Young-oon Kim decided to follow Sun Myung Moon in 1955 – but it ended in flames and tears
“It is believed Young-oon Kim burned much of her papers at the end of her time on Earth. Some of her letters were recently discovered in HK House [at the Unification Theological Seminary], not much to build an archive [for UTS]. It is hoped those whom she touched during her life will share their memories and material to build her own archive.”
Young-oon Kim was born on Hwang-Hae Island in Korea in 1914.
Michael Mickler (historian/theologian at UTS): “Young-oon Kim was a pioneer missionary, theologian and spiritual leader. She was the first Unification missionary to the United States, arriving in 1959. She incorporated the Holy Spirit Association for the Unification of World Christianity (HSA-UWC) in 1961 and built the church during the 1960s, sending pioneers throughout the United States and Western Europe. She published eight editions of the Principle from 1960-72 and played a major role in the purchase of Belvedere International Training Center.
“Prior to joining the Unification movement, Miss Kim was a professor of New Testament, Church History and Comparative Religion at Ewha Woman’s University [in Seoul]. She was a graduate of the Methodist seminary at Kwansei Gakuin University, Japan and a noted woman intellectual in Korean society. She did postgraduate work at Emmanuel College at the University of Toronto on a scholarship from the United Church of Canada from 1948-51 and was a sponsored observer at international Christian conferences in Germany and Switzerland. Along with four other faculty members (and fourteen students who were expelled), Miss Kim resigned from Ewha University in 1955 in protest over demands to disaffiliate from the Unification Church.”
Farley Jones (an elder in FFWPU): “She was a teacher her whole life. As a teenager, she had this profound experience with God, after which she joined a Methodist church. She had profound personal experiences with Jesus after that, and while she was working in a bank, she heard a voice that said, don’t work with dead numbers, work with people. Thereafter she changed her occupation and began to teach.”
This profound experience Young-oon Kim had as a teenager was with Rev. Yong-do Lee, who was later branded as a heretic by the mainstream denominations in Korea. Sun Myung Moon also joined his church – but he never met Rev. Lee who died in October 1933.
Young-oon Kim arrived in Oregon on January 4, 1959 to pioneer the US. She witnessed and worked hard to publish an English edition of the Divine Principle. Her first edition was published in 1960. The 1963 edition had a blue cover.
▲ The title page from the 1963 Divine Principles. Apparently Sun Myung Moon was very angry with her for putting her name on the cover.
▲ The front cover of Young-oon Kim’s 1972 edition of the Divine Principle and its Application.
Thomas Selover (an elder in FFWPU): “When our Unification Theological Seminary (UTS) first opened in 1975, Dr. Kim became professor of Systematic Theology and World Religions, the only Unification Church member on the teaching faculty at that time. As textbooks, we used her book Unification Theology and Christian Thought and later her series on world religions; but we were most fascinated by her “off the record” insights on Divine Principle and her stories of Father in the early days of our movement. She encouraged us not to be bound by the letter of texts, but to develop our own inner spiritual life through prayer, meditation and reflection.”
Therese Stewart (first Academic Dean of UTS): “For fifteen years, Dr. Kim served as Professor of Theology at UTS in Barrytown. She taught courses in systematic theology and lectured on the world’s religions. She authored books on world religions, on modern theology, and Unification theology. She often took her meals in the faculty dining room. There she loved to answer professors’ questions about Father, his movement and the Divine Principle. She gave inspiring sermons at worship services in the seminary chapel. There, as well as in the classroom, she called all of us to the highest standard spiritually as well as academically. … Dr. Kim had a great sense of the value of time so she was always constructively occupied. Yet she always tended those who needed words of comfort, encouragement or counsel. … At the seminary, we were accustomed to meeting her on her daily walks about the campus. She loved the outdoors and always admonished us to care for and conserve the things of creation – not to waste water, electricity, food or time. She was an example of healthful living with a simple diet, daily exercise, a positive mental attitude, useful work and service to others.”
Nora Spurgin (an elder in FFWPU; one of the 777 couples): “Dr. Kim taught us that learning to master human relationships is an essential key in a person’s religious life and spiritual growth.”
Why did Miss Kim burn her papers?
One person to have asked would have been Glenda Moody. Miss Kim was very close to her.
Richard Barlow (a former member of the UC; one of the missionaries who went out in 1975): “Unfortunately Glenda Moody took her own life some years ago, in Oregon, by means of an overdose. She had been cleaned out financially by the African brother to whom she was blessed by True Father. It is surprising how few people seem to know what happened to her. Before she died she wrote a sad letter to one of the few people she still felt cared about her, explaining why she couldn’t go on with her life. Glenda was indeed close to Miss Kim: close enough that Miss Kim confided to her some of the details of her past relationship with True Father, which Glenda passed on before her death.”
[Miss Kim was married to Mr. Ahn M.D. PhD in Korea on November 4, 1964. Apparently he was not a member. The marriage lasted less than a year.]
Richard Barlow: “When she [Miss Kim] was at the Unification Theological Seminary she was shocked to see the behavior of the True Children. They were not being trained; they did not understand the Divine Principle; they did not respect the members. Hyo Jin would ride around Tarrytown on a horse or a motorbike and annoy people. She thought there would be no future for the movement if the members were not respected, but were abused.”
Richard Barlow: “David Kim had sidelined her at UTS, and she was seen as being too outspoken in her criticisms of the way things were being done at the top. David Kim had organised the installation of a system at UTS whereby the lecturers’ microphones were connected to a recording device. According to one of her students who went on to become a leading professor there, on one occasion she put her hand over the mic and confided to the class, “You don’t really believe this stuff, do you?” (She was teaching the standard Divine Principle contents of the Fall at the time.)
“Another time she remarked to a group of students that she thought True Father should go back to school (in that he was unaware of the limits of his knowledge base, and had stated more than once that he could not take advice from anyone except God).”
A former UTS student commented about Miss Kim: “She was critical of Father especially because he did not know much about Christian theology or other religions. Miss Kim was the brains behind Moon.”
Allen Tate Wood (a member from 1969-1973): “It was Miss Kim who first told me about Mr. Moon’s journeys in the spirit world. It was in the summer of 1970 shortly before I was to head off to Vietnam, Cambodia, Japan and finally Korea. I drove her down to Monticello from Washington. … I asked Miss Kim about his (Moon’s) grasp of the spirit world. She said “Well he may have been very open in the early days, but not so much now”. She went on to say that while she was accompanying him on one of his world tours (1965 I think) she had remarked his surprise, while they were in India, to discover that Buddha was not Chinese but Indian. I immediately thought, ‘well if he is talking to Jesus and Buddha and Mohammed and God all the time, why did he think that Buddha was Chinese? Was Buddha lying to Mr. Moon in the spirit world?’”
Allen Tate Wood: “Miss Kim had always been a critical follower of the Reverend Moon. Once she had told me that she believed he had some years ago lost his ability to read minds and travel in the astral world. That was why he had to employ the three mediums now. Once she had hinted that Moon was not the messiah, but only in the line of the messiah. He was an Abraham figure, and his son or his grandson would be the true messiah. This was utter heresy, of course, and this was in the back of my mind as Miss Kim spoke.” Moonstruck, page 135
Allen Tate Wood: “One of the sad things that happened for us who knew and loved Miss Kim – and particularly for me, since I was under her protection – was that Moon deposed her, abruptly, impatiently, bitterly, though privately. He was angry; he told her she had failed. We heard that he told her she must assume in regard to him the role of a child. She must learn everything all over again.” Moonstruck, page 138.
In 1965 Miss Kim wrote about Moon’s World Tour: “In both Athens and Cairo we saw the great civilizations which existed before Christ. The ancient Egyptians believed in the resurrection of the dead and built great tombs. Some tombs and statues were built 8,000 years ago, and many statues were erected 5,000 to 6,000 years ago. Our Leader was greatly astonished to see the huge pillars used in the Greek temples in Athens, and the ancient architecture of the pyramids and mosques built so many centuries ago. He stood by the River Nile and seemed to pray for a few minutes. The Egyptians call the river the Mother of Egypt because, in the huge desert of Sahara, the river makes part of the desert green and brings abundant food and water for the Egyptians to live.” New Age Frontiers – September 1965
It seems that Father thought the earth was 6,000 years old until that day in Egypt. A review of his pre-1965 sermons confirms this.
Richard Barlow: “Later at UTS David Kim told Miss Kim that “Father did not want to see her.” So she did not go to see him. Then Father asked where she was… so she went.
“Late in her life, Miss Kim reportedly said that she deeply regretted that she had not spoken out about where she felt things had gone wrong.
“Nora Spurgin and Betsy Jones visited her and found her collapsed in her room at UTS. She had no food. David Kim was in charge at Barrytown but he did not treat her well.”
In 1988, she was asked by Moon to leave the US and return to Korea.
Richard Barlow: “I think it is true to say that Young-oon Kim left America reluctantly and with sadness.”
A cake with the words ‘In remembrance of all you have done – January 4, 1959, through February 29, 1988’ was brought out in her honor, and she also received a monetary gift donated by church members in the United States.
Richard Barlow: “There was a collection for her as she was leaving, which was given to her in a brown envelope. When she opened it she commented that it was not very much.”
When she first arrived in Oregon in 1959 George Norton was one of the first people to support her. He stayed with her and brought her food. As she left the US for the last time it was George who drove her to the airport on the west coast. She cried as she left.
Young-oon Kim in 1988
Miss Kim was already not well when she left. She went to Isshin Hospital in Tokyo where she was diagnosed with pancreatic cancer.
David Hose (for many years he was a senior lecturer in the Unification Movement; he worked in the World Mission Department): “Over the years I’ve had numerous opportunities to meet with Dr. Kim, most recently at the Seminary, where she lived in an apartment on one of the lower floors during her many years of teaching there. I’ve come to know her as a person of incredible depth and heart. She doesn’t always express it outwardly. I think Americans are more accustomed to people who just bring it all out in the open…”
Farley Jones: … Miss Kim said, “‘If you passionately love people, God comes so close.’ I think that this was her most frequently made point over the past five years of her life. She would say things like, ‘Position is not important, your identity, or what you have accomplished. What is important is love for other people.’ And this point she iterated and reiterated, because, I think, it was the conclusion that she came to reflecting on her own life.
“Her passing on September 30  was not an occasion to grieve. I went to Korea beforehand to visit her and to say good-bye. She was in pain and worn down by her illness.”
Richard Barlow: Another colleague from UTS “spoke to her on the phone two weeks before she died. It seems clear that she no longer regarded herself as a member, and that she had lost her faith in True Father. There is no record of a seunghwa. I based my conclusions on what was said during that call.”
Today’s World December 1989 page 17: In Korea a “remembrance ceremony” was held on October 2. It was attended by Dr. Edwin Ang.
There is no mention or record of a seunghwa for Young-oon Kim in the Today’s World’s five page feature on her. There are no photographs of a seunghwa anywhere to be found. It seems Moon said nothing and did not attend any events in her honor.
There is a mention of a seunghwa held in Korea in the UTS publication, The Cornerstone. Since the date is given as October 2, it seems The Cornerstone is being deceptive in describing the same event as a “seunghwa” when it was a “remembrance ceremony.”
Her grave is simple; there is no UC symbol.
My Successful Search for God — Part I:
My Spiritual Pilgrimage
“After graduating from high school, I took a job as a bank teller in a small town. One day I noticed a large sign in front of a large Korean Methodist church. It said there would be a revival meeting there with a Rev. Young-do Lee, [ 李龍道 Lee Yong-do] which was to be conducted throughout the week.
That evening, out of curiosity, I decided to see what this meeting was all about. Although I arrived on time, I had to squeeze in, because hundreds of people were already there. Rev. Lee was a young Methodist minister who was a religious genius and also very rich in heart. He had studied in a liberal Methodist seminary in Seoul. As he preached, I could feel the Holy Spirit through his fiery words. Yes, there was judgment in the preaching, as he called everyone to repent, but it was supported by an ardent love of God that was most evident in his prayers. The hearts of everyone present were melted. Ministers, elders, deacons, doctors, lawyers, businessmen, teachers–men and women alike–cried in repentance and in deep humility.
Actually, Rev. Lee was a humble, meek, and reticent man, but once he stood up in the pulpit, he was a most eloquent, logical, and yet dynamic preacher. But there was nothing fanatic in him. After the meeting was over, he would kneel down on the floor and continue to pray. Many also remained with him and prayed. Maybe 15 or 20 would stay all night to pray. I was one of them. Perhaps around midnight, someone would stand up and speak in tongues, someone would prophesy, or someone would go into a trance. I had never seen such things before. Rev. Lee generated an awesome, powerful atmosphere. He was also a man of deep compassion for others. If he saw a beggar, he would search his pockets and give everything he had to him, and then, having no bus-fare, he would have to walk all the way home.
After Rev. Lee left at the end of the week, the congregation, which had tasted so deeply of the Holy Spirit, craved more. But there was no other minister who could bring such a high spiritual atmosphere, so naturally the members longed for him. The other ministers in town became jealous of Rev. Lee and started denouncing him. Soon, ministers of Methodist and Presbyterian churches all over Korea came to charge him with causing division within their churches. Eventually he was condemned as a heretic, stoned and beaten, and forbidden to preach. He died a year later, at the age of 33, of tuberculosis.
Today, ironically, more than 50 years after his death, Rev. Lee is held in high regard throughout Korea as an authentic messenger of God. Rev. Lee left with me a lasting image of a true disciple and messenger of Christ. I have cherished my brief experience with him to the present day.” LINK
Among Christians in Korea there is still considerable debate about Rev. Yong-do Lee. Some see him as a precursor to many Korean cults, including the Unification Church. He was branded a heretic by the Methodist and Presbyterian Churches of Korea.
Worship in the Presbyterian Church in Korea: its history and implications (2001) by Seong-won Park
Page 85: Yong-do Lee was a revivalist who used hymn singing in the most appropriate way at revivals. Music is more effective than words in touching the minds of intuitive people. Thus Lee took advantage of the musical susceptibility of the Koreans. In employing singing in the worship, a fundamental difference occurred between the 1907 Great Revival and Yong-do Lee’s revival.
“Some scholars understand that both the Olive Tree Church [of Tae-seon Park] and the Uniﬁcation Church came into existence, being influenced by the mystical Holy Spirit movement of Yong-Do Lee.”
Young-Kwan Park. Major Cults, vol. I, (Seoul: Christian Literature Mission, 1976). pp. 30-32. 129-31: and vol. II. (1984). pp. 35-38.
Millennialism in the Korean Protestant Church (2005)
by Ung Kyu Pak
page 146: Lee became a Christian in October 1916. (At 16 by Korean age.)
page 152: Lee expressed this mystical union with Christ in nuptial terms: “The Lord is my husband, I am his wife. O Lord! allow me an opportunity of the intimate fellowship of love in our bedroom” (The Letters of Lee Yong-do by Byun Jong-ho)
From this mystic union, Lee developed the idea of an “exchange of life,” which was possible through “the bloody connection with Christ.” This idea gave rise to fringe movements, especially in the 1930’s and after the Korean War of 1950-1953.
page 154: The Hwanghoe and Pyongyang Presbyteries passed resolutions in 1931 prohibiting their churches from sponsoring Lee’s revival meetings. In 1932, the Seoul District of the Korean Methodist Church, to which Lee belonged, appointed a commission to investigate him. Lee’s extreme mysticism led him to an association with cultic leaders and then to his tragic death in 1933, when he was just thirty-three years old.
History of Christianity in Korea (2011) by In Soo Kim, PhD
3. Rev. Yong-do Lee and Mysticism
Yong-do Lee was born in April 1901 as the third son of Deok-hong Lee, a poor farmer in Hwanghae Province. His father was a drunkard, but his faithful mother, who was also an evangelist at Sibyeomi Church, carefully nurtured him. He grew up as an unhealthy but affectionate child. When he was going to Hanyeongsuhwon (the antecedent of Songdo Middle School), he was imprisoned for 2 years for his active participation in the March First Movement. Later while he was studying at the Hyeopsuhng Theological Seminary (Methodist), he was found to be in the third stage of tuberculosis with hemoptysis. He then moved to his friend Hwan-shin Lee’s home in Gangdong, South Pyeongan Province, for recuperation.
There he underwent an experience that would change his life around. When the people learned that a theological student was in town, they asked him to lead a revival meeting at a church. When he stood at the pulpit, he could not stop shedding tears. As the people watched the young man weeping with no words, they began to weep together with him. Whether they sang hymns or prayed, the entire congregation was full of tears. The meeting on the next day was also flooded with tears. These meetings of tears were a real experience of Christ’s love for both the congregation and for Yong-do Lee himself. The passionate love of Christ he experienced during these meetings was an experience of a lifetime that he would never forget. In this way, he was a classic mystic of his time who indulged in the passionate love of God. He wrote:
Submit. Submit completely. Once you submit yourself completely to the Lord, He will deal with all your problems and He will even use your body according to His will.
(Jong-ho Byun, Lee Yong-do Moksajeon (Biography of the Rev. Lee Yong-do) (Seoul: Simuwon, 1958), 5.)
A life surrendered to the Lord, this was what Yong-do Lee’s life looked like. After this mystic experience, he regained his health, returned to the seminary, and then graduated. He was assigned as a pastor to Tongcheon, Gangwon Province, and started his pastoral ministry there. But he found that his first love had gotten cold. So he prayed in the mountains and fasted, which provided him with yet another encounter of the Holy Spirit. He prayed, “Father, take away my soul, and fill me with a new soul that is crazy for Jesus. I need to be crazy about Jesus. Unless I am crazy about Jesus, I am unable to obey you whole heartedly or win in the fight with the devil.” His confession of needing to be crazy about Jesus signified his union with Christ. In one aspect, this included sexual love with Christ. This was the core of his mysticism.
Oh, the principle of the (mystical) union in which I am swallowed by the love of the Lord, and the Lord swallowed by my love! Oh, my eyes, just lift up and look at the Lord with all my heart and soul. Do not turn away, oh my soul, even for a while from the sight of the Lord. The Lord caught up by my eyes will dwell and rest in the depth of my soul. (Jong Ho-byun, Lee Yong-do Moksa Suhganjip (Collection of Rev. Lee Yong-do’s Letters) (Seoul: Simuwon, 1958), 189.)
His theology pursued the complete union with the Lord…
The Hwanghae Presbytery of Presbyterian Church issued a prohibition order under the charge that Yong-do Lee disturbed Jaeryeong Church, corresponded frequently with female believers, prayed with the lights off, offended other Christian workers, was a non-church movement advocate…
… Perhaps it was only natural that Yong-do Lee’s extreme mysticism roused great rejection by the existing churches, and thus he was labeled a heretic. His mysticism eventually went overboard to the extent of contradicting the fundamentals of Christianity, which effectively proved his theology wrong. This is clearly shown in the incident when he thought he heard God’s voice from Myung-hwa Yoo, a spirit-possessed woman in Wonsan, bowed before her and cried, “O Lord.” Yong-do Lee later explained the situation by saying, “Of course Myung-hwa herself is not the Lord. She is not a god. But the Word of the Lord revealed through her was the Lord. That was why I could not help but to bow before the Word.” (Gidok Sinbo (The Christian Messenger), March 21, 1933.)
This incident of spirit possession dates back to 1927 when Myung-hwa Yoo, a woman at Wonsan Methodist Church, had a spiritual experience. Claiming that Jesus came upon her, she put on a show as if she was Jesus himself and forced other women to join her act of spiritualism. Soon after, Myung-hwa Yoo was joined by other key players including Nam-joo Baek and Joon-myeong Han at Mt. Sinhak in Wonsan. They were indulged in mysticism after having been inspired by the Swedish mystic Emanuel Swedenborg’s book. They prayed together at the home of a woman named Jang. Jang would prepare food on the table to pray as if having an ancestral worship service, and Myung-hwa Yoo would prophecy in a trance. Joon Myeong Han and Nam-joo Baek put on a whole show of spiritualism by saying that God came upon them this way. While vigorously leading the mystic show in Pyongyang in November 1932, Joon-myeong Han prophesied, “Joon-myeong Han will marry a woman on June 9 and 270 days later on March 4, 1934, give birth to a great son Gwangjin who would rule the day. Seung-chan Park will marry a woman and have a great son Jae Kwang who would rule the evening sun.” (Sinang Saenghwal (The Christian Life), (August 1933), 32.)
By the time Nam-joo Baek, the chief of the Wonsan Sinhaksan, joined forces with Myung-hwa Yoo and coerced the former Methodist pastor Ho-been Lee and others into their cause for establishing the Church of Jesus, they were well over the borderline. Nam-joo Baek also cohabited with Jeong-il Kim, one of his female followers. When this became an issue, he explained that it was God’s call for his life. He then established and founded Suhngju Church with Suhng-do Kim, a newly emerging religious leader at Cheolsan, North Pyongan Province. (Note 401: Ibid. (December 1937), 37) Although Yong-do Lee strongly objected to Baek’s founding of a new church with Lee listed as the leader, Baek eventually used Lee’s name when submitting reports to authorities. Albeit manipulated, Lee could not evade his responsibility for having been associated with this cultic sect.
▲ 白南柱氏 （右端） と李韻道牧師 （右から2人目) 、 1930年ごろの平壌にて
Mr. Paek Nam-joo 白南柱 (right) and Mr. Lee Yong-do 李韻道 (second from right) in Pyongyang 平壌 circa 1930. From the left, the remaining three are: Park seung-geul 朴承傑 (in black) and Lee Ho-bin 李浩彬 who frequently worked together; and the woman standing in the center may well be Yoo Myung-hwa ( 劉明花, the Goddess of Wonsan 元山 who claimed to be the incarnation of Jesus after a spiritual experience she had in around 1927). Lee Ho-bin was the leader of the Jesus Church and he was asked by Moon to officiate at his marriage to Choi Seon-gil. According to Michael Breen, in November 1943 Lee Ho-bin came up by train from Pyongyang to officiate. When he was about 17, Kim Baek-moon 金百文 joined a church affiliated with Paek Nam-joo and Lee Yong-do in Northeast Korea. It was called the Israel Monastery, and Kim later used the same name for his own church near Seoul. In November 1945 Moon joined Kim Baek-moon’s Israel Monastery for six months.
5. Gook Joo Hwang and Orgies
Heretics are bound to appear in times of chaos, seducing the people and leading them astray. While the spirit-possessed heretics were polluting the society, yet another group was bringing disorder into the Church and society. A young man named Gook-joo Hwang was one of them. Originally from Jangyeon, Hwanghae Province, he migrated to Jiandao, China, and attended Long Jin Central Church. Being a man of handsome features, his face resembled that of Jesus usually seen in paintings.
For a hundred days of prayer, he let his long hair down and did not shave his mustache. Having achieved Jesus-like appearance, he started making an absurd remark that, while praying, his head was lifted off from his body and then Jesus’ head was attached to his body. He made a blunder stating that “his head was (the head of) Jesus, his blood of the blood of Jesus, and his heart was the heart of Jesus … everything was Jesus.” (Note 402: Kyoung Bae Min, Hanguk Gidokgiohoesa (History of the Christian Church in Korea) (Seoul: Yonsei University Press, 1993), 445.) His outstanding eloquence captivated many people, overpowering them through sermons and prayers. The entire situation was by far beyond any sensible comprehension, taking into account the fact that even his father, Elder Hwang, knelt before his own son, Guk-ju, and called him “Lord.”
Claiming that the Jesus in him was headed to the New Jerusalem, Gook-joo Hwang set out for Seoul. He was accompanied by a large crowd, which included his father, his sisters, and many other women. When the news spread that the New Jesus was passing by, people from all places came to see him and his followers. Dozens of virgin girls, married women and men formed a large crowd while following him. They took on a lifestyle of liberal eating, sleeping and traveling together. It was definitely impossible for this lifestyle to be free of any immorality. In fact, they were full of indecency. Seung-je Kim, the pastor of Samho Church in South Hamgyeong Province, saw the crowd on the journey and wrote the following account:
I had come to the vicinity of Samho Church of South Hamkyung Province in July 1935, when I saw a group of 60-70 mixed men and women lying down under the shadow of trees near the church. Among them ten in a group were here and there spread out … their state of disorder made them look like lawless people. (Note 403: Seung Je Cho, “Naeui Mokhoesaenghwal 40yoneui Baeksuh,” (White Paper on My 40 Years of Pastoral Ministry), Mokhoeyeohwa (Stories of Ministry) (Seoul: Hyangryeonsa, 1965), 109.)
By the time Gook-joo Hwang and the crowd of over sixty married and virgin women arrived in Seoul, churches across the entire nation were in a commotion about them.
Hwang called himself Jesus; he bragged that it was impossible for him to sin because he was a perfect man. He built a prayer camp on Mt. Samgak, taught doctrines on so-called neck separation and blood sharing and engaged in orgies. He called this the exchange of spiritual bodies. When the Anju Presbytery in Pyeongan Province sent investigators and asked for explanation on the orgies, they boasted, “We have crossed the Jordan River and we are no longer bound by the sexual issues between male and female.” (Note 404: The Yeonggye (Spiritual World) (November 1933), 3.) However, Gook-joo Hwang eventually “committed an irreversible act of sin with a kindergarten teacher at Unsan and ran away for good.” (Note 405: Suhn Hwan Kim, “Kuksan Jaerae Eedaneui Hoogeja“ (Successors of Korean Indigenous Heretics), Gyeong-rae Kim, ed., Sahoesakgwa Idanundong (Social Evils and Heretic Movements), 165.)
In 1933, the Anju Presbytery named Gook-joo Hwang, Myung-hwa Yoo and other dangerous ﬁgures as heretics and prohibited churches from inviting them for their revival meetings. This was ratiﬁed by the General Assembly that met in the autumn that year.
In any turbulent period, there are bound to be acts of chaos that make groups of immoral adulterers who are fooled by the devil to label sexual temptations as “God’s revelations” or “bodily exchange of spirits.” We must take a serious note of this because the same will be witnessed through Sun Myung Moon’s Uniﬁcation Church later in the Korean history.
Japanese Religions Vol. 9 July 1976 No. 2
A magazine issued by the NCC Center for the Study of Japanese Religions
The Korean Background of the Unification Church
Young Bok CHUN 田 永褔. Secretary of the Evangelical Department of the General Assembly of the Korean Church in Japan. The article is compiled by the NCC Study Center, based on a presentation about the Unification Church by the Reverend Chun on Nov. 10, 1975, arranged by the Kyoto Christian Council.
Rev. Young Bok Chun writes of his personal experiences at Yong-do Lee meetings:
“I often went to these meetings when I was young. The pastor was an enthusiastic and eloquent preacher and advocated a peculiar interpretation of the Bible. During the meetings he used to roll up a newspaper and go around saying, “Satan, get out! Satan, get out!” while the congregation was praying in a state of ecstatic shaking. This movement advocated the so-called “restoration of the original state” before the fall of Adam and Eve. The congregation was dancing around and crying for the return of Eden. And when the pastor cried, “Adam and Eve were naked before the fall! Take off your clothes!” the men turned to the women and stripped off their clothes, and they danced around naked.”
Sun Myung Moon visited Nam-joo Baek in Wonsan in about 1944. Baek-moon Kim, who practised pikareum, joined the church associated with Nam-joo Baek and Yong-do Lee in the Wonsan area when he was a teenager.
Hak Ja Han’s mother was a disciple of Gook-joo Hwang. There are many connections between all these groups that embraced a sexual interpretation of the bible, mixed with elements of Korean shamanism.
The Puppet Master by J. Isamu Yamamoto (1977)
“In 1955 students and professors were expelled from their universities because of engaging in what were called “the scandalous rites of the Unification Church.” … What were the “rites” which caused so much controversy concerning the early days of the movement? Moon’s critics say that he gleaned ideas from Nam-joo Baek whose Theological Mountain [Israel Monastery] at Wonsan he had visited prior to 1945. One of the more important ideas was “pikareum” or blood separation, a secret initiation rite. It is said that the female members of the Unification Church had to have intercourse with Moon in order to be purified. Later, intercourse between husbands and wives would purify the male members. Thereafter their offspring would be pure.”
‘New Growth on Burnt-Over Ground’
A.D. (May 1974) Presbyterian Historical Society pages 30-36
by Jane Day Mook
“pikareum,” or “blood separation,” is referred to in Japanese and Korean sources.
Sun Myung Moon was excommunicated by the Presbyterian Church in Korea in 1948 following his conviction and five year jail sentence for bigamy in 1948.
It is easy to see how Young-oon Kim was attracted to Sun Myung Moon and his theology, since Moon had attended the Jesus Church, founded by Yong-do Lee, and embraced many of his ideas, as well as those of Baek-moon Kim, Nam-joo Baek, Deuk-eun Chong and others. Nam-joo Baek’s group had studied the ideas of Swedenborg. Young-oon Kim was very impressed by Emanuel Swedenborg’s teachings about the spirit world. Moon confirmed to her when they first met that he was familiar with Swedenborg.
▲ Myung-hee Kim, who is probably pregnant with Hee-jin Moon in this photo, with Young-oon Kim holding the umbrella. Young-oon Kim knew what Moon was doing in 1955 with his “pikareum” restoration. To avoid a scandal for Moon, Myung-hee Kim had to travel illegally by boat to Japan where she gave birth on the floor of a small room in Tokyo. Hee-jin Moon was born on August 17th, 1955. Moon was still married to his first wife, Seon-gil Choi, until 1957. Young-oon Kim would also have met Dong-sook who was born on March 7, 1955
Young Oon Kim was an enabler for Sun Myung Moon’s pikareum sex with her Ewha University students
▲ Young Oon Kim is standing on the right. Won-pok Choi is on the left. These two professors encouraged the girls to be cleansed from original sin through pikareum sex.
Young Oon Kim knew about the ‘Choi family providence’ of the 1950s with the two sisters, Soon-shil Choi and Soon-wha Choi, in Leah and Rachel positions to Moon as Jacob. (Soon-wha Choi is standing in front of Moon in the photo above.) Soon-shil was arrested with Moon in July 1955 for promiscuous sex. She left the church in 1959.
Sam Park also explained this ‘Choi providence’ LINK
Sam’s mother, Soon-wha Choi was interviewed:
The New Republic – The Fall of The House of Moon
From an unpublished paper written by Yun-ho Ye at Princeton Seminary in 1959:
“Ye quotes from the purported confession of an early Moon follower who said that when Moon was forty ‘the present world will be ended through the Third World War,’ though the end might be postponed six years if Moon’s goals were not realized by then, which would have been approximately 1960. ‘By that time,’ according to the confession, ‘Moon becomes the Divine Father of 210 women; that is, he must have sexual relations with 70 virgins, 70 widows and 70 men’s wives. The 210 women will develop to 144,000 spiritual people. These people will be saved from the war.’”
Young-oon Kim: “When a group of professors and students at Ewha Women’s University became followers of Reverend Moon, they were ordered either to leave the movement or be expelled from school. Since this act aroused venomous press criticism as a violation of religious freedom, the opposition began spreading vicious rumors that the new church was guilty of sexual immoralities. … In South Korea, Unification members were denounced by the established churches. Reverend Moon was condemned by some Presbyterians as a heretic.” (from her book Unification Theology 1980)
A letter from the Church of the Nazarene additionally states that the group also secretly observes such other beliefs and practices as the following:
1) Founder Moon is the Second Advent Jesus.
2) A believer receives a spiritual body by participating in a ceremony known as blood cleansing which is for women to have sexual intercourse with Moon and for men to have intercourse with such a woman. This idea of blood cleansing comes from the teaching that Eve committed immorality with the Serpent and she passes on to all of us serpent blood.
3) Secretly observed doctrines are Holy covenant and are of more value than the Bible.
4) Members who have experienced blood cleansing can produce sinless generation.
5) Founder Moon is sinless.
LINK to FBI report which includes the above letter
Young Oon Kim taught the Divine Principle with its sexual interpretation of the Fall of Man, and that original sin was cleansed through grafting on to a new lineage centering on Moon.
Young Oon Kim was familiar with Baek-moon Kim’s theology and his Parallels of History which ended in 1917 – the year Baek-moon Kim was born.
Young Oon Kim was there when Soon-ae Hong was jailed for the death of a young man through shaman Ansu rituals
Young Oon Kim lied about Moon going to Waseda University in Tokyo:
Unification Theology page 20. “He had enrolled as an electrical engineering student at Waseda University in Japan.”
NO – Moon did evening classes at a Technical School in Tokyo and worked during the day to pay his way.
Moon himself lied about going to Waseda University many times.
In-jin Moon also lied about her father attending Waseda University. However, in his own Autobiography, Moon admits he did not go to Waseda University.
Young Oon Kim may have had a saintly image, but she misled a lot of people. She knew exactly what she was doing:
Allen Tate Wood: pages 82-84 “… I had arrived during the dinner hour … I joined the group of twenty-five or thirty seated at the two long cafeteria-style tables down in the linoleum-floored basement. Miss [Young-Oon] Kim sat at the end of one table and I was seated next to her… she was still pretty. Her hair was still long and jet black and she wore it pinned up. What her movements and posture now showed especially, and what the portrait had not been able to convey entirely, was how feminine and graceful she was.
I don’t remember what I ate that first meal, but I do remember Miss Kim’s quiet, gentle exploration of my personality. She asked me many questions about myself, but never in a rude stand-and-deliver manner that I might have expected from someone who so obviously held the respect of everyone in the room. She asked about the trip and observed that I must be exhausted, wanted to know about my education, my religious background, my hopes for the future, about my family and where I was from.
“Princeton,” I answered.
“I thought that was a university.” Her English was precise, pronounced delicately.
“It is. It is also a nice town. Many people are confused by that.”
“It is not so far from here?”
“No, not at all.”
“Will you visit your parents?”
“Yes, of course. We are a close family. I have not seen them for four months.”
“You have not seen them since you joined us?”
“Have you written them?”
“What do they say?”
“They don’t really seem to understand. But this has been a rather confusing time for us. They will.”
“They may not. I would not be surprised, Allen, if they never do. Most of us here are not old like me, but young. Many times families are the enemies of religious experience. Jesus said: ‘For I am come to set man at variance against his father. A man’s foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me.’ Be prepared for the worst. Your family will oppose you in this. They will try to take you from us.”
This was not the first time nor the last time I would her such sentiments. I had heard them many times already at Berkeley. We had been a young group, nearly all in our way dropouts, some of us deeply hurt, even maimed by the conflict with our society, and tales of ferocious fights with parents were commonplace. …”
pages 134-135: “… I was demoted even further… I went to see Miss Kim. She was the power behind the power. She was everyone’s confidante; she knew all that was going on behind the scenes. And she had always liked me, favored me.
I remember talking to her as the late afternoon light faded in the kitchen. She sat with her elbows on the plastic tablecloth. Behind her on the shelves our motley, tacky collection of dishes was stacked. In the background of the refrigerator hummed.
I told her the whole story in a great state of agitation. As I spoke she pulled the pins from her hair, which I had never seen down. Her beautiful blue-black hair cascaded about her shoulders. It was thick and long. It reached down to the middle of her back. There was greater meaning in the gesture, I thought. I felt I was seeing the unveiling of a celestial being. What she said did not disappoint me…”
page 140: Purchasing the Upper Marlboro house: “The only trouble was that we needed a down payment of over $20,000. We set about raising the money. We made candles endlessly and sold them tirelessly on the streets. Some people borrowed from their parents. And by June we had $13,000 – a lot of money, but not enough. We asked the national headquarters to co-sign a note with us, but Salonen refused. It seemed our hopes were dashed. Then Mrs Kim advanced us, to our astonishment, $10,000…”
from Moonstruck: A memoir of my life in a cult by Allen Tate Wood (1979)
Highly recommended: ‘Doomsday Cult: A Study of Conversion, Proselytization, and Maintenance of Faith’ by John Lofland LINK
It is about Young Oon Kim and the UC in San Francisco in the early 1960s.