1

A Study on the Possibility of the FFWPU TribalCommunity

as a New Form of Peace Movement

Do-Young Yoon1

Assistant professor,

Cheongshim Graduate School of Theology

I.I.I.I. INTRODUCTIONINTRODUCTIONINTRODUCTIONINTRODUCTION

The reality that news from the Middle East, Europe, and Korean peninsula has shownis the evidence that permanent peace is still distant. Where can we find a view of peace inthis era in which faith in peace is being broken down? It is difficult for humankind to holdonto a narrow definition of the concept of peace as “not having war” at the beginning ofthe 21st century. To what concept of peace have we reached? What kind of peace do wedefine and how is it to be accomplished?

Is there a concept of peace, which is agreed upon and shared, that can allow realpeaceful situation, nowadays? I might consider that unless mankind continues to ask thefundamental question of the concept of peace and its method until we have the properunderstanding and consensus on it, we will continue to make mistakes without escaping thesituation of conflict in global society. Those mistakes are the misconception of peace, theabandonment of will to make progress for peace, and the sustainment of the state ofprevalent despair. And finally, we might face the end of human history. Therefore, researchon the concept, state, and method of peace is significant.

The Family Federation for World Peace and Unification (FFWPU), as we might knowthrough its name, originally has been regarding world peace as the core concept andorientation for its teachings since severe situation under the Cold War. This new religionhas been focusing on “all humankind in a peaceful world” as the destiny of its religiousmovement. Therefore, it is not surprising that those organizations established by thereligion hold the name of world peace, and publish so much contents about world peace intheir texts.

1 Assistant professor, Cheongshim Graduate School of Theology, the author can be reached at ydy123@cheongshim.ac.kr

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Moreover, how has FFWPU designated the method to accomplish peace? FFWPU, aswe can recognize in its name, advocates the world of ideal families as a method to reachworld peace. This religion has been insisting that the most important and fundamentalreason for global issues and conflict or struggle comes from family breakdown. ThenFFWPU has been practicing actions for peace by advocating building a God-centeredsociety, “ONE FAMILY UNDER GOD,” with a support of family values.

Meanwhile, in April of 2014, True Mother Hakja Han Moon proclaimed that themembers of FFWPU must fulfill Heavenly Tribal Messiah Work as a new vision ofsubstantial Cheon Il Guk. The ideal of Heavenly tribal messiahship is recognized as adestiny for blessed families because it is the final word of Rev. Moon. Although there is aquestion about the ultimate destination of the communities in Cheon Il Guk throughHeavenly Tribal Messiah providence, it will be a significant work to identify to whatextent the possibility of this providence for outreach and the aspect of peace movementactually exist. It is an important theoretical step for understanding peace.

II.II.II.II. HEAVENLYHEAVENLYHEAVENLYHEAVENLY TRIBALTRIBALTRIBALTRIBAL MESSIAHMESSIAHMESSIAHMESSIAH PROVIDENCEPROVIDENCEPROVIDENCEPROVIDENCE ANDANDANDAND THETHETHETHECOMINGCOMINGCOMINGCOMINGOFOFOFOF THETHETHETHE ERAERAERAERAOFOFOFOF TRIBALTRIBALTRIBALTRIBAL COMMUNITYCOMMUNITYCOMMUNITYCOMMUNITY

2.12.12.12.1 DirectionsDirectionsDirectionsDirections andandandand valuesvaluesvaluesvalues ofofofof researchingresearchingresearchingresearching thethethethe HeavenlyHeavenlyHeavenlyHeavenly TribalTribalTribalTribal MessiahMessiahMessiahMessiah ProvidenceProvidenceProvidenceProvidence

The Heavenly Tribal Messiah raised by FFWPU is an excellent research topic todevelop alternatives to answer the global issues. Among all the issues, I would like to raiseone issue, the existence of tribal unit in human society. On February 18th, 2005, FFWPUInternational Headquarters proclaimed“Completing the Missions of Heavenly TribalMessiah”under the approval by True Parents. I presented a paper to explain the backgroundand contents of it.2 I emphasized the point that tribal community is pre-determinative inthe study of Heavenly Tribal Messiah work. The reasons are as follows.

First, when FFWPU members witness to people, the number of those spiritualchildren who are newly connected grows. And naturally a community, which is a socialnetwork, may form centering on the Heavenly Tribal Messiah who directly provideeducation and lead them. Therefore, it is necessary to discuss the characteristics andorientation of this community.

Second, in the Heavenly Tribal Messiah providence, we have the appearance of a tribe- a new social unit that we had not dealt with until now. A “Tribe” is not a widelydiscussed term in the study of religion. It can be discussed with from a Confucian culturalbackground. I would like to insist in this paper that the concept of tribe is appropriate to beaccepted as a social unit in modern society. Therefore, we need to regard it as an importantresearch topic. This new providential task cannot be fully understood without firstcontemplating the identity of new members who have been witnessed to and who havereceived the blessing, as well as the newly changing identity of the membership as a whole.

2 FFWPU International Headquarters, “Research Seminar for Heavenly Tribal Messiah”, 2015. March.

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Third, a reconsideration of the basic faith and life of Cheon Il Guk citizens isnecessary. The problems of the current church-based system and their possible solutionsalso require fundamental reflection. As stated in the Cheon Il Guk Constitution, we are at amoment in time in which progressive cultural reform of both the church structure andmembership as a whole is necessary. Furthermore, this can be expanded to discuss, as areligious and cultural view, tribal life and culture in human society.

This task is significant for understanding the future of the FFWPU membership. Theparticipation of scholars is necessary to research it theoretically. This small paper willdiscover Heavenly Tribal Messiah work, on which FFWPU is recently focusing, in theaspect of peace movement.

2.22.22.22.2 SignificanceSignificanceSignificanceSignificance ofofofof thethethethe FFWPUFFWPUFFWPUFFWPU tribaltribaltribaltribal communitycommunitycommunitycommunity

The basic social unit in FFWPU is the blessed couple. According to the Cheon Il GukConstitution, the fundamental unit of Cheon Il Guk is a blessed family which has begun byrenewing their faith as a couple reborn in the lineage of True Parents, having liquidated theoriginal sin.3 Rev. Sun Myung Moon and Hak Ja Han Moon came as the Parents ofHeaven, Earth, and all Humankind so that humankind must be restored to become theirchildren. Therefore, humankind, who are in a relative position to True Parents, are thechildren.

The growth of the number of blessed families is not just an expansion of numbers toexpand the boundary of Cheon Il Guk, but it has another value as well. Expansion ofblessed families means a higher social impact, because a family is an interconnected socialunit based on intimate relationships. Especially, the Heavenly Tribal Messiah providence isthat FFWPU blessed couples, who receive this mission, form groups of spiritual childrenby practicing witnessing and blessing activities, and nurture restored children for faitheducation. Then naturally the social network centering on the couples would be stronger,and their social impact would be higher. This point makes us predict a higher expectationfrom the Heavenly Tribal Messiah providence.

2.32.32.32.3 NextNextNextNext stepstepstepstep ofofofof familyfamilyfamilyfamily communitycommunitycommunitycommunity

A blessed family is organized by a couple who received the blessing and their children.This family unit is a basic social unit in this religion. In general, family is defined as aliving community under one roof with the relationship between the members like parent,children, and couple. The family is the oldest social group since the time that mankindappeared, and exist as a basic unit in any time and any society. Therefore, family is themost precious resource among all.4

Before discussing the social identity of blessed families, let us discuss the familyconcept in general. Kim and et al. proposed that family is the standard for individual life

3 FFWPU, Explanation of Cheon Il Guk Constitution: Origin of Law. (Seoul, Seonghwa Publishing Co., 2014, 273.4 Duk-Woo Yoon. A Study on the Usefulness of Extended Family in the Low Fertility Society, Yeungnam Univ. doctoral

dissertation, 2010.

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and behavior, and a basic unit for sustainable society.5 The concept of family is defined bydifferent various scholars. It is hard to conclude in a way. But the traditional definition offamily depends on the American anthropologist Murdock’s opinion. He defined that thefamily as a group which is organized by couples and their children, sharing a house andeconomic cooperation, reproducing children together.

Murdock emphasized that the characteristics of family are co-housing, economiccooperation, socially acknowledged sexual relationship, and reproduction. Externally thesefeatures of family are not different from the definition of family in FFWPU. Murdock’sfamily concept includes couples and children so that his definition is regarded as a nuclearfamily.6

On the other hand, Lévi-Strauss mentioned that family starts from marriage andincludes the couple’s children but it also can include their relatives. Family members areconnected by legal bonds, economic and religious right and duty, sexual right and taboo,and various psychological bonds like affection and respect.7 Lévi-Strauss defined, byadding to Murdock’s definition, that the range of family depends on the fate of communitywith bonds, relations, and connections. Therefore, the definition of Lévi-Strauss isacceptable to the countries which hold the extended family as a more suitableunderstanding of family definition. I might insist that his definition is more similar to thefamily concept of FFWPU, because of its orientation for Heavenly Tribal Messiahprovidence.

Generally speaking, Murdock’s classification of the family, including the distinctionbetween extended family and nuclear family is widely used. Murdock developed this ideain his book, Social structure, written in 1949. He investigated the families in 250 culturesin that era, and classified three dimensions: nuclear family, extended family, andpolygamous family. Nuclear family means a 2-generation family which is organized by amarried couple and unmarried children and/or either of them respectively. And extendedfamily is at least 3-generation family which is organized by grandparents, parents, andgrandchildren. Members in extended family usually live in one house or live in a shortdistance and exchange frequently.

Discussion of Murdock’s extended family and discussion of Lévi-Strauss’ the familywith various psychological bonds both have implications for the Heavenly Tribal Messiahprovidence as follows.

First, Murdock’s extended family with the combination of more than three generationsis quite similar to the type of ideal family proposed by FFWPU. Second, Lévi-Strauss sawthat family is the fate of a community to seek a common goal. It is a joint group of

5 Misook Kim, & et al. Future Change in Family Relations & Roles Resulting from Informatization: Prospect of Changein Emotional Functions of Future Family. Korea Information Society Development Institute, 2006.

6 For example, in Korean society, Korea was traditionally large scale a family-based society. But throughindustrialization, the nuclear family has been widely settled. Even one-person family, which is an extreme case ofnuclearization, is now booming. Concept of one-person family is negative to the connection of people. It justifies a trendof individualism.7 Lévi-Strauss, Claude., The elementary structures of kinship, Boston: Beacon Press, 1969.

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members which seek a common goal and affection. This is also a useful concept to explainthe appropriateness of the connection among family members, more than co-housing orblood lineage. In short, Murdock’s point of extended family is similar to the externalfeatures of the ideal family which FFWPU proposed and Lévi-Strauss’ point of extendedfamily is similar to the internal features of the ideal family which FFWPU proposed.

On the other hand, it is presumed that the Heavenly Tribal Messiah providence bringsblessed families take the role of a leader who saves and leads people to receive themarriage blessing, in order to accomplish the mission of a small messiah who resembleTrue Parents’ life course. In the way of practice, in February of 2015, True Parents gave adirection that the blessed couple must find 430 families to join the blessing.

Realistically, to be parents of such a number of children is not easy for parenthood. Itmeans a tremendous endeavor ahead to fulfill the position of“being called as a messiah.”Inother words, it is the responsibility for their children’s faith education. Therefore, throughfrequent exchange, they must complete the mission of educating spiritual children just likereal children. This is the reason why the Heavenly Tribal Messiahs must form their owncommunity, which is a tribal community. When True Father spoke of tribal messiahs, healso spoke a lot about the formation of factions. A tribe is formed through the heartisticrelationship between a spiritual parent and spiritual child. Since it is the spiritual parentthat has given spiritual life and saved the members of the tribe; that tribe cannot but havegreat cohesiveness.

True Parents already declared in 1980 that we as blessed families must lay thefoundation to establish our own clans and tribes to form a people and nation. In line withthis vision, the structure of Cheon Il Guk should be that of a society founded upon anextended family, rather than merely a federation of families. In other words, it should bethe society of united blessed tribes.

2.42.42.42.4 UsefulnessUsefulnessUsefulnessUsefulness ofofofof thethethethe conceptconceptconceptconcept ofofofof extendedextendedextendedextended familyfamilyfamilyfamily

When we examine this issue in another way, it could be said that the root of allmodern social dysfunction lies not only in the breakup of the family, but also in thenuclearization of the family unit. Nuclear families which maintain the appearance of afamily while being broken into small groups are particularly unstable. This trend tells usthat the role and function of the family is being reduced in the society. One of the extremeforms of nuclearized family is one-person family. In other words, in nowadays familycustom, the function of family is reduced and the identity of family is damaged. And thestability of the level of connection between family members has been destroyed. It is asorrowful situation.

On the other hand, True Parents proposed a larger family with at least threegenerations living together. The value of families is something which is already widelyaccepted around the world by all cultures. However, what form of family? There are a widevariety of disparate viewpoints concerning this issue. Based on our proposed concept of anextended family in which three generations live together, we are in a position to profess the

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benefits of an extended familial society. Extended family, compared to a nuclear family,has strengths as follows.

First, the network between family members is extended. The number of familymembers means the number of familial relationships. A higher relationship between familymembers means higher emotionality. Therefore, the extended family causes strengtheningof familial emotion. Second, the common interest of family members makes for commonaction in facing social issues. Familial intimacy strengthens cohesiveness. When under theappropriate leadership, value sharing, organization, it is easier to act in concert. Third, thepossibility to form a unique culture will be higher within the boundary of such a family.Higher relationship causes sustainment of shared values between members so as to becomea form of culture and ultimately remain as a tradition for the family.

Furthermore, if we arrive at the conclusion that families are ultimately more stableand long lasting when traditions are passed on and family history is preserved, then wecannot escape dealing with the concepts of relatives, clans, and tribes. Throughoutgenerations, following passage of time, many families in the extended family system areconnected with each other within the boundary of blood lineage and the culture they havedeveloped. This is a complex of inter-family relations. In the complex of relations, aextended family could develop a complex of subcultures which allow them to reach higherproductivity. Family members who are connected by blood strengthen their multi-dimensional emotions by maintaining a strong sense of solidarity with one another andsharing diverse realms of heart.

In other words, an extended family can share diverse cultural contents with oneanother within the context of richer, more expansive heartistic relationships.8 Moreover,when we arrive at a type of family-in other words, a tribe-which is greater than just anordinary extended family, we will see a fruitful and extended shimjung relationship in thefamily and their cultural aspects in their community.

2.52.52.52.5 SocialSocialSocialSocial impactimpactimpactimpact ofofofof tribaltribaltribaltribal communitycommunitycommunitycommunity basedbasedbasedbased onononon religiousreligiousreligiousreligious teachingsteachingsteachingsteachings

From another point of view, extended family is a potentially useful concept because ithas relatively more social impact on society. The level of social impact from individualsand families are smaller than corporations, nonprofits, and schools.9 However, when agood condition in which an extended family could show cohesiveness forms, when tribalmembers under their rational decision share values for influencing social impact, and whenthey have right central figure(leadership) is prepared, the potential impact of the tribe istremendous.

One of the reasons for this lies in the quality of the influence exerted upon theindividual and society; that it is not derived merely from a social movement, but rather

8 This multidimensional emotion is easily observed in many other kinds of nonprofit organizations like schools, localcommunities, or hobby clubs. However, it is relatively higher in social units based on blood relationship such as family,clan, and etc.9 Like heros and great persons, leaders in society may have higher social impact on society. But ordinary people haverelatively lower social impact.

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from deeply rooted social bonds. The individuals within a society tend to trust in the adviceof close individuals or groups to which they belong, rather than that of formalized groupswith which they have no ties. Furthermore, such deep social bonds, having been solidifiedthrough continuous personal interaction over long periods of time, make it difficult forpeople to refuse the advice of those with whom they share those blood ties. For this reason,the social pressure exerted by primary groups, such as the family or a tribal community, issubstantial.

The best condition for an extended family to have higher cohesiveness is the casewhen members share religious values. Among organizational values, the strongestnorm(restraint) to influence members’ behavior may be religious values. If family and clanmembers share a religious teaching, the level of common action will be higher. In otherwords, a type of family-or tribe-with a number of members as time advances, when theyare armed with religious values together, their power of behavior is reinforced at a higherlevel.

III.III.III.III. IDENTITYIDENTITYIDENTITYIDENTITY OFOFOFOF TRIBALTRIBALTRIBALTRIBAL COMMUNITYCOMMUNITYCOMMUNITYCOMMUNITY ANDANDANDAND ITSITSITSITS FORMATIONFORMATIONFORMATIONFORMATIONPROCESSPROCESSPROCESSPROCESS

Consistent relationships within a society typically form as people interact togetherover a prolonged period of time.10 True Parents have often elaborated upon suchrelationships and the inheritance of tradition, as well as on the need for us to becomeancestral roots. Therefore, it is imperative that we each meditate upon what it means to besuch an ancestral root. Then what is the origin of the families and their extended tribeswhich are starting anew by attending True Parents? This is an important question.

Thus, the creation of a new cultural code based on the background of a newrelationship and a new network is an important research topic for those of us who areforming such tribal communities. That we should expect to acquire and maintain a newsense of belonging and psychological security in this expanded realm of deep relationshipsis the hope of the Heavenly Tribal Messiah providence.

3.13.13.13.1 ScopeScopeScopeScope ofofofof tribaltribaltribaltribal communitycommunitycommunitycommunity

Blessed families must first construct wholesome families, pure and full of heart andlove, and then extend this to the tribal level. While a family is composed of parents andchildren, the children can be divided into biological offspring and spiritualoffspring(adopted children). Furthermore, as children beget grandchildren, the familialsphere gradually expands to the tribal sphere.11

10 Lineage-based connections, geographical connections and connections through learning are common. Koreans,in particular, have long regarded such connections with importance.11 It is natural for a family to expand onto a tribe. Even if one does not witness, just by giving birth to manychildren and continuing the line to several generations, the family will certainly expand into a tribe. A familygrows with only second generations. The problem, however, is that blessed families must and have been givena standard in forming tribes when it comes to ministerial work on a world level for the restoration of the nation. Therefore, the family plan of tribal messiahs regarding the number of children they will have to continue the

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The two keywords of tribal formation are person (blood relations) and place(hometown). Thus the formation of a tribal community is divided into two tasks; the task offorming your own group of blood relatives and the task of creating an environment(hometown) in which your tribe can lay down roots, namely regional restoration.

While analyzing True Parents' words, I have discovered that the word "root" is usedboth in reference to "personal relations" as well as to "location". The root of personalrelations refers to "lineage", while the root of location refers to "hometown". However,what's interesting is that the words "tribe" and "hometown" are not differentiated in TrueParents' speeches. In order for a family to lay down roots and expand, it needs people whoshare a relational root as well as a place for those people to associate over a prolongedperiod of time, namely a hometown which is the environmental root.12

Unfortunately, we did not possess the original lineage of God and True Parents andtherefore had to separate from our physical parents. Also, since we could not find theoriginal hometown, we had to depart from our physical hometowns and become nomads.Consequently, we were made to convey the word to people we had never met, and in sodoing, it seems we have become accustomed to this vagabond life of street preaching.Therefore, centering on the two key words, person and place, we are to come up with twotasks.

First is the task of expanding the familial sphere through the formation of a blood-bound tribe. The formation of a tribe essentially infers the expansion of the realm ofchildren. Tribal messiahs must carry out the role of true parents within their tribe. Sinceparents require children, it is possible to form a tribe by either giving birth to directdescendents or by adopting spiritual children.

Furthermore, just as a family is completed in three generations, in accordance with theprincipled numerical law of completion in threes, the children of the second generationgive birth to both natural children and adopted spiritual children, thereby completing thebasic structure of a tribe. Upon initial completion of the tribal sphere with three generations,the tribal sphere will continue to expand with more generations to form a greater tribethrough which the lineage is passed on. Eventually, the solid foundation of True Parents'lineage will be established amongst the security of the tribal sphere. In this sense, itappears that True Parents' lineage will continue beyond the framework of the familythrough the tribe.

Second is the task of establishing a hometown, or a position of logistical significance.Just as the members of a family live together, the members of a tribe come to form avillage by living in close proximity. In this way, the location in which the founder of thetribe settles becomes the tribe's hometown. Afterwards, the members of the tribe eventually

family line is providentially important.12 True Parents did not separately speak of returning to one’s homeland and the tribal messiah providence, butalways spoke of both at the same time. Hence, the work of a tribal messiah is to return to one’s hometown. On the other hand, a tribal messiah is to find a tribe upon returning to one’s hometown. These two tasks are inter-linked to one another.

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form a tribal culture while living together over a long period of time. The village becomesengraved in the hearts of the tribe folk as the hometown of the heart, becoming the centrallocation of the tribe and a holy ground as well. As an example, in Korean tradition, thereare many legends and traditions in each province surrounding the lands occupied by aparticular family or clan. It's apparent that the settling and establishment of a hometown ina particular region by a tribal community strengthens the overall infrastructure of thatregion.

On one hand, the leader of the tribe must stretch him or herself as both therepresentative of blood relations and the leader of the local community. The children(blessed families) transferred to the tribe are the Abel-type children and those alreadyliving and rooted in the community (hometown) are the Cain-type children. The tribalMessiah must be able to embrace both types of children in the community. To reiterateonce more, just as there are both the biological offspring and spiritual offspring in a lineage,in the hometown, one can see the Able-type inhabitants (Israel) and Cain-type inhabitants(the seven tribes of Canaan).13 Parental leadership is like a given destiny for CIG citizens.Tribal Messiahs as local parents must embrace two groups of children in the local area.

3.23.23.23.2 FunctionsFunctionsFunctionsFunctions ofofofof aaaa tribaltribaltribaltribal communitycommunitycommunitycommunity

The tribal community led by the Tribal Messiah (small True Parents) must carry outthe following functions.

First, the tribal community should form, nurture, maintain, protect and manageBlessed Central Families centered on God and True Parents. The tribal community shouldprimarily raise and protect Blessed Central Families.

Second is the function of inheriting the tradition of Cheon Il Guk. Under theprotection of the tribal realm, the family’s tradition will be passed on and it will finallybecome possible to transfer to the society through the tribal system. There is meaning inpassing down tribal traditions through a limited number of families preserving their lineagethrough the generations, but it is limited when expanding horizontally as a social tradition.

Third, the tribe should have the function of leading the local community throughtraditions, family traditions, and collective actions of the tribe.14 Ideal family traditionswill naturally exert a positive and active influence on the affiliated society.

3.33.33.33.3 TasksTasksTasksTasks forforforfor thethethethe formationformationformationformation ofofofof tribaltribaltribaltribal communitycommunitycommunitycommunity

Until now, members have been affiliated into either groups based on the order in

13 If we analyze True Parents’ teachings, we get to understand that tribal restoration and regional restoration (breakthrough in the local level) are not exclusive but are connected to each other. Therefore, when it comes to carrying out both tasks, a tribal messiah is faced with the important task of guiding the two groups, that is theAbel-type children and Cain-type children to harmonize and co-exist together.14 A tribal unit has more characteristics of an open system than a family unit. A family is closed while a tribeis more open to the outside. Hence, the tradition passed down through the tribe and family get to spread ontothe society.

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which they received the blessing or on their affiliated church. However, in the future,members must become tribal messiahs forming their own tribe, and go forward as a tribe.Tribal communities becoming the basic social unit in Cheon Il Guk entails manyfundamental changes in the members’ society. This is something that clearly distinguishesus from other religions. It is predicted that many undesirable factors in the presentcommunity of members will be reduced when it changes into tribal communities.

Most of all, the task of forming tribal community is not just one of the duties butblessing and future for the blessed families. If we consider the limitless potential of tribalcommunity, we don’t have to stay in the present situation and be satisfied with just afamily unit.

The second task is to improve the lives of the members living in local communities.However, in the future, members must become tribal messiahs forming their own tribe andgo forward as a tribe. Tribal communities becoming the basic social unit in Cheon-Il Gukentails many fundamental changes in the members’ society. This is something that clearlydistinguishes us from other religions. It is predicted that many undesirable factors in thepresent community of members will be reduced when it changes into tribal communities.

The third task is to improve the institution of church (religious) culture and thelaunching of a tribal management system. An active movement to discuss the extendedfamily and campaign for a culture centered on the extended family needs to be carried out.In order to do this, a plan is needed for the individual church of the Family Federation tomanage the tribe and maintain the balance of tribal communities.

3.43.43.43.4 DynamicsDynamicsDynamicsDynamics ofofofof tribaltribaltribaltribal community:community:community:community: serialserialserialserial formationformationformationformation ofofofof thethethethe communitycommunitycommunitycommunity

(1)(1)(1)(1) FormationFormationFormationFormation ofofofof tribaltribaltribaltribal structure:structure:structure:structure: holdingholdingholdingholding tribaltribaltribaltribal membersmembersmembersmembers asasasas directdirectdirectdirect childrenchildrenchildrenchildren andandandandspiritualspiritualspiritualspiritual childrenchildrenchildrenchildren

The following conditions must be fulfilled to form a tribal community.

The first process for tribal leaders is to hold the proclamation event for TribalMessiahship. Since 1992, True Parents already directed all blessed couples to hold thisceremony by attending all their clan members.

The second process is to form a realm of children. The realm of children is made up ofbiological offspring and spiritual offspring (adopted offspring). The biological offspring gothrough a process of inheriting tradition, being educating about faith, and taking part in theblessing. However, in the case of spiritual children, they participate in a lineagetransformation ceremony through a Blessing ceremony, where they are rid of their originalsin through True Parents. They then enter the tribe of their spiritual parents after theirlineage is transformed.

The third process is to let people participate as citizens of Cheon Il Guk. The processentails submitting a detailed membership form, hanging up a Unification flag in one’shome and having a picture of True Parents in one’s home.

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The fourth process is for the tribal messiah to provide a tribal ministry through leadingtribal services and gatherings in the local community for the members. Through this seriesprocess, blessed couples may take responsibility to become the Heavenly Tribal Messiahs.

(2)(2)(2)(2) MaintenanceMaintenanceMaintenanceMaintenance ofofofof tribaltribaltribaltribal communitycommunitycommunitycommunity withwithwithwith moremoremoremore thanthanthanthan 3333 generationsgenerationsgenerationsgenerations

As a research target, it is important to be concerned about the structure of a tribalcommunity with several generations. Generations are the core element for the tribalcommunity. Tribal sphere naturally forms when generations in a family grow. In this paper,this form of tribal sphere is regarded as a tribe.

A family reaches a stable structure when it realizes the realm of three generations. Thestructure of three generations – grandparents, parents, and children – is much stabler thanthe realm of two generations. Since a family consisting of three generations is able tosupport each other and make up for deficiencies, it can permanently sustain itself and ismuch easier to educate, manage and effectively divide work.

Realistically, a tribal structure with two generations is much more difficult.15 This isbecause one generation can only manage a limited number.16 It cannot manage the number430. In reality, many receive the Blessing half-heartedly; even if a couple goes as far asreceive the Blessing, there is high probability that they may not settle down as blessedfamilies. The problem is not the Blessing, but being confronted with problems regardingeducation and management after receiving the Blessing.

On one hand, according to True Parents’ teachings, all of creation is said to becomposed of three-level structures. The three levels refer to upper, middle, and lower levelstructures. True Parents explain how this structure of three levels can be easily found in allthings in nature. Furthermore, they explain that a society with a three-level structure is tobe the most appropriate structure.

If you look at the hand, there are three levels. It goes up in three levels: one, two andthree. If you look at the entire body, it is composed in three parts: head, body, andarms/legs. This is how young children grasp with their hands. What does the thumbsignify? It signifies God. It shows God’s two natures: masculine and feminine. Thefour fingers signify the four seasons – spring, summer, fall, and winter – as well asthe 12 months. Therefore, it signifies how God is hiding in the universe. Theuniverse is made up of liquids, solids, and gases. Colors are based on the three

15 The reason many of the families restored through the numerous Blessing events do not settle within the church isbecause a spiritual parent cannot manage more than a set number of spiritual children. Hence, the spiritual parent hasdifficulties helping the concerned families in the process of settling within the church. According to True Parents’teachings, it is difficult for one family to educate and manage more than twenty families. Hence, 430 families inparticular is closer to impossible.16 The reason many of the families restored through the numerous Blessing events do not settle within the church is because a spiritual parent cannot manage more than a set number of spiritual children. Hence, the spiritual parent has difficulties helping the concerned families in the process of settling within the church. According to True Parents’ teachings, it is difficult for one family to educate and manage more than twenty families. Hence, 430 families in particular is closer to impossible.

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primary colors. Society’s structure is also divided into three levels. The majorinternal organs in our body are the lungs, stomach and heart. They must give andtake with each other. The above and other such happenings did not happen naturally,but are the reactions resulting from an origin and we can know this through symbolicphenomena.17

Until now, I spoke of our organization. The Unification Church is not anorganization of management, but an organization of action. Our organization isdifferent from secular ones. Since it is a principled organization, the wholeorganization is connected centered on God. In order to connect the earth with God,the progenitor of the human race must exist as well as its children. There are threestages. It is restoration of the four position foundation centered on the Principle.There are three phases, as the divided dual characteristics of God become onecentered on children. These three phases are one system. No one can take this apart.It shouldn't be taken apart. This is a rule. This is the four position foundation as wesee in the Principle.18

All things centered on the country…. If an organization starts all its operations in thelocal level (tong, ban) and unites with the local community (tong and ban), theneverything will succeed from then on. This represents the three stages of formation,growth and perfection. When the family, tong and ban (small units of a community)unite vertically centered on oneself and when oneself, the father and grandfatherunite horizontally centered on oneself, then one enters the family turning pointcentered on the three-stage standard of formation, growth and perfection. At the time,what should we center upon? By going back to centering on True Parents’ love,head-wing ideology and Godism, Satan cannot force any condition of slanderthrough history.19

The strength of this three-level structure is as follows.

First, a much safer organizational structure can be maintained, as the three levels canbe applied to each level of jurisdiction in the organization. Second, the organization canattempt sustainable growth. Thus, True Parents said that the three-level structure is also thebasic structure of the family.

You must clearly understand that finding and establishing a Cheon Il Guk familyconsisting of three-generation – true grandparents, true parents, true children – thatattend and live with the eternal God, is the responsibility of tribal messiahs, the missionof peace ambassadors and bonbuwangs and God’s hope. If the entire world is filled withsuch true families alone, this world will be a world of goodness governed by Heavenand its laws and will not need any lawyers, attorneys and judges. (Pyeong Hwa Gyeong

17 Compilation committee of Rev. Sun Myung Moon’s Speech, “Speech Volumes of Rev. Sun Myung Moon”, vol. 54(Seoul, Seonghwa Publishing Company), p. 18.18 Compilation committee of Rev. Sun Myung Moon’s Teachings, “Speech Volumes of Rev. Sun Myung Moon”, vol.173 (Seoul, Seonghwa Publishing Company), p. 202.19 Compilation committee of Rev. Sun Myung Moon’s Teachings, “Speech Volumes of Rev. Sun Myung Moon”, vol.213 (Seoul, Seonghwa Publishing Company), p. 254.

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p. 1587, August 7, 2007)

(3)(3)(3)(3) SettlementSettlementSettlementSettlement ofofofof thethethethe cultureculturecultureculture ofofofof aaaa tribaltribaltribaltribal communitycommunitycommunitycommunity

Tribal leaders must maintain and inherit heavenly tradition which is inherited fromHeavenly Parent and True Parents into the tribal tradition. In this aspect, the missions oftribal messiah are, as a small messiah representing True Parents, to read, educate, practice,and deliver True Parents’ Word to others so that blessed couples build cultural phenomenain their daily life. The cultural inheritance can be practiced by three tasks as follows.

The first task is about tribal leader’s family. The life of faith centering on this Words,as a tribal blessed central family, which is the tribal messiah’s own family, must showexemplary life to their tribal members. All the members in a tribe may follow and acceptthe practice of a tribal central family. Therefore, through education and the direction of atribal central family, a unique tribal culture is started.

The term “direct descendants (children)” refers to members of the second-generationborn without original sin after the change of blood lineage. The increase of directdescendants in proportion to spiritual children will become the ultimate ideal of theKingdom of Heaven on earth. Since direct descendants must also inherit the tradition andreceive spiritual education, educating direct descendants can be said to be an important taskof tribal messiahs. The fourth clause of Article 21 of the Cheon Il Guk Constitution statesthat Cheon Il Guk citizens must read, educate, practice, and spread True Parents’ teachings.Therefore, the proper education of direct descendants can be said to be the jointresponsibility of tribal communities.

Second, the point of the formation of the tribal culture is to form spiritual children andnurture them.20 The mission of the messiah is to sever the ties of Satan’s lineage and passdown the heavenly lineage. Although giving birth to children and raising them is important,engrafting fallen humankind to True Parents and saving them is just as important of amission. Tribal messiahs must partake in the providence of giving birth to and raising thesesaved children. It is through the Blessing ceremony that we can save humankind; therefore,each and every step of the Blessing process is important. Fallen humankind are newly bornby completing the entire Blessing procedure which includes blessing documents, blessingeducation, holy wine ceremony, indemnity stick ceremony, benediction, 40-day separationperiod, and the 3-day ceremony.

Third, another important issue remains in regard to the relationship between spiritualchildren and direct descendants. If tribal messiahs are the parents, then both spiritualchildren and direct descendants are their children. Therefore, the harmony and coexistenceof direct descendants and spiritual children is important. The issue of bringing unitybetween Abel-type and Cain-type children, an inevitable problem that arises in the processof restoration, is another task that needs to be overcome. Our objective is one big family.

20 If we consider the ratio of direct children and spiritual children, I insist that the phenomenon which the number ofdirect children becomes greater than the number of spiritual children would be the signal for the coming of kingdom ofheaven on earth.

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Just like the True Family, the blood-related children and spiritual children of our blessedfamilies must coexist with love and consideration for each other. In this way, the lineage ofthe world will be restored through tribal realms. All spiritual children and directdescendants are important, and it is through their harmonious unity that we will be able tofoster growth and development. Since many direct children and spiritual children areorganized in a complex structure, a complex network of the Cain and Abel typerelationships exists in a tribe.

In summary, tribal leadership is defined as nurturing Abel-type children, bringingCain-type children, harmonizing and uniting those children, and letting them learn, educate,practice, deliver TP’s Words as a cultural phenomenon in the tribal community, and,moreover, inherit this culture from generation to generation.

(4)(4)(4)(4) BuildingBuildingBuildingBuilding anananan EnvironmentEnvironmentEnvironmentEnvironment forforforfor tribaltribaltribaltribal communitiescommunitiescommunitiescommunities

Tribal messiahs must create the environment. They must settle down in a location thatwill function as both the origin of the tribal community and a living space. Returning to ourhomeland( 환 고 향 ) is a providentially course that includes the pioneering of anenvironment. True Parents have expressed this as “returning to our homeland.” We were inthe position of providential displaced people; True Parents have already stated that blessedfamilies must be connected to the blood lineage, tradition, and the Word and that we musttake care of our spiritual children’s families and return to our homeland.

This means that blessed families, who have inherited True Parents’ lineage andreceived the mission of Heavenly Tribal Messiahship, must absolutely return to thehomeland. Every single human being has an instinct to return home. The moment rebornblessed families who pursue the mission of tribal messiahs enter the land of Canaan withtheir tribal children, they will meet the seven Canaanite nations of the Cain-type tribes thathave already occupied the homeland. This is where the local-level breakthrough comes intoplay. In other words, tribal restoration is inextricably linked with regional restoration(local-level breakthrough).

In order for a tribe to settle down, the neighbors of that tribe must also be saved. Thetribe cannot ignore others and live as if they are the sole owners of the community.Therefore, unless the tribe includes its blood relatives and neighbors in the tribe, it will notbe able to restore the homeland. In other words, the tribe won’t be able to restore anenvironment where all can live together for eternity. Hence, tribal messiahs have the taskof establishing unity between the closely-related Abel-type children and the Cain-typechildren who have already established their position in the region.

(5)(5)(5)(5) TribalTribalTribalTribal ministryministryministryministry

It is important to discuss the works that tribal leaders must take on through tribalministry and service. Heavenly tribal Messiahs are the representatives of the tribalcommunities, and as true parents, they will be trusted and respected by the tribal members.From the position of representative parents of the tribe, they will guide the tribal membersand take responsibility for common tasks of the tribal dimension. In addition, they are

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responsible to raise the tribal members and guide them in maintaining a standard of faithby holding regular hoondokhae, worship services, and meetings.

Throughout these steps, I have briefly displayed the formative process of a tribalcommunity which is built by a blessed couple who recognize the HTM mission. Table 3-1shows a summary of the discussion.

[Table[Table[Table[Table 3-1]3-1]3-1]3-1] SerialSerialSerialSerial formationformationformationformation ofofofof HeavenlyHeavenlyHeavenlyHeavenly TribalTribalTribalTribal MessiahMessiahMessiahMessiah communitycommunitycommunitycommunity

stage stage name tasks

1st Form of a tribal structure·nurturance of direct children·organization of spiritual children·basic faith education

2nd Maintenance of a tribalcommunity

·formation of three-generational structurewith blessed families in the tribe

3rd Settlement of the cultureof a tribal community

·harmony and balance between groups offamilies in the tribe·settlement of a tribal inheritance

4thEnvironmentarrangement for a tribalcommunity

·local governance through Tongbangyeokpaactivity·a tribal center in the mission place

5th Settlement of tribalministry

· faith growth of tribal members·families growth in the tribal community·maintenance of the tribe and reaching out

IV.IV.IV.IV. IMPLICATIONSIMPLICATIONSIMPLICATIONSIMPLICATIONS FORFORFORFOR PEACEPEACEPEACEPEACEMOVEMENTMOVEMENTMOVEMENTMOVEMENT ANDANDANDANDCONCLUSIONCONCLUSIONCONCLUSIONCONCLUSION4.14.14.14.1 ImplicationsImplicationsImplicationsImplications forforforfor PeacePeacePeacePeaceMovementMovementMovementMovement

The fact that most conflicts have originated from thought, religion, or nations meansthat the development of tribal community based on religious teachings is quite significant.Now I will discuss how this idea may contribute to be developing a viewpoint of peace.

Critical issues in applying this tribal community idea for peace movement are asfollows.

First, tribal community based on religious ideology is not just the idea from a religion,and not just for one religion’s witnessing activity but it can be a universal value to uniteglobal community for a new peace initiative. It is expected that, although the wave ofpostmodernism and globalization is widespread, human identity and relationship will besafely settled in the boundary of family and extended family. Therefore, the foundation ofshimjung culture is localized. In other words, tribal community can be a foundation for thebalance between globalization and localization.

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Second, the tribal community is the extended meaning, and the extended number, andthe extended function and structure of the blessed family. Different types of tribalcommunities depending on the organization of direct and spiritual children, and on culturalaspects rooted in local area and their tribal purposes can appear. It is expected that thesetribal dynamics combined with social relationships of tribal members may influencesociety to raise social and collective creativity.21

Third, I expect the Korean clan system might be similar to the family model typewhich FFWPU seeks for. It is important to look at Confucian teaching and custom ofKorea’s larger family system in order to identify archetypes of tribal culture. Thecharacteristics of Confucian culture matter such as the role and task of the clan leader, sizeof a tribe.

Fourth, the tribal community is not limited to the mission for the members ofFFWPU. Many kinds of tribal community are suitable to be discussed for the value of asocial movement. There is a value in God-centered large family in nuclearized family-centered modern society.

4.24.24.24.2 SummarySummarySummarySummary ofofofof researchresearchresearchresearch

This paper is an exploratory research on the Heavenly Tribal Messiah movementwhich is supported by FFWPU recently. This paper specifically focuses on the tribalcommunity as the expansion of FFWPU Heavenly Tribal Messiah work so that localcommunity can hold outposts of shimjung culture and have the value of a social movementseeking for peaceful world. To substantiate this idea, blessed couples welcome localmembers into their spiritual family, as tribal members, to form a tribe. This idea isdiscussed as a core process of tribal community

Conclusions throughout the discussion are as follows.

First, I emphasized the usefulness of the concept of extended family in order todiscuss tribal community. Among the types of family proposed by scholars like Murdockand Lévi-Strauss in family studies, extended family is a useful concept to discuss theconceptualization of tribal community.

Second, I discussed that tribal community as religious community which FFWPUseeks for has good points. I pointed out that, when positive effects of a tribal communityare combined with religious values, expansion of tribal community can be a social answer.

Third, I discussed that, when the formation of tribal community movement is one ofthe social movements, the basic foundation of shimjung culture expands. Tribal communityis practical for global society because the inheritance of shimjung culture in the tribe isgreater than in the in family. Also it has stronger culture.

21 All management intervention must be differently applied by depending on the size of tribal community. Please readGary McIntosh, One Size Doesn’t Fit all (Seoul, Kwonseoin), 2010.

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4.34.34.34.3 ResearchResearchResearchResearch limitslimitslimitslimits andandandand futurefuturefuturefuture researchresearchresearchresearch proposalsproposalsproposalsproposals

Research limits throughout this discussion are as follows.

First, in this research, the author’s subjective opinion is involved. It is necessary toadd a wider theoretical explanation such as other practices of peace movement and tribalcommunities.

Second, in this research, a wide literature search was not done because of limited time.More researchers’ interest and participation are necessary.

Third, in this paper, I emphasized the social impact of the tribal community on society.But this point is just a practical approach. Theoretical explanation should be morediscussed. Therefore, there must be academic discussion about religion-based tribalcommunity whether the way that the concept of a tribe is explained makes it effective ornot.

There are some points not fully discussed in this paper. This research tries to raise anissue of family studies related to global peace. The ideas on “the movement of tribal unit”can be developed as follows.

First, there must be development of a theory for forming tribal community. We haveto focus more on the process to form a tribal community led by tribal leader. In this paper, Idiscussed only with points of Unification theology and organization studies. Furthermore, away of interdisciplinary work with different viewpoints can be mobilized to understand theprocess and tasks for Heavenly Tribal Messiah works.

Second, research on the balance of tribe and religious ideology is necessary. The issueof tribal community movement does not have to be constrained to a specific religion andculture. It had better be discussed with views of inter-religious and intercultural ways androles of tribal members, scientific research, or management intervention.

Third, a tribe is a new concept and a new social unit. It should be a unique brand ofsocial movement presented by FFWPU. Therefore, through research work, this issueshould be handled as the policy for religion.

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【【【【ReferenceReferenceReferenceReference】】】】

・McIntosh, Gary. One Size Doesn’t Fit All. (Seoul: Kwonseoin Publishing Co.), 2010.・Misook Kim, et al. Future Change in Family Relations & Roles Resulting from Informatization: Prospect of Change

in Emotional Functions of Future Family. Korea Information Society Development Institute. 2006.・ Compilation committee of Rev. Sun Myung Moon’s Speech, “Speech Volumes of Rev. Sun Myung Moon”, vol. 54(Seoul,Seonghwa Publishing Company), p. 18.・ Compilation committee of Rev. Sun Myung Moon’s Speech, “Speech Volumes of Rev. Sun Myung Moon”, vol.173(Seoul, Seonghwa Publishing Company), p. 202.・ Compilation committee of Rev. Sun Myung Moon’s Speech, “Speech Volumes of Rev. Sun Myung Moon”, vol.213(Seoul, Seonghwa Publishing Company), p. 254.・ FFWPU. Exposition of Divine Principle. (Seoul, Seonghwa Publishing Co.), 2006.・ FFWPU. Explanation of Cheon Il Guk Constitution: Origin of Law. (Seoul, Seonghwa Publishing Co.), 2014.・ FFWPU International Headquarters. Research Materials for Heavenly Tribal Messiah. 2015.・ Yoon., Duk-Woo. A Study on the Usefulness of Extended Family in the Low Fertility Society. Yeungnam Univ.doctoral dissertation. 2010.・ Lévi-Strauss, Claude. The elementary structures of kinship. Boston: Beacon Press. 1969.・Murdock, G. P. Social Structure. New York: Macmillan. 1949.・ Murdock, G. P. The Universality of the Nuclear Family. In Bell, Norman and Ezra Vogel. A Modern Introduction tothe Family. London: Routledge & Kegan Paul. 1960.・ Unification Thought Institute. New Essentials of Unification Thought: Head-Wing Thought, Tokyo, Japan: Kogensha,

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