analysis of Poetic Srtucture in Sun Myung Moon’S

THE ANALYSIS OF POETIC SRTUCTURE IN SUN MYUNG MOON’S

SELECTED POEMS

A PAPER

Nendy Dea Br Ginting REG.NO : 132202073

DIPLOMA-III ENGLISH STUDY PROGRAM

FACULTY OF CULTURE STUDY

UNIVERSITY OF NORTH SUMATERA

MEDAN

MEI 2016

UNIVERSITAS SUMATERA UTARA Approved by

Supervisor,

Drs. Parlindungan Purba, M.Hum. NIP. 19630216198903 1 003

Submitted to Faculty of Culture Studies, University of North Sumatera

In partial fulfillment of the requirements for DIPLOMA (D-III) in English

Approved by

Head of Diploma III English Study Program,

Dr. Matius C.A. Sembiring, M.A. NIP. 19521126198112 1 001

Approved by the Diploma III English Study Program

Faculty of Culture Studies, University of North Sumatera as a Paper for the Diploma (D-III) Examination

UNIVERSITAS SUMATERA UTARA Accepted by the Board of Examiners in partial fulfillment of the requirements for the D-III Examination of the Diploma-III Examination of the Diploma III English Study Program, Faculty of Culture Studies, University of North Sumatera.

The examination is held on

Faculty of Culture Studies, University of North Sumatera

Dean,

Dr. SyahronLubis, M.A. NIP. 19511013197603 1 001

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UNIVERSITAS SUMATERA UTARA AUTHOR’S DECLARATION

I am, NENDY DEA BR GINTING, declare that I am the sole author of this paper. Except where the reference is made in the text of this paper, this paper contains no material published elsewhere or extracted in whole or in part from a paper by which I have qualified for or awarded another degree.

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i UNIVERSITAS SUMATERA UTARA COPYRIGHT DECLARATION

Name : NENDY DEA BR GINTING

Title of Paper : The Analysis of Poetic Structure in Sun Myung Moon’s

Selected Poems

Qualification : D-III / AhliMadya

Study Program : English

I am willing that my paper should be available for reproduction at the discretion of the

Libertarian of the Diploma III English Study Program Faculty of Culture Studies USU on the understanding that users are made aware of their obligation under law of the Republic of

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ii UNIVERSITAS SUMATERA UTARA ABSTRAK

Kertas karya ini berjudul “The Analysis of Poetic Structure in Sun Myung Moon’s Selected Poems” . Kertas karya ini membahas struktur puisi dalam puisi-puisi Sun Myung Moon. Tujuan penulisan karya tulis ini untuk menemukan struktur puisi yaitu , sajak, dan antithesis dalam puisi-puisi Sun Myung Moon . Karya tulis ini menggunakan metode perpustakaan, mengumpulkan data dan buku. Dalam puisi Sun Myung Moon “Crown of Glory” and “Total Investment” menggunakan iambic. Dalam “Crown of Glory” terdapat aimbic monometer, iambic diameter, aimbic trimeter, aimbic tetrameter, aimbic pentrameter, aimbic hexameter, iambic heptameter. In “Total Investment” is found iambic trimeter, iambic tetrameter,iambic pentameter, iambic hexameter, iambic heptameter, iambic octameter. Pola sajak “Crown of Glory” adalah abc-decf-fddg-hii- fccj-jjfj ; “Total Investment” adalah abcd-efdg-fhgig-dbhc-cjkkk. Dalam “Crown of Glory” terdapat antithesis pada baris 4, 5, 9, 10 ; dalam “Total Investment” terdapat pada baris 6 dan 7.

Key Words : Struktur puisi, sajak,

iii UNIVERSITAS SUMATERA UTARA ABSTRACT

This paper entitled “The Analysis of Poetic Structure in Sun Myung Moon’s Selected Poems” . This paper discuss the poetic structure in Sun Myung Moon’s selected poems. The purpose of this paper is to find out poetic structures, they are meter, rhyme and antithesis in Sun Myung Moon’s selected poems. This paper used the method of library reasearch, collect datum and book. In Sun Myung Moon’s selected poems “ Crown of Glory” and “Total Investment” used iambic . In “ Crown of Glory” is found iambic diameter, iambic trimeter, iambic tetrameter, iambic pentrameter, iambic hexameter, iambic heptameter. In “Total Investment” is found iambic trimeter, iambic tetrameter,iambic pentameter, iambic hexameter, iambic heptameter. “Crown of Glory” and “Total Investment were not found rhyme schemes. In “Crown of Glory” was found antithesis in line 4, 5, 9, 10 ; in “Total Investment” is found in line 6 and 7.

Key words : poetic structure, rhyme, antithesis, iambic

iv UNIVERSITAS SUMATERA UTARA ACKNOWLEDGEMENTS

First of all, I would like to thank and praise to Heavenly Father, Jesus,True Parents and

Mother Mary for blessing and giving me health, strength, and easy to accomplish this paper as one of the requirements to get Diploma III certificate from English Department Faculty of

Cultural Science, University of North Sumatera.

Then, I would like to express a deep gratitude, love, and appreciation to the dean Faculty of Cultural Studies Dr. SyahronLubis, M.A and the head of Diploma III English Study

Program, Dr. Matius C.A. Sembiring, M.A who gives me a lot of knowledge about doing in a paper. Then I would like to express my special gratitude to my supervisorDrs.Parlindungan

Purba, M.Humfor his time, to advice, and to guide to correct this paper during the process of writing and thanks to my reader. I also wish to thank all of the lecturers in English Diploma

Study Program for giving me the instruction, tuition, and knowledge.

I would like to say thank to my lovely family especially to my beloved parents, Gembira

Ginting andDina Romauli Manullang . Thank you for all your motivation, advice, prays and loves. I present this paper for you. Thank you to my beloved brother Fernando Elia Gemilang

Ginting, I really thank you for your support and love.

v UNIVERSITAS SUMATERA UTARA I would like to say thank you to Bunda Amala and Ayah David because you always support and pray for me . Thank you for my baby girl Elvy Lase and Gala Kartika because you you allowed me borrow your laptop thank you for your support . Thank you my brothers and sisters Hillery, Putri Siahaan, Maria Sembiring, Anita, Ester, Brother Juan, Fransiskus,

MJ Ibabao, and Shiho Miyazaki for your praying, support and love

I would like to say thanks to all my friends in Class A and B Diploma III English

Study Program/Solidas 2013. Especially, to Silvy, Intan, Dina, Gratia and Rian Utari ; thank you for your supports that help me to complete this paper. I will be missing you all.

Finally, I do realize that this paper is still far from being perfect. Therefore I welcome any constructive criticism and suggestions towards this paper. Hopefully this paper can inspire and give knowledge for anyone in the future.

Medan, Mei 2016

The writer,

Nendy Dea Br Ginting Reg.No. 132202073

vi UNIVERSITAS SUMATERA UTARA TABLE OF CONTENT

AUTHOR’SDECLARATION i COPYRIGHT DECLERATION ii ABSTRAK iii ABSTRACT iv ACKNOWLEDGEMENT v TABLE OF CONTENTS vi

1. INTRODUCTION 1.1 The Background of Study 1 1.2 The Problem of Study 3 1.3 The Purpose of Study 3 1.4 The Scope of Study 3 1.5 The Method of Study 4 1.6 The Reason of Study 4

2. REVIEW OF RELATED LITERATURE

2.1 Definition of Literature 5 2.2 Definition of Poetry 6 2.3 Types of Poetry 8 2.4 The Meaning of Poem 10 2.5 Themes and Topic of Poem 11 2.6 Structure of Poetic 13 2.7 Line Length 15 2.8 Language Style of Poem 16 2.9 Rhythm 19 2.10 Rhyme 19

3.The Analysis 3.1 Meter 20 3.2 Rhyme 23 3.3 Antithesis 24

4.CONCLUSION AND SUGGESTION 4.1 Conclusion 26 4.2 Suggestion 26

REFERENCES 27 APPENDICE 28

vii UNIVERSITAS SUMATERA UTARA 1. INTRODUCTION

1.1 The Background of Study

Literature has been created by literary writer to be known by the readers. The readers are not limited to time and age . It is open for those who like literary works as source of knowledge about man and his life .Since we were child, in elementary school, junior high school and high school, we had learned about literature. Literature was taught by our teacher to us.

Ress (1973: 2) says, literature is a writing which expresses and communicates thoughts, feelings and attitudes towards life. Literature is different from advertisements, the travel booklet, journal, etc. Even though thoughts, feelings, and attitudes are also expressed by them;they are not literature. The language use in advertisements, travel booklet, journal is different from language of literature.Language of literature is full with color or imagination that is not used in daily language. To say simply, the language of literature is connotative rather than denotative.

Taylor (1997:15) says, “literature like other arts is essentially an imaginative act of writer’s imagination in selecting, ordering, and interpreting life experiences”. It means that literature is a writing that is delivered our thoughts and feelings.There are three genres in literature, they are poem or poetry, drama, and prose. Prose includes novel or romance and short story. Drama is literature designed to be performed by actors and focus on a single character or small number of characters .

Ress (1973:202) says that “ Short story is a form or genre having rules of its own .”

1 UNIVERSITAS SUMATERA UTARA Novel is one of literature is a story longer , more realistic and more complicated and now the most widely read of all kinds of literature, and one is supprised to find as its name suggests that it is fairly.

Poetry expresses a conversation or interchange that is grounded in the most deeply felt experiences of human beings. Waluyo (1987:1) says, “Puisi adalah bentuk kesusastraan yang paling tua”. It is providen by Mantra which is the oldest poem . Perrine (1974:553) says, “Poetry might be defined as a kind of language that says more and says it more intensely than does ordinary language”. It means that is kind of language which expresses more intensely and the most deeply felt experiences of human. Volpe (1967:3) says, “ poetry is perhaps the most difficult kind of language”.

Sun Myung Moon is a Reverend from Korea. He is known as a founder of Unification

Church which is one of big movement in the world, he is popular with his teaching about

“Devine Principle” and his book “ As a Peace-Loving Global Citizen” . “Crown of Glory” and “Total Investment” were written by Sun Myung Moon. Based on Moon (2010:49) that, early Easter morning 1935, he was praying on Myodu Mount and Jesus appeared to young

Sun Myung Moon after that He wrote “Crown of Glory”. It is believed or not, but “Crown of

Glory” and “Total Investment” deliver his feelings, his thoughts, after he was met with

Jesus . The other hand, the original language of these poems are Korean language but these poems was translated to English . Therefore, Sun Myung Moon’s selected poem is chosen by writer to analyze .

Every literature or writing has structure included poetry or poem .Structure cannot be

2 UNIVERSITAS SUMATERA UTARA separated from literature or writing because the structure is the most important element.

Every structure of literature or writing has uniqueness and beautifulness especially poem or poetry . Every poem or poetry has the different structure, therefore every poem or poetry has the different uniqueness and the beautifulness. Therefore, the writer interest to analyze the poetic structure of poems.

Ibner(1970:7) says, “ meter, rhyme, and form all parts of what we may call the structure of poetry” . Meter is describe many types of classical feet. Rhyme is obtained when into two stressed syllables beginning with different consonants the vowel and the consonants which follow the vowels have the same sounds. Form is the combination of all syllables, feet, lines, rhymes, and stanzas make up the over all form of poem .

1.2 Problem of Study

What are poetic structure found in Sun Myung Moon’s selected poems?

1.3 Scope of Study

In this paper has scope, it is used to limit the problem therefore the writer would like to give limitation in this paper. The writer chooses to find out meter, rhyme, and antithesis .

1.4 Purpose of Study

The purpose of this paper is to find out the poetic structure in Sun Myung Moon’s selected poems .

3 UNIVERSITAS SUMATERA UTARA 1.5 Method of Study

In composing this paper the writer applies library research, it is a kind of method research. Library research is used to find a certain datum and information by searching, collecting some books and browsing information.

1.6 Reason of Study

The reason writer for choosing this topic is structure cannot be separated from literature or writing because the structure is the most important element. Every structure of literature or writing has uniqueness and beautifulness especially poem or poetry . Every poem or poetry has the different structure, therefore every poem or poetry has the different uniqueness and the beautifulness. Therefore, the writer interest to analyze the poetic structure of poems in

Sun Myung Moon’s selected poems.

4 UNIVERSITAS SUMATERA UTARA 2. REVIEW OF RELATED LITERATURE

2.1 Defenition of Literature

Ress (1973:2) says, “ literature is a writing which expresses and communicates thoughts, feelings, and attitudes towards life”, Literature is different from advertisements, the travel booklet, journal, etc. Even though thoughts, feelings, and attitudes are also expressed by them; they are not literature. The language is used in advertisements,travel, booklet, and journal are different from language of liturature.Language of liturature is full with color or imagination that is not used in daily language. To say simply, the language of literature is connotative rather than denotative.

Taylor (1997:15) says, “literature like other arts is essentially an imaginative act of writer’s imaginationin selecting, ordering, and interpreting life experience”. It means that literature can only come alive through the creative imagination to deliver feelings, thoughts and experiences, without this all of the technical is useless . Therea are three genres in literature, they are poem or poetry, drama, and prose. Prose includes novel or romance and short story. Dram is literature designed to be performed by actors and focus on a single character or small number of characters.

Ress (1973:202) says, “Short story is a form or genre having rules of its own”.

Novel is one of literature which is a story longer, more realistic and more complicated and now the most widely read of all kinds of literature, and one is supprised to find as its name suggest that it is fairly.

5 UNIVERSITAS SUMATERA UTARA Barber (1983:4) says, ”poem is literature written in verse, divided into stanzas of four lines each, and imaginative literature written in verse”. Unlike prose, it is divided into lines of a predetermined length, and these divisions are independent of those demanded by grammar or meaning.

Novel is a fictitious prose narrativr of considerable length in which characters and actions representative of real life are portrayed in plot of more or less complexity. In the other words a novel,as we understand it today, that is a story longer, more realistic and more complicated . Ress (1973:106) “The novel had become what the cinema became in the 1920 and 1930s: gateway into theworld of pleasant dreams”.

2.2 Defenition of Poetry

Poetry expresses a conversation or interchange that is grounded in the most deeply felt experiences of human beings .

Poetry and poem describe a widevariety of spoken and written forms, styles, and patterns and also a wide variety of subjects.

Taylor (1981:151)says, “Poetry is normally written and published, asare plays, but its proper medium is the human voice”. It means that people said about anything in mine by poem.The poem is a medium of people idea and opinion.

Barber (1983:4) says, ”poem is literature written in verse, divided into stanzas of four lines each, and imaginative literature written in verse”. Unlike prose, it is divided into lines of a predetermined length, and these divisions are independent of those demanded by grammar or meaning.

6 UNIVERSITAS SUMATERA UTARA Waluyo (1987: 1) says, “Puisi adalah bentuk kesusastraan yang paling tua”. It is providen by Mantra which is the oldest poem .

Siswantoro (2002:1) says “Gejala universal disepanjang sejarah peradaban manusia. Hampir tak ada satu bangsapun di dunia ini yang tidak tersentuh oleh puisi, mulai dari bangsa primitif sampai bangsa yang paling beradad, puisi merupakan media untuk mengkomunikasikan apa yang dirasakan, diamati dari lingkungan sekitarnya danapa yang ia khayalkan”.

Stanford (1992:63) says that the works early poets were recited or sung: the audience gathered in groups and listened.

Perrine (1974:553) says, “poetry might be defined as a kind of language that says more and says it more intensely than does ordinary language”. Poetry is kind of language which expresses more intensely and the most deeply felt experiences of human.

Edgar (1993:5) says, “poems are often about subjects that never experienced directly”.

Mariana (2010:5) says that poetry differs from prose in several significant respects. Both of them employ the same subjects matter and attempt to avike the same emotions, but poetry usually is more intense, less direct, more suggestive, and ambiguous. The language of poetry is essentially imagery, and most good poems are, onone level, structures of images.

Harry (1972:214) says, “poetry is a literary work in metrical form or patterned languaged”. The art of rhythmical composition, written or spoken is designes to produce pleasuree through beautiful, elevated, imaginative, or profound thought.

7 UNIVERSITAS SUMATERA UTARA 2.3 Types of Poetry

Alexander (1970:23) says, that poems to be considered have been divided into groups to help you recognize some of the most common types of poetry: descriptive, reflective, narrative, the lyric, and the sonnet. The ability to distinguish between these types, though not indispensable for appreciation, is important as it will help us to understand more readily what a poet’s intentions are.

Descriptive poetry is poems which describe people or experiences, scene or objects. As example ‘The Dead Crab,’ this poem describe about Crab, how strong the crab like armer.

The Dead Crab

A rosy shield upon its back, That not the hardest storm could crack, From whose sharp edge projectedout Black pin-point eyes wtaring about; Beneath, the well-knit cote-armure The clustered legs with plated joints That ended in stiletto points; The claws like mouths it held outside: I cannotthink this creature died By storm or fish or sea-fowl harmed Walking the sea so heavily armed; Or does it make for death to be One self a living armoury?

8 UNIVERSITAS SUMATERA UTARA Reflective poetry is thoughtful poems often containingagreat deal of description which he drawsconclusions.Sometimes these conclusions are directly stated; at other time implied .As example ‘The Dead’:

The Dead

These hearts were woven of human joys and cares, Washed marvellously with sorrow, swift tomirth. The yearshad given them kindness. Dawn was theirfs, And sunset,and colours of theearth. These hasseen movement, and heard music; known Slumber and waking; loved; gone proudly friended; Felt the quick stir of wonder; sat alone; Touched flowers and furs and cheeks. All this is ended.

Narrative poetry is poems which tell a story.They tend to be longer than other

types ofpoetry but it is comparatively easy to recognize the poet’s intention, example

‘Lord Randal’.

The lyric poetry is usually a short poem like a song which is usually the

expression of mood or feeling, for example ‘Full Fathom Five’.

‘Full Fathom Five’

Full fathom five thy father lies; Of his bones are coral made: Those are pearls that were his eyes: Nothing of him that doth fade, But doth suffer a sea-change Into something rich and strange. Sea-nymphs hourly ring his knell: Hark! Now I hear them, Ding-dong, bell. William Shakespeare

9 UNIVERSITAS SUMATERA UTARA The Sonnet is a poem of fourteen lines which follows a very strict rhyme pattern. It is usually divided into two parts: the ‘octave’ (the first eight lines), and the

‘sestet’ (the last six lines). The octave and sestet are separated by a break in thought: a general statement made in the octave is illustrated or amplified in the sestet. Sonnets tend to be difficult because a great deal of meaning is often conveyed in a few lines.

There are three main types of sonnet : the petrarchan, the shakespearean and the Miltonic.

The petrarchan sonnet is the stictest of three types since only two rhymea are permitted in octave and not more than three in the sestet. The octave is rhymed a-b-b-a- a-b-b-a and the sester c-d-e-c-d-e and c-d-c-d-c-d (if two rhyme are used) .

The shakespeare sonnet is divided into octave and sestet, it has a much simpler rhyme pattern. It is really a poem consisting of three stanzas each of four lines in length.

The sonnet ends with two rhyminglines, called a rhyming couplet. The pattern is as follows : a-b-a-b-c-d-c-d-e-f-e-f-g-g.

The miltonic sonnet has the same rhyme schemes as the Petrarchan sonnet but differs in one important respect: there is no break in thought between the octave and sestet.

2.4 The Meaning of Poem

The meaning of poem is devided into three types, they are general meaning, detailed meaning, and intention .

10 UNIVERSITAS SUMATERA UTARA General meaning is expressed simply in one, or at the most to sentences. It should be based on a reading of the whole poem. Very often, but not always, a poem’s title will give you some indication of its general meaning.

Detailed meaning is given stanza by stanza, but you sholud not paraphrase the poem or worry about the meaning of individual words. The deatailed meaning is written as a continuous paragraph, but we must take every care to be accurate and to express our self in simple sentences.

Intention. Every poem conveys an experience or attempts to arouse certain feelings in the reader. When we have read a poem and given its general and detailed meaning, we should try to decided what feelings the poet is trying to arouse in us .

2.5 Themes and Topics

Barber (1983:163) says that there are no intrinsically poetic subjects: poetry can be written about anything whatever, and English poets have ranged widely through the universe, through human affairs, through human knowledge. It is true, however that certain subjects have been particularly popular, including sexual love, nature, religion, public affairs, and death; and something will now be said about the ways in which these major topics have been treated.

2.5.1 Love Poetry

The theme of love is often handled in narrative poems, an outstanding example being Chaucer’s large-scale work Troilus and Criseyde .

11 UNIVERSITAS SUMATERA UTARA More typically, however, it is a subject for lyric poetry. Many love-lyrics are of a fairly obvious kind which can occur in different periods. Such themes are perennial, but there are other ways of threating love which are more stylised .

Sixteenth-century conventions . In many sixteenth-century love poems, and especially in the sonnet sequences, there are conventions both of attitude and of style.

Poetry of Experience. In contrast to such stylised poetry is poetry concerned withthe experience of love. The poet does not describe the lady, or praise her, but shows what loving her is like , for example ‘They flee from me’ .

Married love. Some of Donne’s finest love poems were almost certainly addressed to his wife, but in the fact is not mentioned in them, and is indeed irrelevant.

Some sixteenth-century love poems on the contrary are clearly addressed to a married woman who is not the poet’s wife.

Persuasions to love . One comon type of love lyric is the poem of persuasion, like Marlowe’s ‘Come live with me and be my love’. Such poems were common up to eighteenth century, and were often combined with the theme of transitoriness.

12 UNIVERSITAS SUMATERA UTARA Later love poetry. After the seventeenth century, the more stylised forms of love poetry, as found in the sonnet sequences in persuasion poems, gradually disappear .From the time of the Romantics, love-lyrics tend above all to express the emotions of the lover.

Poets praise their beloved, but this is usually subordinate to the expression of their passion.

2.5.2 Pastoral Poetry and Nature Poetry

Pastoral poetry is played in pastoral literature, which is about shepherds. They are not real shepherds, however, but idealised figure living in a world of imagined innocence and simplicity, remote from the troubles of the real world . The shepherds are also poets, composing songs and holding singing compettions with each other.

Nature poetry is about nature like mountains, river, garden, forest, etc. In our own age , nature has continued to be one the prepoccupation of poetry, though attitudes .

2.5.3 Religion Poetry

Some poems on religious themes are simple lyrics of praise or rejoicing, and before the Reformation these often the Virgin Mary, like the splendid early-fiftenth- century songs ‘I sing of maiden’.

13 UNIVERSITAS SUMATERA UTARA 2.5.4 Death

Death is a recurrent theme, and we have already seen it as afavourite topic in the

ballads. A poet directly expresses his grief at the death of somebody loved, as example

‘In Memoriam’.

2.6 Structure of Poetry

Ibner(1970:7) says, “ meter, rhyme, and form all parts of what we may call the

structure of poetry” . The smallest element of poetry is in effect, the syllablr

Meter in English poetry is described in terms borrowed from Greek. Although

books of prosody describe many types of classical feet, only six are needed to determine

the scansion, the order of stressed and unstressed syllables of any line of English verse:

iamb (iambic foot), trochee (trochaic foot), anapest (anapestic foot), dactyl (dactylic

foot), spondee (spondaic foot), and pyrrhic (pyrrhic foot), all of which are described in

the glossary. By far the most common is the iambic is describe many types of classical

feet.

Iambic is an unstressed syllable followed by a stressed by a stressed one.

x / x / x / x /

The woods/ are love /ly, dark and deep .

Trochee is an stressed syllable followed by a unstressed syllable.

14 UNIVERSITAS SUMATERA UTARA / x / x / x /

Should you ask me whence these stories

Anapest is an unstressed syllable is followed by an unstressed and stressed syllable .

x x /

And forgets

Dactyl is a stressed syllable is followed by two unstressed syllables.

/ x x

take her up

Spondee is different from anapest and dactyl, etc. Because it is used as variation .

Spondee is a stressed syllable is followed by a stressed syllable .

/ x / / / x x /

Tell me not, sweet I am unkind

Pyrrhic is rather like spondee, it is used as variation . Pyrrhic is an unstressed syllable is followed by an unstressed syllable .

x / x x

compa/nionless

15 UNIVERSITAS SUMATERA UTARA 2.7 Line Length

The poetic foot then shows the placement of accented and unaccented syllables. But the second part of the term shows the number of feet per line, they are one foot (monometer), two feet (diameter), three feet (trimeter), four feet (tetrameter), five feet (pentameter), six feet (hexameter), seven feet (heptameter), eight feet (octameter).

One foot (monometer) x / Good night x / Fair one

Two feet (diameter) x / x / Good night fair one

Three feet (trimeter) x / x / x /

The woods/ are love /ly, dark

Four feet (tetrameter) ) x / x / x / x /

The woods/ are love /ly, dark and deep .

Five feet (pentameter) x / x / x / x / x /

And drunk delight of bat/tle with my peers

2.8 Language Style of Poem

Poem has some language style, they are simile, metaphor, personification, apostrophe, hyperbola, anthithesis, and synecdoche.

16 UNIVERSITAS SUMATERA UTARA Simile is a direct comparison and can be recognized by the use of the words like and as. For example ‘The Ancient Mariner’,

Day after day, day after day, We stuck, nor breath nor motion; As idle as a painted ship Upon a painted ocean

Methapor is rather like a simile except that the comparison is not direct but implied : the words like and as not are not used . The poet does not say that one object is like another . In the poem ‘Lucy’, Wordsworth does not say that the girl was like a violet. Yet he say that : A violet by mossy stone Half hidden from the eye.

Personification occurs when inanimate objects are given a human form or when they are made to speak. It is founded in ‘On his Eighty-sixth Birthday’:

Many have loved me desperately, Many with smooth serenity, While some have shown contempt of me Till they dropped underground.

By means of personification here the poet underlines the close relationship that existed between humself and the world.

17 UNIVERSITAS SUMATERA UTARA Hyperbole is a figure of speech in which exaggeration is used for emphasis or

effect. Hyperbole is the use of obviousmand deliberate exaggeration. Hyperbolic

statements are often extravagant and notmeant to be taken literally. This statement are

used to created a strong impression and add emphasis.

Why, man, if the river were dry I am able to fill it with tears

Apostrophe is a figure of speech sometimes represented by exclamation “O”. A writer or a speaker, using an apostrophe, detaches himself from the reality and addresses an imaginary character in his speech. English literature is replete with instances of apostrophe.

“Is this a dagger which I see before me,

The handle toward my hand?

Come, let me clutch thee!

I have thee not, and yet I see thee still.”

Antithesis is a rhetorical device in which two opposite ideas are put together in a sentence to achieve a contrasting effect. In literature, writers employ antithesis not only in sentences but also in characters and events. Thus, its use is extensive; John Donne’s poem

“Community”:

“Good we must love, and must hate ill, For ill is ill, and good good still; But there are things indifferent, Which we may neither hate, nor love, But one, and then another prove, As we shall find our fancy bent.”

18 UNIVERSITAS SUMATERA UTARA Synecdoche is a figure of speech in which a word or phrase that refers to a part of something is substituted to stand in for the whole, or vice versa. For example, the phrase “all hands on deck” is a demand for all of the crew to help, yet the word “hands” just a part of the crew stands in for the whole crew.

Now, Hamlet, hear. ‘Tis given out that, sleeping in my orchard, A serpent stung me. So the whole ear of Denmark Is by a forgèd process of my death Rankly abused. But know, thou noble youth, The serpent that did sting thy father’s life Now wears his crown.

2.9 Rhythm

Rhythm is part of the cadence of poetic language. When we talk about rhythm we are concerned ordinarily with units of language larger than the foot. Our natural consists of rhythmical units determined by natural groupings and breath pauses. In a simple sentence the rhythm will be established by such things as the subject and its modifier, a verb cluster, the object and its modifiers, a prepositional phrase.

2. 10 Rhyme

Ibner (1962:9) says that rhyme is obtained when in two stressed syllables beginning with different consonants the vowels and the consonants which follow the vowels have the same sounds: af-fect and col-lect. English poets have relied frequently on a variety of substitutes for the basic rhyme. The first of these is called slant rhyme, in which the final consonant sounds are identical but the vowel sounds only approximate the same pronunciation: re-fact and in-spect.

19 UNIVERSITAS SUMATERA UTARA Half rhyme is another substitute for basic rhyme, in half rhyme the vowel sounds be more disparate than in slant rhyme: rake and book . When the final consonant sounds differ but the vowel sounds are same, they are half rhyme; example : feet and beak.

Identical rhyme is merely to reproduce the syllable exactly, sound of sound: motorcade and arcade; fight and fight.

20 UNIVERSITAS SUMATERA UTARA 3. ANALYSIS

3.1 Meter

When syllables are arranged in certain definite patterns and they make up what the prosodists call feet. Regularly predictable recurrence any one kind of foot produces meter.

Meter in English poetry is described in term s borrowed from Greek . There are six types of classical feet : iamb (iambic foot), trochee (trochaic foot), anapest (anapestic foot), dactyl

(dactylic foot), spondee (spondaic foot), and pyrrhic (pyrrhic foot), all of which are described in the glossary.

Crown of Glory

x / x / x / x / When I doubt peo ple, I feel pain . x / x / x / x / x / When I judge peo ple, it is un bea/rable x / x / x / x / x / x / x / When I hate peo ple, there is no value to my exis/tence .

x / x / x / x / x / Yet if I be lieve , I am de cei/ved . x / x / x / x / If I love, I am be tra/yed x / x / x / x / x / x / x / Suffe ring and gri/e ving to night, my head in my hands. x / x / Am I wro/ng?

x / x / Yes I am wrong . x / x / x / x / x / E/ven though we are de ceived, still be/lieve,

21 UNIVERSITAS SUMATERA UTARA x / x / x / x / Though we are bet rayed, still for/give. x / x / x / x / x / Love com plete/ly, e/ven those who hate you.

x / x / x / x / x / x / Wipe your te/ars a/way and wel come with a smile x / x / x / x / Those who know no thing but de/ceit, x / x / x / x / x / And those who be tray wi tho/ut reg/ret.

x / x / x / x / O, Mas ter, the pain of lo/ving. x / x / Look at my hands. x / x / x / Place your hand on my chest. x / x / x / x / My heart is burs ting, such ago/ny.

x / x / x / x / x / x / But when I love those who acted a/ga inst me, x / x / x / I bro ught vic to/ry. x / x / x / If you have done the same things, x / x / x / x / x / I will gi/ve you the Crown of Glo/ry.

Rev. Sun Myung Moon used iambic monometer in 7 line, iambic tetrameter in line 1, 5,

10, 13, 15, and 19 .In this poem used iambic diameter in line 7, 8, 16; iambic trimeter in line 18,

20, 21 ; iambic pentameter in line 2, 4, 9, 11, 14, 22 ; iambic hexameter in line 12, 19 ; iambic heptameter in line 3 and 6 .

22 UNIVERSITAS SUMATERA UTARA Total Investment

x / x / x / x / x / When you fight, you must fight with a clear goal. x / x / x / x / x / x / x / Fight by pled/ging to a ccom/plish this goal in front of God. x / x / x / x / x / x / x / You need to have such a se/rious heart to die if you fail. x / x / x / x / x / x / x / You must lead such an ad ven/tu rous and chal/len ging life. x / x / x / Pray with all of your heart! x / x / x / x / x / x / Cha/llenge your/self with a heart of dying for God’s will, x / x / x / then you will come a/live. x / x / x / x / x / If you are uncer tain you will sure ly die. x / x / x / x / x / x / I am al/ways over/work ing my self for God’s will. x / x / x / x / x / x / x / Some/times my bo dy is so sick I can hard /ly bear it, x / x / x / x / x / x / But e ven if I col lapse from exhaust/tion and die, x / x / x / that is God’/s will too . x / x / x / x / x / x / x / Therefore, I think it is on/ly natu/ral for me to die. x / x / x / x / x / x / Invest all the po/wer and e ner/gy you have! x / x / x / x / x / x / x / When your own po wer and e/ner gy are to/tal ly gone, x / x / x / x / x / x / God will raise you up and you will be resur rec/ted x / x / x / That is the Prin ci/ple. x / x / x / x / x / If you chal/lenge with ab so/lute fa/ith, x / x / x / x / will be res/pon sible for the rest.

23 UNIVERSITAS SUMATERA UTARA x / x / x / x / x / There/fore, Chal/lenge yo/ur li/mi ta/tions! x / x / x / x / Chal/lenge yo/ur li/mi ta/tions! x / x / x / x / Chal/lenge yo/ur li/mi ta/tions!

In “Total Investment", Rev. Sun Myung Moon used iambic trimeter in line 5, 7, 12, 17 ; iambic tetrameter in line 19, 21, 22 ; iambic pentameter in line 1, 8, 18 ; iambic hexameter in line 6, 9, 11, 14, 19 ; iambic heptameter in line 2, 3, 4, 10, 13, 15 .

3.2 Rhyme

Rhyme is obtained when in two stressed syllables beginning with different consonants the vowels and the consonants which follow the vowels have the same sound . In “Crown of Glory” does not have rhyme schemes because “Crown of Glory” has not uniform pattern which is abc- decf-fddg-hii-fccj-jjfj pattern .

In “Total Investment” has abcd-efdg-fhgig-dbhc-cjkkk pattern which is not uniform pattern. Therefore, in “Total Investment” is not found rhyme schemes .

24 UNIVERSITAS SUMATERA UTARA 3.3 Anithesis

“Crown of Glory” and “ Total Investment” .

1) Yet if I believe, I am deceived.

In reality, If we are deceived we should not believe people who have already deaceived us

. But in this lyric poem said that he believes people even though he is deceived . Deceived and believe, both of them are opposite, if we are deceived by people we should not believe them.

Because, if we believe them, it means we redo our mistake. In fact, in this era we are difficult to believe people who have deceived us. Therefore , this lyric is called antithesis.

2) If I love, I am betrayed

In this lyric is found “love” and “betrayed”, both of them opposite . This lyric said when he love, he is betrayed .He should not be betrayed when he loves people . The point of this lyric he love people but he is not love people .

3) Yet if I believe, I am deceived

In this lyric said that if he believes but instead he is deceived . If he believes people he should not deceived and he sould not be dispointed . Believe and deceive are contrast.

25 UNIVERSITAS SUMATERA UTARA 4) Even though we are betrayed, still forgive

This lyric said even we are betrayed we should forgive . In fact, if we are betrayed and then we hate them . We are difficult to forgive people who are betrayed us .

5) Love completely, even those who hate you

“Hate” and “love” are opposite, this lyric said we love completely even those who hate you. In fact, we are difficult to love people who hate us . If people hate us and then we hate them too. Therefore this lyric is call antithesis.

6) Challenge yourself with a heart of dying for God’s will then you will come alive

In this lyric Rev.Sun Myung Moon used antithesis to deliver the point of his poem. In this lyric Rev. Sun Myung Moon said that challenge our self with a heart of dying for God’s will. If we are willing to die for God’s will, we would come alive. But, if we are uncertain or we do not challenge ourself with heart of dying for God’s , we would die. “Die” means the end of physical life . In fact many people give their life to make it happen God’s Will but they still die .

Therefore, this lyric is called antithesis.

26 UNIVERSITAS SUMATERA UTARA 4. CONCLUSION AND SUGGESTION

4.1 Conclusion

The conclusion of this paper that every literature or writing has structure included poetry

or poem .Structure cannot be separated from literature or writing because the structure is the

most important element. Every structure of literature or writing has uniqueness and

beautifulness especially poem or poetry . Every literature or writing has the different

structure, therefore every literature or writing has the different uniqueness and the

beautifulness. “Crown of Glory” and “Total Invesment” was created by Rev. Sun Myung

Moon has different form even though “Crown of Glory” and “Total Invesment” were

created by Rev. Sun Myung Moon. One of poetic structure is not found in literature or

writing like, Rev. Sun Myung Moon’s selected poems.

4.2 Suggestion

Literature or writing has structure, every literature or writing has different structure which makes the writing or liturature become unique, interesting, colored and beautiful . When we write liturature, etc. We should know its the structure, because that is the rule when we writhing or created something. Especially poem or poetry has structure but every poem has different colored, beauty and unique . Therefore, if we would to created poem we should know the structure because the structure give color and beauty in our poem .

27 UNIVERSITAS SUMATERA UTARA REFERENCES

Alexander, L.G. 1970. Poetry and Prose Appreciation for Overseas Student.London: Longman. Barber, Charles. 1983. Poetry in English An Introduction. London: Macmillan Publishers LTD. Ibner, Irving and Harry Morris. 1962. Poetry a Critical and Historical Introduction. Chicago: Scott. Foresman & Company. Moon, Sun Myung. 2010. As a Peace-Loving Global Citizen. Washington: The Washington Times Foundation. Perrine, Laurence. 1974. Literature: Struktur, Sound and Sense. New York. Harcourt Brance and Company. Ress, R. J. 1973. English Literature An Introduction for Foreign Readers. London: The Macmillan Press. Robert, Edgar V and Henry E. Jacobs.1995. Literature an Introduction to Reading and Writing. New Jersey: Prentice hall, Inc. Sembiring, MCA. Buku Panduan Program D3 Bahasa Inggris Fakultas Ilmu Budaya. Medan Siswantoro.2002. ApresiasiPuisi-PuisiSastraInggris. Surakarta: Muhammadiyah University Press. Waluyo, J. Herman. 1981. Teori dan Apreasi Puisi. Jakarta: Erlangga.

28 UNIVERSITAS SUMATERA UTARA APPENDICES

When I doubt people, I feel pain . When I judge people, it is un bearable When I hate people, there is no value to my existence .

Yet if I believe , I am deceived . If I love, I am betrayed Suffering and grieving to night, my head in my hands. Am I wrong?

Yes I am wrong . Even though we are deceived, still believe, Though we are betrayed, still forgive. Love completely, even those who hate you.

Wipe your tears away and welcome with a smile Those who know nothing but deceit, And those who be tray without regret.

O, Master, the pain of loving. Look at my hands. Place your hand on my chest. My heart is burs ting, such agony.

But when I love those who acted against me, I brought victory. If you have done the same things, I will give you the Crown of Glory.

29 UNIVERSITAS SUMATERA UTARA

Total Investment

When you fight, you must fight with a clear goal. Fight by pledging to accomplish this goal in front of God. You need to have such a serious heart to die if you fail. You must lead such an ad venturous and challenging life.

Pray with all of your heart! Challenge yourself with a heart of dying for God’s will, then you will come alive. If you are uncertain you will surely die.

I am always over working myself for God’s will. Sometimes my body is so sick I can hardly bear it, But even if I collapse from exhausttion and die, that is God’s will too . Therefore, I think it is only natural for me to die.

Invest all the power and energy you have! When your own power and energy are totally gone, God will raise you up and you will be resurrected That is the Principle.

If you challenge with absolute faith, will be responsible for the rest. Therefore, Challenge your limitations! Challenge your limitations ! Challenge your limitations!

30 UNIVERSITAS SUMATERA UTARA BIOGRAPHY of REV. SUN MYUNG MOON

1920: Reverend Moon’s Birth in What Is Now North Korea

Sun Myung Moon was born on January 6, 1920, into a family of farmers that had tilled the land for centuries. As a boy he studied at a Confucian school and was a keen observer of the natural world. Around 1930, his parents became fervent Christians--Presbyterians--and the young Sun Myung Moon became a Sunday school teacher.

At that time, Japan ruled Korea and was trying to force the practice of the Shinto religion onto all Koreans.The religious intolerance of the Japanese regime was one facet of the contempt they held for the Koreans, a people they believed to be inferior. The Korean people were subjected to forty years of humiliation and cruelty as part of Japan's Greater Asian Co-Prosperity Sphere. Growing up oppressed in his own land, Sun Myung Moon learned early the pain of injustice, whether among his own people or at the hands of the Japanese rulers.

The young Moon became intensely aware of human suffering and the failure of humanity to create a loving and just world. He sought to understand why people suffer and how suffering can be ended. From going to church, he knew that religion addressed the fundamental human condition and promised an ideal world to those who obey God; but he saw that established religions, although centuries old and based on scriptures offering revelatory insights, were, in practice, unable to answer many of life's questions or solve the deepest problems facing humankind. Troubled by the immense gap between religious ideals and the actual state of the world, he began his own ardent pursuit of solutions through a life of prayer and study.

1935: A Calling from Jesus Christ

Early Easter morning 1935, Jesus appeared to the young Sun Myung Moon as he was praying in the Korean mountains. In that vision, Jesus asked him to continue the work which he had begun on earth nearly 2,000 years before. Jesus asked him to complete the task of establishing God's kingdom on earth and bringing peace to humankind.

The young Korean was stunned by this encounter, and especially by the request that had been made of him, and at first he refused. However, after deep reflection, meditation and prayer, he pledged to take on the overwhelming mission.

31 UNIVERSITAS SUMATERA UTARA 1935-41: Reverend Moon Receives and Develops the Divine Principle After personally accepting Jesus' call, the young Moon set out to discover the meaning of this unusual call. If Jesus called him to complete his mission, it meant that Jesus' mission was incomplete. Was not salvation through the cross all that humankind needs? What was it that Jesus had left undone on earth? If sin is not completely solved, then what is the actual root of sin?

Sun Myung Moon ceaselessly studied the Bible and other religious teachings in order to unravel these mysteries of life and human history. During this time, he went into deep communion with God and entered the vast battlefield of the spirit and flesh. Through denying his personal desires he overcame temptations of knowledge, wealth and physical pleasure. He came to understand God's own suffering and His longing to be reunited with His children. He learned the difficult steps that humankind would have to take in order to return to God and establish true peace on earth. After receiving his commission from God, he knew he could not succeed in his task without a profound understanding of the Creator and His creation. He intensified his quest for the truth, spending days and nights in passionate prayer, rigorous fasting and study. His method was to posit specific questions, research answers in the physical and spiritual worlds, and then seek confirmation for those answers through prayer. On several occasions he was guided directly by Abraham, Moses, Jesus, Mohammed, Buddha and other saints and sages of all faiths, who met him in spirit and contributed to his understanding of God and the complex history of God's relationship with humankind. By the age of 25, he had developed the fundamentals of the Divine Principle and Unification Principles.

1941-43: Education, Imprisonment and Torture in Japan In 1941, Rev. Moon graduated from high school and went to Japan to study electronic engineering at an industrial college affiliated with Waseda University. During his time in Japan, he continued

32 UNIVERSITAS SUMATERA UTARA his intense prayer and search for the truth. A school friend during that time said that in his room he kept three Bibles —one in Korean, one in English and one in Japanese, which he studied continuously.

He also was a Christian leader in the Korean independence movement against the Japanese occupation of Korea. Young Christians and communists were the strongest leaders of the independence movement against the Japanese occupation. In Japan, some of his closest school friends were communists, and while their atheism pained him, he recognized their sincere dedication to a utopian ideal. A fellow student at that time, Aum Duk-Moon, reports that Reverend Moon defended communists to his Christian friends, saying that they were good people and that Koreans should work together to save their country. He was eventually imprisoned by the Japanese for his student underground activities and tortured for not revealing the names of his collaborators. This imprisonment was what would be his first of six imprisonments under four governments: Japan, North Korea, South Korea and the United States 1941-43: Education, Imprisonment and Torture in Japan In 1941, Rev. Moon graduated from high school and went to Japan to study electronic engineering at an industrial college affiliated with Waseda University. During his time in Japan, he continued his intense prayer and search for the truth. A school friend during that time said that in his room he kept three Bibles —one in Korean, one in English and one in Japanese, which he studied continuously.

1943-46: Return to Korea, Outreach to Christian Churches, Imprisonment and Torture In 1943, Reverend Moon returned to his native land.Upon returning from Japan, Reverend Moon was married to Sang Il Choi, a strong Christian from a well-known Presbyterian family.

In 1944, Reverend Moon was again arrested and severely tortured by the Japanese occupation government in Korea after his name came up in the interrogation of a communist student friend who had been active in the anti-Japanese underground in Tokyo. He refused to confess and was finally released. In spite of such treatment by the Japanese; his cousin and companion at the time reports that

33 UNIVERSITAS SUMATERA UTARA Reverend Moon showed only love and respect to Japanese people. When the war ended in August 1945 he persuaded others not to take revenge on local Japanese officials and worked secretly to get them safe transport back to Japan.

By 1945 he had systemized his teachings, which came to be known as the Divine Principle, and he began his public ministry. The Divine Principle is the fundamental teaching of Reverend Moon and the Unification Church.

Korea, although an Asian country, is recognized having perhaps the most fervent Christian faith of any nation. Reverend Billy Graham was so impressed by the spiritual vitality of her churches during his first visit to Korea that he predicted that one day Korea would send missionaries to revive the West. In this atmosphere of fervent Christianity, Reverend Moon’s original plan was not to start a separate denomination but to work with other Christians to build God's kingdom on the earth. He worked hard to introduce his new revelations to existing Korean Christian churches. But his new teachings were not well received. American Christian missionaries disregarded him as an unschooled "country preacher." Korean ministers, jealous of the young man's impact on their congregation members, accused him of espousing false teachings. Despite his many efforts to reach out to established Christian churches, they did not respond to his new ideas. Reverend Moon soon realized that he was headed down the lonely path of a pioneer religious visionary.

In 1946 while buying rice for his family, Reverend Moon was told by God to leave his family without notifying them and go to communist North Korea to preach.

1946-50: Preaching in Communist North Korea, Imprisonment in a “Death Camp” and Escape to the South Before World War II, the center of Korean Christian activity was Pyongyang, now the capital of North Korea; it was called the "Jerusalem of the East." Among the spirit-filled churches were many with strong messianic expectations. Some of these churches had received revelations that the Messiah would be born in Korea, and they were directed in various ways to prepare to receive him.

He began to teach publicly, despite the dangers presented by the communist-dominated government. As a poor preacher with new interpretations of the Bible, Reverend Moon was more vulnerable than leaders of the established churches and was, therefore, one of the first religious figures to be imprisoned by the communists.

Rev. Moon at North Korean court Charged with disturbing the social order, in November 1946, the young minister was imprisoned and tortured. The police believed him to be dead and tossed his body into the prison yard. Some of his followers found him and carried him away to tend to his broken body. Miraculously, Reverend Moon survived and regained his strength. Undaunted, he began preaching in public once again.

34 UNIVERSITAS SUMATERA UTARA

Hungnam prison camp

Labor at death camp In April 1948, he was arrested a second time and sentenced to five years of hard labor in Hungnam prison. He was among the first of the Christian ministers sent to the Soviet-style North Korean gulag. Hungnam was an extermination camp where prisoners were deliberately worked to death. Few lasted more than six months. Yet in that horrific concentration camp, Reverend Moon survived for nearly three years. Although he did not speak a word of the Divine Principle, many of his fellow prisoners looked to him for spiritual strength and became his disciples.

On June 25, 1950, the North Korean army invaded the South in a lightning attempt to unify the entire peninsula by force. UN and American forces, under Gen. Douglas MacArthur, rescued the beleaguered South. One month after the capture of Seoul, UN forces reached the gates of Hungnam prison. Knowing the UN forces were near, the communist prison authorities began to execute the prisoners. The prison camp was liberated by UN forces just hours before Reverend Moon's scheduled execution.

Despite his brutal prison camp experience, Reverend Moon did not immediately flee to the South. Instead, he returned to Pyongyang and spent forty days searching for the members of his scattered flock. He eventually found a few members and then traveled south on foot with two of them. One of his followers had a broken leg and protested that he would slow the party down. Reverend Moon insisted on bringing him and for the long trek either pushed him on a bicycle or carried him on his back.

1950: Evangelization Begins Anew in the Refugee City of Pusan, South Korea

35 UNIVERSITAS SUMATERA UTARA

The f irst church (Pusan)

As a one of hundreds of thousands of war refugees, Reverend Moon arrived in the southern port city of Pusan, where he and one disciple built the first Unification Church from discarded army ration boxes. At that time, he told his small following that one day the message of the Divine Principle would be spread all over the world. He prophesied that people from all over the world would venerate that hillside. Reverend Moon's predictions sounded unbelievable. Today, in fact, tens of thousands of people make a pilgrimage to the spot.

Beginning his evangelization work in the South after nearly five years in the North, Reverend Moon was rejoined by his wife. However, he continued to dedicate himself night and day to his religious mission. She could not accept his dedication to the mission at the sacrifice of his family. Finally she filed for divorce, in spite of Reverend Moon’s strong opposition to a divorce and efforts to dissuade her. (His only child from this marriage and his family are loyal followers of Reverend Moon.)

1954: The Founding of the Holy Spirit Association for the Unification of World Christianity (known as the Unification Church)

Church in Seoul On May 1,1954, in Seoul, Reverend Moon founded the Holy Spirit Association for the Unification of World Christianity, Reverend Moon's faith community which became popularly called the “Unification Church” worldwide.

The church immediately attracted followers from a major Christian women's university, Ewha University, a school closely linked with the Korean government and with the mainline Protestant denominations. Because many students were joining the church, the school sent professors to investigate. When several professors also joined, instead of sincerely welcoming this new church, the school persecuted it. The university president ordered the professors and students to either leave the church or leave the school.

Coincidentally, newspapers in Seoul suddenly began to print alarming stories about the Unification Church, sex orgies and Reverend Moon being a North Korean agent. Reverend Moon was thrown in jail, to be released weeks later when no charges could be found. Again the following year he was thrown in jail on charges of evading the military draft, even though during the time in question he had been in Hungnam prison. After several months confinement--and sensational media coverage--the charges were dropped. His release received scant notice in the press. Thus began the pattern of collusion between religious leaders, government and the media that to this day suppresses Reverend Moon and his church.

36 UNIVERSITAS SUMATERA UTARA

Amid this severe persecution, Reverend Moon nurtured a growing community of faithful disciples, known as the “weeping church” because of the tearful prayers of Reverend Moon and his followers. By 1957, churches were established in thirty Korean cities and towns.

1958-59: First Missionaries Sent to Japan and the United States In the late 1950s, the first international missionaries were sent, one to neighboring Japan in 1958 and two to the United States in 1959.

1960: Marriage to Hak Ja Han Moon

On March 16, 1960, Reverend Moon was blessed in holy marriage to Hak Ja Han. Their blessing was followed by a series of group marriage blessing ceremonies for their followers. Hak Ja Han and her mother, a devout Christian, had also fled south during the Korean War. They soon thereafter joined the Unification Church. Since their marriage, Mrs. Hak Ja Han has dedicated herself entirely to supporting Reverend Moon and his mission. With an unwavering life of sacrifice, courage and dignity, she has stood by her husband through every hardship, borne 14 children and is the grandmother of more than 40 grandchildren.

1965: Reverend Moon Makes His First World Tour, Visiting 40 Nations

1968: The International Federation for Victory Over Communism (IFVOC) Is Founded IFVOC was the first of many organizations and activities founded by Reverend Moon to bring about the peaceful downfall of communism. Reverend Moon taught that communism should be defeated ideologically through education about the fallacies of Marxism-Leninism, offering a counterproposal consisting of universal principles called Godism, conferences, global networking, rallies and demonstrations in Asia, the United States and Latin America.

1971: Reverend Moon’s Ministry in America Begins

37 UNIVERSITAS SUMATERA UTARA In 1971, God directed Reverend Moon to expand his ministry to the world level by going to the United States. America, which embraces all peoples, races and religions, represents the world. What happens in America has global repercussions. He expressed gratitude for America’s role in liberating his homeland. But he also knew that God expected much more from this land that had been so richly blessed. It was clear to Reverend Moon that America had drifted from its original ideals.

1972: Reverend Moon's Makes HIs First Public Speaking Tour in Seven US Cities

The "Day of Hope" speaking tour began February 3 in Alice Tully Hall at the Lincoln Center in New York and went on to seven major US cities with the purpose of reviving traditional Judeo-Christian values.

1972: The Unification Church Is Established in All Fifty States of the US The Unification Church had centers in ten states, and in 1972 pioneer leaders were sent out to the forty remaining states to found Unification Church centers. In the same year, evangelical bus teams went state by state in a membership campaign, and thousands of young people accepted his message and dedicated themselves to the Unification Church.

1974: Reverend Moon Speaks to an Overflow crowd 0f 25,000 in New York's Madison Square Garden and Holds Speeches in All Fifty States After the very successful Madison Square Garden event on September 18, public speeches were given and banquets hosted for thousands of society's leaders in all fifty states.

1974: Reverend Moon Meets with President Richard Nixon in the White House

38 UNIVERSITAS SUMATERA UTARA Reverend Moon met with US President Richard Nixon during the Watergate crisis. Through rallies and newspaper statements, he urged Americans to forgive the beleaguered Richard Nixon at the time of the Watergate scandal. Any public relations strategist would have advised him against such action, which called on Americans to "forgive, love and unite." Virtually no one at the time was willing to side with a president on the verge of impeachment, but Reverend Moon does not flinch when he receives God’s directions. He also foresaw the serious consequences of undercutting the American presidency in a world still dominated by the communist threat. His appeal was met with scorn, even though his “forgive, love and unite” message embodied the essence of Christian practice.

1974: Persecution in America Begins As a result the rapid growth of the movement in the United States, it went through a period of persecution similar to what other new religious leaders and movements have faced in the past--the new was seen to be strange and threatening.

Reverend Moon's appeal for a true Christian renewal of America was initially welcomed. However, this receptivity proved shallow when, in 1974, he became an easy target for the now-hostile news media unhappy over Reverend Moon's "forgive, love and unite" message concerning the Watergate scandal. The fair and objective coverage of the past was replaced by portrayals of Reverend Moon and his church in the worst possible light. All sorts of unfounded allegations from Korea were dug up. In this atmosphere of hysteria, the enthusiasm and idealism of his young followers was reinterpreted as “brainwashing.” Reverend Moon was portrayed as a hypnotist and an agent of a foreign government. Religious and racial bigotry and persecution, a phenomenon in the United States as old as the country itself, showed its ugly face. Even though the United States was founded for the sake of establishing religious freedom, regrettably, religious intolerance remains today. The Unification Church bore the brunt of America’s religious intolerance for three decades.

1975: The Unification Church Spreads Worldwide, Sending MIssionaries to 120 Countries With churches already established in Korea, Japan, North America, and the Western European countries, in May 1975, Reverend Moon sent out missionary teams consisting of one Japanese, one American and one German to countries in Asia, Africa, the MIddle East, Latin America and Oceania, bringing the total number of nations with Unification Church representatives to 120.

1975: Reverend Moon speaks to 1.2 million people in Seoul at the Yoido Island Rally for the Protection of the Fatherland

Reverend Moon continued his Day of Hope tour, accompanied by a Global Team of young followers from America, Europe and Asia, with speeches in Japan and Korea, concluding with a rally at Yoido Island near Seoul which was attended by 1.2 million people. Reverend Moon spoke a message of determination to stand against communism in South Korea and establish a world centered on God, at the height of the Cold War during a time of great tension between North and South Korea.

39 UNIVERSITAS SUMATERA UTARA 1975: The Unification Theological Seminary (UTS) Is Founded in Barrytown, New York

UTS is a fully accredited graduate school offering Master's Degrees in Divinity and Religious Education. UTS was founded as an ecumenical seminary, and faculty members have belonged to a broad range of religious denominations. Rather than concentrating solely on Unification theology, students learn philosopy, psychology, world religions and homiletics, as well as the histories, theologies, and scriptures of Judaism, Christianity, Islam and other world religions.

1975: International Interreligious Work Begins Starting with dialogues at the Unification Theological Seminary, the New Ecumenical Research Association for Christian Unity and continuing with other initiatives, such as the Assembly of the World's Religions, Reverend Moon has been working to promote interreligious discussion, understanding and cooperation to solve the problems of poverty, war, injustice and breakdown of the family. The 1985 Assembly of the World's Religions was attended by 1,000 distinguished religious leaders and scholars. A key social teaching of Reverend Moon is that the world’s most difficult problems will be best solved by religious leaders working interreligiously rather than by purely political and economic initiatives.

1976: During America's Bicentennial Year Reverend Moon speaks to 300,000 Persons at the Washington Monument on the Theme God's Hope for America

Rally at Washington Monument To date this was the greatest religious rally ever assembled in Washington, D.C. An estimated 300,000 people of all creeds and colors came to hear him speak at the "God Bless America Festival" on September 18, 1976. At this historic rally, Reverend Moon called upon America to fulfill its blessing as one nation under God, and to create "one world under God." He referred to himself as a "doctor" or a "fire fighter" from the outside who has come to help America meet its third great "test" as a nation, that of "God-denying" communism, and to revive its religious heritage. He proclaimed that the Unification Church with its "absolutely God-centered ideology" had the "power to awaken America, and raise up the model of the ideal nation upon this land."

1978: Reverend Moon Founds the Home Church Movement In 1978, Reverend Moon called members from around the world to England, where he gave them daily guidance and sent them around the country in a grass-roots community service initiative called "home church." He gave direction to members around the world to choose an area of 360 homes

40 UNIVERSITAS SUMATERA UTARA and serve the people and be examples of God's love.

1983: Investigation and Indictment by the United States Government Under strong pressure from a few politicians who saw an easy way to garner favor with voters riled up by the bad press about Reverend Moon and the Unification Church, the United States government launched a plethora of official investigations of Reverend Moon involving nearly twenty federal agencies. Hearings were conducted on Capitol Hill to warn of the dangers of new religious movements.

Meanwhile, a five-year Internal Revenue Service investigation finally produced a politically-crafted indictment against Reverend Moon. This indictment, handed down in 1981, charged him with evading income taxes nearly a decade earlier, as well as conspiracy to avoid those taxes. The total amount of taxes supposedly evaded was less than $8000.00. No one in the United States has ever been indicted for tax evasion of such a small amount. The indictment's real purpose, however, was to spur Reverend Moon to leave America.

However, the United States government and some politicians underestimated Reverend Moon’s religiosity and commitment to his mission in America. When the indictment was handed down, Reverend Moon was in Korea. His lawyers recommended that he not come back to America, since there is no extradition treaty between the United States and Korea and by staying away he could avoid conviction and imprisonment. However, he did not follow their advice. He was, after all, a man of God, not a criminal fleeing the law. He immediately returned to the United States. He told his counsel: "I will not abandon my mission in America. That I will never do."

Upon arriving in New York for the Federal District Court arraignment he spoke only one sentence: "Your Honor, I am not guilty." The outcome of the trial was a foregone conclusion. He was convicted and sentenced to spend eighteen months in a federal prison. When, the Supreme Court refused to hear the case, despite forty amicus briefs from mainline Christian leaders, legal associations, civil liberty groups and state governments, he prepared to go to jail.

Still, the US Justice Department tried to negotiate with Reverend Moon's attorneys, determined to achieve their goal of him leaving the United States permanently. On the condition that Reverend Moon depart for Korea and never come back to the United States, they said the government would waive his prison sentence. He flatly refused. His comment was, "It must be God's will that I go to prison. There must be a providential reason why I must go this way." Imprisonment was not new to Reverend Moon: He already had endured imprisonment in communist North Korea, South Korea and Japan during World War II.

1984: Top Religious Leaders Call the Indictment a Serious Violation of Religious Freedom

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In the meantime, protests were being made all around the nation over the injustice Reverend Moon was suffering as a result of religious persecution. Many Christian leaders who never knew or cared about him began to realize that the government had made a serious assault on religious freedom. Christians, including the National Council of Churches headed by Rev. Dean Kelley and non- religious groups representing more than 160 million Americans, came to his legal defense.

1984: US Senate Subcommittee Publishes a Report That in Reverend Moon’s Tax Case “Injustice rather than justice has been served" A US Senate Subcommitte published the following report on Reverend Moon's conviction: “We accused a newcomer to our shores of criminal and intentional wrongdoing for conduct commonly engaged in by a large percentage of our own religious leaders, namely, the holding of church funds in bank accounts in their own names. Catholic priests do it. Baptist ministers do it, and so did Sun Myung Moon… we charged a non-English-speaking alien with criminal tax evasion on the first tax returns he filed in this country. It appears that we didn't give him a fair chance to understand our laws. We didn't seek a civil penalty as an initial means of redress. We didn't give him the benefit of any doubt. Rather, we took a novel theory of tax liability of less than $10,000 and turned it into a guilty verdict and eighteen months in a federal prison.

"I do feel strongly, after my subcommittee has carefully and objectively reviewed this [Reverend Moon's tax] case from both sides, that injustice rather than justice has been served. The Moon case sends a strong signal that if one's views are unpopular enough, this country will find a way not to tolerate, but to convict. I don't believe that you or I or anyone else, no matter how innocent, could realistically prevail against the combined forces of our Justice Department and judicial branch in a case such as Reverend Moon's.”

1984-85: Prison Life in America

Rev. Moon with Rev. Kamiyama in Danbury Federal Prison

42 UNIVERSITAS SUMATERA UTARA Without bitterness, Reverend Moon served time in Danbury Federal Prison, the sixth imprisonment of his life. He quickly won the respect of fellow inmates for his humble and friendly ways.

On August 20, 1985, Reverend Moon was freed after completing thirteen months of incarceration. Upon his release, major Christian and civil rights leaders, including Reverend Jerry Falwell of the Moral Majority and Reverend Joseph Lowery of the Southern Christian Leadership Conference, held a press conference decrying the persecution and imprisonment of Reverend Moon and to welcome him back.

1984: The Washington Times Is Founded: the Number Two Daily Newspaper in Washington, D.C. In 1984, during his Danbury imprisonment, Reverend Moon founded the The Washington Times, which became the second largest daily newspaper in America’s capital. The Washington Times was founded by Reverend Moon first to be instrumental in the peaceful fall of communism, a goal achieved in conjunction with the Reagan Administration, and then with the end of the Cold War, to promote family values and support of the role of religion in society.

1990: Reverend Moon and Mrs. Moon Meet with Soviet President Mikhail Gorbachev

Rev. and Mrs. Moon with President Gorbachev In 1990, Reverend Moon organized a major conference of news media leaders and former heads of state in Moscow. This fulfilled a pledge he had made in 1976 that one day he would organize a "great rally for God in Moscow." During this conference, Reverend and Mrs. Moon met with Soviet President Mikhail Gorbachev. Through several interviews, televised and in print, he gave a message of hope to the Soviet people, urging them to turn toward God. A strong opponent of communism, Reverend Moon taught that the ideology was mistaken but he came to love the communist people. Since the fall of the Soviet Empire, he has funded numerous activities to assist former communist countries in their transition to democracy and freedom.

1991: Reverend and Mrs. Moon Meet with North Korean President Kim Il Sung

Rev. and Mrs. Moon with with Kim Il Sung

43 UNIVERSITAS SUMATERA UTARA In 1991, Reverend Moon made a crucial step towards the establishment of world peace through the peaceful reunification of North and South Korea. Risking his life, he traveled to North Korea in December 1991, and met with President Kim Il Sung, under whose regime he had been tortured and sent to a labor camp. His purpose was to seek ways to bridge the gap between the two countries. The North Korean ruler, who had suppressed religion for forty years, met and graciously welcomed Reverend and Mrs. Moon. In the same visit Reverend Moon was permitted to return to his hometown and the house of his birth, placing flowers on the graves of his parents and embracing proud and tearful surviving relatives.

1992: The International Women's Federation for World Peace Is Founded, and Mrs. Hak Ja Han Moons Begins Her Own Public Activities for Peace In 1992, Mrs. Hak Ja Han Moon, the devoted wife and mother of 14 children, began her own public activities for world peace beginning with a world speaking tour. Her mission is both to lead peacemaking work and promote the central role of women in creating a just and peaceful society. Today, after years of intense international work, Mrs. Moon is recognized as one of the most effective woman leaders in the world. She has spoken in such notable venues as Capitol Hill in Washington, D.C., the United Nations in New York City, the Kremlin, the Great Hall in Bejing and congressional buildings in Japan, Korea, and Canada. Perhaps no other woman leader has addressed so many large audiences in as many countries as Mrs. Moon.

Her first world tour in 1993 took her to 44 cities in America, 27 cities in Japan, 40 university campuses in Korea, and 41 nations around the world. In 2006, accompanied by her adult children and grandchildren, she undertook two world tours for peace at the incredible pace of a country per day. She and her family spoke to enthusiastic audiences in 120 countries in Asia, Europe, Africa, the Middle East, Oceania and Latin America. She was received as a dignitary and met with many heads of states, prominent religious leaders and political leaders.

1996: The Family Federation for World Peace Is Founded

Keynote address at FFWP inauguration In 1996, Reverend Moon announced the end of the era of the Holy Spirit Association for the Unification of World Christianity. In its place, he founded the Family Federation for World Peace and Unification, building a network of families from every race, religion and culture, united in the belief that centered on God's love, happy marriages and successful families are the cornerstones for

44 UNIVERSITAS SUMATERA UTARA solving the most fundamental problems of society.

1999: International and Interreligious Federation for World Peace Is Founded

Reverend Moon proposes the creation of an international council of religious, civic and political leaders to supplement the peacekeeping work of the United Nations. The IIFWP, known as the Universal Peace Federation since 2005, has been active in 190 countries with 110,000 “Ambassadors for Peace” who work for peace in their nations and internationally. The IIFWP is a Non-Governmental Organization with Special Consultative Status with the Economic and Social Council of the UN.

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