Divine Principle, which acknowledges the higher authority of Sun wide and. firm basis of politics and economy" (p. 482; also, MyungMoon. pp. 449-496). It is not faithful Christian teaching to elevate any nation to a 6. The Triune God. The doctrine of the Triune God, as set forth in messianic role. Hence, Christians cannot accept the role assigned Divine Principle, is incompatible with Christian teaching. The to the nation of Korea by Divine Principle for the "last days" concept of "trinity" formed with Adam and Eve as "true parents (pp. 520-532). Divine Principle claims that the Lord of the Second centered on God" (p. 218) is inconsistent with Christian under­ Advent is to be born in "none other than Korea" (p. 520). It also standing of this doctrine. The explanation of a "spiritual trinity" holds that "the Korean People ... will become the Third Israel" consisting of Jesus and the Holy Spirit"as spiritual True Parents (p. 521), and that "many spiritual signs regarding the Lord com­ ... centered on God" (p. 218) is not in harmony with Christian ing again in Korea are appearing" (p. 529). teaching. This eschatology is incompatible in critical and essential ways with that which is acknowledged, recognized and taught in Christian churches throughout the world. The next meeting of the International Association for Mission Studies will be held at Maryknoll Seminary in Maryknoll, New York, August 21-26, 1978. IV. Conclusions This study document has been prepared for the purpose of provid­ This "trinity" is to be replaced when "Christ" comes as the ing a theological critique of the official doctrinal text of the Unifica­ Lord of the ·Second Advent, to "become the True Parent both tion Church, Divine Principle. The Commission on Faith and spiritually and physically by forming the substantial Trinity cen­ Order of the National Council of Churches has defined "con­ tered on God" (p. 218). This "True Parent" will give spiritual and tinuity with the Christian faith" in the following affirmations: physical rebirth to "all fallen men" and have them also "form (by 1) Essential to Christian identity is the biblical affirmation couples) substantial trinities centered on God" (p. 218). This doc­ that Jesus of Nazareth is the Christ, the eternal Word of trine of the triune nature of God cannot be acknowledged as God made flesh. Christian. 2) The life, death and resurrection of Jesus are the ground and 7. Salvation-Restoration-Eschatology. The doctrine of salvation, means of the salvation of persons and of the whole crea­ according to Divine Principle, consists in "restoration through tion. indemnity" (pp. 222-227). Because this principle is based, in 3) The triune God-Father, Son and Holy Spirit-has acted part, on the failure of Jesus to achieve his mission (p. 196), it as Creator, Redeemer and Sanctifier identifying with the cannot be regarded as Christian. The incompatibility of the doc­ suffering and need of the world and is effectively saving it trine of "restoration through indemnity" with Christian teaching from sin, death and the powers of evil. is based, further, on the absence, in Divine Principle, of any clear 4) There is an essential relationship between faith in the indication of the existence of the Christian community as Church saving work of the triune God and obedient response of and the role of grace and divine intervention by God in human the believing community. history. In the light of this definition of continuity with the Christian faith, It is "man, who lost the original position or status endowed at we conclude: the creation" who "must set up certain necessary conditions to restore himself" (p. 224). It is the Lord of the Second Advent who is to "restore through indemnity the providential course of resto­ A .. The Unification Church is not a Christian Church. ration left unachieved at the time of the first coming" (p. 364). 1. Its doctrine of the nature of the Triune God is errone­ Since salvation ("restoration") in Divine Principle is explained ous. in terms of the failure of Jesus to fulfill "the salvation of both spirit 2. Its Christology is incompatible with Christian teaching and body" (p. 147), this doctrine cannot be affirmed as Christian. and belief. Likewise, since the fullness of "restoration" is to be achieved by 3. Its teaching on salvation and the means of grace is another than Jesus, namely, by the "Lord of the Second Advent" inadequate and faulty. (p. 369), this doctrine must be rejected as unChristian. Again, the political implications of the teachings of the B. The claims of the Unification Church to Christian identity Unification Church on eschatology are such as to cause serious cannot be recognized. concern for members of the churches. Facile and categorical dis­ 1. The role and authority of Scripture are compromised in tinctions between the "good" nations and the "bad" (pp. 483­ the teachings of the Unification Church. 490; 491-493) are included in allegedly revealed predictions of a 2. Revelations are invoked as divine and normative in final warfare between God and Satan (pp. 490-496). Divine Principle which contradict basic elements of Christian eschatology cannot accept an interpretation of Christian faith. human history whereby individuals, as well as peoples, are arbi­ 3. A "new, ultimate, final truth" is presented to complete trarily identified as "Satanic" or "Heavenly" in terms of a "foun­ and supplant all previously recognized religious teach­ dation stage" of restoring "the Heavenly sovereignty by forming a ings, including those of Christianity. July,1977 23 .